1. Explaining Dependent Origination Book1 – Explanation of Item 1: Title.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Great Way of Wisdom, Buddha went all the way. The great sea of ​​Tri Do, Buddha understands, Meaning, General Tri Do Buddha without hindrance. Homage to Buddha, Supreme Wisdom. Two views have no, no longer cease, True general of the dharma, Buddha said, Permanently indestructible clean defilements. Respect the Dharma, which the Buddha respects. The Holy Sea they cultivate meritorious fields, The learned and uneducated to dignify, Cleaned from the love of the next life, The self has ended, the roots have been subtracted. Having given up worldly deeds , Is the abode of merits. Supremely among all the assemblies, Homage to the Venerable Sangha. Having single-mindedly respected the Three Jewels, the Saviors: Maitreya, the First Wisdom: Sāriputta, Inevitability of unhappiness: Subhùti. I am now according to my ability to speak, Nghia is really great general wisdom on the other side. May the Venerable Ones of the Noble Ones, One-pointed , obediently listen to me. Question : Why did the Buddha preach the Great Perfection of Wisdom Sutra? The Buddha's rules are not for the sake of nothingness and small predispositions that teach themselves the Dharma; Nor is it like Mount Tu-di ( Sumeru ) that does not vibrate because of nothing and small predestined conditions. So, now there is a great cause that the Buddha preached the Great Perfection of Wisdom Sutra? Answer : In the Tripitaka, the Buddha used all kinds of examples to preach the Dharma to the shravakas, but not to the bodhisattva way. Only in the Pùrvaparàntàka sutra of Trung A-Ham ( Madhyamā ), the Buddha predicted to Maitreya Bodhisattva: "In the next life you will become a Buddha with the name Maitreya" , but he did not. talk about bodhisattva conduct. Now the Buddha wants to teach all the Bodhisattva practices for Maitreya, etc., so he preaches the Great Prajnaparamita Sutra. Again, for a Bodhisattva who practices reciting the Buddha's name samadhi, the Buddha wants to make them benefit from this samadhi, so he preaches the Great Prajnaparamita Sutra. As the first chapter of the Prajnaparamita Sutra says: "The Buddha manifests divine power, emitting a golden light that illuminates the worlds in the ten directions as numerous as the sands of the Ganges River. The embodiment of a large, lucid, clean body, filled with all kinds of beauty throughout space, Buddha in the midst of them, righteous and wondrous, second to none; For example, if the mountain of Lord Tudi floats in the middle of the sea, the bodhisattvas, seeing the Buddha's miraculous transformation, increase the benefits of reciting the samadhi . " For that reason, the Buddha preached the Great Perfection of Wisdom Sutra. Again, the Bodhisattva ( All-reaching radar) at birth, radiating light in all ten directions, walking seven steps, looking in all four directions, with a sound like a roaring lion, he preached a verse: The part of the child's birth is over, This is the last body, I has been liberated, will again save sentient beings. After taking such an oath, his body grew, he wanted to give up his relatives and become a monk. Waking up in the middle of the night, seeing the children, the concubine, the female body, the body looks like a rotten corpse. He immediately sent Shanna ( Chandaka ) on a white horse, crossed the city in the middle of the night, walked twelve yojanas , arrived in the forest where a sage named Bhagava ( Bhārgavā ) was staying, took a knife and cut his hair. , took off his precious clothes, exchanged them for the coarse robes of the Sangha, and stayed by the river Nirvana ( Nairânjana).), six years of ascetic practice, eating a sesame seed or a grain of rice a day, but thinking to himself: "This is not the Right Way". At that time the Bodhisattva abandoned his ascetic practice, went under the Bodhi tree, sat on the Vajra throne, and Mara brought eighteen million followers to destroy the Bodhisattva. The Bodhisattva used his merits and wisdom. Surrender to the Ma and realize the Unsurpassed Bodhi. At that time the heavenly king of the Brahma world, the lord of the three thousand great worlds, was named Shiki ( Sikkin ) with the gods of form, and Shakyamuni with the gods of desire and The Four Heavenly Kings came together before the Buddha, urging the Blessed One to start turning the wheel of the Dharma. Again, because the Bodhisattva remembered his vow of great compassion, he accepted the request and preached the Dharma. The profound Dharma among the Dharmas is the Perfection of Wisdom. Therefore, the Buddha preached the Great Perfection of Wisdom Sutra. Again, there are those who doubt that the Buddha has not attained omniscience. Why? Since the Dharmas are immeasurable, how can one person know all the Fa? The Buddha, who dwells in the Dharma of Prajñāpāramitā, is as pure as space, immeasurable and immeasurable, and yet speaks to himself in truth, saying: "I am the Omniscient One, wishing to put an end to all their doubts. birth" ; therefore, the Buddha preached the Great Perfection of Wisdom Sutra. Again, there are sentient beings who deserve to be saved, but because of the Buddha's great merit and wisdom, which is immeasurable, difficult to understand and difficult to understand, they are deceived by the evil teacher, immersed in the wrong dharma, unable to enter the Righteous Way. religion. Because of such people, the Buddha aroused great compassion, stretched out his arms with great compassion, saved him, and brought him to the Buddhist path. Thus, the Buddha himself manifests himself with excellent merit, emitting great divine power, as in the first chapter of the Prajnaparamita Sutra says:“The Buddha who entered Right Concentration was named Samadhi King. When he came out of Right Concentration, the Buddha used his celestial eye to contemplate the worlds of the ten directions, all of his pores were bright, and from the bottom of his feet with the appearance of his thousand-spoked wheel, six hundred thousand thousand billion lights of light emitted. Colorful. From toe to toe, everywhere emits six hundred thousand million billion lights of various colors, illuminating the ten directions, immeasurable, countless worlds of Buddhas as numerous as the sands of the Ganges River, making everything shine. . The Buddha wanted to reveal the true nature of all dharmas, and eliminate the doubts of all sentient beings, so he preached the Great Prajnaparamita Sutra. Again, there are evil people, embracing jealousy, slandering that: "The Buddha's wisdom does not come out of (the wisdom of) humans, but only uses magic to fascinate the world.". Because in order to stop paying tribute to those people's wrong lives, the Buddha manifested immeasurable divine power and immeasurable wisdom power from the Prajnaparamita, saying to himself: "I am the one who is full. immeasurable supernatural powers, blessings, most precious of the three realms, protect all. If anyone sends forth a single evil thought, he will commit immeasurable sins; if he sends forth a single thought of pure faith, he will enjoy the blessings of the human and heavenly realms, and will certainly attain Nirvana . ” Again, because he wanted to make people believe and accept the Dharma, he said: "I am the Great Teacher, possessing the Ten Powers, the Four Fearless, standing in the ranks of the lords, the mind is free, with a sound like the roaring of a lion. the wheel of the Dharma, which is supreme in all the worlds . ” Again, the World-Honored One, in order to make sentient beings happy, uttered this Perfection of Wisdom Sutra, saying:“You should have great joy in your heart. Why? Because all sentient beings are caught in the net of wrong views, deceived by evil teachers; But I came out of the net of wrong views, seeing evil, and am a Great Master with the Ten Powers, hard to find. Now that you have found it, I will follow the time to open up the profound Dharma Tripitaka like the Thirty-seven Chapters. religious assistants etc... so you're free to take it. Again, all sentient beings are afflicted by fetters. From the time of birth and death until now, no one has been able to cure this disease, often being deceived by evil teachers. I am now born as the Great Medicine King, gathering all kinds of Dharma potions, drink it up." Therefore, the Buddha preached the Great Perfection of Wisdom Sutra. Again, some people think: "Buddhas, like humans, also have birth and death, subject to hunger and thirst, cold and heat, old age and sickness."The Buddha wanted to get rid of that thought, so he preached this Great Perfection of Wisdom Sutra, declaring that: "My body is inconceivable, Brahma Kings and Heavenly Fathers, even though we have passed many lives as many as these. Sands of the Ganges, want to measure My body, search for My sound, but cannot measure it, let alone my samadhi wisdom?" , as the stanza says: For the truth of all the Dharmas, The ranks of the Brahma-kings, All Gods of heaven and earth, Confused and unknowable. That Dharma is so profound, No one can measure it, Buddha was born and opened, Bright as the sun shining. Again, just as when the Buddha turned the Dharma cart for the first time, the Bodhisattva Ung Chi came from far away to measure the Buddha's body, transcended the void and boundless Buddha realms, and came to the world of the Buddha-Flower Buddha, and saw the Buddha's body. Still the same, he said in verse: Space has no boundary, So is the Buddha's merit, Even if one wants to measure the Buddha's body, it is useless to measure. Beyond the realms of space, Immeasurable Buddha lands , Seeing the body of a lion, Still the same as before. The Buddha's body is like a golden mountain, Emits a great light, A good figure adorns itself, Like a flower blooming in spring. Just as the Buddha's body is immeasurable, so are the light and sound immeasurable. The virtues and virtues, concentration, and wisdom... of the Buddha are also immeasurable, like the Three Secrets in the Secret Sutra, which is widely said. Again, when the Buddha was born, touched the land, he walked seven steps, opened his mouth to speak, and finished speaking quietly like children, neither walking nor speaking, three years of being breastfed, raised by mothers, gradually grown up; but Buddha's body is innumerable in all worlds, for the sake of saving sentient beings, he is now a common man. However, when ordinary people are born, the body, senses and consciousness have not yet been completed, the four positions in the body are sitting, lying, walking, standing and speaking, silence, and other human ways are not fully understood. . Over the years, gradually learning all the ways of people, but now, when a new Buddha was born, he could speak, walk, and then could not speak and walk? Is this really strange? You should know, just because the Buddha used means of power to manifest himself in human ways, walking, standing, and sitting like a human to make sentient beings believe in the profound and wonderful Dharma.“Now that I have seen such a person, the world has never existed. This must be Heaven, Dragon, Devil, God. What he learns is not something we can do, why? Because our mortal body is dragged by fettered karma and cannot be free, who can follow such profound things of that person?" Because of that, they despaired, unable to become the weapon of the sage. Because of such people, the Buddha was born in the Lumbini garden, although he can go right under the Bodhi tree to become a Buddha, but he still uses the power of means, manifests as a child, a child, a teenager. then multiply. From time to time, enjoying the entertainment, learning art, clothing, enjoying the five senses, all the ways of ordinary people, gradually seeing the sufferings of old age, sickness, death, but becoming bored, midnight surpasses success. family, go to the place of the forefather Ut-tacty-old (Udraka ) and A-la-la ( Alala ) appear as disciples, but do not practice according to their dharma. Although often using supernatural powers, remembering his previous life, observing the precepts to practice the Way during the time of Buddha Kassapa, he still manifests as a six-year ascetic practice seeking the path. Although the Bodhisattva masters the three thousand great thousand worlds, he still manifests and destroys the Demon Army and becomes the Supreme Way; Because according to the worldly dharma, these changes appear. Now in the Prajnaparamita shows modern supernatural powers and wisdom. You should know that the Buddha bodies are numerous in all the worlds. Again, there are people who deserve to be saved, but either because they are confused by their dualistic views, or because they are ignorant, they only seek pleasure in the body; Or there are people who practice asceticism for the Tao. Such people, for the First Meaning, have lost the righteous part of Nirvana. The Buddha wanted to break these two extremes and lead them to the Middle Way, so he preached the Great Prajnaparamita Sutra. Again, in order to distinguish between the results of the offering of the rebirth-body and the dharma-body, we should preach the Great Perfection of Wisdom Sutra. As said in the Sariputra stupa. Again, for the sake of preaching non-regression (Abeba-tri) and the appearance of non-reversal (Abeba-tri), again because he wanted to make it clear that illusory, false, and demonic magic, for the sake of causes and conditions for people in future lives to make offerings to the Perfection of Wisdom, and because he wanted to predict the Three Vehicles, he preached the Great Sutra. The Perfection of Wisdom. As the Buddha told Ananda, "After I enter Nirvana, this Perfection of Wisdom will spread to the South, from the South to the West. Then five hundred years (Buddhist calendar) will spread to the North. Here there are many good men and women who believe in the Dharma, make offerings of flowers, incense, flowers, flowers, flowers, music, lights, treasures, and other possessions; or copy or advise others to copy, or read and recite, or listen to lectures, righteously remember, practice, and make offerings to the Dharma. This person enjoys all kinds of worldly pleasures through that condition, and in the last life realizes the Three Vehicles and enters Nirvana without residue."Such causes and conditions are found in the chapters of the sutras. Therefore, he preaches the Great Perfection of Wisdom Sutra. Again, because he wanted to preach the First Meaning of Siddhartha, the Buddha preached the Great Prajnaparamita Sutra. There are four kinds of Siddhartha: One is the World of Siddhartha, the second is the Persons of the Siddhārtha, the third is the Antidote to the Siddhārtha, and the fourth is the First Meaning of the Siddhārtha. In the four Siddharthas, all twelve sets of sutras and eighty-four thousand Dharma books have been summed up, all of which are true and not contradicting each other. In Buddhism everything is true. There is the true dharma because of the Siddhartha World, the real dharma because of the individual Siddharthas, the true dharma because of the antidote to the sdhārāna, and the true dharma because of the first sense of the sdhārā. Why is it called the World of Siddhartha? (Stand-dan in the common sense) . Because there are dharmas according to the conditions of harmony, there should be, but not separately. For example, a car, because it has forks, springs, axles, and wheels in harmony, it should have, but not a separate car. Humans are the same, because the five aggregates (the five groups) are in harmony, so there is no separate person. Question : As the Buddha said: "I use the pure celestial eye to see sentient beings dying here and being born there, receiving retribution according to their good and bad karma. People with good karma will be born in the heavenly and human species; Those who have evil karma will fall into the three evil paths . " Again, the Sutra says: “When one person is born, many people benefit from the welfare and benefits; That's the Buddha, the World-Honored One." As in the Dhammapada it says: “Save yourself, how can others save you? Practicing kindness by oneself is the best self-help.” As in the Sutra of Binh Sa Vuong Nghinh Buddha said: "Ordinary people do not listen to the Dharma, ordinary people fall in love with the self" . Again in the Buddha's Sutra, it says:"From the night of Buddha's enlightenment, to the night of Parinirvana, the Buddhist sutras preaching the time between those two nights, all of which are true, not perverse . " If there are really no people, then why does the Buddha say people (in the sentence: I use the pure celestial eye to see living beings)! A : People etc... because they follow the world of shad dan should have, because they should follow the first meaning of sd dan so they don't. As for the dharma-nature, in fact, because according to the World of Siddhartha, it should not, because according to the first meaning of the Tatdan, there should be. People... the same, because according to the first sense of the Tatdan should not, because according to the World of Tatdan should have; Because there are conditions of the five aggregates, there are people. For example, milk is caused by the conditions of color, taste, taste, and touch, so if milk is not, then the cause and effect of milk must also be empty, now the cause and effect of real milk exists, so milk must also be there. It is not like the second head, the third arm of a person, there is no predestined relationship, but only a pretense. The generals ( forms ) like that should be called the World of Siddhartha. Why are they called the Tathagatas? ( Shd-dan in the sense of individuality to each person ). Observe the mental behavior of each person and speak the Dharma to them. For something that either someone can hear or someone can't. As in the Sutra it says: "Due to the karma of miscellaneous newspapers that are born in the world, mixed life is obtained". Again in the Pha-quanna Sutra it is said: "There is no one to touch, no one to feel". Question : Between these two sutras, how can they be reconciled? FAQ : Since there doubter next life, do not believe me blessed, as well immoral, fall on Kien accept annihilation (And is) . Because I want to end that person's doubts, except for their negative actions, that is, because I want to uproot that person's "Abandonment of View," so they say that they are born in the world, have mixed feelings, and have mixed feelings. Again , the non-Buddhist Phakwanna grasped at the existence of a self and a god, and fell into the attachment of permanence (Permanent view), so when he asked the Buddha, "Venerable One, who received it?" , if the Buddha replied that if anyone received it, then that person would fall into permanent attachment. One's self-view is multiplied, solid, immovable. So for this person the Buddha did not say that there are people who feel and who are in contact. Generals (form) thus called the Humans of All-dan. Why is it called Tathagata Treatment? (Stand-dan in the meaning of treatment according to disease). There is a dharma, in terms of meaning, there is an antidote, but the real nature is not like the herbs, drugs, drinks, eating are heavy, hot, fatty, sour, salty. For leprosy, it is called medicine; For other diseases, it is not medicine. If the herbs, drugs, food and drink are mild, cold, sweet, bitter, hissing, for heat illness, they are called drugs; For other diseases, it is not medicine. If the herbs, drugs, food and drink are mild, spicy, bitter, hissing, hot, for typhoid, they are called drugs; For other diseases, it is not medicine. The same is true of the treatment of mental illness in Buddhism. The method of contemplating impurity for the disease of lust is called a good antidote, and for the disease of ill will it is not called or is not an antidote. What happen? Contemplating an ugly body is called contemplating impurity, if one is an angry person and contemplating an ugly body, the more the fire of anger increases. Thinking about loving-kindness to treat ill-will is called a good antidote; and for the disease of lust, it is not called good, it is not the antidote. Why? Because loving-kindness towards sentient beings often seeks good deeds, contemplating merit, if one is covetous and seeks good deeds, contemplating merits, he will increase his lust... call it a good antidote; And with the disease of lust and hatred, it is not called good, it is not an antidote. Why? Because before there is wrong view, wrong view is born, but wrong view is stupidity. contemplation of merit, the more greediness increases...Dharma contemplation of cause and effect, for the disease of stupidity, it is called a good antidote; And with the disease of lust and hatred, it is not called good, it is not an antidote. Why? Because before there is wrong view, wrong view is born, but wrong view is stupidity. contemplation of merit, the more greediness increases...Dharma contemplation of cause and effect, for the disease of stupidity, it is called a good antidote; And with the disease of lust and hatred, it is not called good, it is not an antidote. Why? Because before there is wrong view, wrong view is born, but wrong view is stupidity. Question : In the Buddhadharma it is said that the Twelve Causes and Conditions are very profound, like saying: "The Buddha told Ananda, that Dharma cause and effect is very profound, difficult to see, difficult to know, difficult to realize, difficult to observe. Only those with a subtle mind and skillful wisdom can understand it, but a stupid person is still difficult to understand the short-sighted dharma, let alone the profound Law of Cause and Effect!" So why now say that stupid people should meditate on the Law of Dependent Origination? Answer: This stupid person is not like a stupid goat, but this person who wants to seek the true path brings wrong thoughts to him, so he gives birth to all kinds of wrong views, such a stupid person should observe Cause and Effect, that's called is a good antidote. If for someone who has a lot of anger, greed, desire for pleasure, wants to harm others, then the contemplation of cause and condition is not good, it is not an antidote, only thinking about impurity and loving kindness is the only thing. or, is the antidote to those two classes of people. Why? Because these two contemplations can shoot the poison arrows of hatred and lust. Again, sentient beings who are perversely clinging to permanence, do not know the dharmas that exist only in the character of continuum. Such people who meditate on Impermanence are the antidote to Siddhartha, not the first means of Siddhartha. Why? For all dharmas, the self-nature is emptiness, as the verse says: Impermanence is seen as normal, It is called insanity. In emptiness, not impermanent, Where do you see permanent? Question : All conditioned dharmas are related to impermanence, which is the first meaning. Why? Because all conditioned dharmas have three characteristics: birth, abiding, and cessation. Because first is birth, then to stay, then to die; Why is it not true to say impermanent? A : The conditioned Dharma does not actually have those three marks. Why? Because those three generals are not real. If the dharmas of birth, standing, and destruction are conditioned, then there must be all three generals in the generals of birth; because birth is conditioned. Thus, each of the generals has all three signs, then infinity. It is the same with abiding and passing away. If there is no birth, abiding, or cessation in each birth, abiding, and cessation, then that arising, abiding, and annihilation should not be called a conditioned dharma. Why? Because the general of conditioned dharmas does not exist. Because of that, the dharmas are impermanent, not the first means of Siddhartha. Again, if all were really impermanent in nature, then there would be no karma and no retribution. Why? Because impermanence means arising and then passing away. If a rotten seed cannot bear fruit, then there is no action, and if there is no action, how can there be retribution? Now according to the Dharma of the sages, they all say that there is retribution, the wise can trust them; So it should not be said that there is no retribution. Therefore, dharmas are not impermanent. Because it is said that there are such immeasurable causes and conditions, it is not allowed to say that dharmas are impermanent. All conditioned dharmas are impermanent, suffering, and not-self. Such generals are called the Antidote to Siddhartha. Why is it called the First Meaning of the Tathāgata? (All-dan in the absolute sense) All dharmas, all discourses, all language, all dharmas and non-dharmas, each of which can be distinguished and dispersed; and the true dharma of the Buddhas, Pratyekabuddhas, and Arahants, in practice, cannot be broken or dispersed. What is not clear in the above three Siddharthas is not in here. But through how? Wisdom is to be free from all faults, unable to change, unable to overcome. Why? Because except for the First Means of the Siddhartha, the other discourses, the other Siddharthas, can all be destroyed, as the verse in the Sutra of the Meanings says: Each person follows his own views, and argues against each other, If he knows that is wrong, That is knowing the true Dharma Do not accept other people's dharma, That is the ignorant, Those who have opinions, All are ignorant. Or depend on what we see, And give birth to ideas. If we give it pure wisdom, then we also have pure wisdom In these three stanzas, the Buddha said the general condition of the First Means of Siddhārtha, that sentient beings in the world depend on their views, rely on the Dharma, and rely on their own theories that give birth to competition. Commentary is the root of competition, but commentary depends on the arising of attachments, as the verse says: Having received the dharma, there is a new commentary. Not receiving the dhamma, The views, whether or not to receive it, This person has been cleared. Realistic meditators know this, then for all dharmas, all ideas, no feelings, no attachments, no seeing as real, no competition with others, and know the nectar of the Buddhadharma. . If that's not the case, it means blasphemy. If you do not receive the Dharma from others, do not know or do not accept it, you are ignorant. Thus, those who have opinions are all ignorant. Why so? Because each person does not accept each other's dharma, like someone who considers his/her own dharma to be the first true and purest; and other people's dharma is false speech, not pure. For example, the world's legal treatment, which is the punishment of killing and killing all kinds of unclean things, which worldly people believe in following is considered pure, but for holy monastics, it is very impure. Those who leave home according to non-Buddhist religions, live according to the five heat practices such as standing on one leg, pulling hair, etc... Nirgranthaputra class ( Nirgranthaputra ) for that is wonderful wisdom; and others say it is stupid dharma. The dharmas of the monastic, non-Buddhist and Brahmin white robes are like that, they are all considered good, in addition, it is false language. In the Buddhadharma, there is also a monk Single Tu said: "Just as the four great harmony has the dharma eye, so the five aggregates (the five groups) in harmony have the human dharma." In Poison's Abhidhamma, it says: "The five aggregates do not leave man, man does not separate from the five aggregates, it is not possible to say that the five aggregates are a person (self) or that he is separated from the five aggregates as a person. The person (self) who belongs to the fifth dharma stanza is unable to speak the dharma stanza. Hang Dao sect's Sarvastivada ( Ministry ) said: "In everything, in every time, in all disciplines, can not find a human, such as rabbit fur horned turtle is not there. Again, the eighteen precepts, the twelve inputs, the five aggregates really have a self-nature in which there is no person (self). Again in the Buddhadharma, there is a lineage of Way- expanding ( Vaipulya ) Taoists who say: "All dharmas are neither born nor destroyed, are empty, have nothing at all, such as the hair of a tortoise, the horns of a rabbit, and the absence of it". All these lines of argument, keep their own dharma, do not accept other people's dharma, saying: "This is the truth, other than that, it's all false speech." If you receive your own dharma, make offerings to your dharma, and practice according to your own dharma, then other people's dharmas, if you don't accept it or don't make offerings, will consider it wrong. And if that is the purest, the first benefit, then there is nothing that is not pure. What happen? Because all the other people receive their own dhamma. Question : If all the views are wrong, then why is the First Meaning of Siddhartha true? Answer : All the lines of speech have ended, the place where the mind operates ceases, there is no support everywhere, there is no display of dharmas, the true form of dharmas has no beginning, no middle, no end, no end, no destruction, this is called The first meaning of Siddhartha, as the verse in Ma ha interprets the meaning says: Language is no more, Mind formations are also gone, There is no birth and no death, Dharma is like Nirvana. Talking about the practice, Calling the world Dharma, Saying no practice, Is the first meaning. All true, all unreal, And all true, all unreal. Everything is not real, not real, That's called the true appearance of dharmas. The first meaning of Siddhartha is mentioned in such sutras, that meaning is very deep, hard to see and difficult to know. Because he wanted to say that meaning, the Buddha preached the Great Perfection of Wisdom Sutra. Again, because he wanted great commentators like Mr. Pham Chi Truong Chau, etc., to have faith in the Buddhadharma, so the Buddha preached the Great Prajnaparamita Sutra. There is a Pham Chi named Truong Cao , another named Tien Ni Ba-tha-cudala, and another named Tat Gia Camachian-de, who are great commentators of the Jam Realm. -Buddhist, said: "All arguments can be broken, all speech can be destroyed, all attachments can be shaken, there is no true dharma that is trustworthy and worthy of reverence" . As in the Sāriputta, Ban Mat Sutta says: “Sariputra's uncle, named Dai Kou-hyla, and his sister, Sariputra, argued but were not equal, Dai-gu-hyla thought. : "This is not her strength, it must be the wise man in the womb sending words from his mother's mouth. This person hasn't been born yet, what will happen when he grows up?"After thinking about it, he was conceited; Because he wanted to learn more about all kinds of arguments, he left home as a Pham Chi, went to Nam Thien Truc country, and began to read scriptures and poems. People asked: "What do you want to pray for, what sutras do you study?" Truong Chau replied, "All eighteen major sutras want to read them all." Everyone said, "You haven't understood one thing in your whole life, let alone understand it all?" Truong Chau thought to himself: "In the past, because of pride, I lost to my sister, now I am despised by these people." Because of these two things, he swore to himself: "I don't cut my nails, I need to read all the eighteen great sutras". People saw his long nails and called him Pham Chi Truong Trao. He used the wisdom of all kinds of scriptures, all kinds of sarcastic sayings:“This is dharma, this is illegal, this is right, this is not, this is real, this is not real; this is yes, this is no" , breaking another's argument. For example, a wild elephant with great strength suddenly trampled, no one could tame it. After Truong Cao Pham Chi used such force of argument to destroy the commentators, he returned to his birthplace, Nala village, in the city of Vajra, Magada, and asked people, "Your child. I was born where is it now?" Someone answered: "The son of Sister Ong was born. At the age of eight, he read all kinds of scriptures, and at the age of sixteen, he argued more than everyone else. There is a Taoist monk named Cu Dam, his sister's son follows him as his disciple." Hearing that, Truong Chau became arrogant and disbelieving, saying: "Her son is so smart, what magic can that man use to deceive him so that he can shave his hair and become a disciple?" Having said that, go immediately to the Buddha's place. At that time, Venerable Sariputra, who had just received the precepts for half a month, was standing beside the Buddha, holding a fan and fanning the Buddha. After meeting Buddha, he sat down to one side, thinking: "All arguments can be destroyed, every word can be destroyed, all attachments can be shaken. So in that what is the true form of the dharmas? What is the First Meaning? What is nature? What is a general? Not crazy?" Think like this: "Like the great ocean, but wanting to reach the bottom of it, searching for a long time, but unable to find any real dharma to enter the mind. Then what argument did he use to get her child?" After thinking about it, Truong Giao immediately said to the Buddha: "Hey Mr. Cu Dam! We do not accept all dharmas . ” The Buddha asked Chang-cao: "You don't accept all the dharmas, so do you accept that view (all of which you don't accept)?" The Buddha asked that question, which means: "You have drunk the poison of wrong view, and now you have released poison gas, saying: I do not accept all dharmas, so do you accept that view? ". At that time, Truong Claw Pham Chi was like a horse or when he saw the shadow of a whip, he knew he was afraid and ran to the right path. The same is true of Truong Trieu Pham Chi, hearing the Buddha's words like the shadow of a whip entering his mind, he immediately threw away the high culvert, bowed his head in shame, thinking like this: "The Buddha put me in two losing doors. If I say I accept it, this is a clear loss, so many people who know them will say: Why do we say that we don't accept all dharmas, and now we say that we accept that view? Obviously lying, it's a clear losing door that many people know. The second losing door is more delicate, because not many people know if we don't accept it . " Truong Chau thought so, and replied to the Buddha: "Cu Dam! I don't accept all the dharmas, and I also don't accept this view." Buddha said“Pham Chi, you do not accept all dharmas, nor do you accept that view. If you don't accept anything, what's different from everyone else, why do you need a high tribute to be arrogant?" . Being asked such questions could not be answered, knowing that he had fallen into a losing position, he immediately aroused faith and reverence towards the Buddha's omniscient wisdom, Truong Cao Pham Chi thought to himself: "I lost, but the Blessed One did not state our loss, do not say wrong, do not pay attention. The most pure and pliable Buddha mind. All the language of discussion has ended, the great Dharma is profound. He is the one worthy of respect, the purest mind, there is no one better than the Buddha . " Having been taught the Dharma by the Buddha, he ended his wrong views, and right at his seat, he separated from the dust, and with respect to the dharmas, was purified by the Dharma eye. At that time Sariputra heard these words and became arahant. Truong Trieu Pham Chi then left home as a monk to prove that Arahant had great power. If Truong Claw Pham Chi does not listen to the whims of Prajnaparamita, which is the first and foremost equivalent of the four sentences, then a little faith is not enough to witness the path and fruition of the monastic? The Buddha, because he wanted to lead such a class of great commentators, so he preached this Great Prajnaparamita Sutra. Again, the Buddhas have two ways of preaching: One is contemplating the listener's mind and then, depending on the base, can transform, the other is contemplating the generals of the dharmas. Now the Buddha wants to tell the truth of the dharmas, so he preaches the Great Prajnaparamita Sutra. As in the treatise on "Signs without signs" , the Devas asked the Buddha: "This Prajnaparamita is so profound, how can it be created?" The Buddha taught the Devas: "Emptiness is a sign, no sign, no action, no birth and death, no action, no permanent birth, like nature, death, etc...." Again, there are two ways of preaching the Dharma: One is where there is controversy, the other is where there is no controversy. There is a controversy as in the other sutras said, now want to say where there is no controversy, so the doctrine of the Great Perfection of Wisdom Sutra. There are signs, there are no signs, there are things, there are no things; there are medical grounds, no medical grounds, there are for, no for; yes on, no on; world, non-world; so are the two-part methods. Question : If the Buddha's heart is full of compassion, he should only speak the Dharma without controversy, why should he speak about the controversial Dharma? A : The undisputed Dharma is all signless, eternally extinct, and indisputable. Now speaking of charity and the dharmas of impermanence, suffering, and emptiness, etc., are all for the sake of extinction, not for the sake of theory. Those who benefit from knowing the Buddha's will do not cause controversy; and the ignorant do not know the Buddha's mind, grasping the sign, first taking the mind, should arise controversy. This Perfection of Wisdom is the "Ultimate Emptiness" of dharmas, so there is no room for controversy. If you can't grasp it in the end, if you can argue with it, you won't be able to call it ultimate. Because in the end, there is nothing but both existence and non-existence, so the Prajnaparamita is called the place of non-controversy. Again, in other sutras, three ways are often used to describe dhammas: wholesome, unwholesome, and unwholesome. Now I want to say that all dharmas are not good , not unwholesome , not indeterminate , so I preach the Great Prajnaparamita Sutra. Dharma learning, dharma without learning, dharma without learning without learning, dharma due to the cessation of knowledge and cessation , dharma due to cessation of thought ( cutting off cultivation ), dhamma not cutting off ( non-faith ), dharma can be seen opposites, unseen dharmas, unobstructed dharmas, upper middle and lower dharmas, minor dharmas, great dharmas, immeasurable dharmas, the dharma doors have three such qualities. Again, in other suttas, according to the shravaka's ability, the Buddha speaks of the Four Foundations of Mindfulness , where a bhikkhu meditates on thirty-six objects in the body to eliminate the disease of lust, contemplating on the outside of the body and the inside and outside of the body as well. . Now, because he wanted to use another way to speak about the Dharma of the Four Foundations of Mindfulness, the Buddha preached the Great Perfection of Wisdom Sutra, as if saying: "The bodhisattva contemplates the body, with the body does not generate enlightenment, does not see the body, because it is not gratuitous. Thus, contemplating outside the body, contemplating the inside and the outside of the body, with the body there is no perception of perception, not seeing the body because there is no attainment. With regard to mindfulness of the body, contemplating the body without generating enlightenment is a very difficult task. The same is true of the three mindfulness of Tho, Mind, and Dharma. Thus, the methods have four parts such as: Four Right Efforts, Four Like Consciousness, Four Meditations, Four Truths, etc... are all the same. Again, in the other Buddhist Economics said the five aggregates ( contingent them ) is impermanent, suffering, not-self . Now, because he wants to use another way of talking about the five aggregates, he teaches the Great Perfection of Wisdom Sutra. As the Buddha told Venerable Subhuti: "A bodhisattva who contemplates form is constantly practicing, he does not practice Prajnaparamita; contemplating life, perception, practice, and consciousness are regular practices, then they do not practice Prajnaparamita; contemplating feeling, perception, mental formations, and consciousness as impermanent practices, one does not practice the Perfection of Wisdom. So the fifth dharma such as: Warm years, Five paths, etc... are all the same. In addition, the six, seven, eight, etc., up to immeasurable, are all the same . ” As the Great Perfection of Wisdom is immeasurable and boundless, so the cause and effect of the theory of Prajnaparamita is also immeasurable; this is very broad. Now, we have summarized the causes and conditions of the doctrine of the Great Perfection of Wisdom Sutra. 2. EXPLAINED LIKE THI NGO VAN MOST TIME No. 1509 – Dai Tri Do Treatise, Volume 1 SUTRA: Like Thi, Self Van, Momentary DISCUSSION: Question : Why does the Buddhist scriptures begin with the words: "Thus" (Thu Thi)? A : The Buddhadharma is like the ocean. If you believe, you can enter, if you have wisdom, you can pass. The meaning of the word "Thus" is to believe. Those who have pure faith in their hearts can enter the Buddhadharma. If he does not have faith, he cannot enter the Buddhadharma. If you don't believe, say it's not "Thus", which is the sign of distrust. Those who believe, say it "Thus". If the buffalo skin is not soft, it cannot be folded, neither can those who do not believe; If the buffalo skin is soft, it can be used depending on where it is used, so is the believer. Again, in the Sutra it is said that faith is the arm. Just as a person with an arm goes into a mountain of treasures and collects treasure at will, so if a person has no arm, he cannot get anything. It is the same with those who believe, entering the treasure mountain, the Buddhadharma has all kinds of roots, no stagnation, power is not tainted, the Seven Factors of Enlightenment, the Eightfold Path, the Four Meditations, and the Four Concentrations, they can be obtained at will. A man who has no faith has no arms. A person without an arm cannot get anything into the treasure mountain. Even those who do not believe, enter the mountain of treasures of the Buddhadharma and do not gain anything. The Buddha thought to himself, "If a person has faith, he or she can enter into my vast ocean of Dharma, be able to realize the Four Ascetic Fruitions, without wasting time shaving his head and wearing a kasa. If he does not believe, he cannot enter my sea of ​​Dharma, just as a dry tree cannot bear fruit. Unable to witness the fruit of a samana, although he shaved his head, wore a casa, chanted many sutras, Even if you're good at questions and good at answering them, you won't get anything in the Buddhadharma." So the meaning "Thus" is the first step into the Buddhadharma, because it is the sign of complete faith. Again, the Buddhadharma is profound, only the Buddha knows. Those who have faith, even though they have not yet become Buddhas, can, through their faith, enter the Buddhadharma, like Brahma when asking the Buddha to start turning the wheel of Dharma, reciting a verse to invite the Buddha: Jambudvipa has been born, Many kinds of impure dharmas, Please open the door of nectar, But show the pure way! Buddha replied: Our Dharma is very difficult to understand End the fetters. The mind loves the three realms. He can't show it Brahma-king said to the Buddha: "Venerable Venerable World-Honored One! In the world, mind has upper, middle, and lower. Those who are clever and straightforward, are easily liberated, and if they don't listen to the Dharma, they will fall behind in evils. For example, a lotus flower in water, some are newly born, some are old, and some have not yet emerged from the water. If they do not meet sunlight, they cannot bloom. The Buddha is like the light of the sun, because of his great compassion and compassion for sentient beings, the Buddha should preach the Dharma for them." Buddha thought: "The law of the Buddhas in the three times: Past, future, and present are all preaching the Dharma for the sake of saving sentient beings. So should I." Thinking like that, the Buddha accepted the words of the Brahma-kings and preached the Dharma, answering in verse: We now open the door of nectar. If you believe, rejoice. Among people who speak the wonderful Dharma, it's not like anyone's brains are confused. In this verse, the Buddha does not say that those who give are happy, nor that those who are well-educated, ethical, patient, diligent, meditative, and wise are delighted, but only those who believe (rejoice). . Buddha's Mind: Thus, my Dharma is profound, profound, and wonderful, which is unattainable, incalculable, uncountable, inconceivable, not moving, not leaning; If you are not entangled, you will not be able to understand without being the Omniscient. Therefore, in Buddhism, trust is the first step. Because of faith in, it is not because of giving, keeping the precepts, etc., but can begin to enter the Buddhadharma, as the verse says: People of the world, moved in their hearts, Loved the results of blessings and retribution, But did not like to receive blessings, Seeking for gain, did not seek to be destroyed, Before hearing the dharma, saw the wrong views, and penetrated my profound Dharma without believing, how to understand! Like the great disciple of Devadatta named Caucaly, because he did not believe in the Dharma, he fell in the evil way. That person does not believe, for the Buddha Dharma, to bring wisdom to seek, it is not possible. Why? Because Buddhism is so deep. As the King of Brahma taught Caucaly with a stanza: Wanting to measure immeasurable dharma, can the wise measure? Wanting to measure immeasurable Dharma, He conceals himself. Again, the meaning of "Thus" is that, if a person has a mind that is well-intentioned, he can hear the Dharma, if he does not have such signs, he cannot understand it, such as saying: Listening attentively to the Dharma is like drinking. One-pointedly goes into the word, the meaning. Happy to hear the Dharma, compassion and joy, such people should speak for them. Again, in the sense of "Thus" is, the first step into the Buddhadharma, gain in this life, benefit in the next life, benefit of Nirvana, all benefits are based on faith and strength. Again, when the non-Buddhists leave home, their minds think that their Dharma is the most wonderful and pure. Such people, while praising their own practice, denigrate the Dharma of others. Therefore, in this life, they fight with each other, and in the next life, they will fall into hell. They will experience all kinds of immeasurable sufferings, as the verse says: Because craving infects his own dharma, denigrates other people's dharmas , although he is a precept-keeper, he can not escape suffering in hell. In this Buddhadharma, give up all craving, all attachments, all pride and self-centeredness; everything is stopped, no problems. As in the Phiet Du Sutra it says: "You should understand my dharma as a raft, then should good dharma be abandoned, let alone unwholesome dharma? With Prajnaparamita that the Buddha does not even think about, does not rely on, let alone with other dharmas that come to mind and rely on? Therefore, the first step of Buddhism is called "Thus". This is what the Buddha meant: My disciples do not have a pre-attainment to the Dharma, are not infected with the Dharma first, are not friends with the Dharma, but only seek to be free from suffering, to be liberated, and not to speculate on the characteristics of the Dharma," as in Sutra A. -Baddhist (Arthavargìyasutra), Ma-kanda (Makandika) said in verse and asked: With fixed dharmas. Then born a lot of hope. After giving up everything inside and out, how can we attain the Way? The Buddha replied: There is no view, no literature, no enlightenment, no knowledge, Neither is it due to the precepts, It is not not the knowledge of literature, It is not due to the precepts. Such an argument is abandoned. Also give up, fall down. Do not hold the dharma generals like that to attain the Way. Ma-khikkhu again asked: If it is not because of the view of the text, It is not because of the precepts. Not without knowledge, Not without precepts. As my mind observes. Keeping silent, attaining the Way? Buddha replied: You follow the wrong view, I know you are ignorant, You do not see false thoughts, You were dumb at that time! Again, for our own dharma to be true, while others' dharmas are lies, our dharma is first class, and others' dharmas are not true; that is the root of the struggle. Now the meaning of "So" is to teach others not to fight. Listen to what others say, the speaker is not at fault. Therefore, the Buddhist sutras all begin with the words "Thus". Comb said the word "Thus" done. Now we will talk about the meaning of the word “I. Question : If in the Buddhadharma it is said that all dharmas are empty, and that everything has no self, then why do Buddhist sutras begin with the words: "Thus I hear"? A : The Buddha's disciples understand that they are not-self, but according to worldly dharmas, they say that self is not a real self. For example, using gold coins to buy copper coins, no one laughs. Why? Because that's the way to buy and sell. This is to say, "I" is the same, in the law of no-self, to say the self, is to follow the world without being questioned, as in the Thien Van Sutra there is a verse: There are Bhikkhu-stilts La-Han. The contraband has ended. With that last body, is it okay to say “I am”? The Buddha replied: There is a bhikkhu Arhat, The cankers are completely gone. With that last body One can say, "Here I am. In the Dharma World (World of Siddhartha), it is said that it is self, not in the Dharma of the First Meaning (First Meaning of the Tatdan). So, for dharmas that are empty, selfless, say self, there is no fault. Again, the language of the world has three basic things: One is wrong views, two is pride, and three is name. Of these, two are impure and one is pure. All mortals have three linguistic roots: Wrong views, pride, and names. When a cultivator sees the Way, there are two original languages: Arrogance, name; and the level has ended all pirated or then only one kind of original language, is the name. In their minds, although they are not contrary to the true dharma, but according to the people in the world, they communicate the same root of the language, in order to eliminate wrong views for the world, they should follow the worldly world without arguing. Therefore, except for the two roots of impure and secular language, but only one language. The Buddha's disciples depend on the world to say that they are self, so there is no mistake. Again, if a person is immersed in the sign of not-self and says this is true, and in addition all lies in false speech, then he should be in distress saying: "You say that all true dharmas are not-self, why do you still say, 'So I heard. ”? And now, the Buddha's disciples are not attached to all dharmas, do not possess, in their minds do not fall in love with, nor do they fall in love with the true appearance of dharmas, how much less do their minds fall in love with no-self? So don't ask why the Buddha's disciples still say "I", as the verse in the Madhyamaka says: If there is any no. All must have nothing. Real is no longer no, Ha what is not there? People see no not. But do not see. Not seeing: Seeing, not seeing, That really is Nirvana. Of non-dual security. Eliminate wrong views. Where the Buddhas pass, That is the dharma of no-self." Comb said the meaning of the word "I". Now will say the meaning of the word “Listen. Question : "Listen" like? Using ear roots? Using ear consciousness? Or use conscious listening? If the ear-sense hears, then the ear-sense without perception cannot hear? If the ear-consciousness hears, then the ear-consciousness for a moment can neither distinguish nor hear. If consciousness hears, then consciousness cannot hear. Why? Because first by the five consciousnesses, the five objects of consciousness are known, and then by the new consciousness, the consciousness cannot know the five objects in the present, but only perceives the five objects of the past and future. If the consciousness perceives the five physical objects in the present, the blind can also see forms and the deaf can also hear sounds. Why? Because consciousness is not corrupted? Answer : It is not the ear-sense that hears the sound, nor the ear-consciousness, nor the consciousness. Hearing this voice is due to many causes and conditions in harmony to hear the voice, it is not possible to say that one dharma can hear the voice. Why? Because the ear-sense is not perceiving, it cannot hear sounds, the ear-consciousness is formless, incomparable, and baseless, so it cannot hear sounds, and sound has no perceiving consciousness, nor does it have a faculty, nor can it know it. At that time the ear-sense is not damaged, the sound is where it can be heard and the mind wants to hear it. Base, ceiling and mind are in harmony so ear consciousness arises, depending on ear consciousness immediately arises consciousness; can distinguish the predestined things that are heard. So there should be no question: "Listen" how and who hears? Although hearing voices, there is not a single dharma in the Buddhadharma that is functional, capable of seeing, and capable of knowing, as the verse says: Having karma also has results. No karmic person. That meaning is the deepest, this Dharma is said by the Buddha. No, not a paragraph. Continuity, not often. Sin and merit are not lost, the Dharma is like that, Buddha said. Comb said the meaning of the word "Listen". Now we will talk about the word "One". Question : In the unreal Buddhadharma, there are dharmas of quantity and duration because it does not belong to warm, enter, and precept, why is it said to be "one" time? A : Depending on the world that says there is "One" time, there is no mistake. As depicted on the earth, the tree becomes a statue of the sky. Because of remembrance of heaven and worship, it is not wrong. Saying "One" is the same thing. Although there is really no "One" time, but according to the secular world there is "One" time, so there is no mistake. Question : It should not be said that there is no "one" time, as the Buddha himself said: "When one person appears in the world, many people benefit. Who is that? It is the Buddha, the Blessed One," as the verse says: I practice religion without seeing protection. Chi practice religion alone without friends. Accumulate one conduct and become a Buddha, Naturally understand the Noble Path In many places Buddha said such One, so there must be "One". Again, because there is a harmonious Dharma One, that thing is called One. If there really is no dharma One, then why in One thing only One mind arises, not two, not three? Of these two are two consciousnesses born, not One, not three? Of the three are three consciousnesses born, not two, not one? If there were really no numbers, then in One thing there should be two minds, and in two things there should be only one mind. Number three, four, five, six… also like that. Therefore, are you sure that in One thing there is the Dharma One, because that dharma is in harmony, in the One thing only One mind arises? A : If One and things are One, or One and things are different, both are wrong. Question : If it is "One", what is wrong? Answer : If One and the vase are "One", as Nhan-dele (Indra) and Shakyamuni (Saka) are One. If so, then where there is One, there are vases; Just as where there is Rendele, there is Shakyamuni. Now things such as clothes, etc. must all be vases, because One with vase is "One". Thus, wherever there is One, there is a vase. Like vases, robes etc… are all One thing, without distinction. Again, One belongs to "number", the square should also belong to "number". The body of the vase has five dharmas. One should also have five dharmas. The vase is a material object with an object, so One should also have a form and an object. If there is a One but it is not called a vase, then the vase with One should not be called "One". Either say One does not include the jar, or say the jar should also not include One, because the jar with One is not different. Again, if you want to say One, you have to talk about it, if you want to talk about it, you have to say One, that's confusing. Question : "One" is so wrong, but in other respects what is wrong? A : If the One is different from the vase, then the vase is not the One, if the vase is different from the one, the One is not the vase. If the vase is compatible with One, and the vase is called One, now One is in harmony with the vase, why not call One the vase? So can't call flask and A different. Question : Although the average is "One", so the vase is One (A vase), but the number One is not a vase, so what? A : Numbers starting with the number One, One and the jar are different, so the jar does not make One. One is not, so many are not. Why? Before One, then after many. Thus, in other respects from the vase, the dharma "One" cannot be separate. Why? Because in both respects finding the "One" dharma is not possible. Since it is not possible, how can we say that there is a "One" dharma that belongs to the five warms, the eighteen precepts, and the six that enter it? But Buddhist disciples according to secular language called "One", but in the real mind has no attachment, on the contrary knows the numbers only in the name. Therefore, in Buddhism, the word "One time, one person, one teacher" is said without falling into the error of wrong views. Finish talking about "One". Now we will talk about "Time". Question : The land of Thien Truc has two languages ​​only for "Time": Cala (Kàlà) and Tam-ma-gia (Samya). Why did the Buddha not say Kala but say Tam-ma-ja? A : If we say Calah, what are the doubts? Question : To put it mildly, we should say Cala because Cala has two words, and Tammaia has three heavy words that are harder to read? A : Because it is to eliminate wrong views, we say that Tammaia does not speak of Calamity. Someone said: "All heaven and earth, whether good or bad, take "Time" (Cala) as the cause", as in the Time Sutra there is a verse saying: When the time comes, sentient beings mature. Next time, be motivated. Time, can enlighten people, So it is "Time" as the cause. The world is like a wheel, Time is like a spinning wheel, People are like a wheel, Going up or going down. Question : Another person said: "In heaven and earth, or good or bad deeds, all things are not made by "Time", but "Time" is the unchanging cause, which is real. The Dharma "Time" is very subtle, cannot be seen, cannot be known, as a result of fruit and so forth... that is known as "Time". Last year, this year, from time to time, near, slowly, quickly, one can see those generals, even though they don't see "Time", they know that there is "Time". Why? Because you see the result, you know there is a cause." Therefore, you should know that there is a "Time". Dharma "Time" does not change, should it be? Answer : Just as the rock is the "Time" of the present, the dust is the "Time" of the past, and the vase is the "Time" of the future. The general of "Time" is often so "Time" in the past does not make "Time" in the future. In your scriptures, "Time" is a thing, so the past "Time" does not make the future "Time", nor does the present "Time"; because it's messy. In the past "Time" there is no future "Time", so there is no future "Time". The same is true of the present "time". Question : You have accepted the dust as "Time" in the past. If there is a "Time" in the past, there is definitely a "Time" in the future; So is there really a "Time" law? A : You didn't listen to what I just said, the vase is in the "Time" in the future, the dust in the "Time" in the past. The future "Time" does not do the "Time" of the past, in the future "Time" is the future "Time", why is it called the "Time" of the past. So the past "Time" is not. Question : Why is there no "Time", there must be "Time", the present has the present sign, the past has the past sign, the future has the future sign? A : If all the "Times" of the three generations have their own characteristics (self-signatures), then everything is the present "Time", without the "Time" of the past and the "Time" of the future. If there is a future, it is not called the future but should be called the present; So the question is incorrect. Question : The past "time" and the future "time" are not the present and present signs. The past "time" has the present past tense. The future "time" has a present future sign, so every dharma sign has a "time"? A : If the past is past, then the past sign is destroyed; if the past does not pass away, there is no past sign; The future "time" is the same. Therefore, if the dharma is not real, how can the birth of heaven and earth, good and bad things and fruits, etc... be born; Because in order to eliminate such wrong views, we do not speak the time according to the language “Kala” but say the time according to the language “Tam-maiah”. Seeing the arising and passing away of the warm year, the eighteen precepts, and the six entering, pretending to be "Time" and not having a separate "Time" (apart from birth and death). Like saying the names: Phuong, time, ly, union, most, hetero, field, short, etc. v… are beyond the mind of ordinary people who are attached to the fact that the dharma is real; Therefore, the world (world) should be eliminated from the grammar, language, and names. Question : If there is no "time", why is there a precept that allows eating at the right time and forbids eating at the wrong time? A : I have said before; According to the legal name of the world there is "Time", but not the real Dharma, you should not have a problem. Just as the fetters in the Bhikkhuni are only real according to the world but not the first true dharma-character. Because the dharma of the self has no real entity, rebuked for the sake of others, and because they want to preserve the Buddhadharma for a long time, and established rituals for their disciples, the Buddhas, World Honored Ones and Buddhas set the precepts. in there should not look to see what is real? What is the title? Which is compatible? What is not compatible? What kind of dharma has such a form? What kind of dharma has no such form? So that shouldn't be a problem. Question : If eating is not at the right time, the medicine is in the right time, the medicine is in the right time, all are Cala, why not say Tam-maia? A : What is taught in the Bhikkhuni, white-robed lay people can't hear, how can non-believers listen to give birth to wrong views (so they don't say Tam-maia but say Cala)? The rest of the sutras are allowed to be heard, so the Tamma language is used here. Tam-maia is a fake name, so that the listener does not give birth to wrong views. Again in the Buddhadharma, most of them talk about Tam-magia, but rarely say Calamity; because it's little, so it shouldn't be hard. Comb said the specific meaning of the five words "Nhat Thi, Nga, Van, Nhat, Thoi". 3. General Explanation of Nhu Thi Nga Van No. 1509 – Dai Tri Do Treatise, Volume 2 Now will generalize about "So I heard" Question : If the Buddhas are omniscient, natural, without a teacher, do not follow the teachings of others, do not receive other people's teachings, do not use other people's teachings, do not follow others to listen to preach the Dharma, why Why do you say "So I heard"? A : It is as you said: "The Buddha is the One who is omniscient, natural, has no teacher, does not follow others to listen to the Dharma to preach". The Buddhadharma is not only preached from the Buddha's mouth, but all the good, true, and wonderful words of the world come from the Buddha Dharma. As in the Bhikkhuni, the Buddha said: "What is the Buddhadharma?" There are five classes of people who speak the Buddhadharma: One is the Buddha speaking with his own mouth, the second is the Buddha's disciples speaking, the third is the speech of the immortals, the fourth is the speaking by the gods, and the fifth is the speech of the transformed person. Again, as in the Sakyamuni Sutra, the Buddha said to Kieu-thika: "The perfect and true speech and the perfect and wonderful speech of the world all come from my dharma", as in verse praising Buddha: The good language of the world. All from Buddhism. Infallible good language, Nothing more than Buddha's speech. Other places though. Kind words are not wrong. All of it is, Part of the Buddhadharma. In the pagan religions, Although there are good words, Like worms eating trees, Randomly into words. The first, middle, and last Dharma, Self-destructing each other, Like iron giving birth to gold, Who would believe it? As in the tree of Ylan, Born incense-burning ox-head Chien-dan. As in the bitter tree, Bearing sweet fruit. If he believes that, he will believe that: In non-Buddhist scriptures, Self-speech is beautiful. True beautiful words, All come from the Buddha, Like the incense of the Sandalwood, Grows on the mountain of Male. Apart from Mount Malera, There is no place where there is a Lamb, Thus, except for Buddha, There is nowhere the true word. Again, the sentence "Thus I hear" is what the great disciples of the Buddha, such as Ananda etc... said; because it is in the form of the Buddhadharma, so it is called the Buddhadharma. Just as when the Buddha was about to enter Nirvana, he was in the land of Cuthina-kiss, in the middle of the sala forest, with his head turned to the north at that time, Ananda's affection for kinship had not been eliminated. because he has not yet separated from sex, his mind is submerged in the sea of ​​love, unable to come out on his own. Elder Anuruda said to Ananda: "You are the keeper of the Buddha-Dharma, you should not be like ordinary people who drown themselves in a sea of ​​love! All conditioned dharmas are signs of impermanence. Don't be sad. Again, the Buddha himself gave the Dharma to him, now that he is sad, he will lose the work he has received. You should say to the Buddha: After the Buddha's Nirvana, how will we practice the Way? Who will be the Master? How can the evil-speaking Shanna live together? What should Buddhist scriptures say? Things like that in the future, you should ask the Buddha." Ananda heard about this, his grief eased, supported by his memory of the Way, went to the end of the bed where the Buddha was lying, and asked the Buddha about these matters. The Buddha taught Ananda: "Either now, or after I have passed away, you should point to the Dharma by yourself and point to the Dharma, not anywhere else! How is a monk pointing to himself and pointing to the Dharma, and not pointing elsewhere? That is, Bhikkhu-stilts contemplating in the body, often mindful of one mind of wisdom, diligently cultivating diligently, except for greed and worldly superiority: contemplating outside the body, contemplating inside and outside the body as well; Contemplation, feeling, mind, and mindfulness of the base are the same. That is called a monk pointing to himself and pointing to the Dharma, not pointing elsewhere. From now on, the precepts of liberation are the great teachers of the teachers. As the Salvation Precepts Sutra teaches: "Body karma, oral karma, should be done like that". For Bhikkhu-Sanna, after Nirvana, it is like the dharma of Mandala (wearing tan) that cures. If people have a gentle heart, teach them the Sandra Cavalier Sutra, ie can be enlightened. I experienced three Asan-anniversaries, containing the group of Dharma treasures; That organ should begin to say: "Thus, I heard, at one time, the Buddha was living in that place, that country, in the forest of that land." Why? Since the Buddhist sutras of the past began to profess that word, the Buddhist sutras of the future also began to profess the same words; The Buddhas of the present life, at the end of the time when they are at parinirvana, also teach them to confess. Now that I, after Nirvana, begin the sutras, I should also say: "Thus, I heard, for a time". So know that the Buddha's teaching, not the Buddha himself said "So I hear"; Because the Buddha is the One who is omniscient, natural, without a teacher, he should not say "I hear". If the Buddha said to himself, "Thus I hear", some people do not know, then you can ask like that, but here is Ananda saying to the Buddha, the Buddha taught that word, it is the disciple saying "Thus I hear", confessing. "I have no fault. Again, because they want the Buddha's Dharma to last long in the world, the Arahants, like the elder Maha Kassapa, etc., asked Ananda: "Where did the Buddha teach the Dharma first? What dharmas did he teach?” Ananda replied, "Thus I have heard that, at one time the Buddha was staying in the land of Benares in the deer forest of the forerunners, and he spoke about the Noble Truth of Suffering for the five bhikkhus. I didn't hear it from anyone else, but in the Fa, I clearly remember it, and have vision, wisdom, insight, and enlightenment." That sutra in it should be said widely. As in the Dhammapada Sutra (Dharama-samyrahàsutra) says: "When the Buddha entered Nirvana, the earth trembled in six ways, rivers flowed backwards, strong winds broke out, dark clouds appeared on all sides, fierce lightning, and rain. falling rocks, shooting stars everywhere, lions and beasts howling; Gods and people all raised their voices to scream. The gods and people of the world all say: "The Buddha entered Nirvana so quickly. The eye of the world is lost!” At that moment all the plants, medicinal plants, flowers and leaves disintegrate at the same time; Lord Tu-di's mountains were all shaken, the sea water rose, the earth shook violently, the mountains broke, the trees fell, the smoke around them was very scary; puddles, ponds, rivers and streams are all filthy, comets rise during the day. Humans all cry and cry, the gods are sad, the goddesses are choked with tears, and tears are shed. The learned rows are quietly unhappy, the unlearned rows think of conditioned dharmas, all impermanent. Thus, Heaven, Man, Yaksha, Lazarus, Kantada, Chandala, Magalara, and Dragons are all very sad; and the Arahants, who have attained fruition, have recovered from the sea of ​​old age, sickness and death, thinking that: Having crossed the river of human love, Tore the contract of old age and death, Seeing the four great Snakes in the trunk, Loaded into Nirvana, destroying No-residue. The Great Arahants, each living in the mountains, forests, streams, caves, sacrificed themselves to enter Nirvana. There are also Arahants walking in the middle of nowhere, like the swallow lord manifesting all kinds of divine powers, causing people to have pure faith, then enter Nirvana. Heaven's Six Desires to Heaven's Transformation, etc... Seeing that the Arahants had all entered extinction, everyone thought: "The Buddha's sun has gone down, and the disciples are fully meditating, wisdom, and liberated before. extermination. These sentient beings have all the diseases of lust, anger, and delusion that the Dharma masters have urgently eradicated, who will treat them? Disciples are like lotus flowers that bloom in the sea of ​​boundless wisdom, now withered, the Dharma tree has fallen, the Dharma cloud has perished. The wise like the Elephant King has passed away, and the baby elephants have followed, the one who sowed the Dharma. already lost, where will the Dharma treasure seek it?", As the shelf said: The Buddha has passed away forever and has entered Nirvana. They have passed away. They have destroyed the fetters. The world is empty, there is no level of wisdom. The darkness is increased, and the lights of wisdom are extinguished. Then the gods made offerings at the feet of Maha Kassapa and said in verse: “Old man, the three poisons have been eliminated. His body is like a pillar of pure gold. His dignity is incomparable, his eyes are bright and clear like a lotus. Praise like that, Kassapa: "Venerable Kassapa! Do fake people know? The boat of the Buddha-dharma seems to be broken, the Buddha-dharma seems to be falling, the sea of ​​the Buddha-dharma seems to be dry, the Buddha-dharma flag seems to fall, the Buddha-dharma lights seem to be extinguished, those who preach the Dharma seem to want to end, those who practice the way become fewer and fewer. do more evil. Please, with great compassion, establish the Buddhadharma." At that time, the great Kassapa, whose mind was like the ocean, stood still and did not move. For a long time, he replied: "You are correct, true to your word, the world will soon be mindless and dark." Then at that time, Maha Kassapa silently accepted. At that time, the gods and goddesses at the feet of Maha Kassapa then suddenly disappeared, and everyone went back to their old places. At that time, Maha Kassapa thought: "Now, how can I make the Buddha Dharma in these three innumerable kalpas last long?" After thinking like this, he thought again: "I know that this dharma can be made to last for a long time, so we should gather the Sutras (Tu-do-lu), the Discipline (Pinni), and the Abhidharma (Abhidharma). - Talk) into the Three Tripitakas of Dharma, so that the Buddha Dharma can be maintained for a long time, and people in the next life can be received and practiced. Why? Because the Buddha had compassion on living beings, he had to suffer for many lifetimes before he could learn the Dharma and speak it for others. We should also obey the Buddha's teachings and celebrate civilization." At that time, thinking like this, Maha Kassapa went to the top of Mount Tudi, struck a mace, and then spoke: Buddhist disciples. If you think of the Buddha, If you want to repay the Buddha's favor, Do not enter Nirvana. The sound of the mace and the voice of the great Kassapa resounded throughout the three thousand great thousand worlds, heard everywhere. At that time, the disciples, who had been empowered by divine power, all came to the meeting at the place of the great cassava. lettuce. At that time, Maha Kassapa informed the assembly: "The Buddha Dharma is about to be destroyed! The Buddha, out of compassion for sentient beings, had to endure various hardships for three countless kalpas before he could learn that Dharma! Now that the Buddha has entered Nirvana, the disciples who know the Dharma, accept and uphold the Dharma, recite and read the Dharma also follow the Buddha, and pass away, the Dharma is about to be destroyed. It is pitiful for sentient beings in the future life to have lost the eye of wisdom. wise, yet stupid and blind. The Buddha has great compassion for all sentient beings, let's obey the Buddha's words, we must wait until the collection of the Sutras is finished, and then we will perish at will." Those who came to the meeting obeyed and stayed. At that time, Maha Kassapa selected a thousand people, except Ananda, but all had attained Arahantship, obtained the six kinds of supernatural powers, were liberated together, liberated without hindrance, attained the three wisdoms, and meditated. independent, able to act according to and against the samadhis, all without hindrance, read and recite the Tripitaka, know the internal and external scriptures, and also read and understand the eighteen great sutras of non-Buddhists. Everyone is good at debating and conquering heteros. Question: At that time there are so many arahants, why choose only a thousand, but not more? A: King Tanabata attained the Way, and eighty-four thousand officials also attained the Way. At that time, the great king in the palace often prepared meals and offerings for a thousand people. King Azareth still did not abandon that dharma. At that time, Maha Kassapa thought: "If we often go for alms, there will be outsiders who will forcefully come to the problem and neglect the dharma. Now, in the city of Vajrasattva, we usually serve food for a thousand people, we can stay there, gathering the Sutras”; Therefore, only a thousand people were chosen, not more. At that time Mahakashyapa with a thousand men went to Mount Kysarak, the city of Rajasthan, and said to King Asathea: "Bring food to us every day and provide it for us today. We're here to collect the Sutras, not going anywhere." There An resided for three summer months. In the first fifteen days of the precepts, the group gathered in harmony with the Sangha. Mahākāyapa entered meditation, then used the celestial eye to contemplate in this assembly who has not yet been free of afflictions, should be invited out. Seeing that Ananda alone had not finished his affliction, the other nine hundred and ninety-nine were all clean of gonorrhea, pure and free of filth. Maha Kassapa got up from meditation, took Ananda out of the crowd by hand, and said, "Now that I live in the pure assembly of the Sutras, I am not yet clean of fetters, so I shouldn't be here." Then Ananda was ashamed, sad, and weeping, thinking to himself: "I have followed the Blessed One for twenty-five years, taking care of him closely, and have never suffered such suffering; Buddha is truly a great virtue, compassion and endurance." After thinking about it, Ananda said to Maha Kassapa: "I have the strength to attain enlightenment for a long time, but according to the Buddha's law, an Arahant cannot be ordered to serve either side; so I kept a small part of the fetter without ending it all.” Maha Kassapa said: "It is still a sin for the teacher to say that the Buddha's intention was not to allow women to leave home. Because of his kindness and encouragement, the Buddha allowed them to leave home. That's why the Buddha's Dharma is only five hundred years old. decline. It was the Master's sin of Dunkla (Dunkrta). Ananda replied, “I have pity on Madame Gotama. Again, according to the dharma of the Buddhas of the three times, there are four sets of them, why does not my own Buddha Shakyamuni have one?" The great Kassapa said: "When the Buddha was about to enter Nirvana near the city of Kuthina-kiss, he had a backache, spread four layers of European robes to lie down and said to the Master, "I need water", but the Master did not provide him. grant. That is the sin of the Master's Abhidhamma." Ananda replied, "At that time, all five hundred chariots crossed the stream, making the water cloudy, so I did not take it!" Maha Kassapa said: "Even though the water is cloudy, the Buddha's divine power can make turbid water clear, why don't you take it? That is the sin of the Master's Abhidhamma. Please repent!" Maha Kassapa again said: "The Buddha taught: If a person fully cultivates the Four Divine Powers, he can live one life or not one life. The Buddha fully practiced the Four Divine Supplies, and if he wanted to live one life or not one life, he could, but why did he remain silent? Buddha asked three times, the Master remained silent. If the Master spoke to the Buddha, then the Buddha, with the full practice of the Four Divine Powers, He can live one life or not one life! Because of you, the Buddha, the Blessed One soon entered Nirvana. That's the sin of the Master's Abhidhamma!" Ananda replied, "My mind is covered by ghosts, so I can't speak, it's not that I have malice and don't address the Buddha." Mahākāyapa said: “You put on the robes of the Buddha and step on it with your foot. That's the sin of the Master's Abhidhamma!" Ananda replied, "At that time a great wind arose, but no one was holding him, and the wind blew him and he fell at my feet, not that I did not reverently step on the Buddha's robes!" Mahakashyapa said: "After the Buddha's Nirvana, the Master showed the Buddha's hidden code for women to see, why don't you know it's bad? That's the sin of the Master's Abhidhamma!" Ananda replied, "At that time I thought: If women see the Buddha's hidden Ma Yin sign, they would be ashamed of their female body, wish to have a male body, cultivate the Buddha sign, sow the roots of merit and virtue. "; that's why I show the woman, It's not that we don't know bad things, but we try to break the precepts." Maha Kassapa said: "You have six such offenses of Abruptly, so you must repent in the midst of the Sangha." Ananda said, "Yes, I would like to follow the teachings of the Elder Maha Kassapa and the Sangha." At that time, Ananda knelt down with his palms together, put on his right shoulder, took off his sandals, and repented of the six crimes of dracula. Maha Kassapa, in the midst of the Sangha, took Ananda by the hand and led him out. He said to Ananda: "Teacher, please put an end to all of your filth, so when you come back in, if your fetters are not finished, don't come in! ". After saying that, he closed the door himself. said to Anan: "Teacher, cut off all your filthiness, so when you come back in, if your fetters are not finished, don't come in!" After saying that, he closed the door himself. said to Anan: "Teacher, cut off all your filthiness, so when you come back in, if your fetters are not finished, don't come in!" After saying that, he closed the door himself. At that time, the Arahants thought, "Who can establish the bhikkhunis of the Dharma?" The elder Anelodoa said: "Sariputra is like the second Buddha, having a good disciple, named Kieu Pham Badhi, who is a gentle person. gentle and gentle, often in solitary places, abiding in solitude, able to know the bhikkhuni's organs well, now living in the heavenly garden of thylis, so sent messengers to invite him back." Maha Kassapa said to the low monk: "Teacher, listen to the wrong Sangha". The lowly bhikkhu said: "What is wrong with the Sangha?" Mahakasyapa said: "The Sangha has sent the Master to the heavenly garden of Thilis, where the Arahant Kieu Pham-Bad is staying." That bhikkhu joyfully obeyed the Sangha, and said to Maha Kassapa: "I have come to the place of Arahant Kieu Pham-Bad, to give a lecture?" Maha Kassapa said: "There you go, say to Kieu Pham-Bad: Those who smuggled as far as the Arahant Mahakashyapa, etc., all gathered at Jambudvipa, the Sangha had great dharma affairs. , Please come quickly." That monk, bowing to the Sangha, then went around three times, immediately like a Kimchi bird flew up into the air, came to Kieu Pham Ba-di, bowed his head and bowed, and said: Dear Venerable One! The Venerable is a pliable, good-natured person, has little desire, is contented, and often stays in meditation. Dai-cashapa visits him and says to him: Now that the Sangha has great matters, please come quickly to see the goods. Increase security to gather". At that time, Kieu Pham Ba-di, having a doubtful mind, said to that monk: "Doesn't the Sangha call me? No one to destroy the Sangha? Buddha passed away?" That bhikkhu said: "Just as he said, the Great Master Buddha has passed away." Kieu Pham Ba-di said: "Buddha's extinction is too quick! The eye of the world is lost! Where is my Venerable Sāriputta, my Venerable Sāriputta, who is able to follow the Buddha Turning the Dharma Vehicle? A: "Had entered Nirvana before the Buddha." Kieu Pham Ba-di said: "Great Teacher, The French generals are separated, how will we calculate this? Where is Maha Muggallana now?" That bhikkhu replied: "Also passed away." Kieu Pham Ba-di said: "Buddhist Dharma is about to end! The Great Being has passed away, and sentient beings are pitiful!" Again he asked, "What is Elder Ananda doing now?" That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop but can not be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." How will this be calculated? Where is Maha Muggallana now?" That bhikkhu replied: "Also passed away." Kieu Pham Ba-di said: "Buddhist Dharma is about to end! The Great Being has passed away, and sentient beings are pitiful!" Again he asked, "What is Elder Ananda doing now?" That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop but can not be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." How will this be calculated? Where is Maha Muggallana now?" That bhikkhu replied: "Also passed away." Kieu Pham Ba-di said: "Buddhist Dharma is about to end! The Great Being has passed away, and sentient beings are pitiful!" Again he asked, "What is Elder Ananda doing now?" That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop but can not be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." "Also extinct". Kieu Pham Ba-di said: "Buddhist Dharma is about to end! The Great Being has passed away, and sentient beings are pitiful!" Again he asked, "What is Elder Ananda doing now?" That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop but can not be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." "Also extinct". Kieu Pham Ba-di said: "Buddhist Dharma is about to end! The Great Being has passed away, and sentient beings are pitiful!" Again he asked, "What is Elder Ananda doing now?" That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop but can not be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." “What is Elder Ananda doing now?” That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop but can not be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." “What is Elder Ananda doing now?” That bhikkhu replied: "The elder Ananda, after the Buddha's extinction, became sad and wept, indescribable infatuation." Kieu-pham-ba-de said: "Ananda's anxiety is caused by still having fetters of love and suffering from separation. What about Rahula?" That monk replied: "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop, but it can't be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop, but it can't be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." "Rahula has attained arahantship, so he does not grieve, but only contemplates impermanent dharmas." Kieu Pham Ba-de said: "Love is hard to stop, but it can't be stopped, so there is no sorrow." Again: "I have lost the great teacher of seclusion, then why am I still in this garden of Thilia? My great masters and monks have all passed away, now I cannot return to Jambudvipa, but here enter Nirvana." Having said these words, the venerable one entered meditation, flew into the air, his body emitted light, and again emitted fire and water, held the sun and moon in his hand, manifested all kinds of gods, and burned with fire in his body. emitting four streams of water flowing down to the place of Great Kassapa, in the stream there was a verse saying: Kieu-pham-ba-de bows his head, Venerable monks, wondrous first class. When I hear the Buddha's extinction, I will follow. Like a king elephant goes, baby elephants follow. At that time, the bhikkhu, taking his seat, took his bowl and robe, and returned to the place of the Sangha. At that time, Ananda pondered the dharmas, seeking to eliminate the contraband or the remnants. That night he sat in meditation and walked, earnestly seeking the Way. Because Ananda has a lot of wisdom but little concentration, so he doesn't quickly attain the Way, and when concentration and wisdom are equal, he quickly attains it. At the end of the night, too tired to rest, just lying down on the pillow, Ananda suddenly became enlightened, like a flash of light, from the dark he could see the way. Anan entered the Vajra samadhi like that, broke all the mountains of affliction, and attained Baming of divine powers. The emancipation stem, becoming an Arahant of great power. That very night, Ananda went to the monk's house and knocked on the door. Maha Kassapa asked: "Who knocked on that door?" Answer: “I am Anan.” Maha Kassapa asked: "Why did you come here?". Ananda said, "I have now stopped all the gonorrhea." Maha Kassapa said: "Do not open the door, I just follow the keyhole to enter". Ananda replied, "Yes." Then he used the Holy Spirit to enter through the keyhole, bowed at the feet of the Sangha, and repented, and Maha Kassapa ceased to rebuke him. He patted Ananda's head with his hand and said, "I try to do my best. for the sake of the Master, in order for him to attain enlightenment, he should not hold grudges; In the same way, I intended for the Master to realize himself. Just as if you draw your hand in the middle of space, without any attachment, so is the mind of an arahant, in all dharmas, free from attachment. Please return to your seat." At that time, the Sangha again discussed: "Kieu Pham Ba-di has entered the extinction, who else can collect the Sutras?" Elder Anelodoa said: "Elder Ananda, among the Buddha's disciples, people often serve near the Buddha, listen to the sutras and memorize them all, and the Buddha often praises them; That Ananda can assemble the Sutras." At that time the Elder Maha Kassapa patted Ananda's head and said, "The Buddha blesses you to accept and uphold the Dharma, you should repay the Buddha's favor. Where did the Buddha preach the Dharma first? The great disciples of the Buddha who were able to protect the Dharma Store have already passed away, leaving only the Master. Now, he follows the Buddha's mind, has compassion on sentient beings, and collects the Buddha's Dhamma. At that time, Ananda finished the Sangha ceremony and sat on the Lion throne. At that time Maha Kassapa said in verse: Buddha, the Lion King. Ananda is the son of Buddha, Sitting on the Lion throne. Contemplating in them, there is no Buddha. Thus, they are virtuous, not Buddha, and have lost their majesty. Like when there is no moon, There are stars but not serious. Teacher, great wisdom should say. Teacher, child of Buddha, please speak. Where, Buddha preached, Now you should make it clear. At that time the Elder Ananda, with one mind, clasped his hands together towards the place of Buddha's Nirvana, and said: When the Buddha preached the Dharma. At that time I did not see it, I heard it was passed down like this: The Buddha was in Benares. Buddha for the five bhikkhus. Opening the Dharma door for the first time, Theory of the Four Noble Truths, Suffering, Collection and Cessation, and the Path. A Nha Kieu-tran-like, First see the Way. Eight thousand gods. Also in the sign of the path. A thousand Arahants heard this, flew up into the air, as high as seven dala trees, and said together, "Great, impermanent power! As we see with our own eyes the Buddha preaches the Dharma, now he says "I hear", and then says in verse: I see the body of the Buddha. Just like the Death Mountain. They are wondrously good generals, Only the name remains. So take the means, Hope to get out of the three realms. Diligent group of good roots. Nirvana is more fun. Then Anelodoa said in verse: Oh impermanent world! Like water moon, banana tree. The three realms of merit are full, The wind is impermanent and destroyed. At that time Maha Kassapa spoke again in verse: Too big, impermanent power, stupid, wise, poor, rich, luxurious. Enlightened, not devout. All unavoidable. Good words, treasure. Non-deception can compete, Like fire burning all things, General is impermanent. Maha Kassapa said to Ananda: "From the Sutra of Turning the Wheel of Law to the Sutra of the Great Parinirvana, there are four sets of A-functions: The Most Advanced A-Ham, The Middle-Am A-function. It's called the French Tu-do-lo (Sutrapitaka). Again the Arahants asked, "Who can understand and practice the Vinaya Pinis?" They all said, "Elder Upali, who is the foremost rule-keeper of the five hundred arahants, we are now asking." Immediately asked: "Invite the Elder Upali, get up and go to sit on the Lion's throne and narrate: "Where did the Buddha begin to teach the monks of fetishism?" Upali obeyed the Sangha, sat on the Lion's throne and said: "Thus I have heard that at one time the Buddha was in the city of Vaisali, at that time the son of the elder Tulanna Calan- momentum, started doing lewd things. Due to that predestined cause, Buddha committed the first great sin. Two hundred and fifty precepts make up three sets, seven dharmas, eight dharmas, bhikkhuni, bhikkhuni, Sangha-first, up-baly-question, miscellaneous, good-faith... Thus, eighteen sets make up Vajrayana" The Arahants thought again: "Who can understand and assemble the Abhidharma?" Thinking: "Elder Ananda, out of the five hundred Arahants, who is the first to understand the meaning of Tu-do, we now request." Immediately, he asked, "Please, Elder Ananda, get up and go to sit on the Lion's throne, and tell me where the Buddha first preached about Abhidharma?" Ananda obeyed the Sangha's instructions, went to sit on the Lion's throne and said: "So I have heard that once the Buddha was in the city of Sāpatti, at that time the Buddha said to the bhikkhus: "Those who have five fears, Five sins, five resentments, not eliminated, not destroyed, because of these causes and conditions, body and mind in this life suffer immeasurable suffering, in the next life will fall into the evil path. Those who do not have the five fears, the five sins, and the five resentments, due to these causes and conditions, will live happily in their bodies and minds in this life, and in the next life will be reborn in heavenly places of joy. What are the five things that should be feared? One is killing, two is stealing, three is adultery, four is lying, five is drinking." Such things are called the Abhidhamma Pitaka." Having finished the collection of the three Dharma bags, the gods, ghosts, dragons, and goddesses rained flowers and incense from the sky, aprons and robes of all kinds, made offerings to the Dharma, and preached verse: For mercy on the world. The collection of three legal organs. The One who has ten intelligences. Wisdom, lights illuminating ignorance. Question: Where did the Eightfold Path of Abhidharma (Astagran-Abhidharma) and the Six Sections (Asatpà-Abhidharma) come from? A: When the Buddha was still in the world, there was no wrongdoing in the Dharma. After the Buddha's extinction, the first set of dharmas is the same as when the Buddha was still alive. One hundred years after the Buddha's extinction (?), King Asoka (?) opened a meeting of Bansa Vu-sac (Pancavarsa - parisad), the great magicians discussed differently, so they had different names. from different sets. From then on, in turn, when there was a Brahmin, whose nature was Ka-chien, wisdom and benefit, read all the Tripitaka inside and out, wanted to explain the Buddhadharma, so he wrote Phat - wisdom (Jnanaprasthàlàstagrantha) consists of eight Heavens, the first level is the world of First Dharma. Later the disciples, because the latter could not fully understand the eight Heavens, so they wrote down a treatise on the Bhikshus. Someone said: “Of the six Abhidhamma sections, the third part is Discrimination of the Grounds, composed by Moggallana. Of the six parts, the first part consists of eight chapters, four of which are composed by the Bodhisatta Bodhisattva, four articles by A-la-Han country of Ke Tan (Kasmir) composing; and the other five are composed by commentators". Another said: "When the Buddha passed away, Sariputra had already interpreted the Buddha's words, so he wrote the Abhidharma. Later, the Daoist Doc Tu recited and read, up to now called Sariputra Abhidhamma. And the Great Ca-chien-Dien at the time of the Buddha's death, for the sake of interpreting the Buddha's words, he composes the Pitaka (Petaka - Hierarchy) so far circulating in Nam Thien Truc. The commentators all explained the Buddha's words, such as saying the five precepts. Of those five precepts, some of the precepts have form, some are of the immaterial. Some worlds can see, some can't see. Some precepts have opposition, some precepts are not. Some precepts are illegal, some are unscrupulous. Some precepts are conditioned, some are unconditioned. Some precepts have retribution, some precepts have no retribution. Some precepts are wholesome, some precepts are unwholesome. Some precepts are symbiotic, some are unsigned. There are seven other histories: the history of sensuality, the history of anger, the history of love, the history of pride, the history of ignorance, the history of views, and the history of doubt. Among those seven histories, some histories belong to the world of Desire, some belong to the Realm of Form, and some belong to the Formless Realm. Some history due to ant emperor segment, some history due to thinking paragraph. Some history due to seeing the cessation of suffering, some because of seeing the cessation of the Emperor, some because of seeing the cessation of the emperor, some because of seeing the cessation of the Dao. Some histories turn everywhere, some histories don't turn everywhere. Again there are ten knowledge which are Dharma wisdom, Billion knowledge, World wisdom, Other mind, Suffering knowledge, Concentration knowledge, Cessation knowledge, Dao wisdom, Ending knowledge, Unborn knowledge. Those ten wisdoms, some of which are pirated, some of which are not smuggled. Some are conditioned, some are unconditioned. Some knowledge of predestined French law, some knowledge of law of unscrupulous. Some knowledge of conditioned dharma, some knowledge of conditioned dharma. Some knowledge of the world of Desire, a few of the world of Form, and of some knowledge of the world of Formless. Some are not predestined, some wisdom is in the unobstructed path, some are in the liberation path. When four fruits are obtained, some knowledge gains, some knowledge loses. Distinguishing all such dharmas, also called Abhidhamma; because Abhidhamma has three types: 1- The Abhidhamma Body and Meaning, has thirty-two thousand words in short. 2- Six parts, the summary has thirty-two thousand words. 3- Wisdom, comb has thirty-two thousand words, that is Abhidhamma. The summary of the General meaning "Thus, I heard" is done. 4. Explaining Granny-Old-Grandma No. 1509 – Dai Tri Do Treatise, Volume 2 BUSINESS : Ba-old-grandmother ( Bhagavat ) Comment : Why is it called the old lady? The old woman ( Bhàga ) is a virtue; Mrs ( vat ) is yes. So the old woman is "virtuous". Again, the old lady is discriminating, she is clever. Skillfully distinguishing the general generals of the French, should be called the Old Lady. Again, the old woman is famous; She is yes. So the old lady is famous. No one has a reputation like Buddha. Turning the wheel of the Holy King, Ishida, Brahma, and Protector of the World, there is no one equal to the Buddha, let alone other mortals. Why? Because the Holy King was still attached to the fetter, and the Buddha was far away from the fetter. Rotating the Holy King is still in the mud of birth, old age, sickness and death; Buddha passed. The Holy King is also a servant of love; Buddha is gone forever. The Holy King is still in the world's calamity field, and the Buddha is far away. The Holy King is still in the dark place of ignorance, and the Buddha is in the most lucid place. The Holy King who turns the wheel can rule the four continents at most, while the Buddha rules over immeasurable worlds. Turning the wheel of the Holy King, the money is free, the Buddha's mind is free. The Wheel-turning-Royal King also craves for heavenly pleasures, and Buddhas, even for the joys of the Ultimate Heaven, are not covetous. Turning the wheel of the Holy King to follow others for joy, the Buddha in his heart was happy. Because of that predestined condition, the Buddha is better than the Holy King. The same is true of the Deyas, Brahmas, and Guardians, just a little more than the Holy King. Again, the old woman is breaking; She is capable. Because she is a person who often destroys sex, anger, and delusion, she calls herself an old woman. Question : Like Arahants, Pratyekabuddhas also commit sexual misconduct, anger, and delusion. What is the difference with the Buddha? Answer : Arahant, Bich-Chi Buddha, although he broke the three poisons, he did not clean all the parts. For example, if incense is in a container, even though the incense is taken away, the vapor remains. It is like a fire that burns trees, grass, and wood. The smoke remains but the coals remain, because the fire's power is weak. Buddha's three poisons are no longer redundant. For example, at the end of life, fire burns Mount Tu-di, all the land is gone, smoke is empty, coal is empty. As Sariputra still practiced anger, Nanda also practiced lustful temperament, Old Lady Tathagata also practiced pride. For example, a person whose legs are shackled is unsteadily released. At that time, the Buddha got up from Zen meditation to walk, Rahula followed, the Buddha asked Rahula why he was thin? Rahula said stanza: If a person eats oil, he will have strength, If he drinks fresh milk, his form will be good. If he eats sesame and vegetables, he will have no form or strength, the Blessed One should know for himself. The Buddha asked Rahula: "Who is the Venerable among these people?". Rahula replied, "The Venerable Sariputra." Buddha said: "Sariputra eats unclean food". At that time, Sariputra heard these words again, immediately vomited food, and swore to himself: "From now on, I will no longer accept invitations." At that time, King Prajna, the elder Tudatta, etc., came to Sariputra and said to him: "The Buddha did not accept the invitation for nothing, Venerable Sāriputta- Even if the profiteers did not accept the invitation, how could we white-robed laypeople have great and pure faith?" Sariputra said: "Buddha, our great master said: Sariputra ate unclean food, now cannot accept the invitation." At that time, King Prasanna, etc., went to the Buddha and said to the Buddha: "Buddha does not often accept invitations, nor does Venerable Sariputra also accept invitations, how can we have great faith? ? I hope that the Buddha's identity, Venerable Sariputra, will return to accept the invitation." Buddha said: "He is hard-hearted, unshakable". At that time, the Buddha said, "Once upon a time, there was a king who was bitten by a poisonous snake, and when he was about to die, he called for doctors to treat the snake poison. Then the doctors said, "You have to make the snakes absorb the poisonous gas to get rid of it." Then the doctors all recited the spell, the snake bit the king immediately went to the king, the doctors piled wood and lit a fire, told the snake: "You must suck back your poison, or else you will have to jump into the fire". The venomous snake thinks: "I have already used the poison, how can I absorb it, I'd rather die!" Concentrating thought, immediately jumped into the fire. The viper at that time was Sariputra, Again, Venerable Siddhartha Gautama often suffers from eye pain. When he was on his alms round, he used to cross the Ganges River. When he reached the river, he plucked his fingernails and said: "Little Pi, stop, don't let the water flow". The water split in two, he passed, then went for alms. The god of the Ganges came to the Buddha and said to the Buddha: "The Buddha's disciple, Siddhartha Gautama, used to scold me: "Little monk, stop, don't let the water flow." The Buddha told Siddhartha Gautama to repent to the Ganges river god. Siddhartha Gautama immediately clasped her hands and said to the Ganges god: "Do not be angry, little servant, now I apologize to you." At that time, the crowd laughed and said, "Why apologize but scold again?" The Buddha said to the God of the Ganges, "Do you see Siddhartha the old woman with her hands folded in apology? Apologizing is not being arrogant and saying that, so I know it's not evil. It's just that he has been here for five hundred generations, often born in a brahmin's house, Thus, even though Arahants have ended the fetters, but still have the habit of remnants, like the Buddhas, World Honored Ones, either someone cuts off one arm with a knife, or someone rubs one arm with the incense of the Sandalwood. , as well as the right eye and the left eye, whose mind does not hate; because he has no residual habit forever. The brahmin's daughter named Chien-sa (Cinca) padded a fake pregnant bowl to scold the Buddha right in the middle of the crowd, saying: "You made me pregnant, why don't you take care of me. He is a man who knows no evil, enchants people." Then the five hundred brahmins raised their hands and shouted, "Yes, yes, we know it." At that time, the Buddha did not change color, nor was he shy. That thing was immediately stripped bare, the earth trembled violently, the gods made offerings, scattered names and flowers, praising the virtues of the Buddha, and the Buddha was not happy. Again, the Buddha had to eat the horse's grain without being upset. The heavenly king offered food for hundreds of people, and the Buddha was not happy, single-mindedly, not two. Like that, with all kinds of food, clothes, crouching tools, praise, criticism, contempt, reverence, his mind remained unchanged, just like real gold, though burning, forging, beating, grinding, still does not add or subtract. So, so, A-la-Han, although the fetters, attain the path, but still have remnants of gas, not called the old woman. Question : "Does the old lady have only that one title or is there another?" A : The Buddha's merit is immeasurable, and his name is also immeasurable. That title (the old lady ) is used most of all because many people know it. There are other titles like Da-da-A-da-da ( Tathagata ). Why is it called Da-da A-da-da ( Tathagata - Tathagata)? Just as the dharma sign is understood, as the dharma sign is preached, as the Buddhas come by a safe path, so also the Buddhas come, but no longer go to in the next life, so it is called dhāraā. - momentum. Again there is the title A-la-ha (Arhat). Why is it called A-la-ha? Allah is the enemy; Ha is to kill. A-la-ha is called killing the enemy, as the verse says: Buddha took the ring as clothing co, Get the diligent work of armor, Get morality as a horse or, Get meditation do provide good, Get wisdom as the name pointed Also, the breaking force Lucifer, in the Fight against negativity, Yet called A-la-ha. Again, A is no; La-ha is birth. Alaha is not born. The seed of the Buddha mind is not born in the field of the next life; because the husk of ignorance has already been peeled. Again, A-la-ha is the life of the offering. The Buddha has eliminated all fetters, has acquired all wisdom, and is worthy to receive the offerings of all sentient beings in heaven and earth. Therefore, the Buddha is also called A-la-ha. Again there is the title of Tam-Mieu Tam-Buddha-da ( Samyaksam - Buddha ). Why is it called Tam-Mieu Tam-Buddha-da? Tam-mieu is Chanh, Tam is variable, Buddha-da is tri. Tam-Mieu Tam-Buddha is the Right Knowledge of all dharmas. Question : What is called Right Transformation? A : Knowing suffering is just like the sign of suffering, Knowing how to practice is like the general pattern. Knowing the way to kill is just like the general, knowing the way is like the general. That's called the Tam-Mieu Tam-Buddha-da. Again, knowing the true form of all Dharma is indestructible, neither increasing nor decreasing. Why is it called an indestructible general? The path of thought, speech, and thought ceases, surpassing all dharmas, like the immovable sign of Nirvana. That's why it's called Tam-Mieu Tam-Buddha-da. Again, all the names of the worlds of the ten directions, of beings in the six paths, the causes and conditions of their previous lives and places of birth in the future, all the thoughts and thoughts of sentient beings of the ten directions, the fetters, the good roots, renunciation paths, all such dharmas are known. That's called the Tam-Mieu Tam-Buddha-da. Again, there is the title of Pedestrian Gia - lana Tam- banna ( Vidya - Caranasampana ). Translated in Chinese as Minh happy. Why is it called Minh Phuc? Tuc life, Thien eye and Luu Thom are called Tam Minh. Question : What is the difference between Divine Intelligence and Minh? A : Knowing directly the past life Succeeding is called Thong; know the predestined karma in the past called Minh; know straight death this place born there called Thong; know the karma of the predestined set without loss called Minh. Ending all fetters without knowing whether to be born again or not is called Thong. If you know gonorrhea or stop it, you will no longer be born again called Minh. These three Minh are the evidence of the Great Arahant, the Great Bich Chi Buddha. Question : If so, how are Arahants and Pratyekabuddhas different from Buddhas? Answer : Although they have the Three Intelligences, but the Ming is not complete, and the Buddha is full of everything, so it is different. Question : Why is it incomplete and why is it complete? Answer: The wisdom of the Arahant and Pratyekabuddha knows that his own body and that of others cannot be enough. There is an Arahant who knows one lifetime, or two, three, ten, hundred, thousand, ten thousand kalpas, up to eighty thousand kalpas, beyond that it is no longer known, so it is incomplete; The same is true of the divine eye that knows about the future life. The Buddha, in a single thought, at birth, abiding, and passing away, when the fetters are divided, at such birth, during such abiding, at such cessation, all the fetters of the cessation of suffering, the dharma of forbearance and the cessation of suffering with the knowledge of knowledge, all know. clearly, knowing the fetters that have been thus liberated, liberated in terms of how many conditioned dharmas, liberated in how many unconditioned dharmas, up to the tenfold path of tolerance Taoism (see Daoism), goods of Thanh Van and Bich Chi Buddha cannot perceive, because time is too fast for them; know fate, Outflow of sentient beings in the past is like that, knowing the future and present as well, so calling the Buddha is Minh Hanh Sac. Action is the body, the speech. But only the body's karma, the Buddha's speech is complete; and others still have mistakes, so called Minh happiness. There is also the title of Tu- Gada ( Sugata - Good Lord). Tu (Su) Chinese translation is clever; Ga- da ( gata ) either said to go, or to theorize. That's smart, clever theory. To pass skillfully is to go in the profound samadhis and immeasurable great wisdom, as the verse says: The Buddha took All-knowledge as a vehicle. He took the Noble Eightfold Path to Nirvana. So it's called smart going (Tu-Gold-da) Skillful theory is like the real state of the dharma that is taught, not because of the love of the dharma, but also by observing the disciple's intellectual power: Even if he takes all means of psychic intelligence, he can't change it; but he can be saved, he is quick, he is slow, he should be at that place, he should preach on giving, or on keeping precepts, or on Nirvana; he should preach about the Five Aggregates, the Twelve Causes and Conditions, and the Four Noble Truths that can lead him to the path. Knowing the types of knowledge of such disciples, they preach the Dharma for them; It's called clever theory. Again there is the title of Lokabe ( Lokavid - World interpretation). Loka ( Loka ), Chinese translation is the world; Being ( vid ) translated as Tri. Lokabe is the Tri World. Question : What is Tri worldly? Answer : Knowing two things in the world: One is living beings, the other is non-living beings. And it is true to know the world, the world's causes, the world's cessation, the way to leave the world. Again, knowing the world is not like the world knows it, nor is it like the outsiders know it. Knowing that the world is impermanent, suffering, because suffering is not self. Again, knowing that the world is non-permanent, non-impermanent, non-limited, non-boundary, non-past, and non-past past, we also do not fall in love with such marks, which are pure, permanent, indestructible, like space. That's called Knowing the world. Another name is Ano- dala ( Anutara ). Vessel translates as Supreme. Question : What is the Supreme? Answer : The Dharma of Nirvana is unsurpassed, the Buddha himself knew that Nirvana, did not have to hear from others, also led living beings to lead them to Nirvana. Just as in the Dharma, Nirvana is unsurpassed, so in sentient beings, Buddha is also unsurpassed. Again, the virtues of maintaining precepts, meditation, wisdom, and teaching sentient beings, all of which have no equal, let alone better, so it is called Unsurpassed. Again, A is no; Naudala is the answer. All non-Buddhist dharmas can be answered and destroyed, because it is not true, it is not pure. The Buddhadharma cannot be answered, cannot be destroyed; because it is out of the way of speaking, which is also true, is pure. Therefore, it should be called no answer. Another name is the Purasadamysarathi ( Purasadamysarathi ). Phu-lou-sa, Chinese translates as "Mau"; The translation of the Dhammapada is that it can be taught, and the Brahmin translates to the Master of Control. This is called the Ruler of those who can teach (the manly thing). The Buddha brings great wisdom, sometimes speaking softly, sometimes speaking austerly, sometimes speaking in detail, using it to subdue it so as not to lose the Right Path, as the verse says: The Buddhadharma is a chariot, a disciple of a horse, A true treasurer of the Dharma, To tame the Buddha, If a horse goes beyond the right path, It will be corrected and tamed . If small is not regulated, the Dharma is mild, Skillfully established as the upper path, If it cannot be treated, then discard it. Therefore , the Rule of Law is unsurpassed. Again, the Master has five things: 1- First is the method of correction of parents, siblings, relatives. 2- The next thing is the mandarin's permission. 3- Below is the Master's permission. Those are the three kinds of correction in the present time. 4- In the next life, there is King Yama. The Buddha teaches the benefits and peace of mind for this life, the next life, and Nirvana. That's why it's called the Ruler. The four methods of treating people above will soon be destroyed, and can't always have real results. Buddha achieved success for people with three types of religion, often following the religion, not giving up. As fire does not give up its self-signature until it is extinguished. The Buddha makes people good, too, until death does not give up; Therefore, the Buddha's name is the Master Chief of Staff. Question : For women, the Buddha also teaches the way, why only say Truong Phu (male)? A : Because a man is noble, a woman is lowly; because the woman follows the man. And because the man is the owner of the career. Again, a woman has an obstacle that is not allowed to become the Holy King, Emperor Thich Thien Vuong, Ma Thien Vuong, Brahma King and Buddha Dharma King; Therefore, Buddha did not speak. Again, it is disrespectful to say that Buddha is the Master of a woman, but if it is said by a man, it includes everything. Just as a king does not come alone, so surely he has his entourage. Thus, to say that the husband includes both the person with two roots, without the base and the woman in it; therefore, should say macho. Because of that predestined cause, the Buddha is the Chief of Staff. There is also the title of Sāda Devama -Mana-Sānām ( Sàtàdevamanusanām ). Sada (Sàstà) is the Teacher, Deba is the God (heaven), Manusanam ( Manusyanam ) is the Human (person). That is the Sphinx. Why is it called the Sphinx? The Buddha taught that things should be done, things should not be done, that things are good, that things are unwholesome, and that sentient beings do according to the teaching, do not give up the Dharma, and receive retribution as liberating defilements. It's called the Celestial Sphinx. Question : Buddha can transform Dragons, Demons, Gods and other sentient beings in all religions, why only say Thien Nhan Sphinx? A : There are few other species, but many heavenly beings. For example, white people, there are black moles but do not call black people, because black is less. Again, in the species, human fetter is thin, boring mind is easy to be born, in the heavenly species, wisdom is nimble, so these two places are easy to attain the Way; In other species, this is not the case. Again, to say heaven includes all the species in heaven, and to say human is to include all living things on earth. Why? For in heaven the heavens are the greatest, and on the earth man is the greatest. Therefore, to say heaven is to include all species in heaven, to say human is to include all species on earth. Again, among humans, there are precepts for doubting, seeing the truth (seeing the path), thinking about the path (cultivating the path), and the results of the path. Either there are people who say it is not possible in other species, or there are people who say it is more or less available; But in the ranks of the gods, it is easy, many people can. Therefore, the Buddha is called the Sphinx of God. Again, in the human race, there is much happiness, and in the heavenly realm, there is much joy in the retribution. Good dharma is the cause of happiness, joy is the result of good dharma. In other species, the cause and the happy leopard are few. Therefore, Buddha is the Sphinx of God. Again there is the name Buddha-da ( Buddha ). Translator is the fake Tri. Know what dharmas? Knowing the past, future, present, belonging to living beings, not belonging to living beings, permanent, impermanent. All dharmas, under the Bodhi tree, are clearly understood, so it is called Buddha-da. Question : Other people also know all the dharmas, such as Troi Mahésvara , Chinese translated as Great Freedom, has eight arms, three eyes, rides a white bull. Like the Visnu ( Visnu ), Chinese translation is Transfiguration, has four hands, holds the Horn ( sankha ), holds the wheel ( cakra ), rides the Kim-si Bird. Like the heavens of Cu- mala ( kumara ), Chinese translated as Pupil, raising the chicken high in the hand, holding the spirit, holding the red phantom, riding on the Confucian bird, are all generals of the gods. Such gods are all called "Great", and they are all called All-Wise. There are people who follow as disciples, study the scriptures and receive their teachings, saying that is Omniscience? A : That is not worthy of being called Omniscient. Why? Because the mind is still attached to anger and pride, like a verse: Or see drawings, or earthen statues, Listen in sutras or hear praise. These four kinds of gods, Each hand holding weapons, Those who are less powerful should be afraid, Those who are unwholesome in mind must fear, That God will surely frighten people, If people are weak, they are also afraid, For heaven Then, all are often afraid, Unable to eliminate sufferings. Whoever serves or respects, This life cannot help but sink into the sea of ​​suffering. Or people who do not reverently make offerings, This life is not afraid to enjoy rich and happy. You should know that it's false and untrue. Therefore , the wise do not follow heaven. Because of the sentient beings in the world, Reincarnation according to karma, causes and conditions, By virtue of merit and virtue, they are born in the heavens, Created by cause and effect in human beings, The world practices the karma of causes and conditions, So the wise do not follow heaven. Again, those three gods, if they love someone, they want them to be satisfied with everything, and if they hate anyone, they want them to be destroyed for seven generations. Buddha is not like that. When he became a Bodhisattva, if he met an unjust family and the enemy came to kill him, he would give his body, flesh, head, eyes, and brain marrow to give away, let alone when he became a Buddha. Therefore, only Buddha has the title of Buddha-da, so one should take refuge in the Buddha, take the Buddha as his teacher, and not worship God. Again, the Buddha has two things: One is the power of great merits and virtues, the second is the purest mind, the fetters cease. Although the gods have divine power, blessings and virtues, but because the fetters do not end, their minds are not pure, their minds are not pure, so their divine powers are also few. Thanh Van, Pratyekabuddhas, although the fetters have ended, their minds are skillfully purified. , but because the merit is thin, so the physical strength is small. Buddha is full of both things, so above all others, others are not so, so it is called the Supreme Being ( Sarvanàtamā ). The old woman ( Bhagavat ) is virtuous as previously said. Another title is Atama ( Atama - Chinese translation is Unequal). Again, the title is Abama bama (translated as Unequal). There is also the title Lo- cana -tha ( Lokanàtha - Chinese translation is the World-Honored One). There is also the title of Brahmin ( Panaga - Chinese translation is the degree of scepticism ). Again there is the title of Ba-da-da ( Bhadamta - Chinese translation is Venerable). There is also the title Thilegiana ( Sriguna - Chinese translation is Hau Duc). Thus… there are countless titles. His parents' name was Siddhartha ( Siddhata - Chinese translation is Thanh Loi). When he attains the Way and knows all the Dharmas, he is called a Buddha. One who is worthy to receive offerings from gods and humans, is thus called Venerable and Post-Venerable. Thus, according to each virtue, the title is established. Question : Because you like Siddhartha, son of King Suddhodana, of the Ksatriya lineage, you should use the title of All - Wise , but there really is no one who is All-Wise. Are not? A : It is not, the person who speaks such words is evil-minded, jealous of the Buddha, so he misrepresents such speech. There really is a Omniscient One. Why? For all sentient beings, the Buddha has a perfect body, a righteous face, and is incomparable : General ( Laksana ), Virtue ( Guna ) and Mind ( Alaka ) are more complete than everyone else. When a small person sees the Buddha's body, he also knows that it is the One who is omniscient, let alone great man? As in the Nirvana Sutra, the parable says: "The king of Magadha ( Magadha ) is Tanba -ta-la ( Bimbisàra).) invited Buddha and five hundred disciples for three months. The king needed fresh milk to make offerings to the Buddha and bhikkhu Sangha, so he called the buffalo herders to come to that place, bringing fresh milk every day. After three months, the King sympathized with those buffalo herders, so he said: "You come to serve the Buddha and then return to herd the buffalo." The buffalo herders went to the Buddha, in the middle of the road together and discussed: "We have heard that the Buddha is All-Wise, we are lowly petty people, how do we know if he is All-Wise or not?" . The Brahmins who liked to drink milk often went to the buffalo herders, so they were friendly with each other. The buffalo herders, hearing the titles of the Brahmin scriptures, should say to one another: "The method of curing disease, the method of fighting, the method of viewing the stars, the method of sacrifice to the gods, the method of singing and dancing. , discussion methods, questions, etc.. sixty-four kinds of worldly industries, the son of King Pure-Sanskrit studied extensively, knowing that these things are not difficult, but since birth until now, he has never herded buffaloes. , so let's take the secret method of buffalo herding to ask, if we can answer it, then we are truly the One of All Wisdom." After that, they entered the Bamboo garden together ( Venuvana ), saw the light of the Buddha shining throughout the forest, and went ahead to find the Buddha; Seeing Buddha sitting under a tree, like a mountain of gold, like fresh milk poured into a fire, burning brightly, or like pure gold scattered throughout the bamboo garden, the brilliant yellow color doesn't get boring, the heart is very happy, together speak: Now, Is this Lion Like Necessary All-wise? Everyone is happy to see it, That's enough, the brightest light is the brightest, the face is very precious. The body is mighty and virtuous enough, Worthy of the Buddha's name. Generals, generals are divided, Uy Than is also complete, Phuc Duc is radiant, Everyone who sees it is also respectful. Body in the light, Viewers are not bored. If there is Omniscience, All have that merit. All the colors painted, The statue of jewels dignified, Wanting to compare this wonderful body, Incomparable. Satisfying the viewer, Making the most fun, Seeing and then giving birth to pure faith, That is , All Wisdom. After thinking like that, they bowed to the Buddha, then sat down and asked the Buddha: "How many achievements does a buffalo herder have to make the buffalo herds more numerous and peaceful? What are some things that have not been accomplished, causing the buffalo herd not to increase, not to be safe?" The Buddha replied, "There are eleven things for a herdsman to make the buffalo herd more numerous and secure. What is eleven? They are knowing form, knowing signs, knowing how to dissect, cover wounds, know how to smoke, know the way well, know where the buffalo is suitable, know well how to cross a river, know a safe place, know how to keep milk, and know how to raise buffaloes. God. If the buffalo herder knows these eleven things, he can make the buffalo herd more numerous and secure. In the same way, bhikkhus, knowing the eleven dharmas, can make kusala dhammas grow. Why is it called knowing color? To know black, white, and mixed colors. Likewise, bhikkhus know that all rupa is the four elements and the four elements. Why is it called knowing generals? It is knowing if a buffalo has a good general or not, when it is combined with other buffalo herds, multiplying it with a general and knowing it. Likewise, bhikkhus, seeing the signs of good karma, know that they are wise; seeing the signs of bad karma, they know they are fools. Why is it called dissecting? When buffaloes are blood-sucking worms, their wounds will open. When dissected, they will be harmed, and then they will be happy. The same is true of a bhikkhu who, being contemplatively contemplating evil, sucks the blood of his good roots, increases the wound in his heart, and gets rid of it. Why is it called covering the wound? Is knowing how to take cloth, grass, and leaves to prevent mosquito bites. In the same way, bhikkhus use the Dharma of right contemplation to cover the wounds of the six senses so as not to be pricked and hurt by the evil insects of lust, greed, and anger. Why is it called knowing how to smoke? Smoked is to get rid of mosquitoes, buffaloes in the distance see the smoke, then aim to go home. The same goes for the bhikkhus, just as they have been told to get rid of the fetters of mosquitoes. Using smoke to preach the Dharma to lead living beings into the house of true emptiness and no-self. Why is it called knowing the way? Know the way the buffalo goes back to good or bad. Likewise, bhikkhus, knowing the eight Noble Paths, can lead to Nirvana, leaving the evil and eternal path. Why is it called knowing where the buffalo is suitable? Knowing how to make buffaloes proliferate, safe, and less sick. Likewise, when a bhikkhu is preaching the Buddhadharma, he is purified by pure joy and happiness, and his wholesome roots increase. Why is it called being able to cross the river? Know the place that is easy to enter, easy to pass, no waves, poisonous insects. In the same way, bhikkhus often go to a place where bhikkhus are well-versed in knowledge of the Dharma, know how to preach the Dharma, and know well whether the listener has a beneficial or a weak sense, whether their affliction is light or heavy, so that they can skillfully cross the shore and pass safely. Why is it called knowing a safe place? Know the place where there are no tigers, leopards, lions, worms, poisonous animals. Likewise, the bhikkhus know that the Four Foundations of Mindfulness are safe and free from evil spirits, poisonous animals, and afflictions. When a bhikkhu enters it, there is no trouble. Why is it called keeping milk? The mother buffalo loves her young, so she gives milk. Because the milk is partially retained, the mother buffalo is happy, because the milk that continues is not dry, the buffalo owner and the buffalo herder are useful every day. The same goes for the bhikkhus, the white-robed lay people who give away clothes and food should be well-informed, not exhausted. In the Dan-Viet era, they are happy, their faith does not cease, and the recipients receive them in full. Why is it called raising a king buffalo? Protect the large male buffalo, because it preserves the buffalo herd, so it must be raised not to be sick, given sesame oil, adorned with peanuts, signaled with a horn-and-iron, knows how to brush, praise, etc. … Bhikkhu-stilts as well. Among the Sangha, there is a great person who is mighty and virtuous, who protects the interests of the Buddhadharma, subdues non-Buddhists, or causes the eight groups to plant good roots, so according to his need, he respectfully makes offerings.” The buffalo herders heard that, thinking: "We buffalo herders know no more than three or four things, the teachers of buffalo herds know no more than five or six things". Now hearing such praise is unprecedented: "If this is known, then so are other things. What a All-Wise One, no doubt!" As it is widely said in the sutras, therefore, one should know that there is the One who is omniscient. Question : The world doesn't really have the Omniscient. Why? Because no one has seen the Omniscient? A : Not so. Without seeing there are two ways, it is impossible to say that there is no because of not seeing: First, the real thing exists, because it is obscured by predestined conditions and cannot be seen. Just like your primitive lineage, the weight of the snowy mountains, or the amount of sand on the banks of the Ganges, is real but impossible to know. Two is not really there should not see; like the second head, the third arm of a person, there is no predestined cover to cover but still can't see. Likewise, the Omniscient One is obscured by causes and conditions and cannot be seen by others, not without the Omniscient One. What is the cover-up fate? Not having the four faiths, infatuated with wrong views. Because of that predestined cause, you cannot see the Omniscient One. Question : Since the things to know are immeasurable, there is no Omniscient. The law is immeasurable, boundless, many people do not even know, let alone one person; so there is no Omniscience?. A : Just as all dharmas are immeasurable, so wisdom is immeasurable, immeasurable, and boundless. Like a big box, the lid is also big, and the small box has a small lid. Question : The Buddha only taught the Buddhadharma by himself, not other sutras such as medicine, stars, numerology, worldly books, such things. If he is omniscient, why not teach? So it should be known that it is not the Omniscient? A : Although the Buddha knows all the dharmas, he still speaks when he needs to use them, and doesn't need to use them. When someone asked, they said, didn't ask, didn't say. Again, all dharmas have three things: One is a conditioned dharma, the other is an unconditioned dharma, and the third is an unspeakable dharma. Those three include all dharmas. Question : There are fourteen questions that Buddha did not answer, so we know that he is not omniscient. What are the fourteen problems? Are: (1- 4) Are the world and self permanent, or impermanent? Or is it also often impermanent? Or is it not ordinary or impermanent? (5-8) The world and the self have boundaries or are they borderless? Both borderless and borderless? Is it neither borderless nor borderless? (9-12) Is there a soul that goes to the next life after death or is there no soul that goes to the next life? Or is there a soul or a soul that goes to the afterlife? Or is it not a soul or not a soul that goes to the afterlife? (13-14) Body is soul? Or is the body different from the soul? If the Buddha is omniscient, why not answer these fourteen questions? A : It's not true, so I didn't answer. The dharmas are ordinary, not perhaps that. The dharma is annihilation, nor may it be; Therefore, Buddha did not answer. For example, someone asked how many measures of milk would you get when you squeeze the horns of a buffalo. It's not a question, so it doesn't need to be answered. Again, the world is infinite as a wheel, with no beginning and no end. Again, answering that question, which is not beneficial but harmful, is to fall into evil. The Buddha knew that these fourteen problems obscured the Four Truths, obscured the true appearance of all dharmas. As a place to go through there are evil beasts, should not lead people through; a safe place without trouble, can only let people pass. Again, someone who says that it is not the Omniscient One cannot understand it. Because people could not understand, Buddha did not answer. Again, if a person doesn't say yes or does or says no, that's called the All-Wise, and the All-Knowledge, then whether he says yes or doesn't say no. Buddha, the matter of having does not say no, the matter of no saying yes, only speaking the truth of all dharmas, why not call the Omniscient? For example, the sun, evenly shining all over, does not create high and low places, nor does it create a level ground. The Buddha, too, does not make there become emptiness, does not make existence happen, but often talks about true wisdom illuminating all dharmas. For example, a Taoist person asked the Buddha: "The Twelve Causes and Conditions were done by the Buddha or by other people?" Buddha said: "I don't do the Twelve Causes and Conditions, neither do others". Whether there is a Buddha or no Buddha, birth is still a cause and effect for old age and death, that dharma determines permanent residence. Buddha often said that birth is the cause and effect of aging and death. Again, in the fourteen questions, the answer is wrong. Like someone asked if the child of a man is a woman, a stone girl is tall or short, beautiful or ugly? That should not be answered, because there is no such child. Again, those fourteen questions are false views that are not true. Buddha only said what was true, so he ignored it. Again, to ignore is to answer. There are four ways to answer: One is to decide to answer, as the Buddha is the most secure in Nirvana. Second is the interpretation. The third is to answer by asking back. Four is to ignore not answer. He said "There is no All-Knowledge" with that word but meaningless, it is a great lie. There is a level of Omniscience. Why? Because he has attained the ten powers such as: Because he knows whether it is a base or not, because he knows the cause and effect, because he knows the liberating meditations, because he knows the good and evil roots of sentient beings, because he knows all kinds of sensual pleasures and entertainment. Because he knows all kinds of immeasurable natures of the world, because he knows all the abode of the Way, because he knows well the places of his past life, because he is discerned by the divine eye, because he knows all the corruptions, because he knows how to distinguish purity. and impure, for preaching the superior dharma in all worlds, for gaining the taste of nectar, for attaining the middle path, for knowing the true nature of all conditioned and unconditioned dharmas, for being forever separated from the desires of the three realms. Due to such causes and conditions, the Buddha is the Omniscient One. Question : There is one who is omniscient, who is that person? A : That is the First Great Person ( Mahapurusa ), the One of the Three Worlds Religions ( Trailoky - yajyestha ) with the title Buddha, like a verse praising Buddha: Turning the wheel of birth, Like the sun, moon, and lights. The noble line of Shakyamuni, Crown Prince of King Tinh-San. When animating three thousand, Tudi and the sea, Because of aging, sickness, death, Mercy should be born. Born and departed seven steps, Light pervades the ten directions, Looking at the four directions, saying aloud: I was born, pregnant with all of it, A Buddha preaches the wonderful Dharma, With a loud voice drumming the Dharma, To awaken sentient beings, Life is asleep in ignorance. Rare things appear, All such things, Gods and people of the world, When they see it, they are happy. The Buddha's body is dignified, The face is like a bright full moon, All male or female, See not know bored. Born by sucking, Stronger than ten thousand elephants, Unsurpassed divine power, Infinite wisdom power. Buddha body shines great, Illuminates around Buddha body, Buddha is in the middle of light, Like moon in light. These evil being processed, Buddhist nor evil thoughts, the second pulse, the Buddha was not a great fun. Great Compassion considers all living beings, Resenting the body as the same, All sentient beings, Know this well. Patience, compassion, Should overcome all, For the salvation of sentient beings, Forever in need of suffering. But the mind is always fixed, Because they are beneficial, The power of wisdom has ten, Fearlessness has four. There are not only eighteen, The store of merit is immeasurable, There are so many, The merit and power are rare. Like a fearless Lion, Breaking the Dharma of the outside world, Turning the unsurpassed Dharma wheel, Having escaped all three realms. It's called the old lady. The meaning of the old woman is immeasurable, if you say it more broadly, you will give up other jobs, so briefly. 5. Explaining the Vajra Residency No. 1509 – The Great Tri Do Treatise, Volume 3 SUTRA : Dwelling in the city of Vuong-sa DISCUSSION : Question : Why don't we immediately say the Prajnaparamita Dharma, but say that the Buddha resides in the city? A : Speaking of place, time and character, makes people's hearts so pure. Why is it called a residence? The body has four positions: lying, sitting, walking, standing, that is called abode. Again, in order to terrify the Demon Army and make the disciples joyfully enter into the meditations, the Buddha resided in this Rajagaha. Again, there are three kinds of abiding: heavenly abode, brahmanic abode, and holy abode. The abode of the Six Desires of Heaven is called the Heavenly Abode. The legal residence of Brahma to the point of non-perception, that is called Brahma residence. The abode of the Buddhas, Pratyekabuddhas, and Arahants is called the Holy Abode. In those three residences, the Buddha resides in the abode of the Saints; out of compassion for sentient beings should stay in the city of Kingsara. Again, there are three things of giving, keeping the precepts, and being kind-hearted, which are called heavenly abode. Cultivating the four immeasurable minds of Love, Compassion, Joy, and Equanimity is called Brahma residence. The three samadhis are: No, No Sign, No Action, called Holy Abode. The Buddha dwells in the abode of the Saints. Again, there are four kinds of abiding: heavenly abode, Brahma abode, holy abode, and Buddha abode. Three things as mentioned above. Buddha's residence is: Immeasurable samadhi such as Shurangama Thumbnails, etc.. Ten forces, Eighteen dharmas with no roots, all kinds of wisdom such as Necessary wisdom, etc., and eighty-four thousand Dharma-door subjects to save people. The merits of such buddhas are the abode of the buddhas. Buddha dwells in it. The talk about "residence" is done. Now talking about "the city of Vuong Sa" Question: The great cities like Sābāa, Kapilā, and Benares all have kings, why is this city only called Vajra? A: Someone said: The king of Magadha had a son with one head, two faces, and four arms. People at that time considered it unlucky. The king tore the body and head of the son and threw them into the wilderness. The female demon Lasa's name was Sala, she reunited her body and brought her back to be raised. After she grew up to be a human, her power included all nations, became king of the world, captured eighty-four thousand kings, and imprisoned them in these five mountains. . Because of the strong power that ruled Jambudvipa, the people of Jambudvipa called this mountain the city of Rajasthan. Again, it is said that in the former city of King Magdalene there was a fire, and it burned again and again, seven times like this, the nation was tired, the king was very afraid, and gathered you all. Wise asked for advice, someone said that he should change his residence, the king immediately looked for a place to stay, saw these five mountains surrounded like a city, immediately built a palace in it. That's why it's called the Royal City. Again, in ancient times, this country had a king named Ba-tau, who was bored with the world, and left home as an immortal. At that time, the Brahmins at home together with the forerunners left home to discuss. The lay brahmin said: "The scriptures say: While making sacrifices to the gods, you must kill animals and eat meat." The immortals who left home said: "While sacrificing to heaven, you should not kill animals or eat meat". They argued with each other forever. The brahmins who left home said: "There is a great king who has gone forth as a prophet here, do you believe?" The Brahmins of the house said: "Believe". The forerunners who left home said: "I ask this person to testify, I will ask the next day". The Brahmins who stayed at home that very night, went to the Prophet's place, finished asking everything, and said to the Brahmin: "Tomorrow we will discuss, please help us." Thus, the next day when discussing, the monastics asked the prophet Ba-tau: "While sacrificing to heaven, should we kill the carnivores?” The Sage Brahmā replied, “According to the Brahmin law, while making sacrifices to the gods, you should kill carnivores.” The monastics continued to ask: "What about your heart, should you kill the carnivores?" The sage Ba-tau said: "Because of sacrifice to heaven, you should kill carnivores. The animal that died during the sacrifice to heaven will be reborn in heaven.” The forerunners who left home said: "You say no, you speak falsely!" Then they cursed, saying: "You are a sinner, destroy it!". At that time, the immortal Ba-Tau immediately sank to the ground, his ankles hidden. That is the first door opened to the great sinner. The immortals said: "You should tell the truth, if you try to lie, your body will sink into the ground." Sage Ba-Tau said: "I know that I kill meat-eating animals for the sake of heaven, without sin." Immediately sank back into the ground to the knee. Thus, subsidence gradually to the back, to the neck. The ordained prophets said: “If you speak falsely now, you will have to suffer such retribution now; But if you tell the truth, even if you sink to the ground, we can still save you and forgive you." At that time, the immortal Ba-Tzu thought: "I am an honorable person, so I should not say two words. Again in the four Vedas of the Brahmins, there are enough sayings of predestined conditions to praise the sacrifice to heaven; It doesn't matter if I die alone", so I still said with one heart: "In the law of sacrifice to heaven, killing meat eaters is not guilty". The immortals who left home said: "You are a mortal sinner, go away, do not need to see you anymore!". At that time her whole body was sunk deep in the ground. From then on and to this day, often according to the king's dharma of the forefather Ba-Tau, every time he sacrifices to heaven, he kills animals. While lowering the knife to kill, say "Ba-tau kills you". Ba-tau's son, named Quang-xa, succeeded him as king. Later, he was also bored with the Dharma, but could not leave home. Quang Xa thought like this: "My father left home but was buried alive. If he reigned over the world, he would still commit great crimes. How should I treat myself now?" While thinking like that, Having said that, the voice was no longer heard. Not long ago, when the king was hunting, he saw a deer running like the wind. The king chased after him but couldn't keep up, so he chased him without stopping. Step by step forward, the king saw five mountains surrounded strictly and firmly, the land was flat, the grass was small and smooth, beautiful flowers everywhere, all kinds of forest trees, fruits abound, warm springs, and clean bathing ponds. . The land is very beautiful, where there are heavenly flowers, heavenly incense, listening to heavenly music. At that time, the Cantàtà-musicians had just seen the king return, and all withdrew themselves. The king thought: "This is a rare place that has never been seen, so it is true that we should build a house and stay here". After thinking like that, the courtiers looked for signs to come. The king said to his officials: "In the past, I heard a voice in the void saying: "If you go to a place and find it rare and difficult to find, you should build a house and live there." Now that I have seen this rare place, I will make my home here.” The king immediately left the old city and lived on this mountain. That king was the first to dwell in this place, and from then on, the eternity will continue here. That king first established the palace, so it was called the city of Vuong Xa. Com said "Citadel of Vuong Xa" was finished. SUTRA : In the mountain Ky-snapka. DISCUSSION : "Ky snake" is a Thuu bird, "Kai" is a mountain Question : Why is it called the Painted Thu? A : That mountain has a top like a bird. People living in Vuong Sa town saw that the mountain was like a mountain bird, so together they spread it by word of mouth, saying it was the top of the mountain, and that's why it was called the top of the mountain. Again, in the forest of Thida to the south of the city of Vajra, there were many dead bodies, and the vultures often came to eat and then came back to perch at the top of the mountain, and at that time people called it the mountain top. This mountain is the highest and largest of the five mountains, with many beautiful forests, good water, and saints often live there. Question : Knowing the meaning of Mount Kysara, why did the Buddha reside in the city of Vajrasattva? The Dharma of the Buddhas is compassionate towards all, like the sun that illuminates everything. There are great cities like Au-kyni, Phul-na-Batdan, Alam-sada-la, Put-ka-la-bada... such big cities, crowded, rich happy, why did the Buddha not reside there, but resided in the city of Vajrasattva and Sāpatti? The cities of Ba-la-complaint, Kapil-la-ba, Champa, Tasi-da, Cau-Diem-bi, Cuu-long, etc... although sometimes the Buddha resided in those places, most of them The Buddha resided in the city of Vajradhara and Sāpatti. How do you know that most of the Buddhas reside in those two places? Because most of the Buddhist scriptures are said in those two cities, but rarely in other cities? Answer : Although the Buddha is great with all, but the great cities of Au-ky-ni etc... are border areas, so they don't stay. Again not in Dilyza, because there are many evil people, and their good roots are not mature, as the verse says: Like the sun shining, Flowers will bloom when the time comes, If the flowers can't bloom, Can't force them to bloom. The Buddha is also like that, Equally speaking the Dharma, When the good roots are ripe, they will bloom, If they are not ripe, they will not bloom. Therefore, World-Honored One, Dwells in the three classes of people, Wisdom, the nine good roots , The fetters of thin afflictions. Again, out of gratitude, the Buddha mostly resided in the two cities of Vajrasattva and Sāpatti. Question : Out of gratitude, why do most people live in these two cities? Answer : The country of Kieu-sat-la is the place where the Buddha was born. As the Buddha replied to King Tan-Ba-tala (Bimbisara) that: Having a good country, Living in the snow mountain, Rich in joy, many strange treasures, Called Kosala Family Like the sun, I was born in that family, Mind tired of aging, sickness, and death Exodus Buddhist prayer. Again, King Prasenajit , the sovereign of Kieu- sala state ( Kosala ) resided in the great city of Sravatthi ( Sravatthi ). The Buddha who is the lord of the Dharma also resides in this city, because the two masters should live in the same place, so the Buddha mostly resides in Sāpatti. Again, the country of Kieu-sat-la is the birthplace of the Buddha's body. Because of gratitude, the Buddha resides in Sa-badhi a lot. Question : If because of gratitude, many people stay at Sābāa, and the Kapilavastu country is near the place where the Buddha was born. Why not stay there more? A : The Buddha has ended all fetters and has no residual habit, so even if he's close to his family, he won't give birth to strange ideas. But most of the disciples of the Like family have not yet separated from sex. If they are close to relatives, the infected mind is likely to be born first. Question : Why did the Buddha not protect his disciples from the city of Sāpatti, but instead stayed there for a long time? A : There are many disciples in the Kapilavastu. When the Buddha returned home with a thousand bhikkhus of the Kassapa brothers, they were those who had previously practiced the Brahmin law, practiced asceticism in the mountains, so their bodies were emaciated. When his father saw them, thinking that these bhikkhus were not enough to make the Blessed One radiant, the king immediately chose the children of noble people with the surname Shakyamuni and the adult men of ordinary people, one for each household. to leave home. Among them, there are good-hearted people who are happy, some are not happy; As for those monks, the king kept them and prevented them from returning to their native land. As for the disciples of the Sakyas, this is not the case, so the Buddha resided in Sapa, but not in the Capilavad. Again, the monastic law should not be near relatives, because near relatives, the mind is susceptible to infection first, like fire like snakes. As the children of the Brahmins at home, because of their education but not in their home country, let alone the monastic monastics. Again, the great city of Sārāa and the city of Kapilāba are not like that. There are nine billion houses in the city of Sāpatti. If you stay there for a short time, you will not be able to save many people, so you need to stay there longer. Again, the city of Ca-pil-la is the place where Buddha was born; The people in them have practiced for a long time, have good roots, are wise, and the Buddha is only there for a short time to preach the Dharma, without waiting for a long time, he has converted and gone. The people in Sāārāa, either new to the practice, or have practiced for a long time, or have matured in their good roots, or have not yet matured in their good roots, or benefited, or shrunk in their minds, because they have studied many kinds of scriptures and poems, but their minds are sharp. profit, fall into the nets of wrong views, worship all kinds of teachers, belong to all kinds of gods, and have many mixed people, so the Buddha stayed there for a long time. Like a doctor treating a boil, knowing the boil is ripe, breaking the pus out, anointing it and leaving. Buddha is the same, if the disciples are good at their roots, they will go to another place after teaching; If a disciple can save but his good roots are not yet mature, he must stay for a long time. The Buddha appeared in the world, precisely because he wanted to save sentient beings and lead them to the realm of Nirvana, a place of joy and peace, so most of them lived in Sābāa, but rarely in Kapilā. Because of the Buddha's attainment of Unsurpassed Perfection, Perfect Enlightenment, and the accomplishment of the dharmakaya, was in the village of Uladanya by the Nile River in the country of Majestic, so he resided in the city of Vajrasattva many times. Question : Knowing that there are many causes and conditions for staying in Vajrasattva and Sāpatti, among those two cities, why do you stay more in Vāāra? A : Because of his gratitude to the place of birth, he resided in the city of Sa-ba-de a lot. All sentient beings remember the birth-ground, as the verse says: All commentators, Love what you know, Like someone who remembers birth place, Even though he left home, he was still attached. And, in order to repay the favor of accomplishing the Dharmakaya, he stayed in the city of Rajagaha a lot. All Buddhas love the Dharmakaya. As the shelf says: The Buddhas of the past, present and future, All make offerings to, worship, And respect the dharmakaya. The dharmakaya is superior to the birth body, so in those two cities, he resides in the city of Rajagaha more. Again, because there, monasteries have many places to meditate, others do not, such as Truc Lam (Veluvana), Ba-ba-la-bat-th, Ta-da-ban-na-ka-ha, Nhan. -da-the-la-prayer-ha, slap-she-thirty-soul-direct-cabat-ba-la. There are five such viharas in the five Ky-sara-mountains of the city of Vajradhara, Truc Lam's vihara is in the plain, other countries don't have as many viharas as here. The city of Sāpatti has a monastery of Ky Hoan and a Mahā-la-māra, there is no third place. The country of Ba-la-complaint has a monastery in the Deer Park, named Le Su-ban-dana. The city of Pijale has two places, Mahaban and Lausa on the banks of the Dihou pond. Cau-diem-di has a place called Cu-sala garden. Such countries, either a place with a monastery, or an empty forest. Because the city of Vajrasattva has many viharas suitable for people to meditate, there are many Buddhas residing there. Again, in that city, there were six non-Buddhists named Phu-nala, etc. They said that I was a person of All-knowledge, comparable to the Buddha. There are also non-Buddhist commentators such as Truong Giao Pham Chi with the Ba family name, Cau-cana-dai, etc., who are unjust members of the Buddha, do not believe in the Buddha's teachings, and harbor jealousy. Because of those people, Buddha stayed there a lot. For example, if there are poisonous weeds nearby, there must be good drugs nearby. Again, as the shelf says: Like a lion. King of a hundred beasts, Who screams at the worms, And is ridiculed by them. If in the midst of tigers and cheetahs, Are mighty beasts, And ardently shout, So should the wise be. The teachers argue like a tiger, In them there is no fear. The great wisdom see and hear a lot, Is the best among them. Because the people of great wisdom and knowledge were all living in the city of Vajrasattva, there were many Buddhas residing there. Again, King Tanba-la-la came to Gia Gia temple, received the Buddha and a thousand Arahants who had eliminated the fetters. At that time, the Buddha preached the Dharma to the king, and the king obtained the path of Tuda-completed enlightenment, and immediately asked the Buddha: "May the Buddha and the monks come to my city of Rajasthan, and receive clothing, food, clothing, and robes for the rest of his life. medicine”. Buddha immediately accepted. Therefore, the Buddha resided in the city of Vajrasattva much. Again, in the four directions of Jambudvipa, the East is first, because where the sun rises, then the South, the West, and the North. In the East, the country of Machida is supreme. In the country of Makita, the city of Vajrasattva is the most victorious, in which there are twelve billion houses. After the Buddha's parinirvana, King Asathi, because the people were dwindling, abandoned the great city of Rajasthan, and built a small city there, wide and a week long, and named it Paralyi. -Pattaliputra (Pataliputra) is even bigger than other cities, let alone the old city of Kingsara. Moreover, in that city, most of the people are intelligent and well-educated, but not in other countries. Again, the Buddha foretold that there was someone worthy of being saved, waiting for the right time, waiting to speak, waiting for someone to teach before he could attain enlightenment, that was, Shakyamuni and eighty thousand gods, who had to live in Ma's stone chamber. The Buddha attained enlightenment from old age, so the Buddha resided in the city of Vajrasattva a lot. Again, Magadha country is rich and happy, begging for food is easy, other countries are not as good. Because of three conditions: First, King Qin-ba-ta-la issued a decree in the palace often prepared food for a thousand monks. Two, Life-Destiny (Yyoiska) though born in the human race but enjoy the pleasures of the gods; there were many wealthy Upasakas. Third, Dragon King Bala-la has a good heart to obey the teachings, as a disciple of the Buddha, often makes good rain, except for the need for life, so the water is full. For example, after the Buddha's Nirvana, the Elder Maha Kassapa wanted to gather the Dharma Tripitaka, thinking: "Which country is full and happy, begging for alms easy, so that it can be quickly collected?" After thinking like that, I remember in the city of Vajrasattva, there was King Tan-ba-ta-la, who issued a decree to often prepare food for a thousand bhikkhus. Although King Qin-Ba-la is dead, that custom is still there. It's easy to get alms there, and it's easy to gather the Dharma. It is not possible in other places to make such offerings. If, when going for alms round, when meeting non-Buddhists who come to discuss, if discussing with them, the collection of the Dhamma will be delayed, if not discussing with them, they will say that the recluses are not equal to them. Thinking like that, Mr. Kassapa selected a thousand supreme Arahants, leading to Mount Kysara-knot to gather the Sutras. As it is said in Aham and Bhikkhuni that the country of Pijali is also hungry and thirsty at times. As in the Sutra of Hang-nanda, Nanda Long-king said: "There is a famine in the kingdom of Brahma, and in other countries there are also times of famine, but in the country of Magadha there is no such thing." . Therefore, you should know that the country of Ma-kiet-da is prosperous and happy, and begging for alms is easy. Thinking like that, Mr. Kassapa selected a thousand supreme Arahants, leading to Mount Kysara-knot to gather the Sutras. As it is said in Aham and Bhikkhuni that the country of Pijali is also hungry and thirsty at times. As in the Sutra of Hang-nanda, Nanda Long-king said: "There is a famine in the kingdom of Brahma, and in other countries there are also times of famine, but in the country of Magadha there is no such thing." . Therefore, you should know that the country of Ma-kiet-da is prosperous and happy, and begging for alms is easy. Thinking like that, Mr. Kassapa selected a thousand supreme Arahants, leading to Mount Kysara-knot to gather the Sutras. As it is said in Aham and Bhikkhuni that the country of Pijali is also hungry and thirsty at times. As in the Sutra of Hang-nanda, Nanda Long-king said: "There is a famine in the kingdom of Brahma, and in other countries there are also times of famine, but in the country of Magadha there is no such thing." . Therefore, you should know that the country of Ma-kiet-da is prosperous and happy, and begging for alms is easy. Again, the city of Vajrasattva is in a quiet place among the mountains, while the monasteries of other countries are on the plain. Because many people are complicated in entering and exiting easily, it is not quiet. Also in these mountains there are many monasteries, zazen people, sages all like quiet places, so most of them stay there. The Buddha is the lord of the Saints and zazen people, so he resides in the city of Rajagaha a lot. Question : If the Buddha resides in the city of Vajrasattva, that's fine, but why not stay at Truc Vien, but permanently reside in Kysara-quat? A : I replied that sages and zazen people like to stay in a quiet place. Question : There are four other mountains, which are the Ba-ba-la-bat-th, etc., why don't they often stay but often stay in Ky-sara-quat? A : Kysarak is the supreme victory of the five mountains, how is the supreme victory? Jishara had a monastery near the city, but the mountains were difficult to climb up, so the mixed people could not come. Because near the city, it was not difficult to go for alms, so the Buddha resided in Kishara, but not in other places. is different. Again, the Elder Maha Kassapa in the Kysāra-kkāna gathered the three Dharma-stores, and after having saved all sentient beings who wanted to follow the Buddha into Nirvana, so early in the morning, he put on robes, embraced his bowl, and entered the city of Rajasthan. Begging for alms and then going up to Kysarakula to tell his disciples: "Now I want to enter Nirvana without remainder." Having said this, he entered the room, sat cross-legged, and meditated without tainting the body. Mahakasyapa's disciple said to the nobles: "Do you know, today the venerable Maha Kassapa entered Nirvana without remainder?" When the nobles heard it, they were all very sad and said: "The Buddha has passed away, and Mahakasyapa, who protects and upholds the Buddha's teachings, now wants to enter Nirvana with no residue!" The nobles, the bhikkhus, in the late afternoon gathered at Kysāra-quat. Elder Maha Kassapa got up from meditation in the late afternoon and sat among them talking about impermanence, that all conditioned dharmas are impermanent because of causes and conditions. Before not now, yes then complete should not be impermanent. Dependent origination should be impermanent, impermanent should be suffering, suffering should be non-self. Because there is no self, the wise should not grasp the self and the self. If you cling to self and self, you will suffer from immeasurable sorrow, pain and suffering. In all the worlds, the mind should be idle and seek lust. Theory of such sufferings in the world, opening the minds of the masses, leading to Nirvana. Having said that, the false Religion immediately put on the Sangha-lei robe received from the Buddha, wearing the bowl and robe, holding the staff, like a Kim-si bird now flying into the air, with four postures of walking, standing, lying down; one body appeared innumerable bodies, throughout the Eastern world; from immeasurable bodies back to one body, the upper body emits fire, the lower body produces water, the upper body produces water, and the lower body emits fire. In the South, in the West and in the North, it is the same, making everyone's minds weary of the world, and having finished their joy, the venerable One, at the top of Ky-sara-quat, with complete robes and bowls, made a vow: "May the body be saved. I am not destroyed, when Maitreya becomes a Buddha, this bone body of mine reappears, using that cause and effect to save sentient beings." Having made such a vow, the venerable one went straight into the rock at the top of Ky-sapana, as if entering fine mud, after entering, the mountain closed. Later, when man lived eighty-four thousand years old, his body was eighty meters tall. Maitreya Buddha was born, the body of the Buddha was one hundred and sixty meters high, the face of the Buddha was twenty-four meters, and the circumference of the light was ten miles. At that time, when sentient beings heard Maitreya Buddha was born, countless people followed the Buddha and left home. At the time when the Buddha was in the midst of the great assembly, preaching the Dharma for the first time, there were ninety-nine billion people who attained the path and fruition of arahantship, with all six faculties. In the second assembly, there were ninety million people who had attained the La Han position. In the third assembly, there were ninety-three million people who had attained the path of arahantship. From then on, there were countless people. People at that time gradually became lazy and depressed after birth. Maitreya Buddha, seeing people like this, used his toes to open the Mount Kysara. At that time, the skeleton body of the Elder Maha Kassapa, dressed in Sangha-la robes, appeared, bowed to the feet of Maitreya Buddha, then flew up into the air to manifest the gods as before. enter Nirvana. At that time, when Maitreya Buddha's disciples saw him, they were amazed and asked, "What kind of world is that, like a person who is so small that he can change his body while wearing medical robes?" Maitreya Buddha replied: “It was a disciple of Shakyamuni Buddha in the past life named Mahakashyapa, who practiced the practice of Arahantship; little want, know enough; the first in the conduct of the practice. The first in the ranks of the Bhikkhus, attained the six supernatural powers, and attained the great Arahant of liberation. At that time, people lived to be one hundred years old, increasing little but losing much, so with a small body, they could do such big things. Great relatives, beneficial roots, why can't you do this kind of merit?" At that time, the disciples were ashamed, very bored, and Maitreya Buddha, according to the minds of sentient beings, preached the Dharma to them. Some people get Arahantship, Anatomy, Tu-da-ham, Tu-da-hua, some people sow the good roots of Pratyekabuddhas, some people gain the patience of no-birth, the Bodhi slaps, some people are born in the heavenly species, human beings enjoy blessings and retribution. Therefore, one should know that Mount Kysarak is a place of auspicious merit and virtue, where saints like to live. The Buddha is the lord of the Saints, so the Buddha often resides on Mount Kysara. Again, Mount Jaspera is the abode of the Buddhas of the past, future, and present. As in the Phulna Sutra it says: "The Buddha said to Phulna: Suppose the Three Thousand Great Thousand Worlds were to be in a burning life, or be reborn, I would still reside in this mountain. All sentient beings, because of the binding of fetters, do not create merit in order to see the Buddha, so they cannot see me." Again, Mount Kysara is the pure and lush place of the Buddhas and Bodhisattvas. There is no other place like that, so the Buddha often resides at Mount Kysara. Again, the Mahayana sutras are all taught on Mount Kysarak, but few in other places, why is that? Because it is a place of purity, virtue, and tranquility, where the Buddhas of the three worlds and Bodhisattvas in the ten directions praise and revere them. Gods, Dragons, Yakshas, ​​Asuras, Calories, Gantasms, Chandalas, Mahalas, etc. Demons and gods are powerful guardians, make offerings to that place, as the stanza says: This Mount of Serpent, Abode of the Buddhas, Rest of the Saints, For the protection of all, All suffering is liberated, Only the true Dharma remains. Again, because there, immeasurable great bodhisattvas with wisdom, merit and virtue in the ten directions often come to see Shakyamuni Buddha, pay respects and listen to the Dharma. The Buddha preached the Mahayana sutras mostly on Mount Kysa-kaku. In the Mahayana sutras, the Prajnaparamita Sutra is the greatest, why can't it be preached at Mount Kysa-kut! Comb said that Ky-snakeka mountain finished. 6. Explaining To The Great Bhikkhu-Bhikkhu Sangha No. 1509 – The Great Tri Do Treatise, Volume 3 BUSINESS : With them Dai monks Increase DISCUSSION : "Together" is the same place, the same, the same heart, the same world, the same is found (is), the same religion, the same liberation, he called "Same". “Ma-ha” is great (great) or much, or more. Why is it called "Large"? That means being above everyone, having removed all obstacles, being respected by the heavenly king, great man, that is called great. Why is it called "Many"? Numbers up to fifty thousand should be called many. Why is it called "More"? That is, it can break all the arguments of the ninety-six pagan sects, so it's called more. Why is it called "Bhikkhu-stilts"? Bhikkhu-stilts are also called mendicants, because they feed themselves in a pure way, so they are called mendicants. As it is said in the sutras: Sariputra entered the city for alms, then went to the wall to sit and eat. At that time, a female Brahma named Tinh Muc approached, saw Sariputra and asked: Sammon, do you eat? A: Yes, I eat. Are you a monk who eats? Not. Do you want to eat with your mouth up? Not. You eat square mouth, right? Not. You turn your mouth to all four sides and eat, right? Not. Tinh Mu said: “There are four ways to eat, I asked him, he answered no; I don't understand, please tell me." There are people who go forth from the home life and feed themselves in an impure way, such as mixing medicine, sowing rice, planting trees, etc., which is called eating with one's mouth down. There are people who leave the home life and feed themselves in an impure way such as watching the stars, the sky and the moon, predicting wind and rain, thunder, etc... that's called eating with their mouths up. There are people who leave home but feed themselves in an impure way such as following the strong and powerful forces, communicating with the four directions, speaking deceitful words to ask for more, etc... that is called square mouth to eat. There are people who have left the home life and feed themselves in an impure way, such as learning spells, divination, good and bad, etc., which is called turning the mouth in four directions to eat. Miss, I don't fall into those four impure ways of eating. I follow the pure alms-food to feed myself. At that time, Pure Muc heard such a pure talk, and was filled with joy and confidence. That Sariputra spoke the Dharma to her, and she attained the path and fruition of Tuda-round. Purity begging for alms to feed himself like that, should be called a mendicant. Again, "Pi" means to break, "Khe" means affliction. Breaking afflictions should be called Bhikkhu-stilts. Again, monastics are called bhikkhus, just like the Ho, Han, Khuong, and Lu have their own names. Again, when receiving the precepts, he said, "I am ... a bhikkhu, keeping the precepts for the rest of my life" should be called a bhikkhu. Again, "Pi" means to frighten, "Khe" means to be able, to be able to frighten Demon Kings and Demons. While ordained, shaved his hair, wore medical robes, and received precepts, it was time to frighten Ma. Why fear? Demon King says: "He will enter Nirvana." As the Buddha said: "Whoever can shave his head, wear the Dharma robe, and receive the precepts single-mindedly, he will gradually end the fetters, leave suffering, and enter Nirvana." Why is it called Sangha? "Sangha" Chinese translates as "Them". Many Bhikkhu-stilts harmonize in one place, called Sangha. Just as large trees are densely gathered together called forests, so every tree is not a forest, except for every single tree is not a forest. Thus every bhikkhu is not called a Sangha, except for every single bhikkhu is not a Sangha. The new Bhikkhu-stilts in harmony are called Sangha. The Sangha has four classes: The Sangha is ashamed, The Sangha is shameless, The Sangha is like a dumb goat, and The Sangha is truthful. Why is it called Shameless Sangha? Maintaining the precepts without breaking the precepts, the body and mouth being pure, being able to distinguish good from bad, not having attained the Way, that is called shameless Sangha. Why is it called Shameless Sangha? Breaking precepts, not being pure in body and mouth, and not doing any evil deeds is called a Shameless Sangha. Why is it called Sangha like a dumb goat? Although he did not break precepts, he had no wisdom, could not distinguish between good and bad, did not know whether to commit a serious offense, and did not know guilt or guilt. If something happened, the two monks would argue together. At that time, they could not be decisive. They kept silent and did not speak. For example, a white goat, even if someone kills it, can't make a sound, it is called a dumb goat Sangha. Why is it called the true Sangha? Either the Learned One, or the Unlearned, abides in the four fruits, and often practices the four directions, which is called the true Sangha. In this, two classes of Sangha can share the most common white Yet-ma, such as Yet-ma's precepts, longevity; work is allowed. Of which, Thanh-Van Tang has six thousand five hundred. Bodhisattva Sangha has two classes: Shameless Sangha and true Sangha; and Thanh-Van Tang has a rank of true Sangha, because this is the loss of the Sangha. The other classes are called Sangha. Therefore, it should be called Bhikkhu-stilts. SUTRA : One-fifth of a large number. DISCUSSION : Why is it called a large number? Less increase, less decrease, that is called a large number. Why is it called a part? Being out of the vast majority of people only take a part, that's called a part. Those bhikkhus from the great assembly of thousands of thousands counted one-fifth of a thousand people. Therefore it should be called one-fifth of a thousand of the great. BUSINESS : are Arhat. DISCUSSION: Why is it called Arahant? "A-la" means to fight, "Han" means to destroy. Destroy all the enemy of afflictions, that is called Arahant. Again, the Arahant has completely removed all the gonorrhea, so it is worthy of being offered by human beings and by gods. Again, “A” means emptiness, “Arhat” means birth. That is, not being reborn in the next life, so it is called Arahant. SUCCESS : The contraband is over. DISCUSSION : The three types of contraband of the three realms have been completely eliminated, so it is called "the contraband has been exhausted". SUTRA : No more afflictions. DISCUSSION : Having eliminated all the lines of fetters, cravings, yokes, bindings, coverings, tying etc., it should be said "no more afflictions". Sutra : The mind is completely liberated, wisdom is completely liberated. DISCUSSION : Question: Why is it said that the mind is completely liberated, and wisdom is completely liberated? Answer : For non-Buddhists, the mind can only be liberated in one land and one path, not all dharma obstacles. Therefore, Arahants call it "The mind is completely liberated, wisdom is completely liberated". Again, the Arahants in the two paths of mind are liberated, namely the View of the Truth and the Way of Thinking; that's why the mind is completely liberated. Although the human mind is liberated, it is not completely liberated. Why? Because there are residual fetters. Again, non-Buddhists who do not have enough Dharma to support the path, either by doing one meritorious deed, or by doing two meritorious deeds and seeking the Way, will not be able to do so. Just as a person who only gives alms for the sake of purity, as a person who sacrifices to heaven says that he can get rid of depression and decadence, can be born in the land of eternal bliss, also says in the eight pure paths: Voluntarily To listen Reading sutras Fear of inner suffering Fear of great sentient beings' suffering Fear of human suffering, heaven Good teacher Charity. To say only the eighth is the pure path. Again, there are outsiders only giving alms, keeping the precepts for purity; Some people only give alms and seek wisdom for purity. Such aids are incomplete, or have no merit, or have little merit for purity. Even though he is liberated from a base of mind, he is not called completely liberated, because Nirvana is incomplete, as the verse says: "Those without merit cannot pass, The sea ​​of ​​birth, old age, sickness, and death cannot pass, Those with little merit will not pass, Practice the way of the Buddha's teachings." The Subharabrahma-Carisutra Sutra should be mentioned here: one hundred and twenty years old, one hundred and twenty years old, one hundred and twenty years old, one hundred and twenty years old, one hundred and twenty-year-old spiritual miracles, by the pond of Amaravada- multi. One night, Pham Chi dreamed of a man who lost his eyes, naked, standing in the dark, the sun fell, the earth broke, the sea water dried up, a strong wind blew up and blew Mount Tudi to pieces. Waking up scared, he thought: "Why is that, my life is about to end, or is the lord of heaven and earth about to fall?" Hesitating for not knowing why he had such a nightmare. There is a god who is a good knowledge, a friend from a previous life, came down from heaven and said to Subhuti, "Don't be afraid, there is an omniscient being called Buddha, the second half of the night will enter No-residual Nirvana. - table, so you dream like that, not because of yourself." The next morning, Subhuti, going to the woods in Kusinayat's garden, saw Ananda walking and said to Ananda, "I have heard that your teacher is teaching about the Way of Nirvana. -New table, at midnight tonight he will enter Nirvana, my mind has doubts, please meet the Buddha to solve my doubts. Ananda said: "The Blessed One's body is too weak, if you come to ask, it will make the Blessed One more tired." Subhuti-buddha made three requests, but Ananda still answered one word. The Buddha heard it from afar and said to Ananda, "Let Subhuti-sama come before me and ask questions freely. This is my last conversation, and Subhuti is my last enlightened disciple.” At that time, Sub-Buddha was able to come before the Buddha, finished questioning the Blessed One, sat down to one side, thinking thus: "The non-Buddhist religions who have abandoned love and wealth and have left home, have not attained the Way, and are alone. The recluse Gotama attained enlightenment". After thinking this, he immediately asked the Buddha: "The six non-Buddhist masters in this Jambudvipa all call themselves omniscient, is that correct?" Then the Blessed One replied in verse: I was only nineteen years old. I left home to study Buddhism. I have left home until now . Fifty years have passed. Pure world, meditation, wisdom, wisdom, not part of the Outer Way, Few parts are not available, In any case All wisdom. If there is no Noble Eightfold Path, then there is no first, second, third, or fourth path. If there is the Noble Eightfold Path, then there is the first, second, third, and fourth path results. Hey Tuba-da! In my Dharma, there is the Eightfold Path, so in it there is the first, second, third and fourth path. In the dharma of the non-Buddhists, there is no, no path, no fruit, no recluse or brahmin. I, in the midst of the crowd, have indeed raised the lion's roar. When Pham Chi Tuba-da heard that dharma, he immediately attained Arahantship and thought, "I should not enter Nirvana after the Buddha." After thinking like this, he sat down in front of the Buddha, cross-legged, using divine power to release fire from within his body, burning his body, and grasping for extinction. Therefore, the Buddha said that without merit or little merit, the Dharma is not enough to support the path, and it is impossible to get rid of it. The Buddha's theory is full of all merits, so he can save his disciples, like a small doctor (medicine) who only uses one or two medicines that are not enough, so he cannot cure a serious illness. Great (good) physicians know all kinds of medicines so they can cure diseases. Question : If one is separated from all defilements in the three worlds, and the mind is liberated, why did the Buddha say that if one is separated from the defilements of craving, the mind will be liberated? Answer : Craving has great power, binds, closes the mind, so when it comes to craving, we don't talk about other defilements. When craving ends, other afflictions cease. Again, if you hear people say "the king is coming," you know for sure that there are followers. It's the same with craving, like grabbing a handkerchief, the whole towel will follow. It is the same with craving, when craving ceases, you know that all other afflictions have ceased. Again, the fetters are all about craving and view. The affliction of craving covers the mind; afflictions belonging to the view cover wisdom. Thus, when craving is far away, the fetters of craving are also far away, and the mind is liberated; As long as ignorance is separated, the fetter of knowledge is also separated, and wisdom is liberated. Again, these five thousand Arahants have obtained the dharma of non-regression and the knowledge of non-birth. Therefore, the mind is completely liberated, and wisdom is completely liberated, because it does not rot. Rotten Dharma A-la-Han is liberated, like Cu-de-ca etc... although liberated, but not completely liberated, because they still have rotten Dharma. TERRIBLE: The mind has tamed the pliability. DISCUSSION : Either being reverently making offerings, or being scolded or beaten by anger, the mind remains equal and unchanged; or meet jewels, or stone tiles, the mind is still considered the same; or someone takes a knife to cut off hands and feet, or someone rubs the body with a lamb, the mind is equal and unchanged. Again, because the roots of lust, anger, pride, doubt, and view have been completely removed, it is called the mind that has been tamed and pliable. Again, these Arahants, who dwell in the place of sensual pleasures but are not infected, in the place of anger, but are not angry, in the place of delusion but without delusion, guard the six senses, thus they are called the minds tamed and pliable. , as the shelf says: One who guards the senses, Like a well-taught horse, Thus one is truly wise , Honored by the gods. Ordinary people do not often guard the six senses, do not stop lust, anger, pride, delusion, and doubt, so they do not call it tame. SUTRA : Ma-ha Na-ga. DISCUSSION : “Maha” means great; “Na” means no; "Old" means sin. Arahant has ended all afflictions, so it is called great innocence. Again, Na-old (Naga) or called Dragon, or called Elephant. Those five thousand Arahants are the most powerful among the Arahants, so they are called like Dragons like Elephants. Because when walking in water, the dragon's strength is the greatest, when walking on land, the elephant's strength is the strongest. Again, like a well-treated king elephant, he can destroy an army, rush forward without turning back, is not afraid of swords and sticks, is not afraid of water and fire, does not run away, does not retreat, to the point of inevitable death. The Arahants are also like that, by cultivating wisdom meditation, they can destroy the Demon Army and the fettered enemies, even if they are scolded, beaten, not angry; old age or death or water fire, not afraid not afraid. Again, like the great Dragon King, rising from the sea, clouds covered the whole space, spreading lightning, illuminating the heavens and earth, pouring down heavy rain, permeating all things. Likewise, the Arahants, out of the ocean of meditative wisdom and wisdom, spread clouds of compassion to cover all meritorious faculties, show great light and change, and speak the true Dharma. , rain on the disciple's mind, giving rise to good roots. TERRIBLE: What had to be done was done. DISCUSSION : Question : Why is it called “what has to be done”, and why is it called “done”? A : Having received the good faith, precepts, concentration, discharge, etc., it is called "what must be done"; already have the good dharmas of wisdom, diligence, liberation, etc., so it is called "done". Because these two dharmas are complete, they are called "what had to be done has been done". Again, defilements are composed of two things: One that belongs to craving, and one that belongs to view. The affliction of craving has ceased, so it is called "what must be done"; the affliction of the view has ceased, so it is called "done". Again, the material law has been clearly seen, so it is called "what to do"; no form has been cleverly seen, so it is called "done". The same is true for the two dharmas that are visible and inconceivable. Again, the end of the unwholesome and unsigned dharma should be called "what must be done"; Good legal thought has to be called "done". Literature, intellectual achievement should be called "what to do"; intellectual achievement should be called "done". The same is true of the three types of dharmas. Again, being ovulated, leading the way, practicing patience, the first French should be called "what must be done"; get the good roots of unscrupulous about Suffering, France, etc., so it's called "done". The truth is called "what must be done"; is called "done" by religious thinking. Being educated is called "what to do"; uneducated is called "done". Being liberated by the mind is called "what must be done"; being liberated by wisdom is called "done". Gonorrhea should be called “what to do”; being liberated by the stem should be called "done". Subtracting all fetters should be called “what must be done”; If you are free, you will be liberated, so it's called "done". Self-benefit should be called "what to do"; to benefit others should be called "done". The meaning of "What had to be done has been done" thus, freely interpreting. Sutta : Throw away the burden and be able to carry it. Thesis : The five gross aggregates that are heavy and often cause suffering are called "burdens", as the Buddha said: "Why is it called a burden? The five aggregates are a burden." The Arhats have removed that burden, so they say "casting off the burden". "Being able to carry" means that in Buddhism there are two burdens: One is for self-benefit, the other is for benefit from others. All the taints have been cleared, the merits are liberated, and there are no regrets, that is self-benefit. The virtues of faith, precepts, equanimity, concentration, and wisdom that can be given to others are called benefits to others. Those Arahants, able to carry their own burden and others' burdens, are called "able to carry". Again, like a buffalo with great strength, it can carry heavy loads. Those Arahants are also like that, having no tainted roots, power, enlightenment, and the Way, able to carry the great Buddha Dharma. That's why the Arahants call it "able to carry". KIND : I have done my own good. DISCUSSION: Why is it called self-interest, and why is it called not self-interest? Doing these good dharmas is for our own benefit, doing other illegal things is called not benefiting ourselves. Again, the virtues of faith, precepts, equanimity, concentration, and wisdom are above all treasures, because in this life, in the next life, they are often happy, because they can lead to the city of nectar; Because of those three conditions, it is called self-benefit, as the verse in the Faith chapter says: People who have faith, wisdom, Are the most precious treasures. The wealth in life, Not equal to that of the Dharma. Again, if people are happy in this life, happy in the next life, and always enjoy Nirvana, that's for their own benefit. In addition, not in my favor, as the shelf says: Life knows things that are immoral, Along with animals, there is no other, Seek right wisdom and Dharma, Be freed from old age and death, and enter Nirvana. Again, the Noble Eightfold Path and the recluse results, which are called the Arahants for their own benefit. Those five thousand Arahants obtained the path and fruition. Both are what should be called self-benefit. SUTRA : Clean all beings, end. DISCUSSION : There are three kinds of existence: the existence of desire, the existence of form, and the existence of formless existence. What is Desire? The cause and effect of karma and the attachment system belonging to the Desire Realm may be born in the next life, this is also karma; It's called Desire. Form and formless existence are the same, it is called "being". "End end" is: the connection has nine endings, namely, love association, impurity, conceit, delusion, doubt, antagonism, attachment, closeness, and misalignment. That ending ends with "being," that "being" ends with the ending. So it should be called "being, ending". Ask: The A-la-Han, about the rough end of history, it has ended forever, because it has ended all afflictions; and "being" does not have to end. Why? Because when the Arahant has not yet passed away, he still has the sense of sight, etc., warm, twelve entry, eighteen precepts? A : No matter what, it is in the effect that the theory of cause. As the Buddha taught, when giving food, you will receive five things: long life, beauty, strength, happiness, and talent. Food does not always make people have these five things, because some people eat and drink a lot and die, some people eat and drink little and live. But because food is the cause of these five things, the Buddha taught that giving food will get five things, as the stanza says: If you do not eat, you will surely die. If you eat, you will not die. So the Buddha said that: If you give food, you will get five things. Just like a person who eats five hundred pounds of pure gold, gold cannot eat, but gold is the kernel of food, so eat gold. Buddha said: "Women are (the impurity of precepts). Women are not gender constitutive, but human of gender structure, so it is said that woman is gender structure. Like a person who falls from a high place and has not yet penetrated the ground, he is said to be dead. Thus, the Arhats, because they have cleared all fetters, know that "being" will definitely end, saying "being, ending". Sutra : Due to right knowledge is liberated. DISCUSSION : Just as a disciple of Pham Chi Makily put his body on a bed, then carried it through the city with many people, exclaiming: "If a person with eyes could only see the corpse of Machidai. , then that person will all receive a pure Way, how about someone who makes offerings to them?" There are many people who believe that word. The bhikkhus, hearing this, said to the Buddha: "World-Honored One, how is it?" Buddha said verse: Small people see with their eyes, seek purity, Thus there is no wisdom, no true path, The links and afflictions are full of heart, How can the eyes see, attain the pure path. If you have eyes to see purity, No need for wisdom and merit, If you see and seek purity, without that, merit and wisdom are pure. Therefore it should be said, "By right knowledge is liberated". Question : Arahants, what has to be done has been done, there is no need to advance, why do you often stay by the Buddha's side and do not go elsewhere to save birth? Answer: All sentient beings in the ten directions should make offerings to the Buddha, but the Arhats receive more favors from the Buddha, so they make offerings twice as much. Why? Because that Arahant followed the Buddha and received immeasurable merit, knowing that the fetters have ended, and his faith increased, so the great Arahants at the Buddha's side enjoyed the pleasant taste of merit. virtuous and respectful offerings to the Buddha; so stay with Buddha. When the Arahants surround the Buddha, the Buddha will be more precious; as the people of Brahma surrounded King Brahma, as the heavens of the Thirty-three surrounded the sky of Thich-de-hoon. Like ghosts and spirits surrounding King Bhikkhu-king, like emirs around the Holy King, like a sick person surrounded by a good physician. Thus, the Arahants are on either side of the Buddha, and the Arahants surround the Buddha and make offerings to the Buddha, so the Buddha's virtue is more respectful. Ask: If the Arahants, having done what had to be done, have already benefited themselves, they don't need to listen to the Dharma, why, when the Buddha spoke about the Perfection of Wisdom, they were accompanied by five thousand arahants. ? A : Although the Arahants have done what they had to do, the Buddha wanted to test his profound wisdom, just as he tried Sariputra. As the verse in the Abhidhamma Sutra says: All kinds of learned people, And those who count the Dharma, Let's be honest, their Dharma practice. In which, what is the learner? What is a Dharma-counting person? At that time, Sariputra was silent. The Buddha asked this three times, and Sariputra was silent. The Buddha wanted to show only the clue of the truth, so he asked Sariputra: "Is there a birth?" Sariputra said: "Venerable One, World-Honored One. There is birth”. Having birth is because they want to destroy conditioned dharmas with birth, so they are called learners. Due to the wisdom of the unborn dharma, he is called a dharma-counter. This sutra should be extended in it. Again, either being or not, the samadhis that have not yet been attained should be desired, and have been wanted for a long time, so the arhats stay by the Buddha's side to listen to the dharma. Again, for the sake of money, as in the Nanda-ca, it is said: "Because this life is happy, listen to the Dharma." Again, the Arahants at the Buddha's side, listening to the Dharma, did not become bored, as in the Pilotikasutra it says: "Sariputra said to him. that: "In my Dharma, hearing the Dharma is not boring". Again, just like the Great Master Buddha, he also single-mindedly stayed with his disciples to listen to them preach the Dharma. Therefore, one should not be distressed, saying, "Arahant, what had to be done has been done, why are you still listening to the Dharma?" For example, someone who is full but still eats delicious food, how about a person who is hungry and should not eat? That's why the Arahants, although what had to be done had been done, often stayed by the Buddha's side to listen to the Dharma. Again, the Buddha abides in the dharma of liberation, and the arahants also abide in the dharma of liberation. With the same residence, they should work together as relatives to dignify. As in the Sheep-Dan Sutra, the parable says: “For a forest with a Chien-dan tree is surrounded by a Ylan tree, and a forest with a Y-lan tree is surrounded by a Chien-dan tree. With the Lambs, the Lambs gather together into a forest, and with Ylan, they gather around each other. So are Buddhas and Arahants. The Buddha abides in the good dharma of liberation, and the Arahants also abide in the good dharma of liberation. The same Dharma residence should be the same to be dignified. The Buddha is surrounded by a great assembly, like Lord Tu-di mountain surrounded by ten treasure mountains, like a white incense king elephant surrounded by white incense elephants, like a lion king surrounded by a group of lions. Buddha is the same, Buddha is the unsurpassed field of merit in the world, surrounded by disciples. SUCCESS : Except for Ananda, who is in the study ground, is the fruit of Tu-da-complete. DISCUSSION : Question : Why say only Ananda? Answer : The Arahants are praised above, Ananda is not among them. Why? Because I'm in the Study Ground, I haven't left sex yet. Ask: Venerable Ananda is the third teacher, the general of the Dharma of the great assembly, who has sown the seed of Nirvana through countless kalpas, is often near the Buddha, and preserves the Dhamma. Venerable is such a beneficial person, why hasn't he left sex until now, but is still a student? Answer : The Venerable Ananda originally made this vow: "I am the foremost among the multi-literate people." Also, because of the Dharma of the Buddhas and Arahants, having done what they ought to do, they should not be human. Providing offerings, because the Arahants in the Buddhadharma can accomplish great things, have destroyed the enemy of afflictions, and sit together with the Buddha on the bed of liberation. Again, Elder Ananda, with regard to the sutras that are often heard, accepted, maintained, read and recited, benefited from being contemplative, one has much wisdom but little concentration. These two types of merit must be equal to be able to be smuggled out; Because of that, Ananda is still a Tu-da-completed Student. Again, because he liked to provide for the Blessed One, Ananda became a provider for the Buddha. Again Ananda thought like this: "If I get rid of gonorrhea soon, I will have to be far away from the Blessed One, and I will no longer be able to be a provider. Therefore, Ananda, although able to attain Arahantship and fruition, restrained himself and did not hold on to it. Again, the land, the time, and the people have not been combined. Thousand Arahants who have the ability to assemble the Dhamma have not yet met at Mount Kysara, that is the land. The time when the World Honored One had not yet come and the Elder Ky-ba-zi had not been there (thanks to Ananda's advice to get rid of it); Therefore, Elder Ananda is not clean. Only when the Blessed One passed away, when the assembly of the Dharma gathered in one place, and the Kyrgyz preached the Dharma, rebuked and dissuaded, all three of those things combined, did Ananda get rid of it. Again, Venerable Ananda was bored with the world's dharmas with little, unlike other people, it was because Ananda was forever in the royal lineage, righteous, incomparable, with immeasurable merit and virtue, being a close relative of the Blessed One. often serve the Buddha, will have the thought: "I serve near the Buddha, know the Dharma treasure, the Dharma is smuggled out, I am not afraid of losing"; Because of that, he did not pay much attention to the smuggling. Ask: What is the name of Venerable Ananda? Is it because of predestined conditions in a previous life, or is it set by parents, or is it based on predestined conditions? A : Due to the predestined conditions of the previous life, also placed by the parents, and also depending on the predestined conditions. Question : What was the fate of the previous life? Answer: Shakyamuni Buddha in his previous life was a tile-maker named Dai-light-ming (Prabhasa). At that time there was a Buddha named Sakyamuni, and his disciples named Sariputra, Moggallana, and Ananda. Buddha and his disciples went to the tile maker's house to spend the night. At that time, the bricklayer made three offerings to the Buddha and the bhikkhu Sangha: grass mats, lamps, and honey, and made a vow: "In the future in this life of evil years, old age, sickness, death, and suffering, I will become a Buddha as well. is Shakyamuni like Buddha today. My disciple has the same name as a Buddhist disciple today." Because of the Buddha's vow like that, his disciple was named Ananda. Again, Ananda forever made a vow: "I am among the many disciples of Shakyamuni Buddha, I vow to be the first and my name is Ananda." Again, Ananda is forever patient, except for anger, because of that predestined condition, when he was born handsome. His parents, because of his handsome position, made everyone happy, so they named him Ananda. Ananda, Chinese translation is Joy. That is the name due to predestined life. What is the name given by the parents? Once upon a time, there was a king Nhat Chung (Sun stream) named Lion-raped (Simhahanu). The king had four sons, the first was named Pure Sanskrit (Sudhodana), the second was named Bach San (Suklodana), the third was named Hoc San (Pronodana), the fourth was named Cam Lo San (Amrtodana). ) and a daughter named Camlo-vi (Amrtàrasa). King Tinh-San has two sons, Siddhartha and Nanda. King Bach San had two sons, Bat-de and Desa (Bhadrika and Tisya). King Hoc San had two sons, Devadatta and Ananda (Devadatta and Ananda). King Camlo San had two sons, Mahanam and Aneloda (Mahanaman and Anirudha). Princess Camlo-vi has a son named Thi-la (Danapala). Among them, Bodhisattva Siddhartha, gradually grew up, left the position of the Holy King, left home in the middle of the night, went to the country of Uruvela on the banks of the Nile River. -boat, six years ascetic practice. At that time, because he loved and missed his son, King Tinh-san often sent messengers to find out, wanting to know the news that his son had attained enlightenment? Sick or dead? The messenger returned to the king: "Bodhisattvas have only skin, bones and tendons, and their lives are very degraded; either today, or tomorrow, soon." When the king heard that he was deeply saddened, he sank into the sea of ​​sorrow and lamented: "My son has not become a wheel-turning king, and cannot become a Buddha, why is he only suffering from depression and suffering, not getting anything, and dying!" . The king of somber brains is so confused, confused, confused, stuck! At that time, the Bodhisatta abandoned the ascetic practice, ate a hundred-tasting milk porridge, was full of himself, went down to the Nile to bathe in his boat, went under the Bodhi tree, sat on the Vajra throne, and swore that : "I swear not to leave this seat of the lotus cross-legged until I have attained Omniscience. If I do not attain Omniscience, I will not leave this place." At that time, Mara led them eighteen thousand billion to the Bodhisattva, daring to defeat the Bodhisattva. The bodhisattva used his wisdom to destroy the Demon Army. Ma had no choice but to withdraw, thinking to herself, "If you can't defeat the Bodhisattva, then come and torment your father." Then he went to King Tinh San and lied, saying, "Your son has passed away at the end of the night. ". When the king heard this, he fell on his bed in fear, like a fish buried in hot sand. The king wept and said: Amitabha (Ajita) speaks evil, Good things are not spiritual, Benefit, sweet voice, All are not. At that time, when Bodhi was very happy, he took the heavenly flower mandala to King Pure Sanh and said in verse: Your son has attained the Way, Has destroyed the Ma, Bright as the rising sun, Illuminating the ten directions. Rejoice with great benefits, Freed from all suffering, Now have turned the Dharma vehicle, No place is not pure. The king said: "Once a God came to say that my son was dead, now you come to say that you are destroying the Demon Army, gaining enlightenment, two contradictory words, who knows who is trustworthy?" The tree god said, "It's not false. The previous god who lied was dead, it was Ma who was jealous, so he came to cause trouble. Today, the gods, dragons and gods bring flowers and incense offerings, spread in the middle of nowhere. His Son sent forth light to illuminate the heavens and the earth.” The king heard this, removed all sorrow, sorrow and pain, said: "My son has left the throne of the Wheel-turning-Roman King, and now has the throne of Dharma-turning-turning-king, and has really gained great benefit and has nothing to lose", so the king's heart was very delighted, glad, joyful. At that time the messenger of King Hoc Brahma came and said to Pure-Brahma King: "Hokkhang King has just given birth to a son". The king's mind was very happy, saying: "Today is indeed a great sand, a day of joy". The king said to the messenger, "The child should be named Anan," which was the name given to him by his parents. Depending on fate, how is the name given? Ananda's body is handsome, pure, like a beautiful mirror, old or young, beautiful or ugly, all appear in the body. The body was bright and clean, when a woman saw it, her lustful mind moved, so the Buddha allowed Ananda to wear a robe to cover his shoulders. Because Ananda often makes others see, his mind and eyes are happy, so he is called Ananda. Then the creator argued that: The face is like a bright full moon, Eyes like a blue lotus, The waters of the ocean are like the Buddha Dharma, Flowing into Ananda's mind. Or make the mind of people's eyes, Seeing the heart of joy, Those who come to seek to see Buddha, Show enough without lack of appearance. Thus, Ananda, although able to realize the path and fruition of Arahantship, but in order to make offerings to the Buddha, could not completely stop the taints. Because of that great merit, although he is not an uneducated person, he is still among the uneducated, although he has not yet renounced sex, he is still among the relinquishment of desires. Therefore, out of the five thousand, Ananda was not an Arahant, so he said "except for Ananda". 7. Explain the meaning of 4 Them Sutta : Five hundred bhikkhunis, Upasakas, and Upasikas all saw the Noble Truth. DISCUSSION : Question : Why does the community of bhikkhus have five thousand and the other three groups only five hundred? Answer : Most women have poor wisdom, heavy afflictions, only desire for joy and happiness, and a lot of love and affection. Few can cut off fetters to realize liberation, as the Buddha said: "That dharma of dependent origination is the most profound. , hard to see. After all afflictions, separation from desire, the attainment of Nirvana is even more difficult to see.” Therefore, women cannot witness much, not as much as bhikkhus. The Upasakas and the Upasakas are householders, their minds are impure, cannot completely cut off all taints, can only see the Four Truths, but are in the Order of Being, as the stanza says: Although the Confucius has a beautiful body, Not as far as a red swallow can fly far, but in a white robe, although he has riches, Not as good as leaving home. The bhikkhunis, although ordained, renounced the glory of the world, but lacked wisdom, there were only five hundred Arahant Bhikkhunis. The two groups of white-robed residences were busy with their work, so they attained enlightenment a little, only five hundred. Question : Just as five thousand Arahants are praised, why are these three groups not praised? A : The assembly was praised, and when I knew that, the other assembly was also praised. Again, if one praises each of them individually, the non-Buddhists will reproach, "Why praise bhikkhunis," and develop a mind to slander them, or if praise the white robes, they will be said "in order to gain favors." offerings”; so don't complain. Ask: In other Mahayana sutras, the Buddha is with a great assembly of bhikkhus or eight thousand, or sixty, ten thousand people. And that Great Perfection of Wisdom Sutra, which is the greatest of all the sutras, as in the chapter Goodwill says: "If all the other sutras are forgotten, the sin is very few, but one verse of the Prajnaparamita Sutra is forgotten. -param, then that sin is very much." Therefore, knowing that the Prajnaparamita Sutra is the greatest, even in the first assembly of that first class, why is it that the shravakas are few, only five thousand bhikkhus, bhikkhus? nuns, Upasakas, and Upasikas only five hundred each? Answer: Because that great sutra is profound and difficult to understand, so we have few Thanh-literates. For example, if a king has a real treasure, he will not show it to ordinary people, but only to the trustworthy and lovely people. Just like when the king discussed a plan, he only discussed it with his trusted ministers and wise people, while the servants of the time were not allowed to participate. Again, these six thousand five hundred people have attained the Way, and although they do not fully understand this profound Prajnaparamita, they can all believe it, because they have obtained the four things of the non-smuggling. In other sutras, although they are many, they are mixed. Not all of them attain the Way. Again, in it, before praising the thousands of Arahants, he chose the number of five thousand who won. The same goes for bhikkhunis, Upasakas, and Upasikas. The winner is hard to come by, so it's not much.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.1/1/2022.