What is Sa Na. What is Sa Na? Sāna is a Buddhist term for a very short period of time, used to refer to the arising and passing away of delusions on a subtle level. Only the Buddha's eye can discern this arising and passing away, because worldly wisdom cannot imagine or perceive it. You picture it like this to understand what it is to be a shāna: “In the snap of a finger, there are thirty-two memories. In one thought there are ninety-six moments. in every moment there are nine hundred births and deaths.” Such a super short and subtle sāna! Samantabhadra Bodhisattva also used Momenta to describe the super-direction of Vow-power. This is stated in the chapter on Universal Goodness and Conduct - Flower Adornment Sutra: "When this person is about to die, in the last moment, all roots will be destroyed, all relatives will be abandoned, all the greats have disappeared. Only this king of vows does not leave each other, in all times, it leads first. And in about a moment, that person is reborn in the world of Ultimate Bliss.” What is the Four Strains of Purity Minh Hoi. What is the soul of the dead? What is compassion and equanimity. What is Buddhism? What does purity mean? What is Vanity? Instructions on how to practice pure land at home. What is sanna What is snah what is snahna is used to refer to the subtle arising and passing away of delusions. That's why in the past, when analyzing the gross and subtle levels of delusion, Mr. Thien Tam said: "Perception also has two parts: gross and subtle. The gross delusion is known by everyone, because the practice is very clear. The ancients said: "A new practitioner is afraid of delusions, a long-term practitioner is afraid of dullness." This statement is only partially correct, not very final, because it only talks about the scattered part of gross delusions. As for the subtle delusions, the old cultivators must also be afraid. Because when reciting the Buddha's name, it's tight and discreet, the gross and gross thoughts of course have to be quiet, but it's very difficult to get the back-and-forth of the subtle delusions. For example, a pond with turbid water will only be noticed when foam rises to the surface of the pond. As for the small gaseous part from the bottom of the pond, it is promoted, or it boils on the surface of the water, or it can't come up halfway, to see it clearly, it is necessary to have a really clear pond. People who recite the Buddha's name for a long time, until they reach the level of calm water and mind, can see and understand subtle delusions. The white holy magician, one morning from the bed to the chair, within about three seconds, discovered in his mind several dozen different false thoughts. Only then did he prove the saying in the Buddhist scriptures: "One thought has ninety moments, One moment there are nine hundred births and deaths." This is delusion of the subtle type. What is Sāna: How does the scriptures discuss? According to the book Tay Quoc Tales of Shaman Huyen Trang: "Yin and yang rotate, the sun and moon rotate. The name is different, but the time is the same. Follow the star only to name the month. The shortest time is called a moment. As the Tan Basa commentary said: "The amount of that moment, how to know?" Someone said according to Thi Thiet's commentary: "Like a young woman when she cuts her fur, she is agile and excited, choosing each strand, neither short nor long, so that it is equal, called the amount of time." It does not mean short and long hairs, just says that the hairs are selected according to the fingers, depending on how many are selected, called dat moments. Question: Before asking about the moment, why did you quote the essay on the theory of poetry about the moment? Answer: “In this treatise, the great is given to reveal the subtle. Because the subtle is very difficult to perceive, cannot manifest. Call one hundred and twenty moments into one moment. Sixty dat moments into a judo. This replay has seven-two hundred moments, and thirty-three turns into a single multi-jump. This magisterium has two hundred and sixteen thousand moments. Thirty chants turned into one day and night. One day and night is still twenty seconds short of sixty-five million moments. The body of these five aggregates, in a day and night, passes through so many moments, arising and passing away impermanent. * Someone said: “This is still great, not the amount of moments. In my sense, as in the moment when the hero snaps his fingers, sixty-four moments have passed.” Someone said: "Not so, in my sense, it's like two great men tore off so many extremely fine Cathys threads, Depending on how many strands of silk are broken, the amount of shāna has passed.” Someone said: "Not so, in my sense, like two athletes firmly grasping many extremely thin Cathy silk threads. There was an athlete who took the country's best hundred times hardened steel knife and cut it quickly. Depending on how many broken threads, how many moments have passed. Someone said: Still great, not the amount of moments. The real amount of moments, the Blessed One did not say." As the World-Honored One said: "There are four marksmen, with bows and arrows ready, standing with their backs close together, about to shoot in all directions. There was a famous man who was quick, and said to them: Now, you can shoot arrows at once, I can catch them from all sides to prevent them from falling. How? Is this man quick?" Bhikkhu-stilts said to the Buddha: "Very nimble, World-Honored One." * Buddha said: "He's not as agile as the Earth Pillar of Medicine. Practicing Medicine Xa is not as agile as Practicing Medicine Xa. Not practicing Medicine Xa is not as agile as the Four Great Heavenly Kings. The Four Heavenly Kings are not as agile as the two suns and moons. The two moons are not as agile as Kien Hanh Thien Son. Persevering this heavenly son is quicker than two moons and suns." These Devas are agile in turn. The life and actions of the gods of birth and death are quicker than those of these gods. The movement of the moment never stops. That's why I know that the World-Honored One is not talking about the real amount of moments. Question: Why didn't the Blessed One tell the real amount of moments to help that bhikkhu? Answer: "Because no sentient being can know." Again, according to the Abhidhamma Sutra it is said: "In a snap of a finger, the mind has nine hundred and sixty changes". Again the Human King Sutra says: "In a single thought there are ninety-six moments. in every moment there are nine hundred births and deaths. Again, the Bodhisattva Sutra says: "In the snap of a finger, there are thirty-two recollections. Concepts take shape. All shapes have consciousness. The Buddha's power penetrates into these subtle consciousnesses to help all sentient beings be saved." In the Commentaries, what do the Patriarchs say about Sāna Lai again, the Bhikkhusuttas are grouped into twelve classes: One class is called a moment, two are called a datna, three are called a lama, and four are called a mahou. la, year is called day and night, six is ​​called a half month, seven is called a month, eight is called a season, nine is called an action, ten is called a year, eleven is called a song, and twelve is called a lifetime. One moment turns into one thought. one hundred and twenty moments is a moment, turns into a blink of an eye. sixty dat moments is one breath. One breath is a lama. Thirty la la is a mahou la, which translates to a moment. thirty mahou la is one day and night, consisting of six hundred thirty eight thousand moments. The Law of Sangha says: “Twenty thoughts is a blink of an eye, twenty blinks of the eye is a snap of a finger. Twenty snaps is 1 La prediction. Twenty La is a moment. There are thirty seconds in a day and night. The longest day has eighteen seconds, the night has twelve. The shortest day has twelve seconds, the night eighteen. At the spring equinox, autumn equinox, day and night have equal moments." Again, the commentary on Tri Do says: "Day and night are divided into six, with thirty times. At the Spring and Autumn equinoxes, there are fifteen periods each day and night. The remaining time increases and decreases differently: In May, the day has eighteen times, and the night has twelve. In the tenth month, the night has eighteen times, and the day has twelve times." The Commentary on the Birth and Death of Vajrasattva in each Sutta of the Prajnaparamita Sutra explains: "...After distinguishing and deciphering the three meanings of the word dependent origination: because its nature is not Mu. Now take the quick point of non-stop to clarify the meaning of Mu is not. Because I want to clarify the meaning of Not, I mean, I mean no, etc. In short, all of the dharma friends refer to the meaning of No, there is a slight difference with the commentary. The Hinayana sects cite evidence that the law of birth and death before and after is similar to each other. But all could not help but be confused. The fire spread quickly and the atmosphere was fierce; rather, fire should be called too quickly to spread and burn in an intense instant; so fast that I can't keep up with the example, so is the meaning of No. The above uses the dharmas to clarify, so know that the dharmas are immediately born and immediately destroyed. Next use the mind to demonstrate calling for a moment or a tick; but the mind is difficult to understand, so it must be explained as in a thought of 90 moments. Comment a moment is a very short time that has to go through 900 times of birth and death; Assume that measuring and discriminatory measurement is completely unsolvable, so you have to use the concept of inconceivable (inconceivable) to be able to understand. Like the Vien Giao - The Daoist religion, it is clear that a single mindfulness meditation throughout countless kalpas, 900 times of birth and death is really not enough, so it has to be understood by reason, it is difficult to use words to describe it all. * After explaining 90 moments in general in two aspects: ordinary and empty. If counting from one to many, one thought includes 90 moments, one moment has 900 births and deaths. Ninety moments must be a thousand births and deaths. Wanting to determine the truth is not possible, because the mind is inherently Mu. But if counting from more to less birth and death does not appear at the moment; moment does not appear where one thought. In mindfulness, it is also impossible to determine the truth, because that righteous thought is emptiness. So to say that the mind-dharma is as unattainable, this is the mind of emptiness. Who is the mind-dharma that does not fall into? And bring the four great analysis must form by the roots. Bringing the four elements to a very small point of division is also impossible to obtain; so the analysis to the void (quantum ceiling) is the correct analysis, unlike the analysis of the pagan religion. Rupa and cessation of mind are not necessarily non-abiding that can be achieved. But by stopping at birth and death is to maintain the Tripitaka of Buddhahood, but hoping to achieve no birth, limitless, and no action is far-fetched and unrealistic. Why do people today want to discuss the profoundness of Buddhism with their crude minds? We have not yet seen the human ability to reflect, but only form - no; Think broadly about the teaching, but it's short, but it's reasonable. As the Congregation said that the Body should not be able to say otherwise. Particularly clear mind-form has a different, by the mind or created so should not be different; Dharma is created so not one. * In addition, due to the right of religion, there is not one, so it is reasonable to be no different. This is the doctrine of the Pharisees. But the form-mind is always round and bright, the original (real face) is always quiet. Cleverly discuss fully inside. Because maintaining Buddhahood is achieved; want to use the wisdom of wisdom (wisdom), the wisdom of wisdom to shine, want to transform sentient beings to be saved. Not only bodhisattvas protect, but the Buddhas also support and protect. Why? Because logically all the mentioned points are the same, if not, then damage to wisdom life and lose the Dharma body and friends, how can you keep the fearless? The Sutra also uses the mind to highlight form to return to being enlightened, so it is the same with knowing form. Then use the wisdom of wisdom to illuminate two dharmas of contemplation to clearly indicate the middle path. Because of Prajna Should not be formless, because formless should shine; The place being illuminated was completely silent. The Great Product Sutra calls it "Three Weaknesses" as well as Prajna, which is misleading. But the prajna must understand that there is no small dharma that can be attained. Therefore, without conditions, all dharmas are Emptiness called Void View, but not without seeing. Can't see because the sentence lacks a single letter indicating no sign, it's true and noble, ie the attainment of ground status. * As mentioned above, the countless methods of the Congregation - Separation to achieve the same level of wisdom and wisdom for even the dharmas of Emptiness are also completely empty. Briefly include 12 dharmas as mentioned here or 18 dharmas of Void as explained in the Great Commentary etc.. But taking the Void to destroy the Being, the Being to become the Void; Being re-establishes anything, but it's still mundane. Because of the jurisprudence, there should be; because there is dharma, there should be dissolution. Tan is Mu, is the foot; union is yes, is customary. Volume (contains group) is also the union of both legs-slang on each side of the law. One side is two sides but not the middle way. Both are bright (rounded) pellets. Full is the middle (in the middle) is magic. Borrowing three contrasting methods to explain the need to know. The plan clearly states the gain and loss. The Kim Cang Bat Nha Sutra says that if you see that there is a dharma to be achieved, you will still be entangled in the general: self, human, living beings, life expectancy are all entangled in seeing. Seeing that such a temporary thing has not ended, there is still a dharma, but not a dharma, so it is impossible to declare the eye. Attachment is suitable for the eyes; otherwise the conditioned view here is correct. Because it is not different from the world, the place to see as ordinary people is not due to right contemplation. Along with ordinary people, the Buddha came out of the world to understand the worldly appearance, obviously there is a difference. However, if you see that the worldly dharma is not united, it is the holy dharma; and the mortal realm has never been different, nor has it been different, so it's okay to accept the place of cultivation. * The following section discusses the dharmas, clearly stating the principles of contemplation, commenting that form is not; the same variable should be motionless.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.8/1/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.