Mahayana Bach Phap Minh Mon Comments Thien Than Bodhisattva created. As the Buddha said: All dharmas are selfless. What are all dharmas? Why is it called selfless? All legal summaries include 5 types: 1. The French mind (Dharma is the ultimate victory) 2. The mind that owns the law (Compatible with the French mind) 3. The law of law (the French base of images) 4. The mind that does not correspond to the law Three different flavors) 5. No violation (Four facilities show up) First, the ultimate French victory: Second, compatible with the French mind (first) Third, the law of the image (two previous French) fourth, trinity difference (three French above) Fifth, legal display (four French above) The French class like that. First: The mind dharma consists of 8: 1. Eye consciousness. 2. Ear consciousness. 3. Ratio. 4. Loss of consciousness. 5. Body consciousness 6. Consciousness 7. Manna form 8. A-la-da consciousness Second, the mind possesses a dharma comb consisting of 51, divided into six classes: I. Variables have 5. II. Special scene has 5. III. Thien has 11. IV. Basic afflictions have 6. V. Depending on afflictions there are 20. VI. Uncertainty has 4. I. Variable has 5. 1. Action, 2. Contact, 3. Life, 4. Thought, 5. Thought. II. Five Special Scenes: 1. Sex, 2. Winning Prize, 3. Mindfulness, 4. Tam-Ma-Di, 5. Hue. III. Eleven Goods: 1. Tin, 2. Tinh Tan, 3. Tam, 4. Quarter, 5. No Tham, 6. No Yard, 7. Wu Si, 8. Khing An, 9. Real Liberation, 10. Action Discharge, 11. Harmless. IV. Six Basic afflictions: 1. Greed, 2. Hatred, 3. Si, 4. Manliness, 5. Doubt, 6. Unrighteous View. V. Twenty Depends on afflictions: 1. Frustration, 2. Hatred, 3. Brain, 4. Phuc, 5. Stem, 6. Simultaneously, 7. Kieu, 8. Harm, 9. Disability, 10. San, 11. Vo Tam, 12. Vo Quy, 13. Unbelief, 14. Giai Dai, 15. Phong Nhat, 16. Kissing Tram, 17. Chaos, 18. Disappointment, 19. Unrighteousness, 20. Chaos. BECAUSE. Four Uncertainties: 1. Thuy Mien, 2. Auc Tac, 3. Tam, 4. Tu. Third, the Sac Phap comb consists of eleven: 1. Eye, 2. Ear, 3. Billion, 4. True, 5. Body, 6. Color, 7. Thanh, 8. Perfume, 9. Taste, 10. Touch, 11. France The Land of Photography. Fourth, the mind does not correspond to the practice of the practice, including twenty-four: 1. Dac, 2. Network, 3. They are the same, 4. Di Born Tanh, 5. No Thought, 6. Annihilation of Concentration, 7 No Thought Newspaper, 8. Danh Than, 9. Cu Than, 10. Van Than, 11. Born, 12. Long, 13. Old, 14. Impermanent, 15. Flowing, 16. Fixed, 17. Similar Ung, 18. The Toc, 19. Thu De, 20. Tho, 21. Phuong, 22. Number, 23. Harmony Tanh, 24. Discord. Fifth, there are six dharma combs: 1. Void and Void, 2. Annihilation of Void, 3. Phi Trach of Voi Vi, 4. Immovable, Annihilation of Vi Vi, 5. Thought of Life, 6 Legs Like Void. Talking about no-self consists of two things: Co-specialty-la-no-self, the law of no-self. Treatise on Mahayana Hundred Dharma Minh Mon The title of the Buddha's teaching is called Sutra. Law school, precepts prescribed by Buddha. Theology is the writings of the Patriarchs. Sutras show about Concentration. The Law shows about Precepts, while the Commentaries show about Hue learning, which is fostering wisdom. From the time when Buddhism Lecture Hall was founded until now, it can be said that this is the first time officially teaching "Bach Phap Minh Mon Luan". Although someone has preached this thesis before, it only explained in a very simple way. Now let's take a closer look at the explanation. In the West, this kind of explanation is very rare because few people preach it, so you don't have a chance to study it clearly. If you are not clear about this Commentary, you will not know the way to practice. If you do not know the way to practice, you cannot become a Buddha. If you cannot become a Buddha, you will forever be reincarnated in the six paths from life to life, born and then die, die and be reborn. When he was born deluded by confusion, I don't know - Why was I born here? Wait until you die, just want to know, but time can't wait for you, and then die in confusion! Why do you still not know so clearly from beginning to end? It's also because you didn't think of this "Hundred of Laws" and didn't achieve its intention. That's why you are new - you are born confused, you die confused. Then just go around birth and death, birth and death forever in the six realms of samsara. Now let's start teaching about the Hundred Laws of Wisdom. What is called Bach Phap Minh Mon Luan? Someone said: "I have not only never seen this treatise until now, but even the name, I have never heard of it!" Correct! You are very honest and very straightforward. If you know, say you know, if you don't know, say you don't know, such a person can still be taught. Just afraid that you don't know but say you know. Wait until someone asks you how you know, then you answer: “Oh! I forgot!” Then it's all broken. You don't know but say you know, that's when you lie to yourself, not to others but to yourself. If you don't know, you know, if you can't do it, you can't do it, I tell you that's the most stupid type of person! For example, I myself have never heard of the Bach Phap Minh Mon Luan, but when someone asks: "Do you know the Bach Phap Minh Mon Luan?" Then you say, "Oh, I know!" People asked again: "So what is that book about?" If you consider it at first, say you know, when you ask for details, the content is said to have forgotten. That's called - not knowing is supposed to know, not being supposed to be, not understanding but supposed to understand, not showing but supposed to be. That's the stupidest kind of person. Why was reincarnated as a pig? That's because the previous life specialized in forging, saying - everything is known, the result has to be a pig. So when I see pigs I really pity them! They don't know how to listen to the teachings, and don't know how to practice medicine, that's why they fall as pigs! These are not just 100 dharmas, but inherently 660 dharmas. Nor are there only 660 dharmas, because if counted from the very beginning, there are 80,000 4,000 dharmas, that's as much. First of all, the Buddha said 84,000 dharma doors, each of which is a path to Buddhahood. Later, the cause of sentient beings is too stupid and the number 84,000 is too much. Therefore, Maitreya Bodhisattva, compassionately, chose among 84,000 Dharma-doors that he established the "Compassion on Yoga Teacher Earth" (Yochararyabhumi Shastra), including 660 dharmas. But 660 dharmas are still many, If it's just talking about famous generals, it takes years to remember. After that, Thien Than Bodhisattva, observing that he knew the Mahayana roots of sentient beings in the future life, preferred a brief summary, so he chose the outline of the most important contract of the Yoga Sutras, 660 dharmas, and compiled it into 100. law. (Eng is the key ropes. The outline is that these key ropes can be used to form a network. Deed is from the word collar that comes out like fixing the collar also indicates neatness. ) Again from these 100 dharmas created the Bach Phap Minh Mon Commentary, which is very suitable for sentient beings with Mahayana roots, easy to read and understand, easy to remember. Because the 100 dharmas are simple and clear, it doesn't take a long time to memorize the famous signs. This treatise can even be memorized by the most stupid person in an hour. As for intelligent people, it is possible to understand these 100 dharmas clearly in about ten minutes. Do you find it fast? So we need to clearly understand these 100 dharmas, because it is also the shortcut to the Buddha Dharma door. Therefore, it is called "Minh Mon" which means that this dharma is clear to enter the Buddha Dharma door. Before I talk about the Abhidhamma of the 100 Dharma Doors, I have a few comments. For example, in the West, there are a number of people preaching about Buddhism that I have met and heard about. If you want to ask them what is the "Bach Phap Minh Mon Luan", how will they answer you? They will be silent, not saying a word. This is absolutely not like Manjushri Bodhisattva who asked layman Vimalakirti: What is the first true truth, but layman Vimalakirti remained silent and did not reply. That silence is the ultimate truth. Because to say it is to separate from the first righteous emperor. That silence represents the first true emperor. That is truly the first true emperor. But these 100 dharmas are not the same as the first true truth, that is, they must be said. If you don't speak, just keep your eyes and mouth closed, disguise yourself like that and say - I studied according to the first righteous truth, that's a mistake. Why? Because these 100 dharmas must be said. If we don't say it, there's no way to express these 100 dharmas. So why don't they say? That's because they don't know in their hearts. Don't say even a hundred dharmas that even one dharma does not understand; Because they do not understand a single dharma, they follow the sentence "unintelligible law." If you want to ask them, say what they say, they can only glare like a demon, otherwise open their mouth wide: "Huh, that's it!" Would you say pitiful? But one dharma they don't understand, can't talk about, yet they still say "dhamma" outside of 100 dharmas. They say they have to say the wrong thing, talk vertically, talk horizontally, talk first, talk later, say above and below. Those who do not understand the Buddhadharma say, "Oh! This one preaches the Dharma very well!” But for those who understand the Buddhadharma, when they hear it, they say: "Wow! What nonsense is he talking about, what is he lecturing!” Like people who make fake money to deceive the country people, most of these people do not know the difference between real and fake. Wait until the place where the money is printed can be compared to be able to prove it's real or fake. Listening to the Dharma is the same, we must have the eye of the Dharma. What is a dharma label? That is, knowing what is dharma, is illegal, infected with pure dharma, good dharma and evil dharma, and evil dharma or right dharma. If you are so clear and thorough, then that's the true dharma eye. The meaning of investigating the Dharma is not to say that you see a person preaching the Dharma with a loud voice, knowing how to sing and chanting well, making you mentally engrossed. Because of that person's sound so melodious in the ear that I can't sleep at night. Do you find it pitiful? What about me now? I don't know how to sing, but I can only tell you a few sentences. This whole book is divided into four parts to teach: I. General explanation of title II. Commentator III. Translator IV. Distinctive interpretation of semantics (Separate interpretation of semantics). I. General Explanation of the Title Now explain the topic, but want to explain this thesis first must explain 100 (polygonal) dharma. "Hundred Dharma" is "one but ten, ten and a hundred" is a hundred, because one to ten, ten to hundred, there are many such dharmas. The hundred dharmas can be divided into five categories: The mind of the Dharma, the Mind that possesses the Dharma, the Mind of Form, the Mind that does not correspond to the practice, and the Non-violence. The hundred dharmas are as follows: 8 Mind dharma 51 Mind possessing dharma 11 Form dhamma 24 Uncompromising mind practicing dharma 6 Non-violence When I come to the main text I will explain it more thoroughly, but now you just need to listen to it. through nouns. "Minh Mon": The word Minh in the word Minh Mon means transparency, not stupid but understanding. Understand what? Understand 100 dharmas. If you understand the path leading to the door of the 100 dharmas, then you can practice. “Thesis” means an argument, a treatise, a discourse, a discussion, a debate, and a study. Argument how? It could be a discussion. Discussion means we discuss and study together. I say, if you feel this dharma is not right, you can give a reason to discuss with me. The argument is that you present your morals, I present my ethics, together we bring those opinions to analysis. The treatise can also be said to be a discussion, let's study this dharma together. The Dharma is not my dharma but the Buddha dharma. I teach Buddhism. Anyone who sees me saying something that's not right can give us a reason to study together. No matter where you come from, if you can provide any reason, I will be happy to answer all. This is included for people all over the world like Americans, Chinese or Japanese. No matter who is from any country, even people from the ten directions, I am happy to answer. What is speaking from all ten directions? Because modern aircraft and helicopters are able to descend from the sky to earth; can ride a ship from the sea, just like from the land. That's why I say people come from the ten directions, I can answer them all. As long as there is a question to ask, we can all open a meeting to discuss Buddhism together. Regardless of whether you are a Buddhist or a follower of any religion, if you have a question, I will of course answer it. No matter how difficult the question may be, I will definitely use the sword of wisdom to cut off doubt and perhaps cut off the tongue of the fool in exchange for the tongue of wisdom. ا. ا I can change a person's tongue, can also change a confused mind into a clear mind. Those who are confused and do not know how to wake up are welcome to come, but isn't this free! That is to pay the cost and only cost about ten thousand dollars to be able to exchange a new brain. Now continue to explain the word "Discourse". Why just now, I said "Bach Phap Minh Mon Luan" must be said? There's no way not to say, because there are words of Argument and commentary that is to say. But how to say? Say what is "must" (thi), what is "not" (phi). That is the first meaning of the word Luan. Right is right, wrong is wrong. You can't take it as wrong, and you can't make it right. Therefore, it is necessary to clearly discuss the matter, for example, for those who have left home, it is right to practice cultivation, not to practice is wrong. The second meaning of the essay is to discuss right and wrong. Evil is bound to be evil, right is bound to be right, you can't take evil as right, and right as wrong, so it needs to be discussed. The third meaning is the discussion of good and evil. Good is bound to be good, evil is bound to be evil. You cannot take evil for good, nor can you take good for evil. The fourth meaning is the discussion of cause and effect. Cause is bound to be cause, effect is bound to be effect. You can't take cause as effect, take effect as cause, Cause and effect need to be clearly defined. The fifth meaning is the discussion of impurity. You can't take defilement as pure or pure as defilement. Can't be crazy between market and phi. Argument means bringing all the problems out to distinguish clearly. The commentary can also transform, change the market (right) into the phi (harassment), turn the city non-urban. If you remove the phi, it is "thi", if you leave the market, then it is phi. But it can also be said - the market does not leave the phi and the phi does not leave the market; ie non ie, ie non ie; ie good means evil, ie evil means good; ie righteous evil, ie righteous evil; ie cause and effect, ie cause and effect; ie pure means infected, ie infected means pure. You can consider this argument anyhow, you can discuss it anyway, the only fear is that you don't have a thesis. If you have something to discuss, come and discuss it, say - market is phi, non is market, whatever. Thesis is the study of the problem of non-discrimination. You say, "So how's it going?" If you don't know, you should learn, after you learn, you will know right away, the magic is here. If you know a little about the Buddhadharma, you can't tell yourself much, if you know a lot, you can't say you know little. The above is a brief explanation of the title of the book Bach Phap Minh Mon Luan. II. The Creator of the Argument Thien Than Bodhisattva created. Celestial Body Bodhisattva Now talk about the commentator. The author of this treatise is Mr. Vasubandhu, also known as Vasubandhu. Why is it called Thien Than? Because someone said, “You are the brother of the heavenly master. God is His brother." In the end, true or not, this is of little importance to finding evidence. This is just the way some people say it. So how many brothers did He have in the end? He has all two brothers, Both are called Ba-tau-pan-dau, which is a common name that is also a sound translation from Sanskrit. So what is a proper name? The oldest is called Asanga (Asanga), to Him is Thien Than, and the youngest is the Female-Lin-tri-Ba (Virincivatsa). Virinci is his mother's name. Ba-ba (vatsa) translated in Chinese means "child" (child), so it means the son of Mrs. His three brothers were born 900 years after the Buddha passed away. All are exceptionally intelligent people, but intelligence is just that, because each person has his or her own unique perspective. However, that was just a story in the past, but later when they understood, they were no longer like that. Because the eldest brother Asanga likes to enter first, has no attachment to anything - no attachments, only respects Mahayana Buddhism, does not like Hinayana. On the other hand, Thien Than Bodhisattva is the opposite. He was attached to the Theravada dharma, for the Hinayana dharma was the most authentic Buddha dharma, so he specialized in Theravada Buddhism. Not only did he study Hinayana Buddhism, but he also helped Hinayana to slander Mahayana, specialize in destroying Mahayana Buddhism. He did not believe in sutras such as Dharma Flower, Shurangama, and Hoa Nghiem. You see it! He studied Mahayana without slandering the Hinayana. How about my brother? Having studied Hinayana, but specialized in criticizing Mahayana, even wanted to destroy Mahayana. Now let's talk about the two brothers' dueling. Actually, it's not right to say- two people argue with each other, but just saying that one of them wants to fight. Thien Than Bodhisattva was a Hinayana student who specialized in refuting his brother according to the Mahayana teachings. But his brother from beginning to end never said Hinayana Buddhism is right or wrong. Because the spirit of Mahayana Buddhism is to include "not right" to also include it, so for the actions of the younger brother, he only has mercy, not resentment, but always finds a way to save him. . So he wrote a letter to his younger brother saying: "We are two close friends, although each of us's education is not the same. But actually we are still brothers, uncle is my brother. And I'm your uncle's eldest brother. That is absolutely not fake. You have to believe it's true, and I also believe it's true. Now that I knew I was going to die, I wanted to see his face one more time, and besides, there was a little bit of thinking he could do for me. Like the fruit didn't make me satisfied with this, I probably won't be able to close my eyes until I die." Although Thien Than Bodhisattva did not like Mahayana Buddhism, but when he saw his brother's letter with urgent words, that his brother was about to die, he wished to meet him. Try it, why can't the younger brother come and meet the older brother? Although they both believe in different teachings, the elder brother studied Mahayana and the other Hinayana, but when he finished reading the letter, the younger brother was so moved that he decided to go see his brother one last time. As soon as Thien Than Bodhisattva saw his brother, he immediately asked: "My brother wrote to me asking me to do some work for you, if you can't help me, I will die without closing my eyes, so what did you tell me to do after all? here?" - "I want to ask you to stay here and recite for me the Lotus Sutra, the Shurangama, and the Flower Adornment." The brother who knows his brother is exceptionally intelligent, by any means, If you read it once, you will remember it and never forget it. At that time, in the heart of Thien Than Bodhisattva, he thought, "This time, in order to satisfy my brother, even if I don't like it, I will only recite it once!" Thinking so, he immediately agreed. After reciting the three sets of Mahayana sutras "Dharma Flower, Shurangama, and Flower Adornment", he suddenly became clear and clearly understood what he was not right such as: mocking Mahayana Buddhism, slandering Mahayana scriptures, saying These sutras are fake. Now knowing that he had made a mistake, he deeply regretted thinking, “What should I do?” His mind was filled with sorrow and sorrow, and he blamed himself: "In the past, I have done my best to slander Mahayana Buddhism, I have committed too many sins, I will definitely fall into hell! My tongue is too bad. I want to cut off my tongue with a knife.” Why do I say this noon, wanting to cut off your tongue, like cutting off the tongue of a dull person? It is because of the story of the patriarch Thien Than, this Bodhisattva repented by cutting off his dull tongue. He said, if you want to cut your tongue like that, do you think it's too dangerous? We all try to imagine, if we hold the knife ourselves and then pull the blade straight out to cut it off, it's not a game or a joke. Because He really wanted to cut off his tongue! Asanga Bodhisattva, standing to one side, saw such a scene, and said in horror, "Second brother, what are you doing? I want to tell you!" Now Thien Than Bodhisattva replied in a very sad voice: "My crime is really intolerable, because I have slandered Mahayana Buddhism so much before. Now that I have just read the three volumes of the Lotus Sutra, the Shurangama Sutra, and the Flower Adornment, I know that the Mahayana teachings are so wonderful! In the past, I have tried so hard to slander the Mahayana, can't this sin definitely not fall into the Bat-truth hell? Now that I'm alive, I think- I should cut off the tip of my tongue to make up for my past sins." Asanga Bodhisattva immediately advised: - "Second brother, you should not be stupid, stupid like that. I can change my tongue!" "How do I change this?" "Before, I used it to slander the Mahayana sutras. Now I change my way of saying it and use my tongue to praise the Mahayana sutras. Can't that be? You'll have to cut it off again." - "Right! If you cut off your tongue, it won't help the Mahayana sutras. On the other hand, if I don't cut my tongue, I can use my old scythe and go back to praising Mahayana Buddhism, wouldn't that be better?" Lord Thien Than had just thought so, His inherent wisdom also suddenly appeared. Then, he created the Bach Phap Minh Mon Commentary with a smooth rhythm, one line from beginning to end. Thien Than Bodhisattva has great courage. He was truly a man of perfect repentance. So from then on all the treatises he wrote were praises of Mahayana and burned all the books he disparaged the earlier Mahayana Buddhism. Therefore, at present, only the commentaries praising Mahayana Buddhism remain. As above is talking about the story of Patriarch Thien Than, followed by the explanation of the two words Bodhisattva. Bodhisattva is also the Bodhi-sattva bodhisattva. The Chinese like to summarize, so they just call themselves Bodhisattvas. Bodhidharma is Sanskrit, translated as "sentient enlightenment", also called "sentient consciousness". What is "sentimental sense?" This Enlightenment is Enlightenment, but Enlightenment Who? Enlighten all sentient beings. That is one explanation. If you are enlightened yourself, open your own wisdom, then bring that enlightenment to awaken all other sentient beings. What is "sentimentalism?" The Bodhisattva is also a sentient being, also a being, but he is already enlightened. He is an enlightened being among sentient beings. "Enlightenment sentient beings" are sentient beings who have become enlightened, and then re-enlighten other sentient beings. "Enlightenment" means an enlightened person among sentient beings, which is also a bodhisattva. Because the name Bodhisattva is very beautiful, so many people who want to be Bodhisattvas also want to give themselves the Bodhisattva label. Then he told people to call him Bodhisattva. Therefore, monastics in China all praise and praise each other: "Ah! Old Bodhisattva, 'He...' has come!" "That's right, Old Bodhisatta, you've come!" That is the phrase that monastics use to greet each other. The voice of calling Bodhisattva belongs to the outsider who honors him, not himself saying to others: "You should call me Bodhisattva!" Thai Hu once said: “Everyone should call me Bodhisattva. Why? Because I'm already a monk, but I haven't become a Buddha yet." That is to say, I have already received the precepts, and have received the bodhisattva precepts again. So you shouldn't call me a bhikkhu, you should call me a bodhisattva. But don't call me Buddha, because I haven't become Buddha yet." When he said that, it wasn't necessarily telling people to call him Bodhisattva, he was just joking with everyone! Because the great Master Thai Hu was really a Bodhisattva in the past. Whether you call him a bodhisattva or not, he is still a bodhisattva. Calling a bodhisattva, he does not add anything. If he is not called a Bodhisattva, he will not lose anything. He purposely made fun of stupid beings only! The living Buddha Kim Son also had a similar saying: "You must call me the living Buddha!" This also has the same meaning as the story of Master Thai Xu. So, did Thien Than Bodhisattva himself write the sentence "Heavenly Bodhisattva created" on the collection of the Hundred Laws of Wisdom? Not so. At that time, he only wrote the sentence: "God created". But because the later class wanted to respect him, they added the title of "red bodhisattva" (Bodhisattva). I believe that Thien Than Patriarch absolutely never wrote in the name of Bodhisattva like that. We base on that point to study and learn without being greedy for fame. There is an old saying: "Sergeant has no name, non-corporal is greedy for fame" - The sergeant major does not want a name, a non-corporal is greedy for fame. So if you want to be a sergeant major, you can be a sergeant. That is entirely up to you to decide. The word "create" means to create, also to create. Thien Than Bodhisattva wrote a very short "Treatise on the Hundred Laws of Wisdom" so I hope to finish it before the summer school starts. Now preach to the interpreter. This treatise was written by Thien Than Bodhisattva, but he wrote in Sanskrit, which is also an ancient Indian text, so it needs to be translated so that Indians and foreigners can understand. Therefore, more translators are needed. Today, we take advantage of this treatise to understand all of the Buddhadharma so that we can practice accordingly and rely on translators to help us. So we need to know who the translator of this treatise is? And what did he contribute to Buddhism? "Tang" is the Tang Dynasty. In the Tang Dynasty there was a monk who was the greatest contributor to Buddhism, It can be said that from time immemorial there is no one equal to this mage. Mr. Tran, his father is a poor mandarin, not a man with money. Why is that? Because he does not embezzle, does not want the money of the people, not even the money of the government, he does not want it. Unlike the people who work as mandarins today, they think that because the salary is suddenly too low, they have to find many schemes to gain benefits, such as trade or even taking advantage of the hegemony. This honest mandarin, because he was not greedy for money, was still a poor mandarin his whole life. Although he was a poor mandarin, he had accumulated many blessings and virtues, so he gave birth to a few filial sons and had two monastics alone. His brother Huyen Trang is also a monastic monk, preaching and preaching the Dharma at the time, very pious. What about the Mage Huyen Trang? He ordained at the age of 13, After that, very diligently studied the Buddhadharma. No matter where there is a dharma teacher preaching sutras or jurisprudence, no matter how far away, he will always come to listen, unless there is no new teacher. No matter how far away, rain or wind, he doesn't even care when he listens to sutras and is hungry! He often took the Dharma to fill his heart, and used the Buddha Dharma to eat and drink. After five years like that, he was then fully ordained. During this five-year period, he also went everywhere to listen to sutras and study Buddhism. But after five years of study, he always felt that the teaching principles of each shaman were not the same; It's the same sutra, but this mage preaches like this, the other mage preaches like that. The meanings of the wise shaman and the unwise mage are in conflict with each other. However, it is not that Mr. Huyen Trang is not enlightened, has no dharma eye, I don't know who is right and who is not, but that's the truth. Just like yesterday I said: "If you understand the Buddhadharma, you will know who is right or wrong. If you don't understand, you won't know anything. So I say, sing a little louder, those who don't understand the Buddhadharma think it's the Buddhadharma, and those who understand the Buddhadharma say, "Ah! So he was singing a song.” At that time, Mr. Huyen Trang heard many such sutras and realized that the teachings were not the same. He does not know what is right and what is wrong. So how? You absolutely do not know which Dharma teacher to follow? Then he made a vow. What vow? Because he knew that the Buddhadharma was transmitted from India, he believed that in India, of course, where the true Buddha Dharma existed, he presented his message to the Emperor of the Tang Dynasty. requested to go abroad to India to seek Dharma. But the Emperor did not give or approve anything. Mr. Huyen Trang wanted to go, so he thought in his heart: "The Emperor won't let me, I have to go too. It is better to disobey the king's orders, even if I have to be beheaded, I must go to the Dharma." Then he returned to the temple to practice the method of climbing over the pass. How does he practice? In the temple, he set up tables and chairs as high as mountains, and then jumped from one chair to another. Jump back and forth from the table and jump to a higher place. From morning to afternoon, he practiced climbing mountains, jumping over, jumping back like that. Roughly because there were no high mountains around where he lived, he had to practice right in his temple like that. There are small novices, great novices, old novices who do not understand what he is doing. They thought, They didn't know he was making fun of him, What's the joke here? Someone reproachfully said: "This man doesn't worry about chanting and practicing at all, he's always worrying about climbing and jumping, I don't know what kind of magic trick he's doing." The magician Huyen Trang did not even talk to anyone in private about "I want to practice to climb the Himalayas." Some people even consider him to be a naughty destructive type. Thus, after a period of training, his legs and body became strong and solid. Then he went west from Chang'an, beginning a journey of many miles. At that time there were no planes, ships, cars or trains, but only wooden boats, which are not very certain. Because he was not approved by the King, he could not go by boat. He then decided to go by road, going through many arduous countries in the Western region of Siberia before coming to India. It seems that he has been gone for more than 10 years. Before going to India, King Duong Thai Tong once asked him: "I won't let you go, but you still insist on going. So when are you going to come back?" The magician Huyen Trang told King Duong Thai Tong, "Now, Your Majesty sees this pine tree falling to the west, until it falls to the east, then I will return." No, He did not say how many years the time was. Master Xuanzang had come to India, he did not understand the language there, so it took some time to slowly learn to know Indian and Sanskrit, and then also followed many Dharma masters to study Buddhism. There He endured many tribulations. After completing his studies, he immediately returned to China. When he returned to the country, indeed, the top of the pine tree was tilted to the east. At that time, King Duong Thai Ton also saw that the top of the pine tree was leaning to the east, and said: "Ah! Sorcerer Xuanzang has arrived today, so we have to hurry up and welcome him." Then the king sent some mandarins to the West Gate to welcome them. Sure enough, Mr. Huyen Trang has arrived. After Mr. Huyen Trang returned to the country, he specialized in translating the scriptures. He translated the Indian Sanskrit scriptures into Chinese texts. In the same year he translated the Great Prajnaparamita Sutra, peach blossoms bloomed six times. That is to say about the peach tree in his temple, in a year has bloomed and withered a total of six times. This is the auspicious omen of the translation of the Mahayana Sutra, which not only makes heaven and man happy, but even plants and trees rejoice in fruit and flower. Because of this, we can see that the Great Perfection Sutra is very important to us. Mr. Huyen Trang Dharma Master translated many sutras. When he was still in India, he also went to visit Buddha's relics, Buddha's teeth, and Buddha's bones. Also to a place where from thousands of years ago, the Buddha's predecessor had given up his head, eyes, and brain. And he also visited places where the Buddha practiced patience, gave his body to a hungry tiger, and Bodh Gaya where Buddha attained enlightenment. All the Buddhist monuments he came to pay respect to. When he met monastics in India, regardless of whether he was a monk or not, he respectfully bowed to the Dharma masters, without any pride or pride in his heart. After successfully studying, many Hinayana magicians came to argue with him. They were all subdued by Him without being able to overcome Him. And there were also many pagans who came to argue with Him, and were also subdued by Him. We call him Xuanzang the Tang Dynasty Tripitaka Dharma Master. What is the Tripitaka Dharma Master? The Tripitaka is the Canon, the Vinaya, and the Commentary. This shaman is well-versed in all three organs: he knows how to preach sutras, to preach laws and to expound on the doctrines, sutras - laws - treatises without hindrance, that's why he's called the Dharma Tripitaka. "Magician" means a person who gives the Dharma to others, or takes the Dharma as a teacher. This Tripitaka Dharma Master's name is Huyen Trang. "Huyen" is magical, rarely seen clearly. The word "Trang" means very great, which also means the word "Zhuang" adds the word "Dai" below to the word "Page". The things that Mr. Xuanzang Mage do are very extraordinary and great that ordinary people cannot do. Therefore, he is an outstanding person who surpasses others. The Bach Dharma Minh Mon treatise was translated by His Holiness. He was intelligent and wise, and well versed in Chinese and Sanskrit. Therefore, he translated the scriptures without errors and mistakes. His translation of this treatise is worthy of our trust. The above is my brief introduction to the interpreter. At that time, Master Xuanzang, together with more than 800 monks, worked together to translate the scriptures preached by the Buddha. Among them are many talented people, the most famous being Khuyen Co Mage, also known as "Tam Xa" Patriarch. Why is it called Tam Xa Patriarch? Because when he was not ordained, he asked the Emperor to give him three cars to always follow him. No matter where He went, those three cars had to follow Him. This is the story when he was not yet a monk. Those three cars were a wine truck. - In the past, cultivators weren't allowed to drink alcohol, but he said he was an exception. Because when the king told him to leave home, he made a condition: "If your majesty asks me to become a monk, you must provide me with a wine cart. Cultivators forbid drinking alcohol, but gods are determined to drink." Then he asked the king to give him a cart of meat, Because to drink wine is to eat meat. After all, I also want a beautiful car. Therefore, he was nicknamed Tam Xa Patriarch. Actually Tam Xa Patriarch is not an ordinary person. Because if he was an ordinary person, he would not have dared to ask for three cars to be ordained. Because He is a very special person. His predecessor met Master Xuanzang while on his way to ask for sutras. At that time, there was an elder sitting on the side of the road meditating, whose clothes were covered in dust about an inch or two thick. The hair on the head is where birds come to nest, lay eggs, and give birth there. He stayed there in samadhi, I don't know how long it was? Think about it: On his body the dust was up to two or three inches thick, the dust on his face and nose did not know how thick, so birds were not afraid of him. They are free to come and make nests, hatched eggs on His head countless times and passed many more years. When Mr. Huyen Trang arrived, he used the Khanh to call him out of samadhi. This Elder did not know when he entered samadhi, but when he came out of it, he could not move, as stiff as a log. He just asked: "Why did you ask me to leave the samadhi?" Master Xuanzang replied, “Elder, how long have you been in samadhi here? Why are you still refusing to leave samadhi?" - "I am here waiting for Buddha Shakyamuni to be born, to help him propagate the Buddhadharma." - “Ah! Shakyamuni Buddha has already entered Nirvana. Why are you still here in samadhi without knowing it?" "What dynasty is it now?" "I'm from the Tang family. Now is the year of the original Trinh Quan.” "There's no hurry, I'll stay here until Maitreya Buddha is born." Having said that, he immediately prepared to enter the next concentration. Mr. Huyen Trang quickly said to him: "Old Bodhisattva, you should not enter samadhi anymore. Better yet, join me in spreading the Buddhadharma! Although Shakyamuni Buddha has entered Nirvana, his teachings are still in the world. You can also help me propagate the Buddhadharma!” "So how can we help?" "You should go to Chang'an to find a golden tiled building that you can take birth and reincarnation into. So please go there first and wait for me, let's work together to promote the Buddhadharma, okay?" Mr. Huyen Trang said that because the old man's body could no longer be used, he had to replace it with another body. It's like a damaged house that needs to be replaced with a new one. - "Good! Better yet, join me in promoting the Buddhadharma! Although Shakyamuni Buddha has entered Nirvana, his teachings are still in the world. You can also help me propagate the Buddhadharma!” "So how can we help?" "You should go to Chang'an to find a golden tiled building that you can take birth and reincarnation into. So please go there first and wait for me, let's work together to promote the Buddhadharma, okay?" Mr. Huyen Trang said that because the old man's body could no longer be used, he had to replace it with another body. It's like a damaged house that needs to be replaced with a new one. - "Good! Better yet, join me in promoting the Buddhadharma! Although Shakyamuni Buddha has entered Nirvana, his teachings are still in the world. You can also help me propagate the Buddhadharma!” "So how can we help?" "You should go to Chang'an to find a golden tiled building that you can take birth and reincarnation into. So please go there first and wait for me, let's work together to promote the Buddhadharma, okay?" Mr. Huyen Trang said that because the old man's body could no longer be used, he had to replace it with another body. It's like a damaged house that needs to be replaced with a new one. - "Good! So please go there first and wait for me, let's work together to promote the Buddhadharma, okay?" Mr. Huyen Trang said that because the old man's body could no longer be used, he had to replace it with another body. It's like a damaged house that needs to be replaced with a new one. - "Good! So please go there first and wait for me, let's work together to promote the Buddhadharma, okay?" Mr. Huyen Trang said that because the old man's body could no longer be used, he had to replace it with another body. It's like a damaged house that needs to be replaced with a new one. - "Good!Well done!” The elder immediately replied, then went straight to Chang'an to take birth. When Master Xuanzang returned from India, he went to King Duong Thai Tong, congratulating him, saying: "After I leave, Your Majesty has another Crown Prince, what a blessing!" -"There's nothing!" King Duong Thai Tong replied. Then Mr. Huyen Trang observed: "Ah! It turned out that the Elder was already on his way to General Utchi Cung's house." Uat Tri Cung was a national Duke, a famous general of King Duong Thai Tong. When he was born he had a black face but was not black, because his body was not black, only his face was black. He was very capable, once helped Duong Thai Tong rule the world, and made many victories. This elder does most of what he does, and is not very careful. Really, Mr. Huyen Trang told him to go to the yellow tile house but he found the wrong one and went to the green tile house. The green tile house is the palace of Uat Tri Cung, while the yellow tile is the Royal Palace. Because the old man went the wrong way, he was born as the brother of General Ut Tri Cung. When growing up, he (the grandson) loved drinking, eating meat and playing with beautiful women. Perhaps because he meditated there for countless kalpas without coming out of concentration, and when he sat in meditation he still had some delusions like: “Ah! Meat is not bad, wine is also good, women are okay…” So when he was reborn as a human, he couldn't get rid of those three things. When Mr. Huyen Trang found out about his whereabouts, he immediately found General Tri Uat Cung and said: "Your grandson is the reason I asked him to come to help me propagate the Buddhadharma!" Utchi Cung said: "The magician told him to come, so he told him to go! But when Master Huyen Trang told him to leave home, he refused, but said, "Who wants to be ordained? What's the fun in going to practice? I can't bear to go to monk!" Only then did Master Huyen Trang come to explain to King Duong Thai Tong about all causes and conditions. The king said: "Then I will lower the holy order, tell him to leave home." Mr. Huyen Trang said: - "As a result, it is willing to leave home, it will definitely set conditions. No matter what conditions it offers, please ask His Majesty to grant it, as long as it is willing to leave home is enough." "Okay, let's do it like that!" Then the king summoned Uat Tri Cung's grandchildren to the palace and told him to leave home. China at that time did not say anything about democracy or freedom. If you don't want to go to the monastery, then go, if you don't want to, then go. Once the Emperor tells you to leave home, if you change the order, you will have to die, possibly beheaded. Because of fear of cutting off his head, the nephew accepted to become a monk, but he asked for a condition: "I want a wine cart, a meat cart and a beauty car." King Duong Thai Tong was all content with his conditions. This nephew could no longer refuse, had to listen to the arrangement, that is, to Dai Hung Thien Pagoda to become a monk. When he arrived, the pagoda rang the drum bell to welcome him, and as soon as he heard the drum bell, he suddenly became enlightened, and clearly understood that he was originally an old monk who had lived on the mountain to practice the religion. Then, turning to the back, he waved his hand and said, “Everyone, go back. I don't need it now!" Although he no longer wanted three cars, there were still some people who still called him Tam Xa Patriarch (Three-carriage Patriarch). IV. As the Buddha taught: All dharmas are selfless. The word "like" is said to be "just as" which is exactly what the Blessed One said. The Blessed One is one of the ten titles of the Buddha. The Buddha is the one who respects the world and is out of the world, so he is called the World-Honored One. These are the words of the Blessed One. What did he preach? As "all dharmas" must be selfless. Why is it so selfless? This "self" of mine really exists here, but why is it called no-self? Let's just say that your self is here. Saying that, some people will wonder: "Speaking of no-self, but the real self is present here, then how can it be called no-self?" Let's just say that your self is really manifest here. So when you die, your body is still there, but where has your self gone? If it is said that there is no longer a "self", then at death, this self is no longer there, so how can there be a "self" when living? This is what we question. The Buddha taught that all dharmas are selfless. Don't be like some people who don't know anything, even if they don't understand the Dharma, and say, "This Sutra was taught by me." They always bring the self forward. Recently, we released 36 pigeons, but two of them remained. Do you know why they become doves? (There are often pigeons on the terrace of the Buddhist Lecture Hall.) Because they all have "self". When they became human, they did not practice according to the Buddha's teachings, they could not be selfless, having "self" then fell down as birds and animals. This self is the self-view that we should not have. In the Vajrayana Sutra it says: "There is no sign of self, no sign of person, no sign of living beings, no sign of longevity." It also means that there is no ego. To elaborate a little further, not only should "self" not be, but even "dhamma" should not be. All dharmas do not exist, so "self" should not exist. Therefore, people who practice the Way should reach these two words of no-self to be able to perfect all dharmas. If you can come to the place of no-self, then all dharmas will be perfect without hindrance. We take out a dharma, it is all dharma world, because that is dharma world and all dharmas appear before one dharma. Although the dharmas are present, there is no dharma at all. Magic is wonderful here, but difficult is also difficult here. All dharmas are present but not attached to any dharmas. Without the generals, all dharma signs are gone. When you reach this level, you will be truly free from obstacles, with great freedom. If you don't have a self, you can be free, but if you can't not have a self, you can't be free. But how not to fall here? It's not easy. Someone said: "I am here listening to sutras, why do you say that I have no self, that is, I am not here?" You are listening to sutras here, but if you can really not know that you are here, leave the self, that is, there is no self; No-person, no-self, also no person, no self, no dharma, no human, no dharma. The reason you think - can't be without you is because you still have attachments. Acceptance of what? Attaching to the false five colors, these five aggregates of body are: form, feeling, perception, formations, consciousness - for self. Really, like did I just say? When you're dead, there's still this body, but there's no more perception. So where does that fall go? That self of yours is as big as Mount Sumeru, but when it dies, it doesn't know where to go. So you say it's pitiful? What about outsiders? They cling to a self, have a small self, and then a self. This "Self" they have so much. They think: There is nothing as great as the "great self" and nothing smaller to compare with the small self. The ego according to them is the most useful and is in the middle of the small self and the great self. That is the attachment to the Divine Self of the pagan religion is also the self of the outside religion. Again there is the Hinayana bias, leaning towards Nirvana. They call that bias "self". What about Bodhisattva? Bodhisattvas also have an attachment, an attachment to living beings to save, a Buddha path to seek, and a Realm of Truth to practice. That is, they have not reached the point of neither attainment nor attainment. They still cling to possessing property, also know how to attain suchness, so they cannot forget the self. there is still a fall. Having a fall means having hope. Therefore, the teachings of the Buddha are to bring all the dharmas to practice without self and to reach the supreme Mahayana realm. Here is the essay created by Thien Than: What are all dharmas? Why is it called selfless? What are all dharmas? What is selflessness? All dharma summaries include 5 types: 1. The French mind (Dharma won't win) 2. The mind that owns the dharma (Compatible with the Dharma mind) 3. The law (France shows the image) 4. The mind does not correspond to the practice (Dharma). Three different flavors) 5. No violation (Four facilities show up) This is a summary of all dharmas including 5 types and can only be explained roughly but cannot go into depth. If I explained it in detail, there would be too many details. "One is the mind dharma." The first is the mind dharma (citta-dharmah), which is also the mind king, the king of all dharmas. Because all dharmas arise from this mind dharma. If there is no mind king, there are no dharmas. It should be said, "Buddha taught all dharmas to save all minds, if not all minds, what would be the use of all dharmas?" The mind dharma is the dharma of the king of mind, including eight. The following will explain in more detail. "Second is the mind that possesses the dharma" is also the mind that possesses the dharma (chaitashika-dharmah), again called the mind history. History is a command of people, as well as a worker of the mind. The mind is the king, the mental factor is like a military mandarin or a worker working for the king. When working, it is necessary to use this mind. The mental factor is also called "mind number", including 51 things, these are all based on the mind that arises. Is the property of the mind house, that is, the mind king. That's why it's called the mind that possesses the dharma. "Three are rupa." Everything that has form and substance is called rupa-dharmah. It is not simply having color that is called rupa, that which has obstacles, that can be touched are called rupa. There are 11 things in all. The next part will explain. "Four is the mind that does not correspond to the practice (citta-viprayukta-samskara-dharmah)." This dharma does not correspond to the other four, that is, it does not cooperate with each other. It is alone, arising from the mind, so it is not compatible. This dharma belongs to all formations, has its own manifestation. “The fifth is illegal.” The former four are conditioned dharmas, and the latter are unconditioned dharmas (asamskrita-dharmah). The Dharma of the unconditioned is a kind of Mahayana practice in the world. Therefore, it is necessary to practice the Dharma to be able to attain this realm of Unconditioned. The above section talked about 5 dharmas. When we talk to the main text, we will analyze it more carefully. Of all the dharmas, the first four are conditioned and the last is unconditioned. If you only perceive the first four dharmas, then it is an ordinary worldly person. And if only aware of unconditioned dharmas, that is Hinayana (slant) "emptiness", not reaching the realm of Mahayana. What is the realm of Mahayana? That is, the organic but the unconditioned. That is, where the conditioned legal entity will understand the unconditioned dharma. It is not to leave the conditioned dharma to find another unconditioned dharma. The conditioned and the unconditioned are just a transformation of the mind. Right in the conditioned dharma that you can understand the unconditioned dharma, that is, when you come out of the world, living in this world you have understood everything: no fighting, no greed, no weirdness. , don't be shy, self-indulgent. That is the realm that you might consider very pleasurable. If it is possible to reach such a state, it is a Mahayana bodhisattva. If in the "no-self" place, one can go to great lengths to be brave and diligent, and then attain the ultimate goal of Wonderful Enlightenment. First, the ultimate victory: The second dharma, which corresponds to the dharma mind (first) Third, the manifest dharma (the first two dharmas) Fourth, the distinct trinity (the upper three dharmas) Fifth, the visible dharma element (the upper four dharmas) Such tiered dharmas. "First, the supreme dharma wins." This verse is only for the first dharma. Cause of all dharmas it is the king of mind, also the supreme in all dharmas. "Second, it corresponds to the mind-dharma." Only about the second type is the dhamma-possessive mind. The dharma-possessed mind with the mind-king is associated with and obeys the mind-king's command. "Thirdly, the legal department shows up." That is, the third type is material law. Rupa is a kind of shadow manifested by the mind king and mind possessing dharmas, which is also a part of the eighth consciousness. It is inherently devoid of substance, because we see all appearances, but basically does not exist, It's just- it's the birth of hope to grasp the distinction of view part in the eighth consciousness. The clinging is due to the "general part" in the eighth consciousness turning into images and then claiming to be the real scene. "Fourth, the difference between the trinity." This is about the fourth part: the mind does not correspond to the practice. The mind that does not conform to the practice of dharma is also born from the mind of the king and also from the mind that possesses the dharma, the material dharma, and then the distinction arises. “For the four things show up together.” This is only about the very sublime special of the fifth part which is illegal. It is very difficult to understand, because there is no way to make it clear, so it is necessary to borrow the conditioned dharma to display the unconditioned dharma. “That kind of class.” Talking about the order of the dharmas are: mind of dharma, mind of possession of dharma, mind of non-compatibility with dhamma, and non-violence. First: The mind dharma consists of 8: 1. Eye consciousness. 2. Ear consciousness. 3. Ratio. 4. Loss of consciousness. 5. Body consciousness. 6. Consciousness. 7. Manna awake. 8. Alaya consciousness Now talk about the first Dharma of Mind. Mind France includes eight: 1. Eye consciousness (cakshur-vijnana). The eye can see, but it is not the eye that sees itself, but the consciousness of the eye that sees (the eye consciousness). If you say that the eye can see, then if you put the eye aside, can the eye see or not? As you say, I don't go to the cinema, but I took my eye out and gave it to him so he could take it to the cinema. You try to say, does it see or not? Of course it can't be seen. So the eye cannot see. So what is possible to see? That is consciousness. Where does this consciousness come from? It comes from the mind. 2. Ear consciousness (shrotra-vijnana). The ear-consciousness to hear is not the ear that is capable of hearing. Because if you cut the ear to one side, it can't hear. 3. Ratio (ghrana-vijnana). 4. Loss of consciousness ((jihva-vijnana) 5. Body consciousness (kaya-vijnana). All agree with the above principle. 6. Consciousness (mano-vijnana). Just now talking about the six senses, which are born from the six senses (eye, ear, nose, tongue, body, and mind) inside, with respect to the six external objects (form, sound, smell, taste, touch, and dharmas) that arise. Six senses, six ceilings and six consciousnesses combine to form 18 precepts. These eighteen precepts have been explained in the "Heart Sutra". If you want to study it more clearly, you can refer to the book "Prajnaparamita Multi-Heart Sutra of Non-Standing Interpretation." The 6th consciousness is the consciousness that is not the essence of consciousness, but the true body of consciousness is the 7th consciousness. That is, the 6th consciousness is only the use of the mind. 7. Manas consciousness (manas-vijnana). The 7th type of Mind Dharma is the 7th consciousness: Manna, (Manas) is Sanskrit translated into Chinese as "contaminated", also called "polluted consciousness". The task of the 7th formula is to give the use of the 6th formula to the 8th. so it's called "Transmission Consciousness." The sixth consciousness depends on the seventh consciousness. The 7th consciousness is basic. Basic consciousness is the base of consciousness. The sixth consciousness is the use of consciousness. The 7th consciousness is also known as "contaminated robe". Contamination is the 6th consciousness contaminated by medicine (infected with medicine). The 8th consciousness is pure, the same is in the 7th consciousness, so the 7th consciousness is called pure medicine. 8. A-la-da consciousness (alaya-vijnana). When the Alaya (alaya) consciousness turns over, it is the Tathagata Tripitaka. It means turning eight consciousness (eight forms) into four positions (Great position of position, Equality of wisdom, Dieu of contemplation of wisdom, City of intellectual property). How is the transformation? As long as you go to practice, you will know how to get it. Now I cannot tell you. If I tell you, you won't know in the future. That is why it is said: "Wonderful people are proud". You should practice on your own, then you will know it yourself. Previously, If you don't know it, you can't use it even if you know it. If you know it later, it will naturally have its use. Alaya consciousness (Alaya) is Sanskrit, translated into Chinese as "organ organs". The viscera are like seeds buried in the ground. When not germinating, it is hidden in the mud. We often say "mind field", that is, compare the mind to the field of land or land. There should be a sentence: "Talent fosters the upper-earth mind, nurtures the middle-class nature." When we come into contact with all realms, whether good, bad or impure, they are all contained in the eighth consciousness, so it is called the visceral consciousness. Through the process of cultivation, the organ function will turn into Tathagata Tibetan Nature, only knowing how to use it, it is the present Great Perfection scene. If you don't know how to use it, you'll just start thinking about it, and every false idea is born of the eighth consciousness. These subtle little thoughts, you can't detect. That's why there is a saying: "One-pointed thoughts are born three sacrifices." At that time, it was to bring the Tathagata Tibetan Nature to the 8th consciousness. If you bring the 8th consciousness and turn it back into Tathagata Tang Tanh at that time, it is the original reverting back. Function Tripitaka has three meanings: 1. Energy visceral: what does the organ usually contain? It can contain the seeds, all the seeds of good and evil. 2. Department of organs (container): All good and evil karma is contained, the internal organs are contained. 3. Attachment: All attachments are contained in the 8th consciousness. All our actions from a good or bad concept are included in this Tibetan consciousness. All current dharmas come from the 8th consciousness. What we see comes from this eighth consciousness. That is, all visible objects are part of the 8th consciousness. What we see is part of consciousness. So to say: "All things are conscious," means that all are born of consciousness. When it is pure, it is suchness, when it is infected, it is called consciousness. This consciousness is also what we consider to be Buddha-nature, also the primordial source, the source of good and evil, and also the home of all ordinary people and saints. It is also the homeland of each person. Alaya consciousness also translates as "no one." What is oneless? That is, True Likeness depends on birth and death, but it is never lost, never lost, nor degraded. Roughly the 8th expression means so. Second: The mind possesses a French comb consisting of 51, divided into six classes: I. Variable (sarvatraga), there are 5. II. Special scene (viniyana), there are 5. III. Good (kushala), there are 11. IV. Basic afflictions (klesha), there are 6. V. Depending on afflictions (upaklesha), there are 20. VI. Uncertainty (aniyata), there are 4. The mind that possesses the dhamma belongs to the citta, but it is just a mental factor, not a citta. The king of mind is the 8th consciousness. If at the moment the French mind shows the quantity (current quantity is the true nature of the money, the volume of jewels changes throughout the legal world), then there is no ceiling labor, that's when all karma is reported. suspended. But because there is a mental factor, it helps the mind king to do many good and bad things, up to the creation of good and bad karma. Just like an Emperor does nothing, everything is done by the mandarins, all the officials help the king. The mind king is like an emperor, the mental factor is like the prime ministers and ministers, including all 51 great ministers, it's like 51 heart records. The mind factor means the wrong direction, also called the "mind number", because there are not knowing how many thoughts are in the mind, so many that there are no numbers that can be said or counted. The major centers, roughly 51 things. As in the Commentary said, the mind base includes 51. Again, "divided into six classes". That is to say, 51 types of mind possessing dharma can be divided into 6 units as follows: I. "Variety has 5". That is, it disappears everywhere, there is no place where it does not go. Turning the mind of France has 5 types. II. "Special situation has 5". That is, it does not go all over the place but has a special, solitary and special realm, plus 5 types. III. "Good has 11", belongs to kusala. IV. "Basic defilements have 6". We humans do not have an hour and a minute without defilements! What troubles do you have right now? And where does this affliction come from? These six types of afflictions can give you an answer. These six kinds of afflictions are the six poisons. V. "Depending on defilements there are 20". Apart from the six basic types of defilements, there are also defilements. Depending on defilements is the last branch of the 20 things. Classify minor defilements, middle defilements and great defilements. BECAUSE. "Uncertainty has 4". The sixth unit is the mind that possesses indeterminate dharmas, including four types. I. Five variables: 1. Attitude (manaskara), 2. Contact (sparsha), 3. Life (vedana), 4. Thought (samjna), 5. Thought (cetana). Now let's talk about the 5 variables. 1. Attention (manaskara). Attention is grasping (holding, grasping) the scene. Why pay attention? That is to find the landscape. The mind king can't pay attention, but because of the good and evil seeds, karma and habits from the kalpa calendar are absorbed into the 8th consciousness, like being smoked. Then because of that condition, the mind is motivated to create thoughts without knowing it. That is the beginning of the mental state. Bodhisatta's realm is nowhere to be found. They do not need to pay attention, but they still know all the good and bad things, cause and effect. What about Arahants? They also have to pay attention. The intention is to start thinking a little. With regard to things, they all have to arouse the intention of observing to know clearly the root, cause and effect. For example, why did the 32 pigeons on the front porch all fly away? It is because they have planted karma in their previous lives, when they were human, they did not know how to practice cultivation. They should have left home but would not have left home, so they did not practice cultivation, so vegetarians also refused to be vegetarians. Buddhists do not recite Buddhas. In short, not wholeheartedly working honestly. Let's not talk about those pigeons but now talk about the people here! Some people come to the Buddhist Lecture Hall without leaving. Someone had just reached the gate and ran away. There are people who can't even enter the temple gate. Don't think that these are very common things. In fact, it all has a special cause and effect inside. For those who come to the Lecture Hall, if they do not have good roots, there is no way to enter the temple door. If people do not have good roots, it will be difficult for them to come and listen to the sutras. Usually the people who come to listen to the sutras are all people with good roots, but it's just that good root, they have more or less large or small. If you want to generate the Bodhi mind, you must listen to the Buddhadharma more, and understand the Buddhadharma more clearly, then you will naturally generate the Bodhi mind. 2. Contact (sparsha). The idea is that the continent is all over the place. Contacts also turn around. Contact is feeling, perception, volition, the three mental factors that are dependent on. First there is contact, and then there is feeling, perception, and volition. So contact is the only place of feeling, perception, and volition. There is a place of contact, that is, there is a place for the mind to feel, to think and to think. It was said before that volition is caused by the beginning of the mind that gives birth to object, and contact is because of the beginning of the object that gives birth to mind. 3. Life (vedana). That is, once the mind of delusion arises, for the realm, the mind has a kind of feeling loaded, received and then born with a mind of dharma. 4. Thought (samjna). To think of having a feeling is to have a perception of appearances. When you think of any realm, you have run after that realm. 5. Fourth (cetana). Due to the scene that born mind hope. Due to the illusion of forms, there will be "private." What is a fourth? Thought can dominate, causing this mind to give birth to planning, calculating how to get to that realm as well as thinking of ways. As previously talked about 5 variables. That is to say the variable in the three natures. Why is it called three natures? That is the good nature, the evil nature and the unsigned nature. The meaning of good and evil is very clear. The insignia explains that there is no memory, not knowing that good is evil. Roughly speaking, being unsigned is no different than saying: “I don't know. " (I do not know). The insignificance crosses all three times and also calls all the times, that is, including the past, present and future. The three times are also called the three worlds: the past, the present, and the future. Like today is the present, yesterday is the past, tomorrow is the future. The past is the time that has passed. Now is the time that cannot be stopped. The future is the time that has not yet come. So it is said that there is no past, no present, and no future. Although it is said to be through all three, it is not possible (impossible). If you could at all times and at all times be able to suspend these five kinds of transformations, you would not create karma. But if they don't stop it, then they have karma. So it's called a variable with five years. Actually, when these five transformations arise you have not yet created good and bad karma, but by the time the five special contexts have started, it is not possible to stop creating karma. II. Five Special Scenes: 1. Education (chanda), 2. Winning Prize (adhimoksha), 3. Mindfulness (smriti), 4. Tam-Ma-Earth (samadhi), 5. Hue (prajna). "Scenarios". Distinctive is distinguishing, special, particular; The difference between the transformation and the five special states is in the realm of the five variables. Each type, regardless of type, has a close relationship between the five types. The five aspects are particular without variation, it is contrasted with the five variables. Each realm arises separately, independently and has no close relationship with the other four realms. The arising of the five special realms is also the mind of the predestined conditions that form each kind of realm. And the five transformations due to good and evil thoughts are born. When the mind turns to dharma and wants to arise, it can still be controlled and told not to arise. If you use practice to practice, it will stop the arising of good and bad thoughts. Otherwise, when the five "special circumstances" of the mind of dharma have arisen, the good and evil thoughts cannot be stopped. So the five special scenes are a beginning of good and bad deeds. 1. Sex. Is hope. To have hope is to want to possess, so it is called hope to hold. What do you want to keep? That is, if you want to hold on to the realm of pleasure, then you want to reach that realm. 2. Win the prize. What is winning? Winning the prize is when the guard comes to judge. To examine is to examine, to examine carefully. See how this matter should be resolved, then come to a decision. That is the judgement. When this mind is inquiring, no matter what causes and conditions it is impossible to prevent this determination mind. It's "win the prize." 3. Mindfulness. As a clear sign, ie remember clearly, do not forget. Remember what? Minh sign, clearly note the scenes that we have studied before. For example, if you are a student, what is your current situation in class? That is mindfulness, remembering well and not forgetting. 4. Determination. This samadhi is not the concentration in the Precepts of Concentration, but this concentration is "focused on being concentrated" ie concentrating on one place, the mind is not scattered. "Uncle" is attention, "suffering" is the other direction. For example, if you pay attention to one event in your mind, you don't think about other events. This is called the most specialized. The specialty is about some people who focus their mind on doing something with the hope of being successful. That means "Destiny". Sometimes this kind of concentration can also produce wisdom and knowledge. 5. Hue. This is not the wisdom of worldly wisdom. The wisdom of the world is ordinary, not the wisdom that comes from cultivation. Worldly wisdom consists of a simple, selective mind. Simply selection. Trach is contemplation, that is, choosing to see what is possible or not. Here, for example, you have done something, and then you think about whether your work has good or bad results, right or wrong. These are all wisdom of the world. What if it is the wisdom of dharma out of the world? Concentration and Wisdom of dharma out of the world are always mutually supportive. Dinh helps Hue and Hue helps Dinh. The concentration wisdom of worldly dharmas is established alone. It cannot simultaneously have samadhi as having wisdom, and having wisdom as having concentration. That is, with wisdom, there is no concentration, with concentration, there is no wisdom. So concentration and wisdom are separate realms separate from each other. There is not one kind of realm, but there are all five kinds of changing realms. There is also not one type of mind that includes all five types of consciousness. The special scene is a lonely scene, each kind of realm is not the same. Because of not being equal, right in the realm of pleasure, a kind of "sex" arises. When in the realm of need to decide, a kind of "winner" arises. Reuniting with the world of mastery and mastery before the birth of a kind of 'mind'. When in the realm of one-pointedness, contemplation will give birth to "concentration", and then arise "hui". III. Eleven Good: 1. Faith (shraddha), 2. Effort (virya), 3. Tam (hri), 4. Preciousness (apatrapya), 5. Non-greed (alobha), 6. Non-hatred (advesha), 7 Non-delusion (amoha), 8. Contemplation (prashrabdhi), 9. Real distraction (apramada), 10. Action discharge (upeksha), 11. Harmless (ahimsa). These fifty-one types of mental factors are divided into six units. This "11 good" belongs to the third unit. Good is all good, so it is called good. Kindness is helping us to practice, helping us to succeed. Then what are these 11 types of wholesome mental states? 1. Tin. No matter what you do, you need to have faith. First of all, have confidence in yourself. How confident are you? Have to believe in yourself, decide that you can become a Buddha? Self-confidence and Buddha make no difference. There is no distinction, there is no distinction just above the Buddha-nature. But you still have to practice, because practice can become a Buddha. We are bound to believe in this doctrine. Not only believe that one can become a Buddha, but also believe that everyone else can become a Buddha. Not only believes that all other people can become Buddhas, but also believes that all sentient beings have Buddha nature and have the potential to become Buddhas. Having such faith, you must maintain the rules yourself. ie keep the precepts, keep the precepts to be able to become a Buddha. It is the same with oneself, so is the teaching of others, and the same is the case with teaching all sentient beings. This trust needs to be kept strong, solid, as solid as a rock, not a trust like a pile of ashes, one touch of the hand is immediately disintegrating. 2. Tinh tons. Having faith already, it is necessary to practice, that is to be diligent. How's the effort? Practicing diligently, reciting the Buddha's name, reciting the Dharma, and reciting the Sangha are all diligent. Just keep moving forward, straight ahead, don't go backwards, diligently - more and more diligent every day. 3. Tam. To say to oneself, to give birth to a bad, shameful mind: “Oh! What I did was really not right, I should correct my mistake to rebuild my life.” 4. Quarter. Shame is when talking to someone, facing someone who is ashamed, I always feel like I'm not equal to anyone else. Do not give yourself more than others. In my mind, I thought: "Oh, this person is really better than me, his face is always gentle, without worries and troubles. And why do I have so much trouble?" Should have such shame, knowing that I am not equal to other people. 5. Non-greed. Shouldn't give rise to any kind of greed. When you don't have it, you want it, when you have it, you're afraid to lose it, that's greed. Hope everyone is not greedy. Should not be greedy for wealth, greed for beauty, greed for fame, greed for food, greed for sleep. I tell you not to have a greedy mind, but I must have a greedy mind myself. I got greedy on your behalf, because all the cultivators in America are greedy. What am I greedy for? Desire to build a temple, to establish a pure ashram in America for people to come to practice. Everyone who has the same ashram can practice. If you don't have an ashram, your practice will be difficult. If there is a Tao, then there must be an ashram, so there must be an ashram. This ashram must be in the future. Why would you want to have it? That is because I give rise to the mind of greed. I didn't want to give birth to this greed, but if I didn't, your chances of becoming a Buddha would be very slow, so I gave birth to this greed. Greed for everyone to quickly become a Buddha. You should help me generate this greed. Why say- should not be greedy, but now say greed? This is for people to be greedy, for sentient beings to be greedy, not for their own sake, so there's no reason to be greedy for a bit more. Greed, hatred, and delusion are the three poisons; non-greed, non-hatred, and non-delusion are the three good roots. Last week I said, you shouldn't be greedy, I should be greedy, but that greed isn't for me, so don't count as greed. If you are greedy for yourself, that is greed. If it is not for oneself but for sentient beings, it is not greed. But this is very easy to cause illness, easy to make people not realize clearly, it is also easy for fake people to borrow this subject for greed. Saying not to be greedy for yourself but greedy for others, but in fact it is still for yourself. If it's for me, then it's greedy! How is it not for me? That is, not for his own fame, not for his own benefit. That is not for me. Why is greed a bad thing? Because it is a kind of dhamma, contaminated first means unclean. Having greed means being unclean, polluted, having attachments. This greed causes us to receive the fruit of suffering and suffer the result of suffering. That's because there is greed that creates. 6. Into the yard. The yard is the yard. There is a grudge in my heart. We should not be angry. 7. Innocent. Si is obsessive, obsessive is general, obscuring is ignorance. If it is possible to be non-greed, non-hatred, and non-delusional, it is the achievement of three good roots: 8. Disrespectful. As a means of initiation of meditation. When you have not attained meditation, there is a state of disdain. Where does this peaceful realm come from? It comes from diligence. Diligence in good dharma can stop all evil dharmas and increase the three good roots (non-greed, non-hatred, non-delusion). Only then will there be merit, then you will feel at peace - feel relaxed body and mind, free body, free mind. When you reach such a realm, you will feel extremely peaceful. That is the state of unsurpassed peace when meditating. 9. Real distraction. Not being distracted means keeping the rules. Not keeping the rules means being distracted. Non-distracted means keeping the rules, If you practice according to the law, you can't be arbitrary at any time. What is a distraction? Just like in summer school, when someone first arrived, there was a time when they straightened their legs on the chair. It is a manifestation of distraction. What about now? He no longer has that condition, so it is called non-distraction. 10. Onion discharge. It is to get rid of all the defilements in the aggregates. Discard what? Let go of evil deeds that do not conform to the rules. Equanimity in the aggregate of formations and equanimity in the aggregate of feeling are not the same. Equanimity in the aggregate of life means that when you are just awakened, you will discharge, depending on your sense of discharge, where you will leave it there. As for equanimity in the aggregates of formation, the mindfulness is flowing smoothly, without stopping the transformation. Thoughts that do not conform to the rules should be made to let go. If you can let go a little, you are compatible with the Tao a little bit. So, when you think of equanimity, when you think about entering, entering is entering the path. 11. Harmless. No harm to all sentient beings. Harm and pitch are not the same. Anger is because someone doesn't do what we want, so we get angry. Harmless is self-restraint, not harming others. In short, anger is when others do something against our will, so we generate anger, and when we do harm, we do not harm others. IV. Six Basic afflictions: 1. Greed (raga), 2. Hatred (pratigha), 3. Si (moha), 4. Manliness (mana), 5. Doubt (vicikitsa), 6. Realistic view (drishti). "Six afflictions" should add two basic words, which are basic afflictions. Defilements are ignorance, ignorance is also delusion, and delusion ranks third among the six afflictions. So use two words "basic" to distinguish. The basis of affliction is the Ten History. The decade history includes the five divination history and the five beneficial history. The five historical releases are greed, hatred, delusion, conceit, and doubt. The five historical benefits are the personal view, the boundary view, the view that holds the view, the precept for the holding of the view, and the wrong view. Those are the five types of wrong views. Why is it called dummy? Because for the matter, it does not have the wisdom to decide and is still very slow, so it is called a history. What is beneficial history? Loi is very nimble, has a job - quickly decides, so it's called profit. 1. Greed. It is a desire not to be bored. So greed for all wealth, form, name, real, lobes. Color, sound, flavor, taste, and touch are also greedy. 2. Courtyard. Because of greed, it is not possible to give birth to a mind of anger. Then it turns into ignorance. 3. Si. It is ignorance, having ignorance means talking nonsense, doing wrong, whatever you dare to do. 4. Side. Arrogant, contemptuous of people, arrogant, treating people as nothing. 5. Doubt. Doubt is when things happen, you often doubt so you can't decide anything. 6. Unrighteous views. - Friendly. Attachment to this body is mine, attachment to my possessions. Because of the body view, the boundary view arises. - Opinion. Leaning to one side, if not leaning to the left, then leaning to the right. If it is not excessive, it is also inadequate, not suitable. It is incompatible, incompatible with the middle way. - Ant keeper. It is an attachment to hold on to one's views, ie wanting to possess, which is also "holding" in the Twelve Causes and Conditions. The view is that, not as a result, but as a result, it has not yet been obtained, but it is possible to receive it. - Forbidden ants. "Precept" is the guard keeping the precepts. "Forbidden clinging" is to keep the precepts that should not be kept, but kept. Like in India, there are sects that keep the Bull precept and the Dog precept. It's not a cause, but it's a cause, and this cause isn't right, but they think it's right. - Evil ants. That is, the evil tri. For people who are full of wrong views, if you tell them to speak the right Dharma, they can't speak, but only speak impure Dharma. What is the dharma of pollution? That is, talking about men and women, talking about men like this, female like that. That is wrong view. They may say to people, “There is no need to keep precepts. Keeping the precepts is of no use, only fools keep the precepts. Those with wisdom must keep them!" They preach such defiled dharmas to disturb the minds and paths of those who were originally pure, without sensual thoughts, and without impure minds. When the practice is about to reach the meditative state, the naked guests all give up. But if you come to listen to the tainted Dharma at that time, you will be glued to by naked guests, giving birth to a lot of sensual thoughts. Therefore, when teaching the Dharma, no matter whether a layperson, a monastic, a man or a woman should not speak of any defilement. On the contrary, we should speak pure dharmas, teach people how to purify the six senses, and should not lead people to have lustful hearts. If you don't, you will be retribution in the future. As above is talking about "six basic defilements." V. Twenty Depending on afflictions: 1. Anger (krodha), 2. Hatred (upanaha), 3. Brain (pradasa), 4. Happiness (mraksha), 5. Stem (maya), 6. Sickness (shathya), 7. Arrogance (mada), 8. Harm (vihimsa), 9. Disability (irshya), 10. San (matsarya), 11. Incompetence (ahrikya), 12. No Preciousness (anapatrapya), 13. Unbelief (ashraddhya), 14. Leisure (kausidya), 15. Restlessness (pramada), 16. Laziness (styana), 17. Restlessness (auddhatya), 18. Inconsideration (musitasmriti), 19. Unrighteous knowledge (asamprajanya), 20 vikshepa (vikshepa). Here we talk about 20 dependent defilements. Depending on the afflictions that depend on the basic afflictions that arise, so they are divided into three types: A. Self-type sentences start up: - Great depending on afflictions along with great depending on afflictions is a type. - Central depending on afflictions along with middle depending on afflictions is a type. - The same is true of minor afflictions. That is to say: "People gather by kind, and things are divided according to herds." For example, people who study Buddhism will gather together with people who study Buddhism. People who learn magic run to the magic place to learn. Those who study the worldly dharma will run to the place where the worldly dharma is to be learned. That is “people of the kind who gather.” It is said that "things are divided according to herds". There are many types of creatures, it is impossible to say all, but the same kind is gathered in one place. The self-arising of the sentence is that the middle defilement with the same defilement arises, the great defilement with the same great defilement arises. B. Turn unwholesome nature. Variable ie pervasive, this type of unwholesome nature is mutual. For example, if you don't "treat", it will lead to no "preciousness". If you have "distrust", then "relaxation and distraction" will arise. C. Contamination of the mind. This contaminated mind has two, that is, blessed and indeterminate. - "Blessed" is having a place of wealth, hiding it, not letting anyone know. - "No sign" means neither remembering good, nor remembering evil, nor knowing whether it is good or evil. If there are all three of these, it is counted as great dependent defilements. As for there are only two types, it is considered as middle dependent defilements. But there is only one type of affliction, which is minor defilements. Minor afflictions include 10: 1. Resentment. The word anger (忿) is the word for division above (分) and the character for heart (心) below, which is also distraction, that is, if there is a kind of opposite realm, not agreeing with the mind, then anger will arise. . When this kind of anger suddenly arises, that is anger. 2. Hate. It is the mind of anger that does not emit, but it is hidden deep inside the mind, forever impossible to forget. It's like using a rope to tie a knot together and then bury it in the bottom of your heart, that's called hatred. 3. Brain. That's annoying. The brain includes both anger and hatred. Resentment to the extreme, forbearance that cannot be tolerated, defilements arise. Anger and Hatred are not as harmful as Brain. Because the "brain" will arise extremely beneficial if the patience is not enough. 4. Phuc. A hidden treasure. The mind is full of defilements, anger, and hatred. But once you think about it, it still doesn't arise, but if you keep the defilements hidden in your mind, that's happiness. This person has thoughts like: "I don't like you but I didn't tell you, I don't want to tell you directly!" He doesn't show anger on the outside, but hides everything inside. Cover up for what? It is calculated when the opponent is not on guard, he will secretly shoot an arrow or slash a slash. Because he knew that he could not win, he assassinated in the back so that the opponent did not know who the culprit was. 5. Stem. As hypocrisy, It looks good on the outside, but it's really not. For example, someone says, “Do you want to smoke? I have it, no need to pay, just take it and use it!" But it's not okay to wait until you are addicted and don't buy their medicine. Those are drug dealers, pretending to be hypocritical also means "stem". 6. Score. That is, flattery, flattery, the custom of calling "slut ass" is also called "a dua", "flattering". These people, every time they see you, say, “Oh! Where do you want to go now? I'm looking for you here. I have a friend who respects you very much.” It's like these people have a lot of calculations to lure the other party into a business partnership, so they always flatter themselves like that. The point is flattery, for the person "wearing a high hat" as always towards the other person to say nice words. For example, poor people have no money, but when he saw the rich, he immediately called them "The Great Giant, the Great Lady, the Old Lady..." Then brought them up high with the words: "You (or Madam) are so precious..." Like people, when they meet the President, they are confused and panicking, not knowing what to say or say. To act like that is to flatter. 7. Pride. I have no knowledge of myself, but I do not respect people. He himself was uneducated but arrogantly said: “Huh! What do people who are educated understand? Even if I don't study, I can't live, I also have food to eat, clothes to wear, and so much money." Arrogant people are very conceited, considering themselves to be more noble than anyone. 8. Harm. Is to hurt people. Of the 11 types of good mentioned above, one is "harmless," now to say "harmful" is an evil dhamma that contrasts with kusala (harmless). 9. Disability. It's jealousy, envy of people who are better than you.conceitedly said, "If he wasn't here, I'd be the first! If he were here, I wouldn't be first!" Even envious of people with very high education, thinking in their hearts: "If he weren't here, my education would be the highest, I'm number one!" In short, envy is always envious of those who are superior to you. 10. San. It is a sea of ​​frauds, glues and dirt, not daring to discharge, not daring to give, stingy, not generous. Although they have a lot of money, if you tell them to give alms, they are absolutely not satisfied. They wanted to grip the money so tightly in their hands, that it oozed out, ran through their fingers, and slipped away. Then getting upset, but running to find, said: "Where has all my money gone? Why did it turn into water like that?” These types of people are so dirty. In terms of money, they can't let go, that's "san". The present pigeons also, because of the past causes of greed, not only refused to give up alms, but also ate people's food. Just now, I was talking about 10 types of minor afflictions. Central custom afflictions have 2:11. Not tame. It is not knowing evil, nor knowing preciousness, which is shame. Feeling yourself above all else, considering yourself the most extraordinary in the world, overestimating yourself. Consider yourself a noble person. 12. Worthless. These people do not know that their affairs are not equal to anyone else's, and they are not afraid of being ridiculed and ridiculed. Great depending on afflictions there are 8: 13. Unbelief. The above explains the first part of kusala, "faith". Now preach "unbelief," which is the opposite of faith. Unbelief is what you do not believe. The master didn't believe it, and the disciples didn't believe it either. The master does not believe in the disciple. The disciples did not believe in the Master either. I don't believe you, I don't believe my father either. The situation between brothers and sisters, the more free it is to discuss. These people will say, “Why should I trust you, you should trust me!” I think I'm better than other people. No matter what they say, they won't believe it. If you speak to them, they will say, "It's all lies, teaching the Dharma? What teaching? It's all a lie!" It's not wrong, I speak the Dharma, not even a single sentence of truth. Like if you don't want to hear it, run away. Like the people outside the temple gate, he said to himself very clearly in advance, "I just want to be outside the temple gate." If you call them in, they will run away. 14. Entertainment. Contrary to diligence. The word leisure is also another name for laziness (laziness), which is also not diligent. 15. Distraction. As mentioned above, the 9th goodwill facility is "Non-distracted" which is the opposite of "distracted". Distraction is not keeping the rules, doing whatever you want. In the United States advocates freedom. You misunderstand, letting distraction is another name for freedom, so it teaches people not to keep rules, not to listen to advice, to do whatever they want. So I have a headache about educating Americans. You laugh, but that's the truth! 16. Dullness. Listening to sutras is sleeping, no matter how they all fall asleep. Reading sutras, prostrating to Buddha, translating, all are sleepy. The more I listen to the scriptures, the more I want to sleep. Lethargy is also another name for the lobe (sleep). Dullness and "silence" are not the same. "Si" is darkness, ignorance - the sign of stupidity is that things are not transparent or clear at all; and dullness is hazy, due to confusion as the sign of delusion. Blind means not knowing everything. Dullness is taking stupidity as a general, being bewildered by what you don't know. As soon as you sit down there you will forget, you will forget when you hear the scriptures, you will forget when you talk, like a dream but not a dream, unlike a dream but not clear in your mind. That is dream. There should be a saying: The dream of the dong is the transmission of the dream. The dong is the transmission of the two. The master descends to hell. Blindly teach blindly Both are empty Master goes to hell The disciples follow again. 17. Emotions. What is excitement? Did you see the demon king coming that day? His behavior is arousal. He cannot be quiet at all, nor can he sit in a pure state. His body could not stop the turmoil: when he sat down, he wanted to get up, when he stood up, he wanted to sit down, pacing back and forth, run east, south, west, and north. The body is agitated. The mouth is disordered, talks a lot and says nothing. Thoughts and thoughts are chaotic, just think vaguely, a little think of this, a little think of another, just think of it. Like saying: "I have already ascended to heaven, that day God told me that in three days I will be born in heaven." There are also other people who also say, out of delusion and wandering, "I don't know where I go to meditate and it's like I'm sitting in the middle of nowhere, in the void, there's nothing, right?" They always think dreamily and never stop. That is excitement. Do you find such people pitiful? 18. Lost thoughts. That is, losing righteous thoughts, remaining wrong thoughts. That wrong thought is thinking about bad things; unconventional things they keep in mind. As for the things that are in accordance with the rules, they do not remember. 19. Unrighteous Tri. The understandings of these people are all evil, and the right thing they do not know. 20. Chaos. It is a confused, confused mind. Chaos and excitement are not the same. Today, talking about defilements, I hope you keep giving birth to a lot of afflictions, take afflictions as a meal, eat when you're full, you don't need to eat anymore. In these difficult times, you won't be afraid of going hungry because you already have troubles to eat! BECAUSE. Four Uncertainties: 1. Loyalty (middha), 2. Evil (kaukritya), 3. Games (vitarka), 4. Four (vicara). These fifty-one mental factors are divided into 6 units, the previous five sections have been finished. Now talk to the 6th part which is the last part of the 4 mental factors. How uncertain? There is no such thing as a definite so it is called indeterminate. If there is a certain, then it is called "concentration". Uncertainty is a wholesome dhamma, such as generating bodhicitta. Indeterminacy is also a dharma, such as the birth of craving. There are four things that are uncertain: 1. Hypnotic. It's a shady thing. What is sombre? Darkness is darkness, darkness is darkness, so is no light. In short, shady is not transparent, not in the mind is not pure, but all actions and movements are inherently dark. Such hypnosis leads to: Declining external conditions, ie reducing the loss of one's predestined relationship with others. Outside there is no predestined relationship with people, inside there is no wisdom. This is called shady, which is also hypnotic. 2. Evil. It is also regret (regret), regret what? For example, you regret thinking, "Why did I treat this person like this before, otherwise I would have subdued him." That's regret - why didn't I do the same. But, when he really did, he regretted it, saying: “Ah! Why would we do that?” Do it and regret it, Don't do it, regret it. For example, there is a thought like this: "Why not give him a knife. If I cut off its arm, it won't hit me again. Why don't I cut it first and let it hit me like that." The matter is over, but I still regret it, I can't stop regretting it myself. I think my own work is not right, not according to my will. When you listen to the Fa, you need to pay attention to listen to the lecture, not be like the wind blowing from one ear to the other, then let it go. I've explained to you so many dharmas, but you don't understand after I've explained them. When you get angry at something against your will, get angry too. If you want to play on the field, you will also get on the field as usual. So these dharmas are of no use to you. After hearing them, they are like the wind blowing the clouds away, dissipating them all in vain. Thus, even if one listens to the Dharma for a hundred aeons, it will be useless. You definitely need to wake yourself up: “Ah! The scriptures teach us not to be afflicted, so we must obey. Six basic afflictions, I say it should not have." That is the real Bodhi mind should study. Don't, because you know many afflictive nouns, the more afflictions you will generate, the more fierce your anger will be. For example, when you encounter anger, you say, “Ah! I know I should be angry now.” Or say, "I'm playing today because I 'hate' it." Before, you didn't know, and you didn't know what type it was. Now that you are clear, you know that you have to use "brain", or use "rich", a method to hide behind people's backs, which is wrong. It's as if you haven't heard any sutras at all! 3. Range. It is the need, the gross consideration. 4. Four. It is self-monitoring, calculation, consideration, and subtle contemplation. The range and the four are one gross, one subtle. For when doing good and evil, calculate back and forth by yourself. Use your consciousness to discuss with yourself: "Is it right for me to do this fact, is it necessary to do so?" The rough estimate is "range", the "excellent" estimate is the fourth. These two things belong to indeterminate mental factors, both take their own or as their essence. Third, the Composition of the Law includes eleven: 1. Label (cakhus), 2. Ear (shrotra), 3. Billion (ghrana), 4. Loss (jihva), 5. Body (kaya), 6. Form ( rupa), 7. Sound (shabda), 8. Incense (ghanda), 9. Taste (rasa), 10. Contact (sprashtavya), 11. Dharma Land of Photography (dharmayatanikani rupani). The above has explained eight kinds of mind dharma, fifty-one mind possessing dharma. All add up to 59. Now teaching to the third person is the material dharma consisting of 11. What is rupa? It is that which has form, can be seen, has obstacles, can be found. Here are the 11 rupa dharmas: 1. Label dharma dharma. The eye can see all shapes. Our eyes are inherently rupa, it has the form, has the shape of the eye, we can see. 2. Erotic law. Headphones can hear everything. The ear has the eardrum. Like the eye wants to see what it likes and never gets bored. What it doesn't like, just look at it, hate it. All of that is born of rupa. The same is true of the ear. What it likes to hear, it can listen to all day, and the sounds that it doesn't like to hear, it's boring to hear it. 3. The rate of color France. The nostrils like to smell the scent, not bored at all and want to smell it all the time. But with bad smell, it hates and doesn't like to smell. 4. Damage Dharma. The tongue to taste the sweet. It likes to taste the flavors it has always wanted, and to the things it doesn't like, says: “Ah! This is too bitter, I don't want to eat it." 5. Body dharma. Being the body also belongs to rupa; If it is happy to touch it, it wants to be close, but if it doesn't like it, it wants to stay away. It is rupa in the five sense bases. Why not talk about the base? Caused because the mind-base belongs to the 7th consciousness (the 7th consciousness does not belong to rupa). 6. Sac Dharma. Is what has form. 7. Thanh Dharma. What has sound. 8. French incense. Is what smells. 9. French position. What tastes. 10. Exposed Dharma. Is what there is feeling. 11. France the country of photography. It is also the dharma. In addition to the five physical objects: form, sound, scent, taste, and touch, they are the shadows left in consciousness. So it belongs to the dharma. The above mentioned 11 types of rupa, all of which have form, can be found. Let's try to find out the origin of these rupa. Where do they come from? The material dharma originally came from the Tathagata Tripitaka, due to the four elements: earth, water, fire and wind. Eye, ear, billion, tongue, body and mind are also formed by the four elements in harmony. Form, sound, smell, taste, touch and dharma are also born of these four elements. Earth, water, fire, and wind are abundant throughout the Dharma Realm, so in the Dharma Realm they support each other. The Shurangama Sutra says: "The four greats are the Tathagata Tibetan Nature, because of the fire and water wind, all of them are transformed into the Dharma Realm, and do not obstruct each other." As we have seen, water and fire are not compatible with each other. But in the Dharma Realm, water and fire are all the same, and the wind and earth are the same throughout the Dharma Realm. All of these things are mutually supportive, helping each other without hindering each other. Why? Because they are all Tathagata Tibetan Nature. Our body is also formed by the four elements that give birth to so many dharmas. You may wonder why our bodies are made of the four elements. Those who do not know this principle, when they hear this, absolutely cannot believe it. But for those who have heard of the Buddhadharma will understand, that is the truth. In your body, there is sweat which is wet air. Wetness belongs to water, defecation also belongs to water. There is warmth in the body, warmth that belongs to fire. We also have qi to breathe, which belongs to feng. Our flesh, tendons and bones are solid and belong to the earth. These four elements are in harmony with each other to produce 11 material phenomena as mentioned above. This is simply talking about the origin of rupa. If you want to know more clearly, you need to practice, until enlightenment, fully understand everything. Tomorrow night, I will finish teaching this book "Bach Phap Minh Mon Law", if you hear that it's your business whether you understand it or not, and whether I explain it clearly or not is my business. In short, if you understand clearly, it means that you can clearly discuss 100 dharmas. If you do not understand clearly, you will not understand these 100 dharmas. If you understand these 100 dharmas, you will understand all the important principles of Buddhism. Tomorrow night will know if we understand or not? If you can understand these 100 dharmas, you can say that you are a little enlightened. If you can't be transparent, you have to learn slowly. Fourth, the mind does not correspond to the practice of the comb, including twenty-four: 1. Dac (prapi), 2. Network Root (jivitendriya), 3. They are the same (nikaya-sabhaga), 4. Different birth (visabhaga) , 5. The Endless Concentration (asamjinisampatti), 6. The End of Concentration (nirodha-samapatti), 7. No Thought Report (asamjnika), 8. Name Body (namakaya), 9. Owl Body (padakaya), 10. Man Body (vyanjanakaya), 11. Birth (jati), 12. Head (sthiti), 13. Old age (jara) ), 14. Impermanence (anityana), 15. Circumference (pravritti), 16. Impermanence (pratiniyama), 17. Samadhi (yoga), 18. Speed ​​(java), 19. Secondary (anukrama), 20. Time (kala), 21. Method (desha), 22. Number (shamkhya), 23. Harmony (samagri), 24. Discord (anyathatva). These twenty-four types are called non-compatibility with the practice. Why is the act of incompatibility? In modern terms, non-cooperation means non-cooperation. You don't cooperate with me, nor do I cooperate with you. For example, I said, "Let's go east." But you go west. That's called non-cooperation, it's also incompatibility. If you want to be compatible, you have to cooperate. I say going east, you have to go east. I say going west, you have to go west. It was like I had a handful of rice in my hand. I fed the pigeons and the pigeons came to eat. That is compatible. If they don't eat, it's not compatible. These twenty-four types of incompatibility with whom do not cooperate? It and the Mind Dharma you don't cooperate with, the Mind that possesses the dharmas, the Rupa dharma, and the Unlawful dharma do not cooperate. Why do you say that? Because the function of the Mind and the mental factors are both dependent on the external environment, while these twenty-four items of incompatibility have no such use, that is, it cannot be related to the external environment. Therefore, with Mind and Mind, there is no compatibility with each other. And why is it not compatible with Rupa? Since these affiliations have no form, no hindrance, no self-signature and essence, completely false. Because it is fictitious, it cannot correspond to the above mentioned aspects. France has legs and fakes. Right now, I'm teaching the fake Dharma to you. Knowing the fake dharmas, the true nature will appear. If the dharma practitioners do not know, how can they attain the true natures? Accepting fake as true, that is called false in the false, false in the false. All the old dharmas are inherently illusory and you once again add false hope. Just like Venerable Ananda wants to gain the true Dharma, but is afraid of losing the fake. If you can't give up the fake, the leg can't show. So it is said: Discharge of real willow fake, become unremarkable discharge, undead will be, and change will be of no end of birth. ا ا If you can't get rid of the false, you can't become the real. If you don't finish the death, you can't change the life. Though the twenty-four false dharmas have no form, but it has birth and death. Because there is birth and death, it is not compatible with the law of Non-action. There is no birth and death of the Dharma of No-vi, and the twenty-four kinds of dharmas have birth and death within. They are caused by the mind dharma, the mind that owns the dharma, and the rupa dharma, these three things interact with each other to reveal their shadow, so it is said to be fake, none of which is real. Someone said: "I went to the temple today to listen to the real Dharma, but this shaman preached all the fake Dharma. If I knew it was a fake Dharma talk, I wouldn't even listen to it!" You don't listen to the dharma sage nor do you have the true dharma, but you need to first listen to the dharma sage and then be able to recognize the dharma truth. It is because of the truth that falsehood, if the false is removed, the truth will appear. Now we talk about 24 incompatible dharmas: 1. Dac. Why is it called "dac"? Where does "Dac" come from? It comes from greed, born of greed. To be in a state of impossibility that you wish to have. Like someone who imagines that he has received a gold bar, but has he really received a gold bar? This gold bar can't really be obtained, this "winning" is just a false name and a fake. So this dharma is also fake. 2. Network base. Our lives. From the eighth seed consciousness reincarnated, there is already a life. This life must meet the three conditions of life, ovum and consciousness. Longevity is the number of years of age. The ovum is the warmth of the body, the consciousness is the consciousness, ie the 8th consciousness. Having the 8th consciousness in the body, there is a network root, and away from the network root is no longer. So to say the network root is also fake, not true. We should not think our life root is real. - No matter what, I still love this body, don't let anyone touch it, and don't want to hear anyone say a bad word about me. That's because you haven't let go of this life! Therefore, you will not be enlightened, you will not become a Buddha. This life root has already harmed us, but we still treasure it as a treasure. In my mind, I always think: "My life is so precious!" That is the attachment, pretending to be true and who knows that: The network is only fake, and the self-nature is the truth 3. They are the same people (the masses) have a similar part to each other. For example, if you have this body, you are a part, I also have this body, I have a part. All people share this body, this is called sharing. Ordinary people and ordinary people share their share, the Two Vehicles and the Two Vehicles share their shares, and Bodhisattvas and Bodhisattvas share them. There is some disagreement among them, as the Northerners say: crazy people (狂) with prudent people (狷 - seclusion), both letters have a dog (犭) next to them. In "The Analects" it says: "The crazy person must go forward, the prudent person has things not to do." (advanced fake-adventurer, possessing real property). Crazy people are positive regardless of everything, work indiscriminately, and cautious people are negative, and do not want to do anything. The maniac criticizes the cautious, saying, “What use do you think they are? All day from morning to night, doing nothing but eating and sleeping. These types of people are not as good as killing sarcophagi.” The cautious person then said: "You watch this person do anything, the world can be damaged by it, such a person should destroy it soon." These two are meant to destroy each other, envy each other, always obstruct and destroy each other. Like the story of the armor seller and the spear maker. armor maker, I am afraid that the armor is not strong enough, it may be pierced by the sword. The lance maker was afraid that the weapon he made could not penetrate the armor. Those are the two weapons of martial arts practitioners, so call them the same. But one is used to protect people and the other is used to kill people. That is, they share in the disagreement. Take the issue of Zen practice and the incompatible teaching of Buddhism as an example. Yesterday, someone came to listen to the Dharma and asked me which sect I belonged to. I said, I don't belong to any sect. Why do you say you don't belong to any sect? Because saying there is no sect, people have no way to attack. If there is a sect, then Zen Buddhism says it's not good, Taoist says it's not right and slanders each other. That is to prove the statement that they are in disagreement. Moreover, from time immemorial there have been idle people who often denigrate, saying: Confucius is inherently ignorant. Or there is another who thinks: Mencius doesn't understand anything, so I have more wisdom. You see, all of them are people but they hate each other, you are not good to me, I am not good to you. It is also that they share in its disagreement. 4. Natural birth. In similarities there is difference, in difference there is similarity, that is called heterosexuality. Like the same person, but each person has a different taste and custom. 5. Inconceivable. That is the way of the pagan religion. They are bored of birth and death seeking renunciation and liberation. They use a force to control the mind and mental factors not to work, to stop thinking. But practicing such a measure is only a reluctant way. Just like using a rock to press down on the grass, causes the grass to not grow, but the roots are still there. The sentence of self-grasping of the seventh consciousness (that is, the ego-grasping that has pursued us since beginningless eons with us born today) co-exists with the eighth consciousness, "life-sense", then it is called non-conceptual concentration. . If you practice without thinking, you will be born in a non-thinking heaven. 6. Definitive destruction. It is also the practice of the pagan religion, and it is also the practice of using a reluctant method to cultivate. Also similar to the previous method is to suspend the 6th consciousness and the mental factors do not arise any more thoughts, reluctantly do not generate false thoughts. It was as if all hope had been extinguished. However, at this time, the dharma-attachment sentence of the seventh consciousness (that is, this dharma-attachment has also followed me since beginningless time with me was born today and compared to self-grasping, this dharma-attachment is a bit more subtle) and with the eighth consciousness interwoven indistinguishable. This concentration is not true concentration, can only be called definitive cessation. 7. Unthinkable newspaper. No idea and no idea are not the same thing. Non-perception is the cause, non-perception is the result. No-thought concentration is the state before giving up. Non-perception is when you have sacrificed your body to receive retribution. After giving up his body, he is reborn in the fourth jhāna heaven, which is the realm of neither perception nor non-perception. It can be said that it is in the realm of no-thought, but there is still the subtle 8th consciousness, grasping the form is life. This subtle color attachment is caused by something very subtle inside born, the general part of the 8th consciousness. So there is a new life that exists, which is thoughtless. This life still has to end sometimes and can be lost. When I once preached, there was a practitioner who attained the samadhi of neither perception nor non-perception. When this person is harassed by a fish, he becomes angry: "I will turn into a kingfisher to force you to eat. "Therefore, after being reborn in the heavens, after enjoying all the blessings, he fell down as a kingfisher. That's why I said, there were two pigeons in front of the Buddhist Lecture Hall because before that it did not keep the rules, did not keep the precepts of the monastic. So now I have been retribution as a dove. This is also the same principle above. This summer session is about to begin. This summer and last year are not the same. Two summers last year, there were lectures, zazen, and practice of preaching very hard. This year, we will turn the word "hung" (very) into the word "wing" because it is more miserable compared to last year. As I just started the course, I opened the Seven Quan Am, then opened the sutra teaching class in the summer. After ten weeks, he went to Thien That again. Hai That is 14 days, one more day is 15. The 15th day is the full moon, so our luminous nature is as round and bright as the moon. What are the benefits of joining a summer retreat? If you want to find that benefit, don't come. There is no benefit here. If there is no benefit, then what is there? There is hardship, the day is very hard from morning to evening, there is no time to rest. Although there is no benefit, only suffering, there is a place of "Dao", which is the practice of Tao in this summer course. The word "Dao" can be changed to the word "Dao" which means to arrive (the place of origin). To where? To the Buddha, to the Dharma, to the Sangha. So this summer we get to those three places. Let me remind you a little more clearly, that you should not have the mindset of thinking that you will benefit. Why is that? If you have that mind, you've turned into greed in 100 dharmas. Whoever wishes to obtain his own benefit is not in accord with the Dharma, nor in accordance with the Tao. Then how to be compatible with Dao? That is to be impersonal, selfless, because cultivation must endure hardship, because of the Dharma, forgetting the body. Just like the Second Patriarch cut off his own arm for the sake of the Dharma. That is true because of the law! Is there anyone among us here who dares to cut off his arm for the sake of Buddha Dharma? Probably unless he was drunk! 8. Name body (namakaya). The name (general nouns) is the name, as we all call it "person", that is the common name. Objects have their own names, just as urns have the name 'vase', the urn has the name 'vase', each has its own name. What about compound nouns? It is enough to have two words, such as incense burners, cotton vases, etc.. This incense burner, that flower vase, everything has a name, a name, and a name. 9. Owl body (padakaya). Name and owl are both to display and clarify the Dharma. What is an owl? That is one sentence, word sentence of a sentence. For example: "Impermanent actions are dharmas of arising and passing away." That is the body shot. In short, if you take a sentence to clarify the dharma, it is the body sentence. 10. Literature body (vyanjanakaya). As a text, the first word is called a letter, but the words are linked together to make sense, so it is called phonemes. All the scriptures are the body of literature, all the books are of the body of literature. All literature is called literary body. 11. Birth. All things have birth. There is birth, there is old age, no matter whether people or animals or matter, there is birth and old age. "Birth" is before there is no now, so it is called birth. 12. Pillar. It is a permanent residence in a place where it is immovable. After the tower is over, you will become an old man. 13. Old man. The worldly thing undergoes a period of birth, then it gradually declines in old age. Old age is change, variation, that is according to the law of circulation: birth, life, and death. 14. Impermanent. As destruction and destruction, birth and destruction is also the same as the destruction of space. When born, it is completed, when it is standing, it is suspended, when it is old, it is destroyed, and it is impermanent. 15. Circulation (pravritti). This says that from beginningless time until now, we have been in the six paths of samsara, circulating in samsara for all eternity. 16. Idiosyncratic (pratiniyama). Determination is affirmation, fixed. Variant is variation. As the principle of cause and effect reincarnation is affirmative, sowing good causes will yield good results, sowing evil causes evil results. In the cause, the same thing is multiplied together, and in the effect, there are differences and variations. 17. Samadhi (yoga). Of the 24 incompatibilities, why is there this kind of correspondence? This is really confusing for people. Correct! It really makes it unclear. The twenty-four items are clearly incompatible, but suddenly a kind of correspondence appears. Is it not a contradiction? But these twenty-four "disagreements" 1 are the same mind dharma, mental property dharma, material dharma and non-violent dharma do not correspond to each other. But now it is said that "corresponding" is corresponding with two or four kinds of "disagreeing with dharma". Compatible with what? That is equivalent to reincarnation cause and effect. The cause is the beginning, the result is the end, the middle is the general karma. "Congruent" is correspondence with cause and effect. As the cause is sown, such a result will be reaped, in the middle, it corresponds to the first cause, and also corresponds to the final result. So between the flow and the heterogeneity, the decision has to have a correspondence, like the shadow following the figure a little bit is not wrong. 18. Potential (java). It is that rapid, unstoppable change, extraordinarily rapid like lightning, like the wind. No different than birds fly, rabbits run, extremely fast, That's a sign of speed. 19. Junior (anukrama). According to the upper and lower layers, before and after, all dharmas have layers and layers - absolutely cannot be chaotic. 20. Time (kala). Is the nature of time, like year, month, day, hour. A short time is called a moment, a longer time is an infinite number of kalpas. The whole word kalpa in Sanskrit is called 'third kalpa' (kalpa), it belongs to time. 21. Phuong (desha). Is the direction. Before and after, left and right, top and bottom each has its direction. 22. Number (samkhya). Is the item number. 23. Harmony nature (samagri). "Harmony" is harmonization, for example, when water is mixed with milk, it is no longer divided into water and milk, that is called harmony. "Fit" is to fit, to fit together, like a tea cup with a lid, then the lid on the top fits the cup below, the two match, that's a match. 24. Discord nature (anyathatva). Peace and discord contrast with each other. Harmony is predestined, discord is natural. The outsider's attachment to nature is discord, that's bias. The dual vehicle accepts the conditions of harmony. As for Tathagata Tripitaka, there is no cause, no condition, no harmony, no harmony, no nature. These twenty-four types of non-conformity, neither of form nor of mind, of mental factors, and of non-violence. So it separates into 24 such incompatibilities. Fifth, there are six: 1. Void and Void (akasha), 2. Annihilation of the Void (pratisamkhyanirodha), 3. Non-Violence (apratisamkhyanirodha), 4. No-Violence (apratisamkhyanirodha), 4. aninjya), 5. Thoughts of Life and Death of Vi (samjnavedayitanirodha), 6. True Like Vi (Tathata). The fifth unconditioned French can be divided into six things: 1. Void Void (akasha). It's not to say that space is pointless. Because space is inherently unconditioned, there is no way to call it conditioned even if you want to. Because space is empty, then - how is unconditioned space to be explained? That is if you can say “no.” That is, the illumination of the five aggregates is empty, there is no self, the general, the living being's general, and the life span is fake. Suppose you have the kind of thought: "I really practice cultivation, I have a bit of practice, I often sit or lie down, eat once a day." If you know that you are always sitting, not lying down, eating one meal a day and practicing cultivation like that, you will still not be able to reach the realm of nothingness. If you come to the place where the self-nature is like space, the body is like space, there is no self-sign, human sign, sentient being's sign, life is fake, that's the unconditioned space. If someone hits you with a punch, it's like they hit you in the air. Try to think: If someone hits the void, the void will not know how to fight back. If a cultivator has reached that state, there will be no defilements. The unconditioned void is truly wonderful. You can reach this realm and you can reach a realm where I often say, “Everything is OK!” If possible “Everything is OK!” it's just like the void. The void is the vastness of the universe, all of which are contained in the void, but the void does not hate you, nor does it know how to resent others: “Hey! Did you make me dirty like that? Why are you defecating here? I have already been contaminated by you.” No space has this kind of thought. Like a dove, it often flies away, flying back into the void, and the void does not hinder it at all. There are many examples, it is impossible to list them all here. Simply put, We must constantly contemplate emptiness, must achieve the realm of no-self, no human sign, no sentient being, no life false sign, and one with all things. Therefore, there is a sentence: Evil heaven and earth combine with virtue, Sun, moon, and moon combine with intelligence. Together with heaven and earth in harmony with virtue, Together with the sun and moon in harmony with the morning, With the four seasons in order, With ghosts and gods in harmony with Hung. No matter how great the virtues of heaven and earth, we also need to have such great virtue. As the earth has great virtue, I also have great virtue. As bright as the sun is, so am I. The light of the moon shines, we shine with that light. Spring Summer Autumn Winter has four seasons in chronological order. Spring is when all things sprout. In the summer, everything matures. Autumn brings fruit. Store in winter. Cultivators need to reach a realm like space and should also know how to conform to the four seasons of spring, summer, autumn and winter sequentially in order to survive. Next to the demons and spirits who know worldly affairs, you must also know them. Have you tried it to see if it works? That is referring to the realm of the void and unconditioned, which is merged with the great nature into one body. 2. Trach Annihilation Vi Vi (pratisamkhyanirodha). Trach is to choose, to choose to destroy this unconditioned. Saying there are choices, as if conditioned. Choice is conditioned, but waiting for the time of "ceasing," that is, when there is no longer a body, then it is unconditioned. That is why this dharma is not included in the 94 dharmas mentioned above. 3. Phi Trach Annihilation Vi Vi (apratisamkhyanirodha). Just said that Trach Annihilation is the place to witness the Nirvana realm of the Bodhisattva's Teaching. The Second Vehicle analyzes form to contemplate emptiness, clear understanding does not mean that the destruction of the unconditioned. Phi Trach Annihilation of No Vi is a function but does not use the power to choose dharmata. Because in the past, the pure self-nature, which is manifest, is the realm of the Bodhisattva's True Teaching. As for the place of the Bodhisattva's certificate of authority, it is Trach Killing Vo Vi, which means that if a part of ignorance is cut off, then a part of the Dharma will be attained. The location of the true teaching of Bodhisattvas is non-determination of non-actions, also called "conditions and defects." That is to say that in the conditioned dharma there is a lack of another kind of cause and effect, or in other words, the conditioned dharma does not meet the conditions. Ordinary people and the Second Vehicle sometimes also have this kind of realm. 4. Immovable, Non-Violent (aninjya). This word "immovable" means that a practitioner can attain a fixed concentration. This immovable Concentration has always been inherently motionless, still, unlike the immobility of the cultivation of no-thought. 5. Samjnavedayitanirodha (samjnavedayitanirodha). In the previous section, it was said that if you practice immobility, you will be born in the Form Realm heaven. As for the thought of life and death, it is reborn in the formless realms of heaven. At that time, happiness and suffering are not moved. For the realm of suffering or for the realm of happiness, there is no wavering. It's not like us now, when we encounter suffering, we feel that we can't stand it, when we meet happy situations, we crave: "Ah! What's the matter, I want to go and see." Or suppose there is a rumor: “There is a new and delicious dish that is not available in this country.” Then he said, "Really? I also want to taste it.” Then get infected with that "taste". The happy and painful things move the mind, when reaching the realm of perception of life and death, the suffering and joy will no longer move the mind. It's okay to enjoy happiness, to experience suffering is also over, nothing changes or subtracts, It also doesn't take any effort to do it, or try to be patient and restrained because it's already not passive. It used to be (whatever it is, everything is OK, all right) “Everything is OK!” That is called immovable suffering. Perception and feeling, painful feeling and pleasant feeling all disappear, this is called the cessation of thought and feeling. Cultivating to this realm can be reborn in the formless heaven, which is also the Five Imperfections, the abode of the three saints. When the Buddha was still in the world, once, his uncle Sariputra said that his principle was that for all things he should be "undead." That is, suffering and happiness do not show that they have the power of concentration. Then the Buddha asked him: "Are you still experiencing or not experiencing your 'view'?" Immediately he couldn't answer because his "no life" was originally "ant". if he says - don't accept (no life) it means he doesn't accept his own "non-life" tone. Just by asking a simple question, the Buddha showed him that his principle was not established. That's because he hasn't reached the "Everything is OK!" Because he still had the "untimely life", so he failed. When it is said that there is no life, then there is already life. In fact, if there is no "life" or "no life", there is no victory or defeat. Ignorance is explained like that. 5. True As Void (Tathata). What is True Like infinity? Someone said: "I've heard it, True as is Buddha nature, also known as Nirvana, Tathagatagarbha... there are many names, not just this word, right?" It's that, but you still haven't realized it clearly. And if it wasn't for it, you wouldn't even notice it. So what is it? It is the hopelessness, the irreversible. Disappointment means no lies, inversion means no perversion. Neither lie nor perverse is "Like motionless; Willow Lieu is smart.” That is Legs like. If you want to be transparent about "Truth likeness", you must first know the three types of nature that we all have: Variables to accept nature, Y tha starts nature, and Vien to become true nature. That's us, everyone has crazy things that Chan like is the true nature of Vien Thanh. 1. Variables inherit nature. Turning is turning all over, the next is the plot, the attachment is the attachment. For example, one day, in the evening, when you were walking on the street, you saw a rope on the ground, thinking it was a snake, so you panicked and cried: "Alas! What snake is so many meters long, it's disgusting!" In the dark night, if you see something long and long in the distance like moving on the road, you will definitely think it is a snake, which is "the next variable to grasp the nature. "As soon as I see something that looks like a snake, and then I get scared again, the variable nature that clings to nature says: "Wow! The snake is too long to be afraid, run quickly." Then, panicking, he ran into someone on the side of the road, who said, “Oh, Dad! Where are you running to?" - "I met a snake, did you see it from there?" "Where's the snake? You and I go see it, we go there and beat it to death." So the two of them went together, and when they arrived, they saw that it was not a snake, but just a long rope. 2. Y tha start nature. In the dark see something that is considered a snake, that is the next variable of nature. Mistakenly the rope is a snake, that is y tha-originated, that is, from the place where the inheritance of the nature is changed into the y-tha-originated nature. The next variable to accept the nature is false hope, and the other Y to start to accept the nature is crazy. 3. Members of the honest nature. This rope, originally a thorn braided into a rope, can turn into a snake. You say, who said it transforms? That is, y tha original nature and turn to accept the nature. The true nature is without false hope and perversion, it is also True as. Cultivators have come to a place where they can completely eliminate all delusions or eliminate insanity, which is the realm of True Likeness. Now we talk about this realm of Suchness, but it is not True Suchness but false True Suchness, because you already know it is called Suchness. Because it basically has nothing such as suchness, nothing to call it, nothing to say, no one, no other, no dharma, no nothing - not dharma. Truth is the essence of all dharmas. Just as water has waves, water is the essence of waves. The hemp is the substance of the rope. Without suchness, "dharma" also has no substance. Talking about no-self consists of two things: Co-specialty-la-no-self, the law of no-self. It was explained above that “all dharmas, "It is the 100 dharmas that have been taught. Now talk about "no-self". What does "talking about selflessness" mean? Someone said, “Am I not here? I'm really here. How can you say that there is no me (no-self)? Is it self-deception?" Thinking like that is not transparent "dharma". If you understand 100 dharmas, then you know that you must be selfless. No-self comb has two things: 1. Additional-special-old-la non-self. Pudgala is Sanskrit, translated as "number of beasts." What is multiple graspings at destinies? It is said that sentient beings number (many times) in the six beasts (six paths) of reincarnation. Six paths (six paths) that are heaven, human, asura, three good roads; hell, hungry ghosts, and animals are the three evil paths. Ordinary people and all sentient beings are in the six paths of samsara, flowing down and up, also known as the dharma realm of the six worlds. There is also the dharma realm of the four holy realms, namely Buddha, Bodhisattva, Sravaka and Pratyekabuddha. The four holy realms and the six worldly realms combine to form the ten dharma realms. Where do these ten dharma realms come from? From one of our thoughts in the present that arises. If your mind thinks about cultivating to become a Buddha, you will become a Buddha in the future; if you think about cultivating to become a Bodhisattva, you will become a Bodhisattva in the future; if you think about practicing according to Pratyekabuddha, in the future, you will become a Bodhisattva. Practitioner Literature. That is the realm of the four Saints. If your mind thinks that you will be born in heaven, if you keep the five precepts and practice the ten good deeds in the future, you will be born in heaven. If you just want to be human, you need to avoid evil and do good. If you want to be an asura, you will get angry from morning to night, thinking of killing people. The anger and the thought of wanting to kill people belong to the Asura world, and in the future will become an Asura. Heaven, human, and asura are the three good paths. The three evil paths: Like a heavy greed, a lot of greed that doesn't get boring, in the future will fall to hell. If you have a lot of anger, from morning until evening, you are always angry, you will fall as a hungry ghost. If you have a strong delusional mind and do many wrong things, you will definitely fall as an animal. Three minds: greed, hatred, and delusion make people fall into the three evil paths, while cultivating the precepts, concentration, and wisdom, they will be reborn in the three good paths, and taking one step further, they can become Bodhisattvas and Buddhas. Therefore, the six paths of samsara are dangerous! The ancients taught very clearly: "Leave the code of happiness, enter the cow pregnancy, the King of Hell is pre-evolutionary, and the Emperor Thuyeu loves the money too Huu Cuu Diem Quan is oly lai. ا ا ا ا . ا ا of "Get out of the horse's belly and return to the buffalo's womb. How many times have you met the Lord of Hell? Enjoying heaven's blessings soon, Come back to the oil pan of Yama. From the horse's belly, he was born as a horse, died, and then returned to the buffalo's belly to become a buffalo. In front of Diem La Palace, he kept running back and forth countless times, so he was very familiar with this road, even if he closed his eyes, he would come and go. There are times when I can only go back and forth to heaven, but now I dive into Diem La's boiling oil pan. Therefore, it is said that being a human being and being an animal is also created by this mind. If you work as an animal, you will have to fall as an animal in the future; If you work as a person, you will be a human in the future; If you do evil, you will become a demon in the future. Some say they don't believe in ghosts. Why don't they believe in ghosts? Because they are demons. They are afraid that people will know they are demons, so they promote the theory that there are no demons. If they don't believe in ghosts, they also tell people not to believe they are demons. I often say like this: “Demons and Buddhas are inherently indistinguishable. Doing evil to the extreme is a demon, doing good to the extreme is a Buddha. Cultivating to enlightenment is the Buddha, not being enlightened but doing all the stupid things is the devil. So there is no difference.” - Some people believe in Buddha, but say like this: "Buddha does exist, but I don't believe in ghosts, ghosts don't exist." I asked them, why are there no demons? They say they can't see ghosts, so they don't believe it. I immediately asked, "Have you seen the Buddha yet? (If you don't ask, you know, obviously they don't see ghosts, so of course they don't see Buddha). You don't see ghosts so you don't believe in ghosts, you don't see Buddha, why do you believe in Buddha? If you don't see it, you shouldn't believe it, right?" "I see the Buddha image, we can all see it." "The devil also has a statue of a demon, so why do you believe there is a Buddha when you see a statue of a Buddha, but when you see a statue of a demon, you don't believe in a ghost?" That is really stupid, stupider than animals, there's no fearless wisdom. If you don't believe in ghosts, you shouldn't believe in Buddha. Why? Because of the devil, or the Buddha, everyone can't see it. If it's obvious that you can't see it, it can be said that it doesn't exist. Correct! In the past, there was nothing at all, in the past, there was no human being, no self, no ghosts, no Buddha, everything was empty. That is the realm of no-self. This is not, when giving lectures, it is said that it is not-self, but when eating rice, eating more than everyone else, that is, there is already "self". When you do it, you say, "The shaman taught us to be selfless, so we shouldn't have to do it!" But when eating rice, the self appears again: "I must eat rice!" You see that, you need to really practice true selflessness. True no-self is all without attachment. No attachment is truly selfless, and attachment is that there is a self, that is, self-grasping. Self-grasping is a predestined path for spiritual practice. Self-grasping that no longer exists is also no-self. If you have "self" then there is defilement. If you don't have a "self", then where does the defilement come from, so no-self can break the affliction. 2. Dharma of no-self. Not only is it selfless, but it also needs to be lawless. Dharma is the cause for the self to manifest. If there is no self, what is the need for dharma? France is also useless. If you have no self, you will break your self-grasping and fall obstacles. If you have no law, that means you have broken the legal attachment, and you can also break the "faculty of knowledge". Although the self-grasping is not gone, but the law of not-attachment is not, there is still tri-obstacle. What is tri-obstacle? Suppose you have thoughts like this: "All the Buddhadharma I know, now I understand it all, "Prajna" six hundred volumes, I have read through countless times. I know how to preach the Lotus Sutra, and I also know how to teach the Shurangama Sutra.” That is trivia. You know a lot but those things bring obstacles to you. It's like thinking: "I know, you don't know, I can preach, you can't preach, I know how to practice, you don't know how to practice, I have morals, you don't have morality, I have wisdom , you have no wisdom." All of these are tribulations. In other words, for ease of understanding, the tri-obstacle is the law of attachment - not yet "no". If you can't adhere to the dharma, then even though you know all the dharmas, it's like you don't know. Someone asked, "So what's the use of studying Buddhism?" You know but don't know, that's what you really know, and the tri-obstacle is also broken. Nor should the afflictions be over, having thought that - by himself there is no defilement, all have passed temporarily. In this way, you are still attached to the attachment, accepting that you understand the "dharma". So, the thought of understanding "dhamma" should also let go. Everyone accepts the "self." But if you don't accept "self" then you will accept "dharma." Buddha knows the psychology of sentient beings, so he destroys the afflictions and obstacles of human knowledge. The Buddha said that all dharmas are for breaking "obstacles." Being honest without ego is not easy. You don't "fall" but say, "You see, I don't 'fall'!" If you don't fall, then who are you? It's like preaching the Dharma, saying it over and over and saying, "I'm better at preaching the Dharma than anyone else, but it's not me who said it, it was the Bodhisattva who said it." The invisible medium honors himself as a Bodhisattva. No-self does not have to be said on the tip of the tongue: "I am already 'no-self'. "Because you are not-self, but also the view of no-self exists. When preaching, it is necessary to understand thoroughly, thoroughly and clearly, not to speak ambiguously. If you only vaguely know it, people who know the Buddhadharma will know that you seem to understand but don't really understand at all. If you like "wearing a high crown", then the ego is not yet "no". Now we continue to study this self. Our head is called “head,” hair is called “hair,” eyeballs, ears, nostrils, hands, feet, fingertips, fingernails, each with a name. On our body there are eighty-four thousand pores, it has its name, each joint has its name. But, from head to toe, where is the name of the "self"? Try searching, Is a certain joint or muscle called a “fall”? Or a drop of blood called a fall? Searching all over the body, there is no place to call it all, so do you have to be attached to the "self"? Someone said, "I know where to fall." If you really know that, you're good, and you shouldn't have polluted dharmas. You need to know where your pure self, your original self, is where? You try to find it, see who can find it. Now that I am here preaching the sutras, there is a "self" (me), and you here listening to the sutras also have a "you." When I preach the Sutra, “I” preach the Sutra, you listen to the Sutra and “you” listen to the Sutra. So, if you don't listen to the sutras, does that mean you don't exist? There is still “you,” but there is no “you” in the place of listening to the sutras! If you are at the place where you listen to the sutras and it seems that you are not there, then you have already achieved some practice. Someone said, “I really have that kind of skill! I was just here listening to the scriptures and thought I was in a bar drinking, the wine smells good and isn't bad." It is your self that has run out, not that there is no "self". Another said: “I once attended a Dharma conference, in which there were many people. There was a Dutch novice who knew Yoga and danced well, but unfortunately that dinner "I" was not there, so I missed the opportunity to watch it." There are many people who start thinking, take the "self" and run away. It's not that they don't "fall" but their "fall" has already run away. If "falling" does not run away to another place and is not here, then it is close to the city. That's what it's all about. Now that I have finished teaching this book, even if I didn't preach, and you don't even hear it, everyone is selfless. So is it wonderful? That is what is truly unselfish. You say: - "This shaman speaks full of false language!" I learn from you, but who do you want to learn from, I don't know!END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL.GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.14/7/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF SAKYA CLAN CHAN TANH.