The mind of living beings is like a hybrid organ, the one of the dharma world.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. In the preface of the Commentary on the Mahayana , the Dharma Tripitaka comments on classifying Buddhist commentary into four teachings: (1) Theravada (Hinayāna); (2) Middle Way (Mādhyamika); (3) Yoga (Yogcāra); and (4) Tathagata-garbha (Tathāgata-garbha). Among the major texts of the Tathagatagarbha's teachings, His Holiness mentioned the Lankavatara Sutra , the Ultimate Vehicle of the Preservation of Calculus , and the Mahayana treatise on the arising of faith . According to him, the teachings of the Tathagata can be found in the doctrine of the Law of Unobstructed tolerance. According to the majority of scholars, the Mahayana Treatise on the Origin of Faith can be considered as the culmination of the development of the concept of the Tathagata. The main idea of ​​this thesis is based on the belief that an ultimate reality is omnipresent, covering all mundane and transcendental dharmas. According to the secular language of that time, it was "Nhat Tam", also known as "Mind of sentient beings", "Mind general" or "Tanh nature" ie "self-nature of the Mind",... Just as the Khe Sutra says: "No realism." try to follow the dharma precepts, and never return to the dharma realms” (Translation: There is not a single dharma that does not come out from this Mind, and there is not a single dharma that does not return to this Mind). According to the Mahayana Treatise on faith, Nhat Tam has two generals: (1) the True likeness, only in terms of the pure nature of the mind; such as the "purity" of water; and (2) the general condition of birth and death, only for the body, general, and use of Chon Vong in harmony; such as the "pure nature" and the "dirty appearance" of water. The General and the Use do not leave the Body, the Body does not leave the General and Use; Just as water does not leave waves, waves do not leave water. Thus, the body, appearance, and use are interrelated. Therefore, if you stand on the part of Truth like that, the time is pure and unchanging, but still depends on the birth and death conditions; Still standing on the part of birth and death, but looking at the time, although depending on the difference, it is still as unchanged. True as is the "total" of Nhat Tam, the mind that does not arise and does not die and covers all cause and effect, saints, medical reports, and so on. That's why the original Chinese characters are called "Nhat Nhat". Dharma Realm Great General Dharma Sect". That is, True as the body of the One Dharma Realm. “One” refers to non-dual equality; Truth as "cause", is "like", is "instinct" giving birth to all dharmas, so it is called "One legal world" [One meaning of "world" is cause; Commentary by Bian Trung explains: "Because of the meaning is the cause of the Holy Dharma, so it is called the Dharma Realm, because all the Saint Dharma conditions arise here"]. One Dharma Realm is the entire nature of the universe. In this One Dharma Realm, it is possible to distinguish the general (body) and the distinctive (all other different dharmas). True Mind as the "general" (general) of all dharmas; Its nature is equal, but it also captures all the generals, so it is called "great". The word "dharma" means "preserving one's own nature and making people understand". The word "subject" means to enter and exit smoothly. All sentient beings can practice by this method and reach the ultimate goal of becoming a Buddha. The Tathagata's organ is the "general general" of One-Mind. The Tathagata's internal organs are as pure as True Suchness, but are still covered by afflictions and act as causes for movement, so the Commentary says "Due to the Tathagata's internal organs, the mind is born and destroyed; ie Chon (no birth and death) Vong (birth and death) in harmony, not one, not the other, called consciousness A re-da (general of the birth and death of Nhat Tam). This consciousness captures all dharmas and gives rise to all dharmas.” Consciousness A again points to the "Body, General, and Use" about the infection and purity of the One Mind. If Chan is likened to the "wet nature" of water, then the Tathagata's organ is likened to "water" (the form of water), and A is like a "wave" (using water). The wave includes both wetness and water. So consciousness A is skin (Mind arising and passing away) including body, general, and use of infection and purity of mind. Through the three concepts of True Suchness, Tathagatagarbha, and Consciousness A, the main part of the Mahayana Treatise on the Origin of Faith is a thorough explanation of the dependent appearance of the unchanging True Suchness of Prajna. Prajna has stood on a physical or conceptual stance that is immutable and explains that the phenomenal world is born from the combination of attachments and reciprocal symbols. It is the cloud of ignorance that covers suchness, and the cloud that arises as a result of a certain form already lying within suchness. If we rely on the essence of all things to construct a conceptual world called True Suchness with such an immutable character, then try to ask how in that conceptual world all things arise? According to the Mahayana Treatise on the arising of faith, the reason for such conditioned truth is that "suddenly a thought of ignorance arises". According to the above, Reality is considered as the intersection of the two sides of order: Absolute order, or True Likeness, and phenomenal order, or cause and effect. Therefore, Reality implies both of these orders at the same time. Absolute Order, although conceived as transcendental, is still considered to be not outside the phenomenal order. And the phenomenological order is conceptualized mundanely but is still considered to be not outside of the Absolute order. In other words, ontologically both orders are identical and epistemologically their times are different. The Recitation of the Middle Commentary XXV.19 describes the relationship between the two orders very accurately: Nirvana evil world Non-existential minimal distinction World evil Nirvana Heron infinity distinction. Translation: Between nirvana (Absolute) and the world (phenomenon) there is not the slightest difference. There is no difference between the world and nirvana. Man, too, occupies a place of existence at the intersection of two orders, the Absolute and the phenomenal. On the one hand, the human being is the True One, but on the other hand is still governed by the phenomenal, finite, and mundane order. We may call such a state of existence the Tathagatagarbha. Just as the Dharma Store defines, One-pointedness is the Tathagata's organ. In the Mahayana sutras belonging to the Tathagata's ideological system, there is a translation of "Buddha's theory of neither increase nor decrease" by Bodhi Luu Chi. The sutra opens with Sariputra's question about the increasing or decreasing number of beings in the stream of birth and death. Buddha explained, in the One Dharma Realm, there is no increase or decrease. From the meaning of the One Dharma Realm, similar concepts are introduced: "Even profoundly means the First Truth, ... is the world of sentient beings, ... is the Tathagata's organ, ... is the Dharma body". (Thang Man lectured. Tue Sy) In short, the One Dharma Realm or Dharma Realm is the permanent dharmakaya, the permanent and unchanging medical facility that serves as a true refuge for sentient beings, the principle that sustains and gives rise to all phenomena. The concept of the four Dharma Realms began with Do Thuan, the official founder of the Hoa Nghiem School, and was later promoted by Tri Nghiem and Phap Tang, successive patriarchs, but it was precisely because of Cheng Quan's final design. , the fourth patriarch, whose philosophy is identified with the theory of the four Dharma Realms. According to this theory, there are four ways of looking at the Dharma Realm: (1) The Dharma Realm; (2) Legal world; (3) The reason for not being afraid of the legal world; and (4) The non-obstruction of the Dharma Realm. THE REASONS, REASONS, AND REASONS OF THE LEGAL DISCRIMINATION. The world of dharma is the world of individual objects or events, in which the word precept (dhātu) means "that which distinguishes". About things, the Dharma Realm includes all dharmas in the world, everything in the infinite universe, spanning time and space. That's the real, real world. It embodies the doctrine of realism. The Dharma Realm is the manifestation of One Mind, which is the ultimate reality, which includes all worldly and worldly dharmas. The legal world is also the world of principles. Usually, speaking of "principles" is referring to orders, abstract principles, and laws governing the appearance and operation of things and events. For example, when you throw something out the window, it will fall to the ground at a certain place. We can predict the location of this place if we know how to combine the necessary "reasons" (laws of physics) with the relevant conditions. Likewise, the cycle of the four seasons or of day and night is not by chance, but by many synthetic "reasons". Thus, reason is the invisible director of all phenomena. Especially for the Hoa Nghiem philosophers, the "Ly" period (with a capital L) pointed to "Nhat Tam". Reason is One-Mind or Emptiness, is the true nature, the true nature of all dharmas. Ly is also called Dharma nature, or Dharma world nature, Truth like nature. All dharmas in the universe have the same true nature, or in other words, that nature is unobstructed. The Three Commentaries School and the Phap General School advocated the separation of Ly Su. The world of unobstructed dharmas is the world in which all individual existences (vastu) can be identified with One-pointedness as its basis. Li is the essence of all dharmas of the Law. The embodiment of reason. The reason is always a symbol of a certain reason and conversely, reason is always the reason of something. Reason and Unity, not only are not mutually exclusive and interdependent, but also mutually interdependent, that is, completely identical or non-dual (advaya). That's called fearlessness. This is also the teaching of the Mahayana, the principle of unity. The Tathagata's dependent origination is characteristic of this teaching. The reason for not being afraid is another way of saying "Form means emptiness, emptiness means form" of Prajna. According to the principle of dependent origination, the reason for non-obstruction means that the existence of conditioned phenomena does not contradict their emptiness. It is because of emptiness, non-self-nature, that dharmas can simultaneously arise and the community of existence becomes a Oneness and interacts with each other. Normally, we experience the principle of unobstructed compatibility between the temporal existence of things and their impermanent nature. Impermanence corresponds to the principle of emptiness of things. Do Thuan's practice of contemplation outlines ten methods of contemplating non-obstruction. Observation: (1) Thorough understanding of the . Li ie emptiness is infinity, without boundaries. On the contrary, the ie things are finite, have borders. Emptiness is fully manifest in each and every thing or dharma, because emptiness is indivisible, not separate from another. Therefore, in each of the micro-ceilings, there is a perfect display of infinite vastness and infinity. Example: The physical law of universal gravitation is valid whenever and wherever in the universe. In that sense, Ly is seen as indivisible, without boundaries or limits. On the contrary, everything in the universe ie Everything is limited and has boundaries. Because Ly cannot be divided, the whole, not the parts, of Ly Tong Thong Su. Besides, how does part of the law of universal gravitation work? Observation: (2) The understanding of reason. The Emptiness of one separateness is identical with the Emptiness of everything else. Due to similarity, the emptiness of one is in harmony with the emptiness of all things, pervading the entire universe. To say so is no different from saying that the space in an atom is one with the entire void of space. Or to say that the impermanence of one thing is one with the impermanence of all things. Boundary and finite, while Ly time is infinite and borderless. However, the finite "The" is completely identical with the infinite "Reason". Why? Because the primordial nature of Nothingness is Reason. This is the corresponding form of emptiness or the equivalent of emptiness. Therefore, a single atom can integrate the entire universe without the slightest expansion. A single atom can penetrate the entire universe and all dharmas are the same. Mr. Do Thuan said: “The mind of an ordinary person cannot understand the principle of the principle of fearlessness. No metaphor can accurately describe that principle. However, because it is imperative to clarify the matter, the following example is cited. The entire ocean, for example, appears in one wave without ever shrinking. A small wave flows through the vast ocean without expanding at all. Although simultaneously appearing throughout all the waves, the ocean is not thus dispersed into many. Although all waves represent the ocean at the same time, they are not the same. When the ocean passes through one wave, there is nothing to prevent the ocean from letting through all the other waves. When one wave passes through the ocean then all the other waves pass through the whole ocean as it does, without any obstacle between them.” Mr. Cheng Quan notes that example as follows. “The ocean is the symbol of Reason and the wave is the symbol of… How can the whole ocean be contained in one wave? Contained is because the ocean is indivisible. How is the vastness contained in a Truth? Contained is because Ly cannot be divided. A wave pervades the entire ocean because it is identical with the ocean. A vi cetata is a perfect understanding of Ly because at vi ce and Ly is one. …” Analysis: The sentence "The whole ocean appears in one wave without shrinking" can be understood that with knowledge, from the material data found in a wave one can infer the material in the whole ocean. So the ocean doesn't need to shrink to be contained in a small wave. The expression "A small wave flows through the vast ocean without expanding at all" is difficult to understand by ordinary experience. Because secular perception is limited in all respects due to biased conceptual frameworks and within the constraints of spacetime. It is necessary to have the vision of Vipassana of Hoa Nghiem, to see all things in a single thought (single-pointed view), not limited to any time and space limitations, Someone asked: "If Li covers an atom with its whole, then why isn't it shrinking? If Li is not reduced to the size of an atom, how can it be said that the whole of Li resides in the atom? Besides, when an atom covers the large body of Li, then why doesn't it expand widely? If the atom is not equal to Li and does not become large, how can it cover the larger body of Li? Such an argument is contradictory and unreasonable.” It should be answered simply and succinctly that the problem the question raises is due to the view that all things have intrinsic nature (Svabhāva). Only the visionary of Hoa Nghiem, who completely transcends all conceptual frameworks of self-nature, can clearly see all things intermingling, intermingling, equality and non-dualism, in a comprehensive relational system, arising and passing away at the same time. , cooperation and opposition, harmony and separation between Ly and Su. But Mr. Do Thuan did not do that, but on the contrary, hereafter, he patiently presented many aspects of the criticism according to the theory of emptiness to answer the above question. Observation: Put Reason and Face-to-face, they are neither one nor the other; so they support photography. However, their order and relative position were not disrupted. First, looking at the Truth from the Ly discovers four principles: (a) Because the Ly is not different from the Su, the whole Ly resides in each thing. (b) Because of Reason and Non-identity, the whole of Li extends to infinity. (c) Because non-uniform is non-differentiation, the boundless physical body completely abides in one atom. (d) Since non-differentiation is non-uniform, the Physical Body of an atom is boundless and undifferentiated. Second, when we look at Ly from Su, we also see that there are four principles: (a) Because there is no difference between Ly and Su, one atom covers the whole of Ly. (b) Because of reason and heterogeneity, the individual atom is not harmed. (c) Because non-uniform is non-heterogeneous, a small atom covers the whole of the infinity of Li. (d) Since non-heterogeneous is non-uniform, atoms do not expand when enclosing Infinite Reason. Analysis: The above statement is a critique of the theory of emptiness. Principle (a) deals with the problem of union, i.e. synthesis or integration. Principle (b) deals with separation, i.e. separation or separation. This means that the concept of tolerance does not completely reduce all differences to an undifferentiated whole, but also includes separation or dispersion. Regardless of whether it is a synthesis or a dispersion, as long as it is completely free from wrong views of self-grasping, contemplating the poles of no-self-nature firmly grasps Hoa Nghiem's ​​universal vision. In Madhyamika terms, principle (a) is ultimate truth and principle (b) is conventional truth. The two principles (c) and (d) state the non-universal nature of all things, "neither that nor the other", that is to say, that the world of the universe is subject to change. The false appearances are the realm of emptiness. According to formal logic, we can write Phi as ~(P = P) and Phi as ~(~(P = P)). Thus, it is possible to write “Non-universal, non-differentiated" as "~(P = P) = ~(~(P = P))" or more concisely "A = ~A". That is the equation “A = phi A” representing emptiness. At this point, the other party asked: "When Boundless Li covers an atom, does the Ly Ly period reside in other atoms at the same time? If so, then that means that Li exists outside the atom; so Li doesn't really cover an atom entirely. On the other hand, if not, time cannot say that Ly covers all things. There is a contradiction in theory.” Mr. Do Thuan replied: "Because Ly has the nature of tolerance (i.e., omnipresence, harmony, and unity) and because all things interact with each other without hindrance, the truth of Vipassana exists everywhere. both inside and out (Lyric and Su) without being hindered by obstacles. To fully explain this point, four reasons are given depending on the internal and external views of Ly and Su. Analysis: The point of the above argument is that because Ly and Perfection are completely absorbed in a perfect whole, both are inside and outside; therefore, there is no contradiction in reasoning. The sentence "because all things interact with each other without hindrance, the Truth of Perfection exists both inside and outside (Li and Su) without being obstructed by obstacles" implies the fourth Dharma Realm, the truth. unobstructed dharmadhatu, and thus shows that it is impossible to speak of the Law of the Unobstructed without talking of the Unobstructed. The two problems cannot be separated. Observation: From Ly's point of view, there are four reasons: (a) The Reason that embraces all things with its totality does not prevent the existence of that whole in an atom. Therefore, outside means inside. (b) The fact that the whole of Reason exists in one atom does not prevent the existence of that whole in other things. Therefore, being inside means being outside. (c) Non-dualism is everywhere; therefore, that nature is outside and also inside. (d) Non-dual nature is transcendental; therefore, that nature is neither outside nor inside. The first three reasons explain the unorthodox Ly Su and the last reason explains the unconventional Ly Su. It is because of the unique and extraordinary Ly Su that both outside and inside can see no obstacles. Analysis: The remarkable thing in Buddhist thought is that whenever we use words or words to discuss Absolute Reality or mental evidence of events or truths that are transcendental sense experiences, we always set foot on the line between the two. the two relative realms, affirmation and negation, cause and effect, emptiness and non-emptiness, unity and multiple enemies, bodhi and afflictions, wisdom and compassion, buddha and sentient beings, enlightenment and ignorance, concentration and Karma, nirvana and the world. Such a way of thinking, applied to all cases, eventually leads to Hoa Nghiem's ​​view of Yuan Rong. This can be seen in the statement above by Mr. Do Thuan. Ly appeared anywhere and did not see Ly anywhere; Therefore, Ly is both inside and outside of things. Reason is identical with and also different from Su, not because of the law of relativity, Li Yuanrong can't be bothered to explain otherwise. When we refer to the entire population of a ward or city, the term "whole" is actually relative. From the point of view of larger dimensions, such as a country or a globe, those “wholes” are just fragments or components. Such 'wholes' are relative and bound to limited scenes. In contrast, Hoa Nghiem's ​​complete perfection or Ly (Toan Ly) includes all the interrelationships of all living things like illusory, has no self, no obstacles, so it has the character of being variable and functional. In order to emphasize Ly's unobstructed true body, it is said that "Inside means outside, outside means inside". Observation: From the point of view, there are four reasons: (a) The fact that one vessel contains Li in its entirety does not prevent all other objects also containing the whole Li. (b) The fact that all things cover Li does not prevent an atom from completely covering Li. Therefore, being outside is being present inside. (c) Since all things at the same time embrace the Li in each and every way, all things are completely within the Li and at the same time outside of it without hindrance. (d) Since all different things do not harm each other by opposing each other, there is neither inside nor outside. Analysis: In reason (c), “to be in Reason” means each and every individual. “Beyond Ly” means that this Su/Ly pair is not really that Su/Ly pair. The sentence "neither inside nor outside" in reason (d) seems to repeat the theory of the Second Truth: According to custom, individual A cannot be said to be contained in individual B; because if A is contained in B then the order in the world will be damaged or destroyed. On the other hand, according to the Truth of the time individual A is not outside of B because they are complementary in the Ly. Observation: (3) The medical base that appears. Things exist because there is no determining factor. By definition, anything is self-existent and absolutely cannot depend on anything other than it. Therefore, something that depends on conditions to arise if it has self-nature cannot exist. Just like the famous saying of Bodhisattva Nagarjuna: "Due to emptiness, all dharmas are accomplished and justified." (4) Due to the Li is displayed. When the merge of reason, the moment of emptiness and reason manifests. Just as impermanence is seen in the conditioned existence of things. That is also the meaning of the verse: "All dharmas are Buddhadharma". (5) Reason for leaving The. Through the knowledge of contemplation of emptiness, it becomes more and more clear that all things are "impermanent, conditioned, caused by causes and conditions, subject to cessation, subject to destruction, subject to dispassion, subject to cessation". Due to such superior knowledge, "towards disenchantment, dispassion, cessation", and liberation. (6) Reason may be Covered. This meaning is contained in the verse: "Separation of all generals and names of Buddhas" (Translation: Leaving all signs, that is Buddha; Vajra Sutra). The Lotus Sutra also has a sentence: "Buddhists! There is not a single being who does not have the wisdom (Buddha nature) of the Tathagata. But they can't prove to be true because they still have delusions and attachments." (7) The principle of uniformity. Reason is not outside the Truth; Reason is selfless. In other words, emptiness itself has no decisive essence. In addition, Dependency Li; The nature of Emptiness, like space, comes into being by relationship. Therefore, Ly Su is identical. Like water and waves. Since waves are water, there is no wave without wetness. So it is said that water is a wave. (8) The identity of reason. The arising of causes and conditions has no inherent nature, so it is one with emptiness. Buddhist commentators often conceive of existence as a continuous flow of actionable moments, so that in the end the arising is identical with the passing away of things. Water and waves can also be used as an example. When the wave moves, the wave and the water are one. (9) Reason is not Truth. Emptiness which is identical with Truth is not Reality in the true sense of Being. Reason: True nature is different from delusion or false appearance. The dharma of predestined birth is not the same as the dharma of conditioning. Just like water, although it is a wave, it is not a real wave because motion and wetness are not the same. (10) What is not reason. The general is not the substance. Just as a wave is completely water, but because wave is motion and motion is not wet, wave and water are different. The ten aspects of non-obstruction just mentioned above are different forms of the effect of dependent origination. Looking at the Li, the time sees the city and the destruction, the union and the separation. Looking at Ly from Su, the times see manifest and cover, one and many. Those are the contemplations that Mr. Do Thuan shows in order to experience the principle of all dharmas and simultaneously initiate, support, and at the same time support to achieve the unobstructed Dharma Realm, a rhythmic whole in it. Synchronicity and heterogeneity become harmony, Li and Mutual support integrate. Integral Reason and Reciprocity can be represented by two types of equations that describe simple operations (addition, subtraction, multiplication, division) of Arithmetic. That is: (1) 1 + 2 = 3 and (2) (1 + 2) – 3 = 0 The first form [1 + 2 = 3] is an example of synthetic synthetic judgment. The equation shows that any arithmetic operation (addition, subtraction, multiplication, division) converts two or more integers into an integer and thus describes an inclusive relationship between one and many. The second form [(1 + 2) – 3 = 0] reflects the most meaningful multi-interaction (mutuality of one and many) of the first form. The two sides of an equation of this form refer to the same point reality, a legal basis according to the law of convergence (tādātmya; Principle of Identity). The number zero is the symbol of that dharma base. If one and many, the individual and the whole are not mutually inclusive and tolerant of each other, of course zero does not appear in the latter! Thus, the above two types of equations are considered to be manifestations of the principle of reason. According to the Abhidhamma Mahayana Treatise, these two types of equations show the structure of "One Mind (the mind of sentient beings), the Two Doors (the mind of Truthfulness and the mind of difference), and the three Great Elements (the great body, the great form, the great)” of the Mahayana Dharma. Contemplating the interdependence and simultaneous arising of emptiness and existence, of reason and matter, “The bodhisattva refuses to identify himself with the Absolute, because such identification stops the vibrations of The heart is fluttering before the world is different and unstable. In other words, with the eyes of Absolute Purity, the Bodhisattva perceives the Tathatā of all beings, and that is the Emptiness (Sūnyatā), but the other eye remains open, looking at the myriad variations, meaning is to look at the world of ignorance and suffering. Technically speaking, that is called "Contemplation of Unrealization" (Na bhūtakotim sāksātkaroti; Non-attachment of Reality is there). Why, and how, can the bodhisattva accomplish this marvelous work: to be within but not to be within? This contradiction lies in the very essence of Prajna, because Prajna is not only an intellectual look into the emptiness of all things; it is an emotional projection into realities that are open to the aspiration. Such prajna is truly uniting in it what is seen and felt. The emotional aspect is called "Skillful Means" (Upāyakausalya). Prajna in its own right operates the Means of carrying out a comprehensive plan of salvation for all sentient beings. This contradictory logic can be considered as the dialectic of Prajna." (Zen treatise. DT Suzuki. Tap Ha. Tue Sy translated and annotated). THE FRENCH OF THE LEGAL GLOBAL. The dharma precept, the dharma precept, and the unobstructed dharma sceptic reasoning are only teaching means leading to the unobstructed dharma scepter. Indeed, in the principle of unobstructing the Dharma Realm, bringing all things (things) into account not only establishes an indistinguishable whole, but also creates a world that is full of rhythm, harmony, dynamism and dynamism. without hindrance, weaving together or unifying all different or opposing realities. In fact, the attribution to Reason is an argument intended to make it easy for people to understand, but the unobstructed dharma realm exists by itself without the need for colloquial logic or carrying any relative or opposite identity. chief. The only dharmadhatu that exists is the unobstructed dharmadhatu. In that world each individual object is identified with every other individual object from which all boundaries are removed. They fully interact with each other in endless and unobstructed relationships. The interdependence of existence in the unobstructed dharmadhatu cannot be comprehended by reason or imagination. It is a spiritual experience experienced directly without the aid of symbols or intellect. Reasoning and speaking only pay attention to the "this side" look. “This side, of course, is our world, where differences are raging. … … … As long as we are 'on this side', it is not easy to accept two ideas that are directly opposed to each other and reject each other. Yes, undeniably not; do, cannot say not to do; yes and no, doing and not doing, showing and not showing are things that contradict each other. "You have to change your position, go to the other side, the shore of emptiness and omniscience, and roll your eyes at all things from this new position to have the vision of Vipassana. “In the end you will see, despite the contradictions, the darkness, the abstractions, the illusory, you will see the strange transparency revealing the 'other side' along with 'this side'” (Zen treatise. DT). Suzuki, Tap Ha, Tue Sy translated and annotated). The concept of the infinite set of natural integers 1, 2, 3,,…, n, n+1,... can help to shed some light on the comprehensive mutual interaction structure of existence in matter. fearless of the legal world. First, let's use the notation {n} to represent the infinite sequence of terms of the set of natural integers: {n} = 1, 2, 3,…, n, n+1,… The letter “” n" in {n} is called a derivative of an infinite sequence of natural integers because it is because of it that we can expand this infinite sequence by successively replacing n = 1, n = 2, n = 3,... According to Phap Tang, each term n, can be considered to be related to other terms in two aspects: existence and effect. Indeed, the term n can be understood in such two different senses. In terms of existing or static correlation, that correlation is called interdependence, that is, identity. In this sense, a face generating from n is identical to any term of the sequence. If n = 1, then we have term 1. If n = 2, then we have term 2, etc. On the other hand, generating from n is also identical with the whole sequence. In other words, the entire sequence of infinite numbers is condensed into a class of words that we call generative of n. Thus, each term has meaning because the whole sequence of numbers is infinite, and the whole sequence of infinite numbers has meaning because the word generation is identical with any term of the sequence. In terms of active or dynamic correlation, each term contributes to the general form of the sequence. If a certain term is removed from the number sequence, the sequence will no longer function as a sequence of numbers. When taken out of the sequence, the term means nothing; therefore, the term does not exist because n is called a term only if it is in the sequence. When n is identical with each term of the sequence, then it is finite; when n is identical to the whole sequence, it is infinity. In short, each term from n is considered to include in it the entire sequence and it is not an independent and separate element when included in the sequence. That is the characteristic of "no-obstruction of the Dharma Realm". Mathematics distinguishes between two infinites: actual infinity and potential infinity. While the infinite is the whole of infinity, all the elements arise and exist at the same time. For example, in the case of the set of natural integers, in order to perceive the infinite object, it is necessary to be able to see all the terms of the sequence of natural integers appearing at the same time. In Mathematics, whenever trying to describe the infinite object in formal language, paradoxes always appear. Mathematical language is not capable of describing the infinite object, so the existence of the infinite object is raised as an axiom, that is, an accepted truth without proof to rely on. which establishes all arguments. This means that the axiom of the infinite being will be true in some realms and untrue (false) in others. Particularly in this samsaric world, mathematicians really don't know if that axiom is true or false! For Buddhism, the infinite being can only be perceived by sensation as a contemplative experience. In the Avatamsaka Sutra, the infinite being is often stated by the phrase "unchangeable". Limitless potential is limitless achievable by mind, by reasoning. Let's return to the example of enumerating the infinite number of natural integers {n} = 1, 2, 3,…, n, n+1,… The infinite potential of the set {n} is the possibility of going on infinitely counting by adding 1 to any last word term in a sequence to reach the next word rank. This is the infinity of a world whose order and measure can be explained according to the doctrine of dependent origination. The Dharma Realm itself is symbolized by the symbol {n}, which implies that it is spaceless, timeless, equal, formless, and formless, but has the ability to generate infinite integers. Counting and being counted both depend on the transformation of consciousness (A re-awakening consciousness) that appear, for example, the wind consciousness awakens layers of waves of consciousness, which are the numbers of dependent origination on the sea of ​​permanent store consciousness {n}. Counting, counting up or counting down, form an infinite sequence of natural integers. Whether counting up or counting down an infinite number of times, the sequence of natural integers maintains its infinite potential. In the work Hoa Nghiem Most Vehicles of the Ten Secrets, Mr. Tri Nghiem, the successor of Hoa Nghiem School, used the counting from one to ten as an example to explain the principle of the Dharma Realm of Dependent Origination. The verse of Tinh Tan Lam Bodhisattva, Sutra of Hoa Nghiem, Chapter 20 - Da Ma bows and stands also mentions the counting as follows: "As a dependent property is counted/ But there is something that counts/ The other nature does not exist/ So it is clear that the dharma is like this.// For example, numeric math/ Adding one to infinity/ Counting cannot be calculated/ Because wisdom is different.//” According to Mathematics, it should be understood that the number ten in Tri Nghiem's ​​counting example can be any integer in an infinite sequence of natural integers. The number ten used throughout the entire Avatamsaka Sutra is considered to be the number showing the magical and perfect nature. The numbers one, two…, ten are dharmas of dependent origination. They all arise from a dharma base {n}, and are related to each other. One by counting does not differ from two, or three..., or ten by counting, because they are all dependently arisen, but it is different from the word "one" commonly used in colloquial language: "one" "colloquial expression represents a self-existent thing, having self-nature. Tri Nghiem explains: “The example of counting to ten shows two sides, the hetero side and the copper side. The hetero side also has two sides. (1) Many in one, one in many. The Sutra (Hoa Nghiem) says: 'In one: understanding immeasurable / In immeasurable: understanding one / the other is born of each other / Will become fearless. //' (Verse of Bodhisattva Manjushri, Chapter 9 - Light enlightenment). This is speaking according to the. (2) One is identical with many, many are identical with one, as it is said in the paragraph where the Bodhisattva does not return (seventh abiding), Chapter 15 - Ten pillars: 'One is many, many is one/... Thus it all turns into / I'm angry, so because they say it. //' This is according to Ly." To explain mathematically, it must first be remembered that the infinite set of natural integers {n} has the property that a one-to-one correspondence can be established between the whole set {n} and some infinite part of it. Usually we call a one-to-one correspondence “equal” because both sides must have an “equal number” of elements in order to have a one-to-one correspondence. It is better to call it similarity or similarity. For example, the set of all natural integers {n} is similar to the set of even integers {2n}. Bringing the whole of infinity to a one-to-one correspondence with an equally infinite part of it is called "projecting" the whole into a part of it. “Projection” means establishing a one-to-one correspondence between two similar infinite sets. Mathematics proves that once we can project a whole A onto a part A1 of it, then that similar part A1 can be projected onto a similar part A2 of A1. Example: Project the set {2n} into the set {4n}, then project the set {4n} into the set {8n}, etc.... Continuing like this forever forms a training of "many" into "one", that is, "many in one". Projecting back from the similar part of the whole into the whole creates of course the 'one' into the 'many', that is, 'one in the many'. That is looking at the projection in terms of “The”. In terms of "Reason" in mathematical terms, since the infinite whole and the infinitely similar part of the whole are two equal sets (equipotent sets; sets having an "equal number" of elements), the projection bring "one identity many, many identify one". It is also necessary to mention the analogy between increasing and decreasing counting on the set of natural integers and the order of expansion and contraction in the holographic universe proposed by physicist David Bohm. In the holographic universe, the principle of mutual integration is visualized as the interference of electromagnetic waves, sound waves, electronic sound waves, electronic positive waves, etc., just as the concept of "Dharma" The world is a world of light without any shadowy form. The essential nature of light is to mix without interference or mutual destruction. Each unique light reflects in itself all the others, both whole and particular.” (Zen treatise. DT Suzuki. Tap Ha. Tue Sy translated and annotated) By the fact that the form and structure of the whole thing is captured in each region of the hologram through the interference pattern of light, it can be inferred that the order of the moving light covers everything. order and cause and effect make up the entire structure of the illuminated object. For example, when we look up at the night sky, we can perceive images of structures stretching across large regions of space that are transmitted to our eyes over long periods of time tens of billions of years. Yet everything is compact enough to pass through the tiny pupil of my eye! David Bohm calls this the implied order and distinguishes it from the explicate order. In physics, the liberal order, such as an increasing count in the direction of phenomena, means that each thing occupies its own distinct region of spacetime and is outside those occupied by other things. keep. It is the classic view through the lens (lens) that focuses on split analysis into discrete components. In contrast, the order of acquisition, such as a descending count, lies in the propagation motion of the waves. Waves travel everywhere, and in principle that transmission captures the entire spacetime of the universe into each region. Here, the word wave refers to the type of wave that obeys the laws of quantum mechanics. That is, it is discontinuous, not causally related, and non-local, i.e., it starts at the same time. The total absorption and release of the waves cannot be within the range of our perception, that is, inconceivable and inconceivable. Bohm calls this whole wave motion the holomovement, also known as the holographic universe. Bohm's holographic universe can be seen as analogous to the unobstructed dharmadhatu of Hua-yen. In the Golden Lion Chapter, Fazang uses the golden lion as a metaphor to explain the ten things that need to be communicated in order to understand the ideal world of "The Unobstructed Dharma Realm". Understanding the reason for dependent origination (Mindfulness of dependent origination). "Thousands of thousands of copies are not, pretending to be on the right side". Gold has no fixed nature. Due to the skill of the skillful craftsman, a golden lion was formed. This is called causality. Distinguishing form with emptiness (Knowledge of Emptiness). "Fantastic division, non-moving feet". The lion form is illusory, unreal. Pure gold ie emptiness has the real nature. Because the lion is non-existent and the golden body is not non-existent, that is why it is said that the form is not separate. The time of Sac was not successful. No, without leaving Form, Space and Time also cannot appear. Due to the new Form of Space, it manifests. Emptiness does not hinder the illusory manifestation of Form. Briefly say the three natures of the dharmas (Three-nature conventions ). "Falling in the name of a general, enlightening on the leg". The three natures are three forms of mind activity in relation to the nature of existence. One is the next variable: distinguishing different things by name and general; the second is y tha: all effects are dependent on each other; three is the truth member: the true existential nature of existence. Due to the variability of the attachment, thinking that the lion has a real self. The lion seems to be real, but in fact it is a false existence due to its nature, that is, it depends on something else such as name and sign to exist. The pure gold after it has been transformed into a lion remains unchanged. That's called Vien's honesty. Show the separation of appearance, shape (Show no sign). "General means no sign, non-general means general". Golden lion. If it was gold when they were all pure gold, the lion's figure was nowhere to be seen in it. Because gold is gold, it is nothing, much less a lion. In the Dharma Realm not a single form exists. Explaining the truth of Unborn (Theory of No Birth). "No birth means birth, birth means no birth". The moment the lion manifests itself, the golden age is evident. Nothing but gold. The lion appears or disappears, its golden body does not increase or decrease. That is the theory of Unborn, a simplified description of the Dharma Realm. Discuss the division of the Buddha's teachings into five teachings (Treatise on the Five Teachings). "The atmosphere of disagreement, the strange religion". Because of different capacities and levels, it is divided into five teachings. (a) The first Dhamma: The shravaka , based on dependent origination, sees that there is no real self, but sees that there are factors that make up that unreal self. The lion, for example, appears due to dependent origination, so it dissolves in each and every moment. (b) The second Dharma: The novice , the elementary Mahayana class, who, by reason of dependent origination, understands all aspects of emptiness. For example, the nature of a lion is Void. All things caused by cause and effect have no intrinsic nature, so ultimately they are Mu. (c) The third highest teaching of the Mahayana: the universal teaching , which masters emptiness, and also knows that because of emptiness, there should be. That is, emptiness does not prevent the appearance of the illusory appearance of the false. For example, lions are not real, just pure gold. But it is from pure gold that there is a lion. (d) The fourth Dharma: The Confucianism , which is beyond language, that is, above the Mahayana. This is the realm in which there is no longer being and non-being. The mind of letting go is no longer attached. For example, there is no need for words or thoughts, just looking at it, you can immediately know that it is not a lion or a gold. Because that thing is called a lion in no time, it is also not called gold. (e) The fifth Dharma: Enlightenment , reaches the realm of speechlessness, but from there it is possible to speak the wordless without contradicting it, because it is the end of the means and the true wisdom. End or prove Ly, deluded consciousness, hope all, the true mind of the Dharma world with the mind is one, all dharmas are identical. Therefore, all things and signs can hold each other. The universe can fit in a single atom. A single atom can capture the entire universe. All is one, one is all. Realizing the true nature, so naturally there are endless magical uses and immeasurable supernatural powers. For example, knowing clearly what gold is and what a lion is, how they relate to arise, and knowing both the means to make them empty, into yes, depending on one's wishes. Understanding the ten mysteries (Lac Ten Mystics). "Due to the origin of the teaching light, the Dharma world coincides". If we look at the interrelationships between the individual and the whole time, all things simultaneously reflect each other to form a world of endless coincidences. The Ten Mystics are ten theories proposed to expound the principle of "simultaneously without hindrance", the basis of Huayan philosophy. According to this principle, any plane functions within its own plane and at the same time has a harmonious relationship with the other planes. Unity and complexity imply mutual tolerance without any interference or destruction of each other. The Dharma Store distinguishes ten unobstructed methods: (a) Unobstructed essence and form. (b) Small and immeasurable without hindrance. (c) One and many without hindrance. (d) Unobtrusive input support. (e) Instant support. (f) Unhindered manifest and hidden. (g) Subtle without hindrance. (h) Grid of God is not afraid. (i) Ten times without hindrance. (j) Guests and owners do not mind. Those ten unobstructed methods are modified into ten magical truths and are considered synonymous with the unobstructed Dharma Realm. The first mystical subject: At the same time, the corresponding subject is similar . Example: Gold and lion appear at the same time completely. This is the basic method of the ten mysteries. The other nine mysteries are derived from this method. If you consider it as the principle of reason, the golden age is reason or essence and the lion is the phenomenon or phenomenon. Reason and Su, essence and form, support each other, not the same, no different. If we consider that as the principle of Non-obstruction, the time in the Dharma Realm overlaps endlessly, each and everything at the same time comprehensively embraces Ly and all other things completely and at all times. Therefore, looking at one thing will see all things and vice versa. That is also the meaning of space and time without hindrance of the following verses in the Lotus Sutra of Samantabhadra Bodhisattva in Chapter 40 - Universal Virtue: "All over the ten directions and lands / Each head has enough hair. There are three lifetimes/ Buddha and his country are immeasurable/ I practice all over the world. //” Thus, because space and time are mutually compatible, the results in the future are neither the same nor different from the causes in the past. Cause and effect must therefore arise simultaneously without hindrance and without omission, interwoven everywhere. According to the Dharma Store, at the same time fully contemplating the tantric door means that all ten occult secret doors combine into their respective beliefs, forming a dependent origination without distinction between the past and the future, the beginning and the end. . In that sense, all things in the community exist and at the same time appear freely and without hindrance. Due to the effect of the law of "decades of dependent origination", all things and all principles intermingle, not only do not interfere with each other, but also work together to form a harmonious whole. The second mystical sect The pure viscera of the Germanic instrument. For example: By looking at the eyes, you know that they are the eyes of a lion, that is, you have recognized the whole body of the lion. If you look at the ears, you will know that they are the ears of a lion, that is, the whole body of the lion has been recognized. Looking at all the parts, knowing that they are parts of a lion, that is, having recognized the whole body of the lion. Thus, each part of a lion is both domesticated because of its individuality, and mixed because of its relation to other parts. The second occult "Treasures of pure and mixed instruments of virtue" (All pure or mixed treasures contain a full group of merits) was mentioned by Tri Nghiem in the collection of Hoa Nghiem most of the ten mysteries. Later on, the Dharma Store changed the second secret to "Quang Hiep freedom without hindrance" (large and small, freely interacting with each other without hindrance). Due to such change and reformation in presentation, the Ten Mystics were distinguished into Old Mystic and New Mystic, corresponding to the period before and after the life of Phap Tang. According to Tri Nghiem, if the practitioner initiates a practice activity directed towards a paramita, such as the paramita, then all other practices are also directed towards the paramita. That's why it's called Thuan. However, the bodhisattva dwells in one of the paramitas holding on to the other five, hence the name Kapā. The third mystery: The most compatible and different subjects . For example: Gold and a tolerant lion harmonize each other to become both one and many. There is no obstacle between one and many. However, in that fully integrated reciprocity, Ly and Su still maintain their separate existence position, remaining one or more undamaged or disordered personality. Reason is one, Truth is many, each and every thing is the manifestation of reason. So one is many, many is one. Although one and many are compatible or mutually identical, this does not mean that the "one" or the "many" is annihilated. On the contrary, by virtue of non-nature, one and many arise and exist without hindrance. Let's return to Tri Nghiem's ​​example of counting to ten in Hoa Nghiem The Ten Secret Vehicle. He said: “Now explain 'many in one, one in many' in terms of counting to ten. If the count comes from one to ten time is going up; If you count back from ten to one, you will go down. Regarding "one", it is relatively existent, so in one there are ten. That is why "one" can exist. Without ten times there cannot be one, because at "one" there is no intrinsic nature and no independence. Since there are ten in one, but one is established, so two, three, four, etc. are all established in the same way. If one has self-timed ten can not be set; and if ten can't be set, then one won't do either. … The second one explains the sentence 'One is identical to many, many is identical to one'. Saying this sentence is the same as counting up and counting down as mentioned in the above paragraph. Just as in the case of one identifying ten because one and ten interdependently arise, and if one is not ten times ten cannot exist, so also counting from high to low: ten are identical to one because they arise interdependently, so if ten is not a one-time cannot be established. … Question: If one is ten and there is not a time without ten, how can one speak of one and ten and at the same time say that they can form because they are identical? Answer: One is ten times not one. One here does not mean the colloquial one. Here, one means dependent origination. Precisely because a dependent origination is not one in the colloquial sense, the sutras say: 'One is not one' (According to the verse of Supreme Hui Bodhisattva, Chapter 14 - Surpassing Verse: ' In this there are no two/ Nor one/… // In Void, there are no two/ Neither is there two/ The Three Realms are all Emptiness/ The place where the Buddhas are seen. //'). The intention to use numbers to break attachments and destroy wrong views sees 'one' as a self-nature being." What is the effect of counting up, counting down? This is a description of the two ways of contemplating, flowing and passing away, so that the Buddha realized Dependent Origination. Counting upward means analytically describing the entire relationship of a structure, from one to many, such as the way contemplation flows on Suffering and Volume, or as the ability to detect the seed of becoming. current, or as the function of the Dharma Realm arises ten thousand dharmas. On the contrary, counting down means contemplating things from the point of view of perfection, bringing many back into one, such as the way of contemplating the cessation of cessation and the Way, or the ability to gather all things into seeds, or as elaborate stages or practice to realize true mind. The fourth mysterious sect : All the dharmas are similar at the gate . Example: Every part up to the end at the tip of each and every lion's hair is gold and gold is present in every detail of the lion's whole body. The legal support does not interfere with each other. As a dharma destroys itself in order to assimilate with other dharmas, the whole time forms a synthetic identification. If one dharma takes the other dharmas together, then all the other dharmas are united in the dharma that is absorbed. The most reciprocal is the particular theory or practice of Mahayana. Two opposing theories or difficult facts are often combined into one. As a result of the interweaving and reciprocal harmony, the concept of One in All, All in One arises. All with One, large and small, high or low, moving in harmony with each other. The fifth mystery: Hidden secret revealed the sentence into the gate . Example: Seeing that it was a lion at that time there were only lions and no gold. So the lion is obvious and the gold hidden. Seeing that it was gold at that time there was only gold and no lions. So gold is obvious and lions hidden. Explicit or hidden, the two support each other to form a unity that is the golden lion. A dharma has many facets. When one aspect is visible, the other is hidden, and vice versa. In the hidden there are visible, in the hidden there are hidden, hidden hidden in exchange that achieve. The hiddenness does not come before, without hindrance, against each other. Mysterious sixth: Subtle mutual compatibility an establishment . Example: Gold and lion are distinguished by mutual tolerance in every little detail. This is about the mutual integration of minor and hidden objects. Although the minor and the hidden are difficult to discern, the theory of one of many and many in one must be expressed as in the third occult. In the realm of small and hidden things, obvious or hidden, one or many, pure or mixed, powerful or powerless, this is also the other. The two are compatible, the existence of one does not interfere with the existence of the other. The seventh mystery: Human da la hammock realm subject . Example: The lion and the gold are one. Each lion's hair is made of gold, so it reflects the whole lion's body. In the eyes, ears, etc., down to each and every hair, there is a golden lion. All lions are covered in each and every hair at the same time being cut in one hair. Thus in each and every hair there are countless golden lions. Such reciprocal contrast spreads everywhere endlessly, like a net of Heavenly Emperor (Human dala hammock) made of dazzling jewels appearing for ten thousand feet, particles reflecting each other, shining with each other, layer upon layer. no end. In each dharma there are many other dharmas, in many other dharmas there are overlapping messages of countless other dharmas. The Eighth Mystery: Falling out of the way of showing birth to solve the subject . For example: The lion represents ignorance, because when you see a lion, the golden age is covered. But also from that lion that shows that its true body is pure gold. This is a demonstration of the truth with real examples, revealing the principle of adjectives in the. Thanks to the truth that understand the reason; When Ly understood that the Ly Dynasty was widespread, it helped to deepen his understanding of many other things. Knowledge spreads freely through things, like an oil stain on the surface of water. Truth is manifested in things and things are the source of enlightenment. The Ninth Mysterious Gate: The Ten Worlds of the Way to the Gate . Example: The lion is the part that appears and disappears, divided by the limits of time: the past of the past, the present of the past, the future of the past, the past of the present, the present present of the present, the future of the present, the past of the future, the present of the future, the future of the future, and at the same time. This is talking about "the attainment from the multiplicity of ten times forming one entity". Past, present, and future each contain three times, thus forming nine times; plus the period by which the nine times together form ten periods in all. Although the ten times are different, they combine to complete the principle of one-in-all in terms of vertical or temporal relationships. That is, all dharmas are analyzed along ten periods, each complete in its own right so that in the end all reciprocity is absorbed in a single time. Thus, a unique time is formed by all ten times. The tenth mystical gate: Only the mind turns good into a gate . For example: Gold and lion, or one or many, or hidden or visible, etc., have no fixed nature. Their ultimate attainment depends on the effects of the mind. When it comes to gold or lions, reason or things, there is always the basis of Mind in all Dharmas and emanations and returns. Covering six generals ( General Six Generals). "The Dharma is indeterminate, the first and the fourth". France has no decisive essence. When thinking about unity, at the same time thinking about multiple enemies. All dharmas have six signs (six generals) of perfect tolerance, that is, perfect, through and through, without hindrance. (a) The general is the general that covers the whole of the distinct parts. Like a lion's full body, including every detail. (b) The distinctive sign is the distinct sign of the distinct parts forming a whole. For example, each detail of ears, eyes, nose, tongue, ... of the whole body of a lion. (c) The same sign is the uniform sign of the separate parts that condition the arising of a whole. For example, the gold substance of the separate parts of a lion. (d) Differential sign is a separate sign, the appearance is not the same, although together they condition the arising of a whole. For example, the detailed parts of the lion's whole body have separate positions and have different shapes. (e) A general of achievement is a general of achievement. For example, the parts come together to form the shape of a lion. (f) Ruining general is an independent general of a special general, which does not lose its own special nuance, although it combines to form a general. For example, each part entrenched its own place, so each is not a lion. Evidence of Bodhi (Bodhi). "Van Hanh sign, the enlightenment revealed". For example, to understand the relationship that arises in disagreement between the lion and pure gold, that is to understand all the relationships between the legs and the hopes of the lion and pure gold. Realization of Nirvana (Entering Nirvana). "Intelligence is like, birth great nirvana". For example, looking at the lion and gold, not seeing the general no, not seeing the general yes; put an end to all discriminating effects of the mind. Gold Like a lion and a lion Like gold. It is eternal, unborn and immortal. The story is told by Mr. Phap Tang explained by the example of the Golden Lion that Queen Vu Tac Thien Thong achieved the meaning of Vien Dung of Hoa Nghiem Tong.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/12/2021.