Mahayana.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Qualities of the Dharma M.14 Respecting the Dharma In this chapter, the Dharma is mainly the erudite teachings of the Buddha. 'World-Honored One, I have heard that, of all offerings, the offering of the Dharma is paramount. So, World-Honored One, what is an offering to the Dharma? The Blessed One said, 'Good man! Offering Dharma is making offerings to what is taught by the Tathāgata. It is making offerings to the Sutras that are profoundly wonderful and profoundly similar to each other, the antidote to all the worlds, which are difficult to believe and feel, difficult to fathom, difficult to see, difficult to understand, exceedingly subtle, exceedingly wonderful, and difficult to understand. explained. That dharma includes the bodhisattva stanza, which is sealed by the seals of the abbots and the sutras, which reveals the unchanging Dharma wheel, the source from which the six perfections arise, [1] upholding the Those who need to be taken over, follow the thirty-seven paths [2] leading to enlightenment [3] and guide the seven factors of enlightenment, directing sentient beings to great compassion and preaching great compassion, leading away from the doctrine of Māra (Māra). ) [4] and explaining the solution of dependent origination, [5]proclaim the doctrine of no self, no living being, no false life and no personality, proclaim emptiness, no sign, no wish, no action, [6] leading to Bodhgaya and turning the wheel of Dharma, gaining the deities, dragon, yaksha, gandharva [7]pay homage to praise, maintain the unbroken line of the Dharma, hold the treasure of the Dharma, lead sentient beings to enter the supreme realm, make offerings to the Dharma, be received by all the sages, and develop all the virtues of Bodhi. -slapping, leading to the return to the truth of all dharmas, giving birth to the sum total of dharmas of impermanence, suffering, not-self, tranquility, pointing out the harmful effects of the evil world, saving all from fear by Attachment to wrong views, negative arguments of pagan religions, is necessarily praised by the Buddhas, is the antidote to the part of samsara, and reveals the peaceful Nirvana. Proclaiming, teaching, accepting and maintaining, observing the sutras with such forms, accepting and accepting the Dharma, this is called offering the Dharma. M.15 Enjoying Dharma Bliss This passage explains the practice of the path of enlightenment. 'What is joyful dharma dharma?' The elder Vimalakrti (Licchavi Vimalakīrti) replied: 'It is rejoicing with indestructible faith in the Buddha; gladly listen to the Dharma; gladly close to the Sangha; gleefully worshiping the guru; gladly leave the three worlds; [8] joyful escape from the realm of sensual pleasures; gleefully contemplating the aggregates [9] as murderers; [10] joyfully observing the precepts [11]like venomous snakes, observe the interior as a wasteland; joyfully maintain the bodhi mind; happy to benefit sentient beings; gladly share when giving alms; joy does not treat strictly maintaining the net; joy, gentleness, patience; joyful effort to practice good roots; gladly defend the meditation; gladly practice the practice of wisdom to eliminate afflictions; joyfully promote generous bodhi mind; joyful victory over the Evil; joyfully eliminate afflictions; happy pure Buddha country; happy accumulating good roots to perfect the good generals and custom shapes; fearless joy listening to the profound Dharma; gladly practice the three liberation subjects; [twelfth]joyfully reaching to Nirvana; gladly dignified bodhi-galactic, and not untimely bodhi; happily serving fellow students; joy not hatred hostile to non-comrades-in-arms; gladly serve good knowledge; happily away from evil friends. It is joy in dharma joy and dharma happiness; happy life photography skillful means; joyfully practice without letting go of the Bodhi Law, part [13] . This is the bodhisattva's joy and happiness. M.16 French transcends language This passage mainly identifies Dharma with Nirvana and ultimate reality beyond words. [Ch.5] The Dharma does not argue, does not write. Here whoever forms a theory that, 'I will transform suffering, eliminate suffering, realize cessation, and practice the Way', [14] that person is not seeking the Dharma, but seeking an argument. [Ch.3] Dharma is abundant everywhere, like space. The Dharma is formless, far away from all currents. It has no 'fall', far from 'fall'. The Dharma is not distinct, far from the mind-consciousness. Dharma is not similar, because there is no counterpart. Dharma is not dependent on causes because it is not in conditions. The Dharma is the same as the dharma world, because it enters all the dharmas. The Dharma follows the As, because there is nothing corresponding to it. The Dharma is unrefined, because it is absolutely motionless. Dharma does not waver, because without medicine only the six bases. [15] Dharma does not come, does not go, because there is no headquarters. Fa is in harmony with No, depending on the appearance of No sign, in accordance with the Unwillingness, because the separation increases and decreases. The Dharma does not let go because of the separation of birth and death. The Dharma is not attached to the store, because it is beyond the path of the eyes, ears, nose, tongue, body, and mind. The Dharma is not high or low, because it is permanent, immovable, and far away from all distinctions. Reasons for deciding to practice Buddhism M.17 Buddha the Guru who deals with human weakness This passage outlines the situation in which sentient beings are ignorant and ask the Buddha for help. Surrounded by lust, besieged by the fortified wall of conceit, forming the three friends, this great fortress is the three realms. [16] It is because of being thrown into delusion and ignorance, and being burned by the three poisons, that (here) is always being used by the power of Mara. This is the residence of foolish children. They are bound by the chains of lust, deceitful, and annihilate the righteous. They are transported in evil paths, blinding their eyes with doubt and hesitation. Attached by jealousy and stinginess, they are led to unhappy realms, such as hungry ghosts, animals, or hell. Because of forced birth, old age, illness, and death, they are dragged by karma into the place of samsara. The unsurpassed compassion is like the full moon, and the wisdom light like the brilliant sun appears to destroy the ocean of defilements and defilements, shining down on you. [17] The full moon is full of compassion, wisdom and peace for sentient beings, equally shining everywhere. I wish to be illuminated by the moon king. As the king of all Dharma Realms, the legion is the pure Dharma, constantly turning the Dharma wheel. I vow to be transformed by this wonderful Dharma. I vow to attain Bodhi. I accumulate good karma, and benefit all sentient beings. May the Great Master protect me. (Yes) adorn yourself with the armor of patience, grasp the sword of wisdom, and thereby, in the evil path of Mara, may help you to be saved. Gaṇḍavyūha Sūtra, Taishō vol.9, text 278, p.688b14–c02, English translation Dispute and tolerance M.18 Bodhisattvas do not participate in disputes This passage considers the Bodhisattva as someone who moves people's hearts with tolerance even when fierce disputes surround. Boundless Adorable Bodhisattva (Anantavyūha) directed to the Buddha and said, 'World Honored One, in the future, when arguments arise, then people full of attachment will fight fiercely with each other, three poisons. flourished and the Dharma was disturbed. At that time, bodhisattvas, expending great compassion, embodied patience in the midst of these tragedies, in order to preserve this teaching without arguing. Since they do not engage in debate, they absorb great compassion and accumulate all the power of the roots of goodness.' Ananta-mukha-pariśodhana-nirdeśa , section 2 of the Mahā- ratnakūṭa Sūtra, Taishō vol.11 , text 310, p.21a11–15, English translation M.19 Legs seem inevitable This passage considers 'things as they are' - the real nature of reality, often translated as 'as' or 'as is' - because it is beyond words and arguments, so those who obey will not argue with sentient beings (cf. *Th.17). Sariputra, suchness is the true nature, the likeness, the intrinsic nature of that which is not unlikeness, the intrinsic nature of that which is not impermanent, non-triggering, and void. dynamic disorder, which is the nature of that which is not contrary, the nature of that which is not contested against. Again, Sariputra, it is as if there is no argument against anything. Since there is no argument, it is called suchness, but the Tathagatas call it the opposite of argument. Sariputra, the truth is said to be subject to acceptance, so what is the cause and effect that the Tathagata says it is the opposite? Sariputra, for the Tathagata opposes all controversies. Because of that condition, the Bodhisattva often appears in opposition and arguments. Again, the Tathagata never contradicts and argues, nor does he ever give rise to opposing arguments. Why so? For the Tathagata neither opposes nor argues, but often manifests the same forms that oppose and argue. Bodhisattva-piṭaka, section 12 of the Mahā-ratnakūṭa Sūtra, Taishō Dharma is the means to the end M.20 Dharma is not for grasping This paragraph repeats from the *Th.23 paragraph, for example, the dharma is like a raft that takes practitioners across the river of delusion to the shore of enlightenment (Nirvana); Dharma example for means, once you reach the destination, you should let go. Subhti, the bodhisattva-mahasattva, neither clings to the dharma, nor does he cling to that which is illegal. This is what the Tathagata means, 'You should know that the dharma being preached is like a raft. Righteous Dharma must also let go, let alone illegal.' Vajracchedikā Prajñāpāramitā Sūtra, section 6, English translation from Sanskrit by DS M.21 The path to wisdom A bodhisattva needs to practice the virtues leading to enlightenment, without seeing these as having a real nature to be grasped. At that time, the elder Subhti said to the Buddha: "In that case, then, this perfection of wisdom is truly profound. There is no cultivator, there is no Dharma to be cultivated, there is no place to practice in a land, and it is not because of this that one can practice. Why so? That is because in the profound sense of this perfection of wisdom, there is at least no part of the real dharma that can be called a cultivator, a dharma to be cultivated, a place to practice, or for this reason to cultivate. . World-Honored One, if you practice emptiness, that is the practice of perfection of wisdom. To practice all dharmas is to practice the perfection of wisdom. The practice of unreal dharma is the practice of perfection of wisdom. Cultivating nothing is cultivating the perfection of wisdom. Cultivating that which does not take life is the practice of prajnaparamita. Cultivating the cessation of dharmas is the practice of prajnaparamita. Mahā-prajñāpāramitā Sūtra, The Dharma distinguishes according to the basis, collects all M.22 The Buddha preached the Dharma according to the capacity of the audience This passage is a translation from the Lotus Sutra, in which the Buddha points out that he used skillful means to guide sentient beings, knowing that there are many different intentions. For those with low capacity, the Buddha taught that the ultimate goal is Nirvana, which means individual liberation from birth and death. This teaching is only one of the three vehicles (yāna: chariot) (see *M.64-7). The second vehicle (vehicle) is the vehicle that leads to the fruit of Single Enlightenment - despite solid wisdom, but still not enough compassion to teach and master sentient beings. The third is the vehicle (vehicle) leading to the attainment of perfect Buddhahood, the perfect Buddha of great wisdom and great compassion. In fact, all sentient beings can achieve this end, which is the goal indicated by the Buddha in the Lotus Sutra. The first two vehicles are only two vehicle vehicles, but the goal is not the ultimate true end. Listen, Sariputra! The Buddhas, Great Masters, by countless hundreds of thousands of skillful means preach the Buddhadharma, the Unsurpassed Great Men. I already know the intentions, qualities, different inclinations, and superior karmas of immeasurable beings, as well as the accomplished past wholesome kammas. And I have led these beings to the Dharma with countless variations of words and interpretations; by means of innumerable causes and conditions, for example, making immeasurable beings happy. I have uttered these texts the ( Sutra ) and shelves proceedings ( Gatha ), the birth ( Jàtaka book ), [18] of the ( itivrttaka ), because of the increased ownership ( adbhuta ), causal ( nidana ), and hundreds of thousands of examples ( aupamya ). I have preached by wonderful application ( geya ), and discussion ( upadeśa ). There are those who are lowly inclined, lacking in wisdom, those who do not practice according to the immeasurable Buddhas, those who are engulfed in samsara and those who endure the period of suffering. I declare Nirvana for those classes. The Self- Existing One ( svayaṃbhū ) by countless skillful means awakens them to the understanding of Buddha-wisdom, yet (I) never declares, 'You will become a Buddha in this world.'… Sariputra, if I were to tell sentient beings to generate the mind to seek enlightenment, [19] these ignorant beings would be confused and lost their way and never understand the meaning of these wonderful words. I said. I already know what they're interested in, but those sentient beings haven't practiced for a long time in past lives. They are caught up in sensual pleasures by craving, their minds are shrunk by delusion. Because of craving for sensual pleasures, they fall in the evil paths, their minds are troubled in the six realms. The graveyards are getting bigger and bigger. They are oppressed and too little blessed. They are besieged in the forest of wrong views, thinking, 'it exists, it does not exist; it exists like that, it doesn't exist like that', so he just has sixty-two views, [20] and then clings to illusory dharma, they persist in it. They are very difficult to control, arrogant, deceitful, deceitful, dishonest, stupid, poorly educated. Even through countless lifetimes, they have never heard the wonderful sound of the Buddha. Sariputra, I teach them by skillful means, 'Cease suffering.' I see sentient beings being oppressed by suffering, so I declare Nirvana. I say this, that from the beginning, the dharmas are inherently calm, often remain dead, Buddhists practice their way fully, and in the next life they will become Buddhas. By skillful means, I reveal three vehicles, but only one vehicle. The Great Masters have only one theory.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.9/11/2021.