LESSON 4: A NAN BRING BUDDHA ONLY THE "GO TO THE ISLAND"

UNIVERSAL BUDDHISM 2

SRAMANA=THICH THIEN HOA.

COURSE: BUDDHIST PHILOSOPHY OR IS STRICTLY UNIVERSAL PRIVATE

Lesson 4: A NAN BRAND BUDDHA ONLY THE "ISLANDS".VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

I.  A Buddhist prayer for just "the island". 

Then Ananda stood up and prostrated to the Buddha, respectfully saying, 

- If this seeing, hearing, not arising and passing away is our "mind", why did the Blessed One before repel us "to lose our feet, work crazy"? 

Bowing to Tathagata to be compassionate and teach us where the "madness" is. 

II. BUDDHISM FOR EXAMPLE TO JUST EXCEPT "THE ISLAND".

Then the Buddha pointed his arm to the ground, asking Mr. Ananda, 

- Do you see my arm like this, is it forward or backward? 

Ananda ladies:

- People in the world consider it to be the opposite; And you don't know what it is. 

Buddha asked Ananda again:

- If the people in the world give it backwards, then how do they give it? 

Ananda ladies:

- Germany Tathagata raised his arm, the five fingers straight up to nowhere, that is swept. 

The Buddha immediately raised his arm, and called to Ananda, saying:

- This same arm, not just anything else, just changed the head to the tail, the tail to the head only, yet the worldly, mortgage is backward and that is forward; That's crazy! It is crazy! 

Take one arm to compare, to further point out: The Tathagata Body is called the Buddha body ( enlightenment ), the body they call the crazy body ( beings ). So he should mature consideration: himself and Buddha, the "crazy" ( beings ) in place? 

THE SOLUTION 

The Buddha's advice: One body, one mind, because ignorance is hopeless, accept that this is a Buddha and that is a being. That is "crazy".

III. BUDDHA IS NOW IMMEDIATELY "CRAZY-ISLAND" 

At that time, Ananda and the crowd looked at the Buddha with amazement, his eyes did not blink, because he did not know where this body and mind was, what the "madness" was! 

Buddha felt so compassionate, he taught him: 

- We often say: "All phenomena are idealized, until his body and mind today, they are all things in the mind". Why are you abandoning the true being? The guy is still in enlightenment ( Chon ) that came back to embrace the delusion (expectation) made me ( crazy is that ), how sadly! 

IV. BUDDHISM: BECAUSE THE WORLD HAS THE WORLD AND THEIR BIRTH

Hey Ananda, because ignorance is dynamic, so the variable appears out of nowhere, the world and beings. In the body of sentient beings because of confusion, it is expected to creep inside ( like apes, like horses ); when the senses are opened, it follows the ceiling of the external scene ( like gibbons shackled, horses running on stables ). Then they accept the general idea of ​​wandering around in it, claiming to be your nature. Once you accept it as the mind, it's okay from deluding that "mind is in the body". 

We do not know that: this body, this mind, until the mountains, rivers, the world and nothingness are all things in the mind. 

THE SOLUTION 

As people who know the (example chon mind) suddenly sleepy (example ignorance). When dreaming, there is nothingness in the dream, the world, beings and oneself (for example, ignorance gives birth to the world and sentient beings), and then accept the body and mind in the dream, that is, and abandon the vast awakening. (etc) (for example, because of delusion, I should receive this expectation of body and mind to make myself, this scene is real, but I will abandon the whole mind and mind wide and wide).

***

- The mind is so vast, you leave and don't accept it, come back to accept the body, and this mind is true to you. Just as the whole pool was clear and wide and didn't accept it, coming back to accept a petty bubble for the whole tank, it's crazy! You are one of the countless infatuated people, how pitiful! 

Like, one of my arms, but this mortgage is upside down, that's the opposite, that's the same kind of crazy! 

V. A NAN HAD TO UNDERSTAND THE "CHAM TAM".

Mr. A Nan, because he saw the compassion of the Buddha's earnest compassion, was very profoundly taught, so moved to tears, respectfully saying: 

- Although I asked the Buddha to teach me how to understand the mind, but now I still use the "discriminating mind" (the mind ) to listen to the Buddha's words, and then enlighten my mind to this heart, so I haven't dared to make sure. is my mind. So please mercifully teach me all the doubts, to return to the supreme religion. 

Buddha taught:

-If you take the mind to hear the Dhamma ( chon mind ) then the Dharma also becomes out of hope, unable to hear the Dhamma. 

You should know: I am like the one who points with the finger of the moon, and you must see the moon with your finger. If you accept your finger to be the moon, you will not only be able to see the moon, but will also not know your finger. Because the finger is the moon, not only does it not know what a finger is, but it also does not know what is dark and light. Because the attachment of fingers is the moon, how dark and bright can it be clearly. 

Now if you accept the "discrimination" ( expectation ) as your mind, then this mind, when leaving our French voice, is still discriminatory, so it must be really the mind of your ( master ). If you leave our French voice, and you are no longer discriminating, then it is your expectation ( guest ) and not your ( master ) 's heart. 

Like the guest, just sleep and then go, not stay. If it is really the host, then stay there and don't go anywhere else. 

Also, if it is his true mind, then he will not go anywhere. Why, when he left my French voice, did he no longer discriminate? 

Not only the "discrimination" of the language, until the "discrimination" in terms of color, flavor, taste, contact and France, if leaving the six scenes, it is no longer distinguish. Then the mind of a fellow is a guest, a place to return. So which one is the "owner", really his mind? 

Ananda asked Buddha:

- If your mind has a place of return (the ceiling is different then the mind differentiates it ) then why does the Tathagata say: "Your mind does not return anywhere?". May Buddha teach compassion. 

BECAUSE. BUDDHIST CENTER IS FOURTH

Buddha taught:

Hey Ananda, all scenes in the world are not outside: light, dark, empty, bit, clear, opaque, etc. We now bring these objects, which returns to the original of the other. As light is returned to the sun, because without the sun is not light; And at night, return to the night, return information to empty, bit return to the wall, in return to the net, opaque return to dust, etc. Whichever returns to that; and your "seeing" sees those scenes, where do you want to return them? If he returned to the light, when it was dark he should not have seen it. If he returns it to the dark, he shall not see the morning; also returns blank, bit, etc ... too. 

It is clear that the scenery has a natural difference, but his "view" is not different. So, what can be paid, that is a guest, naturally not him then; and which one he cannot pay, that one is his lord, his decision? 

His mind the mystery of insight and willingness, why did he fall in love with himself, return to receive his hope, and succumb to the sea of ​​samsaric suffering, how pitiful! 

THE SOLUTION 

This paragraph the Buddha separated the general, which returns this, so that "see" does not return anywhere. That is our " Master", our " Heart". 

VII. AN ANSWER ASKED QUESTIONS BUDDHISM

Ananda ladies:

-World Religion, although I know this "see", can not return it, but how to know for sure it is "Chon Chon" of children? 

VIII. BUDDHISM IS FIND THE FIFTH

Buddha taught that:

Hey Ananda, now you try to see firsthand, all the scenes are sumptuous objects, which are mountains, rivers, the country, etc. .. You should choose which ones belong to the scenery, and which ones are the mind. he. 

Ananda, the same level of his vision, looking up to see the sun, the moon, that is not him; widening view, mountains, rivers, trees, flowers, beasts; Even the wind, the birds, are all things, not you. 

Ananda, all scenes, although high and low, far and near, thousands of other things, but also are "seen things" at all. Although things are different, his "seeing" is not different. Then this "seeing" is his "mind", not things. 

THE SOLUTION 

This paragraph Buddha pointed mind very clearly. 

IX. BUDDHIST BUDDHIST, THE "BUDDHISM" IS THE MIND OF NOT ANIMALS 

If this "seeing" is a thing, then he can also see our "seeing". 

If he and I together see an object, ( being seen ) that he deems to be able to see our "seeing", when we do not see, why can't he see our "not seen"? ( because seeing is not a thing, it cannot be seen ). 

If you say: Seeing our "not-seeing", then you see something, don't decide not to see our "not-seeing" ( mind ). If you don't see my "unseen", then deciding it is "mind", of course not a thing. 

Again, if seeing is a thing, then when he sees it, it must also see him. Thus the mind, grappling; and in this world, it is indistinguishable from sentient beings ( minds ), and unintentional beings ( objects ). 

THE SOLUTION 

General idea of ​​this paragraph the Buddha said "things" are seen, and "mind" is not seen. Because seeing is the "mind", it cannot be seen. 

***

Ananda, when you see the scenery, your view is all over, that view is not mine and that of others, then your decision is nobody? 

Very clearly like that, because he suspected his "feet"? The "feet of his" such, why he did not take themselves, go pray for us just "feet" for anymore? 

THE SOLUTION 

In this paragraph, Buddha pointed the mind more clearly. 

X.  A NAN THOUGHT "LOOKING" IS LARGE SMALL, CONNECTED.

Ananda, Buddha.

- White World Religion, if this "seeing" is decided to be your mind, not anyone's, then when you see the vast universe, see the sun, the moon, etc ... then your view The vast expanse of the whole armor. When you go back inside, you can only see inside. 

So this view it must shrink, squeeze into the house, or when entering the house, it was cut off by the wall, so small? We don't know what this means, please teach us compassionately. 

XI. BUDDHISM: TRAN LAND IS BIG, THE "SEE" IS NOT SMALL

Buddha taught:

Hey Ananda, in the world, all the scenes are large and small, good and bad, etc. ... belong to the ceiling of the present, not his view, big or small, constricted or loosened. 

Just like in a square box, you find nowhere square, in a round cup you find nowhere. Because the cup is round and the box is square, you should see that there is no square and round, not the real nothing. 

If nowhere is decided, it is square, so when the cup is round, there should be no roundness. 

On the contrary, if the void is decided to be round, then when the square box, it should not be square. 

So know: square, round is in things, not unreal, not square. If you break all the squares and circles, you will find that there is no square and round general. Not to leave square nowhere but have round nowhere, or except round nowhere square. 

His "seeing" is the same, no big or small square, big and small, round square is in the scene. 

If you let in when the house, the "seeing" decides to shrink, then when you go out into the yard to see the dark face, do you have to stretch the "seeing" to the dark side?

Again, when he came into the house, if he let the view be cut off, then when he saw the empty wall and opened a hole, and saw the outside, why didn't his view have any hyphen? 

That meaning is very clear so, there is nothing strange that he said he did not know. 

Ananda, all beings since time without beginning until now because his mother ( center ) doing things, missing the feet of his mind, was the scene rotate ( dominant ) should see big and small, narrow width, good and bad, etc. .. If one can turn the landscape, body and mind to fullness and enlightenment, then be with the Buddhas. At that time, he did not leave the ashram ( this place ) but on the head of a hair, which could contain all ten directions of the world. 

THE SOLUTION 

From where the mind, because of ignorance, is born out of nowhere in the world, beings and scenes, we should call "our delights." 

When there is a scene, follow it and distinguish between good and bad, big and small, happy and angry, and so on. 

By the end of the hopeless action, to return to the true nature, the scenes are no longer there; as the dream awakened, the other dream scene, should say "turning things" is that. 

At that time, a feather or the ten directions of the world were both feet of mind. Already as the true mind, then no longer see the world bigger than hairs, or hair smaller than the world, because of a single nature, should say: "On the head of a hair, can contain the ten directions of the world" . 

This paragraph reasonably, must think much to understand. .END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/1/2020.