THE SUCCESSFUL SUTRAS OF THE BREAKING SUTRA OF THE BREAKING BREAKING BLOOD-MATITY (1) Dai Chanh Tan Tu, The Bat Nha, Sutra No. 0261 - Thich Tam-Chau translates Chinese characters into Vietnamese characters. When the World-Honored One uttered such voices as the roar of a lion (2), illustrating the Secret of the General-Minister (3), then, the great Bodhisattva Maitreya (Tu Thi), got up from his seat, put his right shoulder shirt, knelt on his right knee, devoted himself, folded his hands, turned to the Buddha, and said: "Precious, precious! Great Saint World-Honored One, often extolled with great compassion and said, "The secret of the victory over Dalani (4) thus, in order to protect the world, respectfully ask the World-Honored One to have mercy on them- birth, expounding the Law of Unsurpassed Bodhi, so that sentient beings (sentient beings) have not yet generated their minds, how can they arise? Friendship has already developed, how can you practice? And, due to the cause-and-needs not to regress the Mahayana-mind.(5) Then, The World-Honored One said to the great Bodhisattva Maitreya: "If there are good men and good women, they want to practice the Mahayana practice for the sake of sentient beings, and they want to save sentient beings to great Nirvana. First of all, we need to generate the five enmity-conqueror-cittas. with All-Range(6), the mind does not turn back.Third, towards sentient beings, gives rise to the idea of ​​being like a close friend and in every danger, vows to save them. Fourth, towards sentient beings, the thought of being indebted to them often arises.Fifth, often ashamed of themselves, thinking that when will they be paid off their debt? attain the fruit of Unsurpassed Righteous Enlightenment".(7) Again, Great Bodhisattva Maitreya! What is in Mahayana, one-pointed practice, non-regression? - As in olden times, there was a wise and discerning merchant, often do benevolent and filial acts, see parents and relatives in poverty, often feel sad, are pressing for their hearts and minds, know what means to provide and help? The merchant thought, "There is nothing better than going into the pool, picking up the As-I-Yi-bao(8) and bringing it back to provide it, so that we can get out of poverty!" Because of that predestined relationship, that merchant developed a brave heart, did not regret his life, immediately left home, used various means, and sought personal income (food, supplies), together find good friends, boats and boat-masters (boat drivers). While the merchant was halfway there, he met a stranger and returned from the pool, the stranger asked the merchant, "Where do you want to go, what are you in such a hurry to find?" That merchant fully answered the above-mentioned conditions: because he wanted to help the poor, he now wanted to go to the pool, find the pearls of Wish-fulfillment, and bring them back to them personally. The stranger said: Just tired for yourself! I want to arrange other things with the fake-man, somewhere else. Why so? Because, in that big tank, there are many accidents, not just one: black-feng, black-shan, Medicine-soa, La-sat, orcas, jao-long..., but, only once heard of the name Nhu-Y jade, in fact, thousands of people go looking for pearls, it is unlikely that one or two people have obtained that precious gem. Because of that fate, I advise the fake person to return soon!" At that time, the other merchant heard that word, increased more and more, emitted three winning hearts, determined to enter the pool to find pearls. What are those three winning hearts? - One is thinking that our parents, brothers, and relatives are so poor, how can we go back, can't help each other? Second, thinking that my relatives, who were rich in the past, please help me with food and clothing, have mercy on me, today I am poor, my body cannot be saved, How dare we give up like that, but want to go back? Third, thinking that when I stay at home, take care of the housework, send servants big and small, but also rebuke everything, how could they be poor, I don't love them, help them, let them be happy, but want to go back? Because of that predestined condition, thinking of repaying the grace, the merchant developed a mind of great courage, decided to advance, entered the pool, searched for the Wish-fulfillment, and then went home. help relatives, freely consume, from hardships, from extremes forever".(9) The same is true of the Great Bodhisattva: The Great Bodhisattva generates Bodhicitta, contemplating. The six beasts, the four born (10) in the ten directions, are all my parents in a previous life. Because of their compassion for me, they created all kinds of bad karma. They had to fall into hell, fall into the realms of demons, and animals. Because of that cause and condition, we think to ourselves: "What means should I use to help those who are suffering? Having started that thought, I see that only by entering the great dharma pool of the Luc Paramita, and praying for the Buddha's wisdom, can I save the sufferings of life and death for sentient beings! The Bodhisattva thinks like this, develops a mind of great courage, does not give up, strives diligently, is not lazy, does not become discouraged, uses various means, seeks personal income. , find a good friend of enlightenment (Bodhi) with the Dharma (righteousness of the Dharma) and the Dharma Master. When the bodhisattva goes halfway, he meets a demon king, who dominates the crowd, either he takes the form of a man in the heavens, or he takes the form of a human, or he takes the form of a brahmin. door, or it is now the body of the merchant, or it is now the body of the Bonso or the Poisoni, or it is now the body of other species. The other Mara asked the bodhisattva who had generated this mind, "Where are you in such a hurry to go now?" The bodhisattva replied, "I am suffering for all sentient beings. Now I want to go into the great pool of six degrees, and pray to the Buddha of wisdom and wisdom, to save all sentient beings who are poor and needy.” Ma Vuong said, "I did the same thing when I first developed my mind. , in order to save all sentient beings suffering from affliction out of the house of birth and death, I went to the inner plains, the great deserts of great flux (drifting, rolling over and over), suffering from all kinds of hunger and thirst. , stealing from enemies, fearing all kinds of troubles, not just one, can come to the great-law-diplomatic pool. Or sometimes you meet a person who asks for a head, or meets someone who asks for eyes, ears, nose, tongue, body, hands, feet, details, heart, lungs, intestines, stomach, liver, bile, spleen, kidney, for to a country, a city, a wife, a child, a son in a son, a child in a girl, a ruler, things like the above, whoever asks for what will give it, without regret, just ask for wisdom and protection. (Pearl-intelligence, ie Buddha-intelligence).Experiencing immeasurable lifetimes of birth and death circulating in the pool of suffering, although suffering all kinds of tribulations, Still not attaining Unsurpassed Bodhi, but only returning to seek Arahantship, can only come out of the three realms and attain Nirvana. Now, I advise you, not to endure that hardship, so self-cultivation, I want to step up with him to that stage of fruition. Why is that, Because, I think in the three evil ways that often suffer from hunger, mind thinking about eating and drinking, looking up into the air, who would put a full meal in our mouth? All tribulations force body-mind, human life is impermanent, faster than mountain water flowing down, good friends (good friends) are difficult to meet, if you don't believe, accept, after eating - sorry in time! In the pool of birth-and-death, indefinite flow, the mind is like the moon in the bottom of the water, what's real! The evil-intellectual (evil friend) is easy to see, easy to meet, often advises people to practice the bodhisattva way, to give up possessions, to give up their body and life, and to look forward to the Bodhi path. How only Buddhas were born, how long does it take to appear once, thousands and thousands of people seek the Bodhi path, not sure if one or two people can. Therefore, I advise people not to suffer, but should seek liberation and realize Nirvana for themselves. Again, in three innumerable kalpas, after suffering all kinds of hardships, can one attain Buddhahood and Bodhi, but this time in this life, or in just three lifetimes, will attain Arahantship, which is one. Unlearned, suffer! The ignorant fools, whose minds aspire to Buddhahood, have gone through innumerable kalpas, endured all kinds of hardships, and have not yet heard of the attainment of Arahantship, how can they attain the Way? Unsurpassed Bodhi! For example, if someone catches a small bird and sees the Kim-si bird, he immediately releases the bird he has caught, holding in his hand, goes forward, chasing the other Kim-si bird, but , the big bird flapped its wings and flew high, the baby bird also flew away. Fools who seek Buddhahood, likewise, give up this Arahantship and seek that Buddhahood, both results are lost. Knowing that, I hope you soon come back to your mind, in this life, you will decide to attain Arahantship!" At that time, the Bodhisattva heard that word, became more and more courageous, and What are these three minds? - One is to think that all sentient beings from the beginning of birth and death to the present, are either our relatives, or our companions, who are currently suffering. suffering, not being able to escape, how can I step back? Second, thinking that all sentient beings from beginningless time to the present, have provided me with food, clothing, and have pity on me. necessary, now they have to endure many tribulations in samsara, I have not been able to repay them, how can I have a mind of turning back? , they are all my relatives, I command and sometimes rebuke, I have not had any revenge for their gratitude at all! Because of that condition, we should not give up, need more courage to seek the Bodhi path and fruition. If one realizes the Bodhi-dharma, and can use it to save sentient beings suffering in samsara in birth and death, then he is called a Great-Bodhisattva in the Mahayana. non-regression.(11) Again, Bodhisattva Maitreya! You should know that it is a Great Bodhisattva practicing Mahayana practice, emitting five minds. Of those five minds, the first is for sentient beings, generating great compassion; the second mind is because sentient beings seek All-Mind, the mind does not regress; Those two minds, for the Mahayana dharma, the Bodhisattva needs to practice diligently. The third mind is that all sentient beings are our close friends; the fourth mind is that all sentient beings are grateful to me, I have not had the slightest revenge; the fifth mind is that all sentient beings are my retinue, I have done unwholesome karma for them, scolding, Unreasonable punishment, shame-hearted, when will pay back! Those three minds make the bodhisattvas brave and strong, not regress, until they realize the path and fruition of the Unsurpassed Righteous Enlightenment."(12) ============= ======== Notes: (1) This sutra is book No. 261, in the Great Tripitaka, which is clearly explained in the book "Take refuge in the Three Jewels". there are 10 chapters: the first chapter of taking refuge in the Three Jewels, the second level of dharani and the third chapter of generating bodhicitta. The mind of the Sravakas, the Bodhi mind of Pratyekabuddha, and the Bodhi mind of the Buddha This is about the unsurpassed Bodhi mind which is the Buddha's Bodhi mind. ): In the past, translated as "Dao", now translated as "Enlightenment". Development of Bodhicitta: That is, generating a mind to seek the True Path or generating a mind to seek Right Enlightenment. (2) Lion roar: The lion is the head of the beast, With a roar, all the other animals were terrified. As for the mighty and virtuous Buddha, in the assembly what he uttered was decisive, unafraid, and on the contrary, heard, defilements dissipated, and the demon king was frightened. For example, the Buddha's words are like a lion roaring. (3) General-Tri-Mon: That is, Da-lani-mon. Da-lani (Dharani) Chinese-translated as General-Chief, means to keep good deeds not to lose, to keep evil from arising. Using mindfulness, concentration, and wisdom as their bodies, the Bodhisattva who cultivates mindfulness, concentration, and wisdom fully acquires these merits. This subject means "dharma-door". Dharma-door General-Chief actually includes 4 types: Dharma, meaning, mantra, and forbearance, but usually only for the mantra of Tantric Buddhism, called General-Ministry. (4) This dharani is very secretive, wondrous, wondrous, and has a liberating taste. (5) This is dependent-arising, Maitreya Bodhisattva extolls the merits of manifesting the secret of the Buddha's door-keeper, At the same time, Maitreya Bodhisattva asked the Buddha: How can sentient beings generate unsurpassed Bodhicitta, develop a mind, and then practice, and how can they not turn back? (6) One-of-a-kind knowledge: That is, Buddha-mind. That is, using a Buddha's wisdom, knowing all the Buddha's teachings and knowing all the causes and conditions of sentient beings. (7) Above, the Buddha answered the question of Bodhisattva Maitreya that sentient beings who want to practice the Mahayana practice and attain Nirvana need to generate the five victorious minds. Having developed those five minds, there is no turning back and quickly attaining the path and fruition of Unsurpassed Bodhi. (8) Cintamani: Also called Mani-chau, which means that from this jewel, everything emanates in accordance with the wishes of sentient beings. As-I-I tell you this is an example for the Buddha-knowledge, which is the All-Range of Wisdom. (9) The above passage the Buddha said about the merchant, because of his intelligence, know-thorough observation, compassion for parents, relatives, determination to go into the pool to find the wish-fulfilling pearl to bring back to save all, even though someone in the middle of the road intervenes, encounters insurance Even in a crisis, he still did not lose heart or despair, but reached the goal of his will, to give an example for a Bodhisattva who develops the mind to practice Mahayana conduct. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners.compassionate to parents, relatives, determined to make a vow to go into the pool to find the wish-fulfilling pearl to bring back to save everyone, although in the middle of the road, someone intervened, encountered many dangers, still did not lose heart, discouraged, but reached the goal of the aspiration, so as an example for a bodhisattva to develop the mind to practice the Mahayana practice, it must be the same. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. compassionate to parents, relatives, determined to make a vow to go into the pool to find the wish-fulfilling pearl to bring back to save everyone, although in the middle of the road, someone intervened, encountered many dangers, still did not lose heart, discouraged, but reached the goal of the aspiration, so as an example for a bodhisattva to develop the mind to practice the Mahayana practice, it must be the same. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners.determined to go into the pool to find the wish-fulfilling pearl to bring back and help everyone, even though in the middle of the road there are people who intervene, meet with many dangers, still do not lose heart, become discouraged, but reach the goal of will- vows, to give an example for a Bodhisattva to develop the mind to practice Mahayana practice must also be like that. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. determined to go into the pool to find the wish-fulfilling pearl to bring back and help everyone, even though in the middle of the road there are people who intervene, meet with many dangers, still do not lose heart, become discouraged, but reach the goal of will- vows, to give an example for a Bodhisattva to develop the mind to practice Mahayana practice must also be like that. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. although in the middle of the road, there are people who intervene, encounter many dangers, still do not lose heart, become discouraged, but reach the goal of aspiration, as an example for a Bodhisattva to develop the mind to practice Mahayana practice. such. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. although in the middle of the road, there are people who intervene, encounter many dangers, still do not lose heart, become discouraged, but reach the goal of aspiration, as an example for a Bodhisattva to develop the mind to practice Mahayana practice. such. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. To give an example for a Bodhisattva to develop the mind to practice Mahayana practice, it must be the same. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. To give an example for a Bodhisattva to develop the mind to practice Mahayana practice, it must be the same. (10) Six Beasts: Heaven, Human, Asura, Hell, Fallen Devil, Animal. Four Births: species that give birth to eggs, those that give birth to live babies, those that are born in wet places, those that give birth to biochemicals. (11) It is said above that the bodhisattva develops the mind to practice the Mahayana practice, and attains unsurpassed Bodhi with single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. Achieving Unsurpassed Bodhi requires single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners. Achieving Unsurpassed Bodhi requires single-minded effort, despite encountering many obstacles and the temptations of Mara. (12) The above paragraph is the conclusion of the five enemies-winners.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.13/7/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.