Teachings of the Grand Master.

  

This dharma is the Middle Way, in which no - mindedness is regarded as a method of transcendence between the poles of life. They transcend all relative systems of value on the cause and effect of the cause, thereby giving the practitioner a new step through grace, without interfering with the opposing poles of wrong view.

I. From Hoang Mai to Dong Son

After the Sixth Patriarch Master obtained the Dhamma from the Five Forbearers in Hoang Mai, until the date of the Precepts in Dong Son was a period of fifteen years hiding among the hunters. During this time, the first Dharma teachings of the Great Master were the teachings of compassion, and the inability to stand before the perverse heart of man, at that time the Sixth Patriarch could not deny (Since before, the Green Leaf was instructed by Ngu Chi before leaving Hoang Mai, he was not quick to say anything to anyone, fearing that the Dharma would be hard to prosper in the future.)
This first sermon speaks to those who want to win the bowl and even their lives at any cost! That proved how fearless and compassionate people are. Hui Ming has looked back on his own life by  : 
Apart from the first sermon given to the retreatant Huệ Minh on the way to avoid the South, and the discourses that Luu Grand Master had discretionary means told hunters for fifteen years not to record, there are The other two discourses that are "Heart" and "France are not two." These are the two precepts that preceded the emergence of the Great Grand Master when teaching people, and also two direct teachings leading to the attainment of precepts in Dong Son of man. In the Doctrine of the Fa, the last part of the Do is written: Apart from the first sermon given to the retreatant Huệ Minh on the way to avoid the South, and the discourses that Luu Grand Master had discretionary means told hunters for fifteen years not to record, there are The other two discourses that are  "Heart" and  "France are not two." These are the two precepts that preceded the emergence of the Great Grand Master when teaching people, and two direct teachings leading to the attainment of precepts in Dong Son of man. In the Doctrine of the Fa, the last part of the Do is written:

One day, the Sixth Patriarch thought it was time to go out, should not hide forever, went to French Tanh Temple in Guangzhou, encounters the Indian monk is teaching Buddhist Nirvana.
At that moment, the wind blowing leopards. A monk said that the wind was moving, another monk said to act, debate each other forever. Huayan stepped to say:
Not the wind, not the hover, but the mind of the two act! They are both startled.
The monks invited to the high seat and asked profoundly. Hui Neng's answer is simple, but the meaning is correct, without any syntactic syntax.
"Some
practitioners are not ordinary people," said the Apostle . Long ago heard of Hoang Mai Y-pho in the south, not who are the practitioners?
Hui Neng said:
- Dare not!
The apostle immediately did the feast, and asked the mass to be seen in the bowl.
Tong asked:
- When vice minister Hoang Mai taught how?
Hui-Gin said:
The teaching is not, but only the discussion of "seeing nature", but not about meditation or liberation at all.
Tong asked:
- Why not comment on meditation or liberation?
Huệ Nương said:
- Because the two dharmas are not legal, but the Dharma is not two.
Back to ask:
- Why not call the second law Buddha?
Hui-Neng said:
- The mermaid Nirvana business has clarified the Buddha nature, then it is the second law of Buddhism. As noble Bodhisattva noble Buddha White Buddha:
- The offender banned the world of four heavy sins, Create the five counters against the Most talked about, then the Buddha's nature of the good they have lost paragraph?
There
are two types of good: one is common, the other is impermanent; The Buddha nature is not ordinary, not impermanent so there is no paragraph, it is called two. One is good two is not good, and the Buddha nature is not good not evil, that is not two. The Aggregates and Gender are two people, the willow character of their nature is not two, the second nature is the Buddha nature.
Impressed Tong said:
- I preached business like bricks and tiles, and human virtues such as gold.
By this hair down for Hui Nang and worship as a teacher. Hui-he immediately opened the teachings of Dong Son under the Bodhi tree. " There are two factors: one is ordinary, two are impermanent; The Buddha nature is not ordinary, not impermanent so there is no paragraph, it is called two. One is good two is not good, and the Buddha nature is not good not evil, that is not two. The Aggregates and Gender are two people, the willow character of their nature is not two, the second nature is the Buddha nature. Impressed Tong said: - I preached business like bricks and tiles, and human virtues like gold. By this hair down for Hui Nang and worship as a teacher. Hui-he immediately opened the teachings of Dong Son under the Bodhi tree. " There are two factors: one is ordinary, two are impermanent; The Buddha nature is not ordinary, not impermanent so there is no paragraph, it is called two. One is good two is not good, and the Buddha nature is not good not evil, that is not two. The Aggregates and Gender are two people, the willow character of their nature is not two, the second nature is the Buddha nature. Impressed Tong said: - I preached business like bricks and tiles, and human virtues like gold. By this hair down for Hui Nang and worship as a teacher. Hui-he immediately opened the teachings of Dong Son under the Bodhi tree. " That's not called two. The Aggregates and Gender are two people, the willow character of their nature is not two, the second nature is the Buddha nature. Impressed Tong said: - I preached business like bricks and tiles, and human virtues such as gold. By this hair down for Hui Nang and worship as a teacher. Hui-he immediately opened the teachings of Dong Son under the Bodhi tree. " That's not called two. The Aggregates and Gender are two people, the willow character of their nature is not two, the second nature is the Buddha nature. Impressed Tong said: - I preached business like bricks and tiles, and human virtues like gold. By this hair down for Hui Nang and worship as a teacher. Hui-he immediately opened the teachings of Dong Son under the Bodhi tree. "

Through these three discourses, here the first Dominate Hue University has learned what the moment when  "do not think good not think evil "? Is this the prelude to the method of teaching people later through the  "no-mind" of people so that they immediately recognize the future of each of us in life. This is how to show the Apostolic Exhortation of Bodhidharma through the  "direct view of the mind-nature of becoming a Buddha" in the Chinese way of life and methodology. This expression, applied in the second discourse, when the Patriarch left the Fa Tanh Temple in Guangzhou, encountered two monks who were debating "Wind or Plane." A new answer sounds out as simple, But has stirred up the source of everyone's mind.
Here, wind or motion? They are all external, they do not have any real value, because they do not interfere with us. They are only valid when our mind arises, and they are echoes of us that impose on them the value that they never have. Therefore, they become real to a confused soul, in fact they are just shadows. It is clear that we have lost our minds, have committed ourselves to the false doctrines that are not real, and so there is Dynamic or Motion. The existence of the Wind or Motion is only a shadow of hope that is imposed on them but not on the mind. Actually here they are not the true face of our face, but they are only considered as means of using poisonous toxicity, not the notion of freedom in the teaching method. The man of Luc). So even to our minds we have not recognized them, let alone the heart of hope (how can we realize)? That is, we are only referring to the echidna and the ego-consciousness of mindfulness, not to mention the mindlessness beyond the being of the symbolic language, mentioned by the Sixth Patriarch. third approach taught His people through the law "not two"  to talk to law  "Unknown expression" or  "heartless" His later. Here the  "moving heart" of two monks is the visible center of the false mind, belong to  "Friends" as opposed to  "Forever"  that we would not get out, they were ignored and, forgotten and then they run under the shadow Of its own outside through the conditioned charms that are manifested according to the taste, and the difference of appearance are externally, while the dhammas themselves are equal in the duality of the Dharma. Buddha nature.
These Buddha-nature, they are distant from all concepts, all concepts, they are not dependent on dualistic cause. Because duality results in the bondage of bondage, in which the fruit always depends on the existence of the person. This existence speaks of the lost nature of the dharmas to the liberation that the gurus have ever exposed. Therefore, emptiness here has a sense of freedom that no longer depends on the dharmas, although they are expressive of the utilities. These escapes are used spontaneously at any moment, anywhere. This duality is also called the Buddha Nature. This Buddha-nature we need to see (ants), as he taught above, through how Hoang Mai taught when he asked. He said: "The teaching is not, but only the sense of nature, not the discussion of meditation or discharge" because meditation and liberation is only one side of the dharma cause or effect only. Here, any law that is dependent on others can not be called dharma, For example, the Buddha said: One is permanent, two is impermanent; On the contrary, the Buddha nature is not dependent on ordinary or impermanent. Which depends on the other, it is bound to be permanent or cessation; On the contrary, which is not dependent on others, that is called liberation at liberty, is not two, is the Buddha Nature.
The above are the first three teachings to be recorded, after the Sixth Patriarchate obtained enlightenment in Hoang Mai until he was ordained (ordained monk) in Dong Son, in addition to other disciplines Recorded for fifteen years with hunters we do not know. Through this they signal to us a method of teaching people, focusing on the practical life of the individual he develops. This dharma, first of all he established the do not forget, And the Imperium as the Original Nine Endings in the Guardian  Record. That was the stage from Dong Son to Jiao Khe which was later shown to him.

II. From Dong Son to Jiao Khe

The enlightenment of the Great Grand Master in Dong Son, is a direct predisposition to the transmission of the Dhamma, which opens the way for a pragmatic trend with bold colors of China. Now he became the sixth novice of the South Sudanese sect of the South, and they became an obstacle for later followers, as in the eighth product. SAFETY-PROTECTION כֿ of the PRESIDENT stated:

At that time, both the two are on the run, divided the two classes 'Laundry-Shop' do not know where to learn.

Actually there are only one but not two, but because the beings are slow slow, there is light is dark, there is intelligence is foolish, so also depend on the base that has to shop With each person's insights. This event is shown through two methods of cultivation completely opposite each other, through the contact between the Green Leaf and many intelligent disciple of the Spirit is the Chi, is a specific application for the two dharma. present:

Master said: What do
you teach them to teach ?
:
Teacher often teach them mind calm mind, sit still not lying,
he said:
mind tranquility mind is not meditation. rolls useless ... I heard the master of his house full About-the-knowledge for everyone, but it is not clear act Minister of Gender-Dinh-Tue like? tell me considered.
the answer, from the ambassador Teachings that:
"The evil do not do is about
the good thing to do is Tue
Clean yourself mind is Dinh."
He taught that, uncle what do you use to teach the most venerable monk ...
Listen to the shelves of This:
"Mind is not evil is the self-centered
mind is not Tue Tu
mind is not empty space is not self
is not less is not Diamond is
coming or go is Tam to.

Just through these two verses, we can also identify the method of practice of these two Patriarchs. Here, one side stands on the face of the generals who charge, and the other on the face of self-expression. Therefore, no matter how much we want to go, we can not deny the difference in their positions on the Gender-Determination, by which they depend on the basis of the contacted person. Main Six taught:

Your discipline's teachings, just to intercede the Mahayana, My precepts teach, is to transcend the uppermost. Department of illusion-resolution is not, because the interpretation is slow to fast. Do you feel like I'm like your teacher? We say France does not leave the nature. If you leave the substance that speak French, that is only talking about the general, still self nature still. To know the law, all self-nature that initiates the phenomenon of action, that is the truth-about-truth.

This is the key direction, to lead the Dharma to teach people through his  "no-mind" . Although he once said,  "If you say that I have the law to give him, then I lie to you, but I depend on the bond that is open, tied up called Tam Toi." Tam here is, is the French concept of Zero. From self-arising (No-mind) phenomenon, the effect is to exist in the unconfident Samaya. This is the expression of self-nature through the true nature of the doctrine, which is not the Way Meditation is the Middle Way for the practitioner to show his steps. In the Fourth-Grade, the Sixth Patriarch demonstrated this path through Dhyana, teaching them:

Good knowledge! This discipline of this subject is taken as the original source. Do not confess that the different wisdom. Defining the same body is not two. Defining the Body of Wisdom, Wisdom is the Application of Wisdom. When there is insight, the intention is in wisdom, when there is concentration in wisdom. If you know this meaning, Dinh-Tue learn together.

This path is beyond the causal path of the Precepts. Here, there is no more 'the world  of birth, the wisdom of human wisdom'  that they are expressed by the method of Dependent Origination,  "this is the other there, this is not the other, this is the birth. The birth, this kill the other kill. This is the path of grace. Where there is Gender, where there is Dilemma, where there is Dilemma there is Gender, where there is Tue, there is Gender. Their existence at the beginning and the end. Their existence always depends on each other, no one before, which one after all.
Here, if we want to find out, analyze them, we will not get what we want. Because they are always lively and translucent, So we stop them and then cut them into fragile fragments, in this line of living fluctuations, to define them, the debris that we cut out of them, first of all Real events dead, immobile, not soul; After all, they do not carry any meaning of the stream, as they are isolated, mutilated, decomposed. They are no longer the To-be of the ever-changing line. Whether we stand on a relative simile, universal for time, or explored or analyzed, they are assumed to depend on each other in a certain whole as matter. "Determination is the body of Tue, knowledge is the use of the" for example, not the individual. Actually here, Because of the relative standing of the language, there is a connection between the Dependent Origination of the Self and the Self. But if they stand on the whole face, they are just one, not two different. This is the key link, which is fundamental foundation for human teaching of the Great Grand Master through his method of "no-mind" .

"This knowledge of our dharma from top to bottom, first of all do not do Vo, Do formless, Hidden as original."

This dharma is the Middle Way, in which no - mindedness is regarded as a method of transcendence between the poles of life. They transcend all relative systems of value on the cause and effect of the cause, thereby giving the practitioner a new step through grace, without interfering with the opposing poles of wrong view. Here, we are a bit lengthy, to quote what he himself taught about the Middle Way of Meditation, although he mentioned the Infinite, the Unborn. But this only sheds light on the manifestation of innocence in them, depending on the generality through which they are manifested.

Unmanage is the nature of human nature for the good and the evil, good and bad to the resentment of relatives in the world, or when talking offensive, contemptuous dispute If you think in the past, then you will not think about the past, but it is called bondage. With the law, concept-concept is not tied, so it should be taken as the root.
"Good knowledge! Out of all the generals called Prime Minister. Out of the Prime Minister of the Pure, should be taken as General Bodhisattva.
"Good knowledge, for the scene, the mind is not infected, the so-called no-mind ...
" Good knowledge! Why do not you make Vo? Because lovers of mouth only know the nature, But for the scene is born thinking. From conceptual thoughts arise up wrong view, and from then on all the dream job idea born. Self-nature which does not have a means to be. If it is achieved then it is only blessed speech. That is the ceiling of wrong view, so this method of setting up Void do not.

Throughout the method of taking the Voidness as the Void, the General as the Body, the Void as the Root, the Lieutenant speaks of the effect of the Mental Powers of the Dhamma, in which they depend on grace. From here all phenomena of action arise from self-nature, so that all phenomena bring into them a whole without any distinction. The effects here are free, smooth, not tied. This is the effect of the path of the Middle Way of Non-Expression. This road has been described by Green Leaf as follows:

There is no duality, there is no mind, and mind is the concept of mind as the body. Legs like legs, legs, legs, legs, legs, legs, tongue, etc. Because the legs are like minds, if the legs are not like eyes, ears, color, Hurry up immediately.
"Good knowledge! When self-nature like legs, the six found, hear, understand, but not infected with the scene. Because the foot like Luo Pu is always self-taught, so it teaches: often smartly distinguish the French, but for the first meaning still immobility.

In the second product of the Prajnaparamas, the Sixth Patriarch also addressed this issue. To make it clearer and easier to understand, the Luc team poses problems for non-self and self-reflection.

It is called all non-attachment, it is called non-consciousness, it is called "no-mind", it is everywhere, but not attached to any place. For six consciousness when exposed to the six ceiling through the six uninfected premises, to go free, unattached use that is the eight self-sufficiency at liberation, also known as the act of no-mind. Think of it, it will cause the thought to disappear. So the law is bound, called a see.

By way of this question, the Green Lego gives us a specific view of non-consciousness, which he fears that people will misunderstand about this non-ignorance. Because of the positive impact phenomena, they do not seem to have any value beyond the negative. But on the negative side, they are shaping up to be an escaping effect, where they are the maximum impact for each of us. Ignorance here does not mean not thinking at all, but here the thought is always there, but not on any object in and out. The existence here depends on grace, but not on the coast, so that they become free in the line of translation of the French. According to him, if one hundred things do not think of causing the thought to disappear, then they fall into the bondage of the passage, also called the see one.

"Good knowledge, if you use the wisdom of contemplation, you will understand clearly in the outside, and know the mind, and when you know it is the basis of liberation. Noble Prayer, that is non-concept. "

Here, according to the Sixth, the eight Noble Eightfold Path is free from ignorance, liberation, and openness. It gives us a clearer view of the foundation of liberation, where there is no discrepancy between the Precepts, when the path of the Path of No-Mind is displayed. Since Gender-Determination is based only on the value of causality, while no-mind does not depend on any causal value. Although on the surface of the temporary distinction to evaluate it in a way past time, the evaluation still depends on the conditions. When the dharmas are dependent on each other to exist, the dharma is inflicted on the causal force, not liberation.
In short, the path of the Middle Way is not a way to capture all the paths of the Lotus  Sutra , It is divided into ten chapters. The six chapters have mentioned many issues to deal with each of the practitioners' motives, but in reality they still refer to one term, which is the way the Middle Way of No-escape, shown in each The steps of each disciple as well as monastic disciples at home.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.19/7/2017.