The Mahayana Sutra of the Elderly Skin Son Dinh.16.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Vietnamese translation by Thich Tam Chau *** I myself have heard: Once upon a time, the Blessed One was living in a monastery at the top of a mountain in the Ga-Dacheng, with a thousand great bhikkhus, all of whom were formerly of the Brahma lineage. Lice have long hair. All of you are Arahants, all contraband karma has been exhausted, creation is completed, all burdens are released, benefits have been achieved, all ties in the realms are cleared, right understanding is understood. -retirement, the mind is free, to the shore of Nirvana [2]. Again, immeasurable great Bodhisattvas all gathered together in the Buddha. When the World-Honored One, attaining Perfect Enlightenment, within a few days, he passed away peacefully, entered the place of Right Concentration, contemplated the dharma-realm, and had the thought that: "I have attained Bodhi. then, having obtained the holy wisdom, the place to be done has been completed, all burdens have been released, he has gone out into the open field of life and death, he has released his ignorance, he has attained wisdom, he has plucked the arrows. poison, has emptied the mind of thirst and craving, has attained the Dharma-realm, has struck the Dharma drum, has blown the Dharma loudspeaker, has erected the dharma hall, has abandoned the eye of birth and death, has clearly stated the Dharma-eye. label), has closed the evil road, opened all the good roads, discharged the non-field, taught the blessings-filled.[3] “Now that I look closely at such dharmas, what dharmas have been demonstrated, witnessed, and will be witnessed? Is that dharma due to the body or the mind? [4] “If the body realizes Bodhi, then the body is docile, do not know, do not think, just like grass, trees, walls, walls, tiles, stones, etc., from the place of the four elements, born from parents, is the Dharma impermanent-destroyed, disintegrating, must be by all means of bathing, washing, rice, and clothing, that can exist [5]. “If it is the mind that realizes Bodhi, then the mind is illusory, formless, invisible, with no refuge, no tolerance, no place to receive [6]. “Moreover, Bodhi is according to the world, making names, but it has no sound, no form, no sincerity (results), no appearance, no back, not going, not going out, not entering, through all three realms, there is no country; can't see, hear, can't remember, can't think, far from the place of predestination (attachment to the world), not a scene of fiction, no place to enter (no entry), no text, no way -dynamic, cannot be established and it cuts off all language lines [7]. “Speaking of phenomena, having attained and will attain Bodhi, it is only an illusory name to distinguish, but it does not arise, does not arise, cannot be calculated, cannot be obtained, cannot be said. , can not love-before. In it there is really nothing that has become Right Enlightenment, manifests Right Enlightenment and will become Right Enlightenment. If there is no witness (no witness), no success (unsuccessful) like that, it is called a Righteous Enlightenment. Why? - Because, Bodhi (right enlightenment) is letting go of all signs of change." [8] At that time, the great Bodhisattva Manjushri, knowing where the Buddha was thinking like this, said to the Buddha: "O World-Honored One! If the appearance of Bodhi is like this, where should good men and good women develop Bodhi Mind? - The Buddha said: "Just as the appearance of Bodhi, so should the time abide." [9] - Manjushri Bodhisattva said to the Buddha: "O World-Honored One! What is the sign of Bodhi?" – Buddha taught: “Manjushri-Master-Ly! The characteristics of Bodhi are superior to the three realms, and according to the worldly names, there are names, but far away from all sounds and speech. The bodhisattvas who develop the mind of bodhicitta, from the moment they first generate the mind, are "no-interest" (there is no place for inclination, because Bodhi belongs to emptiness). Therefore, Manjushri-Master-Li! Good men and women, good women, should use a mind that is far from generating and seeking to abide in Bodhi. Manjushri-Master-Lyrics! If bodhisattvas generate the mind, the inclination is to enter the place of "no-nothingness," that is the inclination to the Bodhi path. Manjushri-Master-Lyrics! The tendency towards “no-self-nature” is the tendency to Bodhi; the tendency towards “no-origin” is the Bodhi tendency; the tendency towards "dharma-sex", is the trend of Bodhi; the tendency towards the place of all in all dharma is no longer a place of attachment, is the Bodhi trend; the tendency towards “reality without difference”, is the tendency to Bodhi; tend to be “like a shadow in a mirror, like a shadow in the light, At that time, in the assembly, there was a heavenly Son named Tinh Nguyet Uy Quang, Bodhisattva Manjushri, and said: "Dear Great One! What conduct do the Great Bodhisattvas practice and where do they practice?" - Manjushri Bodhisattva replied: "Dear Son of Heaven! Great Bodhisattvas practice the practice of Great Compassion, and cultivate it in all sentient beings." - Thien Son Tinh Nguyet again asked: "The Bodhisattva's great compassion, in which mind does he arise?" - Manjushri Bodhisattva: "The bodhisattva's great compassion in his mind is not conceited, and deceit arises." - Thien Son Tinh-Nguyen asked again: "Where does the mind not develop, where does deceiving him arise?" - Answer: "The mind that is not conceited, deceives him into the equal mind of all sentient beings arises." – Question: “Where does the mind of equality of all sentient beings arise?” – Answer: “Y in the mind enters the dharma-nature of non-oneness (not one), non-differentiation (not other)-arising.” - Ask: "Where does the mind enter the dharma-nature, where does it arise?" – Answer: “Y entered the deep-rooted-mind-generated.” – Ask: “Where do you start your faith?” – Answer: “He enters the mind of Bodhi arising.” – Ask: “Where does the Bodhi mind arise?” – Answer: “He entered the six-arisen Paramita.” - Question: "Where do the six paramitas arise?" – Answer: “Y where the means-wisdom [11] arises.” – Ask: “Where does the means of wisdom arise?” – A: “He enters the place where he does not let go.” – Ask: “Where do you start without letting go?” – Answer: “Y into the three pure actions (body, speech, mind)-arising.” – Ask: “Where do three pure-pure activities come from?” – Answer: “He entered the ten [12]-born good karma-paths.” – Question: “Where do the ten good karmas arise from?” – Answer: “Y entered to keep the precepts of purity-trigger-generation.” – Ask: “Where do you keep the precepts of purity?” – Answer: “Into thought as the very reason arises.” – Ask: “Where do you start thinking like the righteous mind?” - Answer: "He enters the contemplation-arising-mind." - Question: "Where does the mind-contemplation arise?" – A: “From the place of recollection (remember-thinking, preserving-) do not forget to arise.” [13] At that time, Heavenly Son Tinh Nguyet Uy-Quang asked the Bodhisattva Manjushri, "Dear Master! How many causes and effects do bodhisattvas who generate the mind of bodhisattva achieve?" - Manjushri Bodhisattva replied: "Dear Son of Heaven! The bodhisattvas who generate the Bodhi mind include four kinds of cause and effect that are accomplished. What are the four kinds of cause and effect?, - One is, the beginning-mind. Second, Solution, Action, Head-generation-mind. Third, Non-recession-distribution-mind. Fourth, the First-born complement-origin-generated mind [14]. It should be known that the First-Generation-mind is the cause of Solving, the Acting, the Standing, the Solving, the Acting, the Standing-the-mind is the cause of the Non-regression. The origin of the One-born and the complementary origin is the cause of the All-knowledge.”[15] Again, Heavenly Son! One should know that the first-born mind is like a seed that has just been planted in the field, the solution, the onion, and the base of the mind-generating mind are like a sprout that gradually grows, and the mind that does not give up is like a branch, leaf, flower, and fruit one after another. born, first-born complement-origin-generating mind, like fruit-fruit maturity. Again, Heavenly Son! The first citta is like a charioteer who must first collect the wood, the second citta is like having already obtained the wood, divides it and shaves it clean, and the third citta is like the other carpenter has made one. vehicle, the fourth mind-set is like the other person's car has carried many heavy things to a distant place. Again, Heavenly Son! The first citta is like the moon at the beginning of the month, the second citta is like the moon on the fifth to seventh night, the third is like the moon on the tenth night, and the fourth is like the moon on the tenth night. fourth. You should know the wisdom in the Tathagata, like the moon shining on the full moon night, all the light is perfect. Again, Heavenly Son! The first mind-consciousness transcends the Thanh-Van-earth, the second-mind-mind transcends the Bich Chi-Buddhist ground, the third mind-generates transcends the Undetermined-ground, and the fourth-mind arises where Decision-land. Again, Heavenly Son! The first mind is like a person who has just learned letters, the second is like the other student gradually knows how to analyze, the third is like the other student knows how to calculate clearly. a long time ago, the fourth mind-set like the other student mastered and completed all the theories. Again, Heavenly Son! The first mind-generating bodhisattva dwells in the cause (the cause) the second arises the bodhisattva dwells in wisdom (wisdom), the third arises the bodhisattva dwells in the cessation (annihilation of the two hindrances) , the fourth mind-generating bodhisattva abides in the fruit (bodhi fruition). Again, Heavenly Son! The first generation-consciousness takes hold of (holding) the cause, the second-mind-generator takes over the mind, the third-mind-generator takes over the passage, the fourth-mind-generation takes over the fruit. Again, Heavenly Son! The first consciousness arises from the cause-origin, the second-citta arises from the knowledge-origination, the third-citta arises from the origination-episode, the fourth-cittas arise from the result-origination. Again, Heavenly Son! The first generation of consciousness is the difference part of the cause, the second is the different part of the mind, the third is the different part of the passage, the fourth is the difference of the mind. fruit. Again, Heavenly Son! The first consciousness is like collecting all the medicines, the second is like distinguishing the characteristics of each medicine, the third is like depending on the disease, which medicine is suitable for that medicine, the fourth is like take medicine to cure the disease. Again, Heavenly Son! The first mind-set is born in the Dharma-king's house, the second-citta learns the Dharma of the Dharma-king, the third-mind learns to understand it, and the fourth-mind learns to be at peace. [16] At that time, in the Dharma assembly, there was a heavenly Son named Decision-Light-Light, who spoke to the Bodhisattva Manjushri, saying: "Great Master! What is the rapid path of the Great Bodhisattva? And, will the great bodhisattvas who walk that path quickly attain Unsurpassed Enlightenment and Right Enlightenment? - Manjushri Bodhisattva replied: "Dear Son of Heaven! The rapid path of the Great Bodhisattva has two, and the Great Bodhisattva who walks that way quickly attains the Unsurpassed Righteous Enlightenment. What are those two paths? – One is, the means-road. Second, the Path of Prajna. Way-Method captures (holds) all the good-dharma, the Path of Wisdom-knows-choice of all dharmas; Way-Means do not leave sentient beings, the way of Prajna or discharge all dharmas; the Way-Means know the Dharma in harmony, the Path of Prajna knows the Dharma of not-harmony, the Way of Means often makes cause-and-effect, the Path of Prajna often leads to the place of cessation (no-vi); Way-Means know the general-distinctions of all dharmas, Path-Prajna knows no-distinctions of the dharma-world; the Mean-road often dignifies the national-districts of the Buddhas, the Path-Prajnaparamita knows the equality in the national-land of the Buddhas; The Way of Means often knows the identity, the different actions of beings, the Path of Prajna knows the identity, the action is "no", there is no place (no possession); The Way of Means leads bodhisattvas to come to the place of enlightenment, and the Path of Prajna often causes Bodhisattvas to reach the place of "No-Enlightenment" (no place left, no sign of enlightenment).[17] - Dear God! The Great Bodhisattva has two quick paths. What are those two paths? - One is, Tu Luong street (preparation, practice). Second, the Decision-Trach (choice-decision). The Tu-liang path is the five paramitas such as almsgiving, etc., and the resolution-trach path is the perfection of wisdom. The right-before path (there is still an attachment), the no-before path (there is no longer an attachment), the wrong-doing road, and the non-contraband path all say there is such a self-respect and determination. [18] Again there are two quick-tracks. What are those two lines? – One is, the (quantitative) sugar. Second, the sugar is immeasurable (unlimited). The quantified road has a general taste, the immeasurable road has no general taste.[19] There are two more rapid paths, the Tri (wisdom) and the Doan (ceasing). The Tri road is from the beginning to the seventh. Tang Doan is from the eighth to the tenth level.[20] At that time, in the Dharma assembly, there was a Bodhisattva named Dung Tu Tri-Tin, who spoke to the Bodhisattva Manjushri, saying: "Great Master! What is the place to know the meaning-signs of the Great Bodhisattva? What is the place of cultivation of the Great Bodhisattva's wisdom?[21] - Manjushri Bodhisattva replied: "Good man! Meaning is not harmony, wisdom is harmony.” – Bodhisattva Dung-Tu Tri-Tin asked: “Dear Great Master! Because of cause-and-effect, what means is not harmony, but wisdom is harmony?" - Manjushri Bodhisattva replied: "Good man! That is, wu-vi, wu-vi, and non-meaning (no longer have general meaning), in non-meaning there is no dharma, either harmony or incompatibility, That is, no change, no truth. (result), can't take, can't give up, they're all right. Good-boy-man! Knowledge is called "Dao" (the way), the Way and the mind are in harmony, not in harmony. Again, good-boy! Wisdom is only harmony, not discord. – Bodhisattva Dung-Tu Tri-Tin asked: “Dear Great Master! For what causes and conditions Wisdom is only harmony, not discord?" - Manjushri Bodhisattva replied: "Good man! Knowledge clearly observes the five aggregates, the twelve bases, the eighteen precepts [22], clearly observes the dharma of dependent origination, clearly observes the base, the origin of non-base (right or wrong place), so it should be pointed out. harmony, not discord.[23] Again, Good-boy! The Great Bodhisattva has ten wisdoms. What are those ten wisdoms? One is human-intelligence. Second, fruit-mind. Third, meaning-knowledge. Fourth, means-intelligence. The fifth is, the Prajna-Truth. Six is, photography-intelligence. Seven is, Paramita. Eight is, great-bi-tri. Nine is, teaching-teaching sentient beings-intelligence. Ten is, with respect to all dharmas, knowledge is first of all. Good-boy-man! This is called the ten wisdom of the Great Bodhisattva.[24] Again, Good-boy! The Great Bodhisattva has ten conduct-arising. What are those ten arising-arising? First, body-arising: for the sake of all sentient beings, good karma-treatment is pure body. Second, speech-generated: for all sentient beings, good-natured speech-karma is pure. Third, mind-generating: for the sake of all sentient beings, good karma-treatment pure mind. Fourth, internal-arising: for all sentient beings there is no attachment. Fifth, external-origin: for all sentient beings, practice equal conduct. Sixth, wisdom-origin: practice all Buddha-knowledge. Seventh, national-level-origin: manifesting all meritorious virtues in the Buddha realms. Eighth, the teaching of sentient beings arises: knowing the afflictions of sentient beings that give medicine. Nine is, authentic-origin: achievement-determined-gathering[25]. Ten is, full-fledged non-wisdom (complete wisdom-no-vi) arises: for all dharmas in the three realms, the mind is not attached. This is called the ten conduct of the Great Bodhisattva's origin".[26] Again, Good-boy! The Great Bodhisattva has ten virtues. What are those ten virtues? - One is, practice the perfection of conduct. Second, practice the four life-forms[27], the photographer-beings. Third, practice the practice of Prajna (no-wisdom). Fourth, practice means-means. Fifth, practice great-compassion. Sixth, practice to seek private wages in terms of wisdom. Seventh is, cultivate the private-wage of wisdom. Eight is, practice faith-pure-mindfulness. Nine is, practice the practice of contemplation of the truths (such as: truths, secular truths, four truths). Ten is, practice without distinguishing between love and hate. This is called the ten actions of the Great Bodhisattva. Again, Good-boy! The Great Bodhisattva has ten dharmas contemplating inexhaustible (unending). What are those ten dharmas? - One is, contemplating the body endlessly. Second, contemplation of infinity. Third, contemplating the endless dharma. Fourth, contemplation of endless love (love). Fifth, contemplation (thoughts) endless. Sixth, contemplation of no-previous (no place for attachment) endless. Nine is, contemplation-corresponding (the agreement) endless. Ten is, contemplating the endless self-nature-nature-self-consciousness of the Way-Cosmic [28]. Good-boy-man! This is called the ten endless contemplations of the Great Bodhisattva.[29] Again, Good-boy! The Great Bodhisattva has ten dharmas for controlling conduct. What are those ten dharmas? - One is, the happiness of covetousness, jealousy, abandonment of alms is considered as raindrops. Second, the discipline of breaking the precepts, body, speech, mind-karma is pure. Third, the discipline of anger-control, the practice of loving-kindness. Fourth, the discipline of laziness, seeking the Dharma is not discouraged. Fifth, the unwholesome happiness, meditation, liberation, and supernatural powers. Sixth, the happiness-revealing-ignorance, self-determined-salary, good-smart-wisdom. Seventh, the happy thing about the afflictions, full of the personal wages of the Omniscient. Eight is, what-is-be-revived-crazy, born-out-of-truth-real-non-crazy. Nine is, what is not self-perpetuating happiness, whether in time or out of time, is self-sufficient. Ten is, what-has the happiness of self-grasping, contemplating non-self dharmas. Good-boy-man! This is called the ten dharmas of the great bodhisattva. Again, Good-boy! The Great Bodhisattva has ten places of stillness. What are those ten places? - One is, the body-pure-static: away from the three unwholesome karma in the body (killing, religious, sexual). Second, the speech-regularity: good-value-clean-clean four things of oral karma (lying, embroidery, double-tongue, evil speech). Third, the mind-peace-state: completely abandon the three evil actions in mind (greed, anger, delusion). Fourth, internal-nature-static: not attached to self. Fifth, foreign-characteristic-still: not attached to all dharmas. Sixth, intellectual-private luong-static: not attached to the place of practice. Seven is, not self-elevation-static: contemplating the self-nature of Holy-Triple[31]. Eight is, the edge-salvation-sacrificial spirit-compassion-static[32]: born-born Prajna Paramita. Ninth, kill the euthanasia: not deceiving all sentient beings. Ten is, no-nonsense (not caring, nostalgic) body-mind-calm: great-compassionate mind-teaching sentient beings. Good-boy-man! Again, Good-boy! The great bodhisattvas practiced as-practice (as-practice)[34] at the time when they attained the Bodhi Way, but not when they did not realize it. As-practice-practice is as true as where it says it, at such-time; not as-practice-practice is to have only speech, not to believe, not to practice. Again, Good-boy! The Great Bodhisattva has two ways of like-practice. What are those two ways? One is, as-practice-practice according to the means-path. Second, as-practice-practice must completely hope-or. Good-boy-man! The Great Bodhisattva has two ways as-practice. What are those two ways? One is, as-practice self-control. Second, as-practice-practice-teaching sentient beings. Good-boy-man! The Great Bodhisattva has two ways as-practice. What are those two ways? One is, as-practice according to wisdom has the effect of impact[35]. Second, as-practice-practice according to wisdom has no effect-effect[36]. Good-boy-man! The Great Bodhisattva has two ways as-practice. What are those two ways? One is, as practice-practice, established (distinguished) all "grounds" (decades). Second, as-practice-practice, contemplating all "grounds" without difference[37]. Good-boy-man! The Great Bodhisattva has two ways as-practice. What are those two ways? One is as-practice-practice, well-averse from the mistakes of the ground. Second, as-practice skillfully perfect the merits of the ground. Good-boy-man! The Great Bodhisattva has two more such-like ways of practice. What are those two ways? One is, as-practice-practice, clearly stating Thanh-Van, Bich-Chi-Buddha-Earth. Second, as-practice-practice, clearly state the bodhi-dharma of the Buddhas. Good-boy-man! The Great Bodhisattva has such immeasurable and boundless practice, and if anyone can practice like this, it should be known that he will soon attain the Way of Unsurpassed Righteousness. Right-Knowledge. Great Bodhisattvas should diligently cultivate and study like this! like practice-practice, clearly stating the non-regressive Bodhi Dharma of the Buddhas. Good-boy-man! The Great Bodhisattva has such immeasurable and boundless practice, and if anyone can practice like this, it should be known that he will soon attain the Way of Unsurpassed Righteousness. Right-Knowledge. Great Bodhisattvas should diligently cultivate and study like this! like practice-practice, clearly stating the non-regressive Bodhi Dharma of the Buddhas. Good-boy-man! The Great Bodhisattva has such immeasurable and boundless practice, and if anyone can practice like this, it should be known that he will soon attain the Way of Unsurpassed Righteousness. Right-Knowledge. Great Bodhisattvas should diligently cultivate and study like this! At that time, the World-Honored One praised the Bodhisattva Manjushri, saying: "Precious, precious! Mr. Van-Thu-Master-Ly! He skillfully said such truth-like words! The Buddha said this sutra, the great Bodhisattva Manjushri, the Great Bodhisattva Dung Tu Tri-Tin, Thien Tu Tinh Nguyet Uy-Quang, Thien Tu-Decided-Light-Light and the same all the worlds of God, Human, Asura, etc.. in the Dharma Assembly, they are all very happy, faithful and obedient. * Note: [1] This sutra is the 467th sutra in the Great Tripitaka. This sutra says that in Gia-Da-son, the name of the sutra should be named after the mountain. Gia-Da-son is Pham, Chinese transliteration is Yet-sa-thi-l-sa (Gajasirsa) and translates as "Head-statue", meaning an elephant-shaped mountain. This mountain is one side adjacent to Linh Thuu mountain, one side is adjacent to Bodh Gaya (where the Buddha attained enlightenment). And, according to Thai-Hu-Great-Master of the Old-Da-Son period, it also means "body"; body means accumulation, by the accumulation of the four elements, the five aggregates. [2] This sutra says that after Buddha attained enlightenment, 1,000 long-haired Brahmans were saved, that is, the disciples of the three brothers, Ca-Diep. All of these people have become Arahants, have gained many merits of liberation, Nirvana, so this passage is praising their merits (meaning these words of praise, see the previous sutras). annotated). [3] It is said above that the Buddha entered the Right Concentration, contemplating on himself, where he saw, attained Bodhi, freed from defilements, ignorance, greed for birth and death, and propagated the Dharma-realm-body. -dharma, saving birth, opening the way of goodwill, opening legal person, leaving the field of non-Buddhist religion, only for Tam Bao Phuc Dien. That is, full of wisdom-enlightenment and compassion to save birth. [4] Here, the Buddha reflected on his achievement of Bodhi, he thought: What dharma has been witnessed, now witnessed and will be witnessed in the future. And the attainment of this Bodhi is body-realization or mind-realization? That is, closely observing the three dharmas: capacity-testing, field-evidence, and Bodhi. [5] This is said: if it is said that the body that realizes Bodhi in this time body is false-combination, is impermanent, how can Bodhi be attained? [6] This is said: if it is said that the mind realizes Bodhi, when the mind is like an illusion, how can it be realized? [7] Here it says: Bodhi has nothing to do with it, it's just people giving it a name, but it doesn't really have a form, walking, walking... nothing at all, what is Bodhi at the time, so that proof? Contemplating the beauty of the time when there is no body or mind to realize Bodhi, and there is no Bodhi to prove, it is Bodhi. [8] It was said above that body and mind are not the place to attain Bodhi, and Bodhi is only an honor. This again says that there is no such thing as the realization, has already attained and will attain Bodhi again. Because, Bodhi is non-counting, Bodhi leaves the sign of fluctuations, only the non-realization, the non-achievement is the Bodhi, or so-called Perfect Enlightenment." [9] In this passage, Manjushri Bodhisattva asked the Buddha: "With such a form of Bodhi, where should sentient beings be able to generate consciousness?" He taught: stay in that formless place! [10] Here, Bodhisattva Manjushri asked, the Buddha replied: Bodhi is "empty" although it has names, but it is far from both sound and language. Therefore, bodhisattvas who generate the mind, tend to be bodhichitta, must not see a "generating mind", not see a tendency" to be "generated mind, bodhicitta". That is, towards the place of "no-base", entering the same "law-sex". [11] Means of wisdom: Wisdom knows how to use the antidote. [12] The Ten Good Actions: Not killing, not stealing, not committing adultery, not lying, not double-tongued, not slanderous, not bad-mouthed, not greedy, not angry and no si. [13] The above passage is the Thien Son Tinh Nguyet asking about the practice of practice and the place of its instructions in the great Bodhisattvas, and the Bodhisattva Manjushri has a great answer with him. the purpose of making the Bodhi-citta of the Son of God go deep into the practice of Mahayana conduct to reach the goal of non-reversal. [14] Here Bodhisattva Manjushri replied about the four causes and effects of Bodhi: First-mind is pointing to the Ten-Trust; solution (winning-prize), onion, pillar only for the Ten-pillars, the Ten-manifest, the Ten-reward-direction; Non-returning only for the ten-ground and one-birth-additional origin is only for the Bodhisattva who has thoroughly cultivated in the ten-ground, only one additional rebirth to the Buddha-ground. [15] This is to say that the four causes and effects of Bodhi, the beginning from the beginning-mind will be the cause-and-effect of each other. [16] In the "again" paragraph above, Manjushri Bodhisattva talks about similes, cause and effect, and achievement from low to high, leading the questioner to delve into the clear understanding and reality. [17] The passage above, the Son of Determination, asked the Bodhisattva Manjushri: what is the fastest way to attain Unsurpassed Bodhi? Bodhisattva Manjushri replied: There are two paths: Means and Prajna. Means are the wages of virtue, and Prajna is the wages of wisdom. The means of manifesting the sociable personality to lead, Prajna stands on the aspect of explaining emptiness, to reach the point where there is no longer the sign of enlightenment (no-consciousness). ). [18] Also in two quick-paths. The Bodhisattva who cultivates the previous 5 degrees is a blessing and a virtue, while practicing Prajna is a decision. Until right-first, right-handicap belongs to the first 5 degrees, no-first, no-wrong belongs to Prajna. [19] Quantitative is the Bodhisattva's path to six degrees of cultivation, from the beginning to the seventh, there is a priori, so merit is limited. Immeasurable is from the Bodhisattva's Eightfold Grounds, which is not before the general, has no use for the path, so there is no limit. [20] From the beginning to the seven-ground, really know the dharma-world, but there are still some defilements, so it's called "wisdom," and the eight-ground level or higher cuts off all afflictions, so it's called "intersection." [21] Meaning-general meaning-the first-meaning-general of the French. This wisdom is the wisdom of the Great Bodhisattva. [22] Five aggregates, 12 bases, 18 precepts: See the previous sutras have been solved. [23] The passage above, Bodhisattva Dung-Tu Tri-Tin asked Bodhisattva Manjushri about two places "Meaning" and "Tri". That is, the first-meaning of the real-life, is unconditioned, so it no longer means harmony, that is, belonging to the void-ness. Wisdom is wisdom, is the way (the way), is the righteous, is contemplating all things, in the right place (land), or in the wrong place (non-land) that it is always in harmony. with such kindness. [24] This explains the ten wisdoms of the Great Bodhisattva. These 10 wisdoms stand in the circle of reciprocity, harmony, benefit, and not before the generals. In this "intellectual" means the wisdom of the first-meaning; 'wisdom' is the wisdom to hold in the opposite wisdoms, such as cause and effect, etc. [25] Decision-gathering: The merit-cultivation-collection is certain-no longer moving. [26] This is said: The bodhisattva's pure self generates actions to benefit sentient beings. [27] Four-Neighbors: Generosity, love-language, profit-taking, co-worker. [28] This speaks of many places where the Buddhas attained enlightenment. The Buddhas attain enlightenment, that is, when their self-nature-nature-great-perfection-enlightenment is in harmony with the unconstructed-pure-pure consciousness, so it is called the "digong (place of enlightenment) inexhaustible self-nature." . [29] This is the contemplation of the dharma-sphere without hindrance, without end. [30] This is a method of training the body and mind, overcoming defilements and breaking attachments. [31] The self-nature of the Holy-Triple-equality is not high, low, good, or bad. [32] Using the Prajna-paramita, you will be able to achieve boundless peace-of-mind in the future, and reach the end-land. [33] This is about pure merit in self-accomplishment. [34] This is about as-practice and not-as-practice. As-practice-practice clearly means that y-y is like that to practice-practice. [35] This points to the monks from the beginning to the seven-ground. [36] This refers to the practitioners from the eight-ground up. [37] Here: contemplation-into-general-mind, no attachment to generals, no difference.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.8/7/2021.