VINAMANG THAI.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Qualities of France V.7 Dharma test This passage argues that the Buddhadharma should be accepted critically, rather than just blindly believed; Translated from the work of the Indian Mādhyamika commentator, Śāntarakṣita (circa 680–740), who was the first to support the establishment of Buddhism in Tibet. Those who are well-versed, bhikkhus, should accept what I say only after investigation, not simply out of reverence - just like one who tests gold, by heating, cutting, and honing. V.8 True happiness can only be achieved by realizing the Dharma Milarepa (Mi la ras pa, c. 1052–c.1135) was one of Tibet's most famous yogis and poets. He was a disciple of the great monk Marpa (1012-1097), and a major figure in the history of the Kagyupa sect of Tibetan Buddhism. He is best known for his self-composed poems, collected a few centuries after his death in Mila Gurbum, called "One Hundred Thousand Songs of Milarepa". [1] The passage below, which compares the happiness of the true tantric yogi with the unhappiness of the false and conceited 'Dharma practitioners', is one of his most famous songs. . The theme of the song is that true happiness can only be achieved through realizing the Dharma. Seeing clearly one's own nature, clearly comprehending the original dharmas as they really are, like this, a yogi will be at peace at all times. The mind pursues delusions, self-harming, self-tortures, thus those who study the Dharma are suffering all the time. The mind is at peace, the nature is immovable, [2] thus, as a monk, all times are peaceful. The mind pursues the false scene, overcomes by greed and hatred. Thus, the person who learns the Dharma is always in pain and suffering at all times. Enlightenment of all dharmas, all are dharmakaya [3] without fear, hope, or doubt, thus as a yogi, all times are peaceful. Three flowers talk nonsense, are rotated by the eight winds [4] , so those who study the Dharma are suffering all the time. Understanding necessarily only mind, meeting everyone is a friend, thus yogis, all times are at peace. Living a wasteful life, holding regrets to the grave, like this, those who study the Dharma will experience pain and suffering at all times. Realize inner realization, stay as native as nature, [5] thus yogis, all times are at peace. Overpowered by lust, craving and lust, thus a person who learns the Dharma is at all times in pain and suffering. Self-liberating the signs, always clearly aware of the arising of feelings. Thus, as a yogi, all times are peaceful. Clinging to the text, not showing the self-nature of the mind, so those who study the Dharma are always miserable at all times. Letting go of worldly dharmas, leisurely and without obstacles, like this, as a yogi, all times are peaceful. Weighing and accumulating wealth, loving relatives, wife and children, so those who study the Dharma are suffering all the time. Cutting off all afflictions, seeing everything as illusory, thus a yogi, all times are at peace. The mind is disordered and loose, the body and mind are enslaved to sex, so those who study the Dharma are always miserable. Holding the reins of a horse diligently, traveling to the bodhisattva ground, like this, a yogi will be at peace at all times. Shackled by laziness, anchored in the sea of ​​birth and death, thus those who study the Dharma are always in pain. Stop discriminating hearing, thinking, enjoying contemplation of your own mind, [6] like this, yogis, all times are at peace. With his mouth he says to cultivate the righteous Dharma, and his body does evil deeds, so those who study the Dharma are always in pain. Ending hope, fear, doubt, always abiding in the original enlightenment, like this, as a monk, all times are peaceful. Being dragged by the nose, obediently following the world's habits, like this, the person who studies the Dharma is always miserable at all times. Leaving behind "this and that", often practice the pure Dharma, thus as a monk, all times are peaceful. ' V.9 Adversity hides blessings towards the Dharma This passage is a famous poem, taken from 'The Words of My Perfect Teacher' (The Words of My Perfect Teacher) by Longchenpa (1308–1364), the most prominent master and author of the Nyingmapa school, Oppressed by hostility, we turn to the Dharma and find the way to liberation; thank the bad guys. Suffering by misery, we turn to the Dharma, find eternal bliss; Thank you for suffering. Harmful by non-human, we oriented to the Dharma, found fearless; thank you god. Anger by others, we turn to the Dharma, find true pleasure; pay tribute to the enemy. Sadness by evil conditions, we turn to the Dharma, find the way unchanged; Thank you for the disaster. Provoked by others, we turn to the Dharma, find the quintessential meaning; gratitude to the provocateur. In return for the kindness, please dedicate all. Summary of France V.10 Lights for the Path to Enlightenment The 'Skt. Bodhi-patha-pradīpa' (Skt. Bodhi-patha-pradīpa) is a work of great importance in the history of Tibetan Buddhism. It was written by the great master Atiśa (982-1054), aka Dīpaṃkara Śrījñāna, the pioneer of the Buddhist revival in Tibet, known as the 'descendant' of the Dharma. As a revered patriarch and scholar monk at the Vikramaśīla monastic university, he was invited to Tibet in the last years of his life. His preaching activities led to the formation of a new religious order, of the Kadampa sect. His most famous work, translated in its entirety, is a brief summary of the late Mahayana and Vajrayana conceptions of the Buddhist path as it was transmitted to Tibet at that time. [7] Homage to the Three Worlds Supreme Victory, along with the Dharma and Sangha. Because of the disciple Bodhi Light, [9] I light a lamp to illuminate the path of enlightenment. Because there are three classes: lower, middle and upper class. I tell each category one by one, and explain the difference. The scholar class has a low base, always looking for all means, only for his own benefit, only following the joy of birth and death. Turn your back on the three friends, stay away from evil karma, just wish we were quiet, this is the sergeant class. Just wanting to end suffering, for all sentient beings, as if it were his own suffering, that's a great scholar. [Generating Bodhicitta] Please preach the correct method, taught by the masters, for the conquerors of sentient beings, seeking great bodhi. [ten] Before the image of Buddha, in front of the spiritual stupa, [11] scriptures, offerings with incense, flowers, or any other items. With the seven factors of offering, preaching in the 'Standard One's Practices', [12] up to the bodhicitta, the mind does not degenerate. Having faith in the Three Jewels, kneeling on the ground with both knees, respectfully clasping both hands, saying take refuge [13] three times! Then, before the fate of loving-kindness, scatter all sentient beings first, contemplate them suffering from birth and death, and fall in the three evil paths. [14] Then, wanting to save sentient beings, free from suffering and practice, should generate bodhicitta, [15] vow not to turn back. The merits acquired through the purification of aspiration, as Maitreya clearly explains, are found in the Avatamsaka Sutra. Read the sutras, listen to the teacher, think about immeasurable merit, righteous bodhichitta, constantly generate that mind. That blessing is clearly explained, in the Dung Thi Van Sutra, summarized into three chants, I will quote it here: 'The bodhichitta mind of merit, assuming form, would be full of space, and still more. If anyone brings precious treasures and fills all the Buddha-worlds, as numerous as the sands of the Ganges River, and makes offerings to the Savior, the Blessed One, It is also not comparable, people only have to fold their hands and direct their mind to Bodhi, that blessing is boundless and subtle. [Studying the Bodhisattva precepts, practicing the bodhisattva vows] Having generated the pure bodhichitta vows, you should strive to always grow, protect the learned foundation that has lived, and keep this in mind for many lifetimes. Bodhicitta without any doubt cannot develop righteous aspiration. Therefore, in order to attain bodhicitta, one must make every effort to uphold the law of doubt. Who always keeps a part, seven special interpretations of the law of doubt, [16] will receive the bodhisattva precepts, otherwise, cannot live. Seven special interpretations of the law of doubt, the Tathagata has set up, maintaining the supreme moral virtue, is the law of the secret of suspicion. Sadhana y Yoga , Bodhisattva ground of Precepts, receiving the bodhisattva's law, from the precepts of all virtues. Thoroughly understanding the life fund, self-abiding in the law of doubt, the precepts have enough virtue, and the compassionate mind transmits the law of doubt. If the search effort, no such precepts; other ordained sadhanas I will now specify. Thus, I narrate, in the past Mañjuśrī, as the King of Voidness (Abharāja), gave rise to bodhicitta, as taught in the 'Manjushri's Sutra'. Buddhism'. 'In front of the saviors, I generate bodhicitta, invite all sentient beings, vow to save birth and death. From now on, when I become a Buddha, I will be completely free from arising, with a mind of harm, anger, aversion, and jealousy. I will practice holy life, separate from sensual pleasures, be evil and unwholesome, often follow the Buddha's teachings, and love the precepts of doubt. Quickly attaining great Bodhi, standing in the world and in the future, not for the sake of self-benefit, but for all sentient beings. I will be immeasurable and immeasurable, unselfish in the thousand buddha lands, [17] abide in the ten directions, save those who call to me. My body and speech karma all make it pure, my mind karma is also pure, I don't create unwholesome karma.' Based on the law of suspicion with the mind of bodhi, pure self, speech, mind, skillful study of the three precepts, [18] love and respect for the three learnings increases. Thus diligently cultivating, practicing the bodhisattva's rules, and attaining great Bodhi, thus attaining complete purity. [ Train only ( śamatha ) and obtain supernatural powers ] All Buddhas have said, if you carry out merit and wisdom, [19] will not be able to complete, if you do not cultivate superior wisdom. [20] Like a bird without wings, unable to fly in the air, without supernatural powers, it cannot benefit sentient beings. One day's blessed virtuous practice, for those who have supernatural powers, but for those who lack supernatural powers, it's not as good as a hundred kalpas. If you want to complete quickly enough, carry great Bodhi, must diligently cultivate supernatural powers; treatment cannot be done. If not achieved only, [21] cannot initiate supernatural powers. So you must always make efforts to cultivate into samatha. If you neglect samadhi, even if you practice diligently, even after a thousand years, you will not be able to attain concentration. Keeping the mentioned factors, in the chapter Dinh Tu Luong, [22] places the mind firmly on good, on the chosen subject. [Wisdom paramita] Practitioners only become successful, divine powers will also become. But without practicing wisdom, it is impossible to destroy obstacles. To eliminate the obstacles, afflictions and knowledge, [23] need to have enough means, the practitioner cultivates wisdom. Wisdom without means, means without wisdom, both are fetters (binding in samsara), so two are enough, not lacking. To eliminate doubts: what wisdom? what type of transpot? I will only make the difference, between means and wisdom. Except for the salvation of wisdom, all volitions of goodness, such as almsgiving and so on, are called by the false Buddhas. Who cultivates wisdom, assisted by means, quickly attains bodhi, non-self-cultivation. [24] Through the skandha [25] base , precepts, [26] all are unborn, knowing the self-nature of emptiness, that is wisdom. What has (being/existence) is not born; not (non-existent/non-existent), then like flower spots, yes-and-no: false; so medium-two : not born. [27] Dharma does not arise from it, nor does it come from another, does not have two pluses, has no cause, so its own nature cannot be. Again observing the dharmas, according to the principle of 'one or the other', [28] self-nature cannot be obtained, knowing that there is no self-nature. The self-nature of all dharmas, proven to be void, in the Seven Ten Voidnesses, and the Basics of the Middle Commentary. I don't expand on it, because I'm afraid the text is too long, but I only state the essentials, because it's just a theory to practice. Therefore, the self-nature of the dharmas is completely unattainable, so the practice of not-self is also the practice of wisdom. [Distinction paragraph] Just as the insight of dharmas, not seeing the self-nature, also clears that wisdom, cultivates non-discrimination. Samsara arises from discrimination, self-reincarnation: discriminatory perception. Therefore, to eliminate all distinctions, that is the ultimate victory over Nirvana. [29] As the World-Honored One once said, 'Discrimination is the great ignorance that causes the sea of ​​birth and death to fall. When he abides in non-discrimination, non-discrimination is as bright as space.' [30] The Sutra 'Entering the Dharani without distinction' also says, 'A bodhisattva with that dharma, if he cultivates non-discrimination, overcomes discriminations, and gradually attains non-discrimination.' The holy teachings and the righteous principles, clearly witnessing all dharmas, are not born, do not have self-nature, so you should practice without distinction. [Traditional nuances of religion] Cultivating the true nature (non-discrimination) like that, then reaching ovum and so on, [31] will enter the Land of Extreme Joy, [32] Right enlightenment is not far away. If you want to easily complete it, gain great enlightenment, cultivate the eight powers of all-grounds, cultivate the treasure vase, and so on, [33] Static, increase, the career, achievements due to attention force; [34] if you want to practice secret mantra, theory in the secret, practice honey. [35] In order to receive the Master's empowerment, [36] please the Master, by serving offerings, by obeying the chief monk's instructions. When the Master is satisfied, he will transmit all the empowerments, purify the past sins, and be ready to practice all-grounds. Secret and wisdom empowerment, [37] not for monasticism, because it is forbidden, in the (version) of the Buddha's Great Order. If one holds that empowerment, one who abides in the holy life will violate the precepts, and the law of doubt will be destroyed. Violating this precept, all offenses will be forgiven and won, [38] will definitely fall into evil beasts, and will not achieve anything. If you listen to learn the customs, and sacrifice yourself to the ma-ma, 254 is empowered by the Master, knowing that the sin nature is not inherently empty (no loss of precepts). [Bat] V.11 Milarepa revealed Milarepa (c.1052-c.1135), famous Tibetan yogi poet (see * V.8), in order to free one of his main disciples from a heavy relationship, he turned became a foolish beggar and insisted on begging him for a precious stone that he would give to a lady. When he realized who the beggar was, Milarepa sang the following song to celebrate the occasion. [39] Compassionately helping the weak, that is, making offerings to the Buddhas of the three times. Give to the beggar the emerald, as to me, Milare-pa. All sentient beings are parents, [40] if we embrace discrimination, it's like drinking the poison of ignorance and stupidity. Educated monks get along in harmony, accept their own sects, criticize other sects, and study in vain, swept away by the country. Is the Buddha Dharma black or white; Fighting and fighting for the sake of doctrine is cutting the link to liberation. Benefiting others is self-benefit, helping others is a source of self-benefit, harming others is self-harm.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.