The Six Paramita Sutras.22.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Mahāyāna The Consciousness of the Six Paramita Sutras Vietnamese translation by Thich Tam Chau *** VOL 1 Item 1: Take refuge in the Tam Bao I hear like this: Once upon a time, the Blessed One was staying at the Truc Lam Vihara in Calandaca, in the Royal City. At that time, there was a great assembly of Bodhisattvas who remained in the position of the tenth ground without regress and had fully completed the ten perfections. Again there are great Bisos who are Arahant, eradicate the gonorrhea, no longer have afflictions and have witnessed themselves with the mind completely liberated, intellectually completely liberated. There are also innumerable sentient beings who all generate unsurpassed Bodhi mind. At that time, the great bodhisattva Tu Thi in the assembly thought thus: "The sentient beings in this assembly are suffering, lonely, helpless, samsara in birth and death, drowning in the river of craving. They wanted to cross over to the other shore and be liberated, so they came to listen to the Dharma and wished to see the Blessed One for Omniscience, but they did not have the power." Thinking like this, Bodhisattva Tu Thi wanted to ask the profound meaning and generated his mind: "Why should all sentient beings generate the Bodhi mind and seek the Buddha, they must go through three countless kalpas without tiring. Now, the profound, vast, inconceivable, sophisticated, and full-fledged meaning of the Buddha, the World-Honored One, prophesied to each sentient being with a different cause and effect with the false hope of quickly attaining Unsurpassed Bodhi. " At that time, the great Bodhisattva Maitreya, having generated such a mind, immediately got up from his seat, prepared the Dharma robe, gathered the six senses, and kept his body, speech, and mind pure. Those six senses are the birthplace of a hundred blessings and eighty wonderful, majestic beauty. Having gone through three innumerable lifetimes to be so full. That body is adorned with hundreds of thousands of thousands of solar signs of Maha Prajnaparamita... so that all sentient beings can't tire of contemplating it. At the time of attaining Unequal Buddhahood Bodhi The Bodhisatta, using such a body, planted the five tails close to the ground and bowed at the feet of the Buddha. Again, with hands adorned with immeasurable merits, clasped hands like a newly blooming lotus, and respectfully said to the Buddha: White World Honored One! In just one thought, the Tathagata, the World-Honored One, can know the past, future, and present minds of all sentient beings. There are sentient beings who, when they ask questions, have a pure mind, or there are sentient beings who, when they receive a prediction, attain the fruit of Tu-da-completed up to the fruit of Arahantship or a Bich-Chi-Buddha, or receive a prediction of the Unsurpassed Bodhi. -theme. Because of this, I ask the Tathagata. Pray to the Blessed One to differentiate and explain. The Blessed One is a guide for sentient beings of the three worlds to take refuge. Or if there are sentient beings who practice the Mahayana, the Blessed One softens their minds. I pray to the World-Honored One, for mercy and compassion, if I obtain the Dharma of nectar, I will not use it alone, but all sentient beings will enjoy it together. How can sentient beings approach the right and secure path of Nirvana? What must these sentient beings do in order not to regress toward Omniscience? How to perfect the perfection of generosity up to the perfection of wisdom? Prajnaparamita is the mother of the previous five perfections and how should it be practiced to perfection? How does this great aspiration arise? How do these sentient beings practice to reach the other shore of Nirvana? Pray to the Blessed One to differentiate and speak. I want to benefit sentient beings and make them happy. At that time, the World-Honored One praised the great Bodhisattva Tu Thi: – Good, good! Hey good man! Now that you can benefit and benefit all sentient beings, you should ask for such a profound meaning. You should advise sentient beings to practice good karma, often diligently practicing for the sake of sentient beings. Now, for the sake of all sentient beings, he has a great heart to break free of all shackles to invoke the Dharma, and with that great Compassionate mind, he has spent three aeons of aeons to perfect the great ocean of the Three-Dharma. lama-da. He was near the Bodhi ashram on the other side of Nirvana, just like the morning star, when the sun shines. In the same way, now you must make the light of the Buddha Dharma. You must listen carefully, think carefully, we will fully distinguish that profound meaning for you. Such a wise person, skillful in thinking and contemplating in the dangerous path of birth and death, no one can cross without a refuge. Like a boat in the great sea, There are sentient beings who are always afraid in life and death, so they are looking for someone with the ability to rely on, who will not be harmed by hostile thieves. No matter how powerful the other bandit is, the other person relies on the king's magic, so the enemies can't do any harm. That resentful bandit has seen such a force, forever abandoning hatred and following the true teaching. It's the same with all sentient beings, each thinking, "Who can be my refuge to eliminate these dangers and make me happy? The five paths in these three realms are: Heaven, Dragon, Yaksha, Asura, Calahula, Kinnala, Mahala, Human and Non-human... number but no one can rely on. Why? Because those gods themselves have not yet been freed from the shackles of birth and death, but are still bound by samsaric afflictions in the three realms, subject to immeasurable, boundless suffering, devouring fear, If you are entangled in the net of desire, how can you be my refuge! Again, the gods... often wear armor-clad battle clothes, but their minds always hold the fear of Asuras, let alone humans and other species! With that, when observing the three realms and six paths, no one will be able to save us. Therefore, we must turn to the Buddha, Dharma, and Sangha. Apart from Buddha, Dharma, and Sangha, no one can save me.” All sentient beings who want to seek unsurpassed Bodhi and Nirvana, must turn to take refuge in the three treasures: Buddha, Dharma, and Sangha. Thereby causing sentient beings to return to the Buddha, Dharma, and Sangha. At that time, the great Bodhisattva Tu Thi said to the Buddha: – Bach World Ton! Why is it called Buddha, Dharma, and Sangha? What is refuge? Buddha taught Tu Thi that: The Buddha said there are two: the Buddha's body and the Buddha's virtue. Buddha's body means Tathagata, Devotion, Right Understanding, Perfection of Knowledge, Good Conduct, Good Teacher, Worldly Interpreter, Unsurpassed Master, Master of Manifestation, Master of Heaven and Humanity, and Buddha, World Honored One. In the past, having gone through immeasurable, boundless a-tank kalpas without sparing one's life, diligently practicing the six degrees of ten thousand lives of perfection, sitting on the Vajra throne under the Bodhi tree, conquering ghosts, and eliminating demons, The end history, the attainment of All-knowledge, the attainment of Perfect Enlightenment, full of such wonderful and wonderful merits, should be called Buddha. As for the virtues of the Buddha, that is, in the Buddha's body, full of ten Strengths, four Fearlessness, eighteen Laws of Non-Community, Great Compassion, Great Compassion, Great Joy, Great Equanimity, three methods of liberation, three paths of vision, six supernatural powers, according to the mind of the three-matter-ground, four wisdoms, two wisdoms, abandoning knowledge, cutting off afflictions and knowledge obstacles, leaving habitual habits, using the path of no use, but transforming as such. Either far or near, walking freely without obstacles. One mustard seed can hold an infinite number of high Dieu mountains. All Buddhas and Tathagatas are full of immeasurable and boundless merit. Life is free from one kalpa to innumerable kalpas without any loss, in the realm of magical transformations, freely going back and forth without obstacles. The Buddhas, World-Honored Ones, passing through towns, villages, and villages, first shone bright, wonderful, pure golden light everywhere. Sentient beings there encounter this light, if anyone has a sick body, All sick minds are healed. When the fire of the mind is extinguished, the body is cool, the hunchback straightens, the lame walk, the blind see, the deaf hear, the mute speak, the troubled mind calm down, haunted by ghosts and echoes The maddenings of arrest are put to rest, the naked are clothed, the proud are humbled, the afflicted are at ease, the lost can be found on the right path, the hungry can eat and drink, and are imprisoned. freedom, the fearful are not afraid; mounds, pits, mountains and hills are all flat like a hand. Small and low houses are naturally tall and large, and the narrow and narrow roads are wide. The village market is naturally open, unclean, impure, and fragrant immediately. Thorns, poisonous mosquitoes, bricks, sand and stones all disappeared. Sunlight shines without heat or toxicity. A gentle breeze without dust, the sound of birds: white cranes, peacocks, English martial arts, Sari, Calang-tan-old, Ca-only-la, Canala, Network network ... emits gentleness. Elephants, horses, buffalos, goats, cows, long-tailed buffaloes, wild buffaloes, water buffaloes, each species has a very beautiful sound, the lute does not play, the pipe, the flute, the harp, the drum... calling themselves, and other things that are subtle and hard to find, are all due to supernatural powers. Such rare things change more and more, all thanks to the mighty power of the Tathagata. If there are sentient beings who doubt that the Buddha, the World-Honored One, and that the Buddha's merits and virtues are different, they should tell them that the Buddha and the Buddha's merit are not the same. Like fire, the lamp, the oil, the wick and the light are the same. If the oil and wick are removed, there will be no light from the lamp. If it is said that the light of the lamp is separated from the oil and the wick, the place where the light shines must be burned. The same is true of merit and the Buddha's body. This wonderful body is the merit of the Buddha, the unstained Dharma body, the equal refuge of oneself and others. But this Buddha body is not the body nature. If you leave this body, there is no other Dharma body. If this body-nature is the same with external things, then there are four great characteristics, so the Buddha body must not have signs, it is not without signs. If there is no sign, then it is the same with the great void, the same space is the nature, is permanent, no means can pass through. Because the self-nature is pure, uncontaminated, unattached, immeasurable, immeasurable, unchanging, wonderfully quiet, difficult to understand, difficult to compare. The full merits of the truth are not always limited, completely cut off the theory, only the Buddha can know, but no one can know, nor can any example compare. But this Buddha body is not the body nature. If you leave this body, there is no other Dharma body. If this body-nature is the same as that of an external object, then it has the characteristics of the four great elements, so it must be that the Buddha's body does not have signs, it is not without signs. If there is no sign, then it is the same with the great space, the same space is the nature, the permanent, no means can pass through. Because the self-nature is pure, uncontaminated, unattached, immeasurable, immeasurable, unchanging, subtle, quiet, difficult to understand, difficult to compare. The full merits of the truth are not always limited, completely cut off the theory, only the Buddha can know, but no one can know, nor can any example compare. But this Buddha body is not the body nature. If you leave this body, there is no other Dharma body. If this body-nature is the same with external things, then there are four great characteristics, so the Buddha body must not have signs, it is not without signs. If there is no sign, then it is the same with the great space, the same space is the nature, the permanent, no means can pass through. Because the self-nature is pure, uncontaminated, unattached, immeasurable, immeasurable, unchanging, subtle, quiet, difficult to understand, difficult to compare. The full merits of the truth are not always limited, completely stop the theory, only the Buddha can know, but no one can know, and there is no comparable example. Therefore, the Buddha body must not have a form, it must not have a form. If there is no sign, then it is the same with the great void, the same space is the nature, is permanent, no means can pass through. Because the self-nature is pure, uncontaminated, unattached, immeasurable, immeasurable, unchanging, wonderfully quiet, difficult to understand, difficult to compare. The full merits of the truth are not always limited, completely cut off the theory, only the Buddha can know, but no one can know, nor can any example compare. Therefore, the Buddha body must not have a form, it must not have a form. If there is no sign, then it is the same with the great void, the same space is the nature, is permanent, no means can pass through. Because the self-nature is pure, uncontaminated, unattached, immeasurable, immeasurable, unchanging, subtle, quiet, difficult to understand, difficult to compare. The full merits of the truth are not always limited, completely cut off the theory, only the Buddha can know, but no one can know, nor can any example compare. Tu Thi should know! This body is the dharmakaya sign of the countless Buddhas of the past, present, and future. The sambhogakaya of the Buddha means that the Tathāgatas have spent three innumerable kalpas cultivating immeasurable amounts of merit and virtue, so they have obtained boundless merits and truths, good signs and permanent roots remain unchanged, and wisdom pervades the Dharma Realm. , are all due to the unscrupulous root of the world. It is inconceivable, surpassing the wisdom of the world, because it has mastered sentient beings, and it manifests this sign for endless discourses for boundless benefit. Tu Thi should know! This is the complete sambhogakaya of the Tathagata. The incarnation is the transformation according to the sentient beings, appearing innumerable, innumerable Buddha bodies. If the body changes or exists in hell, it will embody hell to save sentient beings there from suffering, bring the Dharma to guide them to generate Bodhi mind, then be reborn in heaven and human realms, enjoy joy and victory, deep faith and love in the Buddhadharma, partial realization of the Buddhadharma, and attainment of the fruit of the Noble Path. Or to be born in a hungry ghost to teach sentient beings there to make them free from the oppression of hunger and thirst, to bring the Dharma to their heart so that they can generate Bodhi mind, then they will be reborn in the heavens, where people will enjoy profound happiness and joy. enter the Buddhadharma, attain the path and fruition of the saints Either he becomes a living being, he is reborn in that realm, or he becomes the body of Kalula, or he becomes the body of a dragon, a lion, an elephant, a horse, a bear, a tiger, a lion, a wolf, a wild dog, a fox, a rabbit, a python, snakes, fish, turtles, tortoiseshells, white cranes, peacocks, phoenixes, lovebirds, boars, relics, etc., and many other bodies that cause those sentient beings to leave each other's harm and become compassionate. to each other to leave all fears. Bringing the Dharma to teach them to trust and love and return to rely on the Buddha, the Dharma, and the Sangha, to be born in the heavens, to enjoy the happiness, to obtain the Buddha Dharma in parts, to realize the noble path and fruition. Or become sentient beings in other lands, or places where sunlight and moon cannot reach. Wherever there is no such light of the Buddha-dharma, the incarnations of the Buddhas appear to establish the Dharma so that sentient beings can return to the Buddha, the Dharma, and the Sangha, shave off their beards and hair, receive the Buddha's precepts, and do so. Bisō and Bisoni, or upasakas or Upasakas, build Sanghas and wards, uphold the Dharma, pacify immeasurables, countless sentient beings, and bring gods and humans to shore. Nirvana, attaining Buddhahood. Or, if they are reborn in a heavenly realm, they will become sentient beings in that realm, so that they can be separated from the five sensual desires, and their minds are not infatuated, and lead them by the Dharma to generate Bodhi mind, return to the Buddha, the Dharma, and the Sangha, and enter deeply into the righteous state Dharma, peace of mind into Nirvana, the results of liberation. Or, if he is born in the human realm, he appears in the Sakya clan in the royal palace, uses skillful means to teach sentient beings, and eliminates afflictions, sorrows, birth, old age, sickness, and death in the three realms. out of the city of monasticism, lined with sandalwood grass, sat under the Bodhi tree, sat on the Vajra ashram, defeated the ghost army, and attained Perfect Enlightenment. For the sake of teaching sentient beings, he should turn the wheel of dharma, release a great light to illuminate all the worlds, and be perfect for self-benefit and benefit of others. Or present stillness and enter great Nirvana. It's called the incarnation of Buddha. All these limitless and boundless skillful means are all due to the self-sufficient divine power of the Tathagata. Thus, that is, the three-body body has no different marks. At that time, the World-Honored One taught the great Bodhisattva Tu Thi: – Hey good man! What do you mean? If good men and good women take refuge in the Buddha, they must take refuge in the pure Dharma body of the Tathagata. If you want to ask for the Dharma body of the Buddha, you should make a great vow, saying, "May I and all other sentient beings obtain the merit of the Dharmakaya." Why take that vow? Because the Nirmanakaya Buddha changes in just a moment. Incarnation of the Buddha will quickly enter Nirvana. As for the merits of the dharmakaya, of course, it is permanent, so taking refuge in the pure dharma body. Taking refuge in the Dharmakaya means taking refuge in the Buddhas of the past, future, and present. If we forsake living beings and hold on to Nirvana, we are going to suffer together in hell. If they are liberated together with sentient beings, then being in hell is no different from being in Nirvana. Because of that, it causes sentient beings to take refuge in the Buddha, Dharma, and Sangha, attain Nirvana in peace, whose ultimate nature is like that, not increasing or decreasing. Such dharmakaya is true and peaceful, so lead them to take refuge in the Buddha's dharmakaya. Again, this Tu Thi! Why is it called pure Dharma? The Dharma also has three classes: Dharma treasure means Nirvana, nectar liberation, taking eternal, happy, self, and pure as the body nature, eliminating all birth, old age, sickness, death, sorrow, and suffering. Why is birth called suffering? That is, when the parents have intercourse, the impure seed is in the mother's womb, maintained by the karmic wind, and spent nine months in a dark place with no light, living in an unclean fetus, where there are eighty thousand bacteria. insects intermingled, breathing out and breathing in with the mother, the mouth cannot eat, the eyes cannot see, hunger and thirst, cold and heat, suffering tormenting body and mind... Countless sufferings like this make sentient beings not free, so called suffering. Despite this suffering, there is a virtue that all unjust people cannot see, nor can they say what is right and wrong, bad, and cannot be compared to the peaceful Nirvana, because in this dharma there is no such suffering. Why is it called old age? That is to say, sentient beings from small to old change over time, whenever there is abundance, there will be decline, tendons and bones decline, trembling, gray hair, wrinkled face, dull eyes and ears, falling teeth ugly appearance, sullen body, despised by people. If you say something, you will forget it, carrying that body as if you were carrying a burden. Just as a lamp is about to run out of oil, it will soon go out, so do old people, when their strength is almost exhausted, they will soon die. Like a mask that covers the whole face, making sentient beings, seeing this, immediately arouse the mind to play with the mask; The same goes for old age, from village to hamlet, all sentient beings wear old age hats, and everyone sees them making fun of them. Due to this predestined condition, suffering. When near death comes, there is no medicine to cure. Although suffering, but not bored, he prayed for a miracle to have a long life. Nothing compares to the bliss of Nirvana, What is called suffering? That is, earth, water, fire, wind are against each other, how much suffering is accumulated in the body. All sentient beings, young or old, share this disease. All relatives, relatives, gold and silver, pearls, and the five sublime sensual pleasures that delight and delight the body must all be separated. If you teach your children and grandchildren, they won't listen, all hatred and lies will come to your side. Such suffering is not desired by anyone, so know that illness is great suffering. In the Dharma of Nirvana, there is no equal to happiness, purity, and silence, and there is no such thing as disease and suffering. Again, Tu Thi, why call death suffering? That is, when sentient beings run out of breath, their consciousness disappears, they no longer know anything. All suffering is nothing more than the suffering of death. The suffering of birth, old age, and disease in the five paths is not certain, but the suffering of death is all the same. For example, the suffering of poverty can find glory, the suffering of hatred can be loved, and when the suffering of death comes, anyone old, young, stupid, wise, noble... all must be left behind. . Leaving this body and then going to a dark place, clothes, crocs... all possessions are useless, go naked, have no friends, possessions, inevitable separation, there are screams also useless. Alas! Impermanence can be as dangerous as this! Rich, country, not choose body; enemy. Beings in the three realms cannot be avoided, all are punished by death, How can it be saved? Suppose there is a King of Wheels, and Nala's strength will also be captured. Know that the suffering of death is immeasurable, boundless. Taking that and observing, death is a great suffering. Nothing can be compared in the dharma of Nirvana, which is liberated, peaceful and happy, without that suffering. It's like someone who is drowned in the ocean, rescued from a high mountain, is no longer afraid. Sentient beings too, often drowned in the evil waters of birth and death, ascend to the mountain of Nirvana, free from the fear of birth and death. Just as the rain washes away the hot and dirty obstacles, everyone is happy, the body and mind are cool, hundreds of trees are lush, and many fruits are harvested. The same is true of the Tathagata's rain of Dharma, which destroys all afflictions and oppressions, makes sentient beings cool, happy, and liberated, develops all roots of goodness and purity, achieves the path and fruition, and attains Nirvana. Due to this cause and condition, the Buddhas, World-Honored Ones, abandoned the body of impermanence and attained Nirvana. Then the Blessed One, wishing to restate this meaning, said in verse: The Tathagata is the Dharmakaya Purity liberates the base Like the sun does not leave the light The merit of the Tathagata is Nirvana. True Self and Buddha are not different A place where all sentient beings take refuge Birth and death, Nirvana is just one That nature does not destroy, does not create Dirty, clean, like, no different Only the Buddha, the World-Honored One, can understand. All sentient beings have the Tathagata's organ, But present the Three Jewels in the world, All sentient beings enter the Buddha mind, Because purity is no different. Buddhas and sentient beings are of the same nature, Ordinary people see differently, Saints do not All sentient beings are inherently pure, All three generations of Tathagata speak and speak. That purity is inherently one Is there any difference between sentient beings and Buddha? Void all over without distinction Equality is the same. Like the realm of sentient beings All over the void, born and destroyed The same is true of the roots of birth and death The same is true in the unconditioned realm. For example, fire does not burn the void Birth and death do not lose nature Earth, fire, and wind rotate together The void has no refuge So are the three faculties: aggregates, bases, and precepts, Always in the karma of the afflicted race, Where do karma and afflictions reside? Often in the source of delusion and ignorance. Where do delusions usually reside? Always stay in a pure mind Aggregates, bases, and precepts are just explanations The nature of dharmas is non-abiding Karma, or dependent on each other like earth and water Thoughts move like the wind blows The mind is as pure as space, Hope is not, is not real, Suffering and afflictions according to birth hope Karma, suffering back to the cause of affliction Or, cyclic karma is not fixed No cause, no fate, no meeting No birth, no death, no death Clear body, pure mind Self-nature does not arise, does not change But the clouds of ignorance and affliction cover Like blind eyes seeing two moons The same is true of dualistic beings. Afflictions are like bees sucking honey That secret for the Tathagata store That honey is surrounded by beans The wise keep their bodies for honey, Six degrees of formlessness as a means To prove that dharma-body. Like unwashed ground grain Don't give other people food Thanks to the Bodhisatta's afflictions are not clean Can't give people nectarine rice. The one who dropped the treasure in the dirty place After thousands of years without damage Heavenly eyes see that the treasure is still there Pick up and clean to use at will. Buddha sees sentient beings only one Because I want to get rid of defilements Take Mahayana nectar as water Wash away the dust and reveal the Buddha nature. Like newly germinated grain cốc Whether or not rice is uncertain Buddha-nature does not leave being and non-being Only the Buddha himself clearly realized the means. The self-nature of the Dharma is always pure The Buddhas and World Honored Ones said so. Covered by afflictive guests, Like clouds blocking the sun The Dharma is unstructured, full of virtue Ordinary, happy, self, and pure are all perfect. How to pray for purity of Dharma? The new non-discriminatory wisdom knows Like a clear pond that is not dirty The lotus flowers in it are fragrant, uninfected, Like a solar eclipse that shines again, Like the sun escaping the clouds, Virtue is pure and dignified all over Eradicating afflictions of clear light. Buddha taught: – Tu Thi should know! The first is the liberating treasure of Great Prajna. Hey Tu Thi! The second dharma is the sublime merits of morality, concentration, and wisdom. These are the thirty-seven parts of the Bodhi Law: the four foundations of mindfulness, the four right stages, the four Nirvana, the four divine powers, the five faculties, the five powers, the seven factors of enlightenment, and the eight noble paths. These thirty-seven dharmas are the means of the pre-purified Dharma treasure. What is a vehicle? That is to say, by cultivating this Dharma, you will realize that pure Dharma body… Hey Tu Thi! What is the third Dharma? That is, the True Dharma that countless Buddhas, World-Honored Ones have said in the past, I also say the same thing now. That righteous Dharma is the eighty-four thousand wondrous and wonderful aggregates of dharmas that subdued and matured sentient beings with predestined conditions, making great disciples like Ananda… once they hear it in their ears, they will immediately remember it, and keep it as five. part: 1.To-thumbnail (Sutra). 2.Bhikkhu-complaint-da (Law). 3.A-bhikkhu-dhamma (Discourse). 4.Prajna paramita. 5.Mondala. These five treasures are to teach sentient beings, according to the person who is worthy to tell them. If there are sentient beings who like to live in the mountains and forests, in a quiet place, to practice meditation, then tell them the To-slash-lam. Those sentient beings who love to study postures, uphold the Dharma, and unite into one so that the Dharma can last for a long time should speak for them of the Bhikkhu-complaint-store. Sentient beings who like to talk about the Dharma, discern the characteristics of dharmas, study the profound teachings in turn, and finally tell them the Abhidharma. Sentient beings who are interested in learning the true wisdom of the Mahayana, free from distinctions and attachment to self and dharma, speak to them the Perfection of Wisdom. Any sentient being who cannot accept and uphold the contract of Sutras, Laws, Commentaries, and Prajna, or has sentient beings who have committed evil deeds of four, eight, and five sins without interruption, slandered the Sutras of the Third Order, and the Ichicians... create serious sins, want them to be eliminated from those sins and quickly liberated and enlightened to Nirvana, they should tell them the Dharani Canon. These five dharmas are like milk, butter, raw butter, ripe avocado, and paste. Acress is like milk; Law like butter, Commentary like raw butter; Mahayana prajna is like ripe avocado; General maintenance as the subject of the lake. In milk, butter, and oil, the taste is the magic number one; because it can eliminate diseases, making sentient beings' bodies and minds peaceful. In the Sutras, the subject of General maintenance is the first, which can eliminate serious sins so that sentient beings can be liberated from birth and death, and quickly realize the peaceful Dharma-body Nirvana. – Hey Tu Thi! After I pass away, tell Ananda to uphold it, and declare the To-sutta-canon. Upa-ly life and uphold, declares the Tripitaka Bhikkhu-complaint-da. Cada-dien-na life and maintenance, preaching the Abhidharma. Manjushri Bodhisattva upheld the doctrine of the Mahayana Prajnaparamita. Bodhisattva Vajrasattva Preserve and uphold the profound and wonderful doctrines of General Maintenance. These teachings can eliminate the afflictions of sentient beings night and day in order to quickly get rid of them and quickly realize the results of liberation. Just like a bright light can break through darkness to gain insight. Buddha is also like that, the torch of wisdom can shine on the ten unwholesome things of sentient beings, revealing the good path. Having heard this Dharma, any sentient being who is far from covetousness for treasures, immediately gives alms to the poor. Sentient beings with evil karma, having heard this Dharma, immediately forsake evil and cultivate good. Those who are angry are patient, those who are calm are diligent, and those who are distracted are calm. Fools develop wisdom, then return to their hearts to practice good deeds. There are sentient beings who hear this Dharma and then close the door of evil, and open the way to Nirvana, like nectar, attaining the fruit of liberation. This is the third Dharma treasure. With these three Dharma jewels, all sentient beings should take refuge in the unconditioned Dharma jewel. The supreme supremacy of all dharmas is none other than the unconditioned. Why? Because it can serve as a boat to save sentient beings in the sea of ​​sufferings of birth and death, it can be used as a nectar for sentient beings, and it is the result of which the Buddhas and Bodhisattvas, through three innumerable kalpas, have practiced the six lands good luck. The perfect merit of such a wonderful dharma should take refuge in the unconditioned Dharma. If there are sentient beings who accept and uphold the sutras, they should make a vow like this: "I vow to take refuge in such a treasure. Having taken refuge in the Dharma, I pray that all sentient beings of the five paths will make the same vow as I do today, that they may abide in this meritorious dharma, leading to the true preciousness of Nirvana. Tu Thi should know! That is called the third Dharma treasure. Hey Tu Thi! What is true Sangha? The Sangha also has three: The First Sangha: means that the Buddhas and Saints live in accordance with the Dharma, cannot be seen, cannot be grasped, cannot be destroyed, cannot be burned, cannot be thought of, is the field of good blessings for all of us born. Although it is a field of merit, there is nothing to receive, nothing to take, because meritorious dharmas are permanent and do not change. That is the meaning of the First Sangha. Saint Sangha: that is, Tu-da-turn towards Tu-da-finish, Tu-da-ham towards Tu-da-function, Ana-jam towards Ana-function, A-la-han direction. Arahantship, Bichchi-Buddha direction, Bichchi-Buddha fruit, Eight Great Human Enlightenment, Three Hien, ten Saints. That is the second Sangha. Phuoc Dien Tang: means Biso, Bisoni lives and maintains the forbidden precepts, multicultural wisdom, like a tree of Thien's will to shade sentient beings. It is like walking in a deserted desert, while looking for water when thirsty, suddenly it rains nectar pouring down in time, making it full, like all treasures arise from the great sea. The same is true of the field of blessings, and can bring peace and joy to sentient beings. This Sangha is pure and uncontaminated, able to eliminate greed, hatred, and delusion for sentient beings. Like a bright full moon night, all sentient beings can be admired. Like the jade mani that fulfills the good of all sentient beings. That is called the third Sangha. Those are the three Sangha. How can all sentient beings take such refuge in the three meanings of the Sangha, so tell them this so that they can take refuge in the Sangha, the first noble truth. Why? Because the unconditioned is the permanent Sangha, but this Sangha is the unconditioned, the self-realized dharma, unchanging and not different. Taking refuge in the Sangha without smudging like this can eliminate all sufferings for sentient beings. Again, may all sentient beings obtain such unscrupulous merit. When you have this dharma, let's expound the dharma of the three vehicles to save sentient beings. I take refuge in the Buddha, Dharma, and Sangha, no longer afraid of suffering in the three evil paths, nor do I want to be born in a heavenly realm, who only vows to save sentient beings from the suffering of birth and death. That is called taking refuge in the Sangha. Again, this Tu Thi! If there are any sentient beings who take refuge in the Three Jewels, generate a mind like this: "Now that I have made this body, being born in the human realm is to be freed from the eight tribulations, which is hard to come by, and learn all these good means. the whole magic of the enemy won. If we contradict the above vows and do not seek good Dharma, we are deceiving ourselves. It is like someone who rowed a boat into the sea, reached the treasure, but returned empty-handed. Thus, taking refuge in the Buddha, Dharma, and Sangha is the means to escape suffering. If you do not take refuge, you will regret it later. Knowing this already, should diligently practice diligently so that the vows will quickly be fulfilled. When the good dharma has been accomplished, it is necessary to repent of past sins to be eliminated. Again it is said thus: "From beginningless time birth and death until now, the bodily, verbal and mental karmas that have created immeasurable, boundless sins are all caused by the delusional delusion of the mind. For the respected people such as parents, the Most Venerable Master, the Buddha, the Dharma, and the Sangha, who have committed crimes, they all now ask for repentance." There are also two things that create very serious crimes like the high Dieu mountain: One is love; two is enmity. In a life-and-death crisis where two kinds of sentient beings have animosity, and the other body cannot benefit oneself, one should contemplate the whole thing like this: The other and I must be destroyed, then why do we commit this sin to what? All sentient beings in the ten directions of the world create good karma, along with the learned, the unlearned, the solitary, the shravakas, the Buddha's disciples, and all my sages and sages. Again, since beginningless time, having been samsara and samsara, being a body in the five paths, immeasurable grudges, a body, I have never been able to do a small thing of benefit, even if it were as small as a hair, I can't get it now or in the future. . Since beginningless time, I am the grudge, the other person's body that creates the sins, I vow to accept it myself, vow not to disturb all other sentient beings. If when we are in trouble, find a loving person to take care of, help us, massage, bathe, provide food; If you are sick, there are medicines and many other things. Even so, the suffering in our body cannot be replaced by anyone, let alone in the future life that will save us from the great suffering of samsara. In the present, this body of mine has no refuge, let alone in the future life. If our body is like this, so are all sentient beings, we and them both have no place to rely on, so we take refuge in the Three Jewels. Why? Because the Three Jewels are permanent, just like in a dangerous road, the wise must find someone with the strength to rescue. So are sentient beings, life and death are dangerous, so they take refuge in the Three Jewels as a guide to be able to cross the great sea of ​​birth and death. If we are like this, we are also our own masters, in order to help all sentient beings in need, we should make such a great vow. What situation in the future life can save us from the great suffering of samsara? In the present, this body of mine has no refuge, let alone in the future life. If my body is like this, then so are all sentient beings, we and they both have no place to rely on, so we take refuge in the Three Jewels. Why? Because the Three Jewels are permanent, just like in a dangerous road, the wise must find someone with the strength to rescue. So are sentient beings, life and death are dangerous, so they take refuge in the Three Jewels as a guide to be able to cross the great sea of ​​birth and death. If we are like this, we are also our own masters, in order to help all sentient beings in need, we should make such a great vow. What situation in the future life can save us from the great suffering of samsara? In the present, this body of mine has no refuge, let alone in the future life. If our body is like this, so are all sentient beings, we and them both have no place to rely on, so we take refuge in the Three Jewels. Why? Because the Three Jewels are permanent, just like in a dangerous road, the wise must find someone with the strength to rescue. So are sentient beings, life and death are dangerous, so they take refuge in the Three Jewels as a guide to be able to cross the great sea of ​​birth and death. If we can do this, we are also our masters. In order to help all sentient beings in need, we should make such a great vow. Why? Because the Three Jewels are permanent, just like in a dangerous road, the wise must find someone with the strength to rescue. So are sentient beings, life and death are dangerous, so they take refuge in the Three Jewels as a guide to be able to cross the great sea of ​​birth and death. If we can do this, we are also our own masters. In order to help all sentient beings in need, we should make such a great vow. Why? Because the Three Jewels are permanent, just like in a dangerous road, the wise must find someone with the strength to rescue. So are sentient beings, life and death are dangerous, so they take refuge in the Three Jewels as a guide to be able to cross the great sea of ​​birth and death. If we are like this, we are also our own masters, in order to help all sentient beings in need, we should make such a great vow. When you have strong faith, then in front of the Buddha, put on your right shoulder, kneel down and fold your hands to ask for refuge in the Buddha, Dharma, and Sangha. Like the poor in the world who are despised, beaten, ordered, scolded, humiliated by everyone. Having been despised, the other person looks to a noble and powerful person to be his master, he will avoid those contempt and insults. The same goes for sentient beings, whoever is born in an evil path or in the human realm is always tormented by suffering. Because they want to avoid suffering and take refuge in the Three Jewels, those sufferings will all be eliminated. Having taken refuge in the Three Jewels, he made a vow again: "I vow to save all sentient beings across the sea of ​​birth and death, to the other shore of Nirvana." It is like a merchant guiding merchants through a deserted desert or a dangerous road to a place of peace. The same is true of the Master of the Three Jewels, guiding sentient beings across the samsara moors to Nirvana, free from fear. Tu Thi should know! Those who develop the mind to practice Mahayana should take refuge in the Three Jewels like that.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.9/7/2021.