INCREDIBLE STRATEGIES OF INTRODUCTION OF FAITH. The Immeasurable Life Sutra The Immeasurable Life Sutra is a teacher worthy of the Tathagata's nature, and is a ready-made doubt for all sentient beings. In the realm of feet like, in the door of liberation, there is not a dharma, but it is all over the world, meeting the bases that the end is empty; Just because sentient beings do not fully understand the source of the mind, but are falsely tied to all kinds of sufferings, illusory birth, illusory cessation, suddenly down and up. If you want to uproot samsara, cut off the cause of craving, but don't open the door to recite the Buddha's name, you won't know the way home. Therefore, the Dharma King was full of compassion, stretched out his net, and vowed to collect the sutras protected and recited by the Buddhas[1], adorning the inherently pure land of sentient beings. The boundless sea of ​​enlightenment absorbs countless waves, the clouds pour rain from infinity into the great heavens, Just reciting Amitabha Buddha's name, the source of sin dries up, At the moment of perfect mindfulness, he immediately stepped on the treasured land. There is no separation between myself and the Buddha. It is not far away to cross ten thousand billions of lands; Ordinary saints are no different, even thirty-two generals are both equal. The most precious thing is that this mind makes the Buddha, right where the Buddha clears the mind; the union of thousands of good people to converge, to grasp one's mind to be undisturbed. Where the wonderful lotus flower, mother and daughter finally meet, in the white glory, there is no separation between suffering and joy. From here hold the seal of Manjushri, the king of Universal Satisfaction; Without moving a hair, he obtained the samadhis; he did not move half a step, but reached all the ten directions; received the bodhi prediction, ascended the throne without regress. Such means, who would not be deeply grateful; If you have enough wisdom, you should believe it. If the person who is attached to you is not, is infatuated with superstition, clings to the illusory body for hundreds of years, and does not know the ancient myth, even if he takes the elixir to change the scarab, nor can it fly high; Even if you spread wings to make the ephemeral shine, it will not last until the end of the morning, the poor child who floats and takes the poor place as his home, lives a crazy life, locks the truth in the long night of dreams . Although kindly instructing, but anyone who can follow the pointing finger and know the way back, there are also people who break the general and think that there is absolutely nothing, that is the person who takes medicine to become sick; Do not accept Duc Tu Ton outside the mind, leave the Land of Ultimate Bliss as a leftover. They only know how to immerse themselves in a quiet place without considering that they are burying their heavenly feet, contrary to their awareness, like seeing a light shining through a door crack, but not seeing all the sunlight, only seeing water in a bucket of waves. but do not believe that there is a vast and immense sea. This is like the old woman in the East city, even if the Buddha appeared in front of her, it would be useless. Dien Nhatada suddenly said that he had lost his head and became afraid. Alas! The human body is difficult to obtain, the noble path is difficult to hear, a breath out is not inhaled, has become another life, once fell into the three evil paths, knowing what year to get out, the house is on fire. forever playing in it, the body receiving retribution in the six realms of samsara is as many as the sands of the Ganges river without end, only because of not realizing the one-pointedness of the mind, so it is so that they are doomed to many kalpas. If you want to cross the three realms, just go straight to the West. Buddha said the Pure Land Sutras, there are roughly four or five sets, if talking about the most complete version, this must be mentioned. Unfortunately! The professors have not been able to promote it yet, and Vuong Nhat Huu's newsletter has more than half of it wrong. I do not measure my stupidity, dare to briefly describe the outline, citing the classics to refer to the truth. I. Talking about the Church II.Talking about the generals III.Talking about surrendering IV.Explaining the scriptures V.Dedicating to Ultimate Bliss General name is Khoi Tin Luan, the purpose of this thesis is to break the wrong attachment to not being, speaking righteously. the apostle cut, opened the opportunity that the monks had not opened, saved the mistake of Vuong Long Tho[2] who corrected the mistake, opened the door to open the Buddha's knowledge, the Buddha's knowledge, the Buddha's knowledge, and the Buddha's knowledge. , leading all the sentient beings to Ultimate Bliss. I.Talking about the cult If you want to talk about the cult, you must contemplate the dharmata. Dharma nature is not born and never dies, does not break off irregularities, mind is just a temporary name, where does the country depend! But without the mind of non-doing, that is, the mind is angry, the hand and the discharge are all excepted, seeing and hearing all stop, it is not possible to have attachments, mistakenly say market and phi. Briefly outline four meanings to learn about dharmata: 1. Self-forgiveness is not two, 2. General nature is not two, 3. Cause and effect are not two, 4. Sentient beings and Buddha are not two. 1. Self-forgiveness is not two: the Dharma body of the Buddhas covers the entire dharma world, all self-forgiveness, not anti-left, no obstacles to each other. According to the chemical theory, it appears that there is an owner and a friend, just as Pilgrim is the master, then the Buddhas in the ten directions make friends until the inexplicable, the number of Buddha lands, there is not a realm that is not a paradise. dharma precepts of the Pilgrims. Just as the Buddha of Immeasurable Life is the master, then the Buddhas of the ten directions make friends until it is inconceivable that the number of Buddha lands is unknown, and there is no realm that is not the Dharma Realm of Infinite Life, so this sutra says the light of Buddha Amitabha shines throughout the land of the Changsha in the East, in the South, in the West, in the North, in the four directions, in the upper and the lower in the same way. Dharma nature is like that, there is no division into parts, as the Shurangama Sutra says: "I use the wonderful wisdom of the unborn, the immortal, in accordance with the Tathagata's organ, but the Tathagata's organ is only the wonderful enlightenment observer of the Dharma Realm. Therefore, in it one is immeasurable, immeasurable is one, in the small appears large, in the large appears small, does not leave the ashram but appears in the ten directions, the body encompasses endless space throughout the ten directions, on one head. hairs appear in the land of the Buddha, sitting in a speck of dust turning the wonderful wheel of Dharma." Therefore, one should know that the Buddha of Immeasurable Life appears before the eyes of all sentient beings in the ten directions, and cannot be distinguished by thinking and thinking. Or some people say that Hoa Nghiem is real, Ultimate Bliss is right, it is not right to say that, because the Buddha's dharmakaya has no self-forgiveness. Question: Then, why not recite Losanna but recite the Buddha of Infinite Life? A: Because of the teachings of Shakyamuni Buddha, because of the original vow of the Buddha of Immeasurable Life, because of ten thoughts of rebirth, because of the rapid rise of non-regression. 2. Nature is not two: The Mahayana Treatise says: "From the past to the present, the form of mind is not two, because the nature of the body is knowledge, so the form of the invisible body is called the mind body; because the nature of wisdom is the form body, so it is called the dharma body everywhere. The form body manifests with no local limitations, and at will it can manifest immeasurable bodhisattvas, immeasurable sambhogakayas, and immeasurable adornments in all the worlds in the ten directions, each different body having no limit. locally and without interference”. Therefore, in the Lotus Sutra, it is said that the world, dust particles, hairs, visible and invisible things, all express the wonderful Dharma, full of the ornaments of the ten methods of precepts. The Infinite Life Sutra also says that in every lotus flower, in every ray of light, in the sound of the wind, in the sound of running water, in the sound of music, or in seeing or hearing, there is not a single thing that is not the Buddha's body, There is not a single word that is not Buddha Dharma. Why? Because of sentient beings, unknowingly, non-universal, in the realm of the true, there is no trial. Question: As the Dharma-nature is like that, in the Saha world, why can't we see the Buddha incarnate preaching the Dharma? Answer: The Buddha often preached, never without preaching, just because sentient beings were wise, they neither saw nor heard. If one thought to enter the Buddha's Dharma Realm, he would never leave Saha and go straight to Ultimate Bliss, as the Lotus Sutra says: "All sentient beings see the end of their kalpas, when fire burns the world, my land is safe, heavens and people are often crowded. ", the Vimalakirti Sutra says: "My land is pure, but you cannot see it." This is the place of self-use of the Buddhas, all sentient beings are also full. Question: Then there is no need to seek rebirth in the pure land? Answer: Birth means no birth, the land is not the land of the country, because the fathers are not afraid of perfection. because the general is not outside the nature. 3. Causality is not two: This sutra says that the Bhikkhu-stilts Phap Tang has just finished his vows, in the void there is a voice of praise that the decision must become Supremely Enlightenment. The sutras also say that sentient beings just recite the Buddha's name will be full of unsurpassed merit. One must know that the cause consists of the sea of ​​results, the effect is throughout the cause, and the Lotus Sutra also says that as soon as the mind is aroused, it will become Right Enlightenment, because in the dharma-nature, cause and effect are the same, because the end cannot be obtained. The Great Perfection of Wisdom Sutra states: "Mr. Thien Hien asks: Does the great bodhisattva achieve unsurpassed enlightenment with the first mind, or does it use the last mind to attain unsurpassed enlightenment? Buddha replied: "Like when lighting a lamp, does the first flame burn the wick or the last flame ignites the wick? Thien Hien replied: "Venerable White! As I understand it, it is not the first flame that ignites the wick, nor does it leave the first flame, nor does the last flame burn the wick, nor leave the last flame. The Buddha said: "The great bodhisattvas do not have to use their first mind to attain unsurpassed perfect bodhi, nor do they have to leave their first mind to attain unsurpassed perfect bodhi, not using their first mind. The last mind attains unsurpassed bodhichitta, nor does it have to leave the last mind to attain unsurpassed bodhichitta." If you can believe in the Pure Land method in this way, you will instantly purify the land of the Buddhas, then have full of unsurpassed merit, attain Buddhahood, save sentient beings, and attain immediate salvation. The Dharma Store is not two, nor is it different, as it is said in the complete sutras, true and not false. 4. Sentient beings and Buddha are not two: The Great Nirvana Sutra says: "I use the Great Perfection of Wisdom to contemplate all the functions of the spirits in the mountains, in the sea, on the mainland of the six paths in the three worlds; These three realms are fundamentally separate, completely free from death, with the general of space, nameless, unconscious, forever cutting off all beings, have always been equal without high and low perception, cannot see, do not hear, do not perceive, and are empty. knows, cannot be bound, cannot be liberated, has no living being, has no lifespan, is not born, does not arise, does not end, does not perish, neither the world nor the world, nirvana, birth and death, is not. obtainable, the two are equal because the dharmas are equal”. Therefore, knowing that the Buddha of Infinite Life is not in Ultimate Bliss, sentient beings are not in Saha, which is self-defiled, where does purity come from; Only because sentient beings do not keep their own nature, stay in one, and were born with the same birth defects, did the Buddha use great compassion to liberate them, so this sutra says: "In this way all the Buddhas will establish immeasurable living beings. the place of the Buddha's righteous path". Ask: Sentient beings and Buddhas are invincible, why are Buddhas embodied to receive sentient beings? Answer: The Huayyen Sutra says: "If the sun shines all over the world, it shines in all the containers with clear water everywhere, but the sun does not pass through. does not appear. In the same way, the sun of wisdom of the Tathagata appears throughout the Dharma Realm, neither before nor after, in the pure minds of sentient beings, the Buddhas all appear. When sentient beings' minds are always pure, they often see the Buddha's body. If the minds of sentient beings are unclean, they cannot see the Buddha's body. So, the Buddha did not come but came, sentient beings really did not go, but according to the minds of sentient beings, they come and go. II.Talking about the clergy If you want to talk about the generals, you must know about predestined conditions. The Buddhas appear in the world because of predestined conditions, and sentient beings can prove their truth through cause and effect. If only contemplating the dharmata without communicating the cause and effect, then closing the door of means, there is no leading part; Where do the six paths of samsara come out of, where are the ten thousand virtues that are perfected. Briefly divided into four subjects to say the meaning of the sutras: 1.Courtesy of faith, 2.Monks of vows, 3.Men of remembrance, 4.Monks of conduct. 1. The subject of faith is this sutra that says: "Being living beings hear the Buddha's name, have faith in them, rejoice in them, dedicate their hearts to them, and vow to be born in the Land of Ultimate Bliss". Again said: "Clearly believe in the Buddha's wisdom until the victory, etc....". The Lotus Sutra says: "Having deep faith in the Buddhas and the Buddhadharma, as well as in the Bodhisattva's way of cultivation, and in the Unsurpassed Bodhi, the bodhisattvas take this to begin to generate their minds." Again he said: "It is better to live in innumerable kalpas of suffering in evil paths, than to never abandon the Tathagata and seek renunciation." The Vimalakirti Sutra says: "A bodhisattva in the terrible path of birth and death should rely on the merits of the Tathagata." Being poorly understood, hearing about the realm of Buddha's non-judgment, most of them have doubts; Even the second vehicle like the Sravaka does not believe that there are Buddhas in other directions, because they do not know that Buddhas are not outside this mind, because outside the mind there is no Buddha. If he knows that the Buddha is not outside of this mind, then he knows that to forgive the Buddha is the Buddha himself, but also does not destroy the sign of self-forgiveness, then this person has the ability to enter the boundless Buddha-land and arise immeasurable doors of conduct. Because of the realm of self-consciousness, knowing that the realm of the Buddhas is also thoughtless, such as the vow power, merit, wisdom, and supernatural powers of the Buddha Amitabha Buddha, which is round and round, and pervades the universe. The world is not calculable, nor can consciousness be measured. If someone hears this sutra and decides to believe it, but has no fear, no fear, no fear, then he should know that this person has planted good roots in the place of immeasurable Buddhas. there will be no turning back for Anandala, three hundred thousand billion times more than the shravakas, let alone others! Therefore, you must know that entering this subject is trustworthy. first class. The Abhidhamma said: "If a person cultivates good roots and doubts, the flower will not bloom, if a person believes in purity, the flower blooms, he will see the Buddha." Why? Because a single thought of faith surpasses attachment, enough Buddha knowledge. 2. The subject of vows is this sutra that says: "Following the virtues of Bodhisattva Universal Worthy" means enough immeasurable vows of the bodhisattvas, vowing to attain Perfect Enlightenment in immeasurable worlds until the forty-eight vows of the Bodhisattva. Dharma Store and all sentient beings vow to be born in the Land of Ultimate Bliss. All virtues are from vows; vows are like a good sprout, without a sprout there is no fruit; Wishing to be like a good guide, without a guide, you can't get there. But the mind is wide and narrow, so vow to have it big and small; Only those who generate a mind commensurate with the amount of the Dharma Realm can enter the perfection of the Buddha's vows, as in the Lotus Sutra, the Bodhisattva Universal Worthy said to Thien Tai: "He who wants to achieve the door of virtue of the Buddha. The Tathagata has to practice ten great vows: 1. Honoring the Buddhas, 2. Praise the Tathagata, 3. Widely cultivating offerings, 4. Repent of karma, 5. Depending on the merits, 6. Occasional turning Dharma wheel, 7. Sometimes Buddha to stay in the world, 8. Often study according to Buddha, 9. Constantly favor living beings, 10. Devoted to all living beings. These ten vows are called the king's vows, and all bodhisattvas cultivate from these ten vows straight to Buddhahood. But among them there is a general discipline that has the ability to quickly fulfill one's wishes, which is to never leave the remembrance of the Buddha of Infinite Life, to seek birth in the West, in the verse of Samantabhadra saying: "May the time come for me to come. death, Clearing all hindrances, When he saw Amitabha Buddha, he was immediately reborn in the Land of Peace. I have already been born in that land. Now, I have fulfilled this great vow. Full of all, without omission, for the welfare and happiness of all sentient beings. Therefore, knowing that the vow that surpasses the vows of sentient beings in the ten directions is the vow to be reborn in Peace and Prosperity. Why? Since Buddha Amitabha is the unsurpassed vow king, the vow king of all bodhisattvas, there is no bodhisattva who does not take the vow to be born in the West as his goal. Now say the vows, right as in the Western commentary said: "Determined to be reborn: 1. Not because of the merit field should make a vow but because of protecting sentient beings should vow to be born in the Pure Land. 2. Not because of relatives should pray, but because of the management of the Tathagata should vow to be born in the Pure Land. 3. Not because of illness and suffering, but because of curing cancer of ignorance for all sentient beings, they should vow to be born in the Pure Land. 4. It is not because of the throne that the wheel-turning king should make a vow, but because of turning the Dharma wheel of the Buddha, as a great Dharma king, he should vow to be born in the Pure Land. 5. Not because of the sex world should vow but because of leaving all the five wonderful sexual desires should be born in the Pure Land. 6. Not for the sake of the Sac World, but because of the desire to leave all the lust for meditation, to be born in the Pure Land. 7. Not because of the formless world, but because of the cleanness of all the subtle notes, the body is immeasurable, so I vow to be born in the Pure Land. 8. Not because of Thanh Van, Bich-chi-Buddha should make a vow, but because of the two kinds of decorative blessings that benefit sentient beings, they should vow to be born in the Pure Land. 9. Not because sentient beings in one world, in a thousand worlds should make a vow, but because of suffering on behalf of sentient beings in countless worlds, to save suffering beings in all worlds, they should vow to be born in the Pure Land. 10. Not because living beings in an as-tank period, A thousand asa-ga-kalpas should vow that because of suffering on behalf of sentient beings for innumerable as-tank kalpas, and save sentient beings suffering in all kalpas, they should vow to be born in the Pure Land." 3. The remembrance means this sutra says "One direction specializes in reciting the Buddha of Infinite Life until ten thoughts, one recitation of that Buddha". In the Lang Nghiem Sutra, the Bodhisattva Dai Shi Chi said to the Buddha: "I remember in the past, thousands of thousands of kalpas ago, there was a Buddha who came into the world with the name of Boundless Light, and twelve Tathagatas were born one after another in one kalpa. , the last Buddha called Super Sun Moon Light, He taught me to recite the Buddha's samadhi. For example, there are two people, one person specializes in remembering, one person specializes in forgetting, these two people either meet or do not meet, or see each other or do not see each other. These two people miss each other and miss each other deeply, so from one life to another, they are as close as a shadow to a picture, no longer apart. The Tathagatas in the ten directions love and miss sentient beings like a mother misses her child, if you leave, her mother will not be able to pull her back. If you miss me like I miss you, then you and I will never be apart. If the minds of sentient beings remember the Buddha and recite the Buddha's name, they will certainly see the Buddha in the present or in the future, not far from the Buddha. In the past, thanks to the Buddha's recitation, I entered the non-birth tolerance, and now I am in this world to lead people who recite the Buddha's name to bring them back to the pure land. Buddha asked Vien Thong, I have no choice but to practice the practice of collecting all six faculties, practicing pure mindfulness, and attaining the three-matter-ground, this is the first. The Manjushri Sutra says, "The Dharma Realm is one general, binding the mind to the Dharma Realm, this is called the Nhat Hanh samadhi. Good men and good women who want to enter Nhat Hanh samadhi should stay in a secluded place, free, Abandoning scattered thoughts, not clinging to appearances, tying the mind to a Buddha, dedicated to pronouncing his name, sitting upright, facing the direction of that Buddha, in the mind of such a Buddha, continuously in mindfulness. This can see past, future, and present Buddhas. Why? Because the merit of reciting one Buddha is immeasurable, and it is not different from the merit of immeasurable Buddhas. Those who enter the Nhat Hanh samadhi like this know all the undifferentiated dharma-realms of the Buddhas of the Ganges and Buddhas." Again, as in the Eight-church Sutra, the Buddha said: "How did one attain the samadhi of the Buddhas who are now standing in front of them? If there were four groups[3] who had fully observed the precepts, stayed alone, and recited Amitabha Buddha's name in the West, which is now ten thousand million million Buddhas away, the name of that land would be Tuma-de. Translation: Ultimate Bliss or Bliss), he was speaking sutras to the bodhisattvas. Those who often recite Amitabha Buddha's name are likened to a dreamer who sees the seven treasures and his relatives having fun, wakes up, and tells the story. If a person recites Amitabha Buddha's name for one day and one night, or seven days and seven nights, if he does not see Amitabha Buddha while awake, he will see it in his dreams. When the mind recites the Buddha's name, the dark places covered by mountains in the lands of the Buddhas are all opened wide open, without needing to be blessed, they can still reach the Land of Ultimate Bliss, sit in the world and still see Amitabha Buddha. and heard the Buddha speak sutras". The three sutras mentioned above all say that the power of mindfulness is inconceivable, so knowing one thought, ten thoughts, until one direction is dedicated to mindfulness, the Buddha of Infinite Life follows the minds of sentient beings that mindfulness appears. Beings who have a single recitation of Buddha's name have a pure mind; a pure mind means a pure body; a pure body means many pure bodies. Having many pure bodies means having a pure world, having a pure world means having many pure worlds, so to the point of incomprehension, there are countless pure worlds. At the time of death, according to the power of that person's mindfulness, seeing the Buddha and being reborn, his self-nature saves himself because of this mind, he becomes a Buddha. 4. Mon behavior ie this sutra says that the French monks and bodhisattvas accumulate immeasurable merit to the merits of the people in the three rebirths. In the Vimalakirti Sutra, the elder Bao Tich told the Buddha; “May the Blessed One speak about the pure land conduct of the bodhisattvas. Buddha said: All sentient beings are the pure land of bodhisattvas. Why? Because bodhisattvas cultivate the pure land for the benefit of sentient beings. For example, if someone wants to build a house on the ground, it is free to do so, if it is built on the void, it is impossible. In the same way, the bodhisattva, for the sake of living beings' achievement, vows to be born in the Buddha's land; Vow to be born in the Buddha's land means not to build a house on the void. If a bodhisattva wishes to attain a pure land, he must purify his mind, and according to his mind, the land of the Buddha will be purified. In the Treasure Sutra, the Buddha told Maitreya: "Playing the following ten minds will be reborn in Ultimate Bliss: 1. Initiating great compassion does not harm sentient beings. 2. Starting a great compassion does not force the brains of beings. 3. The mind likes to protect the Buddha's righteous Dharma, not regretting his life. 4. Develop the mind to win the ring without attachment to all dharmas. 5. Mind likes pure, not greedy for benefits, reverent, respectful. 6. The mind prays for the Buddha's wisdom, never forgetting. 7. Mind respectful and respectful towards living beings, do not dare to look down on. 8.Decided mind for the Bodhi section, not infatuated with the argument. 9. The pure mind is not adulterated with good roots. 10.Initiate custom thoughts, do not leave the generals for the Tathagata. This is called the generation of ten bodhichittas, and because of these ten minds, one is reborn. If someone who has accomplished one of these ten minds wants to be reborn in Amitabha's world, it is absurd!" Therefore, the practitioner has already made a vow. As long as he does anything, he does not leave the Buddha's name, when he is alone, he does not leave the Buddha's name, in the midst of his relatives, he does not leave the Buddha's name. When he is not pleased with his words, he does not leave the Buddha's name, when he sees a pleasing form or a disagreeable form, he does not leave the Buddha's name. Even when he is in court to pay homage to the king, he does not leave the recitation of the Buddha's name when soldiers go to war, meet the life of a warrior, enter the battle. The rakshas also did not leave the Buddha's name. By reciting the Buddha's name in this way, it is possible to gradually cleanse away the four basic characteristics: self, human, living beings, longevity, and fulfill the ten perfections according to one's will. If the mind is already the Buddha's mind, it is not difficult to enter the Buddha's land. Why? Because one is pure, all are pure. III.Talking about the return to the beast: If you want to talk about the return, you need to know the predestined conditions of not leaving the dharmata, as this sutra says that the new Dharma Store will generate the mind first to open the Right Enlightenment. Bodhi, if you do not generate the Bodhi mind, then the four subjects mentioned above will not be established. What is bodhicitta? Bodhi means enlightenment, in short, there are five meanings: 1. Knowing well all the Buddhas do not leave their own mind, because their own minds often have Buddhas who have attained True Enlightenment, 2. Knowing well all Buddha lands do not leave their own minds. , because the mind is full of all the dignified Buddha realms, 3. Knowing well that all sentient beings have a recollection of the Buddha's name, decide to become a Buddha, because all Buddhas are accomplished by mindfulness, 4. Knowing well that sentient beings make a wish to be born in the pure land. sure to be born in the pure land, because all lands are due to the power of the vows to appear, 5. Knowing the self-mind like that, so does the other mind, If there is a being who is not born in a pure land, does not become a Buddha, then my land will not be pure, I will not become a Buddha, because I, Buddha, and sentient beings, all three are not different. Due to this arising of faith, it is called not believing but believing; Because of this, it is called a vow not to make a wish; due to the arising of this concept, it is called not thinking but thinking; Because of this release, it is called not acting but acting. Why not believe but believe? The Flower Adornment Sutra says; "Buddhists! What are the beliefs of the great bodhisattva? This bodhisattva believes in all dharmas without distinction, believes in all dharmas without form, believes in all dharmas without aspiration, believes in all dharmas of non-action, believes in all dharmas without distinction, believes in all dharmas without reason, believes in all dharmas. The dharma is immeasurable, believes in all dharmas that are unborn, believes in all dharmas that are transcendent, and believes in all dharmas that are unborn. If a bodhisattva could thus submit to all dharmas and generate pure faith, listen to the inconceivable dharma of the buddhas and not be dismayed but the mind is not dismayed, hearing the inconceivable space precept but the mind is not dismayed Why is it inconceivable in the future, but not in awe of the mind, in the present inconceivable but not in awe of the mind? For this bodhisattva is that the Buddhas always have firm faith, know that the Buddha's wisdom is boundless and boundless, and that in the immeasurable worlds in the ten directions, in each world there are immeasurable Buddhas who have attained and are attaining enlightenment. , will attain unsurpassed, perfect enlightenment, has emerged from the world, is leaving the world, will be out of the world, has entered nirvana, is entering nirvana, will enter nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor dies, neither advances nor retreats, is neither far nor near. This bodhisattva entered the Buddha's wisdom, achieved boundless and boundless faith, and once he had this faith, his mind did not turn back, his mind was not disturbed, he was indestructible, he was not intoxicated, he obeyed the saints, and he was born in In the house of Tathagatas, preserving the races of all Buddhas, increasing the faith of all bodhisattvas, adapting to the good roots of all Tathagatas, giving birth to the means of all Buddhas, this is called the stanza of faith. of the Great Bodhisattva". Therefore, know that the vow power, merit, wisdom, and supernatural powers of Buddha Amitabha in the minds of sentient beings neither increase nor decrease, neither arise nor perish, neither advance nor retreat, neither far nor near, neither knowing nor equanimity. Originally a Buddha, there was nothing left to believe. In the Tomb of the Throne, Mr. Manjushri said: I am Manjushri, there is no Manjushri; if someone is Manjushri, it becomes two Manjushri." Mind and Buddha are the same, I really am the Buddha of Infinite Life, without a Buddha, there is an Infinite Life, such faith is pure faith, so this sutra says: "Knowing all dharmas will all cease to exist". If you hear this profound dharma but your mind does not doubt and fear, this is called not believing but believing. Why is it called not willing but willing? In the Great Prajnaparamita Sutra, the Buddha taught: "The great bodhisattvas who are fully enlightened and supreme, although capable of obeying this profound and wonderful dharma, do not seek retribution in it. Why? Because for self-nature does not move. Shan Shan asks: As for the self-nature of which dharmas do not move? The Buddha replied: For the self-nature of all dharmas is not moving. Why? Since the self-nature of dharmas is emptiness, emptiness does not represent emptiness." In the Sutras of Ich, the bodhisattva Vong Minh said: "The nature of Anandala samadhi is the nature of all sentient beings, the nature of all sentient beings is the nature of illusion. , the nature of illusory ie the nature of all dharmas; In this dharma, I see no benefit, no disadvantage. If there is a bodhisattva who, hoping for merit and benefit, generates bodhicitta, it is not called a Mahayana mind. Why? All dharmas are devoid of merit and benefit, because there is no room for reciprocation.” Question: Since all dharmas are without merit and benefit, where did immeasurable vow kings come from? Answer: From the heart of all sentient beings established. The nature of all sentient beings is inherently pure, because they are pure, their life spans are immeasurable, and because they are pure, their light is immeasurable. Even the evil paths of suffering such as hells, hungry ghosts, and animals are in the mind. purity is inescapable. Therefore, knowing that all sentient beings always abide in Ultimate Bliss, only in illusory dreams there is a Saha, when awakening from an illusory dream, a Saha does not exist, which is neither boring nor likable, only a pure mind but dedicating it to the Buddha, this sutra says: "Enlightenment of all dharmas like dreams, illusions, and echoes, but full of wonderful vows, will surely achieve pure land." This is called not willing but willing. Why is it called not thinking but thinking? In the Lotus Sutra, the monk Duc Van said to Thien Tai: "Good man! I attain the Self-Determination to release power, pure faith, light of wisdom illuminating the entire Dharma Realm, leaving all obstacles, skillfully observing, universally lucid, full of pure conduct, passing through all lands in the world. throughout the ten directions respectfully make offerings to all Buddhas, constantly recite all Buddhas, Tathagatas, uphold the true dharma of all Buddhas, often see all the Buddhas in the ten directions, that is, in the East there is one Buddha, two Buddhas, ten Buddhas, a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a million Buddhas, a hundred million Buddhas. , thousand kotis of Buddhas, one hundred thousand kotis of Buddhas, nado-tha of a Buddha, a hundred of nado-tha of a Buddha, a thousand nado-tha of a Buddha, a hundred thousand of a million nadotha of a Buddha Buddha, until seeing innumerable, immeasurable, boundless, incomparable, inestimable, indescribable, inconceivable, inconceivable, indisputable, indisputable Buddha, until seeing Jambudvipa The number of Buddhas in the world, the four worlds of the Buddhas, the world of the Buddhas, the two worlds of the Buddhas, the three universes[5] the world of the Buddhas, the Buddha's death ceiling number of Buddhas, to the ineffable, indisputable theory of Buddha's closeness to the ceiling of the number of Buddhas. Like the East, the South, the West, the North, the four sides and the two top and bottom directions are the same. Again, the elder Liberation said to Thien Tai: If I want to see Amitabha Tathagata in the world of Peace, I will see it at will. If we want to see Vajra Light Tathagata Vajra Light Tathagata in the world of Chien Dan, Bao Quang Minh Tathagata Bao Quang Minh Tathagata in the world of Magical Fragrance, Bao Lien Hoa Quang Minh Tathagata Tathagata in the world of Lotus Flower, Tran Thanh Tinh Quang Minh Tathagata in the world of Magical Light. Golden, Immovable Tathagata in the world of Magical Joy, Lion Tathagata in the world of Thien Tru, Nguyet Giac Tathagata in the world of Scenery of Light, Vairocana the Tathagata in the world of the Ornate Jewel Lion. Such Tathagatas, we can see at will. But those Tathagatas did not come here, nor did I pass by their place. I know all Buddhas and my mind are all like a dream; know that all Buddhas are like shadows, my mind is like water; know the appearance of all Buddhas to our mind are all like illusory; I know that all Buddhas to my mind are like echoes. I know this, recollect such thoughts, and the Buddhas I see are all due to my mind. Reciting such Buddha, right at the place of recollection is Buddha, there is no other Buddha; where Buddha means mindfulness, there is no other concept; The immeasurable is the body of mindfulness, the mindfulness is the use of the immeasurable, the most practical application is the same, the mind ceases, the Buddha Buddha manifests. The Sutra said: "Vien Giac Pho Chieu and Tich kill unexpectedly, in hundreds of thousands of thousands of memories A-Tang-Mesopotus The theory of the world of the Buddhas of the Buddhas is like flowers in the void in vain, not rebellion, no ie not separated, not tied up, not liberated, only to know that being together has always been a Buddha. Then, without leaving this place every step of the lotus flower, waiting for another day, every speck of dust is pure land, so this sutra says; "Standing in the door of deep concentration, one can see all the present Buddhas immeasurable, from a single thought to all over the place." This is called not thinking but thinking. Why is it called not acting but acting? The Lotus Sutra says, "When a bodhisattva practices in the dharma of cessation, which is wonderful, profound, profound, and even sublime, he does not think that I am cultivating this practice, having practiced this practice, will practice this conduct, and will not be attached to the five aggregates, the twelve skandhas. The origin, the ten precepts, the inner world, the outer world, and the inner world are not attached to the great vow, the perfections, and all dharmas. Why? Because in the dharma world there is no dharma called towards the shravakayana, towards the vehicle of Solitary Enlightenment, there is no dharma called the direction of the bodhisattva vehicle, towards the Ananda la samadhi. , there is no dharma called towards the world of ordinary people, there is no dharma called towards infection, towards purity, towards samsara, towards nirvana. Why? Because dharmas are neither two, nor are they two.” The Vajrayana Sutra also says: "The dignified Buddha's land is not dignified, it's called dignified." Question: Since all the dharmas are impossible to obtain, why should the Buddha land be adorned? Answer: All dharmas are unattainable that is why the land of the Buddha is adorned. If there is a dharma that is attainable, then the Buddha and sentient beings each abide in their own self-nature, and are clearly differentiated into opposites. Just because of an unattainable dharma, enlightenment is perfect, dependent origination leaves no trace, the essence is immovable, Buddha's business flourishes. So know that sentient beings seek birth, really inherently non-born; The Buddha does not appear, but the Buddha is sentient beings; not born but born, living beings are Buddhas; so this sutra says; “For example, a magician manifests different forms, either male or female, because he had learned it well, so he turned out all sorts of things at will." This is not the practice that the action. This dharma is truly the dharma door that includes all virtues, the ultimate meaning of the one vehicle, the bodhisattvas take this dharma to purify the buddha land, the buddhas use this dharma to realize bodhi. The sutras all praise the natural dharma, as long as they believe in it, they have planted seeds in a treasure pond; If you permanently cut off the root of doubt, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it needs to be processed by means of processing, taking up all six roots to initiate a single thought. When enlightened, the mind means that the Buddha is aware of the non-Buddha non-mind. Go to the explanation of the text used for encouragement. This is not the practice that the action. This dharma is truly the dharma door that includes all virtues, the ultimate meaning of the one vehicle, the bodhisattvas take this dharma to purify the buddha land, the buddhas use this dharma to realize bodhi. The sutras all praise the natural dharma, as long as they believe in it, they have planted seeds in a treasure pond; If you permanently cut off the root of doubt, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it needs to be processed by means of processing, taking up all six roots to initiate a single thought. When enlightened, the mind means that the Buddha is aware of the non-Buddha non-mind. Go to the explanation of the text used for encouragement. This is not the practice that the action. This dharma is truly the dharma door that includes all virtues, the ultimate meaning of the one vehicle, bodhisattvas take this dharma to purify the land of the buddhas, and the buddhas use this dharma to realize bodhi. The sutras all praise the natural dharma, as long as they believe in it, they have planted seeds in a treasure pond; If you cut off the root of doubt forever, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it is necessary to have the means of processing it, taking all six roots to initiate a single thought. When you realize it, the mind means that the Buddha is aware of the non-Buddha and the non-mind. Go to the explanatory text for encouragement. Bodhisattvas take this dharma to purify the land of the Buddha, and the Buddhas use this dharma to realize bodhi. The sutras all praise the natural dharma, as long as they believe in it, they have planted seeds in a treasure pond; If you cut off the root of doubt forever, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it is necessary to have the means of processing it, taking all six roots to initiate a single thought. When you realize it, the mind means that the Buddha is aware of the non-Buddha and the non-mind. Go to the explanatory text for encouragement. Bodhisattvas take this dharma to purify the land of the Buddha, and the Buddhas use this dharma to realize bodhi. The sutras all praise the natural dharma, as long as they believe in it, they have planted seeds in a treasure pond; If you cut off the root of doubt forever, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it is necessary to have the means of processing it, taking all six roots to initiate a single thought. When you realize it, the mind means that the Buddha is aware of the non-Buddha and the non-mind. Go to the explanatory text for encouragement. If you permanently cut off the root of doubt, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it needs to be processed by means of processing, taking up all six roots to initiate a single thought. When enlightened, the mind means that the Buddha is aware of the non-Buddha non-mind. Go to the explanation of the text used for encouragement. If you cut off the root of doubt forever, you will surely be reborn in the golden land. This, of course, has always been sufficient, but it is necessary to have the means of processing it, taking all six roots to initiate a single thought. When you realize it, the mind means that the Buddha is aware of the non-Buddha and the non-mind. Go to the explanatory text for encouragement.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.21/7/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.