The Vajrayana ( Vajracchedika-prajñaparamita), one of the most important Mahayana sutras, is considered as a sutta The essence of Zen, for containing the essence, the essence of the Bat Nha teachings.
For those who practice meditation, the Vajra Sutra plays a special enlightened role, because it is thanks to the phrase "Ung no-hub child born in mind" in the Sutra that Lu Hui and King Tran Thai Tong have achieved. be enlightened.
This sutta is often recited in Mahayana Buddhist temples, but is rarely thoroughly studied and presented, in addition to some well-known verses in the sermons. The reason may be that the Sutra is generally incomprehensible, with a special form that makes the reader susceptible to cumbersome sentences, and swiftly passes a number of concise sentences containing all the essence of the essence. Moreover, as with most Buddhist sutras, using pure intellect to analyze, reason and interpret can not be complete. One must also understand with wisdom, with intuition, with inspiration, with all his mind. In the Buddha, the Buddha did not say, "This scripture can not think, can not measure."(Han: Unbelievable, impossible , how about
However, in the communication, communication between people, it is impossible not to use the concept, the language to explain, but also aware of the narrowness of this approach.
In this article, the author would like to demonstrate his own way of reading and understanding the Vajrayana. This is inevitable with many initial and subjective things, so please readers readily complement, understand and quantify.
It can be said that, according to the way of business: "Talk about the Diamond, but it is not the true Diamond, so is the Diamond Business".
| II. History of the Diamond |
The Vajracchedika Sutra (Sanskrit Vajrayana Sutra ) belongs to the Mahayana sutra, the prajñaparamita Sutra, which consists of 40 sutras, printed in 600 copies. Also included in this sutra is the Hajj-prajñaparamita Sutra . These two sutras are the two most recited sutras in the Mahayana pagodas.
The origin and timing of the appearance of the Prajnaparamsa have many mysteries.
According to most Buddhists, this sutra comes from Central and South India. Etienne Lamotte said that Prajnaparamsa began in the Northwest and Central Asia (Khotan), due to the influence of the Mediterranean and Greek civilization during the Mahayana birth. But according to Edward Conze, one of the most profound scholars of the Prajnaparamita, this only proves that the sutra was prevalent in the North West during the reign of Kouchan (1st century AD). It is not born here.
According to him, the development of Prajnaparamitra lasted more than 10 centuries and can be divided into four periods:
1) From 100 BC to 100 AD is the period of fundamental formation of the Sutra.
2) In the next 200 years, this basic part is strengthened.
3) In the next 200 years, up to 500 AD, basic ideas are summarized into short texts (including the Vajrayana), and synopsis.
4) In the final stage (600-1200 AD), the influence of Tantricism began to be visible, with the penetration of mantras, and reduced the influence of the Sutra.
However, some scholars (mostly Japanese) disagree with this view, and suggest that the Diamond Sutra appears earlier.
In short, the moment of the appearance of the Diamond Sutra has not been clearly defined. But one can surmise that this sutra, in one form or another, appears at a very early age in the Prajnaparamita Sutra, ie around the 1st and 2nd centuries. after sun.
| IV. The structure of the text |
The original Sanskrit text is not divided into any chapter, but according to the legend of the Sutra, the Crown Prince (501-531) Luong divided into 32 segments (called division or division) for easy to remember. Indeed, according to a more grounded source, this division was due to a family of theirs, Sichuan, at the end of the ninth-first century AD.
In Chinese translations, there are longer versions and is divided into 52 chapters. Especially the Vietnamese translation of Thich Tri Quang includes four words, so easy to recite. The whole series consists of 1,544 verses, divided into 52 chapters, with three sections: "Introduction, Content and End", each divided into 5 classes.
In fact, we should not cling to the name and order of those parts to read and understand the sutras. As we will see, there is no coherent arrangement between these parts, and their content is uneven, with varying degrees of importance and depth.
Therefore, for many people, the Vajrayana Sutra as well as the entire Prajnaparamita Sutra is not to be understood by reason, analysis, reason, but to be understood intuitively, with the heart.
Moreover, compared to the Prajna Sutra, the Vajra Sutra is a very short and succinct (260 words), the Vajra Sutra is much longer (about 7000 words), with many repetitions, the same meaning. unnecessary. But we should not forget that it is a discourse with the oral nature of the original assembly, and the function of chanting, to educate monks and laypeople by repeating the sutras.
| V. The meaning of the name |
The Sanskrit name of the sutta is Vajracchedika-prajñaparamita-sutra .
The Sanskrit Vajra has two meanings: "diamond" and "thunder."
Chedika means "cut off", "cut off".
One can understand that diamonds are as hard as diamonds, capable of cutting off iron, and all the hardest. Hence, the teacher named Hám Sơn called the "sense diamond" (cut off all the questions), and Zen master Nhat Hanh is "the precious sword cut off affliction" (English: the diamond that). cuts through illusion). Actually, there is no difference, because the main question is defilement, and defilements are also caused by illusion. In the context of the sutra, we can imagine a sharp sword cutting off the screen of generals to reveal the truth, as if.
However, it is also understood that the Sutra has a powerful thunderbolt, a terrible destructive power, in order to break away all insights. "This is a bomb, a powerful explosive that exploded two mountains of attachments of beings." Edward Conze also translated the name of Kinh into English as "The Perfection of Wisdom, which cuts as thunderbolt".
Prajña is the transcendent wisdom, which transcends all common intellectual knowledge. Paramita means "to the other side of the river" (Han dynasty: "from the shore"), from this side of the defilement is ignorance, to the other side is liberation, is enlightened. It is also the meaning of the final verse of the Prajna Heart Sutra: "The bodhisattva , the bodhisattva , the three sutras, the three bodhisattvas , thebodhisattva" (Pass, pass, cross the shore. The complete passage, complete enlightenment: Gate gate paragate parasamgate bodhi svaha). In the context of the sutta, one can also understand that it is the transcendence of all delusions, of all forms, of all insights, of ordinary duality.
Since the word prajñaparamita is difficult to translate, so in Chinese influential areas, the Chinese still maintain their diacritic names in Sanskrit, which means Chinese: "Janggang," in Japanese: "Kongò hannya haramitta ", and Vietnamese:" Vajrayana Vajrayana. "
The famous Diamond Pendant is hard to understand.
To the Buddhists, the meaning of the extremely sublime, miraculous and contains all the essence of Mahayana Buddhism. It can be said that the spirit of Bat Nha with emptiness is characterized by two main suttas namely the Sutra and the Vajra Sutra.
The poet Nguyen Du, also a profound Buddhist, had to complain that:
"Natural Diamond Cross turned toxic components, Ky medium multi illicit shirt only. Level of originality distribution market Thach Taiwan, Chung voters: no self-marketing experience leg." (We read the Diamonds a thousand times, but many hidden meaning is still not clear. When looking at Thạch Đài, then finally know: it is not.
For Western philosophers and logic, this sutra is hard to understand because there are many obscure passages and sometimes conflicting or antagonistic to classical logic.
But for the reasons to be presented later, we must oblige them to accept these contradictions when they come to understand the sutras. And to extract the essence of the teachings, often contained in extremely short sentences, we must eliminate all the excesses, repetitions, which obviously do not belong to the main message of the Sutra.
That is the case of the merits of the merit received when reciting and disseminating the sutras. They only aim to develop beliefs in the Sutras, which belong to the Three Jewels, namely the Buddha, the Dharma, and the Sangha. In many passages, it is repeated: "If there are good men and women who hear this scripture, life preserve recitation and copy the business, even just four lines, and go to explain to others, achievements. Germany can not measure and surpass all generals in the world. "
In fact, in early Buddhism as in the Prajna tradition, there is no faith in the bhakti (devotional ) sense, but only in the sradda , foi de confiance on the teacher and his teachings. . Moreover, one main lesson of the Sutta is the letting go of the "me", so the accumulation of merit has no reason to exist, and at least not the purpose of the follower. venerable bodhisattva. The Buddha said in Chapter 19 :
"Tu Bo, how do you think, if someone bring furniture to protect the three thousand world that generosity, he is doing so, have more merit?
- The Blessed One! Thus, he thanks to the coast of grace is very much.
- This is Tu Bodhi! If the virtue is real, Tathagata did not say that much virtue. Because there is no virtue, so Tathagata is said to be much virtue.
One may think that passages of respect for the sutras have been added to meet the needs of the faith, as well as in other religions. Mostly, as we have seen, the complete form of the sutta is more likely to appear only a few hundred years after the original sutra. How could the Buddha say a sutta, when it was only summed up and drafted many years after his death?
After closing the brackets on those comments, we will turn to the chapters of the Sutra.
1) The context of the Buddha's teachings
The context of the Buddha's teachings lies in the first two chapters, which may be called introductions.
Chapter 1 .
I heard this . This is a common beginning sentence in most of the Sutras ( evam maya srutam, Han writing: as the market falls) , by A Nan (Ananda), the closest disciples of the Buddha, Again what has been heard from the guru's mouth.
At one time, the Blessed One was in Sravasti, Jeta, in the Garden of Anathapindika, with a thousand two hundred and fifty great monks. At breakfast time, he wore his robes and went to the alms-giving place. After returning and eating, he collected the bowl, washed his feet, and sat down.
Thus, the context of the Buddha's teachings was a monastic assembly gathered around him, in the garden of a wealthy merchant (Anathapindika) for him to borrow in the rainy season. It is also the image of the daily life of the Buddha, a normal, simple life, in mindfulness. The Kinh does not say there is aura, lightning, earthquake or supernatural phenomena, as in some Mahayana scriptures.
Chapter 2 .
At that time, there was an old monk named Subhuti who was sitting in them, immediately got up, exposing his right shoulder, his right knee close to the ground, his hands on the glass "Lord Buddha, you are very rare in the world, he smartly recite the Bodhisattva, smartly bless the Bodhisattva. How to center the heart, how to restore the heart? "(...)
Bodhi is a great disciple of the Buddha, and the question he poses is extremely important: it is not a metaphysical problem, but a practical, broad issue set for all. Buddhist followers. And the Buddha replied, not only for the Bodhi, but also for the monks present.
2) The first slash of the sword
Chapter 3 .
Buddha Bodhi said: "Bodhisattvas should submit to the mind like this: All sentient beings, whether born with eggs, pregnant, whether born with low moisture, by birth, whether in shape or not. Whatever form of thought, no matter how thoughtful or thoughtless, we must help them attain extinction into Nirvana. be of all. Why? Tu Bodhi! Because if Bodhisattva still distinguish minister down, general staff, General expectancy fake, is not Bodhisattva so " (Han culture: Weak Bodhisattva self minister's General, beings, generals, the sense of non-Bodhisattva ) .
The beginning of the Buddha seems normal, familiar. One hears the metta sutta , recalls the Bodhisattva vows to save all sentient beings and leads them to Nirvana. But suddenly, people feel short of "contrepied" as if playing tennis, running to one side while the ball pops to the other, causing everyone to be upset, like falling In the empty space: "In fact, no being is ever extinct into Nirvana"! That was the first slash of the sword, or the first strike lightning ...
Bodhisattva, but also distinguish yourself and others, and life (ie long live forever) is not real Bodhisattva. And even those who have achieved different results as expected Save St. (srota-apanna), First Save (sakrdagamin), Real Lai (anagamin) or Arhat ( Arhat) , too.
3) All forms are false
Chapter 4 .
"Again, Tu Bodhi, Bodhisattva in the generosity, for the French, should not be attached before, should not be placed anywhere. That is not attached to the identity, not attached to the bar, Exhale, dhamma that gift. Giving without prior where the blessing can not be measured. "(...)
Thus, from the very beginning, through just a few verses, the Buddha went straight to the subject, and "inflicted" a lesson that was contrary to pre-existing prejudices. A Bodhisattva knows that he is a BodhisattvaIt is not true Bodhisattva, a person who is aware of himself as a benevolent person is not a true benevolent person. Because he distinguishes himself and others, the subject and object, because he also grants. into your self, into your own and your own. The act of giving is no longer not profitable, because when you separate yourself and add value to yourself, you are flattering, stroking your ego.
It is also an attachment to form, appearance, appearance, that Buddha taught us to prevent do not suffer.
Chapter 5 .
"Hey, Bodhi, how can you look at the body that Tathagata not?" "- No, White Lord, can not see the body that Tathagata. "- Why?" "Because he was up, that body was not a true one." The Buddha told Tu Bodhi: "Anything that has the form is false, if it is clear that these generals are not real, that is the Tathagata." (Han culture: Every property minister, during marketing falsehoods . The downside is non-continuity lettered minister is Tathagata ).
The Sanskrit word for the form of laksana means the appearances, shapes, signs, signs, characteristics (as in the "Three Laws ", trilaksana , are the three characteristics of life: fall, impermanence, suffering). It is the essential concept that is taken as the basis for the Vajra Sutra. The central meaning is repeated throughout the Sutra: "All forms are false." All appearances are false. From the appearance of the Buddha, from the Dharma, from the Sangha, to the self, the personality, the existence, etc. are all not real.
It is futile to reiterate that from the Sanskrit dharma (law) , common in Buddhism, has two meanings: 1) the teachings of Buddha (dharma); 2) all things, all things that are, whether seen or unseen, real or imagined, is a very broad concept. One can distinguish it by using the flower D (or P for France) for 1) and d for (usually p for d). But since Sanskrit is not capitalized, it is necessary to understand every word of dharmaaccording to the context.
Dhamma is mentioned in several chapters:
Chapter 6 .
"(...) The sentient beings have not really received the Prime Minister, that is the attachment to the General, the Prime Minister, sentient beings, Prime Minister, should not receive is legal, should not receive For that reason, so Tathagata often said: "Monks, you should know, the law says that it is just like rafts used to cross the river. It is illegal. ' (Han : Siddhartha sermon, as the phony exorcist .
Chapter 7 .
"Hey Tu Bo, what do you mean, Tathagata has achieved A nana is multi-third tam tam bodhi (anuttara-samyaksambodhi, supreme political righteousness)" What Lai said what? " "- The Lord, according to his understanding, there is no law can assert that A is multi-third Tam May Bodhi, there is no French can assert that Tathagata is. "- Why is that?" "- Because the Tathagata says not grasp, not expressed by words, not legal, not illegal." (...)
Chapter 21 .
"Hey Tu Bo, you do not say the Tathagata have thoughts like Hybrid teachings, Why?" Because if anyone said that Tathagata has a sermon, then it is defamatory Tathagata. As described, the Bodhisattva can not lecture that there is no law what can be said, so called the sermon. "(...)
4) Double negation
A common grammatical form in the Sutra is the double negative form ( no ... no ... , no ..., no ... or no ... phi ... ), the negative words are Nouns or adjectives have opposite meanings, one by one (eg, increase / decrease, real / perceived, legal / illegal, sentient / non-sentient).
This form is often used by Nagarjuna , a great Indian philosopher and lecturer (II-III AD), leading the Madhyamaka school , and the principal commentator. The Prajnaparamitta. He is also worshiped by Mahayana Buddhism as a Bodhisattva and the 14th Patriarch of Zen Buddhism. Thanks to a very sharp theoretical method, he goes to the eight negatives of truth: "Everywhere, ever, unreasonably, irretrievably, unreasonably, unreasonably, unreasonably" , no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, Therefore, the binary distinction must be completely destroyed, so that the mind is no longer attached to it.
The most commonly used form of the Sutra is: "This has (assert) , it is not (negative), so it is called (affirmative) ."
That is the case of countless dust, of the multitude of worlds:
Chapter 30 .
"If you have good men and women take all three thousand worlds crushed into small particles, what do you mean, the number of dust there are many?" "- Why the hell?" "- Because if these tiny particles are real, then the Buddha did not say there are dust particles. It is not a small particle, so it is called a small particle, and the Sun, which he called the three thousand worlds, is not really the world, so called the world. Because if the world is real, it is because of the composite form, as Lai says that the composite form is not actually a composite form, so the new form is combined. "" Tu Bodhi! General can not think, but ordinary people or passionate attachment to that. "
In form, we find that, after the first teachings of the Buddha, the elder Tu Bodhi understood his thoughts very quickly, so he answered himself the following questions of the Buddha in a way Easy, no different from what he himself answered.
In terms of content, it is because of such special answers, that the Vajrayana is notoriously difficult to understand, making the reader confused, sometimes distrusted and frustrated. There is even a parody of the sutras with phrases such as "I say it, but it is not true." ... In fact, looking deep into each sentence, each concept, we can see the identity of the internal. the text of the Sutra.
For example, if you crush the whole world into tiny particles (microwaves or particles), there will be an ever-increasing amount of particles, closer to nothing. These small particles also have no nature, no permanent, as well as many other worlds. So the dust as well as the world is not real , is by the idea that you have. But because of convenience so people just call it dust, is the world. And even if they say that they are formed by form, then that form is not real, and is called temporal. Briefly summarize, "There are dust particles (or worlds, or aggregates), but actually no dust (or world, or aggregate form), so called particles. dust (or world, or form). " A common question is biblical: "Tathagata said (...), that is not (...), then called (...)" (Han culture: Tathagata theory (...), ie (...), reputation (...)) .
These forms, such as: whose body tall , sharp perfect embodiment of the Buddha ) , the kind eyes of Buddha (humiliating label, heavenly eye, wisdom, dharma eyes, Buddha label) 32 characteristics of his legal Tathagata say Buddhas and impermanent main enlightened name Business Prajnaparamita virtues , almsgiving (dana) and patience (ksanti) perfections , merit and reward for merit beings , ordinary beings , the form of mind ( dharma-laksana ) all apply to the sentence: "What people call (...), is not really (...), so for convenience people are called (...)."
5) Do not be attached at all
About the 32 characteristics of the Buddha, he said a closing verse
"If you see me, Take my voice, He follows the path, Can not see Tathagata." (Han: Decadent sense fall, Di sound bridge fall, the Tao of the Tao, Unity of the Tathagata )
This famous verse is of course beyond the scope of the 32 characteristics, and can be interpreted in the spirit of Zen: the figures, the Buddhas and Bodhisattvas are only symbols; The prayers, prayers, and bells, drums (bars) are only means to help the mind. Therefore, should not attach, attached to the form, sharp, but believe that find the Buddha in it.
6) Mind not put on
The most important advice of the Buddha lies in .
"The Great Bodhisattva should be born pure mind like this: should not be in the mind that the mind should not be placed on the bar, incense, taste, touch, the mind that the mind should not be located where the birth. center." (Han : Either the head of the mind, the mind, the mind, the body, the mind, the mind of the mind .
This sentence does not sound very special at all, but actually contains the deepest, sharpest, most penetrating message of the Zen mind. While listening to his master, Ngoc Hoi Ngo Nhan, reread this sentence when he passed the bowl, the sixth Hui Nang natural blessing and exclaimed: "The self-doubt of the ancient capital is pure capital! I do not think that the self-nature of self-sufficient! And King Tran Thai Tong also achieved great enlightenment when reading this sentence.
Thus, the Unguanting center of the child born mind must have a very special strength can cause shock and insight of the two outstanding Zen master. That may be the 8 words mentioned by Tran Nhan Tong Truc Lam when answering a monk asked him 'what is the end?': "Bat himself decides to hand over willow, Wingless surplus military service." Eight open words are given, and nothing else to show him.) (In the song "Owl Owls").
If we have to subtract the Vajrayana into one sentence, just one sentence, it is probably this sentence. How to break the heart? The Buddha responded briefly to the question of the Theravada Elder: "Do not let your mind be in one place." Because when the mind starts to attach itself to the rúpa, the mind, the mind, the mind, the mind is raised, the mind is wavered because of illusions, so there is no pure mind. head. In Beijing said, in "If the center office space, which is not the universe"(Han culture: N Funny center office property, ie of non-cylindrical ).
Thus, it can be said that: mind to stay calm, do not let the mind. Mind is not the new head.
This reminds us of the story of Hui Kha asked his Bodhidharma for peace of mind. When the team said "bring peace of mind here," Mr. Hueji "do not see the heart", and suddenly enlightenment. That is because before his mind still in the feeling of insecurity, until the mind, the mind is out of the cylinder, so do not see the mind again, and no mind is out of security!
7) Chapter synthesis of the text
It is the longest chapter (in Chinese: 600 words), but contains the synthesis of the whole. If you choose one of the 32 chapters, you can choose this chapter as a typical chapter, summarizing the Sutra.
At this moment, Tu Bo Nhu heard this business, deeply receptive, emotional tears that the Buddha said: "Rare very much! If any one hears this business, the pure faith, born real hero, then know that he achieved the rare virtue. This is true, that is not the real general, so the Tathagata said that the real minister, now listening to the business, believe in life, not difficult, but five hundred years later, have them If you listen to the Sutra that believes in life, that is the most rare, why? Because that person does not have the general, the general, beings, Prime Minister. Minister, the Minister, being general, life is not fake news minister minister.
Buddha said Tu Bo: "Yes, yes, if any people heard this business without fear, fear, then you must know that very rare. Say the first of the three, that is not the first secret, so called three first secret. As Lai said patience the three pagan, ie not patience the three, so called ring As in the old, the Kalinga king cut all body, then we do not have the general, the general, the general, the prime minister. Because when we were slammed limbs, if we still fall general, human generals, beings general, feeling generals, all beings hate anger. Tu Bodhi again remember the five hundred past lives, we do rings humane first, there is no self, n Prime Minister, beings, Prime Minister, then. So the Bodhisattva must leave all the generals that develop the highest mind Bodhi, should not stay on the color that the mind, should not be placed on the bar, incense, taste, contact, mind that. Should be born not mind at all. If the mind is still there, it is not a cylinder.
Therefore, the Buddha said the Bodhisattva mind should not be put on the dagger. Bodhi! Bodhisattva for the benefit of all beings should be so generous. Tathagata says all generals are not real generals, all beings are not real beings. Bodhi! Tathagata's words are the right words, like the truth, not crazy, not monstrous. The Tathagata was not real, nor damaged. Bodhi! If the Bodhisattva mind still on the Dharma, Bell, as the person into the dark, no longer see anything. If the Bodhisattva mind does not rely on France as giving, as well as people who have eyes, add sunlight, see all the colors.
Bodhi! Later in life, if there are good men and women who continue reading this litigation, the Tathagata with wisdom of the Buddha knows and see clearly that he will be immeasurable achievements boundless merit. "
In terms of content, this chapter repeats what was said in other chapters, only the story of the Buddha recounting his predecessor, tortured his body extremely painful, but he did not have a slight distinction. the general, the general, beings, Prime Minister, any prime minister. One can believe it or not in the Buddha's previous story, it does not matter. What is important is your succinct explanation. "Why so? Because if the general, general, general beings, general feeling, feeling generals, all beings hate anger . That hatred is the origin of suffering , for themselves and for the people, is to now not healthy, the same identical origination. That is why "the Bodhisattva must leave all the generals", "the mind does not place anywhere . " The reason is simply so.
8) The shelf ends
The song ends with the famous verse composed of four sentences:
"(...) All conditioned things, As dreams, illusions, bubbles, images, As frost, as well as lightning, Should be considered like that." (Han Dynasty: The most virtuous vihara, Such as the illusion of celluloid, As the exaggeration of herons like electricity, Like the market .
When the Buddha finished this business, the Elder Tu Bo and the monks, monks, nuns, superior her grandmother, all the world, natural beings, a tuula to hear the Buddha said, are very happy and receive the service.
Thus, the Sutta ends in the original setting, simply as the teachings of a teacher to the disciples. No form of religion, divine, or supernatural.
I would like to return to the last verse of the Sutra. Because of this, in the form of an English translation full of poetry by Kenneth Saunders, I came to the Diamond Sutra:
"Thus shall ye think of all this fleeting world: A star at dawn, a bubble in a stream, A flash of lightning in a cloud, A flickering lamp, a phantom, and a dream." (Pháp văn: So you must consider this moving world: A star at dawn, a bubble in a stream, A flash in a summer cloud, A lamp that wobbles, a ghost, a dream.)
This article also misleads some Western philosophers as they discover the Buddhist philosophy of the nineteenth century and argues that Buddhism is "a philosophy of nothingness." If the Buddha says that all phenomena are illusory, can one understand that for Buddhism, "nothing exists"? But if nothing exists, what is love, what do you do, what do you do to live? And create a philosophy based on suffering, is that so pessimistic, negative and passive too?
In fact, Buddhism is not pessimistic, negative and passive. It has been stated that the starting point and reason for the birth of Buddhism is suffering (dukkha) . But beginning with suffering does not mean stopping there. On the contrary, the attitude of the Buddha as well as of the physician, that is to diagnose disease, find the disease, and then help patients treat themselves. The goal is to cure illness, to annihilate suffering, and it only depends on one's own efforts. So, what philosophical attitude is more positive, more positive, more dynamic? Moreover, if the Buddha had seen the world as nothing, everything as illusory, why did he leave 45 years to go throughout the Ganges River to preach the path of karma he had found?
And if you reflect on the important questions of the Diamond Sutra, you will see the spirit of Bat Nha, the spirit of the Madhyamaka throughout the Sutra. For example, in the last verse, if we are aware of the phenomena, we see that even though they are illusions (when dreaming, bubbles or mist dissolves, the blinding goes away ...), but in A moment is also very real (for those who are dreaming, or look dew, foam, lightning ...). Who is in the dream to avoid the emotional surge as living? Who is not moving before the beauty of a rainbow, a flower, a music, a smile, though only fleeting moment?
If there is the illusion of reality, there is also the reality of illusion. The Buddha did not deny both sides of the human side, but also denied the two sides in absolute terms. And he refuses the binary distinction created by the human idea.
Tu Dao Hanh, the meditation master of the eleventh century, expresses the attitude of Buddhism, the middle path between "yes" and "no":
"Work ownership ceiling laid organic, Vi not necessarily not. Friends, not as hydro period, Material front property is not zero. " (Yes, there are self-sewing machines, not the whole world does not. There is not as white water, Do not accept it.
As Nagarjuna explains, in order to fully understand the Buddha's teachings, two levels of truth must be clearly seen: the real, the samvriti-satya, the doctrine, and the truth. absolute, deep ( paramartha-satya, feet ). The first real thing can be expressed by words, by concept, symbol. The second truth is indescribable, and transcends all symbols, words.
Thus during the Sutra, when the Buddha said "there is [...] " it can be understood that he speaks of the truth, until "that is not [...]" he says the absolute truth , and finally "so there is [...]" that he returns to the reality of relativity.
Compared to the Prajna Heart Sutra, the Vajra Sutra is much longer, with 27 times more text. Perhaps this is why the Sutra is not recited regularly by the Center of the Mahayana pagoda.
However, the content of the Sutra is profound and rich, based on a number of short sentences that need to be remembered and reviewed frequently.
Unlike the Heart Sutra, the word "no" (sunyata) does not seem to be present in the Vajrayana, but the spirit of "no" silver everywhere, and can say two complementary harmonies.
The profound, sublime and generally incomprehensible, but not impossible to understand, not try to reach. Having to dismiss the repetitive or cumbersome parts of the sutras, can penetrate into the essence of the message of Bat Nha. At the same time willing to endure the devastation of the sutras, making many long-time aggravated prejudices, surprisingly but rewarding.
To put it briefly, the Vajrayana Sutra has the power of thunder to explode the bearings, as well as the sharpened blade of defilements, by breaking down all attachments. Wake up:
- have to leave the generals, because the generals are spoiled; - Bodhisattva but also distinguish between us and us, beings and us, while giving is not real Bodhisattva; - France, as well as the raft, must leave after crossing the river; - should not be attached before, do not find the Buddha in the form, sound; - do not let the mind be fixed, attached to any place, and especially the center of distinction; - and see phenomena like illusions, hallucinations, let them pass, but do not follow.
After all, the path of liberation is also relatively simple and easy to understand. But, Tu Tu Bodhi! The new complex and difficult to pay, how to stay ..END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.7/11/2018.
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