The Truth of the Three Worlds. The Buddha had the method of means and truth, and he practiced and realized the true dharma, because this dharma communicates with the buddhas of the three generations and ten directions. RELATED NEWS Buddhism and Gender Equality Seeing the Truth of Mind Buddhism Therefore, those who are enlightened, that is, come to the essence of things, reach their true spirit, receive the world of Eternal Light, Pure Land, and Truth. Pure Land is the two types of world that sentient beings can't step foot in. The Truth of the Three Worlds. Because sentient beings do not see and do not know this world, the Buddha had to use means during 49 years of preaching the Dharma, which means that all dharmas are means and teachings. We must follow the path of the Buddha's teachings, which is to use written language to understand and describe the Buddha's dharma. Buddha calls it the finger pointing to the moon, not the moon, but following the finger, we see the moon, that is, by means of means, we see the truth. Therefore, truth must come, must see, must know, not speak. The Lotus Sutra affirms this that what the Buddha attained is inconceivable and cannot be known by human intelligence. Indeed, the reality of life shows that the wiser people are, the more trouble they have, the more good people the more obstacles. We must realize this idea in order to cultivate. Learning to know and knowing causes the growth of defilements, ceiling labor, and karma is knowledge of the world, of the world, not of the Way. People who study the Way do not need worldly knowledge, just need to understand the true Dharma that the Buddha said is the truth of the Three Worlds. The truth of the Three Worlds, first of all, we see right about people, but there are few people in the world who get it right. So people keep saying this and that, but they're just like that. That means seeing people suffering, we know the cause of their suffering, so why wonder. Happy people, I also see their happy cause and effect. This is the truth of human life in the world. In addition, the crab, the fish, the elephant, etc. has its own way of life. We see the truth about humans, animals, or all species, in general, see the truth of sentient beings. The second thing of the Three Worlds, Buddha said to see correctly all phenomena in heaven and earth is called the country. The world we live in is Saha, there must be all kinds of good and bad, suffering and happiness..., and Ultimate Bliss is only happy, the world of Pure Crystal must be completely clean because that's the world of pure people. . See man first, then see the world of man. In all kinds of worlds, No world is the same. On our earth, Europe, Asia, Africa, America all live differently. We say how Africans live like Europeans. How are sentient beings and the country, Buddha told us to see that is the truth of the Three Worlds. And when we return to the true spirit, we see even higher than the five warms. All types of worlds and types of beings are derived from the five worldly warms of form, feeling, perception, formations, and consciousness. And to see is to see the combination of the five warms and sentient beings, the combination of the five warms and the country. Therefore, in order to build Blissful Bliss, all of Ta-she's must return Mu, which is our original, because that world is formed by the five kettles, return any kettle to that kettle, that is, return to the original. of it and we combine it. For example today we use chemicals that include all kinds of substances, but we return its element, mineral returns mineral, gas returns gas, etc. And to make something, we combine it back in a different formula, like wanting water, we take an element oxygen atom plus two hydrogen atoms. But two oxygen atoms plus one carbon atom form carbon dioxide (CO2). The Truth of the Three Worlds Image 2 Similarly, we cultivate, we want to create any reaction, we analyze and combine, Buddha calls it transformation. With unsurpassed wisdom, the Tathagata moves things according to his will freely. And sentient beings because of ignorance should be moved, what they want will not come, what is afraid will come. I understood this first. People ask me what I want for them to give. I say I don't want anything, because I want to belong to karma, definitely can't, and afraid that it will come is karma affecting our mind to make it appear. Buddhist practice, Do not want anything will be peaceful, liberated. I understand the truth of the Three Worlds that sentient beings, the country and the five warms can analyze the matter, synthesize it, and will deal with it well, called enlightenment, enlightenment, and enlightenment. If we want to create any world, we can create that world according to our will called Tathagata, but this part is the means that the Buddha said, and the true dharma requires us to be enlightened. And the true dharma is only enlightened by Ca Lettuce, which is called sealing flower vi Tieu. As for those who are stuck in the teachings, analyze the teachings, but the Buddha gives the flower branches, Ca Lettuce is enlightened, that is, if you want to reach your true spirit, your body and mind must be pure. First, a pure body is a lotus, a pure mind is a precious jewel. Combining these two is the Dharma Flower, the jewel in the lotus. Their bodies are as pure as a lotus and their minds are as bright as a jewel, so they know exactly what others don't, they are the teachers, they can't be criticized because they have no faults, their bodies are so pure. Kasyapa's body and mind were pure, so when the Buddha saw the Three Worlds, Kassapa also saw the Three Worlds. The Buddha gave the flower branch to Kassapa as proof that he was enlightened, because what I know and can do, he also knows and can do. The core of Buddhism is that place, that is, you must understand, experience and attain. In the beginning, Kassapa obtained this property and the Buddha passed on the Dharma to Kashyapa, there was an heir, and the Buddha entered Nirvana. Kashyapa kept this dharma until now still. Therefore, meditators look for Kassapa to see what the Dhamma he keeps. Kasyapa has acquired what the Buddha discovered, then we can go there and know everything. It can be clearly seen that over the period of thousands of years, the lineage patriarchs are also in silence, that is, they live outside of life. They don't live as mediocre as we do, because they do extraordinary things. Typically, Uu Ba Cuc Da is the third person to continue the lineage of the Dharma. Kashyapa was the first person to impart the Dharma to Ananda, and Ananda taught the Dharma to Upa Cuc Da. He lived quietly, few people knew, because he did not contact anyone. But his face is always calm and cute, everyone who sees him respects him, invites him to go to testify, but he does not go to testify. This is the point that we see in the true step. The famous person who teaches meditation, writes books, and teaches meditation is Mr. Suzuki, whom I respect, but I do not consider him a Zen master, because he is not a Zen master. That is scholar, professor, professor. To find a Zen master is to be in silence, they correspond to you and their mind passes through your mind. It's teachers and students understand each other, it's very difficult. Two things that look alike can understand each other. For example, a man with eyes and a blind man cannot discuss things together, because the blind man cannot see things, only thinking according to his imagination. The two Buddhas don't need to talk because they both know exactly what to say. The Product Show stupa in the Lotus Sutra says this. Buddha Shakyamuni sat in the stupa and Buddha Da Bao said that he came here because he heard the Dharma flower. Shakyamuni Buddha said that he only spoke the Lotus Sutra now. The masses just heard that, didn't see anything. Buddha Shakyamuni and Da Bao sitting still in the stupa is the Dharma Flower Sutra. The essence of Zen Buddhism at this point, understanding the likeness, knowing the likeness and doing the same is the Buddha, or the core of Buddhism is that. Zen Buddhism descends to Tang San. He had a special feature throughout his life as a wandering monk, even though his enlightenment was weak. I love what he said that because humans have distinctions, we are far from the truth. Live with the truth, without discrimination, When our mind stays, our mind lights up and we see the Buddha. When distinguishing is falling through duality, falling through the sentient world must accept karma and suffering. But giving up karma and suffering, we live with the great path. Great Tao tolerates all species. Birds, fish, insects..., in general, all sentient beings live in the great path. Sitting in meditation, quietly, in the mountains, I realized this idea. What do we see when we hear the Way, see the Way, and understand the Tao? I hear birds singing, gibbons howling, human voices, the sound of all living beings harmonizing into heavenly music, making me feel that birds, fish, and insects are also happy. Only unhappy people, strange yet! Humans should be happier than them, but they are innocent and carefree, and humans suffer themselves. Animals can live innocently, why can't humans live peacefully, Is it possible that humans are inferior to animals? In the great universe, our mind is at peace, we hear but do not hear to see the Way, understand the Way, and realize the Way. Reaching this place, we are definitely different from ordinary people. Abandon wisdom, gain, lose, right and wrong, knowledge, possessions..., let your mind rest, we can see the way, there are some people who can't come, those who have learned a lot can't come.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.30/3/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Sự thật của Tam thế gian. Đức Phật có pháp phương tiện và chân thật và Ngài tu chứng được pháp chân thật, vì pháp này thông với ba đời mười phương chư Phật. TIN LIÊN QUAN Phật giáo và bình đẳng giới Thấy ra sự thật Tâm tông Vì vậy, người ngộ được, tức tới được bản thể của sự vật, tới được chân linh của mình mới tiếp nhận được thế giới Thường tịch quang tịnh độ và Thật báo trang nghiêm tịnh độ là hai loại hình thế giới mà chúng sanh còn nghiệp không thể bước chân vô được. Sự thật của Tam thế gian . Vì chúng sanh không thấy, không biết thế giới này nên Phật phải dùng phương tiện trong suốt 49 năm thuyết pháp, tức tất cả các pháp là phương tiện, là giáo môn. Chúng ta phải vào con đường giáo lý của Phật là dùng ngôn ngữ văn tự để hiểu và diễn tả pháp Phật. Phật gọi đó là ngón tay chỉ mặt trăng, không phải mặt trăng, nhưng nương theo ngón tay, chúng ta thấy mặt trăng, tức nương theo pháp phương tiện để chúng ta thấy chân lý. Vì vậy, chân lý phải tới, phải thấy, phải biết, không phải nói. Kinh Pháp hoa khẳng định điều này rằng những gì mà Phật chứng đắc thì không thể nghĩ bàn được, không dùng trí khôn con người để biết được. Thật vậy, thực tế cuộc sống cho thấy người khôn chừng nào thì phiền não nhiều chừng đó, người giỏi nhiều chừng nào thì chướng ngại nhiều chừng đó. Chúng ta phải nhận ra ý này để tu. Học để biết và biết khiến tăng trưởng phiền não, trần lao, nghiệp chướng là hiểu biết của thế gian, của trần tục, không phải hiểu biết của đạo. Người học đạo không cần hiểu biết của trần tục, chỉ cần hiểu biết pháp chân thật mà Phật nói là sự thật của Tam thế gian. Sự thật của Tam thế gian, đầu tiên là chúng ta thấy đúng về con người, nhưng trên đời có mấy ai thấy đúng về con người. Vì thế, người ta cứ nói phải thế này thế nọ, nhưng họ như thế thì phải như thế thôi. Nghĩa là thấy người khổ, mình biết nguyên nhân dẫn đến cái khổ của họ thì còn thắc mắc chi nữa. Người sung sướng, mình cũng thấy nhân quả sung sướng của họ. Đây là sự thật của cuộc sống con người ở thế gian. Ngoài ra, con cua, con cá, con voi, v.v… có cách sống riêng của nó. Chúng ta thấy đúng về loài người, loài vật, hay muôn loài, nói chung là thấy sự thật của chúng sanh. Điều thứ hai của Tam thế gian, Phật nói phải thấy đúng tất cả hiện tượng trong trời đất gọi là quốc độ. Thế giới chúng ta sống là Ta-bà thì phải có đủ thứ tốt xấu, khổ vui…, còn Cực lạc thì chỉ có vui thôi, thế giới Tịnh lưu ly phải trong sạch hoàn toàn vì đó là thế giới của con người trong sạch. Thấy con người trước, rồi thấy thế giới của con người. Trong tất cả các loại hình thế giới, không có thế giới nào giống nhau. Trên trái đất của chúng ta, châu Âu, châu Á, châu Phi, châu Mỹ đều sinh hoạt khác nhau. Chúng ta bảo người châu Phi sinh hoạt giống người châu Âu sao được. Chúng sanh và quốc độ thế nào, Phật bảo ta phải thấy đúng như vậy là sự thật của Tam thế gian. Và về với chân linh, chúng ta thấy cao hơn nữa là thấy ngũ ấm. Tất cả các loại hình thế giới và loại hình chúng sanh đều phát xuất từ ngũ ấm thế gian là sắc, thọ, tưởng, hành và thức. Và thấy đúng là thấy được sự kết hợp của ngũ ấm và chúng sanh, kết hợp của ngũ ấm và quốc độ. Vì vậy, muốn xây dựng Cực lạc, tất cả những cái của Ta-bà phải trả về Không là nguyên thể của chúng ta, vì thế giới đó do ngũ ấm hình thành, trả ấm nào về ấm đó, tức trả về nguyên thể của nó và chúng ta kết hợp nó lại. Thí dụ ngày nay chúng ta sử dụng hóa chất gồm có đủ các chất, nhưng chúng ta trả về đơn chất của nó, khoáng trả về khoáng, khí trả về khí, v.v… Và muốn tạo thứ nào đó, chúng ta kết hợp trở lại theo công thức khác, như muốn có nước, chúng ta lấy một nguyên tử oxy cộng với hai nguyên tử hydro. Nhưng hai nguyên tử oxy cộng với một nguyên tử carbon tạo thành thán khí (khí carbonic CO2). Sự thật của Tam thế gian ảnh 2 Tương tự như vậy, chúng ta tu, muốn tạo phản ứng nào, chúng ta phân tích và kết hợp lại, Phật gọi đó là sự chuyển vật. Như Lai với trí vô thượng nên Ngài chuyển vật theo ý muốn một cách tự tại. Còn chúng sanh vì vô minh nên bị vật chuyển, cái gì muốn thì không tới, cái gì sợ thì tới. Tôi ngộ lý này trước. Người ta hỏi tôi muốn gì để họ cho. Tôi nói không muốn gì hết, vì muốn thuộc về nghiệp, chắc chắn không được và sợ thì nó tới là nghiệp tác động tâm mình khiến nó xuất hiện. Phật tử tu hành, đừng muốn gì sẽ được an lạc, giải thoát. Mình hiểu rõ sự thật của Tam thế gian là chúng sanh, quốc độ và ngũ ấm thì phân tích được sự việc, tổng hợp được nó và sẽ giải quyết tương ưng tốt đẹp, gọi là đắc đạo, ngộ đạo, chứng đạo. Muốn tạo thế giới nào thì tạo thế giới đó theo ý muốn gọi là Như Lai, nhưng phần này là phương tiện mà Phật nói, còn pháp chân thật đòi hỏi chúng ta phải ngộ. Và pháp chân thật chỉ có Ca Diếp ngộ, gọi là niêm hoa vi tiếu. Còn các người kẹt giáo lý, phân tích giáo lý, nhưng Phật đưa cành hoa, Ca Diếp ngộ được, nghĩa là muốn tới chân linh của mình, thân và tâm phải trong sạch. Đầu tiên, thân trong sạch là hoa sen, tâm trong sạch là viên ngọc quý. Kết hợp hai thứ này là Pháp hoa, là viên ngọc trong hoa sen. Thân trong sạch như hoa sen và tâm sáng như viên ngọc, nên họ biết chính xác những gì mà người khác không biết, họ mới là thầy, muốn chê không được vì họ không có lỗi lầm, thân họ trong sạch quá. Thân tâm ngài Ca Diếp đã trong sạch, nên Phật thấy Tam thế gian thì Ca Diếp cũng thấy Tam thế gian. Phật trao cành hoa cho Ca Diếp là trao bằng chứng ông đã ngộ rồi, vì cái Ta biết và làm được thì ông cũng biết và làm được. Cốt lõi của đạo Phật là chỗ đó, nghĩa là tu phải hiểu, phải thể nghiệm và chứng đắc. Khởi đầu, Ca Diếp được sở đắc này và Phật truyền pháp cho Ca Diếp là có người thừa kế rồi, Phật vào Niết-bàn. Ca Diếp giữ tạng pháp này cho đến bây giờ vẫn còn. Vì vậy, người tu thiền tìm Ca Diếp để coi tạng pháp Ngài giữ là gì. Ca Diếp đã thụ đắc những gì mà Đức Phật khám phá ra thì chúng ta vô đó cũng biết được tất cả. Có thể thấy rõ trải qua giai đoạn hàng ngàn năm, các vị Tổ truyền thừa cũng trong yên lặng, tức họ sống ngoài cuộc sống. Họ không sống tầm thường như chúng ta, vì họ làm những việc phi thường. Điển hình là Ưu Ba Cúc Đa là người thứ ba tiếp nối sự truyền thừa tạng pháp. Ca Diếp là người đầu tiên truyền pháp cho A Nan và A Nan truyền pháp cho Ưu Ba Cúc Đa. Ngài sống âm thầm lặng lẽ, ít ai biết, vì Ngài không tiếp xúc với ai. Nhưng nét mặt Ngài lúc nào cũng điềm tĩnh, dễ thương, ai thấy cũng kính trọng, mời Ngài đi chứng trai, nhưng Ngài không đi chứng trai. Đây là điểm mà chúng ta thấy ở bậc chân tu. Người dạy thiền, viết sách, giảng thiền nổi tiếng là ông Suzuki mà tôi kính trọng, nhưng tôi không coi ông là thiền sư, vì nói nhiều không phải thiền sư. Đó là học giả, giảng sư, giáo sư. Tìm thiền sư là trong yên lặng, họ tương ưng với mình và tâm họ truyền qua tâm mình. Đó là thầy trò hiểu nhau, khó lắm. Hai cái thấy giống nhau mới hiểu nhau được. Ví như người có mắt và người mù cùng bàn luận về sự vật không được, vì ông mù không thấy sự vật, chỉ suy nghĩ theo tưởng tượng thôi. Hai Đức Phật không cần nói vì cả hai đều biết giống hệt nhau thì còn gì để nói. Phẩm Hiện bảo tháp trong kinh Pháp hoa nói ý này. Phật Thích Ca ngồi trong tháp và Phật Đa Bảo nói rằng vì nghe Pháp hoa mà tới đây. Phật Thích Ca cho biết bây giờ mới nói kinh Pháp hoa. Đại chúng chỉ nghe vậy thôi, không thấy gì. Đức Phật Thích Ca và Đa Bảo ngồi yên trong tháp là kinh Pháp hoa. Yếu chỉ của Thiền tông ở điểm này, hiểu giống, biết giống và làm giống là Phật, hay cốt lõi của đạo Phật là chỗ đó. Thiền tông truyền lần xuống Tăng Xán. Ngài có điểm đặc biệt suốt đời làm du tăng, dù ngộ yếu chỉ rồi. Tôi tâm đắc câu Ngài nói rằng vì con người có phân biệt mà chúng ta xa chân lý. Sống với chân lý, không phân biệt, tâm chúng ta trụ lại, tâm chúng ta sáng lên thì thấy Phật. Hễ phân biệt là rớt qua nhị nguyên, rớt qua chúng sanh giới phải chấp nhận nghiệp và khổ. Nhưng bỏ nghiệp và khổ, chúng ta sống với đại đạo. Đại đạo dung được tất cả các loài. Con chim, con cá, côn trùng…, nói chung tất cả các loài hữu tình đều sống trong đại đạo. Ngồi thiền, yên lặng, ở trên núi, tôi nhận ra ý này. Ta nghe đạo, thấy đạo, hiểu đạo là thấy gì? Tôi nghe tiếng chim hót, tiếng vượn hú, tiếng con người, âm thanh của tất cả chúng sanh hòa tấu thành bản nhạc trời khiến tôi cảm giác con chim, con cá, các loài côn trùng cũng có hạnh phúc. Chỉ con người bất hạnh, lạ lùng chưa! Đáng lẽ con người hạnh phúc hơn chúng nó chứ, nhưng chúng hồn nhiên, vô tư, còn con người tự khổ đau. Loài vật còn sống hồn nhiên được, sao con người không sống thanh thản được, chẳng lẽ con người thua loài vật hay sao. Vào đại vũ trụ, tâm chúng ta yên, chúng ta nghe mà không nghe mới thấy đạo, hiểu đạo, chứng đạo. Đạt đến chỗ này, chắc chắn chúng ta khác hơn người thường. Bỏ khôn dại, hơn thua, phải trái, hiểu biết, tài sản…, để tâm lắng yên, chúng ta thấy đạo, có cái người thường không tới được, người học rộng nghe nhiều không tới được.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).THIEN VIEN KIM LIEN.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.30/3/2023.

Birth, old age, sickness, death. The South, the North and the North, Niem is dead for all of us Letting go of anger, Telling your own stories, Zen masters' teachings are often short and simple in a straight-forward way, are meditative experiences, and contemplative wisdom that can help your actions. Beginners add means of inner peace, promote wisdom, and let go of attachment. - Anything that has form brings afflictions. - If we consider unsustainable things as our own, then our life is also unstable. - When pain arises, stay with the pain. When pleasure arises, stay immediately with pleasure. Know them well. Know what just happened, when. When we abide in them, really observe, to see them through. Eventually, they will melt away, just like when you put a block of stone on a bed of grass, the grass below will die by itself. - When pain arises, We can focus our attention on something or someone to forget the pain, fine, but that's mindfulness, not awareness. Your awareness must be right where what is happening within you, if you want to have both mindfulness and alertness. Old age, sickness and death are treasures for those who understand them. They are Noble Truths, noble Treasures. If they were human, I would bow at my feet every day. Thanks to his illness, he was able to stay as a monk for so long. - Eating less is very good in meditation. When he wanted to observe his breathing closely, he ate as little as possible. When the body is hungry, he can feel any labored breathing that arises anywhere. If the body is too full, it is difficult to observe these things, because nothing abnormal happens in the body when it is in its normal state. So from the monk's point of view, when hungry or sick, we do better. The body is "death". Mind is "birth". If we can separate them, we will be liberated from birth and death. If the mind is defiled, it will experience birth, old age, sickness and death, as a matter of course. It is like a seed, covered on the outside, and kept in a dark place. When there are enough conditions such as soil, water, sun and air, the seeds will sprout, grow into trees, bring more seeds, and so on. But if we peel the seeds and roast them, they cannot germinate. Similarly, if we make an effort to practice to destroy the defilements in the mind - by practicing meditation and constantly visualizing the characteristics of the mind according to the four abodes (body, feeling, mind, and dharma) - The defilements that arise in the mind are like grains of roasted rice that will jump out of the pan. When we reach this point, Reaching the deathless mind, one is liberated from death. The wise view death as like stripping off old ragged clothes and throwing them away. - Practicing meditation is like collecting vegetable seeds and cherishing them until they mature. As soon as there is moisture, they will sprout into plants with branches, leaves and flowers. Similarly, our meditation will sprout into wisdom, giving us comprehensive insight into world problems and Dharma problems. We will know what the elements, aggregates and sense media are in the body - to the point where we see that there is no reason to fear old age, sickness and death. It's like when we grow up, the childishness disappears. Don't put too much emphasis on life and death. Don't think about that. Just purify your mind, and it will arrange everything.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.29/3/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Sinh, già, bệnh, chết. Nam miền Bắc Niệm chết cho tất cả chúng ta Buông sân hận Tự kể chuyện mình Những lời dạy của Thiền sư thường ngắn gọn, đơn giản theo cách chỉ thẳng, là kinh nghiệm hành thiền, là trí tuệ hiện quán có thể giúp những hành giả sơ cơ thêm phương tiện an tịnh nội tâm, phát huy tuệ giác, buông bỏ chấp thủ. - Bất cứ thứ gì có hình sắc đều đem đến phiền não. - Nếu chúng ta coi những thứ không bền vững là của ta, thì cuộc sống của ta cũng không vững bền. - Khi đau phát sinh, hãy ở ngay với cái đau. Khi khoái lạc phát sinh, hãy ở ngay với khoái lạc. Hãy biết rõ chúng. Hãy biết điều gì vừa phát sinh, khi nào. Khi ta trụ nơi chúng, thực sự quán sát, để nhìn chúng thấu suốt. Cuối cùng, chúng sẽ tan đi, giống như khi ta đặt một khối đá lên luống cỏ, thì cỏ ở phía bên dưới sẽ tự chết dần. - Khi cái đau phát khởi, chúng ta có thể đặt chú tâm vào thứ gì hay người nào đó để quên cái đau, cũng được, nhưng đó là sự chánh niệm, không phải tỉnh giác. Sự tỉnh giác của bạn phải ở ngay nơi điều gì đang xảy ra bên trong bạn, nếu như bạn muốn có cả hai thứ chánh niệm và tỉnh giác. - Già, bệnh và chết là của báu đối với những ai hiểu chúng. Chúng là những Sự thật cao quý, là những Kho báu cao quý. Nếu chúng là con người, sư sẽ lạy dưới chân mỗi ngày. Nhờ có bệnh mà sư có thể làm người xuất gia lâu như thế. - Ăn ít rất tốt trong việc hành thiền. Khi sư muốn quán sát kỹ hơi thở của mình, sư ăn ít đến mức có thể. Khi thân đói, sư có thể cảm nhận mọi hơi thở khó nhọc phát sinh ở nơi đâu. Nếu thân no quá, nó khó quán sát được những điều này, vì không có gì bất thường xảy ra nơi thân khi nó ở trạng thái bình thường. Vì thế theo quan điểm của sư, khi bị đói hay bệnh, ta tu tốt hơn. - Thân là “sự chết”. Tâm là “sinh”. Nếu ta có thể tách biệt chúng ra, ta sẽ được giải thoát khỏi sinh, tử. - Nếu tâm bị uế nhiễm, phiền não, nó sẽ trải nghiệm sinh, già, bệnh và chết, như một điều tất nhiên. Nó giống như các hạt giống, được bao phủ bên ngoài, và giữ trong chỗ tối. Khi có đủ các điều kiện như đất, nước, mặt trời và không khí, các hạt giống sẽ nảy mầm, lớn lên thành cây, đem đến nhiều hạt giống hơn nữa, cứ thế không dứt. Nhưng nếu ta tách vỏ hạt giống và rang chúng lên, thì chúng không thể nảy mầm. Tương tự, nếu chúng ta nỗ lực thực hành để thiêu hủy các uế nhiễm trong tâm - bằng cách tu tập thiền định và luôn quán tưởng đến các đặc tính của tâm đúng theo bốn trú xứ (thân, thọ, tâm và pháp) - các uế nhiễm có khởi lên trong tâm thì cũng giống như các hạt gạo rang, sẽ nhảy ra khỏi chảo. Khi chúng ta đạt đến điểm này, đạt đến tâm bất tử, ta được giải thoát khỏi cái chết. - Người trí xem cái chết giống như lột bỏ bộ quần áo rách rưới cũ nát và vứt chúng đi. - Thực hành thiền giống như thu thập hạt giống rau củ và ấp ủ cho đến khi chúng trưởng thành. Ngay khi có độ ẩm, chúng sẽ nảy mầm thành cây với cành, lá và hoa. Tương tự, sự hành thiền của chúng ta sẽ nảy mầm thành trí tuệ, cho ta cái nhìn sâu sắc toàn diện về các vấn đề của thế giới và các vấn đề của Pháp. Chúng ta sẽ biết các yếu tố, các uẩn và phương tiện cảm giác (sense media) trong thân là gì - đến mức chúng ta thấy rằng không có lý do gì để sợ già, bệnh và chết. Nó giống như khi chúng ta trưởng thành, thì tính trẻ con biến mất. - Đừng đặt nặng vấn đề sống, chết. Đừng nghĩ đến điều đó. Chỉ cần thanh lọc tâm trí của bạn, thì điều đó sẽ an bài tất cả mọi thứ.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).THIEN VIEN KIM LIEN.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.29/3/2023.

Lam Te Zen sect. Lam Te Zen sect is a Zen lineage that is listed in the Five Families of Seven Schools, that is, the main sect founded by Zen master Lam Te - Nghia Huyen (year of birth, death in 867) is unknown. Almsgiving, precepts & meditation practice Nghia Huyen from Nam Hoa district (Cao Chau), is the 6th generation successor since the Sixth Patriarch Hui Neng. After he left home, he studied with Zen Master Hy Yun at Mount Hoang Ba, then went to study with Zen Master Dai Ngu. In 854, he went to Tran Chau to establish Lam Te Institute near the banks of the Ho Da River, from there he received a large number of monks and nuns. In 867, on April 10, when the Master gathered the gods of Thi Chi, his disciples followed the Dharma with Quan Khe-Chi Nhan, Bao Tho Chieu, Tam Thanh-Tue Nhien, Hung Hoa-Ton Tuong... about 20 people, later created a large sect, the Lam Te sect. Lam Te Zen sect belongs to the ideology of Zen Patriarchs. The principle of this Zen sect carries the thought: "Regardless of text, The teaching of a foreign religion, directing the human mind, directing the human mind to become a Buddha" (Do not set up charges on text and language, transmit outside the scriptures, point directly to the human mind, see the nature to become a Buddha). From that principle, his meditation method This school does not follow the conventional system of thinking, transcending all methods of rational argument - Thinking without methods, thinking is to create opportunities for the awakening of wisdom. And this is also the credo for Lam Te's method of meditation. With the Lam Te Zen sect, Patriarch Nghia Huyen has shown a very unique style and art to open up the meditation muscle for the opponent, which can be said to be very eloquent and extremely unique. These styles and arts are expressed through: Four materials, Four new masters, Four singing, Four mating use, Bat Bong and especially Zen koan. Through these styles, meditators randomly receive to enlighten the true mind. The Four Simple Materials This is a method that is considered to be the best to help the practitioner discover the most difficult and mysterious koans in meditation. Four simple materials include: "A thief does not take the scene. Winning the scene does not take the person. The character is all won. Humanity is not won." - Robbery without taking the scene: Stealing means refusing to refuse to refuse, oppose or deprive the person who comes for consultation; and not taking the scene means not objecting to that person's words. - Obtaining the scene without taking the person: Same as the analysis of the two words of taking the person and not taking the scene above, only the opposite is the case. To steal the scene is to refuse the word of the person who comes to consult. Not taking the person means not objecting to the person coming to the consultation. In general, taking the scene without taking the person is excluding, refuting the words of the questioner but not excluding the questioner. - All characters won: is to make the opponent no longer stuck in the idea of ​​subject and object, mind and scene... - The scene is not won: This move is considered as fictitious, the scene reveals itself. . These are the four materials proposed and used by Patriarch Lam Te. These four simple materials are a method of opening up meditation muscles for the opponent, the best method of all methods; has the ability to break and solve mysterious koans where knowledge, words, and ideas cannot enter. The Four New Hosts The Four New Lords are the four types of hosts and guests. Understood according to the intention of the Zen house, the master is the pure nature, the true mind that is permanent, immutable from time to time in the self-mind; and guests are the false consciousness, distinguishing mistakes... coming and going, birth and death in every moment in mind. The host-guest method is implemented through the following four cases: “Guest in guest. Host in guest. Guest in the host. Master in master”. These four cases of the host and guest are also intended to show the practitioner the way to the ultimate goal of Zen. - Guests in guests: According to Zen Master To Nguyen: "Taking into the opposite of reason, self-delusion is the guest in the guest". The is the act of creation, is the hope of discriminating, is the unreal fantasy of birth and death. Reason is only for the subject, is the goal needed, which is inherent, not to come and go. - The host in the guest: The reason and the thing are inseparable, the good and the bad, the true and the hopeless, ... they are not separate but all are just two sides of one reality. The good exists because there is evil, the truth exists because the illusion exists. If you give up hope to find the truth, you will never succeed, if you give up bad to find good, you will never succeed. All of them make up for each other, present in each other - so in the sutras there is a sentence: "Defilement is Bodhi" means this. - Guests in the host: Just like the analysis above, in the reason there is, in the reason. Especially here emphasize more, the reason often gives birth to the thing. - Owner in master: This case is intended only for those who, when they have seen the true truth, ie when they rely on the means to reach the end, and have come to the end, then give up the means, as when they have already reached the end. If you cross the river, leave the raft behind, you don't need to follow it. Those are the four types of hosts and guests that Lam Te often uses for four classes of people: those who follow with the guests, those who fall into independent subjects, those who discriminate against duality, and those who are stuck in the practice of dharma. Four singing (four types of shouting) - Shouting is a method of awakening the minds of Zen learners to come back to the magical truth in the fastest way. The shout not only started from Zen master Lam Te but was used by Zen master Ma To - Dao Nhat (born in 709 - died in 788) long before that. Ma To opened a new era for Zen. He shouted loudly when Ba Truong came to ask Zen again, the screams were so loud that Ba Truong was deaf for three days. But Lam Chi's shout was even more eloquent, more functional and effective. And the scream is considered to be Lam Chi's most powerful means. Patriarch Lam Te distinguishes four ways of shouting: "There is a scream like a precious sword, a king of diamonds. There was a scream like four golden lions' hooves on the ground. There was a scream like a fishing rod swinging a ball of grass. There's a scream that doesn't have the effect of a scream." - The voice of the diamond king's treasured sword: This is a scream with strong and sharp material that has the ability to cut off all consciousness, words, delusions, attachments and distinctions about mortal saints, egos, good and evil... and then enter with true nature. Usually, empty. - A scream like four golden lions' paws standing on the ground: This is a scream with the power and power to smash all dualistic ideas, crazy mistakes. - A scream like a fishing rod waving a ball of grass: This is a scream with the intention to probe and reflect to clearly see the original form of the opponent who is still tied, stuck on what objects, mistakes any. - The scream has no effect of the scream: This is the scream that destroys the scream of knowledge. The above are the four types of shouts of Patriarch Lam Te to open the meditation mechanism for students, and this method has become very popular in the tradition of the Lam Te school. The Four Reflections are also another method to show the practitioner the view intuitively, without discriminating, without thinking. Four uses include: "Before projection after use. Before use after projection. Simultaneous use. Use not at the same time”. There are people in front of the rear projection; before using after projection is legal; Simultaneous use is to chase buffalo from plowmen, steal rice from hungry people, beat bones to get marrow, violently kill; Use not at the same time have questions and answers, set up a guest, mix water and mud, and respond to supplies. If you are a person who exceeds the limit, before you mention it, call to act immediately, there is still a little comparison. Eight blows (eight types of sticks) Eight blows means eight methods of hitting the opponent with sticks, depending on their ability to attain Zen, there are sticks with different content. This fighting style is the most familiar method of Duc Son - Tuyen Giam. For Lam Te, it is more specialized in using screams. However, in terms of fighting style, Lam Te used it not less, he distinguished eight ways of fighting called Bat Bong as follows: Bonus: bonus sticks. Penalty: penalty stroke. Tossing: tossing stick. Winning prize: winning stick. Stupid stupidity: stupid stick. Ghost goods: ghost sticks. Apple accumulating: stick sweeps traces. Accidental levitation: sticks accidentally. These eight types of sticks are used to awaken those who are still confused in meditation practice to bring about complete enlightenment. Koan meditation For the Lam Te sect, the first dialogue or koan is considered the most important method. The other methods such as hitting, shouting, master, and guest are all aimed at a single goal, which is to break the rigid koan block that the practitioner is clinging to. The koan is rooted in the question-and-answer approach, ie question and answer between teacher and student. It is not theoretical, and the answer cannot be based on the basis of perceptual perception, on the concept of discriminating speculation and logic. The koan is not an obscure, confusing, humorous statement, but it has a precise and clear goal: to arouse doubt and push it to the end. occlusion. Koan meditation was not started by Patriarch Lam Te, but this method was widely used and popularized in Lam Te's time in particular as well as in Zen studies in general. In summary, with quite specific meditation teaching methods imbued with Chinese culture, Zen master Lam Te has given Chinese Zen Buddhism a more intense vitality, making it rich, diverse and also no less lively, dared by blows, numbing screams, or dead questions. With these characteristics, the Lam Te Zen sect was introduced into our country. However, the nuances of Chinese Lam Te meditation over time have been intensely tolerated by Vietnamese culture. The essence of Lam Te meditation is still the same, but the method of practicing religion in Vietnam is completely different, this Zen sect gradually adapts and develops strongly to this day. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEND BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.29/3/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Thiền phái Lâm Tế. Thiền phái Lâm Tế là một dòng thiền được liệt vào Ngũ gia Thất tông tức là thiền chính phái được Thiền sư Lâm Tế - Nghĩa Huyền (không rõ năm sinh, mất năm 867) sáng lập. Bố thí, trì giới & hành thiền Nghĩa Huyền người huyện Nam Hoa (Tào Châu), là truyền nhân đời thứ 6 kể từ Lục tổ Huệ Năng. Sau khi xuất gia, Sư học đạo với Thiền sư Hy Vận ở núi Hoàng Bá, rồi đến học đạo với Thiền sư Đại Ngu. Năm 854, Sư đến Trấn Châu thành lập viện Lâm Tế sát bờ sông Hô Đà, từ đây Sư thâu nhận đồ chúng tu học rất đông đảo. Năm 867, vào ngày 10-4, Sư thâu thần thị tịch, đệ tử nối pháp có các vị Quán Khê-Chí Nhàn, Bảo Thọ Chiểu, Tam Thánh-Tuệ Nhiên, Hưng Hóa-Tồn Tưởng... chừng 20 người, về sau tạo ra một tông phái lớn, tông Lâm Tế. Thiền phái Lâm Tế thuộc hệ tư tưởng Tổ sư Thiền. Tôn chỉ của thiền phái này mang tư tưởng: “Bất lập văn tự, giáo ngoại biệt truyền, trực chỉ nhân tâm, kiến tánh thành Phật” (Không lập cước trên văn tự ngôn ngữ, truyền ngoài giáo điển, chỉ thẳng tâm người, thấy tánh thành Phật).Từ tôn chỉ ấy, phương pháp thiền của phái này không theo hệ thống tư duy thông tục, siêu việt tất cả những phương pháp của luận chứng hợp lý - Tư duy không cần phương pháp, tư duy là để tạo cơ hội cho sự thức tỉnh của tuệ giác. Và đây cũng là cương lĩnh cho phương pháp thiền của Lâm Tế. Với thiền phái Lâm Tế, Tổ sư Nghĩa Huyền đã thể hiện được một phong cách và nghệ thuật rất riêng nhằm khai mở thiền cơ cho đối phương, có thể nói là rất hùng hồn và vô cùng độc đáo. Những phong cách và nghệ thuật ấy được thể hiện qua: Tứ liệu giản, Tứ tân chủ, Tứ hát, Tứ chiếu dụng, Bát bổng và đặc biệt là Thiền công án. Qua các phong cách này, thiền giả tùy duyên tiếp nhận để khai ngộ chân tâm. Tứ liệu giản Đây là một phương pháp được coi là hay nhất để giúp hành giả khám phá ra được những công án khó khăn và bí hiểm nhất ở trong thiền. Bốn liệu giản gồm: “Đoạt nhân không đoạt cảnh. Đoạt cảnh không đoạt nhân. Nhân cảnh đều đoạt. Nhân cảnh đều không đoạt”. - Đoạt nhân không đoạt cảnh: Đoạt nhân có nghĩa là bác bỏ khước từ cự tuyệt, phản đối hoặc tước đoạt cái người đến tham vấn; và không đoạt cảnh có nghĩa là không phản đối lời của người ấy. - Đoạt cảnh không đoạt nhân: Cũng như sự phân tích về hai chữ đoạt nhân và không đoạt cảnh ở trên, chỉ khác là ngược lại. Đoạt cảnh là khước từ lời của người đến tham vấn. Không đoạt nhân nghĩa là không phản đối người đến tham vấn. Nói chung, đoạt cảnh không đoạt nhân là loại trừ, bác bỏ những ngôn từ của người hỏi nhưng không bác bỏ loại trừ người hỏi. - Nhân cảnh đều đoạt: là làm cho đối phương không còn bị mắc kẹt vào ý niệm về chủ thể và đối tượng, về tâm và cảnh... - Nhân cảnh đều không đoạt: Chiêu thức này được xem như là hư chiêu, nhân cảnh tự nó phơi bày. Đây là Bốn liệu giản của Tổ sư Lâm Tế đề xướng và sử dụng. Bốn liệu giản này là một phương pháp khai mở thiền cơ cho đối phương, là phương pháp hay nhất trong các phương pháp; có công năng đập vỡ và phá giải được những công án đầy bí hiểm mà ở nơi đó tri thức, ngôn từ, ý niệm không thể nào đi vào được. Tứ tân chủ Tứ tân chủ nghĩa là bốn loại chủ khách. Hiểu theo dụng ý của nhà Thiền thì chủ là cái bản tánh thanh tịnh, là cái chân tâm thường trụ, bất biến xưa nay nơi tự tâm; còn khách là những vọng thức, phân biệt sai lầm... đến đi, sinh diệt trong từng sát-na ở tâm thức. Phương pháp chủ khách được thực hiện qua bốn trường hợp sau: “Khách trong khách. Chủ trong khách. Khách trong chủ. Chủ trong chủ”. Bốn trường hợp của chủ khách này cũng nhằm vạch rõ cho hành giả nhận chân được con đường để tiến thẳng đến mục tiêu tối đỉnh của Thiền. - Khách trong khách: Theo Thiền sư Tổ Nguyên: “Hướng vào sự trái với lý, tự mê muội bản chơn ấy là khách trong khách”. Sự là hành động tạo tác, là vọng tướng phân biệt, là giả tưởng không thật có sanh có diệt. Lý là chỉ cho chủ thể, là mục đích cần đến, cái đó vốn tự có, không phải đến đi sanh diệt. - Chủ trong khách: Cái lý và cái sự chẳng tách rời nhau, cái tốt cái xấu, cái chơn cái vọng,... chúng không phải tách rời nhau mà tất cả chỉ là hai mặt của một thực tại. Cái tốt có mặt là bởi có sự hiện hữu của điều xấu, cái chơn hiện hữu là bởi cái vọng có mặt. Nếu bỏ vọng để tìm chơn thì không bao giờ được, bỏ xấu để tìm tốt thì cũng chẳng lúc nào thành, tất cả chúng làm nên cho nhau, có mặt trong nhau - nên trong kinh có câu: “Phiền não tức Bồ-đề” là nghĩa này vậy. - Khách trong chủ: Cũng như sự phân tích ở trên, trong lý có sự, trong sự có lý. Đặc biệt ở đây nhấn mạnh thêm, cái lý thường sanh ra cái sự. - Chủ trong chủ: Trường hợp này nhằm chỉ cho những người khi đã thấy được cái lý chơn thật, tức khi nương vào phương tiện để đến cứu cánh, và đã đến với cứu cánh rồi thì buông bỏ phương tiện, như khi người đã qua sông thì bỏ bè lại chứ không cần ôm đi theo. Đó là bốn loại chủ khách mà Lâm Tế thường dùng cho bốn hạng người: hạng người chạy theo với khách cảnh, hạng rơi vào chủ thể độc lập, hạng phân biệt nhị nguyên và hạng mắc kẹt vào pháp sở hành. Tứ hát (bốn loại hét) - Hét là một phương pháp đánh thức mê tâm của người học Thiền quay về chứng nhập với chân lý nhiệm mầu một cách nhanh nhất. Tiếng hét không chỉ bắt đầu từ Thiền sư Lâm Tế mà đã được Thiền sư Mã Tổ - Đạo Nhất (sinh năm 709 - mất năm 788) sử dụng trước đó khá lâu. Mã Tổ đã mở ra một kỷ nguyên mới cho Thiền. Ngài hét to khi Bá Trượng đến tái vấn Thiền, tiếng hét chát chúa đến nỗi Bá Trượng điếc tai ba ngày. Nhưng tiếng hét của ngài Lâm Tế lại càng hùng hồn hơn, có công năng và hiệu dụng hơn. Và tiếng hét được coi là phương tiện tuyệt kỹ nhất của Lâm Tế. Tổ sư Lâm Tế phân biệt có bốn cách hét: “Có tiếng hét như gươm báu vua kim cương. Có tiếng hét như bốn vó sư tử vàng trụ bộ trên mặt đất. Có tiếng hét như cần câu quơ bóng cỏ. Có tiếng hét không có tác dụng của tiếng hét”. - Tiếng hét như gươm báu của vua kim cương: Đây là tiếng hét mang chất liệu chắc cứng và sắc bén có công năng chặt đứt mọi ý thức ngôn từ vọng tưởng, chấp trước và phân biệt về phàm thánh, ngã nhân, thiện ác... để rồi đi vào với tự tánh chơn thường, rỗng lặng. - Tiếng hét như bốn vó sư tử vàng trụ bộ trên mặt đất: Đây là tiếng hét có công năng và sức mạnh đập tan mọi ý niệm nhị nguyên, sai lầm điên đảo. - Tiếng hét như cần câu quơ bóng cỏ: Đây là tiếng hét mang chủ ý dò xét, phản chiếu để thấy rõ được nguyên hình của đối phương cầu pháp đang còn bị trói buộc, mắc kẹt vào những đối tượng nào, những sai lầm nào. - Tiếng hét không có tác dụng của tiếng hét: Đây là tiếng hét đập phá lại tiếng hét tri thức. Trên đây là bốn loại hét của Tổ sư Lâm Tế nhằm khai mở thiền cơ cho học trò, và phương pháp này đã trở thành rất phổ biến trong truyền thống của tông Lâm Tế. Tứ chiếu dụng Tứ chiếu dụng cũng là một phương pháp khác nhằm chỉ cho hành giả thấy được cái thấy bằng trực giác, không suy lường phân biệt, không đắn đo suy nghĩ. Bốn chiếu dụng gồm: “Trước chiếu sau dụng. Trước dụng sau chiếu. Chiếu dụng đồng thời. Chiếu dụng chẳng đồng thời”. Trước chiếu sau dụng là có người; trước dụng sau chiếu là có pháp; chiếu dụng đồng thời là đuổi trâu của người cày, đoạt cơm của kẻ đói, đập xương lấy tủy, xuống tay mạnh bạo; chiếu dụng chẳng đồng thời là có hỏi có đáp, lập chủ lập khách, hợp nước hòa bùn, ứng cơ tiếp vật. Nếu là người vượt hạn lượng thì trước khi chưa nêu ra, kêu đến liền hành động, vẫn còn chút ít so sánh. Bát bổng (tám loại gậy) Bát bổng có nghĩa là tám phương pháp dùng gậy đánh vào đối phương, tùy theo từng khả năng đạt Thiền của họ mà có những đường gậy mang nội dung khác nhau. Lối đánh này là phương pháp quen thuộc nhất của Đức Sơn - Tuyên Giám. Với Lâm Tế thì chuyên sử dụng tiếng hét nhiều hơn. Tuy nhiên về lối đánh, Lâm Tế sử dụng cũng không phải ít, ngài đã phân biệt có tám cách đánh gọi là Bát bổng như sau: Thưởng bổng: gậy thưởng. Phạt bổng: gậy phạt. Tung bổng: gậy tung. Đoạt bổng: gậy đoạt. Ngu si bổng: gậy ngu si. Hàng ma bổng: gậy hàng ma. Táo tích bổng: gậy quét dấu vết. Vô tình bổng: gậy vô tình. Tám loại gậy này dùng để thức tỉnh người còn mê mờ trong hành thiền nhằm đưa đến sự liễu giải triệt ngộ hoàn toàn. Thiền công án Đối với tông phái Lâm Tế, khán thoại đầu hay công án được xem là phương pháp chủ chốt nhất. Còn những phương pháp khác như đánh, hét, chủ, khách đều chỉ hướng đến một mục tiêu duy nhất là đập vỡ khối công án cứng ngắc mà hành giả đang bám lấy. Công án được bắt nguồn từ lối vấn đáp, tức là hỏi và trả lời giữa thầy và học trò. Nó không mang tính lý luận, và cách giải đáp càng không thể dựa trên nền tảng của tri giác nhận thức, trên ý niệm phân biệt suy lường và luận lý. Công án chẳng phải là một câu nói tối nghĩa, khó hiểu, chẳng phải có thâm ý hài hước, mà nó có một mục tiêu chính xác và rõ ràng: làm khởi nghi và đẩy khối nghi đó của hành giả đến chỗ tận cùng bế tắc. Thiền công án không phải được bắt đầu từ Tổ sư Lâm Tế, tuy nhiên phương pháp này đến thời của Lâm Tế mới sử dụng một cách rộng rãi và phổ biến ở trong tông phái nói riêng cũng như trong Thiền học nói chung. Tóm lại, với các phương pháp dạy thiền khá đặc thù mang đậm phong vị văn hóa Trung Hoa, Thiền sư Lâm Tế đã tiếp cho Thiền tông Trung Hoa thêm một sức sống mãnh liệt làm cho nó trở nên phong phú, đa dạng và cũng không kém phần sinh động, táo bạo bởi những cú đánh, những tiếng hét đến tê người, hay những câu hỏi chết lịm. Với những đặc thù này, thiền phái Lâm Tế được truyền vào nước ta. Tuy nhiên, sắc thái của thiền Lâm Tế Trung Hoa theo thời gian đã bị văn hóa Việt Nam dung hóa mãnh liệt. Cốt cách thiền Lâm Tế thì vẫn như vậy nhưng phương thức hành đạo tại Việt Nam hoàn toàn có sự sai khác, thiền phái này dần thích ứng và phát triển mạnh mẽ cho đến ngày nay.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).THIEN VIEN KIM LIEN.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.29/3/2023.

Terrible. Shakyamuni Buddha was sitting under the Bodhi tree, and one night, he was enlightened by seeing a bright star, fully comprehending the truth of the universe: "It is necessary for all sentient beings to be friends of the Tathagata. wisdom, virtue" (All sentient beings have the wisdom and virtues of the Tathagata.) Then he brought the enlightened things to teach sentient beings, so that they too could become enlightened. Buddhism is Holy-Buddhist, and also Tri-wisdom. Buddhist scriptures are books that record the teachings of the Buddha, the source of wisdom, containing all things. The sutras tell us about the truths and teach us how to unlock our inherent wisdom. Humans need air to live, and Buddhist scriptures are the real air in space. Studying the Sutra means breathing fresh air, and also providing food for the spirit. When we practice according to the teachings in the Sutra, tell others about the principles contained in the Sutra, and make others believe in the Buddha Dharma, we bring fresh air to them. . Buddhism originated in India. The teachings of the Buddha are recorded in the Sutras, and the precepts he taught are recorded in the Precepts. "Sutra," in Sanskrit is "Tu-dala," and means "contracting business," that is: "The truth of the upper contract of the Buddhas, the lower contract of sentient beings" (Above is a contract with the Tao. According to the teachings of the Buddhas, below is the contract with the base of sentient beings.) The word "Sutra" has four meanings: Quan, Nie, Permanent and Dharma. 1) Shop (connect): The sutras link the meanings of the Buddha's teachings together—word by word, like a garland of flowers. Therefore, "Sutra" also means "linking into a rosary." 2) Nie (collecting): "Sutra" is like a magnet, it can hold and capture sentient beings who need to be taught. 3) Normal: The principles in the scriptures are eternal and never change. 4) France. In the past, present, or future, everyone practices according to the principles in the scriptures. "Sutra" also contains many other meanings: -Dharma: Sutra is the source, and also the foundation of the Dharma. Origin: All teachings are derived from the scriptures. -Display: The sutra presents and explains the truths so that everyone can clearly understand. -Dung Tuyen (spray spring): Streams of morality from the Sutra flowed endlessly. - The guy wearing (ink line): The scriptures can help us distinguish right from wrong, just like the ink-dotted string helps a carpenter draw a straight line. Sutra also means "road" (path), the path leading to enlightenment and becoming a Buddha. The Sutra is like a big dictionary, any moral can be found in it. Because the Sutra is a Dharma-precious treasure, the source of wisdom, so in order to avoid obstacles to our wisdom, we should not have contempt, look down on the scriptures, or disrespect the scriptures. We must know the rarity and preciousness of the scriptures, and must cherish and revere them. We practice strictly according to the Buddha's Dharma, which means we respect our own wisdom. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.26/3/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Kinh. Ðức Phật Thích Ca Mâu Ni tĩnh tọa dưới cội cây Bồ-đề và một đêm nọ, Ngài nhân trông thấy một vì sao sáng mà đại ngộ, thấu triệt được chân lý của vũ trụ: "Nhất thiết chúng sanh giai hữu Như-Lai trí huệ, đức tướng" (Tất cả chúng sanh đều có trí huệ và đức tướng của Như-Lai.) Sau đó, Ngài mang những điều đã chứng ngộ được ra dạy cho chúng sanh, để họ cũng được trở nên giác ngộ. Phật-giáo là Thánh-giáo, và cũng là Trí-huệ-giáo. Kinh Phật là những sách ghi chép lời giáo huấn của Ðức Phật, là cội nguồn của trí huệ, hàm chứa vạn hữu. Kinh cho chúng ta biết về các chân lý và dạy cách khai mở trí huệ sẵn có của chúng ta. Con người cần không khí để sống, và Kinh Phật chính là không khí thật sự trong hư không. Học Kinh tức là hít thở không khí trong lành, cũng là tiếp tế thức ăn cho tinh thần. Khi chúng ta tu hành theo lời dạy trong Kinh, nói cho người khác biết về những đạo lý hàm chứa trong Kinh, làm cho người khác sanh tín tâm đối với Phật Pháp, tức là chúng ta đem không khí trong lành đến cho họ vậy. Phật-giáo bắt nguồn từ Ấn-Ðộ. Những lời thuyết giảng của Ðức Phật đều được ghi chép trong Kinh, và những giới hạnh tu của Ngài đã dạy được lưu lại trong Giới-luật. "Kinh, " theo tiếng Phạn là "Tu-đa-la," và có nghĩa là "khế kinh," tức là: "Thượng khế chư Phật chi lý, Hạ khế chúng sanh chi cơ" (Trên thì khế hợp với đạo lý của chư Phật, dưới thì khế hợp với căn cơ của chúng sanh.) Chữ "Kinh" có bốn nghĩa là Quán, Nhiếp, Thường và Pháp. 1) Quán (kết nối): Kinh nối kết những nghĩa lý do Ðức Phật thuyết giảng lại với nhau-từng chữ từng chữ một nối kết với nhau giống như một tràng hoa vậy. Cho nên, "Kinh" cũng có nghĩa là "kết thành tràng chuỗi. " 2) Nhiếp (thâu về): "Kinh" cũng giống như nam châm, có thể nhiếp trì, thâu nhiếp những chúng sanh cần được giáo hóa. 3) Thường: Những đạo lý trong kinh điển thì vĩnh hằng và không bao giờ biến đổi. 4) Pháp. Trong quá khứ, hiện tại, hoặc vị lai, mọi người đều tu hành theo những đạo lý trong kinh điển. "Kinh" còn chứa đựng nhiều ý nghĩa khác nữa: -Pháp bổn: Kinh là cội nguồn, và cũng là nền tảng của Pháp. -Xuất sanh: Tất cả mọi đạo lý đều pháp xuất từ kinh điển. -Hiển thị: Kinh trình bày và giải thích các chân lý để mọi người có thể hiểu rõ. -Dũng tuyền (suối phun): những giòng suối đạo lý từ trong Kinh không ngừng tuôn trào. -Thằng mặc (dây mực): Kinh điển có thể giúp chúng ta phân biệt chánh với tà, cũng như sợi dây có chấm mực giúp người thợ mộc vẽ đường thẳng được ngay ngắn vậy. Kinh cũng có nghĩa là "kinh lộ" (con đường),con đường dẫn giác ngộ thành Phật. Kinh lại cũng giống như một pho tự điển lớn, bất cứ đạo lý nào cũng có thể được tìm thấy ở trong đó. Vì Kinh là Pháp-bảo, là cội nguồn của trí huệ, cho nên, để khỏi chướng ngại trí huệ của mình , chúng ta không nên có lòng khinh mạn, xem thường kinh điển, hoặc không kính trọng kinh điển. Chúng ta phải biết sự hiếm có và quý giá của kinh điển, và phải quý trọng, tôn kính kinh điển. Chúng ta tu hành đúng theo Phật Pháp tức là tôn trọng trí huệ của chính mình vậy.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN THIEN VIEN KIM LIEN.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.26/3/2023.

Translation of Prajnaparamita (1) Prajnaparamita (2) Heart (3) Sutras (4) Bodhisattvas (5) Contemplative serenity (6) when practicing Prajnaparamita (deep wisdom) understood through the five aggregates (7) are all void (8), so overcome all suffering and yoke. Shariputra (9)! Form (10) is not different from nothing (11), not different from form; color means no, no means color; Feelings, perceptions, actions, and consciousness are the same. Shariputra! There are no dharmas(12) here, neither birth nor death, neither unclean nor clean, neither more nor less. So, in the void, no form, no feeling, perception, action, consciousness; no eyes, ears, nose, tongue, body, mind; no form, sound, flavor, taste, touch, dharma; no eye world to no sense gender; neither ignorance nor ignorance at all; until there is no old age or death, nor old age and death; no suffering, practice, cessation, path; neither wisdom nor gain. By not possessing, the bodhisattva relies on Prajnaparamita (deep wisdom),so the mind is not afraid; because there is no fear, so there is no fear, far away from crazy fantasies, and finally nirvana. The Buddhas of the three generations relied on the Prajnaparamita (deep wisdom) so they had attained a nau dala māra samādhi. Should know Prajnaparamita (deep wisdom) is the great mantra, the great mantra, the unsurpassed mantra, the incomparable mantra, except for all suffering and yoke, sure because it is not false. Should say the Prajnaparamita mantra, the mantra should be said: Yet, yet, yet, of Paralyte, Para-sang, and yet, of the Bodhisattva. Notes: (1) Prajna: Deeper wisdom than ordinary wisdom (understood wisdom, profound wisdom). (2) Paramita: To the other shore (meaning the perfection of Wisdom, Perfect Wisdom, Highest Wisdom, called Prajna Paramita.). (3) Mind: center, heart. (4) Sutra: The words of the saint,It should be distinguished from the words of famous people who are just stories. (5) Bodhisattva: Only those who practice, have the goal of attaining Buddhahood. The awakened one, only the cultivator who has reached enlightenment. (6) Contemplation of self-preservation (Avalokitesvara): One who listens to others. (7) Five Aggregates: Aggregates are a group of elements. Five groups of factors combine to form a human being: - Form aggregates: Matter (referring to the human body). - Feeling aggregate: Sensation (there are 6 senses: eyes, ears, tongue, nose, skin, mind). - Perception: Perception (recognition of objects). - Aggregates: Will (psychological factors create motivation to go to career). - Consciousness aggregate: Perceiving (detecting the presence of an object, there are 6 consciousnesses: eye, ear, envy, tongue, and consciousness). (9) Sariputra (Sariputra): He was the great disciple among the 10 disciples of the Buddha, one of the 10 Arahants. Arahant is "a worthy person"or "perfect person" according to Theravada Buddhism, has reached Nirvana, completely freed from Samsara. However, according to other sects in Buddhism, this term refers to those who have progressed very deeply on the path of enlightenment, also escaped from birth and death, but have not been completely complete, in other words, have not yet attained Buddhahood. fruit. (10) Form: Matter (according to the Buddhist concept, there are four elements that make up matter: earth (solid), water (liquid), fire (heat), and wind (air)). Form in this sutra refers to the human body. (11) No: No here means empty, different from no and yes. (12) Appearance: Manifestation of nature (the essence of which is invisible like space but not space) (13) Dharma: Truth, existence. The content of the sutra can be understood as follows:Bodhisattva Avalokitesvara, when cultivating profound wisdom, understood that the 5 factors combined in a human being are all empty, so he overcame all sufferings and yoke. Hey Sariputra! The human body is no different from the emptiness, the emptiness is no different from the human body; the body is empty, empty is the body; So are sensations, perceptions, wills, and perceptions. Hey Sariputra! Therefore, all phenomena are empty; they do not arise, do not die, are not dirty, not clean, do not increase, do not decrease. In Void (emptiness), there is no body, no sensation, no perception, no will, no perception; no eyes, no ears, no nose, no tongue, no skin, no mind; no body, no sound, no scent, no taste, no touch, no truth (dhamma). There is no eye-sphere and so on until there is no sense-sphere.There is neither ignorance nor the cessation of ignorance, and so on until there is no aging, no death, no cessation of aging and death. There is no suffering, practice, and cessation of the path. There is no wisdom, no attainment, and no non-attainment. Because there is no attainment, Sariputra, the practitioner therefore abides in the profound wisdom. Because the mind is free from obscurations, it is fearless, free from error, and attains no more asceticism (nirvana). All the Buddhas, abiding in the three worlds of perfect awakening and understanding, will also attain unsurpassed, perfect, and right enlightenment according to their profound wisdom. Therefore, one must know that the profound wisdom mantra, which is the great wisdom mantra, the great wisdom mantra, the unsurpassed mantra, is equal to the peerless mantra, which eradicates all sufferings - is true because it is not false. omission. The profound wisdom mantra is proclaimed as follows: Overcoming, beyond, beyond,completely overcome, find enlightenment. INTRODUCTION Based on a concise lecture by Zen Master Thich Thong Triet at Tanh Khong Temple, Southern California for monks and nuns during the Winter Retreat (2015), and a lecture by Nun Triet Nhu to Zen students. The Washington Emptiness Colony. Both preached on the same subject. Today, the writer ventured to synthesize and record the main ideas, aiming as a New Year's gift for all those who love to learn. If there are any errors in the article, I would like to ask Master Zen Master or Nun Master Triet Nhu to happily correct it, so that later students can expand their knowledge of Buddhism. Thank you very much. Likes Hang Nhu. ORIGINAL In the 7th century, Tran Huyen Trang was a high monk of the Tang Dynasty, China, who studied Buddhism in India for 17 years. Later, when he returned to China,He took the Buddhist scriptures with him and spent 18 years translating them into Chinese until his death. The Heart Sutra is a sutta of the Development system, written in Sanskrit and is the main important sutta, so it is called the Heart Sutra. It was translated into Chinese and spread throughout Southeast Asia. , up to now has passed nearly 19 centuries. No one knows the author of this sutta. Looking back at the historical origin, we see that the system of Bat Nha sutras is very massive, with more than 600 volumes including many poems but no author's name. It is only known that the system of Prajnaparamita sutras originated in South India before BC. In the history of Buddhism there is an event that can give us some speculation about the origin of the Prajnaparamita system. About 236 years after the Buddha's death, India was ruled by King Ashoka,was a very devout Buddhist king, who greatly supported the development of Buddhism as well as many other religions. At that time there was a high monk named Dai Thien abbot at a large temple in the capital who was very good at Buddhism. Once during a lecture with a large number of attendees, Dai Thien declared: "Those who speak the Dharma well in accordance with the Buddha's will have the right to write sutras!". This proclamation was approved by some young people, but also by many who opposed it. In the end, this issue was not resolved satisfactorily, even King Ashoka and the Empress, who were the most powerful people in the country, even with great support for Dai Thien, were unable to solve the big problem. This. After that, Dai Thien and his disciples went to the South to Hinduize. That is why the system of Prajnaparamita sutras came from South India.This sutra system has gone through many ages, spanning several hundred years, the Patriarchs have in turn composed the sutras that are classified into the Bat Nha sutra system, but none of the sutras have the author's name. In general, the Bat Nha Sutra system promotes the thought of NO (Emptiness) and TRUTH (which is the ultimate absoluteness of all things. ... Knowledge of True Suchness means Enlightenment, beyond the dualistic world. , witnessing the unity of the object and the subject) The Patriarchs took emptiness and TRUTH as the basis for practice, proceeding to enter the void and enter the TRUTH. In addition, in the system of Bat Nha sutras, there is also a theme that is HUNG (false but true). In short, the three themes TRUTH, NO and HUYEN are considered as the three levels of Wisdom Bat Nha looking at world phenomena including human beings. Zen Master Zen Master considered 3 views of Chan Nhu,Void and Illusion as a solid foothold to serve as the foundation for Prajna Wisdom. So in order to open everyone's transcendent spiritual wisdom, we need to understand those three truths. Incorporating and living in accordance with the 3 views of Truthfulness, Emptiness and Illusion, we will end our suffering. In the system of the Prajnaparamita, the last work to be translated is the "Heart Sutra" or the "Prajnaparamita Sutra of the Heart Sutra". That's the Sino-Vietnamese translation. This sutta consists of 262 words, is the shortest sutta in the system of Prajnaparamita sutras. EXPLANATION OF CONTENTS OF THE BATTLE BATTLE SUBJECT The Heart Sutra has been translated into Vietnamese by many venerable dignitaries. But in this article, Master Zen Master and Nun Master Triet Nhu preach from the popular Sino-Vietnamese scriptures. - Maha: Great, great, refers to the vast and profound wisdom. - Bat Nha: Meaning full wisdom. The Chinese transliterate it as Bat Nha,meaning wisdom that is deeper than common sense. This wisdom is only found in the practitioner who experiences deep concentration, and through the stimulation of spontaneous passive reflexes, and not through the worldly learning of others. This is spiritual wisdom, transcendental wisdom, wisdom, Buddha nature or the potential for enlightenment that is available in each of us. - Paramita: Means "has reached the other shore". The Paramita is beyond conventional truth, it belongs to ultimate truth. We understand in a general way that: The perfection of Wisdom, Perfect Wisdom, the highest Wisdom, called Prajna Paramita. - Sutra: The words of the saint. The teachings of the Buddha are often called Sutras. The sutras teach us to practice for the sake of freedom from suffering, enlightenment, and liberation. The Ancestor's comment on the Sutra is often called Luan. Later, the Patriarchs wrote treatises that were still recorded as Sutras. For example: Mr. Than Hoi,The youngest disciple of the Sixth Patriarch Tue Nang recorded the teachings of the Sixth Patriarch under the title "Dharma Bao Dan Sutra". As well as the Sutras of the Development system such as: The Lotus Sutra, the Flower Adornment Sutra, the Vimalakirti Sutra, the Diamond Sutra, etc. are also the Sutras, but in fact they are only the Commentaries! - Heart Sutra: Understood according to the law of being, then this mind is the heart, the heart that limits the life and death of people, the moving heart is life, the non-moving heart is death. The heart in Buddhism is often seen in terms like "vascular network" which is the lifeblood of Buddhist teachings. Talking about the ultimate, the Heart Sutra is the eternal heart of Buddhism, which means transcendent wisdom. Speaking of secular truths, the Heart Sutra is the heart of the Dharma. General meaning: "Prajnaparamita Multi-Heart Sutra" is an important sutra about profound wisdom that has escaped to enlightenment. "Avalokitesvara Bodhisattva practices profoundly Prajnaparamita, when he sees the five aggregates, does not necessarily bring suffering and yoke." - Avalokitesvara Bodhisattva: The title of Avalokitesvara Bodhisattva Avalokitesvara is a belief that a Tu has practiced listening, and he has heard the sound of the waves of the sea, ie Hai Trieu Am, entered the samadhi and created the Way. life saving sentient beings do not become Buddha. This is a fictional character, meaning that in historical records he is not as real as Shakyamuni Buddha and his disciples. When it spread to China and Vietnam, he became a woman, a Bodhisattva who has many incarnations in folk beliefs belonging to religious beliefs. practice, have the goal to attain Buddhahood.In the sutras, the Buddha also called himself a Bodhisattva when he was practicing asceticism. Later, the name Bodhisattva requires two stages: Self-realization - Enlightenment, or Self-Relief - Forgoneness, meaning that oneself must be enlightened and then develop the mind to help others, so the path of cultivation and teaching transforming sentient beings is called the bodhisattva path. - Deep practice: Practice in concentration, profoundly in Perfection of Wisdom. - Prajnaparamita: Is the Wisdom that has reached the other shore, that is, he has gone through the whole path of practice, now he has reached the final level, which means that he has reached the shore of liberation, and the results that he attained transcendental Wisdom, realizing that the essence of the Five Aggregates is empty. - Giai does not: Giai is everything. The void is all emptiness. - Degree: The boat takes me across the river, rescues, helps... - The yoke: Is the shackle tied across the cow's head, the suffering that weighs on me is called the yoke. - Must:All - Projection: Ant is seeing. Projection is a view that illuminates and understands the problem. This seeing is not seeing with the naked eye, but seeing with wisdom, clearly perceiving the Five Aggregates as empty, that is, in Condensed Perception, the Bodhisattva clearly recognizes the essence of these five groups as empty. Are not. Man is just a combination of Form, Feeling, Perception, Action, and Consciousness (5 aggregates). Each group changes all the time. When analyzing human beings, the combination of Form, Feeling, Perception, Action, and Consciousness. Each block is not permanent, has no fixed substance, so it is called No-self. In the Sutta of No-Self, the Buddha preached No-Self, giving three characteristics of the world: Impermanence, Suffering, and Non-Self, collectively known as the Three Dharma Seals. Later, the Patriarchs added Impermanence, Suffering, No-self, and Emptiness, called the Four Dharma Seals. "Mu" in the Four Dharma Seals is used to develop the self, that is: No I,not Mine, not My self. In the end, the Patriarchs reduced it to only one Dharma seal called Nhat Phap An or Nhat General Phap Seal, which is NO. This "Mu" refers to emptiness, to the emptiness of people and worldly phenomena. This "No" pervades the entire Dharma Realm. From the Sutra of No-Self, the human being is developed as empty. - The Five Aggregates are not necessarily suffering from the yoke: Humans or the Five Aggregates include: Form, Feeling, Perception, Action, and Consciousness. Rupa belongs to the material part, it includes the body and the senses. The human body consists of earth, water, wind, and fire, which are the four elements, which form the physical body of man. Therefore, the body is also composed of many elements combined into, and these earth, water, wind, and fire are not constant elements. Soil is also caused by many factors that combine to form soil. Water, wind, fire too.Each is formed by many conditions. Human senses have 5 senses: eyes, ears, nose, tongue, skin. In addition, human beings also have an additional ability to contact worldly phenomena, which is Italy, so collectively called the six senses. The mind is not material, but it also forms the human mind. When the six senses come into contact with the six senses: form, sound, smell, taste, touch, and dharma, there is contact, that is, the six senses that come into contact with worldly phenomena have contact. Why "The Five Aggregates No"? Because the Five Aggregates or Five Groups: Form, Feeling, Perception, Action, Consciousness all change always depending on the cause, depending on the conditions associated with it, so it doesn't have anything fixed in each group, no There is nothing permanent in each group, so the essence of these five groups is empty. That is the meaning of "The Five Aggregates of Emptiness". When concluding "The Five Aggregates of Emptiness",does not mean denying the absence of the Five Aggregates. The view of emptiness is the view of the Middle Way. The middle way means not falling into two extremes: Yes and No. Recalling the Middle Way meaning of "Mu", we must understand that it does not mean negation. And the word "No" in the place "Ngu Uan Giai Khong" is the word "No" in Sino-Vietnamese meaning "empty", not the word "No" in the Vietnamese meaning of "no". Initially, the Buddha chose the Middle Way to practice, which is not to fall into the extreme of self-gratification, or to the extreme of extreme asceticism. The extreme of favoritism is a lifestyle of lavish material enjoyment during the time when the Crown Prince lived in the palace. And the extreme of asceticism is during the time when the Buddha practiced severe asceticism for 6 years in the forest.Both these extremes do not lead to enlightenment and liberation, so the Buddha advocated the Middle Way, which is to maintain health, eat just enough to have health and practice. That is the meaning of the Middle Way in the first step. Later on the Middle Way meant not falling into two extremes: Yes and No. "Having" means being present, having existence, the term is called "Permanent view". And "No" is the complete denial of non-existence, the term is called "Annihilation". The "Permanent View" policy holds that everything or people, or this world, is eternal and eternal, that is, in human beings there is an eternal Self, also known as an eternal soul. As for the "end of view" policy, it is said that the end of this world is the end, death is the end, it is finished, there is no reincarnation of birth and death, no cause-and-effect relationship, no karma.Those are two views the Buddha considered wrong. The Buddha advocated NO or NO or NO, ANNOUNCEMENT that it lies in the view of the Middle Way. He did not completely deny the existence of man or the absence of worldly phenomena in this world. He did not say that man is permanent or that the world is permanent, but that worldly phenomena are like man, but that presence changes all the time, hence the essence of world phenomena and man is empty. So the view of Emptiness in the Middle Way did not fall into the two extremes of the philosophy of the time. So is Huyen. Illusion here refers to the existence of people or phenomena in the world, because with the naked eye we all see it, but what is there is temporary, false, there and there, it is like a dream, like a virtual, like a dream. dew drops in the morning, like lightning and then go out,so say Illusion Yes, not Real Yes. Therefore, Huyen is also the Middle Way. Returning to the human being is empty because it is formed by many conditions, many causes, when the causes and conditions dissolve, it conforms to other things that combine to form another person, so it is always on the move, flowing and moving. moving, always transforming. But why is it that when we realize that a person is No-self, impermanent, and empty, there is no longer suffering? "The five aggregates are not necessarily suffering yoke". When we think there is a real self, we suffer. In the Sutta of the Four Noble Truths, the Buddha told about 13 sufferings. The 13th suffering is clinging to the Five Aggregates as real, from which 12 other kinds of suffering arise. The 13th suffering includes the sufferings of life. Human suffering does not go beyond those 13 causes. Self-grasping is real, permanent is also illegal. The origin of suffering, samsara of birth and death is contraband.We know smuggled or there are 4 groups: Ignorance smuggled, sex smuggled, possession smuggled, ant smuggled. These four taints are related to self. Because of self-grasping, sex smuggling includes "talent, name, form, food, lobe" racing to serve the self. When you live and want to live forever, that is illegal. As long as there is a real Self, it includes the other 4 gonorrhea. When the five brothers Kieu Tran Nhu heard the Buddha preach the Sutra of No-Self, the General was clean of all contraband, or because they no longer had self-grasping, they attained Arahantship. In short, the cause of suffering is because we see our body and mind as real. Want to hold on to what you have and want to have more. Knowing the cause of human suffering, the Buddha gave a remedy to cure it. The cure for suffering is the Noble Eightfold Path. The first of the Noble Eightfold Path is Right View. That is the right view. But the very essence of right vision is also emptiness. The true Self is empty,the I is the Illusion, the I is the impersonation. Yes but change is not permanent, not real, because the Self is just a combination of Form, Feeling, Perception, Action, and Consciousness; but Form, Feeling, Perception, Action, Consciousness change all the time, every minute, every second, there is nothing fixed to call a permanent self. Realizing this and accepting this is Right View or Right Knowledge. Once you understand that, what else is there to suffer! In short, everything or every event in the world, in general, the phenomenon of the world is empty, so words are gentle or kind, gestures are gentle, polite or rough, its essence. also empty. The meaning of the topic is NOT there! Once you realize that, you are no longer attached to the vicissitudes of life. So in the first paragraph of the Heart Sutra, a method of practice or a view of Right View is presented.It is to realize the emptiness of the Five Aggregates, just as all worldly phenomena are empty, then there is nothing to suffer! - Sariputra: Sari is Sariputra. Putta is Puta, which also means son, so we see in the sutras that he is sometimes called Sariputra, sometimes called Sariputra. He was the great disciple of the 10 disciples of the Buddha (one of the 10 Arahants. An Arahant is a "worthy person" or a "perfect person" according to Theravada Buddhism, having attained Nirvana. However, according to other sects in Buddhism, this term refers to those who have advanced very deeply on the path of enlightenment, also escaped from samsara but not completely. Consummation, in other words, has not yet reached Buddhahood. . - Form is not heterogeneous, not heterochromatic: Understanding according to Science, form is matter,We think it's hard, stable, but actually it is due to many atoms combining, splitting... the smallest particle of matter is the quark, which Scientists now see under the microscope. Quark is just a void! Understood according to the Buddhist teachings, "Form is not heterogeneous, not heterochromatic" means that matter is not different from emptiness, nor is it not different from matter, because the essence of matter is empty. - Form means emptiness, does not mean form: With wisdom we see this matter its essence is empty and this emptiness is matter. From this vision we can understand: "The human body is essentially empty, and this emptiness is man." From the physical world we must realize that its being is empty, but it is from that emptiness,it just combined to become the material world "No form means". In this respect, we know NO it has a power. It is the ability to change or the law of change, it changes all the time. This law explains the transformation in the universe and at the same time explains where people come from, from benevolence, and so does the universe. It comes into being and changes according to one condition to become something else according to another condition. Thus the life-stream of man or the universe has no first cause and last effect. That line of life has no beginning and no end. - Feelings, perception, formations, and consciousness are as shown: When we say that the substance of form is empty, the essence of the four blocks: feeling (feeling), perception (perception), formations (will), consciousness (mind). consciousness), is also empty. Therefore, it is concluded that the essence of the Five Aggregates, i.e. 5 blocks, is empty. But it is not that the Five Aggregates are completely absent,it has, but because it is mobile, changes should always be called Illusion. The first two verses of the sutta are about Emptiness. When we realize the empty nature of man and the universe, then we will no longer cling, hold on, that is the Perfection of Wisdom. Here using the word "view" does not mean contemplation, contemplation, or contemplation, but a clear view due to Wisdom recognized by Wordless Awareness of the Emptiness of man and the universe, because has practiced profoundly Prajnaparamita, so he no longer uses words. Right here, the meditator has realized with Non-Word Awareness, which means that he has already entered NO, so when he realizes that the Five Aggregates are empty, then all the sufferings and obstacles in the world are actually their essence as well. is not. Here, if you practice Zen using the "No Talking" technique of the Emptiness Zen line,then the meditator is in the state of "Knowing Without Speaking" ie in the state of Perceiving Without Words, experiencing "body pain but mind no pain" means having overcome all suffering and yoke. - Shariputra, showing the dharmas without signs, unborn, immortal, unblemished, impure, not increasing, not decreasing: The above section discusses the essence, the nature of world phenomena. Now let's talk about the general. Generals are what manifest outwardly called appearances. The phrase "showing dharmas without signs" is seeing all the outward appearances of dharmas as empty. When we talk about generals, we talk about Chan Nhu. Signs are outward signs, recognizable by the senses. This sentence turns to another aspect of man and the universe, that is, it refers to the empty sign, that is, to True Suchness. In order to realize True Suchness, one must realize it with Non-verbal Awareness.This place is Atakkavacara. Temporarily use relative language to describe Atakkavacara. After the Buddha became enlightened, he did not want to preach the Dharma because the place where he realized it was impossible to use words to explain. That's the place where you can only use your own efforts and realize it. When the Buddha decided to teach, at first he temporarily used words to go to Emptiness and True Suchness which is a place without words. The first definition of Chan Nhu is "the objective appearance of worldly phenomena". Appearance is general. Objectivity is the absence of subjectivity. Subjective is the things that people ascribe to it, such as names, colors, beauty or bad, etc. called world generals. Take out all those subjective things, the remaining "objective" is its own, its true form. But its true form is no general at all, so there is the expression "Real General No General"to refer to Chan Nhu, which is the "absolute objectivity" of worldly phenomena, which is Truthfulness. "Showing dharmas without form" is seeing all worldly phenomena, its appearance is empty, it means "its true form is formless", this state is the state of Truthfulness or the state of Truth. General No sign, temporarily called such state! When there is a "signature", then there will be like this, like that, always changing, called having the birth and death signs. And the "no sign" in the sentence "showing the dharmas has no sign" means that its true form is NO. This zero is "empty". But saying "the sign is empty" means "no sign", that is, "its appearance is empty".When it comes to generals, we talk about Truthfulness, not the Void above! In the state of True Suchness there is nothing in it, it is objective, nameless, unmarked, and it is silent and motionless, so it has no signs of birth and death, nor does it have any dirty or clean marks. . It has neither an increase nor a decrease. - The town is in the middle of no form, no life, perception, action, consciousness; no eye, ear, billion, real, body, mind; formless, sound, smell, taste, touch, dharma;... : We see and know that in that emptiness, that is, the state of True Suchness does not contain anything. It's just Such and Such! It is an objective state of worldly phenomena, but it is not a worldly phenomenon, so it is said here that negation is no form, no feeling, no perception, no formations, no consciousness. , no ear, billion, real, body, mind;There is no form, sound, smell, taste, touch, or dharma, i.e. the senses are not there, so there is no eye-sphere, no sense-sphere, no ignorance, no cessation of ignorance, no aging. There is no end to old age and death, neither the Four Noble Truths, nor the Eightfold Path, there is no wisdom nor attainment... that is, there is nothing in True Like, it's just Like that! As for saying that people have bodies, get old and die, they use words in the convention. When in such a mind, no longer using words, not naming objects, do not say that this is old, that is dead. Old or dead has its True Likeness. The unmoving mind sees this, we are free from suffering, we live freely in life, attaining the state of Nirvana, which is the state of the mind that is quiet and peaceful, the state of suchness. Thus, there are no Four Noble Truths: suffering, origin, cessation, and path.The Four Noble Truths are presented by the Buddha as a means to guide people, that is, the Prajnaparamita. The Buddha temporarily stood in the world preaching the Four Noble Truths, because people have feelings and suffering, they must practice to come to Right Concentration, which is the Truth of Prajna. - Ignorance heron has no end of ignorance, grandma has no old age, heron has no old age: It refers to 12 causes and conditions. Ignorance is the first cause, the last cause is Lao Tzu. But this is a closed circle, so it does not say which link is the beginning and which is the end. These 12 causes and conditions also speak from the point of view of the mundane truth, that is, there is real Ignorance, real Departure, Real Action should arise Real Consciousness, Real Consciousness has Name and Form, etc. Because people have feelings through the senses, seeing is real. This is the position of the Emperor Bat Nha. Now in the Noble Truth of Prajna,Especially in the state of True Suchness, there are no 12 causes and conditions, so the 12 causes and conditions are also methods and means, the Buddha laid out to lead sentient beings to practice, but the essence of each link is the same. emptiness, is all Illusion and it has its True Suchness. Thus, in the end, there is no wisdom, and there is no attainment. - No suffering, practice, cessation, the Way: There are also no Four Noble Truths. The Four Noble Truths are based on the worldly perspective, standing on the same view as the worldly people, showing that the Dharma taught by the Buddha is not far from reality. He stood on the stand of the world to teach, so the Buddhadharma is very practical, not ambiguous. The first truth says that life is a sea of suffering, that is the view according to the customary emperor Prajna, because people have real feelings, so they see themselves in real suffering, so he agrees with everyone that: "yes then there is suffering"and he listed 13 sufferings. This is the persuasive view of the Buddha, who does not teach far-fetched things, but speaks directly to the practical life of human beings, which is suffering. There is suffering because there is feeling. Going to the second truth is the Noble Truth, find out the root cause of why there are 13 kinds of suffering? That's because the craving for craving is born from the Self-consciousness, so it is said that there is real thirst, there is real corruption. This is also the view of the Emperor Bat Nha. Through the third truth of the Four Noble Truths lies in the Truth of Prajna. The essence of Suffering is empty, so now we practice the Eightfold Path to get rid of suffering. The two truths on suffering are real, real ie permanent and unchanging, meaning solid and solid. Through the third truth, all suffering is due to causes and conditions. When realizing that the condition of union, or emptiness, belongs to the ultimate, the Buddha gave a remedy consisting of 8 flavors,That is the Noble Eightfold Path to practice to end suffering. Returning to the Heart Sutra, completely talking about the ultimate Truth, without saying the conventional truth, even suffering, practice, cessation, and the path do not exist, because its essence is empty. Suffering is due to dependent origination, due to the law of cause and effect, it is present in the view of the conventional truth, but in the view of enlightenment, it is not real, but illusory because it is empty. So all four truths of suffering, practice, cessation, and the Way are not really present in this world, it is a means to lead people to get rid of suffering! So in the state of Suchness, it does not have these means. - No-wisdom herons are not obtained: Wisdom is wisdom, and there is nothing to achieve. If it is said to achieve something, it is still in the customary truth. Because when it is said that there is a Mind that has attained, that is, has not achieved, it is because there are still I and the object, and the ability, and the Self, what can be achieved.In the sutras, there is the Buddha's words: "If anyone says that the Tathagata has attained Unsurpassed Bodhi, he slanders the Tathagata." Here, if there is a real fruit for us to attain, it means that we have not attained it. It is also wrong to say that it is not certified. Why? To say the word is to fall into the convention! I am wrong to say that there is a Buddha, but it is also wrong to deny that there is no Buddha. That's why the Buddha said the Middle Way, but now the Middle Way is only Silent Awareness, which is Perceiving Without Words, opening one's mouth and speaking is falling into convention, falling into the customary truth, falling into duality immediately. This section only develops the nuances of True Suchness. In the sutras use the word "no" and the word "no", it means negation. Why negate? If you don't say it, no one will understand, but whenever you use words, it's a convention, so you have to use negation to lead you to the place where there is nothing in True Suchness. Example:Such a mind is a place without words, Atakkàvacara, but if I don't say it, who knows that I have realized this place? How do people know that this place promotes Wisdom, so it has to be said, but the words are on the outside, not on the inside. In this sutta, the Patriarchs used words to preach where there were no words. Where there is nothing, use the word "real", use the word "no" to mean negative. Like no increase, no decrease, no texture, no purity, no aging, no death etc.. ie nothing at all. That is to temporarily use words, because words must be negated to eliminate those negatives, what remains is True Like, that's it. Just a means, so "this word" is like "finger" for "moon" or "sun". The medium is speech, writing, scripture... not it. It is here my treasure, the sun of my wisdom,it grows to infinity. Because it has no name, whoever names it is that name. The Buddha called Tathatà, suchness. We also temporarily call So, Like! It is not correct to say that there is no wisdom, but it is also incorrect to say that there is no wisdom. Having wisdom is called a treasure, a wish-fulfilling jewel, which means that at that time, we are completely happy and free of suffering and we have skillful means to help the world, but when we say Yes, we are already attached. fell into the world's gaze. And it's not right to say no. The sutras say "no gain without knowledge" means nothing. But really achieve anything? Whenever we use means, we say we have achieved it, but when we have absolutely no thoughts at all, we are not caught up in the two extremes of Yes and No, but in the Middle Way. - Died for nothing, Bodhidharma tried to be unobstructed.fearless, fearless, fearless, terror, separation, madness, inversion of dreams, Nirvana: The mind that has obstacles is the mind that still has boundaries because there is still a Self, there is still a limit, or when there is Consciousness, there is still a distinction. hesitate. But now the bodhisattva's mind is completely in the place of the unmoving Tathagata, so it no longer obstructs any obstacles. This is a person who is still alive in life and also encounters many unsatisfactory opposites, but for someone who is in such a mind, everything is smooth and smooth, there is nothing to hinder their practice. . The mind is no longer obstructed, so there is no fear. It is difficult for people to say that they are not afraid of anything. In fact, we are afraid of all kinds of things, of which the fear of death is the most terrible. Now that we practice, we are less worried and less afraid, by being awake, we must have wisdom to understand that all being is empty. When I'm not paying attention,I don't say it's death, it's birth, it's old age. When I made up my mind, I assigned a name, from that name I was afraid. With Wisdom, what we see is an objective law, whether we want it or not, we have to suffer, and when we understand with Wisdom, we are not suffering, not afraid, that is we have escaped from the law of birth and death. Already. When I'm no longer afraid, I'm "far from my dreams", I'm afraid because I'm just dreaming and imagining. There are many times when my fear is not real but I imagine or draw it to scare me. So when we practice with Wisdom, we will overcome fear, which is fearlessness. When we don't pay attention, fantasize or pay attention to worldly phenomena, then we don't use the worldly mind anymore, but we are in such a place, then it is called Nirvana. The end is where we finally experience a calm state of mind,Nirvana is called Nirvana, so the state of Nirvana is the state of the mind as such, such as immovable. When he was alive, he was called Huu Du Y Nirvana. When he no longer has a body, it is called Wu Yu Y Nirvana. Thus, I understand that Nirvana is not a remote place, it is just my state of Mind Likeness. - The Three Worlds Buddhas, y Prajnaparamita, attained the Ano-dala Samadhi Samadhi: Ananda-la Samadhi Samadhi-Bodhi transliterated from Anuttara-Samma-Sambodhi. Meaning is Supreme Perfect Enlightenment (enlightenment is none more). Bodhi is Enlightenment, is Bodhi, ie Buddhahood, which the Buddha called himself Tathagata (Tathàgata). Due to the name Tathàgata, we know that, in order to attain perfect enlightenment, one must go through suchness of mind, one must experience suchness of mind, and since then the Patriarchs of the Development system advocated the Buddha world in the ten directions,At the same time, all Buddhas have the title Tathagata. Through this sentence, I know that the important part of the sutta is about Chan Nhu. The Buddhas of the Three Worlds and Buddhas of the past, present and future all follow this transcendent wisdom to attain the state of supreme, perfect enlightenment. - The great knowledge of the Prajnaparamita, the great mantra, the great mantra, the unsurpassed mantra, the peerless mantra, the ability to eliminate necessarily suffering, the truth and truth is not damaged: Thus, you must know Tri. This perfect wisdom is like the greatest, most lucid, noblest mantra, nothing higher. It excludes all suffering in life, and it is the ultimate reality that is not deceitful. Thus, the Heart Sutra Prajnaparamita wants to talk about two big topics, which are emptiness and truth. Theme Does not lead to freedom from suffering. The subject of Truthfulness leads to Perfection of Wisdom. That is the base where the historical event of Buddha Shakyamuni.He realized that Suchness, the arising Wisdom that explains all the silent mysteries of man and the universe. As for the last paragraph with the mantra, it's not really a mantra, it's just a Pali phrase expressing the joy and praise of the person who has attained enlightenment, has reached the other shore: "Gate Gate paragate parasangate Bodhi svara", just because this sentence is written after a few words of the mantra... so accidentally people think it's mysterious, but it has no mystical meaning, the Zen Master translated it as: "It's already here , has come, to the other shore, to the shore of Enlightenment!" The CORE OF THE BINH MINH Sutta We already know that the character Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva) is a legendary figure. This sutta was composed after the time of the Buddha. After studying in detail each word, sentence, and paragraph of the sutta,we grasp the core of the sutta that the Patriarchs want to convey to the later generations. As for the structure of the sutta, the Patriarchs of the Development system borrowed the name of Sāriputta to transmit. If you calculate the time according to the recorded history, Sariputra passed away before the Buddha, and this sutra appeared after the time of the Buddha. We're just here to know. Our next story is to draw the main lesson of this sutta to practice! Reading the sutras we see that the Patriarchs have presented the last place, right at the destination of the practitioner ie in the state of Emptiness and Suchness. The two states are alike in that Atakkavacara is the place of no words. When we talk about Emptiness, we find that the text is very concise, expressive, clear, and unambiguous. The Patriarchs stood in the Buddha's place to present the Buddhist view, talk about people,that is to say the being of man is empty. And from this perspective, there will be a way to get people out of all the suffering in the world. The purpose of teaching this lesson of the Patriarchs speaks to the purpose of the Buddha's teaching when he said: "All water in the ocean has a salty taste, my religion has only one taste, that is the taste of freedom from suffering." . In this view, Buddhism is not vague, far-fetched, but helps people while they are still alive, not promising in the distant future. This Heart Sutra is truly worthy for us to learn because it is true that the Buddha's intention is: - Bringing people out of constant suffering, that is the view of emptiness. The view of Mu is the Buddhist Middle Way view that does not fall into the extremes of Perpetual View and Ending View. Humans are real, but their essence is empty, which means that no-self breaks the chains of self-grasping.The Patriarchs who developed the ultimate Wisdom to the other shore were to develop it to True Suchness. Chan Nhu is also in the Middle Way, it is similar to Mu, like the position of Illusion. That is the foot of the cauldron, a firm stance to promote the Perfection of Wisdom, which is the Perfection of Wisdom. - When in the state of Mind Like looking at the phenomenon of the world see it like that, not expressed in words, the mind is motionless, the scene is objectively motionless. - Topic Not presented in advance with the intention of giving results to help get rid of suffering. Then presented Chan Nhu. This is a means to help people promote Perfection of Wisdom, as evidenced by the Buddha's enlightenment through Truthfulness. - The Buddhas of the three times also through True Suchness that promote transcendent wisdom. CONCLUSION The spiritual path is a long, deep, step-by-step path that requires many conditions. We're still on "this side",The first condition is awakening to direct life into the spiritual self. Consciousness is the strength that determines the goal you will reach, but it takes determination to not give up on the way. Both of these conditions are not enough, because even the Buddha had an iron-willed and enlightened mind, but still failed twice. So the third most necessary condition is the Dharma practice or the Dharma discipline. Having chosen Dharma practice, where it leads me, I must know. Not having to set foot on the chosen path is to guarantee that you are on the right track. You have to take the Buddha's lesson and learn from it for yourself. After the Buddha attained enlightenment, he realized that his enlightenment was due to the Dharma. That Dharma is Truthfulness. He paid homage to and venerated the Dharma as his teacher. In the Mahaparinirvana Sutra, the Buddha instructed his disciples: "After I pass away, you will take the Dharma as your teacher."The Buddha taught a lot of Dharma, all of which are correct, how do we know which Dharma to choose? Here Master Zen Master teaches: The Dharma is True Suchness. The Development System uses three major themes to get to the other shore: Emptiness, Truthfulness, and Illusion Here, the Master Zen Master chooses the theme of Truthfulness to guide students. When you understand Truthfulness, you will understand emptiness and Illusion. As meditators, we must have an awakened mind and an iron will so as not to falter. How to have an iron will? That is, we must have the Principle of a meditator. Principles will help us move towards our chosen goal. And the most important thing is to choose the right Dharma practice, which is suitable for your ability. Buddha and Patriarch taught: "Medical Dharma is not medically human", not because of subjective feelings for a teacher, but to choose Dharma practice. On the path of cultivation, one must learn both the doctrine and practice, that is, to cultivate wisdom and practice concentration.One must experience the Wordless Awareness of Awareness in order to calm the mind, and at the same time must practice in the four postures to come to the end to experience the Wordless Perceiving, which is to attain the state of Suchness of Mind. To know if I'm wrong or right? It is true that on the spiritual path, if health is weak or mentally ill, health will gradually recover. The mind is no longer attached, sorrowful, but serene, peaceful, tolerant, forgiving. Regarding Spiritual Intelligence, realizing that Enlightenment explains many things to help us behave correctly, successfully, and harmoniously in our daily lives. Spiritual wisdom will promote from low to high depending on its use. Those are the training processes that require time, self-discipline, the discipline of meditators is to abide constantly in Awareness, always having the Knowledge of No Words through hearing, seeing, and touching. In the sutras it is called Right Mindfulness.Continuous practice in the four postures will lead to Mindfulness and Awareness, and then we will experience the state of Suchness. All techniques or teaching techniques of the Emptiness Meditation are geared towards quieting the mind. When mastering the mind language (games, quartets), we are the master of our own business. The last important thing, we realize in the Prajnaparamita Paramita Sutra, the Patriarchs want to convey the secret of "crossing to the other side", that is, achieving "perfection of wisdom" with two themes: No and Truthful. In the past, the Buddha and the Patriarchs taught that meditation is a must. Today, the same is true of Master Zen Master, he has guided us from the Basic class up to 4 Prajna classes in theory and practice on the topic of Truthfulness. He has passed on his knowledge of Buddhism and practical know-how, especially the "Technology of Not Speaking" to reach the "other shore".Vehicles are displayed in front of you. Whether we get there or not is up to us. We often say: "We are very grateful to Buddha, Patriarch and Teacher for teaching hard". But Buddha, Patriarch and Master do not want us to be indebted, but just want us to reach the place they instructed. Therefore, gratitude to the Master is not just an empty promise, but it is necessary to practice diligently to soon get rid of suffering, enlightenment and liberation. From learning about the Heart Sutra, we draw the following conclusion: The Heart Sutra is the Buddhist concept of the world (Buddhist worldview) that is: All matter (form) and spirit (Buddhist worldview). Feeling, perception, volition, consciousness: sensation, perception, will, perception) all have emptiness (emptiness). Emptiness is also matter and spirit, matter and spirit are also emptiness. All matter is neither lost nor created, it is always changing from one form to another.Hence there is neither birth nor death (death). Each form of matter that we see "form" is just the appearance of countless other substances created without us seeing "emptiness", so saying "form" is also emptiness. But on the contrary, the multitude of matter that we do not see "emptiness" manifests in the form of a material form "form", so that innumerable matter is "empty" but is "form". (no here is empty but does not mean no and yes). For example, a car is a combination of forks, barrels, wheels ..., when these kidneys are disassembled, it is no longer a car, but it is not lost but still exists as individual components, so Buddhism says it is yes but no. From where there is no car, we put the parts together to become a car, so no but yes,When it exists in one form there is no other form, when it exists in another form it is not in this form. It is not but also has "form is instantaneous emptiness, not instantaneous form, feeling, perception, formations, consciousness too. There is no birth, no cessation, no feeling, perception, formations, and consciousness." When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).It is not but also has "form is instantaneous emptiness, not instantaneous form, feeling, perception, formations, consciousness too. There is no birth, no cessation, no feeling, perception, formations, and consciousness." When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).It is not but also has "form is instantaneous emptiness, not instantaneous form, feeling, perception, formations, consciousness too. There is no birth, no cessation, no feeling, perception, formations, and consciousness." When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN ZEN BUDDHIST MONASTERY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/3/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.