The Eight Great Nhan Giac Sutras 1. The Eight Great Nhan Giac Sutras are formerly taught in Taiwan, the main pen of layman Han Anh. We will use this version this time, also to commemorate the old layman Han Anh. Buddhism, regardless of whether it is a Mahayana sutra or a Hinayana sutra, it can be said that every sentence and every word contains immeasurable meanings. This time, due to time constraints, we would like to briefly introduce this sutra to you. Although the time is short, this sutra must be fully expounded. This is a definite rule. This time holding this Dharma conference here, with the dedicated help of two people, the forefather Thuy Coc and the old shaman Trung Thon, who can explain the Buddhist scriptures in the monastery, the predestined conditions are extremely wondrous. . We always hope that we can promote Buddhist education in the monastery. Recently, when we listened to the speech of Mr. Thuy Coc and the speech of the shaman Diem - the representative of the old monk, we can affirm that the person that the Japanese Buddhist world knows the name of is also extremely affirmation for the propagation of sutras benefit sentient beings. We are also very happy to hear that, and also very respectful, so we want to pour out this little bit of our strength, gather this strength, hoping to be able to expand the Buddhadharma to the whole world. We imagine that the World-Honored One was still in the world in the past, and from the moment he manifested into the Way, he began to teach, everyone knows the so-called suttas, more than 300 assemblies, and have been preaching for 49 years. From these two sentences, we can immediately understand deeply that, in the past, the Blessed One was still in the world, it can be said that his whole life was to serve the work of teaching, 49 years without interruption. never rest. This we need to keep in mind, need to learn from. This time, we had an excellent predestined relationship and stayed for five days at the Cao Gia Son Institute of Primordial Enlightenment, where we explained to everyone the Three Prosperity of the Quan Sutras, and introduced the essence of Dharma transmission of Master An Quang. To make it clear to you, the Buddhas and Bodhisattvas, they move their minds and thoughts, their words and deeds, all come from their self-nature and natural virtues. Or in other words, can be subject to virtue, that is called Buddha Bodhisattva. Going against virtue, this is the worldly world. Therefore, to study Buddhism is to learn from the World-Honored One, to learn from the great ancestor, we must learn exactly like them, this is called true Buddhist study. You can speak after you have done it, and then speak after you have done it, this is a saint. After saying it can be done, that is called a sage. Can say but can't do, What I say is hard to hear, that's called a cheater, that's self-deception. Therefore, in Buddhist education, virtue is ranked in the top position. Not only Buddhism, but Confucian education also places virtue in the top position. The four faculties of Confucius, the first is virtue, the second is language, the third is political affairs, the fourth is literature. Therefore, saints teach the world or go out of the world, the purpose of which we can't help but understand. If you don't understand, you won't know where to learn. Therefore, we must attach great importance to moral cultivation. Buddhism is Buddha's education, Buddha's perfect goodwill education for sentient beings in the nine Dharma Realms. not to the point of going the wrong way. Sutras are the content of the Buddha's teaching. Using the current expression, it is the textbook in education of Buddha. This sutra was translated at an early stage. So we see the rules of the translation of the sutras, each one of which has just been opened, there is bound to be "Like Thi Ta Van, temporarily the Buddha is somewhere, together with the audience". These records in the opening of the sutra are absent. This was the early period when Buddhism had just arrived in China, and the rules for translating sutras had not yet been established. This sutra we see in the content, roughly translated by the great master An The Cao, from the dharmas that the Buddha spoke in these 49 years, the eight most important things are extracted for the simplest introduction. we are of such nature. Very similar to the nature of the Fourteen Chapters. The Fourteen Chapters Sutra is not entirely said to be by the Buddha, but is extracted from all the scriptures, extracting 42 articles, which are translated by Truc Phap Lan and Ma Dang. The first translated Buddhist sutra is the Fourteen Chapters. This volume [and the Fourteen Chapters] is also very close in time [translated], which is even simpler than the Fourteen Chapters. It can be said that [this set] is an overview of Buddhist studies, a summary of the generalities from the scriptures. The first two are the Hinayana Dharma, the latter six are the Mahayana Dharma, which can be said to be a relatively complete introduction, extremely essential, very worthy of our study. Especially those who are new to Buddhism. What do we tell them? These are the most appropriate. 2. The title of the Buddhist scriptures are many, we see the title of the sutra, The subject of this sutra is the Buddhist doctrine of the Eight Great Human Enlightenment. There are many sutras whose subject is completely without these two words "Buddhist theory", so why should some scriptures have to add the word "Buddhist theory", while others do not use these two words "Buddhist theory"? What does this mean? We need to understand. Usually the scriptures, the main sect, the first sentence is the Buddha theory, this set of sutras has two more words "Buddhist theory". If the first sentence is not the Buddha's theory, it is a question of the Buddha's disciples, like this type of sutra on habit, do not add the two words "Buddhist theory". This sutra is due to a collection, each sentence and each word is preached by the Buddha himself, so on the title of the sutra also added these two words "Buddhist theory". When the Buddhist scriptures set up the subject, the headings have rules. The ancients told us that there are seven kinds of propositions, which we also cut down on here. Of the seven types of propositions, this sutta belongs to the "Human Dharma" set up. "Buddha" is the cause, "Eight Great Human Enlightenment" is the dharma. In the subject of the sutra, there is a cause, there is a dharma, there is no example. This word "Buddha" means enlightenment, which means wisdom, full enlightenment, full wisdom. In other words, fully enlightened to the truth of the human universe, this person we call him Buddha Da. In this place is to refer to Buddha Shakyamuni only because this sutra was spoken by himself. Enlightenment has three meanings: Self-realization, enlightenment, and perfect enlightenment. Consciousness is relative to the unconscious. Ordinary people in the six realms are unconscious, so unconsciousness is delusion. If they are truly enlightened, they will be freed from the six realms. Escaping from the six realms, usually we say that outside of the six realms are the four saints: Thanh Van, Arahant, Pratyekabuddha, Bodhisattva of authority, There are Buddhas of the Tibetan Buddhism, the Buddhas of the sect, these levels all belong to self-realization. If self-consciousness can enlighten others, that is a bodhisattva. We bodhisattvas call it right enlightenment, in the Buddhadharma it is said to "break a level of ignorance, realize a part of the dharma body", in the Hoa Nghiem assembly it is called the great great dharma body. This is the true bodhisattva, righteous enlightenment. Perfect Enlightenment is the unsurpassed righteous enlightenment, is over 41 great dharmakayas, is Buddhahood, the ultimate goal. The original Buddha Shakyamuni, the place where he has attained, is the ultimate and perfect Buddhahood. We call him Buddha. This sutra is said by the Buddha, so the word "Buddha theory" is written in front of it. "Eight" is talking about eight kinds of enlightenment methods, so under it there is enlightenment, there is awareness, we can use one noun as a representative, eight kinds of enlightenment methods. From there it shows, it's extremely important, completely speaking from the platform, speaking from the principle, we must definitely grasp it carefully to walk on the path to enlightenment ourselves. "Great Human" is a way of honoring the Buddha and the Bodhisattva's dharma body. These eight methods are all principles and principles of enlightenment of the Buddhas, Tathagatas and bodhisattvas, which we need to learn, so they are called "Eight Great Human Enlightenment". "Sutra" is a common name, in Buddhism it is called a contract. The above is in accordance with the truth of the Buddhas, and the bottom is in accordance with the basis of sentient beings to save, so it is called the contract of business. Sutras have many meanings, in the Avatamsaka Sutra it says there are ten types. Nowadays, the canon is also widely circulated, so here we also omit it. 3. The translators of the Sutras are all from India transmitted to China, the original is written in Sanskrit. After coming to China, it must be translated through an interpreter and translated into Chinese characters before it can be circulated widely in China. Who translated this sutra? There must be someone in charge. In the past, the translation of the scriptures was very cautious, the scale of the translation place was also very large, equivalent to the director of the sutra translation institute that we often say today, using their name, they are fully responsible. so that we can have faith. The translator was the monk An The Cao of the Later Han Dynasty. The Later Han represents the year in which this sutra was translated. Ascetic is the level of education, this is a very humble shaman. Later, the people who translated the sutras all claimed to be the shamans of the Tripitaka. Great Master An The Cao, he is indeed a Tripitaka shaman, but he does not use this name, but uses a monk. The ascetic is extremely humble, extremely hospitable. The meaning of Samana translates as "need to be angry". It is necessary to cultivate the precepts of samadhi, ie to destroy greed, hatred, and delusion, this is the meaning of samanas. In other words, learning Buddhism from the very beginning, lay people can practice the five precepts and ten good deeds, and can also be called a monk. Samana does not distinguish at home or monastic. A novice monk can diligently practice the ten precepts and twenty-four positions, which is also a condition of a monk. Therefore, a monk is a very humble and polite way of calling. This is the great master who has set a good example for us, especially for sentient beings in the Dharma-ending age. Beings in the Dharma-ending Age are indeed, they are unconscious, they are delusional, they are arrogant and conceited. We saw this way of calling today, we felt very emotional. We need to learn the virtues of humility and reverence of these great virtues, to humble ourselves and to respect others. An The Cao is the title of the great master. His Germanic title is actually "The Cao", "An" is the name of his country, just like our Chinese great master Xuanzang who came to India to study abroad is called Tang Xuanzang. You are not Tang at all, you are from the Tang state, plus the title of your country. Foreign magicians who come to China to preach the Dharma also add their own country's title to the front. That's why it's called An The Cao. An Is An Tuc country. The country of An Tich was in the Han dynasty, in the Tang dynasty it was called Persia, now called Iran. Today, he is said to be an Iranian, at the time of the Han dynasty it was called An Tich country. Master The Cao of An Tuc country. He is the crown prince of An Tic, a filial son. His father was the king of An Tuc. After his father passed away, he inherited the throne not long after he ceded the throne to his uncle, he himself became a monk. He had a very deep relationship with China, later came to China to propagate the Buddha's teachings, was the most excellent translator of early Chinese Buddhism. He stayed in China for a total of more than 20 years, translating 29 volumes of sutras, totaling 176 volumes. Now all can be found in the Tripitaka. This sutra, which he translated at the beginning of his arrival in China, is one of them. He came to China in the year of Jianhe Yuan Nian, which was AD 147. The chronology of saying that is very clear. This year is 2002 AD. He came to China in 147 AD. In the ordinary sutras, there are parts of the self, the main school, the circulation part, and the division is very clear. Oh, there is no in this sutra. In the past, Mr. Ly introduced us to this sutra, he said that although there are no three parts, but careful observation also has the meaning of these three passages. At the beginning of the text, from "Vi Buddha's disciples" to "Eight Great Human Enlightenment", these four sentences can be said to be equivalent to the text. From the "First Enlightenment" to the "Eighth Enlightenment", these eight paragraphs are the main body of the text, and the focus of this sutra. The last paragraph, from "As if to try the eight things" to "Always abide in pleasure", can be said to be the circulation part of the text. 4. Literature section 4.1 The text of the first part of the text: "Vi Buddha's disciples, often reside in the stomach, mind chanting and reciting, the eight great human enlightenment". In these four sentences, we can see that the Blessed One speaks to us with words of profound sincerity, true teaching, and compassion. If we want to be Buddha's disciples, we need to be "mindful" day and night. Willingness is to use a sincere heart, to remember to recite, to regularly recite the "Eight Great Human Enlightenment". These eight things are the Buddha's enlightenment method, the bodhisattva's dharmakaya. That way, it's not wrong to be a true disciple of Buddha. This disciple is regardless of whether he is a layman or a monk. The testimony of these four verses, we must definitely not neglect. Buddha taught us day and night for six times, that is, day and night without interruption, use the most sincere heart, the most urgent mind, without a shred of false mind, towards the Buddhas Tathagatas, towards the Bodhi dharmakaya. -slaps to learn these eight kinds of genuine enlightenment methods of them. 4.2 First Enlightenment Sutras: "First Enlightenment, the world is impermanent, the country is perilous, the four great sufferings are empty, the five warms are not self, the birth and death changes, the falsehood is masterless, the mind is evil, and the image is evil. offense of pipe, such as contemplation, shop of birth and death". Fellow Buddhist practitioners know that, Buddhists often say: "Life and death are great". What is the real purpose of studying Buddhism? Just for the sake of solving this problem. In the past, when the World-Honored One was still in the world, we see from the historical story that he once went out for a walk, this is a walk through the four gates of the city, seeing the sufferings of birth, old age, sickness and death of the human world, he was enlightened from this place, new born mind to monastic practice, the main purpose is to solve the problem of birth and death. This goal he has already achieved, he has done. After doing so, immediately help suffering beings in the six realms to solve this great problem that cannot be solved, this is the true purpose of Buddha's birth. The scriptures are very short and simple, but very important. Buddha suggests to us the first thing to be enlightened. "The world" is our living environment, this is small, this is just the surrounding environment in which we normally reside and study, expanding is this globe, expanding further is today we say galaxy system. The galaxy is still not big. Galactic system old layman Hoang Niem To told us that Nam Thiem Bo Chau was in the Ta Ba world. World-Honored One, a Buddha's teaching area is a three-thousand-great-thousand world. The galactic system is a world unit. How big is the Three Thousand Great Thousand Worlds? If according to the old layman Hoang's words, then one hundred thousand billion galactic systems. The ten thousand billion galactic system is the area where Shakyamuni Buddha taught, this is the teaching area of ​​a Buddha. Looking at it this way, our globe is too small, too small. This is our world. "Impermanent" clearly states that this world has become, remain, break, and not. Everything in this world is changing from moment to moment, completely impermanent. So it's clear to us that "Dangerous speed". In this world today we have so many accidents from nature, there are fire, water, wind, earthquake, it doesn't have a moment to stop. Now the scientist has proved it to us, and has presented many of these rich common sense to us. We know this earth, the change of the center of the earth, the change of the earth's crust, exactly as the Buddha said, we need to realize clearly. For this world, we have to make good use of it, the Buddhadharma often says "borrow a fake to practice". We must learn the ordinary from the impermanent. What is normal foot? Dharma-nature is permanent truth, dharma-nature is permanent truth, dharma-nature is eternal truth. How is it possible to go from impermanence to real life? This is practice, this is true enlightenment. "The four great sufferings are empty, the five warms are not self". These two sentences are saying no-self, this body of mine is fake. In this body new cells replace old cells, which are also changing from moment to moment. In other words, is the body that we walk into this lecture hall with compared to the body that we come out of after listening to these two hours of lecture? Please tell me it is not the same. A lot of cells died and a lot of new cells were born, already transformed. So the change of two hours is enormous. The year is warm and selfless. "Four elements" means matter. "Warm year" means spiritual. When we bring the whole phenomenon of the kingdom of life into account, there is no exception to these two great categories. Matter, now science has proven to us, all material phenomena are composed of basic matter. As scientists now analyze for us, we understand that all matter can be broken down into molecules, and the analytic molecules are atoms, electrons, and particles. It is said that now the particle that can be analyzed is called a "quark", this is the smallest unit. Animals, plants, minerals, planets, and the world are all composed of these basic substances, so matter is indeed equal. In the Vajrayana Sutra it says "The General of Unity", we have proved it from science. It is true that as big as the universe, as small as microscopic particles, it is a phenomenon made up of a type of matter, so it is equal. Basic matter it has four phenomena, called "Four elements". The first phenomenon is that it is indeed an object, very small, we can't see it with our naked eyes, but using scientific equipment can detect it's existence, this we call it "Earth". Earth is to say it is matter. This substance has heat. The heat we call it "Fire element". It has moisture, the humidity we call it "Water element", water represents moisture. This is the Chinese, the easterners say. Currently, Westerners do not say the temperature, do not say the humidity, but they say that they are negatively charged and positively charged. Positive charge is fire element, negative charge is water element. It is an electrically charged body, it has a phenomenon, it is dynamic, it is not stationary. This cave is called "Wind Dai". Phong is dynamic, not moving is not called wind. These four phenomena of elementary particles are earth, water, wind, and fire. These four phenomena are changing moment by moment. "Suffering is empty", it is not eternal, it changes from moment to moment. The time of that change is so fast, we can't imagine it. This is for us to understand the truth of the physical world. Then tell us the truth of the spiritual world, the five warms. The "five warms" are form, feeling, perception, formations, and consciousness. The first is "Form", which is the four elements mentioned in the previous section, the material world. "Longevity" is feeling. Thoughts are your delusions, all are not true, delusions. "Onion" means not standing still, ie you have no way to stop, you are definitely changing from moment to moment. The last is "Consciousness", which is the Alaya consciousness that in the Buddha's teaching, in the dharma-mind only learns to speak very thoroughly. Form, feeling, perception, mental formations, consciousness "birth and death change, masterless vanity". In short, regardless of whether it is the spiritual world or the physical world, including this body and mind of ours to the living environment, in short, its truth is "birth and death changes, nothingness, nothingness." owner". These eight words, the Buddha said it all. See the next two sentences below: "The heart of the evil element, the picture of the sin of the pipe, like the contemplation, the shop of birth and death". The first two sentences are extremely important, the two most important in the first enlightenment. "Mind", this mind is the false mind, which is to say our thoughts. Thoughts are the root of all negative karma. "Image" is to say our body, our speech, body and speech create karma. "Civil pipe", pipe is a gathering, all unwholesome creations are created by body and speech. In the penitential stanza, we often recite: "In the past, bad karma was created." Who did these negative karmas create? It's all because of body, speech, and mind. These three types make up. This is the teaching of true repentance for us. Must realize clearly, moving thoughts is the source of evil. The Buddha Tathagatas, the dharmakaya bodhisattvas, where are they not like us ordinary people? It is the reaction in the nine dharma realms, they are according to sentient beings, in all the conditions, they are truly able to do without starting mind, without moving thoughts, without discrimination, without attachment. Even though we are doing all kinds of appearances for us, when we teach, we have never had a moving mind. This is "the old Na is always in concentration, there is no-being without time" that in the Mahayana sutras often say. We are the complete opposite, when the six senses come into contact with the realm of the six sense objects, they will move and think, distinguishing attachments, this is the source of evil. Then it manifests itself in our body image, create immeasurable boundless pitiful. So the Buddha is here, the first thing teaches us, we must observe from this place. You really see clearly, see clearly, this "observation" is discovering the truth of the human universe. The kingdom of the world is the universe, the four great warm years are human life, truly see clearly and clearly see the truth of the human universe, then you will not start thinking about it, you will not create any more pity. , so you can gradually escape from the six realms of samsara. Great Buddha and Bodhisattva, they observe, that is, in Mahayana Buddhism they often say contemplation, projection. In the Heart Sutra, it says "projecting the five aggregates of emptiness", contemplation here is the projection. Therefore, although the text is very brief, the meaning is extremely deep. We are ordinary people, moreover we are ordinary people with deep and serious sins, How do we enter? How learn here? This is a very important issue in front of us. We study, the method of initiation has only one way, if we say we don't start our mind, we don't move our thoughts, we don't discriminate, we don't have attachments, no one in the six paths can do it. The six senses are in contact with the six-ceiling realm, how can it be ethical to not start thinking about it? So how? We start to think, not for ourselves, so we can enter the door. Starting the mind to move thoughts is for yourself, so it is definitely "the evil mind, the image of the criminal pipe", you can't help but create karma. If you create karma, you can't help but receive the retribution. The retribution is due to the manifestation of karma, not at all given to you by Buddha, Bodhisattva, nor King Yama, nor God, or in other words, is completely unrelated to the external realm, all due to your own poor retribution manifesting. This principle, which is said very thoroughly in the Mahayana sutras, we cannot ignore. It's all self-recognition, Buddha and Bodhisattva standing next to him only sees compassion, can't help. Just like you see a nightmare, you are seeing a nightmare, suffering and suffering in the dream, the sane person next to you sees it but there is no way to help you. So is this morality. So in the Kim Cang Sutra it says: "Needed to be in violation of the law, like an illusory dream". This statement is absolutely correct. Therefore, we start the door, that is, we start to think and move our thoughts, our language is not for ourselves, we are for all sentient beings, especially this society today, for sentient beings suffering, for the sake of the Dharma. standing position. Our conduct is determined to be compatible with the holy teachings. Today we talk about being compatible with the self-nature, this is a very difficult thing to do, because without understanding the mind, how can you correspond with the self-nature? But the sutras of the Buddha and Bodhisattva are the self-nature, the output from the self-nature. We can conform to the sutras, which is according to the self-nature, which is compatible with the virtues, this is our introduction to Buddhism. If you work hard, the life span will not have the end. 4.3 The Second Enlightenment Sutra: "Second knowledge, multi-sexual suffering, samsara, labor and death, covetousness arising, minimal desire without action, free body and mind". The text has eight passages, in the first we see enlightenment, in the second we see enlightenment. What is the difference between enlightenment and perception? This must be carefully considered. The meaning of perception must be deeper than enlightenment. Enlightenment is that you have just begun to enter, awareness here immediately gives birth to high wisdom. If there is no relative wisdom, then you have no way, although you are enlightened, enlightened, but you know that you are not thorough enough. So the meaning of tri is deeper than enlightenment. Beings in the six realms, from immeasurable kalpas to the present, cannot be enlightened, of course, have no awareness, so samsara is in the six realms. This incident, people who understand, Buddhas, Bodhisattvas, even Arahants, seeing this phenomenon, feel that this is a very sad thing. Therefore, the Buddhas and Bodhisattvas appear in the world, their purpose is to help us get rid of the great suffering of samsara, and attain the great joy of truth. Beings in the Six Paths, truly enlightened, should think about trying to take advantage of this life. Although the time of this life is not long, But if you really follow the path of enlightenment, time is enough. Not only escaping from the six realms of samsara, but also escaping from the ten dharma realms, time is enough. If sentient beings do not come out of samsara, there is no way to practice the bodhisattva path. Indeed, the root of the disease is for personal gain, which is "Multiple passions" as said in this paragraph, it harms us, causing us to be confused, create karma, and receive retribution. We usually advise fellow initiates in our lectures, if you really want to achieve success in this life, you can't help but let go of the notion of self-interest, let go of fame and gain, and let go. the enjoyment of the five senses of the ceiling, abandoning greed, hatred, and delusion. In the first paragraph, the Buddha taught us, saving the world, our bodies and minds are not real, they are all illusory and impermanent. If you really understand this principle, When we understand the truth, we can immediately let go of the idea of ​​controlling all people and things in the world or out of the world, no longer have this idea, no longer have the idea of ​​possessiveness. If you don't have this in your mind, why do you have this kind of behavior? The main thought is the "Evil Origin" that the previous section talked about, the thought is the source of the crime, the behavior is the crime. If we can do that, then in this life, we can immediately eliminate our karma completely. We will definitely be blessed by Buddha's power. Our aspiration to be born in a pure land can certainly be fulfilled. Desire has no end. This idea proves that a person is in the six paths, the time is too long, the countless kalpas are now in the six paths, the delusion is too deep, so the affliction is so serious. Knowing that lust is absent in self-nature, There is absolutely no desire in the heart. From there, it shows that the idea of ​​sex arises, we must be alert, this is false mind, this is against virtue. So where should enlightenment begin? Right in these places. If there is no regular practice of receiving the Buddha's teachings, the training of the habit of defilements is unstoppable. This kind of training will of course cause our body and speech to create karma. Body creates killing, religion, sex; Speech creates false speech, two words, evil speech, and weaving. This is the "Violence of the pipe" that the previous part talked about. Our thoughts are unrighteous, creating karma is sure to receive retribution. The main retribution is at the bottom saying: "Life and death are laborious, with greed and desire arise". This passage has a total of five verses. Five sentences divided into three paragraphs. "Multiple sensual pleasures" is the first paragraph, teach us this general program. The two sentences in the middle are saying how samsara is in the six paths of life, where it comes from, this is talking about ordinary people. The last two sentences are about Buddhas and Bodhisattvas. How can Buddhas and Bodhisattvas be liberated, how can they escape from the six realms, escape the ten dharma realms, and attain freedom of mind and body? When it comes to "multiple sex", fame and gain are lust; talent, form, name, real, lobe are desires. In the Buddhist scriptures often say five desires. There is no one in the world who is not greedy for wealth, for form, for fame, for food, and for sleep. In the sutras, the Buddha often said: "Talent, form, and name are the five root causes of hell", one thing is that you cannot help but fall into hell. If all five things are enough, it is difficult for you to escape from hell. Perhaps someone will say: “I am in the human realm now, everything is very free, very comfortable”. If you try to read the Earth Store Sutra, you will understand. We see in the Ksitigarbha Sutra that Ksitigarbha Bodhisattva finds it very difficult to advise sentient beings, attain enlightenment, truly repent and turn around, from hell to be reborn in the human realm, but the human world is very short. after twenty years of death they go to hell again. The demon king in hell saw them, why did he come back as soon as he came out? Why did he just come back and then come back? Because the time in hell is different from our world, now people can understand the time difference. You see that Taiwan is one hour behind Japan. The time difference between hell and human is huge. We read in the scriptures that one day in hell is more than 1700 years in the human world. The world over 1700 years is just one day in hell. Whether you live to be 100, live to be 200, in hell for only a few hours. The demon king in hell saw it and said, "You just went out, why did you come back so soon?" Is it in the Ksitigarbha Sutra that we have this vigilance? It's extremely scary! If there is really this vigilance, then naturally they will take advantage of this short period of time to escape from the six realms, from the ten dharma realms, this person is called a person of will, this person is called is a heroic hero. Buddha has this ability, so the great hall of worshiping Buddha is called "Dai Hung Bao Dien". That hero is the hero. What does hero mean? It's something that normal people can't do but they can do, called a hero. Ordinary people have no way to escape from the six realms of samsara, no way out of the three evil paths, Buddhas and Bodhisattvas have the power. If we follow Buddha and Bodhisattva, it is certainly not wrong, this path is possible to go smoothly. There are a lot of people who are transparent. You try to watch Pure Land of Saint Hien Luc, Vang Sanh story, extremely touching people's hearts. Why can't those people do it, why can't we? Those people can overcome their afflictive habits. Why do we still follow the habit of afflictions, still creating karma every day? Every day are starting up evil thoughts, creating evil karma, how to be worthy of yourself? The most outstanding place of the Buddhadharma, which makes us bow down to the ground, is that the Buddhadharma teaches only us, not others. This is my very deep understanding. Usually a lot of fellow practitioners study Buddhism, they don't benefit for their whole life, they still do things about the six paths of reincarnation, they study the Buddhadharma to learn for others. study Buddhism to see other people's faults, they forget themselves. This is completely against the spirit of Buddhism. The spirit of the Buddhadharma is to completely examine oneself, not to look for the faults of others. Other people are all good people, they are all Buddhas and Bodhisattvas, and everyone else's words and deeds are correct. They create evil karma to show us, they fall into hell to show us, so that we can be vigilant. Regardless of whether it is favorable or unfavorable conditions, favorable or unfavorable conditions, all are compassionate Buddhas and Bodhisattvas who show us, save us alone. I've been successful. Therefore, studying Buddhism must definitely study Thien Tai Dong Tu. Thien Tai Dong Tu attended school 53 times, alone without a companion. If he has a companion, he is an ordinary man, he is not accomplished. Why so? You're just like me, Every day I see other people's mistakes, I don't see my own. On the Bodhi path, the person who becomes a disciple of ordinary people is only me, and everyone else is the Buddha Tathagata. Ten great vows of kings, "Honoring the Buddhas, praising the Tathagata", that virtue naturally manifests itself. Why so? Outside are all Buddhas, Tathagatas, ordinary people only me. The ten Dharma Realms are all Buddhas, Tathagatas of great compassion, for us to manifest, to warn us, to advise us. The Sixth Patriarch once said in the Dan Kinh that "if you are a true practitioner, you will not see the world's faults". There is no fault in the world, only when we see our own faults can we succeed. The scariest thing is that you are not at fault, everyone else is at fault, this person is a being in hell, they are not ordinary people, they are hell beings. We must understand, Are we hell beings? If you study Buddhism like this, you will only make progress, you will only make progress, you will not fall, you will be able to truly attain dharma joy on the Bodhi path, only then can you truly gain true benefits. Deciding not to see the world's faults, these are bodhisattvas, enlightened people, this is the "Enlightenment Way". Not seeing worldly faults is enlightenment, seeing one's own faults is enlightenment. If you feel that you are not at fault, everyone else is at fault, that is the labyrinth, that is not the enlightenment path. This point should be paid special attention by fellow initiates. If we really want to succeed, want to walk on the path of Buddha Bodhisattva, Bodhisattva Buddha, great patriarchs always think of themselves as sinners, others are completely blameless. nothing. The blessings of sentient beings, in their destiny, are predetermined. An old Chinese proverb says: “Among the network has”, that is, if you want to quit, you can't quit. "Among the network does not have", you use all means to ask, you can't ask. So whose fate is ultimately determined? We have to understand clearly, Buddha Bodhisatta told us: "Destiny is predetermined because in the past life you have cultivated". Wealth is the accumulation of wealth, wealth in destiny. Yesterday I asked lawyer Dinh a question, is there a lot of people here who watch horoscopes, generals, and feng shui in Japan? He replied a lot. So it is no different from Chinese custom. Dot horoscope in your network has wealth or not, how much is your money? That is the accumulation of almsgiving in your past life. The wisdom in your destiny is due to the accumulation of dharma giving in your past life. Intelligence is also relatively complex, Some are recognized, some are not. This in Chinese history we all see a lot. Anyone who has a public name must accumulate negative virtues, without negative virtues, it cannot be achieved. So in the Buddhist sutras teach us, whatever happens is not by chance, but by immeasurable causes and conditions to be accomplished. We studied Buddhism for so many years, meticulously following the standards of Buddhism, observing the world, proving that every word and every word that the Buddha said was correct. The Buddha is the one who speaks the truth, speaks the truth, speaks like the market, the Buddha does not deceive people. So, sowing good causes will definitely yield good results, sowing unwholesome causes will naturally be unwholesome. So if you want to seek fame and gain in the world, you must know how to cultivate. Using the righteous method of cultivating, you can certainly achieve it. You do not create pity, you can enjoy the blessings of heaven and earth. But you should know that the blessings of heaven and earth can be enjoyed by humans, but escaping from samsara is not possible. It is very well said in the Dan Kinh: "This blessing cannot be saved". That is just the great birth and death. Wanting to escape from the six realms of samsara, no matter how great the blessings are, it is useless. To escape from birth and death in the six paths of reincarnation, one must cut off sex. Having multiple desires is suffering, is it okay to have less desire? Lack of sex is also not possible. You have to cut off sex to get out of the six realms of samsara. The six realms of samsara appear due to desire. Originally, there were no six realms, the six realms were due to greed, hatred, delusion, delusion, view, and afflictions that appeared. This we need to know. So, when you see the afflictions and thoughts, then you will immediately realize the fruit of Arahant and get rid of the six paths. Tran sa's affliction is over, you are immediately released from the ten dharma realms. Ignorance and afflictions then you will immediately realize the ultimate Buddhahood. As much as the affliction is cut off, your realm will be raised. Afflictions do not stop, each day is heavier, you must know that your future will fall more and more, but not be super-elevated. This is a life-and-death principle that cannot be ignored. The people of the world are delusional and crazy, and they are not enlightened. Unenlightened, if you offend them, it's even more terrifying. Why so? They will take revenge. If you have a grudge and animosity with other people, the injustice will never end, it will never end, this is the most pitiful thing, the saddest thing, the most stupid thing. In the Buddhist scriptures, it is often said that the most pitiful person is nothing like this person. Today we study Buddhism having studied for so many years, It seems to be a bit of a clear understanding of enlightenment. After enlightenment, we ourselves follow which path? In this life, decide not to offend anyone. Others slander me, humiliate me, harm me, I gladly accept. Why so? Because I used to do this to them before, today they treat me like this is return. If you return it, we will accept it. We don't have any resentment, we don't have revenge, our debt will be resolved, each item will be cleared. This joy is light and free in the whole body. If there is still a little bit of dissatisfaction in the heart, a little bit of resentment, and a little bit of revenge, that's not enough! Why so? This hatred, this debt of mine not only does not end, but also deepens. How is the next life? The Buddha's name cannot be reborn. Why can't be reborn? Because the wrongful landlord drags you, you can't go. If the karma is eliminated to be reborn, if the karma is not eliminated, Amitabha Buddha will not be able to pull you, under you the unjust karma is still too heavy, too much. This is something we need to understand. At this point, reading these two sentences: "Life and death are difficult, together with greed and desire", we need to understand that, really, we have to perceive, compared to enlightenment, it must be one level deeper. Absolutely do not hold grudges with others, decide to accept the harm, humiliation of others, even being killed, we also accept. Why so? My body was killed by him, but my soul was reborn in the Land of Ultimate Bliss, I still appreciate him, because he sent me off a day early. There should not be a shred of resentment, not a shred of revenge. Studying Buddhism must completely lower the practice from the body and mind, not related to the external realm. The next two sentences: "Less desire is unconditioned, body and mind are free". This is the Buddha teaching us how to do in the immediate future, or in other words, how should we live, how should we go through life, how should we treat people? The Buddha taught us these eight words: "Less desires are unconditioned, body and mind are free". Sex cannot be cut off, but it must be minimized as much as possible. The World-Honored One, who was still alive in the past, set the best example for us to see, he lived his life, using our words today is the need for the lowest material standard of living. India there is a tropical country, so his food does not need too much, three y and a bowl is enough for him. In India this is the lowest standard of living. Buddhism after its transmission into China. China is in the north of India, there are four seasons, three robes can't keep warm, so after it was introduced to China, the Buddhadharma completely turned into Chineseization. This is a very unique method of Buddhism. In the Buddhist sutras, the Buddhas and Bodhisattvas who appear in the world do not have a definite form, and need to have a body in order to be saved, they will immediately appear in that body. They have no attachments. What Dharma should be said to sentient beings, they say it, so they do not speak of a fixed dharma at all, without a definite shape. This principle we must understand. The Buddhadharma indeed has transcendent wisdom, the right to change and is flexible, so it is unobstructed in the ten dharma realms, without obstacles. There is an obstacle here and there, it has no obstacle, it is not obstinate. Let's see if there are many religions spread to China, but there is absolutely no religion that coexists in harmony with Chinese people and Chinese culture like Buddhism, becoming like a family. What's the cause? They have an attachment. I remember when I was young, when I was in middle school, at that time I was studying English, taking supplementary classes. The teacher of the supplementary class, who is a pastor, is a Christian, and told our students with great emotion that Christianity has been introduced to China for more than 100 years…. There were many Chinese people, at that time also approximately more than 500 million people, when the resistance war had just won. The period of our resistance war is often read as four hundred thousand, five thousand thousand, roughly 500 million people at the time of the victory of the resistance. He said, China has only one million Christians. We hesitate to utter this word, It's like not being able to accept them. Why did Buddhism and the Chinese become one family? There's a moral to it. Buddhism has the right to be flexible, Christianity adheres to the old mold, so the Chinese cannot accept it. You try to see if they must build a Western-style synagogue, we Chinese, when we see that form of synagogue, that is a foreign culture, we do not want to enter. When Buddhism came to China, it was built in the form of a Chinese palace. When you look at it, this is our emperor's place, so you quickly step in to visit and bow a little. So it's not the same here. We are now, up to this age, Buddhists have gradually neglected the sutras, not attaching importance to the study of sutras. So these Chinese magicians go abroad to preach the Dharma, The building of the ashram is also built in the style of a palace, so that's wrong. Roughly 40 years ago when I was in Taiwan, I still hadn't left Taiwan, there were some friends who left home to spread the Dharma abroad, I immediately advised them, brothers who went abroad to not build temples. They asked me, so what to build? Built from the road. I advise them to build from the road, promote filial piety. Buddhism is the way to be a teacher. Taoism as a teacher must be built on the basis of filial piety. You have no filial piety, how to be a teacher? I often give advice, but there are no people who really listen to me, no one listens. Going abroad is still building temples, the architecture of temples is still built in Chinese style, so the object of being converted is overseas Chinese, there is not a single American in. Think about it, if 2000 years ago, when Buddhism was introduced to China, Those Indian monks who built their ashrams were built in the style of Indian architecture, so I'm afraid that only people from India and China won't be able to study Buddhism. Do not know how the right to transform, do not know how to transform sentient beings. So when going abroad, going to the United States to build an ashram, I often say, how is our ashram built? Built like the White House, built in the style of the US Congress building, so that Americans can see this and feel that this is their own culture, then they will naturally come in. Buddhas and Bodhisattvas do not have a definite form, they need any body to be able to manifest that body, so Buddha statues and Bodhisattva statues in the United States have the same facial expressions as Americans. When they saw it, they rejoiced, and they entered. Make faces look like Chinese people, when people immediately hate it, they won't come to receive it. Therefore, the Buddhadharma is the true wisdom of skillful means. In the past, these magicians they knew how to use, they understood, unfortunately people today do not understand. We need to think a lot about this. I often say, Buddhism must follow localization and modernization, focusing on localization and modernization. In any country, it must be subject to the people, customs and practices of that country. Buddhadharma is education, intellectual education, this we cannot fail to know, is the true benefit of sentient beings, helping sentient beings to end evil and cultivate good, helping sentient beings to turn delusion into enlightenment, transform mortal into St. So I see Buddhism as the "cultural pluralistic social education" that ordinary people often talk about today. The audience it teaches does not discriminate national, does not discriminate, does not discriminate. Education does not discriminate. The Buddha used his sincere, equal, and compassionate mind to generously receive sentient beings, this is what we need to learn. So desire must be low. People in the world have a lot of desires, and little sex is teaching sentient beings. You see, you have a lot of desire, it's very painful, I clear my mind from sex, I'm free, I'm very happy. We must definitely make it from the image to show people. Therefore, their own achievements are the true achievements of sentient beings. I can't achieve it myself, but I want to help others, in the Buddhist scriptures it is often said: "The land of no-being". Less sex must also add "no-action". What is infinity? Today we say happy, arbitrary. Definitely not prejudiced, definitely not told I have to do this and that, then definitely create karma. All depending on conditions, "permanently in favor of sentient beings, Rejoice in merit" then we can be free of body and mind. Freedom is no defilements, no desires, you can be free. As long as the body and mind are free, the blessings, wisdom, health and longevity that follow, are all in it. Desperately wishing for oneself to be certain to do something, that is called self-seeking suffering. We just need to be very calm and observe, these reasons, cause and effect are right in front of our eyes. Do intelligent people need to wait for Buddha to speak? You have seen everything clearly, you are all clear, what is the moral of not being enlightened, not perceiving? Buddhism is a perfect intellectual discipline. In Buddhism, it is often said: "Buddha is in the middle, and the right wishes for all", this saying is also true. When I first studied Buddhism and still hadn't left home, my teacher said to me: "Stay in the Buddha's door even if you want to become a Buddha, They can all seek to be Bodhisattvas.” This is the hardest thing to achieve. Seeking to be free from samsara, escaping from the ten dharma realms is a great thing. Fame and gain, the world's five worldly desires, that's just a trivial matter, a small matter, what's difficult to ask for? The point is that you have to understand the logic of the bridge, you have to understand the bridge method. If you ask for it according to the law, there is nothing that you cannot ask for. Grandmaster An Quang in the past strongly recommended Lieu Pham Tu Huan. Lieu Pham Tu Huan is a very good example of "Buddha's market is middle, right is all-seeking". If you wish for all the dharmas of the world, for fame and gain, you just need to try to study Lieu Fan's Four Teachings carefully, I believe you will definitely get whatever you want. But studying Buddhism must have a very high intention, this world is too miserable, it is truly unspeakable suffering. We should seek to escape from the six paths, escape from the ten dharma realms, we must pray to soon become Buddhas and soon become bodhisattvas to help suffering beings in the world. 4.4 The third triangle of knowledge The scriptures: "The third triangle of knowledge, the mind is not full of care, attains multiple desires, increases crime. The bodhisattva has no ear, always thinks of tri-enrichment, is at peace with the path, and maintains wisdom in the eyes of karma." The text is very clear, the first three sentences are ordinary people, the last four sentences are Bodhisattvas, the comparison is very clear. Ordinary people have a "mindless, unselfish mind", this is clearly stating ordinary people in the six paths, especially in our current society. Why create greed and hatred? It's almost as if it has reached saturation. If we calmly observe and think, we will discover that this is a problem of education. China, which can also be said to include the East, from ancient times to the present, There is no country that does not respect the education of the sages. The education of saints, whether Confucianism is good, Taoism is good, even in Japan, Korea, and Vietnam, this can be said to be in a great cultural system. From time immemorial, they have all taught about morality, ethics, and humanity. These conceptions always do not over-request for material desires, but value spiritual enjoyment. So let's try and see, how many ancient texts, poems, and songs we read today can still feel that their life is so peaceful and peaceful. So contentment is often lost, can be felt. People now spend their whole life pursuing lust, desire is endless. In other words, a whole life in suffering, a whole life in a tense state of mind and body, In this life, you will not enjoy any of the pleasures of life. We really can't think, how can they live well. The whole life in this world is to earn money to live, it is because of the desire for the five senses to live, then it doesn't count. Try to review the Buddhadharma, compare it, we find out very naturally, they create so many sins in a lifetime, these sins are definitely a way to experience suffering and retribution in the three paths, so come What's wrong with so many decades? Made us, after observing, really feel a lot. Come back to think of ourselves, in this life it is extremely fortunate to meet the true Dharma, also extremely fortunate to meet good knowledge, to explain to us, to guide us in cultivation, we In this life, it is not enough to be lost. At least we make mistakes, create guilt is also minimized to a minimum. We still have to work hard, hopefully in the future, even though we don't have much time in our old age, we still hope to be able to cultivate a pure mind, a pure behavior, maybe one day we can do it. . That's very gratifying. Can be in a lifetime, can be done in a week, can be done in a month, can be done in a year, I am very confident, we will end birth and death, get out of samsara, seek rebirth Pure Land decided to have assurance, decided to grasp. Only then will we in this life not be wasted. Buddha and Bodhisattva, the great ancestor shows us, that is our example. What mirror is that? Is a mirror free from the six realms of samsara, is a mirror free from the afflictions of birth and death. We need to perceive, we need to learn, follow, decided not to increase crime. If studying Buddhism is to increase crime, this is extremely serious. Because they bear the image of being a Buddhist disciple, they are not ordinary ordinary people. Ordinary ordinary people create evil, they have to receive retribution, this is definitely inevitable. If you are a disciple of the Buddha, that is to say that you have brought the label of Buddhism, your expression is the image of the Buddha, and you are also growing poor, then that is destroying the image of the Buddha, destroying the image of the Buddha. Destroying the image of the Dharma, this crime must be more serious. After all, how heavy is it? This is very difficult to say, must see how big its influence is, how long it lasts. If its influence is very wide, and the duration of its influence is very long, then that is a big problem. That crime is extremely serious. As you all know, home initiates, All monastics understand that, breaking the harmony of the Sangha is the sin of the five opposites, falling into the hell of Abhi. The crime of the five opposites is killing father, killing mother, killing Arahant, this is not easy, usually people who commit this crime are not many. Making the Buddha's body bleed is the malicious intent to destroy the image of the Buddha and Bodhisattva, this is considered as making the Buddha's body bleed, not much. The most vulnerable thing is to destroy the Sangha harmony, which is to destroy the Sangha. This is one of the most easily committed crimes. But now we try to think, isn't it more serious to destroy the image of the Buddha than to destroy the harmony of the Sangha? You destroy monk harmony, you destroy a temple. You destroy the image of Buddha, causing the masses in society to generate repulsion and aversion to Buddhism. Please think, Isn't this sin more serious than breaking harmony? Studying Buddhism is asking for wisdom, wise people see a thing, Confucians often say: "see one, you know the rest", in Buddhism it is also often said: "hearing one knows ten, one hears a thousand Enlightenment”, we understand one principle, we can understand many other truths. Therefore, to study Buddhism properly, I often advise people, Buddha image is very important. I understand well, I often advise people, but very few people can hear it, very few people can follow it, so it is impossible for Buddha to set a good example in society, so that everyone respect. In the past, when President Han passed away, we reluctantly left the Taipei Flower Library. I have no choice but to leave. I advise the public of the library, You guys try to stay at the library for at least three years. Those three years were three years after Abbot Han passed away. You guys look at the situation, if you have to leave, you can leave, but at least we have to stay for three years before we deserve the credit that the old Korean director protected us. Humans can't be completely mean, it's not human, it's not as good as animals. With the same principle, when I left Singapore, I once again advised fellow initiates, those of you who are at the Pure Land School of Singapore, or if there are some in Kushilin, to at least live in that's three years. These people did not listen, after I left, they all left, in my heart I was extremely embarrassed. I left reluctantly, there is no way to do that? Coming to Australia, Australia originally had the Tinh Tong Hoc Cong Association in Boston. In the past, we used to come often to preach the Dharma in Australia, and we were all received by this academy. Of course, I helped them a lot in the past, of course. We also have several fellow initiates of the Wu generation at Tinh Tong Hoc Hoi. I built an academy in Toowomba. After setting up the pure sect academy, I immediately told the initiates in this pure sect, you don't need to go up the mountain, you need to be there to help them a lot, until they don't If you like it more, tell him to go, then he will go up the mountain again. But no one listened, only one, the shaman Ngo Sanh, was there. I'm Vietnamese, I don't understand Mandarin, I don't understand English, it's not convenient to be in the mountains with everyone, so I'm still in the same school. They don't listen, they don't know my intentions. In every thought we are hoping to build a good image instead of the Buddha Dharma. People who study Buddhism have meaningful love, have grace and virtue, then you will make the masses in society respect you. The mass in society respecting you is respecting the Buddhadharma, which is respecting the Buddhas and Bodhisattvas. How great do you think this merit is? If the things we show make others slander, contemptuous. To look down on us is a small matter, to look down on Buddhas and Bodhisattvas, to look down on the Buddha's teachings, this will create a negative impact on society, then we ourselves will be at fault, and our crimes will increase. So these three sentences seem to be very ordinary, if you carefully observe, there is a great lesson in here, with a very deep meaning. We start to move thoughts, words and deeds, are blessings and disasters, here the Buddha reminds us. We must carefully observe, think every day. In the past, Master Ly used to teach his students, Buddhist disciples must remember, we have to stick gold on the Buddha's face every day, which is our behavior that must be followed by medicine. If the Buddha is glorious, then we will be blessed with wisdom, merit, and wisdom. Definitely do not apply ashes to the Buddha's face. That pitiful creation, going against the Buddha's teachings, creates a negative effect, that poor thing will fall to Abhi hell, so it is impossible not to know. Continue reading the following paragraph: "Bodhisattvas have no ear, always think of contentment, are at peace with the path, and maintain wisdom in their actions." This is the Buddha teaching us, we need to be aware, need to understand, know enough to be happy. People just need to know enough, they will not ask for. The ancients used to say: "Humanity does not require high self-esteem". Enlightened person, cultivator, In this world, it is definitely "not competing with people, not asking for anything in the world" so that they can be happy with poverty and keep the religion, then they can really do it. Not only do not be greedy for worldly dharmas, but even worldly dharmas are the same. In the Prajnaparamita Sutra it is said very well: "The Dharma must be released, let alone illegal". The word dharma is the Buddhadharma, the Buddha Dharma must also let go, nor should it be greedy for, let alone the worldly dharma. That's all said. This doctrine is very deep. We need to try to study, study. Why isn't even the Buddha Dharma desired? This principle in the Mahayana sutras is very well said, the Buddhadharma is the dharma of dependent origination, the dharma of the dependent origination. Any dharma that is born of cause and effect is not true, so the Buddhadharma is no exception. What is real? Only self-nature is real. In the self-nature does not establish any dharma. Not only is there no worldly Dharma, but there is no Buddha Dharma either. In the self-nature that establishes a dharma, it immediately breaks. The Buddha said in the Sutra of the Great Buddha's Head of the Surangama that: "Tri, knowledge, and ignorance", this is the venerable Phu Lau Na towards the world Religion. In the self-nature there is no ignorance, why is there such ignorance? Where did ignorance come from? Buddha said: "Knowledge establishes knowledge, market ignorance", just one sentence is enough to say it all. Where does ignorance come from? It is when you hope to establish, trouble immediately comes. The Sixth Patriarch was very wise and said: "In the past, there was not a single object, where there was dust and dirt." One dharma is not established, that is the clear mind of seeing nature. You are still making a dharma, you are wrong. That is the root of ignorance, that is not knowing enough. One who knows enough in his mind that a single thought does not arise, no matter what realm you are in. Good conditions are good, bad conditions are good, favorable conditions are good, adversity is also good, in the world of Ultimate Bliss is also good, in the hell of Abhi is also good, absolutely no thoughts, no delusions. discrimination, attachment, that is knowing enough. Having a good and bad thought, I like heaven, I hate hell, having a good and bad thought is ignorance, that is establishment, that is not knowing enough, that is wrong. The reason in the sutra is very simple, just like in literature, every sentence is a topic, and each topic can be written into a big essay. Each sentence, if written into a book, is a great work. This we cannot fail to know, cannot fail to clarify, cannot fail to understand, cannot help but try to learn. "Common sense of contentment". The meaning of this saying is very deep. It can be said that the world or the world, all the sages, they themselves can do it, make it for us. They teach us the same, just like the Buddha. In China, we see Confucius, Lao Tzu, Mencius, Chuang Tzu, in Buddhist houses we see Buddhas and Bodhisattvas, we see the great ancestors of the past, in Western religions we see Catholicism, we see Jesus, in the Koran we see Mohamed. In these great religious leaders of the world, there is no one who is not content and always happy, only using knowing enough to teach all sentient beings. In the scriptures we see a lot, especially in the Buddhadharma. If a bodhisattva wants to become a buddha, he must first become a bodhisattva, that is, to become a posthumous Buddha. Every bodhisattva who becomes a Buddha must first do the post-replenishment of the Buddha, called a bodhisattva. Where is the posthumous Buddha? Stay in Tu Suat heaven. Tu Suat is Sanskrit, the main meaning is knowing enough. Think about it, what does this mean? True bodhisattvas do to the point of perfecting their knowledge, then they will immediately become Buddhas. Even though they are cultivating to fullness, they have not yet fully cultivated, so they are still bodhisattvas. Tri complete cultivation and then immediately become a Buddhist. Currently, Maitreya Bodhisattva is in Tusita heaven, what kind of practice does he practice? It is an elaborate practice of trinity. When his cultivation was complete, he immediately came to this world to manifest as a Buddha. Shakyamuni Buddha in the Maitreya Ha Born Sutra tells us, when did he come to manifest as a Buddha? Not after five billion six hundred and seven million years. We hear that this time is very long, but in Tusat heaven, it is not long. There is a time difference in Tu Sui heaven compared to where we are here. In the sutras the Buddha tells us, One day in Tusita heaven is equal to 400 years in the world, one day is 400 in the human world. There is also a year with 365 days. Their lifespan, the normal life span is 4000 years. So try to calculate, when his life is over in Tusita heaven, he immediately came to the human world to manifest as a Buddha. This time, use our time on this planet to calculate, that is, five billion six hundred and seven million years.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.27/7/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.