What is wisdom?
According to Buddhism, there is no consciousness that works without scenes or objects. Buddhism is divided into six domains, limited by six faculties (eyes, ears, nose, tongue, body and mind) and six objects.
This sixth form takes the place that he is based on six factors, so the six elements are named in the eye (eye consciousness), ear health (ear consciousness), nose health (trance), body medicine (body) Body consciousness) and consciousness (mind).
What does the mind have to do? To receive and distinguish six scenes. So there can be no pure consciousness, no scene or object. But in these six qualities the distinction is almost ineffective in the first five, but the distinction seems to be consciousness. And since in the texts (Theravada) there are only six types of consciousness, so almost all the activities of the mind are dependent on consciousness. While the body directly received the form of five scenes, bar, incense, taste, exposure only, the distinction is good or bad, must be left, right and wrong to arise all mental or Evil is part of the consciousness.
Consciousness not only distinguishes very strongly from the present scene but also recalls scenes from the past, dreaming that future scenes are also very intense. In short, The mind is unceasingly thinking, constantly distinguishing us from our consciousness.
The activity of the mind is generally evaluated in three areas: moral, purity and wisdom, which we call the three. In these three areas, Dinh belongs to the technical aspect of training the mind to purity in order to place the Wisdom. And because Wisdom is the end, Dinh is the most important means of reaching Wisdom.
But what is Wisdom? First of all, it must be understood that wisdom is of the mind (the A monks consider the Hue to be a mental institution). The consciousness must have object. What is the object of Wisdom?
We already know that the object of consciousness is the six senses, the bar, the touch and the dhamma. So in these six scenes, What is the object of Wisdom? Again in the six modes of consciousness wisdom. If we say that the object of Wisdom is one of the six scenes, it turns out that Wisdom is not universal and prevalent in all scenes, ie, not knowing the whole scene, so what is Wisdom? Assuming that the six scenes are not the object of Wisdom, then Wisdom is a non-object consciousness. Such a consciousness can not be obtained, but it is also completely ignorant, ignorant of anything, no matter what it is, what is called wisdom.
Again, in the six senses, if Wisdom is only one consciousness, the knowledge of Wisdom is not universal, so called Wisdom. If Wisdom does not belong to any consciousness, it turns out that Wisdom is not the mind of the Buddha. This is contrary to the teachings of Buddhism.
Therefore, it must be understood that the object of Wisdom must be all scenes; And wisdom must be a mental state that is present and active in all six consciousnesses.
But what if Wisdom is then six consciousness? And if anyone has six consciousness is that wisdom? So what else is Buddhism and mortals?
Although the objects of the six consciousness and Wisdom are six. But it recognizes the scene according to its distinct career tendencies. As human beings know water is water, the fish species know where water is, where the water pretends to know that water is fire, the gods know that water is water. Huệ realized that the knowledge of the truth, the real hero of the scene. The six visions of the truth are impermanent, suffering, non-self (non-self), NOT, the only, the ideal, the dharmakaya. foot like ... (According to Mahayana teachings). In summary, the scene or object of Wisdom is the truth of all the Dharma transcended in the six realms of form, emanation, touch, and dharmas.
Again, although Hue is a mental state, belongs to all six consciousness, but Hue is still a very special activity of the mind that is not always have the mind, there are six modes can be said to have Hue. First of all six consciousness states the nature of wisdom above all. This nature is the ability to discriminate and to reason in the sense. In the first year of the eye, ear, nose, tongue, body is not able to discriminate and deduce as consciousness, but to identify the scene directly in the sense. So when Wisdom reflects on these six modes of consciousness, it reveals two aspects of its effect: a direct, non-discriminating, direct state; An indirect aspect of deductive reasoning is accurate and corresponds to the truth, that is, the sixth sense consciousness, when it is mediated.
The truth of things, that is, all the photographic realms of the six scenes, is also realized by the two aspects of Hui. Truth is attested to the direct non-discrimination of Hui in the first five years of truth, namely, the paramārtha of dharmas, and the truth is seen indirectly with the distinction of reason Thought, presentation, interpretation of the consciousness of Hue (The study of the call to these two aspects is attributable to and post-mind.)
Thus shows that Hue is a cognitive power of the whole consciousness (that is, all six consciousness) corresponding to the truth of all things. At the same time, Hui also becomes the only true means of reaching the truth of things. And so there are two direct and indirect means of reaching truth that belong to Wisdom.
Consciousness not only distinguishes very strongly from the present scene but also recalls scenes from the past, dreaming that future scenes are also very intense. In short, The mind is unceasingly thinking, constantly distinguishing us from our consciousness.
The activity of the mind is generally evaluated in three areas: moral, purity and wisdom, which we call the three. In these three areas, Dinh belongs to the technical aspect of training the mind to purity in order to place the Wisdom. And because Wisdom is the end, Dinh is the most important means of reaching Wisdom.
But what is Wisdom? First of all, it must be understood that wisdom is of the mind (the A monks consider the Hue to be a mental institution). The consciousness must have object. What is the object of Wisdom?
We already know that the object of consciousness is the six senses, the bar, the touch and the dhamma. So in these six scenes, What is the object of Wisdom? Again in the six modes of consciousness wisdom. If we say that the object of Wisdom is one of the six scenes, it turns out that Wisdom is not universal and prevalent in all scenes, ie, not knowing the whole scene, so what is Wisdom? Assuming that the six scenes are not the object of Wisdom, then Wisdom is a non-object consciousness. Such a consciousness can not be obtained, but it is also completely ignorant, ignorant of anything, no matter what it is, what is called wisdom.
Again, in the six senses, if Wisdom is only one consciousness, the knowledge of Wisdom is not universal, so called Wisdom. If Wisdom does not belong to any consciousness, it turns out that Wisdom is not the mind of the Buddha. This is contrary to the teachings of Buddhism.
Therefore, it must be understood that the object of Wisdom must be all scenes; And wisdom must be a mental state that is present and active in all six consciousnesses.
But what if Wisdom is then six consciousness? And if anyone has six consciousness is that wisdom? So what else is Buddhism and mortals?
Although the objects of the six consciousness and Wisdom are six. But it recognizes the scene according to its distinct career tendencies. As human beings know water is water, the fish species know where water is, where the water pretends to know that water is fire, the gods know that water is water. Huệ realized that the knowledge of the truth, the real hero of the scene. The six visions of the truth are impermanent, suffering, non-self (non-self), NOT, the only, the ideal, the dharmakaya. foot like ... (According to Mahayana teachings). In summary, the scene or object of Wisdom is the truth of all the Dharma transcended in the six realms of form, emanation, touch, and dharmas.
Again, although Hue is a mental state, belongs to all six consciousness, but Hue is still a very special activity of the mind that is not always have the mind, there are six modes can be said to have Hue. First of all six consciousness states the nature of wisdom above all. This nature is the ability to discriminate and to reason in the sense. In the first year of the eye, ear, nose, tongue, body is not able to discriminate and deduce as consciousness, but to identify the scene directly in the sense. So when Wisdom reflects on these six modes of consciousness, it reveals two aspects of its effect: a direct, non-discriminating, direct state; An indirect aspect of deductive reasoning is accurate and corresponds to the truth, that is, the sixth sense consciousness, when it is mediated.
The truth of things, that is, all the photographic realms of the six scenes, is also realized by the two aspects of Hui. Truth is attested to the direct non-discrimination of Hui in the first five years of truth, namely, the paramārtha of dharmas, and the truth is seen indirectly with the distinction of reason Thought, presentation, interpretation of the consciousness of Hue (The study of the call to these two aspects is attributable to and post-mind.)
Thus shows that Hue is a cognitive power of the whole consciousness (that is, all six consciousness) corresponding to the truth of all things. At the same time, Hui also becomes the only true means of reaching the truth of things. And so there are two direct and indirect means of reaching truth that belong to Wisdom.
The majority of Buddhists misunderstood, heard of Wisdom in a time that is only vague or indifferent, or do not accept the general, or destroy it and listen to reasoning, speech is said to be. Mind, accept language, not proof ... but if the Buddha himself without any distinction, no talking does not present, then the Buddha is useful and what is the difference of a log, and how to For everyone to be able to enter the truth here? The enlightenment of the Buddha is not only to enlightenment but to beings, Buddha uses irreconciliar mind to realize true truth of all things is not to be indistinguishable, but to distinguish speech for Beings clear. Mind enlightenment is that all six are enlightened, not only the first five are indistinguishable, and the sixth consciousness is abandoned because of its distinct nature. On the other hand, when the enlightened mind manifests itself through the five consciousness, it becomes indistinguishable and when it is embodied in the sixth consciousness it becomes the mental means (because of the ability to distinguish it). As a means, the new Buddha was sentient beings to distinguish sermon for sentient beings and truth.
Again, although the analysis shows that Wisdom has two direct effects on consciousness and indirectly on the theory of truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Because of the ability to distinguish it as a means to new Buddhists are beings are distinguished by the discourse for beings to be enlightened and enter the truth. Again, although the analysis shows that Wisdom has two direct effects on consciousness and indirectly on the theory of truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Because of the ability to distinguish it as a means to new Buddhists are beings are distinguished by the discourse for beings to be enlightened and enter the truth. Again, although the analysis shows that Wisdom has two direct effects on consciousness and indirectly on the theory of truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Although on the analysis shows that Wisdom has two direct effects on consciousness and indirectly deduce the truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Although on the analysis shows that Wisdom has two direct effects on consciousness and indirectly deduce the truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so?
Again, although the analysis shows that Wisdom has two direct effects on consciousness and indirectly on the theory of truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Because of the ability to distinguish it as a means to new Buddhists are beings are distinguished by the discourse for beings to be enlightened and enter the truth. Again, although the analysis shows that Wisdom has two direct effects on consciousness and indirectly on the theory of truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Because of the ability to distinguish it as a means to new Buddhists are beings are distinguished by the discourse for beings to be enlightened and enter the truth. Again, although the analysis shows that Wisdom has two direct effects on consciousness and indirectly on the theory of truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Although on the analysis shows that Wisdom has two direct effects on consciousness and indirectly deduce the truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so? Although on the analysis shows that Wisdom has two direct effects on consciousness and indirectly deduce the truth. The two effects mentioned above correspond to the five senses and sense of discrimination. But almost the neural implication of the new consciousness plays a major and dominant role in both sides of Wisdom. Meaning is that the new distinction is the whole of Wisdom, not indistinguishable. Why so?
As said a mind must have time object, without the object of consciousness will disappear. Wisdom is the mind, so Wisdom must have an object and here the object is the paramārtha. According to the Bhikkhin of truth, nirvāna, according to the Mahāyāna of the Nirvana, is both ideal of the utterance, neither of which belongs to the realm of existence. If so, the object of Wisdom is not something that belongs to either the form or the color, the scent, etc. If the object does not exist, then there is no consciousness present to be called Wisdom. This is not strange in the Mahayana teachings, the words as indistinguishable, heartless, no thought, great or the motto as invisible to the Dao (heartless is the Dao) Paragraph, mind of the site (except all words,
From the point of view of absurdity, absurdity is absurd. Why? Because there must be no object, the mind is not there anymore to be called the truth.
If there is no object, then the other is the mind and the mind is the truth. But if there is no object then the mind is not there anymore to be called the truth.
If we say here that what is not is without mind (so it is said without heart, without distinction) rather than without the scene. Once inattentive, the scene itself is the path, the truth. But if you have no mind what to get to know is the scene, to realize that it is the Tao or the truth here? So the mind is destroyed, the scene also disappear.
Therefore, if the scene was Nirvana, is NOT, then there is no wisdom or any other mind. But if there is no distinction then what to take to realize (to enlighten) that the other object is Nirvana, is NOT count. Thus, the experience of absolute truth (such as non-distinction, emptiness ...) is just one way of saying, on the logic of completely paradoxical time. Again, innocent and innocent, based on where to mean that the name of the name and the truth, the Dao? Is not there absolutely no real experience of the truth of things, that is, it is impossible to have a NO or a state of mindlessness called enlightenment?
Please answer yes, have enlightenment, have a true experience of NO and Nirvana, the truth of things. The Buddha and the Patriarch often remind us not to understand the names as NOT to kill, nothing at all, do not think indifferent, indistinguishable as inert wood, The Buddha said to stop explaining Nirvana, because every explanation is wrong. Nirvana is death, but not the end.
If there is no object, then the other is the mind and the mind is the truth. But if there is no object then the mind is not there anymore to be called the truth.
If we say here that what is not is without mind (so it is said without heart, without distinction) rather than without the scene. Once inattentive, the scene itself is the path, the truth. But if you have no mind what to get to know is the scene, to realize that it is the Tao or the truth here? So the mind is destroyed, the scene also disappear.
Therefore, if the scene was Nirvana, is NOT, then there is no wisdom or any other mind. But if there is no distinction then what to take to realize (to enlighten) that the other object is Nirvana, is NOT count. Thus, the experience of absolute truth (such as non-distinction, emptiness ...) is just one way of saying, on the logic of completely paradoxical time. Again, innocent and innocent, based on where to mean that the name of the name and the truth, the Dao? Is not there absolutely no real experience of the truth of things, that is, it is impossible to have a NO or a state of mindlessness called enlightenment?
Please answer yes, have enlightenment, have a true experience of NO and Nirvana, the truth of things. The Buddha and the Patriarch often remind us not to understand the names as NOT to kill, nothing at all, do not think indifferent, indistinguishable as inert wood, The Buddha said to stop explaining Nirvana, because every explanation is wrong. Nirvana is death, but not the end.
To clarify the problem, we must understand that the mind has six different areas, but it is still an indissoluble whole. So where the first five senses are indistinguishable sense. The A-Pitmans call this kind of consciousness the "five senses" ie consciousness coincides with the five senses. Once the consciousness arises, the consciousness begins immediately. So the nature of the five senses is direct reception. But in that direct attitude there is already an attitude of discriminating the indirect deduction of consciousness. So every direct experience is conscious, recognized, recorded, and given the name.
In the same way, when one realizes the five senses as indistinguishable from the other, they simultaneously distinguish between the five senses. Get ready right now to recapture the experience without heart, good words, invisible, what is the form and how?
It should be understood that the experience of non-discrimination should not be understood innocently as there is no discrimination, no consciousness, no mind, no thought ... but the state of consciousness Distinctively close to the senses of the senses in order to see the direct experience of the five senses of things as the very thing is (yathābhūta), the truth of things.
To better distinguish, we will find that our whole mind has an indistinguishable part that is always directly related to the truth of things, namely the five senses. This consciousness presents the whole truth of things before the consciousness of the sense of discrimination. Consciousness is the reception,Evaluate and enjoy the things of the mind, which is the mental distinction. The part of consciousness is more complex: on the one hand it goes along with the five senses to identify things that are true to them. On the other hand, it relates to all good and bad, through the dominions of the mind of ignorance and the attachments, especially the ego, then the past three times, the future is not To move in the direction of lust, greed and delusion. In this face it is confused and full of insecurity. The mind is condemned and confronted by the practice of judgment, which is the conscious part of consciousness.
But the part of the consciousness that goes along with the five senses is the most important part of the work of Wisdom. It is the part of the consciousness that distinguishes it is Wisdom. Because the five senses of consciousness only show the true nature of things and do not give meaning to anything, while the discriminative sense associated with ignorance, with ego, always gives things meaning according to Fall, fall, according to the greed, greed, delusion, full of affliction, not knowing the true nature of things. So the only part of the consciousness that goes along with the five senses is to get the exact meaning of the true.
For as I see a book, the eye-consciousness directly illuminates the book as it is and without any distinction whatsoever, immediately consciousness with the distinct eye-sight is a book. At this stage the truth of the book is realized, Wisdom is right here. Song immediately the sense of ignorance will fall eagerly echoes, which is "
This is a book I bought two days ago, of an author I like very angry, my nephew burned dozens of pages ... "in a mind like that, it charm enough Me, mine, the other, the funniest, the sad, the past, the present ... and obscure the lost Wisdom of the mind to the true nature of things, just a thing with color The form, conditioned by it, is called a book. The usual practice is to control the part of the consciousness that is related to the ego and greed, hatred, and delusion, not And such control is to allow the consciousness to go close to the five senses of consciousness to be free to discern things directly, ie, the consciousness of the truth of things, Without the disturbing part of consciousness,Brings the meanings of afflictions to things and obscures the true meaning of it. Such methods of taming are called meditation. By meditating on consciousness accompanied by the five senses without being disturbed by consciousness, so that it is monotheistic and makes things appear as defilements, the condition is called wisdom, so new To say is to reincarnate Wisdom.
In short, there is no distinction (like sensory years) that the time can not be Wisdom, but discrimination according to the tendency to fall and greed, hatred and delusion can not be Wisdom.There must be discrimination, but no discrimination according to self or greed, anger and delusion that distinguish close to the five senses of light, is the new wisdom. Because of the distinction, the truth of the new things means that they are impermanent, non-self, Nirvana, No, True ... and have such names.And thanks to the distinction, these meanings are clearly presented, clear and correct for the listener to understand and accept.
The effect of direct recognition of the truth, the effect to establish the meaning of truth and the effect to spread the truth. The first effect is personal experience, the third is the transmission of personal experience to the other, the second effect in the middle is the basis for both effects, and it is the essence in The brightness of discriminative consciousness and called wisdom (prajnā).
If it is enough for consciousness, it has the fourth effect, the effect of defilement and karma, by which consciousness is also called karma, delusion, In the bad sense) the inheritance, the farther coast ... it is closely related to ignorance, ego, craving.
This fourth effect, for the enlightened beings, plays a major role and dominates the whole of the mind. Being self-centered, ignorant and craving should always see only this fourth effect is the only activity of consciousness. They do not expect that in their minds that distinguish their defilements there are components of Wisdom in comparison, always directly with the truth of things. Mahāyāna called that part of the consciousness while the mind is still full of afflictions, ie, the Tathāgata form, or more clearly, "in the Tathāgata." And it is because in the minds of sentient beings, the mind of sentient beings becomes enlightened, so that the sentient beings become Buddhas, so the wisdom is also called the Buddhas of sentient beings. .
Wisdom is actually very complex. We also need to know the wisdom of the Buddha is different from the wisdom of the Arhat, how the Buddha? Is it possible that if we have the wisdom in mind then surely we have Wisdom? Why (According to the Mahayana) the Buddha object theory of Wisdom is No, is a dream, illusory, plan, ... Why is not wisdom alone is not enlightened or stars yet need to have great compassion Is it There is great compassion is not enough, but also merit? How does merit and compassion relate to wisdom? What is the purpose of happiness? Then the Buddha is the Sambuddha, the Enlightenment is different or one with Prajna.
And it is from this Wisdom that we can break the true meaning of the Buddha. Why (according to the Mahayana) the Buddha has a dharmakaya, Bao Buddha body and the Buddha? From then on, what is the lactation, the alarm, the chemistry? What is the Pure Land for? The other meaninglessness that Mahayana teaches is the effort to present to us information about all these meanings. Believe what to do? To practice right and to firmly believe our choices and acceptance of Buddhism is the most practical, most useful and necessary action for our whole life of ignorance. And on our way of practicing, the Buddha image will never fade but always lively, specific in every breath, every thought, every beat of our heart.
With wisdom as the foundation, the Dharma becomes extremely deep and infinite, so the Buddha should be careful to listen carefully and listen to so much, Consider carefully and be wide before entering the practice..END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.26/6/2017.
In the same way, when one realizes the five senses as indistinguishable from the other, they simultaneously distinguish between the five senses. Get ready right now to recapture the experience without heart, good words, invisible, what is the form and how?
It should be understood that the experience of non-discrimination should not be understood innocently as there is no discrimination, no consciousness, no mind, no thought ... but the state of consciousness Distinctively close to the senses of the senses in order to see the direct experience of the five senses of things as the very thing is (yathābhūta), the truth of things.
To better distinguish, we will find that our whole mind has an indistinguishable part that is always directly related to the truth of things, namely the five senses. This consciousness presents the whole truth of things before the consciousness of the sense of discrimination. Consciousness is the reception,Evaluate and enjoy the things of the mind, which is the mental distinction. The part of consciousness is more complex: on the one hand it goes along with the five senses to identify things that are true to them. On the other hand, it relates to all good and bad, through the dominions of the mind of ignorance and the attachments, especially the ego, then the past three times, the future is not To move in the direction of lust, greed and delusion. In this face it is confused and full of insecurity. The mind is condemned and confronted by the practice of judgment, which is the conscious part of consciousness.
But the part of the consciousness that goes along with the five senses is the most important part of the work of Wisdom. It is the part of the consciousness that distinguishes it is Wisdom. Because the five senses of consciousness only show the true nature of things and do not give meaning to anything, while the discriminative sense associated with ignorance, with ego, always gives things meaning according to Fall, fall, according to the greed, greed, delusion, full of affliction, not knowing the true nature of things. So the only part of the consciousness that goes along with the five senses is to get the exact meaning of the true.
For as I see a book, the eye-consciousness directly illuminates the book as it is and without any distinction whatsoever, immediately consciousness with the distinct eye-sight is a book. At this stage the truth of the book is realized, Wisdom is right here. Song immediately the sense of ignorance will fall eagerly echoes, which is "
This is a book I bought two days ago, of an author I like very angry, my nephew burned dozens of pages ... "in a mind like that, it charm enough Me, mine, the other, the funniest, the sad, the past, the present ... and obscure the lost Wisdom of the mind to the true nature of things, just a thing with color The form, conditioned by it, is called a book. The usual practice is to control the part of the consciousness that is related to the ego and greed, hatred, and delusion, not And such control is to allow the consciousness to go close to the five senses of consciousness to be free to discern things directly, ie, the consciousness of the truth of things, Without the disturbing part of consciousness,Brings the meanings of afflictions to things and obscures the true meaning of it. Such methods of taming are called meditation. By meditating on consciousness accompanied by the five senses without being disturbed by consciousness, so that it is monotheistic and makes things appear as defilements, the condition is called wisdom, so new To say is to reincarnate Wisdom.
In short, there is no distinction (like sensory years) that the time can not be Wisdom, but discrimination according to the tendency to fall and greed, hatred and delusion can not be Wisdom.There must be discrimination, but no discrimination according to self or greed, anger and delusion that distinguish close to the five senses of light, is the new wisdom. Because of the distinction, the truth of the new things means that they are impermanent, non-self, Nirvana, No, True ... and have such names.And thanks to the distinction, these meanings are clearly presented, clear and correct for the listener to understand and accept.
The effect of direct recognition of the truth, the effect to establish the meaning of truth and the effect to spread the truth. The first effect is personal experience, the third is the transmission of personal experience to the other, the second effect in the middle is the basis for both effects, and it is the essence in The brightness of discriminative consciousness and called wisdom (prajnā).
If it is enough for consciousness, it has the fourth effect, the effect of defilement and karma, by which consciousness is also called karma, delusion, In the bad sense) the inheritance, the farther coast ... it is closely related to ignorance, ego, craving.
This fourth effect, for the enlightened beings, plays a major role and dominates the whole of the mind. Being self-centered, ignorant and craving should always see only this fourth effect is the only activity of consciousness. They do not expect that in their minds that distinguish their defilements there are components of Wisdom in comparison, always directly with the truth of things. Mahāyāna called that part of the consciousness while the mind is still full of afflictions, ie, the Tathāgata form, or more clearly, "in the Tathāgata." And it is because in the minds of sentient beings, the mind of sentient beings becomes enlightened, so that the sentient beings become Buddhas, so the wisdom is also called the Buddhas of sentient beings. .
Wisdom is actually very complex. We also need to know the wisdom of the Buddha is different from the wisdom of the Arhat, how the Buddha? Is it possible that if we have the wisdom in mind then surely we have Wisdom? Why (According to the Mahayana) the Buddha object theory of Wisdom is No, is a dream, illusory, plan, ... Why is not wisdom alone is not enlightened or stars yet need to have great compassion Is it There is great compassion is not enough, but also merit? How does merit and compassion relate to wisdom? What is the purpose of happiness? Then the Buddha is the Sambuddha, the Enlightenment is different or one with Prajna.
And it is from this Wisdom that we can break the true meaning of the Buddha. Why (according to the Mahayana) the Buddha has a dharmakaya, Bao Buddha body and the Buddha? From then on, what is the lactation, the alarm, the chemistry? What is the Pure Land for? The other meaninglessness that Mahayana teaches is the effort to present to us information about all these meanings. Believe what to do? To practice right and to firmly believe our choices and acceptance of Buddhism is the most practical, most useful and necessary action for our whole life of ignorance. And on our way of practicing, the Buddha image will never fade but always lively, specific in every breath, every thought, every beat of our heart.
With wisdom as the foundation, the Dharma becomes extremely deep and infinite, so the Buddha should be careful to listen carefully and listen to so much, Consider carefully and be wide before entering the practice..END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.26/6/2017.
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