The Shurangama Sutra - Explanation - The First Part of the Great Buddha's Beatitude Sutra as a Tantra, VERIFICATION OF THE MEANINGS OF THE MAJORUS Bodhisattvas VAN HANH HIM (First Part) - o0o - - The Middle-earthly Noble Samana Truc, translated into the Tang Dynasty. - The recluse Shakyamuni, from the country of O Tranh, translates the language. – Hoai Dich ascetic, Nam Lau pagoda, La Phu mountain, proof of translation. - The disciple received the bodhisattva precepts named Phong Dung, the name Thanh Ha, the post of Former Chanh Nghi Dai Phu, and the Trung Thu Mon Ha Binh Chuong Su pen life (copyright). - DISCLAIMER of the Supreme People, the City of Ten Thousand Buddhas, North America, America, and the United States. - Disciple took the Bodhisattva precepts, recorded it. – The recluse Thich Van Dam translates Chinese literature through Vietnamese transliteration如來真實義。 Unsurpassed, profound, wonderful, and wonderful Dharma, Hundred thousands of eons, encountering Self, Kim Kien Van, obtained, received, and maintained. Wish to explain the true meaning of the Tathagata, the profound, profound and mysterious Buddhadharma. Hundreds of thousands of eons are hard to find. I can now hear it. specializes in reciting Praying for the Tathagata's mysterious meaning. THE EIGHT RULES OF THE ANCIENT TRANSLERATION INSTITUTE 1. Translators must get rid of the self-motivated pursuit of fame and fortune. 2. Translators have to cultivate their own nature and get rid of the arrogant habit. 3. Translators must be self-disciplined, not self-praise but denigrate others. 4. Translators must not consider themselves to be the standard, the yardstick, and then demean others by finding faults in their work. 5. The translator must take the Buddha's mind as his mind. 6. The translator must use the dharma eye to judge what is the truth. 7. The translator must respectfully request the High Sangha, the Venerable in the ten directions to prove the translation. 8. Translators must gladly spread Buddhist teachings by printing the Sutras, Laws, and Commentaries once their translation is proven to be correct. — o0o — Preface 1 In Buddhism there are many important sutras, but the most important is the Shurangama Sutra. If the Shurangama Sutra is being circulated anywhere, it means that the true Dharma is still in the world. If there is no longer the Shurangama Sutra, it means that the Dharma has come to an end. Therefore, we Buddhists, each and every one of us, must use all our strength, our whole heart, our sweat and our tears, to preserve the Shurangama Sutra. In the Dhammapada Sutra it is very clearly stated: "At the end of the Dharma, the Shurangama Sutra is first destroyed, After that, the other sutras gradually disappeared.” If the Shurangama Sutra does not disappear, the Dharma period will still exist. Therefore, we Buddhists must give all our lives to uphold the Shurangama Sutra, we must devote our whole heart to upholding and upholding the Shurangama Sutra, and must devote all our lives to upholding the Shurangama Sutra. Strictly make the Shurangama Sutra forever exist in the world, spreading it far and wide, spreading it to every corner of the world, down to every particle of dust, all the way to the void of the Dharma Realm. If we can do this, then there is still a time when the Dharma is shining with great light. Why is it said that the Shurangama Sutra was destroyed first? Because one thing is too true, the Shurangama Sutra is the Buddha's true body, the Shurangama Sutra is the Buddha's relics, and the Shurangama Sutra is the Buddha's true stupa. Because the principles in the Shurangama Sutra are so true, all the demon kings use all means to destroy the Shurangama Sutra. They began to spread rumors and misrepresentations, claiming that the Shurangama Sutra was fake. Why does the outsider god think that the Shurangama Sutra is a fabrication? Because the Shurangama Sutra is so precise, especially the section on the Four Discourses on the Pure and Clear Nature (Four Purifications of Mindfulness), the Twenty-Five Saints section talks about the practice of witnessing. information, and the Fifty general warm ma. The pagan heretics, demons and demons could not stand this teaching, so they brought along a lot of ignorant people who declared that the Shurangama Sutra was fake. The principles proposed in the Shurangama Sutra, on the one hand are true Dharma, and on the other hand are in line with morality, so the evil spirits, demons, The pagan sect cannot hide the trace. Some people lack consciousness, namely, less knowledgeable scholars, professors specializing in collecting mixed knowledge "specializing in catching the ball", with extremely narrow and limited understanding, they completely confused and confused, they have no real scholarship and no real wisdom, so they are vaguely critical. We are Buddhist practitioners, so we are deeply aware of these circumstances, so wherever we go we must promote the Shurangama Sutra. Wherever we go, we should spread the Shurangama Sutra. Wherever we go, we introduce the Shurangama Sutra to everyone. What happen? Because we want to make the Dharma last long in the world. If the Shurangama Sutra is a fabrication, I have this guarantee to you: If the Shurangama Sutra is true then there is no problem, but if the Shurangama Sutra is a fabrication, then I vow that I will be the first to fall into the Uninterrupted Hell, because I do not realize the Buddha Dharma, receive hope as the foot. And if the Shurangama Sutra is true, then I vow to spread the Dharma of the Shurangama Sutra for all eternity, meaning that I will promote the true principles of the Shurangama Sutra everywhere and at all times. . Everyone should pay attention to this point. If the Shurangama Sutra was not spoken by the Buddha's mouth, there would be no one else who could speak it, no one else would be able to say a teaching as accurate as the Shurangama Sutra. . So I hope that the ignorant people who have these wrong thoughts, soon wake up, stop creating false causes, no matter who the scholar is, whoever studies Buddhism in any country, all should quickly correct their views, realize their mistakes and try to adjust. There is no greater good deed than that. I am sure that when everyone reads the Shurangama Sutra, everyone listens to the Shurangama Sutra, everyone studies the Shurangama Sutra, all will soon become Buddhas. . — o0o — Preface 2 THE BUDDHA'S STORY OF THE SUBJECT OF ENDORSEMENT As I have heard, at one time the Buddha was in the city of Kuthina. The Tathagata will enter nirvana within three months, so bhikkhus and bhikkhunis as well as countless sentient beings come to respectfully take refuge and pay homage. The Blessed One remained in samadhi, he did not say a word and the light no longer appeared. Mr. Ananda respectfully bowed and asked: "World-Honored One, until now, whenever the Blessed One preaches the Dharma, the light from the Blessed One's majesty appears spontaneously, but today in the assembly, the light from the Blessed One is no longer seen in the assembly. , there must be some cause and effect, we want to listen to the Buddha's explanation." The Buddha remained silent and did not answer, until Ananda requested three times, then the Buddha said to Ananda: "After the Tathagata passes into nirvana, when the Dharma begins to weaken, in In the five-decade life of evil, the devil will be very popular, the devil will turn into a recluse, and it will distort and destroy our teachings. It wears the clothes of the lay people, preferring beautiful clothes, and the robes are made of brightly colored fabrics. It drinks wine, eats meat, kills other living beings, and indulges in delicious food. It has no compassion and often harbors hatred and jealousy towards each other. "At that time, There will be bodhisattvas, Pratyekabuddhas, and Arahants who are very respectful and diligent in practicing pure precepts, who will be respected by all. Their teachings are perfect and equal, these religious people often help the poor, take care of the elderly and weak, and they often help and advise people in difficult circumstances at all times. . They often encourage people to worship, uphold the sutras, and visualize the Buddha. They often do good deeds, are steadfast in heart, full of compassion, and never harm others. They are often unselfish, but often patient, gentle, compassionate, and peaceful. “If these existed, these kinds of evil bhikkhus would envy them, the devil would harass them, slander them, drive them out of their abode and humiliate them, and drive them away. -The real monk came out of the monastery. Afterward, If these demonic bhikkhus do not practice the pure way, the monasteries will be deserted and overgrown with weeds. Instead of having to take care and maintain the old and blue from drifting into ruin and oblivion, the demon bhikkhus will only greedily gain and accumulate wealth, refusing to share it with others, or use it. use property to cultivate merit. “At that time the demon-bhikkhus will buy and hire slaves to plow the fields, cut down trees and burn forests and mountains, killing living creatures without feeling the slightest pity. These male slaves will become bhikkhus and female slaves will become bhikkhunis who are completely immoral, madly immersed in sexual immorality. In that filthy ignorance, they could not distinguish between men and women in the monastery. From this incident, the right path is weakened, those who run away from the law will seek refuge in the way of the Tathagata, wants to be a recluse but refuses to observe and practice ethics. The precepts are still recited twice a month, but only in name. Due to laziness and distraction, no one wants to listen anymore. These evil recluses will not want to read the full text of the sutta, summarizing the first and last paragraphs of the sutta to its own accord. Soon, the chanting of the sutras will also cease. Although there are still many people who chant sutras, they do not know how to read. Even so, the dispassionate still insist on being right, full of conceit, arrogance, arrogance. These people see themselves as famous and full of fame. It presents an elegant style in order to attract many offerings from people. When the life roots of these evil bhikkhus end, their consciousness immediately falls into the Abhi hell. Having committed 5 serious crimes, so they have to suffer and be reborn continuously in those demons and animals. They will taste countless sufferings as they have to pass through such realms for as many eons as the sands of the Ganges. When they have cleared up the obstacles, they will be reborn in the frontier regions where the Three Jewels have not yet circulated. “When the Dharma is about to disappear, women become diligent and they spend a lot of time doing good deeds. Men will become lazy and there will be no one to teach the Dharma. True recluses will be seen as dead poles by them and no one will believe in them anymore. When the Dharma is about to decline, the gods will begin to weep, the rivers will dry up, and the five grains will not be available to harvest (failure, famine). Epidemics occurred frequently, claiming countless lives. The majority of the population had to work hard, while the local officials plotted for their own gain, No one cares about morality. On the other hand, the population increased more than the sand on the ocean shore, but it was difficult to find people of good will, almost only one or two people. “As the apocalypse approaches, the revolutions of the moon and the sun become shorter and human life shortens. People's hair turns gray at the age of forty because they indulge in lust, they quickly run out of semen and die at a very young age, usually before the age of 50. As men's lives decrease, women's lives increase to 70, 90, or 100 years old. Large rivers will generate irregular flows that are not in accordance with the natural cycle, but people do not notice or do not care. The extreme climate is taken for granted. People of different races are randomly crossed, they no longer respect honor and the middle way. They will be twirled, sunk, and floated like domesticated creatures. At that time the Bodhisattvas, Pratyekabuddhas, and Arahants no longer practiced together in an unprecedented assembly as before, because they were all harassed by demons. They no longer reside in the Sangha, but the teachings of the Three Vehicles are still circulated in remote areas, and practitioners still find peace, happiness, and longevity. The gods will protect them and the moon will shine on them, the teachings of the Three Vehicles will have a chance to merge and the righteous path will flourish. However, the Shurangama Sutra and the Noble Eightfold Path will be modified first and then disappear. The twelve sutras will gradually fade away until they are completely destroyed and never appear again. The canonical texts were then completely forgotten, and the monastic medical precepts were turned white. When the Tathagata's teachings are about to disappear, Just as an kerosene lamp shines for a moment before it fades away, so does the true dharma shine forth with light, flourishing and then waning, after this period it is difficult to say what is certain to happen. This period will last for ten million years. When Maitreya Buddha was about to appear in the world to become the next Buddha, all the lands were completely happy. Magic energy will be dissipated, rain will be abundant and regular, crops will be abundant, trees will be luxuriant and tall, and humans will be more than 24 meters tall, the average lifespan of humans will be 84,000 years, It is difficult to count how many sentient beings attain enlightenment and liberation. Venerable Ananda asked the Buddha: World-Honored One, what should we call this sutra, and how should we uphold it? The Buddha said: Ananda, this sutra is called the Dharma of the End. Teach everyone to spread this sutra widely. Those who propagate this sutra, their merits are inconceivable, incalculable. When the four groups of disciples heard this sutra, they were all very heartbroken and sad, each one aspired to cultivate the way to reach the highest fruition, respectfully bowed down to the Buddha and then withdrew. — END — — o0o — The Great Buddha's Beatitude Sutra is the name of the sutra, to distinguish it from other sutras. The word Sutra is the common name to call all the Buddha's words that are now recorded. The sutras in the Tripitaka are divided into seven categories: three types of simple propositions, three types of dualism, and one type of complete thesis (people-dhamma-examples). There are three types of monographs, including: Sutras only refer to people's names (Human): like the Buddha's theory of Amitabha. Shakyamuni Buddha and Amitabha Buddha are both names mentioned in the name of this sutra. The sutras only talk about the Dharma. Like the Mahaparinirvana Sutra. Nirvana is the dharma that is unborn and immortal. The subject is only related to the example of the Pham Vong Sutra. Related to the examples given in the sutras is the vast web of the Great Brahma. Three types of dual problems include: Sutras related to people and dharmas: such as the Manjushri Sutra asking for Prajna. Manjushri is a person, asking about Prajna is the Dharma. Sutras are related to people and examples, such as the Lion's Roaring Tathagata Sutra. The Tathagata is the name of the person (human), the lion is the example. Sutras are related to dharmas and parables, such as the Lotus Sutra. In which the Magical Dharma is the Dharma, the Lotus Flower is the example. The full text of the sutra is: The subject of the sutra is related to both causes, dharmas and examples, such as the Dai Phuong Quang Buddha Hoa Nghiem Sutra. In which Dai Phuong Quang is the dharma, the Buddha is the cause, Hoa Nghiem is an example. Each sutra falls into one of these seven categories. Sutra preachers must understand all seven types of topics in order to explain to others. If you don't understand, how can you teach others to understand? How do you teach others to be enlightened while you are not yet enlightened? You should not be like those who call themselves Dharma masters after reading only a few books, but in fact can't speak any of these seven types of sutras or the Five Elements or the Five Elements, or can only articulate one of the Ten. distinction subject. This is indeed a case of immaturity haste. Because the people who read and preach the sutras do not understand the true meaning of the sutras. These preachers will lead their disciples to hell and the preachers will also go down. Once in hell, neither the preacher nor the disciples understood why they fell here. Pitiful! Only after having attained a genuine wisdom through the study of the Buddhadharma can it be possible to teach sentient beings without confusion. To fully explain the infinite truth in this Shurangama Sutra. I will use the Ten Distinctions of the Hien Thu school rather than the Five strains of the Mystic meanings of the Thien Thai school. Hien Thu and Thien Thai are the two major sects of Chinese Buddhism. When the shamans preach, they study only one of these two sects. So their teachings do not reach the point of being unobstructed. The ten distinguished subjects of the Hien Thu school are: 1- General explanation of the subject of the sutra (General like the title). 2- Dependent origination of the teachings (Doctrine of the origin of conditions). 3- Classify the sutras of which organs and which vehicles (Tibetan school of photography). 4- Investigate the deep meaning of the sutras (The meaning of the economy). 5- Expressing the nature of the Dharma (Scholarship capacity). 6- The agreement of each base with the teachings in the sutras (Faculty of suspicion). 7- The popularity and particularity of the sutra's sect (special zong). 8- Determining the time of preaching (Theory of pre-post times). 9- The history of spreading the translation of the sutras (Translation of the Ming calendar). 10- The interpretation of the essential meaning of the sutras (Distinction of the literary meaning). GENERAL EXPLANATION OF THE SUBJECT. "The Great Buddha's Day of Tathagata Tantra, the Secret to the Realization of the Will of the Bodhisattvas Van Hanh Thu-Lang Nghiem" is the name of this sutra. DAI 大 means big. Refers to the four great aspects of the sutra: 1 - Cause (cause 因 ) 2- Meaning ( reason 理 ). 3- Practice the practice ( conduct 行 ) . 4 – Result (result 果 ). The great cause is the secret person. This cause is completely different from the ordinary causes that cannot be understood by ordinary people, which cannot be understood by non-Buddhists, and which have not yet been enlightened by the second vehicle, the shravaka, and the pratyekabuddha. So the reason for this sutra was very big. The transcendental meaning of the great sutra is the will. This is the ultimate place of a cultivator, leading to enlightenment. The practice of practice is great because it includes the countless deeds of bodhisattvas. The great result is the great concentration of Thu-Lang-Giam, Due to these four aspects, the subject of the sutra is opened in Chinese as Dai 大 ; means great, transcendent. Buddha: The Sanskrit word is Buddha. The Chinese transliteration is Buddha-da-da 佛陀耶, abbreviated as Buddha. Many people think that the word Buddha is a Chinese transliteration, derived from the word Buddha, but actually that is just the first syllable of the entire phonetic transcription of the word Buddha. Buddha means enlightenment, awakening. There are three forms of enlightenment: self-realization, self-enlightenment, and perfect enlightenment. Buddha is self-enlightened. That enlightened state is far from the present state of ordinary people, who are not yet enlightened. It is not enough to be enlightened by oneself, but also to help others to become enlightened. Enlightenment of others means finding a method to help them become enlightened. Between self-realization and helping others to be enlightened, there are many stages and different levels. Enlightenment has two cases: great enlightenment and minor enlightenment. Minor enlightenment is incomplete enlightenment. Great enlightenment is complete enlightenment. The Buddha himself trained and became fully enlightened and he also helped others to become enlightened. The Buddha was a man who had all three aspects of enlightenment, so he was called a man of ten thousand virtues. "Triangle, ten thousand virtues." (When the three aspects of enlightenment have been completed, they are full of thousands of merits and adornments, so they are called Buddhas.) Some people wonder why we believe in Buddha. Because we ourselves are already buddhas. It's just that now we are confused, unable to realize Buddhahood. Why do we say that sentient beings are originally buddhas? It is because the Buddha once said: "All sentient beings have Buddha-nature... but only because of delusions and attachments, they cannot attain it. Hope has brought us people from East to West, then from South to North; bring me from the earth to heaven; That illusion suddenly takes us to heaven, suddenly takes us to hell. It takes us to unimaginable and unfathomable places. Do you know how many delusions you have in a day? If you know, then you become a bodhisattva. And if I don't know, I'm still a mundane. People become attached to possessions, constantly making distinctions about "me" and "mine." They cannot put aside the possession of material possessions or the enjoyment of spiritual pleasures. “It's my plane”, “This is my car, you know it belongs to the latest model.” No matter when one possesses something, one is attached to it. Men have men's attachments, women have women's attachments. An honest person has the attachment of an honest person. The bad guy has the sinking of the bad guy. No matter what kind of attachments they are, it is difficult to let go of them. They appropriated and then held on, persistently clinging to it. Becoming more and more obstinate. This process is boundless. Pleasures such as good food, comfortable homes, enticing entertainment and things are often seen as profit. These things are not as permanent as they are. Even though you haven't realized it yet. But it's just your craving for sensual pleasures that hinders your attainment of Buddhahood. Therefore, the Buddha taught: "Only because of delusions and attachments, sentient beings cannot realize Buddha-nature. In the Shurangama Sutra, the Buddha taught: "The madness of the mind is cut off, and it is bodhi." That is, "When the mad mind suddenly stops, then it is enlightenment." The mad mind is explained as the beneficial mind. false selfishness, a mind that loves status in society, a mind full of vain hopes, is the mind that despises others so that they do not see their achievements and intelligence. Even someone who is considered similar to the bagua would consider themselves beautiful. So these great kinds of attachment will not arise again when the delusion has ceased. That stop is Bodhi. What is Bodhi? Enlightenment is the way, is enlightenment. From here, becoming a Buddha is not far away. If you can make your crazy mind stop, then you have done very well. In the three forms of enlightenment. The enlightenment of Arahants and Pratyekabuddhas is to distinguish them from unenlightened ordinary people. Bichchi Buddha attained enlightenment through the practice of twelve causes and conditions. The Arahant attained enlightenment by practicing the Four Noble Truths. The Bodhisattvas are completely different from the Pratyekabuddhas and Arahants. They are determined to help all sentient beings become enlightened, and is also called benefiting the community. In short, Arahants, Pratyekabuddhas, and Bodhisattvas are those who have practiced enlightenment. Here, we can say that a cultivator attains arahantship, then a Pratyekabuddha, and then a bodhisattva fruition through the means of the six perfections and countless merits. As one embodiment at all three different levels of practice. There are some people who have already attained Arahantship in practice, but do not want to go any further, thinking that they have already attained enlightenment, like someone who thinks to himself: "I have been enlightened. I don't care about anyone." He stopped at the attainment of Arahantship, but did not want to progress to Pratyekabuddha status. Others continue to practice to attain Pratyekabuddha status, but are not interested in further progress. So we can consider it just one person or all three. A Bodhisattva is someone who is enlightened himself and helps others to become enlightened. Practice the six perfections and adorn yourself with countless deeds. The bodhisattva must continue the path of practice until he completes the bodhisattva path. Coming here is called perfect enlightenment, becoming a Buddha. When he has attained the perfect enlightenment of a Buddha, he is completely different from a bodhisattva. The three forms of enlightenment can be discussed at great length. And if you want to practice, there is a lot of difference. Within each level there are different levels. In the distinction there are more distinctions. The process of this form of enlightenment has many stages. It is not until these three forms of enlightenment are completed that it is called complete. PATCH: is the highest score. The highest point on the top is called the peak, on the top there is only heaven. That's why people often say: "The head is on the sky, the feet are on the ground. In a nutshell, the Great Buddha's birth is about the highest rising point on the top of the Buddha's head. You wonder: "How big is the Buddha? Is it like a six-foot-tall statue?” No, the Buddha image is just like a drop of water in the ocean, or just like a particle in this world. So there is nothing bigger than the Buddha, big but not big, that's really big. You immediately ask: – Then who is He? – He is the Buddha, visible everywhere. There is no place where a Buddha is without a place that is not a Buddha. No matter where you say Buddha is, that place is not Buddha. Wherever you say is not Buddha, that place is Buddha. Do you know the size of Buddha? There is no way to calculate how big the Buddha was. So the Buddha was really big, so big that he overcame them all. -How to overcome everything that is supposed to be big? - There is no greatness that can be compared with the Buddha. The greatness of the Buddha is absolute. - Then who is Buddha? - The Great Buddha. - Who is this Great Buddha? It is you, and Buddha is also me. But I'm not that big. As far as I know, you're not that big. Why do you say that Buddha is you and Buddha is also me? You ask: – Why compare the Buddha like that? - If the Buddha has nothing to do with you and me, then we don't need to discuss the Buddha at all. You ask: -How am I so big? Buddha nature is great, inherent in all of us. like the incomparable of the Great Buddha. Now we're not just talking about the Great Buddha, but we're going to be dealing with the top of the Buddha's head. There is only one thing higher than the Great Buddha, and that is the crown of his head. And the Great Buddhahood will be related to the appearance of other Great Buddhas that are about to appear. You immediately asked: - How big is that Buddha? - That Buddha cannot be seen. He is described in the verse we often read before chanting the Shurangama mantra: "Without views, the Tathagata declares mantras. What cannot be seen can be said to be non-existent. How can people believe in the existence of a Great Buddha when they cannot see him? That which cannot be seen is truly great. If it wasn't so big that it couldn't be seen. Why do you see other things but not the Great Buddha? Not only large objects but also very small objects cannot be seen. Really? The sky is very large. But can you see it all? No. The earth is vast and vast. Can you see all its surface armor? Neither. That's the real big thing that can't be seen. From the top of the head (invisible) of the Great Buddha Tathagata emits aura. – How big is that aura? Think about it: Could a Great Buddha emit a tiny ray of light. Of course, the aura He emitted must be extremely great, shining everywhere. – Is it shown to me? It's been on you for a long time! "Then why don't I know anything?" Now do you want to know? Mind clear water moon and moon Italy pure sky cloudless. (When the mind is pure, the moon reflects on the water. When the mind is calm, it is like a cloudless sky. If your mind is very pure, Buddha's light will shine and will shine in your mind like moonlight shining on a still lake.. If your mind is polluted, like a muddy puddle, there is no light. which can shine through. Concentration, like the cloudless sky, is a wonderful and indescribable state. If you have purified your own mind, then you will have the power of the great Shurangama concentration. AS LAI Derived from the Sanskrit word tathāgata, which means to come as such means that there is nothing that is not. Lai means that there is no place that you have not been to. As the essence of Buddhism. Lai is the use of Buddhism. Like the immovable realm of the Buddha. It is coming and going (going but not going). Should say: Like immobile, hybrid heron, hybrid non-returner (Like motionless. come and come again. Come but not come). - Where did he go? - Not going anywhere. So where did He go? There's nowhere to go. So the Diamond Sutra says: "The Tathagata is false, has no place, and has no place in the past, named Tathagata." The Buddha did not come to you, nor to me. And the Buddha is right there with you, and the Buddha is right here with me. The Tathagata is one of the ten titles of the Buddha. Normally, each Buddha has ten thousand titles. It was later reduced to only a hundred titles because sentient beings often get confused trying to remember them all. For quite a long time, the Buddha had a thousand names, but sentient beings still couldn't remember them all. So again reducing each Buddha to only one hundred titles. Until each Buddha had one hundred titles left, it was still difficult for sentient beings to remember them all. So again reduced to only ten titles. They are: Approval: worthy of the offerings of humans and gods. Right Transformation: True understanding is all-encompassing. Mindful Happiness: Enlightenment as well as merit is completely complete. Good worldly interpretation: overcome all worldly views freely. Unsurpassed Master: Unparalleled. Manipulating a man: A man is skillful in taming himself. Sphinx of God: Teacher of Gods and Buddhas World Honored One All Buddhas have these ten titles. The secret person is the essence of the concentration force that everyone has available to themselves. Call it secret, not obvious because although everyone is full inside, no one is lacking, but no one knows it. That's why it's called honey. This tantra is the concentration power of the Tathagata and is also the essence of the concentration power of all sentient beings. The difference is that the essence of the concentration force of sentient beings has not been revealed, so there is still a secret. TUTORIAL VERIFICATION OF THE MEANING That man must be cultivated through meditation or reciting the Buddha's name, both of which are means of practice. The practice mentioned here is dedicated to contemplation. Through intensive meditation, the new practitioner realizes the fruit and achieves the ultimate meaning, which is also meaningless. That said, it's all pointless, isn't it? "Willow means fully realizing mundane and transcendental dharmas." By that time it has no more dharmas to practice, no more dharmas to prove. Vinh Gia Huyen Giac Grandmaster wrote in the Certificate of Dao ca: Quan with no views Tuyet learns wu vi leisurely Taoist. Except for hope, no footbridge. Cultivators from now on no longer have to do anything, no need to throw away false thoughts because they have already eliminated them all. Only those who have not completely eradicated delusion need to get rid of it. A cultivator does not need to seek the truth because he has already entered and experienced the truth. Only those who have not attained seek the truth. These lines describe willow meanings. Realizing the meaning is also called willow because the teachings of the Buddha are so transcendent that it takes comprehensive study to reach the end of the meaning. When a person has devoted himself to studying all the teachings the Buddha taught, until they are no more, the meaning is completely there. The problem of ambiguity still has an incomplete meaning left there. Willow means there is no meaning in it. Completely "pure" when reaching the final place should be called secret person, is the essence of concentration power. When this being is attained, that means you have cultivated and proven the meaning. If you don't practice, you won't realize the full meaning, which covers all other meanings. Again you ask: "But you say that the ultimate meaning does not exist? Yes, but that non-existence really exists. Correlated existence is not actual existence. When you have realized the ultimate meaning, there is no more meaning to realize, you have reached the end. “What is that ultimate achievement point?” That is the Buddha realm, the fruition of Buddhahood. But if you want to reach the Buddha realm, you must continue to practice the Bodhisattva path, so it's mentioned in the name of the sutra. THE bodhisattvas of the thousand han Hanh They mean all, are innumerable. The merits of bodhisattvas are so numerous that they cannot be counted. In short, there are 55 bodhisattvas in all. It will be explained in detail in the scriptures. Including: Ten Faiths, Ten Pillars, Ten Virtues, Ten Dedications, Four Families, Ten Grounds, Equal Enlightenment, and Wonderful Enlightenment. This fifty-five fruition is not just referring to the 55 bodhisattvas, but rather refers to the 55 stages that one must pass through in order to attain Buddhahood. Vanity is the innumerable methods practiced by bodhisattvas. There are eighty-four thousand Dharma doors. But in the subject of the sutras only talk about the good luck. In order to complement the myriad actions, bodhisattvas must also practice the Six Paramitas. Paramita (pāramitā) is a transliteration of the Sanskrit word, meaning "to the other shore," is the completion of a practitioner's deeds. If you are determined to practice to become a Buddha, to attain Buddhahood, that is perfection. If you want to go to University and get a Doctorate, then when you get that degree it is called a perfection. If you are hungry, If you want to eat, but you can eat it, that is a perfection. When you fall asleep and lie down to sleep, that is called a perfection. The word ba la (bwo lwo) in Chinese means pineapple (pineapple); honey (mi) is honey. So paramita also means sweeter than the sweetness of pineapples. All bodhisattvas practice the six perfections. These are: generosity, morality, patience, diligence, meditation, and wisdom. Almsgiving: there are three types: 1- Wealth: giving money and property. 2- Dharma giving: giving Dharma. 3- Fearless giving: giving without fear. - Alms of wealth: Although money is the most favorite thing of all, it is also the dirtiest thing in the world. Just think about how many people it passed through and how many germs it contained. In Buddhism, money is considered impure. First of all, its source is usually impure, either through theft or embezzlement. There are people who are not satisfied with embezzlement, saying: "This money is earned by me every penny of my career, which is completely pure." Now even if you make money legally, you can't deny that money itself is very dirty and contains a lot of germs that cause disease. Yet a lot of people like it. When money was passed from hand to hand, many people soaked their fingers to count it with their saliva, raising the suspicion that the money was the source of the infectious disease. But even though its impurity is so harmful, people still don't mind making a lot of money. If you give me all the money of this United States, I won't consider it too much. And if I give you all that money, I'm sure you won't object. But when you already have a lot of money, there will always be some problems. You cannot sleep well at night. You have to worry about finding a safe place to store it. Since money bothers you, it is unwholesome in nature. But even though it's not good that many people still like it, it's impossible to give it up. A person who can practice the perfection of giving wealth and money is one who is practicing the bodhisattva path. It is not easy for people to practice giving. The human mind is the intersection of two poles of yin and yang, the arena of reason and emotion. For example, when you see someone in trouble, hungry and thirsty, according to human ethics, you decide to give him a dollar, but when you reach into your pocket to get money, greed holds you back. , causing the second thought to arise: “Wait a minute, I can't give him this dollar. This is the last change we just exchanged. If we give it, we'll run out of money for the bus and we'll have to walk. I cannot give it.” The first thought urges us to have tolerance for others; but it is immediately led by the next thought, calculating for its own benefit. So he put the money back in his pocket, didn't give it any more. This happens in exactly the same way from the small to the great; from a penny to a million dollars. The first thought is giving, the second thought is worrying about yourself. Giving away wealth is not easy. Even some people think when doing anything, "It's stupid to give you money. Why don't you give me your money." It is very easy when it comes to giving, but when it comes to practice, it is difficult. When I was young I couldn't count. Whenever I have money, I give clean alms. If I get a dollar, I give a dollar, if I have two dollars, I give both, I don't like money. Many people see my treatment as stupid because I don't think about taking care of myself. I just know how to help others. By benefiting others, you can generate the bodhisattva mind within yourself. Those who have developed the bodhisattva mind often prefer to benefit others rather than benefit themselves. They say, “It would be better if I had to suffer and suffer everyone's calamities. I don't want people to suffer." The bodhisattvas often benefit sentient beings by performing wholesome deeds without regard for their own loss. There are some people who waste their time making sure they get a bargain. When they plan to buy something they compare prices in supermarkets until they get the best deal. The things they bought turned out to be just cheaper than those made with scientifically-tested, renewable ingredients that looked flashy on the outside but spoiled on first use. So, even though you think you have a great idea, you end up being disadvantaged yourself. So instead of such selfish calculation habits, you should do good deeds for others. Giving the Dharma: As I preach the sutras and preach the Dharma to you, this is called giving the Dharma. The sutras say: “In all almsgiving. Giving the Dharma is the greatest.” The money you give out can be counted, but the Dharma cannot be calculated. If someone comes to the Dharma assembly to listen to the sutras, then practice and attain enlightenment and right view. Can you imagine how great the merit that comes from giving dharma? Since giving a single word of Dharma can make one realize Buddhahood, that is the highest giving. Fearless giving: when you bring calm and serenity to the victims of robberies, fires or other calamities, so that they no longer panic and panic, you reassure them and comfort them by saying, “Do not be afraid! any difficulties will eventually pass.” For example, a few days ago, a female singer lost her wallet. I noticed her worried face so I asked her what was wrong. She replied, "I lost my wallet, I don't know what to do." I told her firmly: "You'll find it again, don't worry." It turned out that my words were like magic. She returned to her lost place, found the wallet lying where she had just left. That is an example of fearlessness. I said to her, "It's just a small matter, you will surely encounter bigger things. If you can understand the small things, then you can handle the big things.” - Precepts: The second paramita that a bodhisattva must practice is to maintain precepts. This has to do with discipline, one of the most important aspects of Buddhist practice. What is gender? Precepts are rules of life that Buddhist disciples must follow. Precepts have the effect of preventing evil from arising and preventing mistakes from happening. When you keep the precepts, you no longer project your mind into evil deeds; instead you conduct yourself righteously and offer those good deeds to the buddhas. How many precepts are there? The lay people took refuge in the Three Jewels: Buddha, Dharma, Sangha; If you want to be more perfect, you should take the five precepts: not to kill, not to steal, not to commit adultery, not to lie, and not to use toxic substances that cause stimulants. Make a vow to keep these precepts for the rest of your life. After taking the five precepts, he vows to take the Eight Precepts. There are also ten precepts of novices. Newly ordained novice novice officially become a monk. Only then can one advance to the Full Precepts, that is, two hundred and fifty precepts for bhikkhus and three hundred and forty-eight precepts for bhikkhunis. There is also the bodhisattva's precepts consisting of the ten great precepts and the forty-eight precepts of contempt. The first ten precepts are called virtuous precepts, because once a person has broken one of these ten precepts, he cannot repent on his own, if he commits one of the scornful precepts, he can correct his mistakes and start over. . When the Buddha was nearing his parinirvana, Ananda asked four questions, One of them is: "When the Blessed One was in the world, the Tathagata was our teacher. When the Blessed One has passed away, who do we accept as our teacher?" The Blessed One replied, "After the Tathagata passes away, you should take the precepts as your teachers." The Buddha pointed out to monastics: bhikkhus, bhikkhunis should take the precepts as their teachers. Lay people who want to take the dharma precepts should seek out a senior monk - who has been ordained as a bhikkhu - to ask for the dharma precepts. The basic precepts must be transmitted by an ordained monk who has received the bhikkhu ordination. According to the precepts of the Buddha, bhikkhunis are not allowed to transmit precepts. For cultivators, ordination is absolutely necessary. Those who keep the pure precepts will have a radiant beauty like a pearl. During the Tang Dynasty, there was a lawyer named Dao Xuan at Chung Nam Mountain, who kept the precepts so strictly that the gods came to make offerings. The merit of keeping the precepts is great. If you study the Buddhadharma without observing the precepts, it is like a leaky pot. Keeping the precepts is like sealing the leak. The human body has many holes, it leaks out. If you keep the precepts for a long time, it won't flow out anymore. In this Shurangama Dharma Assembly, you will be able to listen to the Shurangama Sutra lecture, receive direct instruction, and combine study, research and practice. The time of the retreat was very intense, from six in the morning to nine at night every day. Much stricter than in outside schools. This is the school to solve life and death problems. When you listen to the Shurangama Sutra, you will understand the meaning of the Sutra and practice cultivation through meditation. Through a combination of study for understanding the sutras and practice, We can walk firmly on the ground and deal with work not with carelessness and indifference as before, but with diligent effort in cultivation. You will solve the problem of life and death, gain great benefits. An example will illustrate to help us understand the value of combining knowledge and practice. A blind person and a lame person live together in a family, in which several other people live together to help them. But, one day the other people all had to go out, the fisherman, the shopper, the outing, the blind and the lame were the rest of the house. On that special day, the house suddenly caught on fire, the blind man could not see the way, so he couldn't get out. The lame could see, but had no healthy legs to walk out. It's puzzling! They will surely burn to death! At that time, a wise man gave them advice: "You can all escape the fire, you can escape this house of fire. How to exit? Let the blind use the eyes of the lame and the lame use the feet of the blind." They immediately followed the instructions of good knowledge. Does the lame man take out his own eye and put it in the socket of the blind man? Any surgery with such a method will fail. If people try to attach the legs of a blind man to the body of a lame person, it is also a difficult problem, going beyond the laws of nature. So how do they do it? They created the best situation by having the blind carry the lame. The lame man with eyes should guide: "Turn right, turn left, go straight," the blind man has legs, Although he could not see the way, he could hear the lame man's instructions. By taking timely and reasonable advice, both men managed to save themselves. When you hear this, please don't misunderstand that I liken you to a blind and lame person. You are not blind and lame, but I am blind and lame. But thanks to my understanding of morality, I borrowed an example to preach, not about you and me. You should not be too proud, do not rely on your unique understanding or your vast knowledge. So why can't you realize Buddhahood? Just because you are so arrogant. You think, "I have very erudite knowledge." But whatever you learn is a hindrance to you. If you have a lot of knowledge, you will be burdened with that knowledge, If you have a lot of power, that ability will hinder you from being able to witness the Way. We should get rid of all these illusions about your intelligence, mine and everyone else's. Let those thoughts settle, release them, and make them pure. Let your heart become empty. For what? So that you can fully enjoy the magical flavor of the lake. That is the supreme wonderful Buddhadharma. One day a young woman working on her doctoral thesis confessed that her head was full of garbage. Now we will use her words to repeat: “Put all that rubbish out of her head, and she will hear the sutra. At that time, every thing you hear will get a thousand enlightenments. Patience: there are three kinds of patience: the patience of birth, the patience of the Dharma, and the patience of the non-birth. - Diligence: means constantly moving forward without retreating in the practice. An example of the highest effort is given in the Lotus Sutra, the Medicine King Bodhisattva's work. The Bodhisattva Medicine King wrapped himself in a cloth soaked in incense oil and respectfully approached the Buddha to burn himself to make offerings. You wonder: "Why did he burn himself like that?" Because Medicine King Bodhisattva saw that the Buddha's kindness was too sublime, too deep, too great, there was no way to repay it. So the Bodhisatta gave all his body, mind and life to the Buddha. You ask: "How long did he burn his body?" – For a very long time, there is no way to calculate that amount of time. When Great Master Tri Gia, the third patriarch of the Thien Thai sect, read the original Medicine King Bodhisattva in the Lotus Sutra to the passage "...Thi Chan diligently, show the true name of the Dharma and make offerings to the Tathagata" (that righteous effort is called the true Dharma offering to the Tathagata), then he immediately entered concentration. In the concentration, Mr. Tri saw that the Dharma assembly due to the Buddha preaching the Lotus Sutra on Linh Thuu mountain had not yet dissolved. The great master Zhiji saw that Shakyamuni Buddha was still sitting there preaching the Dharma, turning the wheel of the great Dharma to teach and transform countless sentient beings. Right there, the great Master Tri Gia suddenly entered the Dharma Flower Samadhi and attained the One-step dharani. After he emerged from samadhi, with the great wisdom he had revealed himself, he founded the Thien Thai school. That is the inspiration caused by remembering the merits of the Bodhisattva Medicine King when burning his body to make offerings to the Buddha. Some will object: “If I were to pull a hair out of my head and benefit the whole world, I wouldn't do it.” That is, they only know themselves without knowing how to benefit others. They cannot be called authentically diligent. - The fifth paramita is Meditation: there are four types of meditation and eight types of concentration. As for the Nine Disciplines, already mentioned in the text of the Shurangama Sutra, I will not explain it here. Now just briefly talk about the fourth jhāna. - The first meditation: called Ly birth of joy and happiness. In the first meditative state, one who reaches this state can make the pulse stop beating. - Second meditation: called the birth of joy and happiness. This state of concentration is more stable than in the First Jhana. Reaching this state can stop breathing. But that doesn't mean death. Instead there is another realm of consciousness. The outer breath ceases but the inner breath remains. Ordinary people can only use the external breath. If people can use the inner breath, then they will be immortalized, live as long as they want. However, no matter how long he lives, he will only become a useless corpse-keeping demon, only taking care of this stinky leather bag. - Three meditations: called Ly happy and wonderful land. All practitioners love to realize this "wonderful" experience. However, the joy (blessing) in this third jhāna is separate from ordinary joy, for it is exceedingly wonderful. In this realm consciousness completely ceases. - Four meditations: also known as Discharge of Mindfulness of Pure Land. At this point, all thoughts are eliminated. The meditator only knows what happens in the heavens and the humans, but he should not be attached or stagnate in this realm. Achieving the fourth meditative state is only the first step of the path. The meditator should remember that reaching the fourth jhāna is only a special step forward. It is only the first step on the road towards Buddhahood, is not the first achievement of arahantship. – The sixth perfection is wisdom (prajñā), which is a transliteration of the Sanskrit word, roughly translated as wisdom. There are many people who view worldly intelligence as wisdom. That's not it. Intelligence is worldly knowledge that comes from studying science, philosophy, and other subjects. And wisdom is understanding out of the world, by attaining Buddhahood. This is wisdom. The word prajñā is untranslatable because it has too many meanings and is one of the five categories of terms that should not be translated (the five non-translatable strains). These are: 1. Terms related to the occult nature (secret chi). 2. Terms with multiple meanings (multi-meaningful functions). 3. Terms related to things that are not available in the local language (try zero). 4. Traditional terms have not been translated (conventional). 5. Terms that cause the reader to give rise to a divine mind (virtue of virtue). These five principles were first proposed by Master Xuanzang of the Tang Dynasty. Bat-elegant has three meanings: 1. Words of wisdom: are things recorded in the canon. 2. Contemplating the wisdom: is wisdom obtained through reflection, through the elaborate "counter-text of self-nature" - directing the listening nature to the self-mind to realize one's own self-nature. This wisdom arises when the mind's eye no longer looks outside, but returns to observing within itself. With the light of contemplative wisdom, you can illuminate and sweep away all the darkness and confusion around you. When wisdom flows from the mind, you become very clear and pure, no longer surrounded by defilements. 3. The real state of the bowl-eligence: is the most wonderful, inconceivable, noble-elegant. Synonymous with the word willow meaning in this sutra. That reality contains no form in it, and there is nothing outside of it. When you consider it to be formless, then all dharmas manifest because of that, so it's called the real state. If you realize this, you are very close to the Buddha, only one step away from him. The Diamond Sutra says: "Those who possess generals, have false expectations, and who have weak views of generals and non-signatures, are seen as Tathagatas." All dharmas, if expressed through form, are false. If even in the manifestation of dharmas, you realize its formless nature, then you see the Buddha. Prajna is the realization of the nature of things and penetrating into the origin of things. Reaching the source of dharmas is like seeing the Buddha. It is easy to talk about such experiences, but very difficult to enter. You can't understand by just listening to the sutras but you have to step into the spiritual path yourself, even though it's not easy, we have to think about how to go on that path. For example, someone might say, “I really want to go to New York, but the distance is too long and the plane ticket is too expensive, so I hesitate to go.” But, if you never go, you'll never know what New York City is like. The same is true of realizing Buddhahood. On the one hand you want to become a Buddha but on the other hand there is a stagnant force pulling you back, preventing you from ever reaching your goal. It's like looking at the vast ocean and then letting out a sigh: "Studying the Buddhadharma is really hard, I'll find something easier to cultivate." If you have that attitude you will never attain Buddhahood. If you don't want to become a Buddha, don't say anything. But if you want to become a Buddha, you have to put yourself in trouble, because it's only in difficulty that you see what's easy. In Chinese Zen language, there is a saying: "The most impolite in the session to thoroughly weld the bones of Yen to get apricot flowers, flowers and scents" Thanks to enduring the harsh cold in the middle of winter in China, there is such a sweet and pure scent. All sentient beings inherit the Truth of Prajna in them. But like the "secret man" in this sutra. That prajna reality has not yet been displayed. So they don't realize their own inherent nature. We don't recognize the self-nature of wisdom in ourselves, which is the actual form of perfect wisdom in us, so we are like the poor in the Buddhadharma. Prajna is the wisdom we always have at our disposal, we should open the door to this treasure of wisdom so that the old face will be revealed. When we do not realize that we already have the Prajnaparamita Reality within us, it is like carrying an unexcavated treasure in our hearts. However, it is still not enough to excavate the gold warehouse, it is still necessary to work hard to smelt gold to be able to use it. The sutras say that the gold mine of wisdom is in everyone, but if we don't refine it, we can't use it. We must develop the mind to refine the substance of pure gold with the true form of prajna, then the inherent Buddha-nature will appear by itself. The Buddha taught: All sentient beings have Buddha nature and can practice to become a Buddha. But you shouldn't think: "The Buddha said that anyone can become a Buddha. So I'm a Buddha, there's no need to practice anymore." This is like knowing the gold mine is there but not wanting to dig it up to use it. These are brief explanations of the six perfections in the vows of bodhisattvas. Everyone can decide to practice the bodhisattva practice to become a bodhisattva. If you have the seed of bodhisattva, then you are already a bodhisattva of the beginning. A bodhisattva cannot selfishly say, “Only I can become a bodhisattva, you never! You can't be like me." Not only can people become bodhisattvas, but they can also become buddhas. I believe that everyone in this assembly will one day become a Buddha. raṃgama (raṃgama) is Sanskrit, which means “Strongest of all things.” All phenomena, all objects, such as mountains, rivers, land, buildings, people, animals, creatures born from fetuses, eggs, damp places or biochemical species. All phenomena must be experienced through depth and stability in order to attain the essence of concentration, the essence of the "secret person." When the meditator attains the "great concentration" of the "secret person," he is a proof of the "wisdom." When a meditator has attained the ultimate meaning, that is, he has practiced the bodhisattva's six great deeds, has attained "great conduct." Attaining "great conduct" and then attaining the most solid final concentration of all phenomena, which is "great fruition" - the greatest of all results. BUDDHA BUDDHISM Is to reach the wonderful place of the four greats. That is the great cause-and-effect. These four types can also be called Wonderful People, Wonderful Meanings, Wonderful Actions, and Wonderful Results. However, the word "Dieu" does not fully describe this meaning, so the word "Dai" is used to describe the greatness of these four things. The most stable phenomenon is the great concentration, without concentration, the body and mind are scattered and cannot coordinate closely with each other. You plan to go south but your feet want to go north. Or you want to do good deeds, but you can't control yourself and that leads to breaking the law instead. The lack of a sincere, constant heart to achieve the path of karma is like not having the element of concentration. So while studying the Shurangama Sutra, everyone should do their best to be "sincere, sincere, and constant." You must make the aspiration: "I am determined to study until I understand the essence of the Shurangama Sutra." You should not stop halfway and turn the other way, you should not beat the drum to dismiss the meeting too early. Don't say, "Ah, I've been studying for so many days that I don't understand anything. This is a very difficult type to learn. I don't want to study anymore. With sincerity, you will study the sutras very seriously and still keep your mind while doing anything else. Completely devoted to learning so all delusions dissipate. Having to study so diligently that I forgot to eat, when I lay down to sleep at night, no more false thoughts arise, only the teachings. With regularity (constantly) you should not study for a few days and then take a break. Don't see that studying Buddhism is difficult and boring. Don't plan on going for a walk in the park or going to an interesting entertainment place. Don't make up excuses for yourself: “There is no practical value in studying this subject. It is too ancient in this age of science”, then drop out of school, without an eternal mind, you will not have a solid end. Practicing with the "sincerity-permanently, ” you will gain “firmity” and attain concentration, you will not be swayed by circumstances anymore. Unaffected by the surrounding environment. This is the general explanation of this sutra. Sutra: is the translation of the word Sūtra in Sanskrit. The Chinese use the word Kinh to mean the contract. The contract means that the upper contract is in accordance with the teachings of the Buddhas, the lower is suitable for all sentient beings, to teach sentient beings at all times and at all times. Sutra means "the way", which can lead ordinary people to become Buddha. Sutra also has four meanings: Contemplation: through. The meaning of the Buddha's teachings in the sutra is likened to a pink thread going through a string of beads. Photographer: Sutra can teach appropriate including all the bases. That is, for all living beings, there is a separate dharma to teach. Should say "depending on the basis to give the Dharma, It is up to the patient to give medicine.” Sutras are like magnets, all sentient beings are likened to scrap iron, being attracted to the magnet. The Shurangama Sutra is likened to a magnet, so it is called solid. But the Shurangama Sutra is stronger than a magnet. It can help people not to become depressed again. Because the sutra subdues all sentient beings, so that they do not fall back into the hells of hungry ghosts and animals. They are so confused that even if they want to get out of the situation, they can't. So how wonderful the Buddhist sutras are! Buddhists come here to listen to the sutras, and once they hear it, they are immediately attracted to it. When I hear the first part, I like to listen to the end. They exclaim, “So meaningful, so rewarding.” Usually: from ancient to present, the meaning of the sutra has not changed and cannot add or remove a single word. The sutra is constant, unchanging. Dharma: The Sutra is called the Dharma and is respected by all living beings in the past, present, and future because it contains the method of cultivation to realize Buddhahood and to teach sentient beings. The Buddhist scriptures are presented in twelve categories. These twelve genres are presented in each of the suttas. Each set of sutras has one of these twelve categories: 1. The row field: The scripture section, which consists of many very long rows, is called a row field. 2. Repetition: The poetry section, summarizing the meaning presented in the field of goods. 3. Tho sign: In the scriptures, when Shakyamuni Buddha said to a bodhisattva: "In that number of kalpas, you will become a Buddha, your wisdom life is very long, in that country. he will teach innumerable sentient beings.” An example is the Buddha Nirvana, who predicted that Shakyamuni Buddha would become a Buddha. In a past life, When he was still practicing in the "human earth", Shakyamuni Buddha practiced the bodhisattva path very strictly. While he implored to study the Dharma, he "spread his hair over the muddy road." For what? In a past life, when Shakyamuni Buddha was walking on the road, he saw a monk in front of him walking towards him. He did not know it was a Buddha. The road under the bhikkhu's feet was full of mud: "If that old bhikkhu passes through this mud, he will get wet." The future Shakyamuni Buddha thought so. Out of respect for the Three Jewels, the ascetic laid himself on the muddy road, covered the muddy water with his body like a mat, and begged the old bhikkhu to step over his body. Seeing that there was still a muddy road, afraid that the old bhikkhu would have to wade through that quagmire, He loosened his hair and walked through the mud for the old bhikkhu to pass. Didn't know that old bhikkhu was a Buddha. Witnessing such respectful offerings, the ancient Buddha Nhien Dang was extremely satisfied. He said: "As it is, as it is." The first word "Thu Thi" means: "You made an offering by spreading your body on a muddy road so that I could walk. The second "Thu Thi" means: "In the past, I used to do the same, I also practiced the bodhisattva practice, now you do the same." Then Buddha Nhien Dang made a prediction for him: "In the future life, you will become a Buddha with the name Shakyamuni. Why did Buddha Enlightenment register like that? Because he was touched by the sincerity of the future Shakyamuni Buddha. Although the Buddha Nirvana often paid little attention to other people's affairs, but he paid special attention to this act of reverence and prophesied that he would become a Buddha. 4. Predestined: because there are many causes and conditions, the Buddha explained in many different kinds of dharmas. 5. Examples: examples are used to illustrate the wondrous nature of the Buddhadharma. 6. Duties: This section refers to the deeds of the Buddhas and Bodhisattvas in the previous lives. 7. Original birth: record the deeds of Buddha Shakyamuni in this life or the deeds of the Bodhisattvas. 8. Phuong Quang: the method is the four directions, the square is large and wide, representing the Buddha's teachings which are extremely vast and profoundly subtle. 9. The right friend: the text refers to things that have never been talked about so far. 10. Self-talk: no need to ask, but the Buddha released his own light to shock the world and then preached the sutras. 11. She started: also known as chanting. This is the verse where the meaning has no continuity between the beginning and the middle and the end. 12. Discourse: the sutra refers to the study and discussion of the depth of the Buddhadharma. There are verse summarizing the twelve categories as follows: Long-term, recursive sage prediction Co-origin, self-talk without question. Predestined example mention duty. The original birth direction of the property. The thesis is summed up into twelve sets. Each sutra has all twelve of these genres. This is not to say that the Buddhist canon has only twelve volumes, but that each section of the text has enough, or at least one of these twelve genres. CAUSES FOR THIS STARTING. The teachings are the teachings of the sages, the Buddha, or the bodhisattvas to teach sentient beings. The teachings arise from cause and condition. These conditions arise because of sentient beings. If there were no sentient beings, there would be no Buddhas. Without the Buddhas there would be no teachings. The cause and effect of the teachings is to help sentient beings end birth and death. This is why Shakyamuni Buddha appeared in the world. The Lotus Sutra clearly states: "The Buddha appeared only for a great cause and condition, the greatest thing, that appeared in this world." What is that great thing? It is a matter of human life and death. Because people don't understand why they were born, then why do they die? They continue to pass life and death. Once they understood, they were close to birth and death. Shakyamuni Buddha appeared in the world to show sentient beings why they were born and why they died? Where will you go after you die? Where will you go when you are born? Once born into the world, sentient beings are busy all their lives, having to find a place to live, looking for clothes to wear, for food to eat… so much so that they have no time to deal with life and death. This is something everyone has to deal with. They say, "I have to work hard and be busy to get two meals a day, clothes, shelter..." No one bothers to find a way to end birth and death. They do not know to ask, “Why did I come to this earth? Why am I here? Where do you come from? When you meet someone, you often ask: “Where are you from? How long have you been here?" But people never put problems for themselves. They forget where they come from. They forgot and where will I go? They forget to ask themselves: “Where will I go when I die?” Just because people forget to ask themselves the question above. That's why the Buddha came to this world to remind and urge us to solve the problem of birth and death. The Lotus Sutra says: “The World-Honored One, there is only one great cause and effect that manifests in this world to enable sentient beings to open up to the Buddha's knowledge, to show them the Buddha's knowledge and to help them attain enlightenment. knowledge and understanding of the Buddha and cause sentient beings to enter into the knowledge of the Buddha…” In general, all sentient beings are inherently pre-existing with the knowledge of the Buddha. The inherent wisdom of sentient beings is of the same nature as the Buddhas. But that wisdom in sentient beings is likened to raw gold still lying in the mine as mentioned above. Before being excavated, the gold had not been displayed. Once you have realized the Buddha-nature, which is permanent and always present in you, you will be able to excavate gold mines and refine pure gold without any ore. or dirt in it. “Where is your original Buddha nature? Where is our intellectual nature?" Buddha nature is present from within our defilements. Everyone has defilements and everyone has Buddha nature. Among ordinary people, the afflictive part is more manifest than the Buddha-nature. Defilement is like an iceberg, wisdom is like water, Buddha nature is like a steam.The wetness of steam is available in both ice and water. Likewise, Buddha-nature exists in both wisdom and defilements. But when the wetness of water is shared in both ice and water, its physical properties are different. A small ice cube is hard and can cause injury if one hits it. Also, you can hurt others with your afflictions, but a few drops of water are harmless if you sprinkle it on everyone. In the same way, wise people using their kind words can make everyone happy even when rebuking others. If you use your afflictions to annoy others, your delusion is like a fire that spreads to others as soon as you utter a word. Indeed, you can frustrate other people a lot if one of you gets angry and that person will definitely get hurt. One can return to one's own mind if one can transform defilements into wisdom. That transformation is seen when ice melts into water, for example. You can't assume that ice isn't water because it melts and turns into water. You also cannot say that water is not ice because water freezes into ice. The most common feature of the two is wetness. Likewise, no one can deny that the other being is not the Buddha, or that the other Buddha is not. The Buddha is the buddha in sentient beings and living beings are the beings in the Buddha. You should be aware of this principle. You just need to transform, that is, make the ice melt. This is very helpful for everyone. I say that water cannot harm people, but some will disagree, for everyone knows the dangers of drowning and flooding. It is true that too much water also harms people. But in the example, I only mentioned a small amount of water. If you want to come up with absurd things to refute absurd things, you can say endlessly. You should get the gist and not be hindered by the particulars. If you're always finding arguments against it, you won't believe it no matter what I say. If you have faith, then when I say that eggs grow on trees, you also believe me. With such faith, wisdom arises. Without such faith, when will true wisdom be revealed? True wisdom arises from ignorance, that is, when ice melts into water, that is wisdom. When water freezes into ice it is silt. Defilements are nothing but ignorance. If you are fully intelligent, then you have no more troubles. When I preach the sutras, I make the morals clear. Do not bother to search for particulars to criticize and comment on morality. These two things are completely different. You should keep listening, when you listen carefully you will understand that what I say is correct. And if you just listen to it through speakers, you can't grasp it. "What did he say?", you wonder: "I don't understand anything." You've never heard it before, how can you understand it now?" If you are able to understand the Buddhadharma when you have never heard it before, your wisdom is truly amazing. Perhaps you have heard the Dharma in a previous life. But this is the first time in your life you've heard it. It sounds familiar at first, but gradually it becomes more and more familiar. In the same way, when you meet someone for the first time, they seem familiar, but if you have met them a few times before, you immediately recognize them. When you realize your own self-nature is the Buddha-nature, you transform the defilements into bodhi. Bodhi means enlightenment. True enlightenment is not being attached to any dharma. If you still have attachments, you are still not enlightened. Although I have not been enlightened yet, I have no attachment. Some people will wonder: "The Venerable Master said that he had no attachments, but he also said that he had not been enlightened. So is the Venerable Master like us?" I'm not like you, if you get rid of your attachments, you will become an enlightened person. I am not enlightened because I do not want to be enlightened. I want to live with everyone. But your mind is not the same as mine, because I cannot give up all sentient beings, so I see everyone as perfect. For this reason, I don't want to be enlightened yet. To tell the truth, I have the heart of a bodhisattva wishing for the benefit of all beings, not caring about myself. I have told you that in order to attain enlightenment, even if I go to hell or suffer infinite suffering, I will be happy. If there's good food, I just eat a little bit and then give it to others to use. Likewise, I have had a taste of liberation, and now I want to let all of you taste it. To taste liberation, you must be strict with the defilements within yourself. When you have no more afflictions and have transformed ignorance, wisdom will arise and you will become free. This is called unearthing the Buddha's knowledge in you, then you have unearthed the gold mine, it's time for you to show that knowledge of the Buddha. You need to be diligent and hard working, just as it takes human strength to dig up the ground for gold. You must first decant the mud, and then gradually extract the gold from the sand. Displaying the Buddha's knowledge and understanding is to guide sentient beings in a sincere and diligent practice. In order to display the Buddha's knowledge, it is necessary to practice sitting meditation and meditate daily. Until a certain point, the mind suddenly penetrates, understands everything. That's when you were enlightened. You understand: “Oh! Was it just that? “At that time, all human life and death problems would be resolved in a transparent manner. This is called the Buddha's Enlightenment. The Buddha view is not at all the same as our ordinary sentient being. Sentient beings use their knowledge to give rise to unceasing delusions and generate attachments. As long as someone doesn't treat me well, I'll have trouble. In fact, if I treat people well, how come they don't treat me well? Once we understand this rule, we will know that it is not because people treat us badly, but because we do not treat them well. That is: One hand clapping should not call Two hands together resounding sound. Everyone bowed to the Buddha with utmost reverence because the Buddha was perfect. This is why there is no one who does not generate good intentions when thinking of the Buddha. Someone said: "I don't believe so, there are still people who slander the Buddha! "Whoever slanders the Buddha is not considered a human being, they simply don't understand why they are given a human body, so they slander the Buddha, the Dharma, and the Sangha. They don't understand what is the core problem of their life? If they knew why they were made human, they wouldn't slander the Three Jewels. We can enter the buddha view as soon as we are enlightened. This requires meticulous maintenance. You need to study and practice more, and then reflect back. When your clear true nature illuminates your own mind, you will become a person with the wisdom that is to enter the Buddha's knowledge, no two, no different. The Buddha preached and preached the Dharma just to help sentient beings open up, show, enlighten, and enter this Buddha's knowledge. In short, this is the reason that Shakyamuni Buddha preached sutras and sermons in more than 300 assemblies, for forty-nine years in the world. If you take the Thu-Lang-Sutta carefully, there are six causes and conditions for the Buddha to preach this sutra: 1. Ỷ into multi-text, do not practice concentration. Ananda was a disciple and cousin of the Buddha. Ananda was very intelligent, read a lot and knew a lot. Ananda has followed the Buddha for decades, so he should remember all the words the Buddha spoke in the Dharma assemblies. His memory is very rich, once you hear it, you will never forget it. Ananda doesn't have to work hard to remember, but usually scholars have to carefully study the principles they read in the scriptures on their own before they can apply what they have learned. The attitude of these scholars was: “Look at my understanding! I know much better than you. I have a doctorate in science, philosophy, literature…” Although Ananda was naturally intelligent. But relying on that ability too much and neglecting the elaborate practice of developing insight and concentration. Ananda said that concentration is not important: “I know many things, and I have knowledge, that is enough. Concentration power is not important, saying that because of concentration wisdom is born, and I already have wisdom." So Ananda completely forgot about the practice of concentration. The Shurangama Sutra was taught by the Buddha at the request of Ananda. It comes from the fact that Ananda does not practice concentration. When the assembly was meditating and studying koans, Ananda would read a book or write something. The greatness of this first time teaching the Shurangama Sutra includes the practice of zazen, reflecting on the knowledge gained while listening to the lecture. You practice contemplation to get in harmony with the knowledge gained from the sutras' pleasures. Through such diligent effort of meditation and contemplation, you can become enlightened. But mainly you have to develop both sides of concentration and reflect on what you have learned. Mr. Ananda is different, he doesn't practice the true prajna. He thought that he would attain Buddhahood through the writing of prajna, he thought that he was the cousin of the Buddha, who already attained Buddhahood would help him to attain Buddhahood anyway. You don't have to worry about practicing. So Ananda wasted his time on such multicultural studies. According to the Shurangama Sutra, one day Ananda was on his way of begging for alms, bringing the bowl to each house in order. While alone on the way, he met the daughter of Madanga. It was a woman following the “new way of life.” Especially Ananda is very handsome. When Madanga's daughter saw Ananda, she fell in love, but did not know how to seduce Anan. She came home and said to her mother, “You must help me marry Ananda. Otherwise, I will die.” At that time, Madangà was a non-Buddhist believer, belonging to the Ta-thikala sect, also known as the First Kim. She has a spell called Fairy Brahma. She practiced this pagan spell and used it very effectively. Because Madame Maganda loved her daughter very much, she used the uncle Tien Brahma to seduce Ananda. Due to the lack of concentration, Ananda, unable to control himself, was led by a spell to the home of Madanga's daughter, where Ananda was nearly committed to committing sexual misconduct. Of the five precepts, the most important being the one to kill, steal, commit adultery, lie, and drink alcohol, Ananda was about to commit adultery. Buddha knew all about what was going to happen. Knowing that his brother is in trouble. He immediately kept the Thu-Lang Nghiem mantra to dispel the spell of Tien Brahma of the pagan religion of Tabi-cala. Ananda was so deluded that he was like a drunkard or a drug addict. He completely forgot everything before. But when the Buddha recited the Shurangama mantra, the power of the mantra immediately arose in Ananda and swept away all confusion in his mind, causing Ananda to awaken immediately. Only then did Ananda realize why he was in such a situation. Ananda returned to the monastery, knelt before the Buddha's feet, and wept bitterly: "Up until now, I have only relied on extensive study and understanding, but did not practice to perfect my spiritual energy. May the World-Honored One show me the method of cultivating concentration power of the Buddhas of the ten directions in order to achieve the power of the path." On that occasion, the Buddha spoke the Shurangama Sutra. This is the first cause that this sutra was born. The second predestined condition is: 2. Beware of mad wisdom Protect sentient beings from falling into wrong views. There are many intelligent people in the world who, even though they have knowledge, still cannot function according to the right path. Instead, they use that knowledge to harm people. They are deeply immersed in wrong views and do not want to change to return to the right views. They keep thinking they are right. They consider themselves to be outstandingly intelligent and behave in a very confused, ignorant way. So the Shurangama Sutra is a warning to this class of people. There's a proverb that says: "Intelligence shows the quality of the human race. The sound that introduces intelligence reveals the good, the human, the good, the evil, the human, and the evil." That is, because in the previous life, a little bit of people were planted. virtuous, they may have studied diligently, or recited a lot of Buddhist scriptures, but this intelligence is achieved through these good deeds. That's called sound. normal people cannot see. This intelligence cannot be achieved in people who do not do good deeds, or who beat drums and gongs, advertise on television, in newspapers saying: "I have done such good deeds, like position…." These people do do good deeds, but this is not “truthful.” A good deed is only recognized when one does it silently – that is righteous. It should be said: "Doing good deeds and wanting people to know about them is not true goodness. Doing evil and fearing that others will know it is a great evil." Those who do good deeds and want everyone to know their good deeds is not a real thing. They are just people who love fame. The biggest evil is that people do it silently, but they are afraid that others will find out, so they find ways to hide it. The seed of virtue that has been quietly sown in previous lives will give us intelligent retribution in this life. But if we do not apply that intelligence to sublimation and benefit, in the cultivation of virtue and in doing good, but in doing evil deeds, then that shrewd intelligence is the intelligence of interpretation. half-hearted, not true knowledge. For example, during the Three Kingdoms period in China, there was a general Cao Cao who was considered extremely intelligent, but as suspicious as the devil. And King Yao is called intelligent but cruel. Likewise, in America, a wise man is often called a wicked man. Indeed, people are rumored to call me a god and a saint. Actually, I don't like people calling me a god. These people think that calling me that means praising me, but in Buddhism, I consider it defamation. You should not overestimate the gods, they have not achieved anything great. They are only Dharma protectors, the main job of the Dharma protector is to protect the Three Jewels: Buddha, Dharma, and Sangha. The great virtuous people, if they fall, will also fall into the retinue of ghosts. If someone who has done great evil awakens and corrects them, then that person is considered a great virtuous person because they have had the courage to correct themselves. However, there are people who have planted good seeds while, while not paying attention to the special effects of their own karma, they do evil deeds and deceive others; Therefore, they become extremely evil people, because they are people who know what is right and intentionally do evil things. People with wisdom often do crazy things, weird things, and still feel that they are right. To the point of being able to kill people and think for themselves: “If I don't kill that person, it will kill others. But since I have already killed it, it will no longer be able to kill others.” In fact, he is not a murderer at all, but he has a prejudice against the victim. This is a malice. There are many people who have already made a mistake, often creating a good reason for their wrongdoing, they often create a very good story to avoid legal prosecution. Even though he was wrong, he was convinced that he would win. This is the "favorite." The Shurangama Sutra contributes to awakening people, helping them to deal with excuses stemming from malice. The sutras warn these people to change their way of thinking, not to hold those wrong thoughts anymore, not to be convinced that they are right anymore, and to correct their thoughts so that they can return to the righteous path. , with true thought. 3. Specify the true mind, show the root nature. The Shurangama Sutra is a series of sutras that point directly to the mind so that we can realize the nature of the mind, and attain Buddhahood. What is that mind? That is the true heart, which cannot be seen. The mind is in the chest that you can see, it's just the heart, its job is to keep you alive. That is not the heart. That heart certainly cannot lead you to true understanding. If the heart in your chest is your true heart, it should be with you when you die. Yet after death your body is still there, but your heart is still in your body. So the heart of flesh is not the true heart. Your true mind is Buddha nature. "Where is Buddha-nature?" Buddha-nature is neither inside, nor outside, nor in the middle. The scriptures will explain this principle in great detail. In the sutra will also explain "Decades of vision" (ten times only show the nature of seeing), which is "true mind." This is the third reason why the Buddha preached this sutra, which is to show sentient beings Eternal Mind, Pure Mind, Pure Mind Body (the pure, clear, permanent nature of the true mind). This true mind does not go, does not come, does not change, does not waver. That true mind is the essence, unpolluted. The nature of the true mind is completely pure. The nature of the true mind is completely clear. 4. Display the true nature of the force of concentration and encourage the cultivation of evidence. There are many methods in the practice of concentration. Outsiders also have many types of concentration. So while practicing concentration power, just: "Wrong Chi, Chi Chi Thien Ly" (just make a mistake by a hair, it will be in vain to travel thousands of miles) Therefore, you should practice according to right concentration, avoid practicing in the wrong way. The types of concentration practiced by outsiders and Hinayana are all wrong concentration, not right concentration. Because these kinds of concentration do not flow from the true nature, they will never attain the fruition of the Saints, no matter how long or quick the practice is. It should be said: "Nature of concentration is overcome with happiness. Thoughts do not arise in the land of peace" (True nature is at peace, demonic obstacles are subdued, so every day we live in peace. Thoughts are not born, every place is at peace. .) Why do practitioners suffer from demonic obstacles when practicing? Why does karma arise? It's just because they don't have concentration in their self-nature. If the self-nature permanently abides in samadhi, all demons will be subdued. There are many types of ghosts, in the Shurangama Sutra it is explained about the Fifty Types of Ghost Pots. Actually, there are many, many types of ghosts: Demons, Demons, Demons, Demons, Demons, Demons. Celestial demons are demons in the heavens, who often come here to disturb those who practice meditation. Earth demons, along with human beings, ghosts, demons, are on earth and other monstrosities often disturb your meditation. “Why does it do it?” Because before you attained Buddhahood, you were a relative of a ghost. When you decide to leave your haunted house to practice meditation, end birth and death, and break samsara, the demon king still loves you. It loves you, doesn't want you to leave. So it comes to your brain and disturbs your meditation practice. If you don't have enough concentration, you can be turned around by magic and end up becoming its followers. If you have the power of concentration and not be manipulated by it, you will be "as if motionless, the willow will always be clear. "Just as immobility is the power of concentration, so will the willow often manifest the power of discerning wisdom. With full intellectual power and concentration, no ghost can turn you around. But if you don't have the full power of samadhi, you will become a relative of ghosts, their descendants. That is extremely dangerous. The reason why non-Buddhists don't have the nature of concentration is because they only use gong at the top, not at the root, they practice right where the body is illusory. Their mistake is to identify the sixth consciousness, which is the empirical mind with the true mind. The result of that effort is to gain a little experience in the state of cessation, but what they perceive is not real. They force themselves not to give rise to false thoughts, but they cannot unearth the cause of those delusions, so they cannot end birth and death. It's like using a stone to crush the grass… when the rock is removed, the grass grows back. When non-Buddhists give up their efforts to prevent false thoughts, it's like moving rocks elsewhere. That method of practice does not reach the ultimate end. In the practice of meditation, the practitioner should have the first dialogue "Who is the one who recites the Buddha's name?" Due to diligent study of that subject, the meditator wipes out all dharmas and leaves all signs. When investigating 'who', the meditator penetrates the source of delusions and transforms them. If you practice in this direction, one day you will suddenly become enlightened. Only then will you know whether your face is vertical or horizontal. And when you are not enlightened, you cannot know which direction your face is facing. But once you are enlightened, you will know everything and attain freedom. When the Buddha preached this Shurangama Sutra, a born in heaven, so they conclude. “We must practice the habits of cows.” He began to eat grass, lived in a barn, and learned to sleep like a cow. When he's not asleep, he gets some concentration, but he doesn't get the real result, because it's completely wrong concentration. At that time, there were pagans who did this because while they were sleeping, they dreamed that a dog was reborn in the heavens. This person decided that if he imitated the behavior of dogs, he too might be born in heaven. he modeled himself after a dog, guarding the gate, eating and sleeping like a dog. But in the end it didn't work out. There are other veteran non-Buddhists who practice Contemplation, at which point the practitioner is no longer thinking about a thing. The meditator has no more delusions, and finally he is born in the deity of No-perception. But being reborn in the Heaven of No-perception is not the ultimate end, one must fall in the end. This is also considered a type of wrong concentration. All methods of concentration training taught by non-Buddhists are not final, have no basis, unlike the true practice of cultivating in order to realize one's own inherent nature. Using the mind to distinguish (consciousness) and delusion while studying the Buddhadharma is like cooking sand and hoping to become rice, it is impossible to achieve it, even if you practice like this for countless kalpas, it is impossible. If you are free from the cycle of reincarnation, you cannot become a Buddha. It is essential for those who earnestly practice to be close to a master who has true knowledge, to help the practitioner attain true concentration. In order to achieve the power of right concentration, sometimes the practitioner also has to go through the test of the demon king. As I mentioned before, there are many types of ghosts: internal and external. It is not difficult to subdue an external demon, but it is very difficult for a ghost that arises from within one's mind to subdue. There are ghosts that often cause illness, which are also very difficult to subdue. When I was about seventeen or eighteen years old, I was studying Buddhism, so I was very proud. My pride has led me to make extravagant statements such as these: “Everybody is afraid of ghosts, but I am not. Ghosts should be afraid of me." Have you ever said such foolish things? "No matter what kind of ghost, heavenly demon, earth demon, human demon, demon demon, ghost ghost, star demon... I'm not afraid." After I just made that statement, guess what happens? I was immediately attacked by a demon. Then it was I who was afraid of ghosts, not ghosts who were afraid of me. Because of the disease that made me unable to move, like being caught in a yoke, my body no longer obeyed my control. I told him to go but he couldn't walk, I told him to sit and he couldn't sit. From morning to night, I had to lie in bed, unable to eat or drink anything. I got caught in a ghost trap. I realize that what I have stated is false. I bragged that I wasn't afraid of ghosts, but now that I'm sick with ghosts, I don't have any strength left. I was so sick that I forgot everything, as if I was going to die. But as I drew closer to my last breath—when I was almost dead—something happened that I saw three filial kings in Manchuria, a monk, a hermit, and a layman, all three coming to Manchuria. invited me to play. I followed them out. As soon as I was out the door, I walked away, but my feet never touched the ground even though I wasn't on the plane but felt like I was in the air. It's not like the sky, but it's like I'm surrounded by a layer of nothingness. It was as if I were walking on rooftops and soon found that everything below was very small. I passed many famous temples, high mountains, wide rivers. I reached the Four Great Mountains of China: Wutai Mountains, Emi Mountain, Nine Flower Mountains, and Putuo Mountain. Wherever I go, I can go to a lot of temples and meet a lot of people. We didn't stop at China, a little while later we passed through another country, where the people had blonde hair and blue eyes. We went from place to place very quickly like we were watching a movie, scene by scene flashing across the screen, changing scenes frequently, but this is not a screen or a movie projector, actually I find myself from place to place clearly. After seeing and hearing many places and many things, I returned to the front door of my room. I opened the door and looked at my house, on the bed was someone like me. Right there, I realized I was carrying two completely identical entities. The breath pulled me back into one. My parents exclaim “not dead yet.” They were sitting next to my body, rejoicing, saying, "Alive." Then I realized, knew I was lying motionless on the bed. I knew I was sick, I asked my parents what happened. My parents told me that I had been severely unconscious for seven or eight days, seemingly dead. So I'm a walking corpse. I think I'm dead and I've just been born. Then I no longer dared to be extravagant. I never said that I'm not afraid of ghosts, but ghosts should be afraid of me. Remember this advice: “No matter what you do, don't make statements like I say. If you declare: “I am not afraid of anything.” then in the future you will immediately encounter events that cause you to panic. And said, “I am cautious in all things.” it's very good. In general don't cultivate even such useless things." Before I got sick, I was a lecturer at the Ethics Society. I preach on the benefits of tolerance and morality. Not only do I encourage others to do good deeds, but I also practice the practice of benefiting others. I practice to the point where I feel like I've accomplished a little. Once I read an article about Chang-Yu-Husuan's role model in life, and I decided to follow his lead. I vowed to heaven that I would practice like Chang-Yu-Hsuan. But after I made my vows, I regretted it. I asked myself suspiciously, "What's the point of imitating him?" And strangely, that very afternoon, the ghost came to test me to see if I really kept my vow or not? If you have a vow, bodhisattvas will come to test you. It is important that you do not make statements arrogantly. Carefully stay away from things that are easy to please and even things that annoy us, by keeping our minds often focused on spiritual practice. Don't live with an ordinary mind and direct your right mind to the practice. Tu means going in the opposite direction to false hope. People who practice with a mind of false hope often think, "I must immediately attain Buddhahood." So while meditating, he saw his body as the Buddha's body releasing an aura that shook the earth. Actually, nothing happened. That experience is only an illusion, not a moral achievement. Some people think, "When I was meditating, I saw the Buddha prophesied to me: "You will become a Buddha, don't bother to practice anymore. You are already a Buddha.” This is also a false experience, not a true achievement of the path. Shakyamuni Buddha attained enlightenment while meditating under the Bodhi tree. He meditated for forty-nine days, until one morning when he saw the morning star just appeared, he became enlightened. He said, “Strange! Strange! Strange! All sentient beings have Buddha nature. All can become Buddhas.” However, before he became a Buddha, the demons tested him. It turned into a beautiful girl who came before him, spoke seductive words, and tried to make him give up his spiritual path to marry her. But the Buddha was usually in right concentration, unmoved by the gaze of this demon. He only thought: "Do you think you are beautiful? In fact, she was just a wicked, wicked woman. There were countless wrinkles running down her face, from her eyes and nose were dripping tears, mucus, watery and phlegm in her nose, and saliva in her throat. Your whole body is so dirty, and yet you have come to deceive me.” The Buddha observed Mara's mind from within right concentration, and neutralized that magic power, forcing it to appear as an ugly old woman, with gray hair, long teeth, and a drooling nose, she looked real. evil. "Look at yourself," said the Buddha. The Demon King looked at himself, embarrassed and ran away. There were many demon kings who came to test the Buddha, but the Buddha was not turned around. Because he was not turned by the demon king, the Buddha attained enlightenment. It is the same when a meditator tries his best to practice the Way. The most important stage is going through the test of the demon king. When you don't have the practice, the demon king doesn't need to be challenged. But once a little bit of effort is acquired, the demon lord loves a challenge. If you don't realize that magic comes as a test, then you give up your spiritual practice and follow the ghost's followers. If you want to practice to the point of real accomplishment, you must have concentration, then your true nature will not be shaken, you will naturally have concentration and your achievement is great. truth, not illusion. And if you are turned by ghosts, then your concentration is not right concentration but wrong concentration, which will never lead you to Buddhahood. Previously, I mentioned wrong concentration caused by people who follow the behavior of cows and dogs. How did the cows and dogs they imitated be reborn in the heavens? For in a previous life, that cow had practiced ten good deeds, but before that it had done all evil deeds. The retribution of evil kamma causes him to take the body of an ox, and the retribution of practicing the ten good kammas causes him to be reborn in a heavenly realm after death. So is the dog. They do not know the past causes and conditions that led the cow and dog to be reborn in heaven, these people think that it is only a cow and dog in the present life and then enjoy the blessings of being born in heaven. So they blindly imitate cows and dogs. They gain nothing from practicing like this, of course they achieve nothing. In fact, achieving the path of karma means truly realizing the inherent power of right concentration and wisdom, which is inherent, complete, and complete, in each person. The power of right concentration and wisdom are mutually compatible, complete for each other, do not hinder each other. It is to realize one's own inherent true nature. That means realizing your true heart. 5. Destruction of delusions of insanity, breaking down the subtle confusion of subtle tasks. Delusional delusions are untrue thoughts. In fact, everyone is caught in a whirlwind of madness. Let's see their thoughts clearly, when Ananda and Madanga's daughter returned to pay respects to the Buddha, Ananda asked the Buddha for instructions on the method of cultivating concentration. After listening to the Buddha's teachings, Ananda presented a verse, beginning with: Dieu station, general maintenance, immovable venerable Thu Lang Nghiem King of the rare world Immovable religion is Thulg Nghiem great concentration. , this whole sentence praises Shakyamuni Buddha as rare and rare. As in the third verse of the verse: Destruction of the life of the mind is crazy (Dissipating the delusion from the memory of the child's life). From life to life, from immeasurable kalpas, Ananda has lived with delusions and delusions, thinking about things that are not right. These perverse delusions are the countless delusions that we ordinary people often arise. The essence of the Shurangama Sutra is to destroy and dissolve these perverse delusions and to destroy the very subtle and subtle delusions from the mind. These subtle delusions are very subtle because they cannot be seen. The ear cannot hear, the mind cannot conceive. As soon as we arouse an ignorant thought, three subtle things arise immediately, even if the moment of a single thought is very brief and brief. Subtle or likened to dust. If in a room there is a glass panel, we will see tiny dust particles flying around the room, the glass immediately sticks to those scattered dust particles. These naked dust particles will cling to the glass involuntarily until it becomes as thick as a cloud. Our subtle delusions are like dust particles clinging to glass. Basically, our self-nature is like a wonderful mirror, the Great Perfection. Because our mind is constantly giving rise to subtle (subtle) delusions, the mirror becomes dusty and becomes increasingly dim. Great Master Than Tu has a verse: Bodhi Body, Bodhi Mind, like a long glass, Time to wake up, Objects of history. The body is like a bodhi tree, the mind is like a shining mirror, Always diligently cleaning it, Don't let it be stained with dust. Some people think this verse is not correct. I think this verse is very good. Why? Great Master Than Tu taught us to always practice diligently, often to clean the mirror of the mind so that it's really bright, Don't let the center mirror get dusty. Must be diligent in cleaning in the morning and at night. Because when you clean away the subtle and subtle dust, the mirror from the self-nature will shine brightly. Before being enlightened, you must respect and should practice in this spirit. The Sixth Patriarch Hue Neng once again had a verse: Bodhi bodhi is lifeless, respecting heron non-radiation, the most precious thing in the world There is nothing naked. This verse comes from a fully realized being. Only those who are enlightened to the nature of mind can recognize and practice in the spirit of this verse. It should be said: "One thought is not born, it manifests itself in the six senses that are agitated by aging clouds" (When a single thought is not born, the concentration power and Buddha nature will appear. When eyes, ears, nose, tongue, body, and mind suddenly arise. rise to mastery, then it's like the sky is suddenly covered by clouds.) So you should put an end to all delusions and delusions and eliminate all subtle delusions, so that you can quickly realize Buddhahood. Yet, unfortunately, not many people want to realize Buddha nature. People like to float in the five dregs, drift in samsara and forget the way back. They take suffering as joy, turn their backs on enlightenment, and stick with the afflictions. Although they have not yet ended the cycle of birth and death, they still think irrationally that they are good. They think to themselves, “Look, I'm so smart and handsome, everyone looks at me like it, and I know that everyone isn't like me.” In fact, such people are like dusty mirrors. The more dust accumulates, the more opaque the mirror becomes until it is no longer clear. They may think that they are smart in this life, but wait and see, maybe ten generations later, that intelligence will be gone and they will be as stupid as pigs. So in this life, we have to decide where we are going. We must clearly define where we are going, which way we must go. It is trust, hope. 6. Open two methods for the benefit of living beings in this life and in the future. The Buddha opened two methods: equality is the "true" dharma and the method of means is the "right" dharma. The rule of law is not real, used only temporarily and infrequently. The real dharma is real and never changes. Those are the two laws of law and truth. These two dharmas can be illustrated by the following story: One day the Buddha saw a child walking towards a well, just a little more than a little more than falling into the water, he would surely drown before he could adults come to the rescue. The Buddha knew that if he called the child back, he might not have obeyed, but he still went. Instead, he said: "The Tathagata has a candy cane in his hand, hurry back, the Tathagata will give you that candy." When the child heard that he was given candy to eat, he immediately returned. In fact, there was nothing in the Buddha's hands. But did the Buddha lie? Did he deceive the child? No. The baby almost fell into the well. If the Buddha had not persuaded the child in such a way to make him turn back immediately, he would have drowned. So the Buddha held his hand and said that there was candy in it. The child came to Him just because he wanted to eat candy. The Dharma is used to teach sentient beings. Originally there was nothing, but the Buddha skillfully told all sentient beings: "The Tathagata has a treasure, come here, The Tathagata will give you a priceless pearl and other precious things…” Originally, sentient beings had a lot of greed, so they immediately came to the Tathagata to be taught and benefited. So sentient beings are persuaded by the method of means. It is the law of law, a skillful means to save sentient beings. The Dharma of equality - the true dharma, and the method of means - the law of law are used to teach the Shurangama Sutra. Thanks to these two methods, all sentient beings are freed from suffering and attain ultimate peace, achieving the results of realizing Buddha nature. These two dharmas benefit all sentient beings in this life and the next. The "present" life here can be the time of the Buddha's transformation, or it can be the present time. Sentient beings in the present and future lives benefit and are sublimated by that teaching. Making sentient beings understand the meaning and benefits of the two dharmas and truth for sentient beings in this life and the next is the ultimate goal of the six dependent origination of the Tathagata's teachings. III. ANALYSIS OF THIS Sutta belongs to the Vajrayana and to which vehicle "Tibetan" is the Tripitaka, which is the three treasures of the Buddha's scriptures. Consists of the Vinaya, the Abhidhamma and the Vinaya. These three sutras represent the three subjects of no smuggling: Precepts, Concentrations, and Hues. The Tripitaka is a subject of Concentration, the Vinaya is a subject of Precepts, and the Abhidhamma is a subject of Wisdom. You often see the title written on the sutras is the Dharma Tripitaka, which refers to someone who is proficient in all three of these organs. Although the canon has many chapters related to the study of morality and the study of wisdom, the sutta also deals a lot with the study of concentration. For example, the Shurangama Sutra teaches us to practice meditation. this is made clear in the fourth reason, when the Buddha preached this sutra it was to show the concentration of sentient beings and encourage people to attain realization. There is a very important chapter in this sutta where the Buddha talks about the "Four strains of purity and repentance." This is the teaching of precepts. But this sutra mainly explains the practice of concentration, so it is not classified in the Vinaya, but in the Sutra canon. "Vanilla" means two vehicles in Buddhism: Mahayana and Hinayana. The Hinayana is like a small chariot that can only carry a few people, that is, the chariot of the Sravakas and Pratyekabuddhas. Mahayana is a bodhisattva vehicle, like a limousine that can carry many people. This sutra, the Buddha preached the Mahayana Dharma to bodhisattvas, protected and remembered by the Buddhas. Because it is a teaching for bodhisattvas, it causes arhats to abandon small dharmas and turn to great dharmas, generate bodhicitta, and practice the bodhisattva path. Such as, when Ananda returned from the home of Madangà's daughter to the vihara and asked the Buddha to show him the way that the Tathagatas of the past had practiced the Way of Enlightenment. The entire Shurangama Sutra is the Buddha's explanation, responding to Ananda's request. That is the practice for bodhisattvas. Therefore, this sutra is classified as Mahayana rather than Hinayana. IV. DISCUSSION OF THE DEVELOPMENT OF THE DOCTORY Which doctrine in this Shurangama Sutra does it belong to? Thien Thai Tong has classified four teachings: 1. Tibetan Buddhism 2. Congregation 3. Distinctive teaching 4. Viennese Tibetan Buddhism: or Tripitaka, which belongs to the Hinayana teachings. Includes Abhidhamma Abhidhamma and Abhidhamma Canon. A-function means that there is no equal. But even so, the A-jaw is still the teaching of the Hinayana. Confucianism: means a hyphen between the aforementioned Tripitaka (Tibetan) teachings and the Pharisees in the next period. Pharisee: completely different from the previous Congregation and the next Teacher. Teacher: is the fourth teaching that is identified by Thien Thai sect. Of these four teachings, the Shurangama Sutra belongs to the Pharisees. According to Tong Hien Thu, it is divided into five types of teachings: 1. Elementary school 2. Water religion 3. General religion 4. Canonical religion 5. The Hinayana teachings coincide with the Tibetan religion of the Thien Thai sect. Waterism includes both Congregationalists and Pharisees of the Thien Thai sect. Chung Dao, Daoism and Vien Giao are equivalent to Vien Giao of Thien Thai sect. Although the name is not the same, the principle is the same. Theravada means Hinayana teachings. Waterism means the initial teaching of the Mahayana, which is taught to those faculties who are only able to understand the cause of emptiness, but have not yet been able to receive the dharma of emptiness. The common religion is the Mahayana dharma. This Dharma is for those who have realized the cause of emptiness and the dharma of emptiness. That is the Mahayana teaching. I remember a story from a koan rule: When the Buddha was still alive, people often invited the Buddha to come to make offerings to Sanskrit. After finishing his life, the master's son often came before the Buddha, bowed down to ask the Buddha to teach the Dharma. If the Buddha did not attend, the son-in-law invited the great disciples to come and make offerings and then they would preach the Dharma to the master's family. One day the Buddha and the elder bhikkhus left the Jetavana Monastery in Sāvatthi to go to the place to receive a meal at the request of their master. Only a young novice monk remained to look after the vihara. After the Buddha left, a layman came to the monastery to ask the monks to come to the house so that the family could make offerings to the monks. Realizing that the Buddha and the monks had all left the monastery, The layman asked the other novice: "Then I invite you, please come and give my family an offering." The little novice monk, confused, accepted the invitation to go with the layman. I was confused because until now, I had never gone outside to receive food offerings alone, but often went with great bhikkhus. Now he follows his master, who sincerely invites him to his house to make offerings to Sanskrit. After the life expectancy was over, the unfortunate happened again. The owner is very respectful towards the young novice monk, asking for a sermon. When he realized that he had a duty to teach the Dharma, he found himself unable to say anything, even though this was closely related to him. To show his respect, the owner knelt down, bowed his head to the ground in front of the novice's feet, waiting for the uncle to preach the Dharma. The novice monk sat there, staring intently at his master who was reverently paying homage to him. Can you guess what will happen? Without saying a word, the novice monk quietly got up from his chair and quickly ran back to the Ky Hoan Vihara. Suddenly he felt ashamed because he had eaten a full stomach and then left without saying a word of the Dharma. The young master knelt for a long time, bowed his head to the ground and waited, but still did not hear anything, he raised his head to take a peek, he saw that there was no one sitting in front of him anymore. The novice monk has disappeared. As soon as he realized the novice was gone, he was also enlightened. He realizes that cause is empty and dharma is empty. He shouts out: “Ah! So that's it." Immediately, he wanted to find someone to confirm this realization. Naturally, he headed to the Ky Hoan Vihara to find the young novice. For a moment, the young novice monk was afraid that his master would chase after him to demand to hear the Dharma, so when he returned to the monastery, he immediately entered his room and locked the door. You heard a knock on the door again. He stood frozen with fear, standing motionless behind the door, he was utterly taken aback. Anyway, I have already loaded up my master's offerings, now they come to ask me to give alms. His confusion had reached its climax. Suddenly, when he explained enlightenment, he also realized the cause of emptiness and the dharma of emptiness. This story illustrates that it is not only under certain circumstances that one becomes enlightened. Someone who is enlightened at a time of stress, or when there is joy, will also create enlightenment. Any unexpected realization can make you enlightened. Some people hear the wind and understand. Someone heard the sound of running water and became enlightened. Someone heard the ringing of the bell and was enlightened. Some people hear the sound of the wind and get enlightened. You will ask: “I have heard this sound many times, why am I not enlightened?. “How can I know why you are not enlightened. You must wait for the food to cook before you eat it. You have to wait for the right moment, when that ripe moment has come, everything you stumble across can make you enlightened. The ancient Chinese Zen masters realized through many different situations. It is essential that you practice continuously, studying the Buddhadharma with a steadfast mind and diligent effort. If you practice like this, you will one day be enlightened. If you are already enlightened, that's great. If you are not yet enlightened, you must be meticulous step by step and steadfast, do not be in a hurry, do not be so stressed that you cannot eat or sleep. The General Teaching is the teaching for those who have understood the principle of cause and effect of emptiness and dharma of emptiness. It is the gateway to the Mahayana teachings. The universal teaching is the teaching for bodhisattvas. However, still not the ultimate teaching. You still have to go through Daoism and Daoism to reach the destination. The teacher explains about the unobstructed tolerance of all dharmas that are mutually compatible. All things have the nature of Buddha. The Lotus Sutra, a sutra belonging to a teacher, says that all sentient beings in the future will become Buddhas. The sutras say: "If there are sentient beings who, when their minds are scattered and confused, enter the temple stupa and recite even once, Namo Buddha. They all have attained Buddhahood." When people enter a temple tower or temple to worship Buddha, they are all willing to be honest and plan what they will do. But in the Lotus Sutra, it is mentioned that people who enter pagodas and pagodas and are not willing to do so, simply say out loud "Namo Buddha." Because just once by chance reciting that "Namo Buddha" they have already become Buddhas in the next life. I remember a story from a koan: When you recite the Buddha's name, you shouldn't recite the Buddha's name only for your own sake, when you recite even a single thought and dedicate the accumulated merit to the whole. sentient beings thereby increase the merit of reciting the Buddha's name. It's called the Buddha's Remembrance of the Buddha.) There was once the Buddha and the monks went to another country to beg for food, only missing him. There, no one made offerings to the Buddha and the monks. The king, the officials, even the residents did not make offerings to the Buddha and the monks. But later, when Mr. Muggallien came to that country, all the subjects very respectfully surrounded him to greet and pay respects to him. They asked him to tell them what they needed to offer them. The disciples did not understand why a supreme virtuous person like the Buddha was not offered by the people of that country, but when the Buddha's disciples arrived, they were greeted and offered by all the people in the country. They asked the Buddha, "What is the cause of that?" The Buddha said to his disciples: "The officials and subjects in that country do not make offerings to the Tathagata because in the past the Tathagata did not sow good conditions with them, as a result there was no close attention to each other. . Many lives long ago, Muc Kien-Lien was a woodcutter, one day while gathering firewood, he accidentally bumped into a beehive and was attacked by a swarm of bees. Muggallana could only recite the Buddha's name and pray: "Namo Buddha, please don't sting me, after I become a Buddha in my next life, I will first rescue you until you practice successfully." Buddha. Change the bad thoughts in yourself, don't hurt people anymore. "As a result of the prayer, the bees did not sting Moggallana anymore. Finally, the queen bee becomes the king of this country, the worker bees, the male bees become the officials and subjects of that country. When Moggallana, now a bhikkhu, arrived in that city, the bees that he had vowed to save came to pay homage to him. The power of the vows in the previous life was so strong. Keeping this in mind, we should regularly cultivate goodwill with all sentient beings. We should make a vow to liberate all sentient beings from all walks of life and help them achieve their path karma. The prayer is invisible, but all sentient beings have a corresponding radio receiver in their mind, so they can all hear it. Although the vow is invisible and immaterial, all sentient beings naturally feel it if we generate goodwill towards them. You should develop the mind to save all sentient beings. People who always maintain this aspiration will often have many relatives wherever they go. Someone asked: “No matter where I go, there is no one to help me. Why is that so?” It's because in the past, you never planted goodwill with those people. Cultivating goodwill with sentient beings is especially important for those who cultivate the Way. It should be said: "A person who achieves Bodhi, the fruit of Immortal fruition, has a condition for living beings" (In order to achieve the result of enlightenment, one should first sow good conditions with sentient beings.) Be kind to everyone. Why is that necessary? Because sentient beings are Buddhas. Sowing a good relationship with them is a good relationship with the Buddhas. If you don't sow good conditions with sentient beings, then you don't have good conditions with the Buddhas. If you want to get the fruit of enlightenment, you should spread the conditions widely with all sentient beings. Everyone should do their best to sow good causes, such as developing the bodhisattva mind of the Mahayana, should not practice the attainment of Hinayana arahantship, only knowing oneself, not knowing how to save others. If you can see sentient beings as Buddha, then sentient beings will also recognize you as Buddha. If you see sentient beings as a demon king, then sentient beings will also see you as a demon king. Just like when you wear glasses when you see, if you wear blue glasses, you will see everything blue, if you wear pink glasses, you will see everything pink. Not only that, but the way you see others is the way others see you. That's why I said before that everyone has a radio receiver in their heart that makes them aware of everything that's going on in other people's minds. Don't think others don't know your bad thoughts. Even though they don't know exactly what you're thinking, their self-natures know it well. When we have goodwill towards others, (body and face) emit light - yang; when he starts being ill-tempered towards people, he emits darkness - yin. The meaning of the doctrine in the Shurangama Sutra is as deep as the sea. There have been many people who claim to have probed the depth of the sea, in fact the depth of the sea varies greatly from place to place, so it is difficult to say exactly how deep the sea is. The doctrine of the Shurangama Sutra is the same. Not easy to track. Everyone gains unique benefits from the sutras, each person's personal benefit is different, but all of these benefits come from the wisdom in the sutras. Because the meaning of the sutra is very deep, Therefore, the wisdom obtained from the sutra is very large and can achieve very solid concentration, so the sutra is called the Shurangama: necessarily a solid end." (Strongest, most solid of all things). If each of us were to reap the benefits of the sutras, would the teachings of the sutras fade at all? No, the teachings of the sutras are like water in the ocean, when someone comes to the beach to fill a bucket of water, the amount of water left in the ocean is still as large as usual. If there are people who use water for their own purposes, the amount of water in the ocean is still abundant, never exhausted. The meaning of the Shurangama Sutra can never be fully explored. Even when you are enlightened, the teaching of the sutras is still as fulfilling as it was before you became enlightened. You may gain a little wisdom, but the wisdom that is fully contained in the sutras does not increase or decrease. DISCLAIMER OF THE BUDDHA All the teachings the Buddha spoke about have a sect. What is the body of this sutra? These are sounds (sounds), names (nouns), sentences (owls), texts, and words (literals). As in the verse of the Bodhisattva Manjushri, he invited Shakyamuni Buddha to appear in the world. Try the true teaching method of Purity at the sound literature. The real Church is in this place, purified (mind) by sound. This direction is the saha world, the world of suffering. However, sound alone is not considered the true teaching. Wind and water also produce sound, but are not considered to be true bodies. More specifically, the corpus includes sounds, language, sentences, and texts. The sound is when the Buddha first spoke this sutra. When said, sound turns into language, language turns into sentences and words, then it must be written into sentences and words. Once written down, the doctrine was applied. So the canon of this sutra includes sound, language, words, and letters. This can also be divided into four subjects: – The first is subject to general subjectivity: in this case sound, language, sentence and text. The sect in the Shurangama Sutra is also based on the mind-only subject and when it comes to the Tathagata Tripitaka. Nature returns to suchness, it is not related to the phenomenon anymore, but straight to the essence, so it is called the subject of nature. There is also the subject that this Sutra also takes as a religion. - Second, the only consciousness-only subject thinks that: the three worlds are only mind, and all dharmas are only consciousness. Shakyamuni Buddha observed causes and conditions to choose a method that could save sentient beings. So out of a pure heart, he preached the Dharma to teach sentient beings, so that the minds of sentient beings would be transformed and benefited. This is the only consciousness-only subject, considering the only-consciousness as the teaching body. - Thirdly, the subject of the subject is completely perfect and unobstructed, because the mind has a certain nature, so it all boils down to the true nature. Therefore, attribution is also the religion. - Fourth, what is the subject of fearlessness? It includes both phenomena and substance. Returning to nature is to return to the nature of sentient beings. When the four subjects of photography together do not hinder, the reason without hindrance is the doctrine of this sutra. BECAUSE. Adaptation of each sentient base to this sutra's meaning This concerns sentient beings to be taught. What sentient beings is this sutra aimed at? The Shurangama Sutra aims to help sentient beings and inanimate beings at the same time to perfect wisdom, Both sentient and inanimate beings have attained the Buddha Way. Thanh Van and Pratyekabuddhas are also specifically targeted for education as well as educated goods. Hang Thanh Van (a-la-Han), is to listen to the Buddha's preaching that enlightens the Way. They practice the Four Noble Truths: suffering, practice, cessation, and the path. Pratyekabuddhas are Pratyekabuddhas, they were born when the Buddha did not appear in the world. They practice the twelve causes and conditions and attain enlightenment. When the Buddha does not appear in the world, they are called Paccekabuddhas. They live in the mountains, in remote valleys, hidden in caves. There, they contemplated the endless arising and passing away of innumerable phenomena in heaven and earth. In spring, hundreds of flowers bloom, in autumn the yellow leaves fall. By observing this change closely, they realize the Way. In addition to the teachings for the shravakas and pratyekabuddhas, this sutra is also aimed at educating the educated, in this sutra is aimed at bodhisattvas. Only Buddhas are called uneducated. This sutra also teaches the shravakas who do not want to give up the small fruition for the Mahayana. Undetermined shravaka is one who can give up minor fruition towards Mahayana, can surpass the position of shravakas and pratyekabuddhas to become bodhisattvas. Not only is the shravaka called the main source of this sutra, but all beings in the three realms of desire, the form world, and the formless realm are the main source of the sutra. This sutra unites all faculties and aims at the liberation of all sentient beings of all species. VII. DISCLAIMER OF ANNOUNCEMENT OF Sutras means reverence, respect. Animal is a place of worship. The Buddha's teachings for the Second Vehicle (Sravakas, Pratyekabuddhas) are concerned primarily with cause and effect. This is the doctrine of superfluous authority. The Buddha's teachings include both teachings: the right vehicle and the real vehicle. It means that the teaching is immutable, eternal. In the teaching of the right vehicle, the cause is 'zong', and the fruit is 'animal'. When the truth is reached, it is redundant, which means that there is a place of enlightenment. Therefore, enlightenment is "zong", entering is "animal." In this sutra, Ananda represents the person who asks and listens to the Dharma. Ananda was in trouble, the Buddha rescued him and then taught him to abandon the Hinayana practice and turn to the Mahayana. It's cardboard. Ananda's realization of the ultimate fruition is beast. The sect and the beast simultaneously penetrate to the Buddhist path and is the path to Buddhahood. Therefore, it is clearly different from the Hinayana sutras, which only talk about minor fruition, so it is impossible to attain Buddhahood. VIII. DEFINITION OF THE TIME OF THE STORY This refers to the time when this Sutra was preached. The Buddha taught the Dharma for forty-nine years. When he preached the Shurangama Sutra, King Prajna was sixty-two years old, and the Buddha and King Prajna were born in the same year, so this Sutra was classified in the Phuong Dang. Meaning "widespread, equal," is the third preaching period of Shakyamuni Buddha, which is according to the teachings of the Thien Thai school. As for the teaching of the Hien Thu sect, this sutra is classified in the Chung Dao period. That is more reasonable. IX. HISTORY OF TRANSLATION AND TRANSLATION OF THE SUTRA After the great master Thien Thai Tri Gia read the Lotus Sutra, he divided the sutras into three parts. The preface, the main text, is the part that contains the complete outline of the sutra, and the circulation, which is the last part of the text, encourages people to circulate it around the world. Then an Indian shaman came to China, and heard that the great master Zhiji had all divided the sutras into three parts. This shaman was very surprised and said: "In India, the Shurangama Sutra, like the other sutras, is divided in the same way." When Great Master Zhiji heard that the Shurangama Sutra was circulating that he had never seen before, he was moved to the West and worshiped with the wish that one day he would see this sutra. Every day, he turned to the West to worship for eighteen years, but in the end, he just wanted to have the blessing of seeing this sutra; and how we have a predestined predestined relationship, never before bowing to this sutra, but now we can learn, read, and recite this sutra. Finally, the king of India informed the people that the Shurangama Sutra was a national treasure because it was the scripture brought back from the palace by Bodhisattva Nagarjuna. After the King declared so, no one was allowed to bring sutras from India to another country. At that time, the Master Prajnaparamita planned to bring the sutras out of India and transmit them to another country, especially China. He arranged for Chinese merchants to take away copies of the scriptures, which were withheld by customs at the border, not allowing them to be brought out of the country. He returned trying to think of a way to send the sutras. Finally finding a solution, he copied the sutras in very small letters on a very thin silk sheet, rolled them up and covered the outside of the silk with a layer of wax. He cut the flesh on his arm, stuffed the silk roll into it, and then used medicinal herbs to cover the wound to heal. Some people say that he hid the sutra in his thigh, but I think that the sign there does not show respect for the scriptures, so he probably chose a place with a lot of flesh on the upper part of the body to seal it. When the wound was healed, he set out again for China. When leaving, the border guards did not suspect because the scriptures were well hidden. He finally reached Guangdong province, where he was often received by Prime Minister Phong Dung. He was invited to stay at a temple in Guangdong to translate this sutra. These are the difficulties that occurred during the time when the sutras were propagated and translated. It is a blessing to us that the Master Prajnaparamita is determined to bring the sutras to China. You can understand how important the Shurangama Sutra is. X. THE TRANSLER: THE SANTA BA-THIKI-TO THE CENTRAL INDIAN TRANSLATES INTO LIFE. It was in the Tang Dynasty, after Wu Zetian abdicated. In the first year of Emperor Zhongzong, the year of the original Than Long. The recluse Prajnaparamita translated this sutra from Sanskrit into Chinese. He completed this translation very quickly to return to India before the gatekeeper could be fined for letting him smuggle the sutras abroad, the shaman wanted to return to India and confessed, to keep the border guards from getting caught. After he finished the translation, he returned to India, went to confess to the king, asking for any punishment. The merit of the Dharma Master who took note of this sutra is extremely great, because thanks to his efforts in the first step, we now have the good fortune to study the sutra. We should first be grateful for the merits of the recluse Prajnaparamita. Sa-mon" is Sanskrit, Chinese means "need to be angry." "Need" means diligently practicing Precepts-Concentration-Hue, "ie" means stopping, stopping, eliminating greed, hatred, and delusion. Such behavior is called a recluse. Buddha is also called a recluse. Once in India, when the Buddha was still in the world, the monk Ma Thang (Āsvajit - A-theory), dressed with a very dignified appearance, passed on the road. The monk's majestic appearance was very respectable, so when he first met him, Venerable Sariputra, He immediately said with emotion, "You are so serious, your majesty is so complete, your teacher must have been a great master. Who is that? The bhikkhu Ma Thang replied: "All dharmas are born with conditions, Herons are born with causes and conditions are destroyed, and the great recluse Buddha is always acting as a theory." samanas Often teach such words). When Venerable Sariputra heard these words, he immediately followed the monk Ma Thang back to Ky Hoan Vihara in the garden of Mr. Alone, bowed down to the Buddha, asked for ordination, and accepted the Buddha as his guru. We should learn the samadhi's diligence, practice precepts, concentration, and wisdom. First of all, take refuge in the Three Jewels and uphold the five precepts. The five precepts are not to kill, not to steal, not to commit sexual misconduct, not to lie, not to use alcohol or drugs. After taking the five precepts, we should actually practice, means never cancel. The five precepts are very important. Strictly observing the five precepts, it is guaranteed to be reborn as a human. If you practice according to the five precepts, you will not lose your chance to be reborn as a human. Yet someone said, “I know why people shouldn't kill. After all, all sentient beings have buddha nature, all sentient beings will become buddhas, so all sentient beings' lives must be protected. I also understand stealing is not good. Do not indulge in sexual misconduct and do not lie. But why is the use of stimulants included in the five precepts? I usually drink and smoke. People also drink alcohol, also smoke. What's wrong? Indeed, I'm considering whether to give up my Buddhist studies just because of the ban on the use of stimulants?" You should stop and think about it. Instead of following the crowd, seeing that many people like to smoke, you follow them, many people like to drink, so you also drink. You get attached to people's habits and do what they normally do until you end up taking on the same habits as them. Most people have few serious illnesses, only minor illnesses and minor problems. But just thinking about some minor problems and thinking of giving up studying the Buddhadharma is crazy! Do you want to know why there is a prohibition on drinking alcohol? I will tell you a true story to illustrate. There was a man who had taken the five precepts, and he was very fond of drinking, so after that, he no longer holds any precepts. What happened? One day he thought, "Maybe we should have some wine." He picked up the bottle of wine and took a few sips. Usually when he drank, he had to eat something, so he put down the bottle and went outside to look for something to eat. Saw a neighbor's chicken strayed through his garden. he thought, "Good, it will be a very tasty snack." He grabbed the chicken. At that time he broke the precept of stealing. Once he has caught the chicken, he has to kill the chicken to eat it, so he commits an additional precept of killing. When the chicken was cooked, he ate the chicken with wine, and soon he was drunk, thus breaking the precept of using stimulants. At that time, there was a knock on the door, it was the neighbor woman looking for chickens. He blurted out, "I don't see it!" So, he broke the precept of lying. When he glanced at the woman for a second time, her beauty aroused in him an intense sexual desire, and he raped her. Then he was sued. Everything that happened to him was because of his craving for alcohol. Just because he drank a few sips of wine, he later broke all the remaining four precepts, and got caught in the cycle of labor. Stimulants make people confused and distracted, so it is an object that Buddhism has established a precept forbidding. A person who drinks alcohol lacks self-control; suddenly, he suddenly realized that he was in heaven, suddenly he was on earth, and he was not useful at all. Since it causes one to lose all taboos, it is classified among the five precepts. If you take the five precepts without breaking your transgression, then you will be protected by the good deities, protectors of each precept. If you break the precepts, the good deities will stay away, no longer protecting you. This is why in Buddhism it is very important to receive the precepts. Someone will ask: "How is it called a precept?" If you only read in books and know that you shouldn't kill, steal, engage in sexual misconduct, lie and use stimulants… that is not keeping the precepts. Nor is it going to the Buddha statue, burning incense or burning a few doses of incense on the bodyfavor your own body and then accept the precepts in that way is fine. No! Precepts are not at all that way. If a layperson wants to observe the five precepts, one must find a virtuous monk to demonstrate, to transmit the precepts to the lay person. The high monk will say: "From now on, I have observed the five precepts. The merit of observing the five precepts is great, wonderful, and inconceivable." So in order to be true to the Dharma, everyone must come before the Venerable Monks to ask for the ordination of the Dharma. Besides practicing the precepts, the ascetics also practice meditation. there are many types of concentration, but in general, if you are not swayed by any external circumstances, that is called concentration. "How can one attain right concentration?" You must first calm your mind by sitting still and studying meditation koans. The reason people run back and forth, Running East and West is because they don't have samadhi. In the morning they ran to Mr. Ch'u's door, in the afternoon they went to Mr. Ch'in's class; they run everywhere, because they have no concentration at all. In order to gain concentration, you have to work hard, and when you practice hard like that, you will gain a number of different experiences. But as soon as you have this little experience, you must be careful not to let it turn you around. That is called determination. If you only have one situation to change your mind, then you don't have concentration, for example, when you receive a letter with bad news that bothers you, that is not enough concentration, it is not enough. passed the test. Or if you have a happy event and you chase after it, then there is no concentration. If you are faced with an unsatisfactory situation and you get angry, It is also due to lack of determination. You should be neither happy nor sad; neither excited nor sad. To have the force of concentration is to deal with everything without the mind wavering. That is how you behave according to the heart. When you practice concentration power, you open up wisdom, if you don't have concentration power, you can't have wisdom power. Without the power of wisdom, how can you study the Buddhadharma? "Where do the powers of concentration and wisdom come from?" Due to keeping the precept that has. You have to regularly uphold the precepts every day, and eventually you will have the behavior that corresponds to the Dharma once you are watered with the water of the Dharma. The recluse must diligently practice the precepts of concentration and wisdom, completely stopping greed, hatred, and delusion. These three poisons are the reason why you cannot attain Buddhahood. If you completely stop these three poisons, you will very quickly become a Buddha. No matter what, as long as you want to get as much as possible, that's called greed. You come across some situation that you don't like and then get angry, that's called anger. Delusions are delusions arising from ignorant thoughts and ̣ wanders in these thoughts with a mind of confusion. If you completely transform these three poisons, it will be compatible with the Way, and it will be very easy to accomplish the path of karma. There are four types of sa-mon: 1. Victory sa-mon: are those who practice to be both arahant and bodhisattva. 2. The doctrine of sa-mon: are those who often propagate the law of profit. 3. Acting sa-mon: are those who keep the precepts, pure holy life, never cancel the forbidden precepts. 4. O Dao sa-mon: those who break the precepts of breaking the boys, live contrary to the Buddha's laws. Not only do we break the precepts, but we also make people give rise to a bad impression when we see someone who has left home without keeping the precepts, so we lose faith in the Buddhadharma. Because they cause others to lose faith, they are called monastics who pollute the Buddhadharma. Pramita is a Sanskrit word, translated in Chinese as "Extreme Liang" which means "a lot." It means that His talents and wisdom are extremely rich and vast. The shaman Prajnaparamita is the main translator of the Shurangama Sutra. He is the presiding officer, guiding more than two hundred magicians together to translate this sutra. The translation work was carried out at Chih Chih (Che Chi) temple, a large temple in Guangzhou province led by high monks. The transmission and translation of the sutras were explained in detail through nine headings before the formal explanation into the text. SAMONI-DI GIA THANH CA, O TRAN PEOPLE ENGLISH. The shaman Prajnaparamita was assisted by a recluse from the country of Otran (Udyana), is a country in the north of India. Before the land became a residential area, it used to be the flower garden of King Ashoka (Aśoka). So when translating Udyana into Chinese, the Chinese used the word Carambola, which translates to Udumbara, which is the name of a flower. Shakyamuni Shakyamuni, Chinese translation of surrender, means that he has overcome all afflictions, all demons and all obstacles. When he left Udyana for China, His Holiness re-read the translation, paying special attention to the literary expression, the sentences and the use of Chinese idioms. He was one of the most prominent shamans involved in the translation of this sutra. Often the circulating sutras do not include this shaman's name. But previous prints have it. In the future, you should remember to put his name at the beginning of the text when printing. Remember not to forget this. – Mount La Phu is a famous mountain in Guangdong province. - Nam Lau Pagoda is where the monk Hoai Dich resides. Perhaps when Master Hoai Dich's master named him, he expected him to diligently practice diligently. The word Di means to go forward, not to stop or to indulge in laziness. The shaman studied very well and was attentive to the teachings of the scriptures, so he was very well versed in the teachings. He was also fluent in Sanskrit, so he was invited to testify for the translation. Why did the two shamans Prajnaparamita and Shakyamuni, who were very fluent in Sanskrit, had to invite a Chinese person to certify the translation? Although these two Mages are fluent in both Sanskrit and Chinese, they have only recently arrived in China, and they fear that they do not understand Chinese perfectly; should invite a local shaman to certify the translation. That person is Master Hoai Dich. I have not been able to find out why contemporary editions of this sutra do not include the name of Master Hoai Dich, even though previous editions do. Now I would like to mention the Dharma Master so that you know that he is a shaman who testifies to the translation of this sutra. THE DISCIPLINE OF THE bodhisattva introduces NAME ROOM DUNG, BRAND THANH HA, OFFICER OF DAI PHU, DONG TRUNG MON HA BINH PARTNER, RUN PEN. The bodhisattva precepts can be transmitted to both monastics and lay people. The sutra that clearly presents the bodhisattva precepts is the Pham Vong Sutra. This sutra says: "Any king or official who begins to receive a new position should take the vow to take the bodhisattva precepts." Because Mr. Fang Rong was very knowledgeable about the Buddhadharma, he accepted the Buddha as his father, accepted the bodhisattva as his teacher, and upheld the ten great and forty-eight precepts of the bodhisattva precepts. Then he considered himself a disciple of the Buddha. He received the bodhisattva precepts and then became the Chief Executive Officer, an official who specializes in interfering with the King when issuing certain wrong policies. In the scriptures, the word "Money" is used to mean his previous position. When he translated the Thu-Land-Dem Sutra, he no longer held that position. The word "Dong" means that he holds two positions: Mon Xia is an assistant position for the Emperor, overseeing and implementing the decrees given. Central Secretary is a position like a Minister, has the power to issue a number of directives. Regularity is his duty, he is responsible for the administration of the government's work, always in accordance with the law and really equal. Phong Dung: because the family has the surname Phong and the name Dung. Thanh Ha is the local name, the hometown of Phong Dung. Pen Tho means that Fang Rong used his literary talent to make the scriptures more meaningful. Chapter owls, grammar is elegant, bright, clearly more precise. Why do that? Because Prime Minister Fang Dung is a man of literary talent and very erudite knowledge. It was his juxtaposition that made the Shurangama Sutra of very special value. If you want to learn Chinese, you should memorize the Shurangama Sutra. This is the most perfect work in Chinese. Even the Chinese who read it find it difficult to fully grasp the meaning of the sutras. Now the first nine items have been clarified. The most important part is the explanation. It was his juxtaposition that made the Shurangama Sutra of very special value. If you want to learn Chinese, you should memorize the Shurangama Sutra. This is the most perfect work in Chinese. Even the Chinese who read it find it difficult to fully grasp the meaning of the sutras. Now the first nine items have been clarified. The most important part is the explanation It was his juxtaposition that made the Shurangama Sutra of very special value. If you want to learn Chinese, you should memorize the Shurangama Sutra. This is the most perfect work in Chinese. Even the Chinese who read it find it difficult to fully grasp the meaning of the sutras. Now the first nine items have been clarified. The most important part is the explanation.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.14/9/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.