Treatise on the Bodhi Mind, Vietnamese General, Translation: Thich Tam Chau I would like to give my orders to pay homage to all the Buddhas. Now, I would like to talk about the meaning of "bodhicitta". I also sincerely pray to bodhicitta. The meaning of bodhicitta is like a brave army, armed with elite weapons, determined to bring victory in battle. The Buddhas, the World-Honored Ones, and the great bodhisattvas have all attained enlightenment through causes and conditions. I also generate the same bodhichitta mind. Indeed, all the Buddhas, from the moment they generated their minds to the time they sat on the bodhi path, and achieved perfect enlightenment, were all due to their steadfast bodhicitta. That bodhicitta is also the practice-door of the bodhisattvas[2]. Such contemplation will make such inventions. Now I speak in praise of that bodhichitta, for the sake of all sentient beings. I wish sentient beings not to suffer in the cycle of birth and death. I wish all sentient beings, Those who have not been saved will be saved, those who have not been liberated will be liberated, those who are not secure will be at peace, those who have not yet attained nirvana will attain nirvana. Because I want to accomplish such a vow, because I want to establish the true identity of the self, because I want to be able to enter the true contemplation of the first meaning, because I want to enter into the unborn nature of bodhicitta, so now I am writing this treatise. "Bodhicitta is free from all nature". QUESTION: "Why is it said that bodhicitta is free from all nature?" ANSWER: "It means that, with regard to the five aggregates, the twelve bases, and the eighteen precepts, they all belong to the dharma of egalitarian egolessness, separate from clinging and equanimity, their self-mind is unborn of its original nature. , and their self-nature is inherently nil. So, why are we talking about the self, aggregates, bases, and precepts here where there is a clear manifestation that distinguishes the mind of the present and immaterial? Therefore, if one regularly realizes the bodhichitta mind, ie he abides in the void-sign of dharmas. The place where the mind of bodhi is often awakened: using the mind of compassion, taking great compassion as the body. Therefore, in dharmas such as aggregates, bases, precepts, etc., there is no self-signature that can be found. The non-Buddhist religions give rise to non-responsive characteristics, accept distinctions, think that the aggregates are there, not impermanent dharmas. But, actually, they do not belong to the self, the dharma that can be found. In truth, the acceptance of dharmas, cannot be grasped as "permanent" nor as "impermanent". In the aggregates in me, the name is not even real, let alone fabrication or discrimination. If it is said that there is a certain dharma or dharma, it is only words according to the minds of people, depending on the actions of people, but they do not have to conform to the permanent behavior as it really is. That is not the meaning. Therefore, impersonal laws. Whether they belong to the inside or the outside is indistinguishable. So, why do they often have such attachments? Because they cannot be separated from the behavior of life. If it depends on the cause, and if it depends on the sign, it belongs to the two categories without distinction. That is not normal and not acceptable. Mind-nature cannot accept "ordinary". The properties "impermanent" are considered "permanent". If we know that these qualities are impermanent, where do we create them and where do they arise, and cling to the "self" appearance of those dharmas? If you can separate from the false appearance of the world, there is no obstacle for the aggregates. Enlightened willow, for the twelve bases, the eighteen precepts are also without obstacles. "Hand" and "Discharge", instantaneously, cannot be found anywhere. In this essay we talk about the word "aggregate", that is, about: form, feeling, perception, act and wake up. These five aggregates are the goal-study of the sravakas. Color like a pile of foam. Receive like floating foam. Think of a ray of light from the sun. Onions are like banana peels. Wake up like a magician. The meaning of these five aggregates, the Buddhas, World Honored Ones, and the Bodhisattvas all speak of the same parable. Now, briefly describe the behavior of the STANDARDS. The four elements (earth, water, fire, and wind) and what they create are the aggregates of form. The dharmas are not the aggregates of form, but belong to the three aggregates: feeling, perception and action. Thoughts of the aggregates of consciousness will be discussed in the next section. It refers to the origin of eye, ear, taste, tongue, body, and mind-base inside, and the form, sound, smell, taste, touch, and dharma-base outside. That is talking about the twelve lands outside. Talking about gender, ie talking about the gender of the eye, ear, jealousy, truth, body, mind-base; the realms of eye, ear, taste, tongue, body, consciousness, and the realms of form, sound, smell, taste, touch, dharma-ceiling. Those are the eighteen precepts. Thus, the Aggregates, the Foundations and the Morals, they are separated from the attachments and equanimity. They have no facilities, no boundaries, and cannot be distinguished. Discrimination to see, that meaning is not. Because, depending on the arising of instant discrimination, it has a place of attachment. So, how do they correspond to each other? - If there is an image that is seen beyond that meaning, it is destroyed by the transformation of wisdom. - There is a place to say: what is the meaning of the mind to nourish the aggregates of form? – That is the meaning of “non-universal, non-unique” (not the same, not the other). There are non-Buddhists like the Bari-a-ra-singa...[4], depending on their different perception, they make a three-way distinction (yes, no, no, no no no no) ...). That is not correct. Like a person in a dream, dreaming that he is doing murder, but the place where he acts is fake, not real. It is as if someone dreams that they are in a supremely good place, but in reality, that place is not a victory. So what does that mean? That is, the light of Awakening has destroyed the image-image of the mind and discharge. The Dharma of Consciousness is like that, what else does it mean? Therefore, dharmas have no external meaning. The place of manifestation of all forms, by the light of the self-consciousness, makes the form illumined. For example, people see the illusion of the sun's light turning into a gandharva [5], but the attachment is real. It is the same with those who are ignorant, out of a foolish mind, contemplating appearances as real. Due to that ego-grasping, consciousness changes accordingly. As mentioned above about the meaning of aggregates, bases, and precepts. They are far removed from all differential precepts. They are only due to the placement in the position of the mind. The achievement of that meaning, in the achievement-only-consciousness has said. Previously, we talked about the five aggregates, but how is the self-signature of consciousness? - Consciousness also has the same meaning as the word Mind. As the Buddha, the World-Honored One used to say: "all dharmas are merely the manifestation of the mind". The meaning is so deep that fools cannot understand and see its true truth. Therefore, leaving the self-signature empty, that mind does not produce discrimination. Giving rise to the discriminating mind, that is heresy and their establishment makes no sense at all. Because its true meaning is to see things (dharma) as non-self. Even in the Mahayana, the meaning of dharma (things) is also non-self, because the original, self-mind is not born. But, if there is, that is according to its place of origin, yet, it is still equal. Self-consciousness is superior, can-enter into the true meaning, because that's where the yoga practice-door is born[6]. But, in this matter we need to know, where the y-indications of that dharma, The other is that there is no substance. That is just called the presence of pure mind only. If it is past dharma, the past is not real. If it is the future, the future has not yet come. If it is the present-day dharma, the present-day does not stand. So, how should the dharmas in the three lifetimes be called "abiding"? - Like numbers, like forests, due to the combination of many dharmas. Consciousness is the sign of no-self. Consciousness is not the place to be. Seeing such dharmas, they are like a red cloud, rapidly dissolving. There are dharmas, due to the variable-appearing place of thought. The same is true of the alay-consciousness[7]. The coming and going of sentient beings, because "the dharma ear is like market" (things are like that). Like the great ocean, all the water flows towards it. The same is the case with Alaijah's robes. If there is such contemplation of the other Consciousnesses, the mind does not give rise to discrimination. If each of the other types had such knowledge, the name of each of them would have nothing to say. If each of the other types knew their object-nature, each of them would be unspeakable. Because saying that word is a birth-determining speech. Words determine, so dharmas also determine birth. For all things, achievement follows change. Knowledge (active about knowing), knowledge (passive about knowing) are two different parts. Department-tri if there is no knowledge-how to be established. Those two parts are unreal, how can they be authenticated? So, the reason we talk about the word "mind", is to say the name. The name is indistinguishable and unprovable. It is only an expression of the insight into the nature of the other name and it is also not verifiable. Because of these meanings, the wise should contemplate the self-nature of bodhicitta as illusory. Whether it is internal or external, or intermediate between the two, we can't confirm it even if we try to seek it. There is no dharma that can be grasped. There is no dharma that can be released. Do not rely on form to be able to see. It is not because of the place of manifestation that it can manifest. They are not male or female generals. They are not royal generals[8]. They do not abide in all forms. No dharma can be seen. Nor is it seen by the realm of the eye-sense. Only all Buddhas who use Buddha-knowledge to contemplate equally can see it. In the dharma of equality, if the mind is self-nature or non-self-nature, how can it be seen? – Speaking of “counting”, there is also a discriminant name. Leaving discrimination to see the mind, in this, how can you say "no"? – Therefore, we should know that there is no “sensation” and no “sensation.” If you constantly contemplate bodhicitta like this, you will see the Tathagata. If there is awareness and there is sense-consciousness, bodhicitta cannot be established. It is formless. It is lifeless. It is not possible to praise it by using the way of language. Bodhicitta is like space. Mind and space, there are no two signs. This is to say, mind and space, is talking about the equal footing of emptiness. The divine powers of Buddha and Buddha, Buddha and Buddha are not different. The career of the Buddhas in the past, present, and future, all of them are enshrined and abiding in the Bodhi realm. Although that career is called photography, all dharmas are usually quiet. Contemplation of impermanent dharmas are like illusory transformation. They are not possessed. They subdue all three existences: Sensation, Formation, and Formlessness. They abide in the dharma of emptiness. The dharmas are unborn, this is said to be "no". The non-self dharmas also say "no". If you take no birth and no-self and contemplate "emptiness", that contemplation will not succeed. If we distinguish between contamination and purity, they will become two types of perception: segment and often. If one uses wisdom to contemplate that sign of emptiness, that sign of emptiness has no discriminating substance. Therefore, the bodhicitta is free from conditions and conditions and abides in the sign of space. If contemplating space is the place where it is abiding, there must be emptiness and nature in it. There are two different names, that "no" is like a lion in the world, it roars with one voice, making all animals afraid. Like saying a "no," all languages ​​are silent. So here and there are often quiet, this and that are not. Consciousness-dharma is impermanent dharma. It is born from impermanence. Impermanence is bodhicitta. This is about the meaning of no, they are certainly not contradictory. Impermanence is bodhicitta, liking bodhi is equanimity. However, this place is not saying to like nothingness. The mind accepts nothing, how can it be realized? The original self-nature is true, and all have achieved the meaning of bodhicitta. Objects with no-self-nature. Non-self-nature, is the meaning of this theory. This theory is like that, for the mind? If it is separated from the self and the dharma, the mind will not abide. This is neither a dharma nor dharmas. The self-nature of each dharma is itself separate from its own-nature. Like molasses, sweetness is self-nature. Like fire, heat is self-nature. The other dharmas are not, so is self-nature. The nature of the other dharmas is that they are neither permanent, nor ceased, nor obtained, nor separated. Because of that, ignorance is the beginning, old age and death are the end, the dharmas of dependent origination are established. Like a dream, its body is not real. Because of that meaning, the twelve branches of law are said, which is also called the twelve limbs of the law. They circulate in the gate of birth and death, without me, without distinction from sentient beings, and without distinction from three things: karma, formations, and retribution. In that sense, if one understands the dharma of dependent origination, immediately out of the realms of birth-and-death. The other event, which is not an act, does not corrupt the right person, but it is born of the aggregates. Not the behavior of the priest after being reincarnated. All cannot hold "no", because "no" is born. The Dharma of equality, creating cause and effect, is the Buddha's words. There are kinds of dharmas that are born, such as playing a famous drum, like planting germinating barley. Other legal types, the same meaning. As illusory as a dream, suffers from the manifestation of dependent-birth. The juridical person is born, which is also inanimate. This cause and the other is empty itself, how can it be born? Therefore, dharmas belonging to non-birth, that is, due to non-birth, are called "empty". As talking about the five aggregates, the nature of the five aggregates-equal. All dharmas should be contemplated in the same way. If you say "no", you say it in the true sense of the word. Because it's said no, Its body is not broken. In that non-broken body, reality is also impossible to find. Can say no, no is also not possible. Understand it as unreal, fabrication is impermanent. The karma, the afflictions contained in the body. That karma is also born from the mind. The mind does not stay, how can karma be created. Pleasure-mindedness is stillness. That stillness of mind cannot be grasped. The wise people can observe things as they really are. To see the truth as it really is, is to be liberated. That bodhicitta is the ultimate truth. That true meaning is “no”. Also called “like-foot”. Also called "reality". That is the first truth about formlessness. If one does not understand the meaning of "emptiness" like that, it is not part of liberation, but in samsara, one is a great fool. Those who live in samsara, being rotated in six animals: gods, humans, asuras, hells, self-demons, and animals. If a wise person often visualizes that bodhi-mind in the same way as it really is, and corresponds to the meaning of "emptiness", when contemplating it, he will achieve the idea of ​​benefiting others and gain infinite wisdom. shy, ahead. That is gratitude and gratitude to Buddha. Often bring compassion to contemplation to all sentient beings, parents and relatives, because the fire of afflictions burns, causing sentient beings to be samsara. Sentient beings suffer, I will bear it. As in the case of joy and harmony, we should remember to think and give to all sentient beings. Contemplation of the karmic effects of craving and non-love, good and bad, beneficial and unprofitable, which the original nature of sentient beings cannot realize. Depending on the difference of wisdom, all kinds of forms arise: Pham-Vuong, De-Thich, Protector-Thien-Vuong, etc. v… Whether it is heaven or human, all of them do not leave the world-form. Contemplating the places of hell, self-demons, animals. All sentient beings in those realms have immeasurable and innumerable types of forms. Suffering, which is of little benefit, is often relegated to categories. Hunger, oppression, killing each other. Because of such a cause, the result of suffering is not destroyed. The buddhas and bodhisattvas meditate on the self-signature of karma as it really is for all living beings in such good and bad pleasures. After contemplating, they immediately aroused the mind of means, skillfully helping sentient beings, making sentient beings far away from the karmic structures. Therefore, bodhisattvas take great compassion as the basis and take that sentient being as their condition and condition. The bodhisattvas are not attached to pleasant tastes in various types of meditation, and do not seek self-interest in obtaining retributions. Crossing the Thanh Van land, They do not abandon sentient beings, cultivate the conduct of benefiting others, generate great bodhicitta, sprout the seeds of great bodhi, and seek the Buddha's Bodhi fruition. They bring great compassion to visualize the suffering of sentient beings. They see that the Abhi Prison [9] is vast and boundless, and sentient beings, depending on their karma, must be rotated into that retribution. All those sins must bear all kinds of suffering. the great compassion of the bodhisattvas, they thought, they wanted to suffer on behalf of sentient beings. All those sufferings, having all kinds of appearances, are said to be unreal, but not unreal either. If one understands the truth of "emptiness", then he will know these dharmas and act according to the karmic results of sentient beings. The bodhisattvas, in order to save sentient beings, aroused their courage and rolled into the mire of birth and death. Although they are in samsara, they are not infected first. For example, the lotus is pure and uncontaminated. They take great compassion as their body, should not abandon sentient beings, and use non-knowledge to visualize, thus not leaving afflictions. Bodhisattvas use the power of means, manifest the birth in the royal palace, cross the city of renunciation, practice the ascetic path, sit at the Bodhi-bodhi site, and attain Perfect Enlightenment. He manifests divine power to destroy the demon army, for the sake of saving sentient beings, and turning the great-law-wheel. He appeared three paths of Bao-jia, descending from the heavens. He appeared in transformed forms. He followed the love of life, entered great-nirvana. And, in that intermediate interval, He appeared in the forms, either as the Brahma-King, or as the Emperor-Like, etc.. Is it a God or a human... depending on the forms that change. Because he manifests the forms, people in the world call him "Savior of the World". These events are all the great compassionate vows of the Buddhas and Bodhisattvas, who subdue the world and make it possible for the world to abide in the respective virtuous deeds. So, in samsara they do not give birth to a mind of regression and fatigue. From within the One vehicle comes the Second Vehicle. One- and two-vehicle are in the true sense. To be the Bodhi of a Disciple or the Bodhi of a Buddha, it is just a sign of the wisdom-body (truth-body of wisdom), a body of right concentration. Although he said it, he said it without saying it. Or say all the generals, but that's just for the sake of guiding sentient beings. If sentient beings benefit, the Buddha's Bodhi is still the equal blessing and wisdom, there are really no two signs that can stand. If there is a general, it is a seed. The sign of the other seed-type matches the type of birth. Thus, the germ of birth and death grows. Like the Buddha, the World-Honored One used to say: "Just because sentient beings create the means, destroy all the world's physical characteristics, but it's not really destruction." That is the meaning of being far from discrimination. That meaning is very deep. That very deep meaning does not have two generals. Although it is said that there is destruction, this is not destruction. In the dharma of "emptiness", there are no two marks. The dharmas maintain their true self-nature. The perfection of wisdom is bodhicitta. Bodhi mind eliminates all "ants". Therefore, bodies, speech, and mind all belong to the dharma of impermanence. But only for the sake of sentient beings, for the benefit of sentient beings only. In this it says "no", but "no" is not a break. In this it says "yes", but "yes" is also not permanent. Therefore, there is no birth and death, and there is no nirvana, but all abide in the "non-abiding nirvana". All Buddhas and World-Honored Ones say: "The mind of compassion is born, and immeasurable blessings are gathered." That statement is about the ultimate true “no” reason. Due to the mighty spirit of the Buddhas, the two acts of self-benefit and self-benefit are achieved. I now ask for that One-Essential Sacrifice. I often respect that Bodhi Mind. I hope that my place of praise for the Buddha-race is not annihilated. The Buddhas and World-Honored Ones often abide in the world. Bodhicitta is the supreme mind in the Mahayana. My righteous thoughts abide in that mind. The mind of bodhicitta, abides in the mind of Enlightenment[10], and from means is born. If one can penetrate that mind, see birth and death as equal, two actions: self-benefit and self-benefit-for-other. bodhicitta, detachment from views, non-discrimination, true transformation. The wise ones, who generate bodhicitta, gather, and receive boundless and boundless blessings. If anyone, for a moment, contemplates the bodhichitta mind, he or she gathers blessings, which cannot be measured. Because, bodhicitta, is not of the measureable type. The precious substance of bodhicitta is pure and unblemished. It belongs to the supreme, supreme, supreme, first class. It belongs to solidly authentic material, indestructible and not a place to be destroyed. It usually destroys defilements, and all kinds of ghosts. It fulfills the vows of Universal Virtue[11] of the Bodhisattvas. Bodhicitta is the direction of all dharmas. Speak the truth, leave the hypocrisy. This is the pure practice of Bodhisattva Universal Hien, far removed from all signs. Please say that clearly. I now praise the bodhi mind, As Two-Tac-Tun[12] said it. That bodhi mind: the supreme respect, victory, the person who is blessed is also not measured. I bring this blessing to all sentient beings, Hope to quickly escape from the sea of ​​three friends. Praise as real and as reasonable, Tri-false should learn like that. Notes: [1] Bodhicitta's General Commentary: This treatise bears the number 1661 in the Great-Righteous Great-Tibetan Sutra. Bodhi (Bodhi): In the past, it means "the way", now it means "enlightenment". Tao means clarity. Enlightenment means enlightenment. transparent place, That place of enlightenment has and makes sense. LY: Nirvana. End of afflictions-obstructions-Essential-wisdom nirvana. THE FACT: The conditioned-organisms. End the tri-obstruction, know the most-necessary knowledge of the dharmas. Bodhicitta: The mind that aspires to the true path or the mind that aspires to attain true enlightenment. Bodhicitta has two types: 1) Conditioned Bodhicitta: Taking the four vows as the body, to transform sentient beings and complete the Buddha Way. 2) The principle of bodhicitta: Contemplating all dharmas of the original-origin passing away, remaining in the true middle path, vowing to attain true enlightenment, and transforming sentient beings. Bodhicitta means that in order to attain true bodhicitta, it is necessary to contemplate: the self, the dharma, the aggregates, the base, the precepts, these images are all illusory, all due to the mind. -variable-show. Letting go of all actions-generals, achievement-first means no. That is the Bodhi mind of separation. [2] General Tri: In Pham language it is called Dharani (Dharani), in Chinese it means General Tri: That is, to keep good from dying, to keep evil from arising. Practice-General-Chief has 4 dharma-doors: dharma, meaning, mantra and forbearance. [3] Natural Person: The primordial factor in the being of things. [4] Bari-a-ra-singa-ca: This is the pagan sect, truly renunciation. Chinese-translated-means "Variable" or "Popular". This sect shaves its head, but leaves a little hair on the top of the head, wears red earthen clothes, begs for food, but the perception of things is different from the Buddha's teachings. [5] Citadel of Can-That-Ba: This is about things in fiction. The sun shines on the place where there are seashells and conch shells in the sea, the sun shines brightly, in the distance, people look like there are walls of the type of Ganthārā. Gandharva, China translates as "Tam Huong", the name of a type of god specializing in music in the Dao-Loi heaven. A place for music-performance, with beautiful citadels and landscapes painted. The scene belongs to the artifical, not real. [6] Yoga (Yoga): Chinese translation means "corresponding". Corresponds to 5 types: circumstances, actions, reasoning, results and the basis of sentient beings. This is a practice-method, in accordance with the scene, the action, the body, the fruit, and the body. [7] A-re-family (Alaya): The 8th in the Only-Wide-Study. Chinese-Chinese translation means "Territory-Consciousness", which means that this Consciousness contains, or stores all the seeds of things. [8] Royal Gate: This is only for people whose gender, or genitals are not necessarily male or female. [9] A-Bhikkhu-hell: Abhi (Avichi), Chinese-translated means "no-interruption". This is a hell, space, as well as the punishment of sinners without interruption. [10] Dignity-led: In the Pham language is Tam-maed-da (Saámhita), Chinese-translated means equal-lead. This is a dharma in the method of meditation. When meditating, body and mind are at peace, equality, should be called "equal-led" etc… [11] Universal-Sage-Her vows: Vows and practices of Bodhisattva Universal-Sage. Bodhisattva Pho Hien has 10 great vows dedicated to practicing, serving the Buddha, the Dharma, and saving sentient beings. [12] Dual-Tac-Tun: This refers to the World-Honored One, who is full of virtue and wisdom.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.19/11/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.