The Mahayana Sutra of SON-TINH, Translator, Thich Tam-Chau ---o0o--- The Mahayana Sutra of SON-TINH[1] - The Way, the Bodhi-Luu-Chi translated the word Pham. Chinese characters. - Thich Tam-Chau translates Chinese characters into Vietnamese characters. I myself have heard that at one time the Blessed One was living in a monastery at the top of a mountain in the Ga-Dacheng, together with a thousand great bhikkhus, all of whom were formerly of the Brahma lineage. Lice have long hair. All of you are Arahants, all contraband karma has been exhausted, creation is completed, all burdens are released, benefits have been achieved, all ties in the realms are cleared, right understanding is understood. -retirement, the mind is free, to the shore of Nirvana[2]. Again, immeasurable great bodhisattvas all gathered together in the Buddha. When the World-Honored One, attaining Perfect Enlightenment, within a few days, he passed away peacefully, entered Right Concentration, contemplated the dharma-realm, and thought, "I have attained Bodhi. then, have the Holy-wisdom,The place to be done has been completed, has released all burdens, has gone out into the open field of life and death, has released ignorance, has gained wisdom, has plucked the poison arrow, has emptied the mind of thirst and craving, has attained the Dharma-realm, has beaten the Dharma-drum, has blown the Dharma loudspeaker, has erected the Dharma hall, has abandoned the eye of birth and death, has made clear about the Dharma-eye, has closed the evil path, has opened all things. the good way, has discharged the non-field, instructs the happy-field[3]. "Now that we look closely at such dharmas, what dharmas are evidenced, witnessed, and will be realized? Is the dharma certified by the body or by the mind?[4]. is docile, does not know, does not think, just like grass, trees, walls, walls, tiles, stones..., from the place of the four elements, born of parents, is the unsurpassable, corruptible, disintegrating dharma. If you die, you must by all means of bathing, washing, eating, and wearing clothes, that you will be able to exist[5]. "If it is the mind that realizes Bodhi, then the mind is like an illusion, formless, invisible,no place to base, no place to tolerate, to receive[6]. "Moreover, Bodhi is according to the world, making names, but it has no sound, no form, no sincerity (results), no appearance, no again, not going, not going out, not entering, through all three realms, without any country; unable to see, hear, know, can't remember and think, far from the place of predestination (attachment to earthly conditions), no must be a scene of hi-analysis, no place to enter (no entry) no text, can't be wavered, can't be established and it ends all language lines[7]. witnessing, having witnessed and will realize Bodhi, is only an illusory name-self-discrimination, but it does not arise, does not arise, cannot be calculated, cannot be taken, cannot be said, cannot be loved- before. In it there is really nothing that has become Right Enlightenment, which will become Right Enlightenment and will become Right Enlightenment. If there is no evidence (no evidence),If you don't succeed (unsuccessfully) like that, it's called Right-Enlightenment. Why? "Because, bodhicitta (right enlightenment) is the abandonment of all signs of change."[8] At that time, the great Bodhisattva Manjushri knew where the Buddha was thinking. said to the Buddha: "O World-Honored One! If the appearance of Bodhi is like this, where should good men and good women develop Bodhicitta?" - The Buddha said: "Like the appearance of Bodhi, the time should be. abide like that."[9] - Manjushri Bodhisattva said to the Buddha: "O World-Honored One! What is the sign of Bodhi?" - The Buddha taught: "Manjushri! The characteristics of Bodhi are high beyond the three realms, depending on the world, there are names, but far away from all sounds and speech. The bodhisattvas who develop the mind of bodhichitta, from the moment they first generate the mind, are "no-interesting" (there is no place to be inclined, because Bodhi belongs to emptiness). Therefore, Manjushri-guru!Good men, good women, and good men should use a mind that is far from generating and seeking to abide in Bodhi. Manjushri-monk! If the bodhisattvas generate their mind, the tendency is to enter the place of "no-nothingness", that is the inclination to the Bodhi path. Manjushri-monk! The tendency towards "no-self-nature" is the Bodhi tendency; the tendency towards "no-origin" is the Bodhi trend; the trend towards "dharma-sex", is the trend of Bodhi; the tendency towards the place of all in all dharma no longer has any attachment, is the Bodhi trend; the tendency towards "reality does not differ", is the Bodhi tendency; the tendency towards "like a shadow in a mirror, like a shadow in the light, like the moon under water, like a fire in the hot season" is the Bodhi trend!"[10] At that time, there was one in the assembly. The Son of Heaven, whose name is Tinh Nguyet Uy-Quang, said to Bodhisattva Manjushri, "Dear Great One!What conduct do the great Bodhisattvas practice and where do they practice?" - Manjushri Bodhisattva replied, "Dear Son of God! Great Bodhisattvas practice the practice of Great Compassion, and cultivate it in all sentient beings." - Thien Tu Tinh Nguyet asked again: "The Bodhisattva's great compassion, in which mind does he arise? "Bodhisattva Manjushri: "The Bodhisattva's great compassion is not pretentious, and deceit arises." - Thien Son Tinh Nguyet asked again: "Is the mind empty? Where does conceiting, deceiving him arise?" - Answer: "The mind that is not conceited, deceives him into the equal mind of all sentient beings." - Question: "Mind" Where does the equality of all sentient beings arise?" - Answer: "Where the mind enters the dharma-nature of non-oneness (not one), non-differentiality (not other) arises." Question: "Where does the mind enter the dharma-nature, where does it arise?" - Answer:When he enters the mind of faith, the mind arises." - Ask: "Where does the mind of faith arise?" - Answer: "He enters the mind of bodhi to arise." - Question: "The mind of the bodhisattva arises." -Where is the initiation of the robe?"-Answer: "Where does one enter the six perfections?"- Question: "Where do the six perfections arise?"-Answer: "Where does the means-wisdom[11] arise." - Ask: "Where does the means-wisdom arise?" - Answer: "Where does he enter the place where he doesn't let go." - Ask: "Where does not let go of the yoke arise?" - Answer: "He entered the three pure actions (body, speech, mind) to arise." - Question: "Where do the three pure activities go?" origination?" - Answer: "He entered the ten good karmas of the path[12] to arise." - Question: "Where do the ten good karmas of the path arise?" - Answer: "He entered and kept. purity-arising-arising." - Question: "Keeping the precepts of purity, where does it originate?" - Answer: "In thinking as the main reason arises." - Asking: "Where does thinking as the main reason arise? " - Answer: "Where does the mind-contemplation arise?" - Question: "Where does the mind-contemplation arise?" - Answer: "From the place of recollection (remember, think, keep) do not forget to give rise."[13] At that time, the Heavenly Son Tinh Nguyet Uy-Quang asked the Bodhisattva Manjushri, "Dear Great One! The Bodhisattvas who generate the Bodhi mind include how many causes and effects are accomplished?" - Manjushri Bodhisattva replied, "Dear Son of God! The bodhisattvas who generate bodhicitta include four kinds of cause and effect that are accomplished. What are the four causes and effects?, - One is, the First-Mind. Second, Solution, Action, Head-generation-mind. Third, Non-recession-distribution-mind. Fourth, the First-born complement-origin-generating mind[14]. It should be known that the First-Generation Mind is the cause of the Solution, the Action, the Pillar, the Solution, the Action,The origination-mind is the cause of the Non-regression, the non-regression-of-transition is the cause of the One-born complementarity, the One-born complement is the cause of the All-knowledge."[15] Again, Son of Heaven, you should know that the initial-generating mind is like a seed that has just been planted in the field, the solution, the action, and the base of the mind are like a sprout that gradually grows, and the mind that doesn't give up is like the branches and leaves. , flowers and fruits are born one after another, one-birth-birth-origin-origin, like fruit-fruit maturity.Again, Thien Son! , develop the second mind as if it has been made of wood, divide and plan it cleanly, develop the third mind like the other carpenter made a car, and develop the fourth mind like the other person's car carried. Many heavy things go to faraway places. Again, Son of God! The first citta is like the moon at the beginning of the month, the second citta is like the moon from the 5th to the 7th night,The third generation-consciousness is like the moon on the tenth night, and the fourth-consciousness-consciousness is like the moon on the fourteenth night. You should know the wisdom in the Tathagata, like the moon shining on the full moon night, all the light is perfect. Again, Heavenly Son! The first mind-consciousness transcends Thanh-Van-earth, the second-mind-mind transcends Bichchi-Buddhist ground, the third mind-generates transcends the Undetermined-ground, and the fourth-mind arises where Decision-land. Again, Heavenly Son! The first mind is like a person who has just learned letters, the second is like the other student gradually knows how to analyze, the third is like the other student knows how to calculate clearly. a long time ago, the fourth mind-set like the other student mastered and completed all the theories. Again, Heavenly Son! The first mind-generating Bodhisattva abides in the cause (the cause) the second arises the Bodhisattva-mind dwells in wisdom (wisdom), the third generation-mind The Bodhisattva abides in the cessation (annihilation of the two hindrances) ,The fourth mind-generating bodhisattva abides in the fruition (bodhi fruition). Again, Heavenly Son! The first generation-consciousness takes hold of (holding) the cause, the second-mind-generator takes over the mind, the third-mind-generation takes over the passage, the fourth-mind-generation takes over the fruit. Again, Heavenly Son! The first citta arises from the cause-origin, the second-citta arises from the citta-origin, the third-citta arises from the origination-episode, the fourth-citta arises from the fruit-arising. Again, Heavenly Son! The first generation of consciousness is the difference of the cause, the second is the difference of the mind, the third is the difference of the passage, the fourth is the difference of the fruit. Again, Heavenly Son! The first generation of consciousness is like gathering all the medicines, the second is like distinguishing the properties of each medicine, the third is like depending on the disease, which medicine is suitable for that medicine, the fourth is like take medicine to cure the disease. Again, Heavenly Son! The first citta was born in the Dharma-king's house,The second mind-set learns the Dharma of the Dharma-king, the third-mind-mind learns to understand, and the fourth-mind learns to be self-sufficient[16]. At that time, in the Dharma assembly, there was a deity named Decisive Light-Light, who said to the Bodhisattva Manjushri, "Great Master! What is the rapid path of the Great Bodhisatta? - Bodhisattvas? And, will the great bodhisattvas who follow that path quickly attain Unsurpassed Righteousness and Right Enlightenment? - Manjushri Bodhisattva replied, "Dear Son of Heaven! The rapid path of the Great Bodhisattva has two, and the Bodhisattva who walks that way quickly attains the Unsurpassed Righteous Enlightenment. What are those two paths? - One is, the road-vehicle. Second, the Path of Prajna. The Way-Method captures (holds) all good-dharma, the path of Prajna-knowledge-knows-choice of all dharmas; Way-Means do not leave sentient beings, the way of Prajna or discharge all dharmas; The Way of the Way of knowing the Dharma in harmony,the path of Prajna know the French do not harmonize, the Way of Means often do cause-and-effect, the way of Prajna often leads to the place of extinction (no-vi); Way-Means know the general-distinctions of all dharmas, Path-Prajna knows no-distinctions of the dharma-world; the Mean-road often dignifies the national-districts of the Buddhas, the Path-Prajnaparamita knows the equality in the national-land of the Buddhas; The Mean way often knows the identity, the different actions of living beings, the Path of Prajna knows the identity, the action is "no", there is no place (no possession); The Way of Means leads bodhisattvas to reach the place of enlightenment, and the Path of Prajna often causes Bodhisattvas to reach the place of "No-Enlightenment" (no room, no sign of enlightenment)[17]. - Dear God! The great Bodhisattva has two quick paths. What are those two paths? - One is, Tu Luong street (preparation, practice).Second, the road of Decision-Trach (choice-decision). The Way of Tu Luong is the five Paramita such as Almsgiving, etc., and the Way of Judgment is the Perfection of Wisdom. The right-before path (there is still an attachment), the no-before path (no more attachment), the illicit right-way, and the non-contravening way, all say there is such self-worth and determination. 18]. Again there are two quick-tracks. What are those two lines? - One is, the (quantitative) sugar. Second, the sugar is immeasurable (unlimited). The quantified road has a general taste, the immeasurable path has no taste [19]. There are two more rapid paths, the Path of Wisdom (wisdom) and the Path of End (annihilation). The Tri path is from the first to the seventh. The Path is from the eighth to the tenth [20]. At that time, in the Dharma assembly, there was a Bodhisattva named Dung Tu Tri-Tin, and the Bodhisattva Manjushri said, "Great Master!What is the place to know the meaning-signs of the Great Bodhisattva? What is the place of the Great Bodhisattva's wisdom?[21] - Manjushri Bodhisattva replied: "Good man! Meaning is not harmony, wisdom is harmony". - Bodhisattva Dung-Tu Tri-Tin asked: "Dear Great-Si! Because of cause and condition, what means is not harmony, but wisdom is harmony?" - The Bodhisattva Manjushri replied: "Good-boy! That is, wu-wei, wu-vi, and non-meaningful times (no longer have any sign of meaning), in non-meaningful there are no dharmas. either in harmony or not in harmony, That is, unchanging, insincere (results), unable to take, unable to give up, are all rightly said. Good-boy! "The Way" (the way), the Way and the mind are in harmony, not in harmony. Again, good men! Knowledge is only in harmony, not in harmony. - Bodhisattva Dung -Tu Tri-Tin asked: "Dear Master! For what causes and conditions Wisdom is only harmony,isn't it not in harmony?" - Manjushri Bodhisattva replied, "Good man! Knowledge clearly observes the five aggregates, the twelve bases, the eighteen precepts[22], clearly observes the dharma of dependent origination, clearly observes the base, the origin of non-base (right or wrong place), so it should be pointed out. harmony, not discord[23]. Again, Good-boy! The great bodhisattva has ten wisdoms. What are those ten wisdoms? One is human-intelligence. Second, fruit-mind. Third, meaning-knowledge. Fourth, means-intelligence. The fifth is, the Prajna-Truth. Sixth, photography-intelligence. Seven is, Paramita. Eight is, great-bi-tri. Nine is, teaching-teaching sentient beings-intelligence. Ten is that, for all dharmas, knowledge is first of all. Good-boy-man! This is called the ten wisdoms of the Great Bodhisattva[24]. Again, Good-boy! The great bodhisattva has ten actions of arising. What are those ten happy-arisings? First, body-arising: for the sake of all sentient beings, good karma-treatment is pure body. Second, the speech-generator-initiation:for all sentient beings, good-natured-verbal karma. Third, mind-generating: for the sake of all sentient beings, good karma-treatment pure mind. Fourth, internal-arising: for all sentient beings there is no attachment. Fifth, external-origin: for all sentient beings, practice equal conduct. Sixth, wisdom-origin: practice all Buddha-knowledge. Seventh, national-level-origin: manifesting all meritorious virtues in the Buddha realms. Eighth, the teaching of sentient beings arises: knowing the afflictions of sentient beings that give medicine. Nine is, authentic-origin: achievement-determined-gathering[25]. The tenth is that the fullness of non-wisdom arises: for all dharmas in the three realms, the mind is not attached. This is called the ten actions of the Great Bodhisattva. -la-mi.Second, practice the four life-forms[27], the photographer-beings. Third, practice the practice of Prajna (no-wisdom). Fourth, practice means-means. Fifth, practice great-compassion. Sixth, practice to seek private wages in terms of wisdom. Seventh is, cultivate the private-wage of wisdom. Eight is, practice faith-pure-mindfulness. Nine is, practice the practice of contemplation of the truths (such as: truths, secular truths, four truths). Ten is, practice without distinguishing between love and hate. This is called the ten actions of the Great Bodhisattva. Again, Good-boy! The Great Bodhisattva has the ten dharmas of contemplation without end. What are those ten dharmas? - One is, contemplating the body endlessly. Second, contemplation of infinity. Third, meditate endlessly. Fourth, contemplation of endless love (love). Fifth, contemplation (thoughts) endless. Sixth, contemplation of no-previous (no place for attachment) endless. Nine is, contemplation-corresponding (the agreement) endless. Ten is, contemplating the endless self-nature-nature-self-consciousness of the Way-Cosmic [28]. good-men-man!This is called the ten endless contemplations of the Great Bodhisattva. Again, Good-boy! The great Bodhisattva has ten methods of controlling conduct. What are those ten dharmas? - One is, the happiness of covetousness, jealousy, abandonment of alms-giving is like raindrops. Second, the discipline of breaking the precepts, body, speech, mind-karma is pure. Third, the discipline of anger-control, the practice of loving-kindness. Fourth, the discipline of laziness, seeking the Dharma is not discouraged. Fifth, the unwholesome happiness, meditation, liberation, and supernatural powers. Sixth, the happiness-revealing-ignorance, self-determined-salary, good-smart-wisdom. Seventh, the happy thing about the afflictions, full of the personal wages of the Omniscient. Eight is, what-is-be-reversed, born-out-of-truth-real, not perverse. Nine is, what is not self-perpetuating happiness, whether in time or out of time, is self-sufficient. Ten is, what-has the happiness of self-grasping, contemplating non-self dharmas.Good-boy-man! This is called the ten dharmas of the great bodhisattva [30]. Again, Good-boy! The great Bodhisattva has ten places of stillness. What are those ten places? - One is, the body-nature-static: away from the three unwholesome karma in the body (killing, religious, sexual). Second, the speech-regularity: good-value-clean-clean four things of oral karma (lying, embroidery, double-tongue, evil speech). Third, the mind-peace-state: completely abandon the three evil actions in mind (greed, anger, delusion). Fourth, internal-nature-static: not attached to self. Fifth, foreign-characteristic-still: not attached to all dharmas. Sixth, intellectual-private luong-static: not attached to the place of practice. Seven is, not self-elevation-static: contemplating the self-nature of the Holy-Triple[31]. Eight is, the edge-salvation-sacrificial-spiritual-compassion-static[32]: born-born Prajna Paramita. Ninth, kill the euthanasia: not deceiving all sentient beings. Ten is, not fixated on (not caring,nostalgia) body-mind-peace: great-compassionate mind-teaching sentient beings. Good-boy-man! This is called the ten tranquil places of the Great Bodhisattva[33]. Again, Good-boy! The great bodhisattvas practiced as-practice (as-practice)[34] at the time when they attained the Bodhi Way, but not when they did not realize it. As-practice-practice is as true as where it says it, the time-practice like that; not as-practice-practice is to have only speech, not to believe, not to practice. Again, Good-boy! The Great Bodhisattva has two ways of practice. What are those two ways? One is, as-practice-practice according to the means-path. Second, as-practice-practice must completely hope-or. Good-boy-man! The great Bodhisattva has two ways as-practice. What are those two ways? One is, as-practice self-control. Second, as-practice-practice-teaching sentient beings. Good-boy-man! The great Bodhisattva has two ways as-practice. What are those two ways? One is,as-practice-practice according to wisdom has the effect of impact[35]. Second, as-practice-practice according to wisdom has no effect-effect[36]. Good-boy-man! The great Bodhisattva has two ways as-practice. What are those two ways? One is, as-practice-practice, established (distinguished) all "ground" (decade-ground). Second, as-practice-practice, contemplating all "grounds" without difference[37]. Good-boy-man! The great Bodhisattva has two ways as-practice. What are those two ways? One is as-practice-practice, well-averse from the mistakes of the ground. Second, as-practice skillfully perfect the merits of the ground. Good-boy-man! The Great Bodhisattva has two more such-like ways of practice. What are those two ways? One is, as-practice-practice, clearly stating Thanh-Van, Bich-Chi-Buddha-Earth. Second, as-practice-practice, clearly state the non-regressive Bodhi Dharma of the Buddhas. Good-boy-man! The great bodhisattvas are immeasurable,If anyone can practice like this without bounds, he should know that he will soon attain the Unsurpassed Righteousness and Right Enlightenment. Great Bodhisattvas should diligently cultivate and study like this! At that time, the World-Honored One praised the Bodhisattva Manjushri, saying: "Precious, precious! Mr. Manjushri! The Buddha said this sutra, the Great Bodhisattva Manjushri, the Great Bodhisattva Dung Tu Tri-Tin, Thien Tu Tinh Nguyet Uy-Light, Thien Tu Decision- Dinh Quang-Minh and all of the World, Gods, Humans, Asuras, etc.: the people in the Dharma Assembly are all very happy, faithful, and faithful.[1] This sutra is book 467 in the Tripitaka. This sutra is said in Gia-Da-son, so the name of the mountain should be named. Gia-Da-son is Pham, Chinese transliteration is Yet-sa-thi. -lÿ-sa (Gajasirsa) and translates as "Head-statue",which means elephant head shaped mountain. This mountain is one side adjacent to Linh Thuu mountain, the other side is adjacent to Bodh Gaya (where the Buddha attained enlightenment). And, according to Thai-Hu-Great-Master of the Old-Da-Son period also means "body"; body means accumulation, by the accumulation of the four elements, the five aggregates. [2] This sutra says that after the Buddha attained enlightenment, 1,000 long-haired Brahmans were saved, that is, the disciples of the three brothers, Ca-Diep. All these people have become Arahants, have gained many merits of liberation, Nirvana, so this passage is to praise their merits (Meaning these words of praise, see the previous sutras). annotated). [3] It is said above that the Buddha entered the Right Concentration, contemplating on himself where he saw it, and attained Bodhi, freed from defilements, ignorance, greed for birth and death, and propagated the Dharma-realm-body. - dharma, saving birth, opening the way of goodwill, opening legal person, leaving the field of pagan religion (non-dien),only for Tam-Bao Phuc-filling. That is, full of wisdom-enlightenment and compassion to save birth. [4] Here, the Buddha reflected on his achievement of Bodhi. He thought: What dharma has been witnessed, now witnessed and will be witnessed in the future. And the realization of this Bodhi is the body-realization or the mind-evidence? That is, closely observing the three dharmas: capacity-testing, field-evidence, and Bodhi. [5] This is said: if it is said that the body that realizes Bodhi in this time body is false and impermanent, how can it be attained? [6] This is said: if the mind is said to realize Bodhi, when the mind is like an illusion, how can it be realized? [7] This is said: What does Bodhi have, it's just that people give it a name, but actually it has no form, walking, walking... nothing at all, what is Bodhi at the time? to testify? The careful contemplation of the time when there is neither body nor mind to realize Bodhi, nor to have Bodhi to prove, is to realize Bodhi. [8] It was said above: dear,The mind is not a place to realize Bodhi and Bodhi is just an honor. This again says that there is no such thing as the realization, having already attained and will attain Bodhi again. Because Bodhi is non-counting, Bodhi leaves the sign of fluctuations, only non-realization, non-achievement is the attainment of Bodhi, or so-called Perfect Enlightenment." [9] This passage Bodhisattva Mantra Enemy asked the Buddha, "If the form of Bodhi is like that, where should sentient beings stay to generate consciousness?" He said, "Abiding in that formless place!" [10] Manjushri Bodhisattva asked, The Buddha replied: Bodhi is "emptiness," although it has names, but it is far away from both sound and language. , must not see there is "generating mind", not seeing the new trend is "mind-generating, the Bodhi trend". That is, towards the place of "no-base", entering the same "law-gender-sex". [11] Means of wisdom: Wisdom knows how to use the antidote.[12] The Ten Good Actions: No killing, no stealing, no sexual misconduct, no lying, no double-tongue, no slander, no evil speech, no greed, no anger, and no no si. [13] The above passage is that of the Great-Bodhisattvas, the Heavenly Son Tinh Nguyet asked about the practice of practice and its instructions in the great Bodhisattvas, and was carefully answered by the Bodhisattva Manjushri. the purpose of making the Bodhi-citta of the Son of Heaven go deep into the practice of Mahayana conduct to reach the goal of non-reversal. [14] This Bodhisattva Manjushri replied about the four causes and effects of Bodhi: First-mind is pointing to the Ten Faithful; solution (win-win), onion, pillar only for the Ten-pillars, the Ten-manh, the ten-reward-direction; Non-regression for the Ten Grounds and One Birth for the complementarity is only for a Bodhisattva who has perfected his practice in the Ten Grounds, with only one additional reincarnation to the Buddha-ground. [15] This is said to be the four causes and effects of Bodhi, starting from the beginning-mind will be the cause,mutual results. [16] In the "again" paragraph above, Manjushri Bodhisattva talks about similes, cause and effect, and achievement from low to high, leading the questioner to delve into the clear understanding and reality. [17] The passage above, the Son of Heaven-Decision asked Bodhisattva Manjushri: what is the fastest way to attain Unsurpassed Bodhi? Bodhisattva Manjushri replied: There are two paths: Means and Prajna. Means are the wages of virtue, and Prajna is the wages of wisdom. The means of manifesting the sociable personality to lead, Prajna stands on the aspect of explaining emptiness, to reach the point where there is no longer the sign of enlightenment (no-consciousness). ). [18] Also in two quick-paths. The previous 5 degrees of Bodhisattva practice is the merit-virtue of four wages, and the practice of Prajna is decisiveness. Up to the right-first, the right-leaning belongs to the first 5 degrees, the no-first, the non-stealth belongs to Prajna. [19] Quantitative is the Bodhisattva's path to six degrees of cultivation,From the beginning to the seventh, there is a pre-general, so merit is limited. Immeasurable is from the Bodhisattva's Eightfold Grounds, which does not practice before the general, has no use for the path, so there is no limit. [20] From the beginning to the seven-ground, really know the dharma-world, but still have a little affliction, so it's called "wisdom," and the eight-ground or higher cuts off all afflictions, so it's called "intersection" [20] 21] The meaning-general means the first-meaning-meaning of the dharma. This wisdom is the wisdom of the Great Bodhisattva. [22] Five aggregates, 12 bases, 18 precepts: See the previous business has been solved. [23] The passage above, Bodhisattva Dung-Tu Tri-Tin asked Bodhisattva Manjushri about two places "Meaning" and "Tri". That is, the first-meaning of the real-life, being unconditioned, so it no longer means harmony, ie belonging to emptiness. Wisdom is wisdom, is the way (the way), is righteous, contemplating all things, in the right place (land),or in the wrong place (non-origin) that it is always in harmony with the good-mind. [24] This explains the ten wisdoms of the Great Bodhisattva. These 10 wisdoms stand within the circle of reciprocity, harmony, benefit, and not before the generals. In this "meaning-meaning" is the wisdom of the first-meaning; "wisdom" is the wisdom to maintain in the opposite wisdom, such as cause and effect, etc.. [25] Decisive-gathering: The merits of cultivation-collection are certain-collected. no longer moving. [26] This is said: The bodhisattva's own purity generates actions to benefit sentient beings. [27] Four-Neighborhood: Generosity, love-language, profit-taking, co-worker. [28] This is said in many places where the Buddhas attained enlightenment. The Buddhas attain enlightenment, that is, when the self-nature of great perfection of enlightenment is combined with the unstructured-pure-pure consciousness, so it is called the "digong (the place of enlightenment) of the infinite self-nature." . [29] This is the contemplation of the dharma-realm without hindrance, without end.[30] This is a method of training body and mind, subduing defilements and breaking attachment. [31] The self-nature of the Holy-Triple-equality is not high, low, or, unloading. [32] Using the Prajna-paramita, you will be able to achieve boundless peace-of-mind in the future, which will reach the end-land. [33] This is about the pure merit in self-accomplishment. [34] This is about as-practice and not-as-practice. As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation of one-pointedness-of-mind, no attachment to generals, no difference.conquering afflictions and breaking attachments. [31] The self-nature of the Holy-Triple-equality is not high, low, or, unloading. [32] Using the Prajna-paramita, you will be able to achieve boundless peace-of-mind in the future, which will reach the end-land. [33] This is about the pure merit in self-accomplishment. [34] This is about as-practice and not-as-practice. As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation of one-pointedness-of-mind, no attachment to generals, no difference..conquering afflictions and breaking attachments. [31] The self-nature of the Holy-Triple-equality is not high, low, or, unloading. [32] Using the Prajna-paramita, you will be able to achieve boundless peace-of-mind in the future, which will reach the end-land. [33] This is about the pure merit in self-accomplishment. [34] This is about as-practice and not-as-practice. As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplating the one-pointedness of mind, no attachment, no difference.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN). GIOI.PHAT DELIVERY PHAP LUAN KIM LIEN Tinh THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.October 27, 2022.to be boundless in the future by the divine power of stillness, and to reach the salvific ground. [33] This is about the pure merit in self-accomplishment. [34] This is about as-practice and not-as-practice. As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation of one-pointedness-of-mind, no attachment to generals, no difference..to be boundless in the future by the divine power of stillness, and to reach the salvific ground. [33] This is about the pure merit in self-accomplishment. [34] This is about as-practice and not-as-practice. As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation of one-pointedness-of-mind, no attachment to generals, no difference.As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation of one-pointedness-of-mind, no attachment to generals, no difference..As-practice-practice clearly states that y-y is really like that to practice. [35] This refers to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation of one-pointedness-of-mind, no attachment to generals, no difference.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.27/10/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.