\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m Th\u1ee9 Nh\u1ea5t\u2014H\u00e0nh Do – <\/strong><\/span>The First Chapter\u2014Action & Intention\u00a0<\/strong><\/span><\/p>\n -Khi \u1ea5y \u00d0\u1ea1i S\u01b0 \u0111\u1ebfn ch\u00f9a B\u1ea3o L\u00e2m t\u1ea1i Thi\u1ec1u Ch\u00e2u. Th\u1ee9 s\u1eed Vi C\u1eeb c\u00f9ng v\u1edbi quan li\u00eau v\u00e0o trong n\u00fai th\u1ec9nh S\u01b0 \u0111\u1ebfn trong th\u00e0nh, \u1edf ch\u00f9a \u00d0\u1ea1i Ph\u1ea1m, t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng v\u00ec ch\u00fang khai duy\u00ean n\u00f3i ph\u00e1p. S\u01b0 \u0111\u0103ng t\u00f2a, th\u1ee9 s\u1eed c\u00f9ng quan li\u00eau h\u01a1n 30 ng\u01b0\u1eddi, nho t\u00f4ng h\u1ecdc s\u0129 h\u01a1n 30 ng\u01b0\u1eddi, T\u0103ng Ni \u0111\u1ea1o t\u1ee5c h\u01a1n m\u1ed9t ng\u00e0n ng\u01b0\u1eddi, \u0111\u1ed3ng l\u00e0m l\u1ec5 nguy\u1ec7n \u0111\u01b0\u1ee3c nghe ph\u00e1p y\u1ebfu. L\u1ee5c T\u1ed5 b\u1ea3o ch\u00fang r\u1eb1ng: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c, B\u1ed3 \u00d0\u1ec1 t\u1ef1 t\u00e1nh x\u01b0a nay l\u00e0 thanh t\u1ecbnh, ch\u1ec9 d\u00f9ng t\u00e2m n\u1ea7y th\u1eb3ng \u0111\u00f3 tr\u1ecdn \u0111\u01b0\u1ee3c th\u00e0nh Ph\u1eadt. N\u00e0y thi\u1ec7n tri th\u1ee9c, h\u00e3y l\u1eafng nghe Hu\u1ec7 N\u0103ng n\u00f3i v\u1ec1 h\u00e0nh do \u0111\u01b0\u1ee3c ph\u00e1p. Nghi\u00eam ph\u1ee5 c\u1ee7a Hu\u1ec7 N\u0103ng b\u1ed5n qu\u00e1n \u1edf Ph\u1ea1m D\u01b0\u01a1ng, b\u1ecb gi\u00e1ng \u0111\u00e0y ra L\u00e3nh Nam, l\u00e0m th\u01b0\u1eddng d\u00e2n \u1edf T\u00e2n Ch\u00e2u. Th\u00e2n n\u1ea7y b\u1ea5t h\u1ea1nh, cha l\u1ea1i m\u1ea5t s\u1edbm, m\u1eb9 g\u00f3a con c\u00f4i d\u1eddi \u0111\u1ebfn Nam H\u1ea3i, gian nan ngh\u00e8o kh\u1ed5, th\u01b0\u1eddng ra ch\u1ee3 b\u00e1n c\u1ee7i. Khi \u1ea5y c\u00f3 m\u1ed9t ng\u01b0\u1eddi kh\u00e1ch mua c\u1ee7i, b\u1ea3o g\u00e1nh c\u1ee7i \u0111\u1ebfn nh\u00e0 kh\u00e1ch, kh\u00e1ch nh\u1eadn c\u1ee7i xong, Hu\u1ec7 N\u0103ng l\u00e3nh ti\u1ec1n, lui ra kh\u1ecfi c\u1eeda, th\u1ea5y m\u1ed9t ng\u01b0\u1eddi kh\u00e1ch t\u1ee5ng kinh, Hu\u1ec7 N\u0103ng m\u1ed9t phen nghe l\u1eddi kinh, t\u00e2m li\u1ec1n khai ng\u1ed9, b\u00e8n h\u1ecfi kh\u00e1ch t\u1ee5ng kinh g\u00ec? Kh\u00e1ch b\u1ea3o: \u201cKinh Kim Cang.\u201d Hu\u1ec7 N\u0103ng l\u1ea1i h\u1ecfi: \u201c\u1ede t\u1eeb \u0111\u00e2u \u0111\u1ebfn th\u1ecd tr\u00ec kinh n\u1ea7y?\u201d Kh\u00e1ch b\u1ea3o: \u201cT\u00f4i t\u1eeb ch\u00f9a \u00d0\u00f4ng Thi\u1ec1n, huy\u1ec7n Hu\u1ef3nh Mai \u0111\u1ebfn. Ch\u00f9a \u1ea5y do Ng\u0169 T\u1ed5 Ho\u1eb1ng Nh\u1eabn \u00d0\u1ea1i S\u01b0 l\u00e0m ch\u1ee7 gi\u00e1o h\u00f3a, \u0111\u1ec7 t\u1eed c\u00f3 h\u01a1n m\u1ed9t ng\u00e0n ng\u01b0\u1eddi.\u201d T\u00f4i \u0111\u1ebfn \u0111\u00f3 l\u1ec5 b\u00e1i \u0111\u1ec3 th\u1ecd tr\u00ec kinh n\u1ea7y. \u00d0\u1ea1i S\u01b0 Ho\u1eb1ng Nh\u1eabn th\u01b0\u1eddng khuy\u00ean: \u201cK\u1ebb T\u0103ng ng\u01b0\u1eddi t\u1ee5c ch\u1ec9 tr\u00ec kinh Kim Cang li\u1ec1n \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh, th\u1eb3ng \u0111\u00f3 th\u00e0nh Ph\u1eadt.\u201d Hu\u1ec7 N\u0103ng nghe n\u00f3i, do \u0111\u1eddi tr\u01b0\u1edbc c\u00f3 duy\u00ean, m\u1edbi \u0111\u01b0\u1ee3c m\u1ed9t ng\u01b0\u1eddi kh\u00e1ch cho Hu\u1ec7 N\u0103ng m\u1ed9t s\u1ed1 b\u1ea1c 10 l\u01b0\u1ee3ng \u0111\u1ec3 gi\u00fap nu\u00f4i d\u01b0\u1ee1ng m\u1eb9 gi\u00e0 v\u00e0 b\u1ea3o \u0111\u1ebfn Hu\u1ef3nh Mai tham v\u1ea5n Ng\u0169 T\u1ed5\u2014At one time the Great Master arrived at Pao-Lin. Magistrate Wei Ch\u2019u of Shao Chou and other local officials climbed the mountain and invited the Master to come into the city to the lecture hall of the Ta Fan Temple to speak the Dharma to the assembly. When the Master had taken his seat, the Magistrate and over thirty other officials including more than thirty Confucian scholars, and more than one thousand Bhikshus, Bhikshunis, Taoists, and laypeople, all made obeisance, at the same time, wishing to hear the essentials (essence) of Dharma. The Great Master said to the assembly, \u201cGood Knowing Advisors, the self-nature of Bodhi is originally clear and pure. Simply use that mind, and you will directly accomplish Buddhahood. Good Knowing Advisors, listen while I tell you about the actions and intentions by which Hui-Neng obtained the Dharma. Hui-Neng\u2019s stern father was originally from Fan Yang. He was banished to Hsin Chou in Ling Nan, where he became a commoner. Unfortunately, his father soon died, and his aging mother was left alone. They moved to Nan Hai and, poor and in bitter straits, Hui Neng sold wood in the market place. Once a customer bought firewood and ordered it delivered to his shop. When the delivery was made, and Hui Neng received the money, he went outside the gate and he noticed a customer reciting a Sutra. Upon once hearing the words of this Sutra: \u201cOne should produce that thought which is nowhere supported,\u201d Hui Neng\u2019s mind immediately opened to enlightenment. Thereupon he asked the customer what Sutra he was reciting. The customer replied, \u201cThe Diamond Sutra.\u201d Then again he asked, \u201cWhere do you come from and why do you recite this Sutra?\u201d The customer said, \u201cI come from Tung Ch\u2019an Monastery in Ch\u2019i Chou, Huang Mei Province. There, the fifth Patriarch, the Great Master Hung Jen, dwells and teaches over one thousand disciples. I went there to make obeisance and I heard and received this Sutra.” The Great Master constantly exhorts the Sangha and laypeople only to uphold the Diamond Sutra. Then, they may see their own nature and directly achieve Buddhahood. Hui Neng heard this and desired to go to seek the Dharma but he recalled that his mother had no support. Karmic conditions originating from past lives led another man to give Hui Neng a pound of silver, so that he could provide clothing and food for his aging mother. The man furhter instructed him to go to Huang Mei to call upon and bow to the Fifth Patriarch.<\/p>\n -Hu\u1ec7 N\u0103ng an tr\u00ed m\u1eb9 xong li\u1ec1n t\u1eeb gi\u1ea3 ra \u0111i, kh\u00f4ng h\u01a1n 30 ng\u00e0y li\u1ec1n \u0111\u1ebfn Hu\u1ef3nh Mai l\u1ec5 b\u00e1i Ng\u0169 T\u1ed5. T\u1ed5 h\u1ecfi r\u1eb1ng: \u201cNg\u01b0\u01a1i t\u1eeb ph\u01b0\u01a1ng n\u00e0o \u0111\u1ebfn, mu\u1ed1n c\u1ea7u v\u1eadt g\u00ec?\u201d Hu\u1ec7 N\u0103ng \u0111\u00e1p r\u1eb1ng: \u201c\u00d0\u1ec7 t\u1eed l\u00e0 d\u00e2n T\u00e2n Ch\u00e2u thu\u1ed9c L\u00e3nh Nam, t\u1eeb xa \u0111\u1ebfn l\u1ec5 th\u1ea7y, ch\u1ec9 c\u1ea7u l\u00e0m Ph\u1eadt, ch\u1edb kh\u00f4ng c\u1ea7u g\u00ec kh\u00e1c!\u201d T\u1ed5 b\u1ea3o r\u1eb1ng: \u201c\u00d4ng l\u00e0 ng\u01b0\u1eddi L\u00e3nh Nam, l\u1ea1i l\u00e0 ng\u01b0\u1eddi qu\u00ea m\u00f9a, l\u00e0m sao kham l\u00e0m Ph\u1eadt?\u201d Hu\u1ec7 N\u0103ng li\u1ec1n \u0111\u00e1p: \u201cNg\u01b0\u1eddi tuy c\u00f3 Nam B\u1eafc nh\u01b0ng Ph\u1eadt t\u00e1nh v\u1ed1n kh\u00f4ng c\u00f3 Nam B\u1eafc. Th\u00e2n qu\u00ea m\u00f9a n\u1ea7y c\u00f9ng v\u1edbi H\u00f2a Th\u01b0\u1ee3ng ch\u1eb3ng \u0111\u1ed3ng, nh\u01b0ng Ph\u1eadt t\u00e1nh \u0111\u00e2u c\u00f3 sai kh\u00e1c.\u201d Ng\u0169 T\u1ed5 l\u1ea1i mu\u1ed1n c\u00f9ng t\u00f4i n\u00f3i chuy\u1ec7n, nh\u01b0ng th\u1ea5y \u0111\u1ed3 ch\u00fang chung quanh \u0111\u00f4ng qu\u00e1, m\u1edbi b\u1ea3o theo ch\u00fang l\u00e0m c\u00f4ng t\u00e1c. Hu\u1ec7 N\u0103ng th\u01b0a: \u201cHu\u1ec7 N\u0103ng xin b\u1ea1ch H\u00f2a Th\u01b0\u1ee3ng, t\u1ef1 t\u00e2m \u0111\u1ec7 t\u1eed th\u01b0\u1eddng sanh tr\u00ed hu\u1ec7, kh\u00f4ng l\u00eca t\u1ef1 t\u00e1nh t\u1ee9c ph\u01b0\u1edbc \u0111i\u1ec1n, ch\u01b0a bi\u1ebft H\u00f2a Th\u01b0\u1ee3ng d\u1ea1y con l\u00e0m vi\u1ec7c g\u00ec?\u201d T\u1ed5 b\u1ea3o: \u201cK\u1ebb nh\u00e0 qu\u00ea n\u1ea7y, c\u0103n t\u00e1nh r\u1ea5t lanh l\u1ee3i, \u00f4ng ch\u1edb c\u00f3 n\u00f3i n\u1eefa, \u0111i xu\u1ed1ng nh\u00e0 tr\u00f9 \u0111i.\u201d Hu\u1ec7 N\u0103ng lui l\u1ea1i nh\u00e0 sau, c\u00f3 m\u1ed9t ng\u01b0\u1eddi c\u01b0 s\u0129 sai Hu\u1ec7 N\u0103ng b\u1eeda c\u1ee7i, gi\u00e3 g\u1ea1o, tr\u1ea3i h\u01a1n t\u00e1m th\u00e1ng. M\u1ed9t h\u00f4m, T\u1ed5 ch\u1ee3t th\u1ea5y Hu\u1ec7 N\u0103ng, m\u1edbi b\u1ea3o: \u201cTa ngh\u0129 ch\u1ed7 th\u1ea5y c\u1ee7a ng\u01b0\u01a1i c\u00f3 th\u1ec3 d\u00f9ng, nh\u01b0ng s\u1ee3 c\u00f3 ng\u01b0\u1eddi \u00e1c h\u1ea1i ng\u01b0\u01a1i, n\u00ean kh\u00f4ng c\u00f9ng ng\u01b0\u01a1i n\u00f3i chuy\u1ec7n, ng\u01b0\u01a1i c\u00f3 bi\u1ebft ch\u0103ng?\u201d Hu\u1ec7 N\u0103ng th\u01b0a: \u201c\u00d0\u1ec7 t\u1eed c\u0169ng bi\u1ebft \u00fd c\u1ee7a Th\u1ea7y n\u00ean kh\u00f4ng d\u00e1m \u0111\u1ebfn nh\u00e0 tr\u00ean, \u0111\u1ec3 ng\u01b0\u1eddi kh\u00f4ng bi\u1ebft.\u201d\u2014After Hui Neng had made arrangements for his mother\u2019s welfare, he took his leave. In less than thirty days, he arrived at Huang Mei and made obeisance to the Fifth Patriarch, who asked him, \u201cWhere are you from and what do you seek?\u201d Hui Neng replied, \u201cYour disciple is a commoner from Hsin Chou in Ling Nan and comes from afar to bow to the Master, seeking only to be a Buddha, and nothing else.\u201d The Patriarch said, \u201cYou are from Ling Nan and therefore are a barbarian, so how can you become a Buddha?\u201d Hui Neng said, \u201cAlthough there are people from the north and people from the south, there is ultimately no north or south in the Buddha nature. The body of the barbarian and that of the High Master are not the same, but what distinction is there in the Buddha nature?\u201d The Fifth Patriarch wished to continue the conversation, but seeing his disciples gathering on all sides, he ordered his visitor to follow the group off to work. Hui Neng said, \u201cHui Neng informs the High Master that this disciple\u2019s mind constantly produces wisdom and is not separate from the self nature. That, itself, is the field of blessing. It has not yet been decided what work the High Master will instruct me to do.\u201d The Fifth Patriarch said, \u201cBarbarian, your faculties are too sharp. Do not speak further but go to the back courtyard.\u201d Hui Neng withdrew to the back courtyard where a cultivator ordered him to split firewood and thresh rice. More than eight months had passed when the Patriarch one day suddenly saw Hui Neng and said, \u201cI think these views of yours can be of use, but I feared that evil people could harm you. For that reason, I have not spoken with you. Did you understand the situation?\u201d Hui Neng replied, \u201cYour disciple knew the Master\u2019s intention and stayed out of the front hall, so that others might not notice him.\u201d<\/p>\n -M\u1ed9t h\u00f4m Ng\u0169 T\u1ed5 b\u1ea3o c\u00e1c \u0111\u1ec7 t\u1eed: \u201cT\u1ea5t c\u1ea3 h\u00e3y \u0111\u1ebfn, ta n\u00f3i v\u1edbi c\u00e1c \u00f4ng ng\u01b0\u1eddi \u0111\u1eddi sanh t\u1eed l\u00e0 vi\u1ec7c l\u1edbn, c\u00e1c \u00f4ng tr\u1ecdn ng\u00e0y ch\u1ec9 c\u1ea7u ph\u01b0\u1edbc \u0111i\u1ec1n, ch\u1eb3ng c\u1ea7u ra kh\u1ecfi bi\u1ec3n kh\u1ed5 sanh t\u1eed. T\u1ef1 t\u00e1nh n\u1ebfu m\u00ea th\u00ec ph\u01b0\u1edbc n\u00e0o c\u00f3 th\u1ec3 c\u1ee9u? C\u00e1c \u00f4ng m\u1ed7i ng\u01b0\u1eddi h\u00e3y \u0111i, t\u1ef1 xem tr\u00ed hu\u1ec7 c\u1ee7a m\u00ecnh, nh\u1eadn th\u1ea5y t\u00e1nh B\u00e1t Nh\u00e3 n\u01a1i b\u1ea3n t\u00e2m m\u00ecnh, m\u1ed7i ng\u01b0\u1eddi l\u00e0m m\u1ed9t b\u00e0i k\u1ec7 r\u1ed3i \u0111\u1ebfn tr\u00ecnh cho ta xem, n\u1ebfu ng\u1ed9 \u0111\u01b0\u1ee3c \u0111\u1ea1i \u00fd th\u00ec ta trao y ph\u00e1p l\u00e0m T\u1ed5 th\u1ee9 s\u00e1u. Ph\u1ea3i nhanh \u0111i, kh\u00f4ng \u0111\u01b0\u1ee3c ch\u1eadm tr\u1ec3, suy ngh\u0129 t\u1ee9c l\u00e0 kh\u00f4ng tr\u00fang. Ng\u01b0\u1eddi ki\u1ebfn t\u00e1nh ngay l\u1eddi n\u00f3i ph\u1ea3i th\u1ea5y, n\u1ebfu nh\u01b0 ng\u01b0\u1eddi n\u1ea7y d\u00f9 khi m\u00faa \u0111ao gi\u1eefa tr\u1eadn c\u0169ng \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh\u2014One day the Patriarch summoned his disciples together and said, \u201cI have something to say to you: for people in the world, the matter of birth and death is a great one. All day long you seek fields of blessings only; you do not try to get out of the biter sea of birth and death. If you are confused about your self-nature, how can blessings save you?\u201d The Patriarch continued, \u201cEach of you go back and look into your own wisdom and use the Prajna-nature of your own original mind to compose a verse. Submit it to me so that I may look at it. If you understand the great meaning, the robe and Dharma will be passed on to you and you will become the Sixth Patriarch. Hurry off! Do not delay! Time spent thinking and considering is of no use in this matter. When seeing your own nature it is necessary to see it at the very moment of speaking. One who does that perceives as does one who wields a sword in the height of battle.\u201d<\/p>\n -Ch\u00fang \u0111\u01b0\u1ee3c ch\u1ec9 d\u1ea1y, tr\u1edf v\u1ec1 h\u1ecdp b\u00e0n v\u1edbi nhau r\u1eb1ng: \u201cT\u1ea5t c\u1ea3 ch\u00fang ta kh\u00f4ng c\u1ea7n ph\u1ea3i l\u1eafng l\u00f2ng d\u1ee5ng \u00fd l\u00e0m k\u1ec7 \u0111\u1ec3 tr\u00ecnh v\u1edbi H\u00f2a Th\u01b0\u1ee3ng, \u0111\u00e2u c\u00f3 l\u1ee3i \u00edch g\u00ec? Th\u01b0\u1ee3ng T\u1ecda Th\u1ea7n T\u00fa, hi\u1ec7n l\u00e0m Gi\u00e1o Th\u1ecd S\u01b0, \u1eaft l\u00e0 ng\u01b0\u1eddi \u0111\u01b0\u1ee3c, ch\u00fang ta c\u1ed1 g\u1eafng l\u00e0m k\u1ec7 t\u1ee5ng ch\u1ec9 u\u1ed5ng d\u1ee5ng t\u00e2m l\u1ef1c.\u201d M\u1ecdi ng\u01b0\u1eddi nghe l\u1eddi n\u1ea7y, th\u1ea3y \u0111\u1ec1u nh\u1ee9t t\u00e2m n\u00f3i r\u1eb1ng: \u201cCh\u00fang ta v\u1ec1 sau y ch\u1ec9 Th\u01b0\u1ee3ng T\u1ecda Th\u1ea7n T\u00fa, nh\u1ecdc g\u00ec ph\u1ea3i l\u00e0m k\u1ec7.\u201d\u2014The assembly received this order and withdrew, saying to one another, \u201cWe of the assembly do not need to clear our minds and use our intellect to compose a verse to submit to the High Master. What use would there be in this? Shen Hsiu is our senior instructor and Dharma teacher, certainly he should be the one to obtain it. It would be not only improper for us to compose a verse but a waste of effort as well.\u201d Hearing this, everyone put his mind to rest and said, \u201cHenceforth, we will rely on Master Shen Hsiu. Why vex ourselves writing verses?\u201d<\/p>\n -Th\u1ea7n T\u00fa suy ngh\u0129: \u201cC\u00e1c ng\u01b0\u1eddi \u0111\u1ec1u kh\u00f4ng tr\u00ecnh k\u1ec7 v\u00ec ta l\u00e0m gi\u00e1o th\u1ecd s\u01b0 cho h\u1ecd, ta c\u1ea7n ph\u1ea3i l\u00e0m k\u1ec7 tr\u00ecnh l\u00ean H\u00f2a Th\u01b0\u1ee3ng. N\u1ebfu kh\u00f4ng tr\u00ecnh k\u1ec7 th\u00ec H\u00f2a Th\u01b0\u1ee3ng l\u00e0m sao bi\u1ebft \u0111\u01b0\u1ee3c ki\u1ebfn gi\u1ea3i trong t\u00e2m ta c\u1ea1n hay s\u00e2u? Ta tr\u00ecnh \u00fd k\u1ec7, c\u1ea7u ph\u00e1p th\u00ec t\u1ed1t, c\u1ea7u l\u00e0m T\u1ed5 th\u00ec x\u1ea5u, v\u00ec nh\u01b0 v\u1eady l\u00e0 \u0111\u1ed3ng v\u1edbi t\u00e2m c\u1ee7a k\u1ebb ph\u00e0m, mu\u1ed1n c\u01b0\u1edbp \u0111\u01b0\u1ee3c ng\u00f4i v\u1ecb Th\u00e1nh kh\u00f4ng kh\u00e1c. N\u1ebfu ch\u1eb3ng tr\u00ecnh k\u1ec7 th\u00ec tr\u1ecdn kh\u00f4ng \u0111\u01b0\u1ee3c ph\u00e1p, r\u1ea5t kh\u00f3! R\u1ea5t kh\u00f3!\u201d\u2014Shen Hsiu then thought, \u201cThe others are not submitting verses because I am their teacher. I must compose a verse and submit it to the Higher Master. If I do not submit a verse, how will the High Master know whether the views and understanding in my mind are deep or shallow? My intention in submitting the verse is to seek the Dharma and that is good. But if it is to grasp the patriarchate, then that is bad, for how would that be different from the mind of a common person coveting the holy position? But, if I do not submit a verse, in the end I will not obtain Dharma. This is a terrible dilemma!\u201d<\/p>\n -Tr\u01b0\u1edbc nh\u00e0 c\u1ee7a Ng\u0169 T\u1ed5 c\u00f3 m\u1ed9t h\u00e0nh lang ba gian, Ng\u0169 T\u1ed5 ngh\u0129 m\u1eddi \u00f4ng Cung Ph\u1ee5ng L\u01b0 Tr\u00e2n \u0111\u1ebfn v\u1ebd \u2018L\u0103ng Gi\u00e0 Bi\u1ebfn T\u01b0\u1edbng v\u00e0 Ng\u0169 T\u1ed5 Huy\u1ebft M\u1ea1ch \u00d0\u1ed3\u2019 \u0111\u1ec3 l\u1ea1i l\u01b0u truy\u1ec1n c\u00fang d\u01b0\u1eddng. Ng\u00e0i Th\u1ea7n T\u00fa l\u00e0m k\u1ec7 r\u1ed3i, m\u1ea5y phen mu\u1ed1n tr\u00ecnh, \u0111i \u0111\u1ebfn nh\u00e0 tr\u01b0\u1edbc th\u00ec trong t\u00e2m ho\u1ea3ng h\u1ed1t, kh\u1eafp th\u00e2n \u0111\u1ed5 m\u1ed3 h\u00f4i, ngh\u0129 tr\u00ecnh ch\u1eb3ng \u0111\u01b0\u1ee3c. Tr\u01b0\u1edbc sau tr\u1ea3i qua b\u1ed1n ng\u00e0y, \u0111\u1ebfn 13 l\u1ea7n, tr\u00ecnh k\u1ec7 kh\u00f4ng \u0111\u01b0\u1ee3c. Th\u1ea7n T\u00fa m\u1edbi suy ngh\u0129: \u201cCh\u1eb3ng b\u1eb1ng \u0111\u1ebfn d\u01b0\u1edbi h\u00e0nh lang vi\u1ebft k\u1ec7, H\u00f2a Th\u01b0\u1ee3ng \u0111i qua xem th\u1ea5y, n\u1ebfu ch\u1ee3t b\u1ea3o r\u1eb1ng hay th\u00ec m\u00ecnh ra l\u1ec5 b\u00e1i th\u01b0a c\u1ee7a Th\u1ea7n T\u00fa l\u00e0m, n\u1ebfu n\u00f3i kh\u00f4ng kham, th\u1eadt u\u1ed5ng c\u00f4ng \u1edf n\u00fai m\u1ea5y n\u0103m, th\u1ecd ng\u01b0\u1eddi l\u1ec5 b\u00e1i, l\u1ea1i tu \u0111\u1ea1o g\u00ec?\u201d Canh ba \u0111\u00eam \u1ea5y, kh\u00f4ng cho ng\u01b0\u1eddi bi\u1ebft, Th\u1ea7n T\u00fa t\u1ef1 c\u1ea7m \u0111\u00e8n vi\u1ebft b\u00e0i k\u1ec7 tr\u00ean v\u00e1ch ph\u01b0\u01a1ng Nam \u0111\u1ec3 tr\u00ecnh ch\u1ed7 t\u00e2m m\u00ecnh th\u1ea5y \u0111\u01b0\u1ee3c. B\u00e0i k\u1ec7 vi\u1ebft r\u1eb1ng:<\/p>\n Th\u00e2n l\u00e0 c\u1ed9i B\u1ed3 \u00d0\u1ec1<\/p>\n T\u00e2m nh\u01b0 \u0111\u00e0i\u00a0g\u01b0\u01a1ng s\u00e1ng<\/p>\n Lu\u00f4n lu\u00f4n ph\u1ea3i lau ch\u00f9i<\/p>\n Ch\u1edb \u0111\u1ec3 d\u00ednh b\u1ee5i b\u1eb7m.<\/p>\n Th\u1ea7n T\u00fa\u00a0vi\u1ebft k\u1ec7 xong, li\u1ec1n\u00a0tr\u1edf v\u1ec1\u00a0ph\u00f2ng,\u00a0m\u1ecdi ng\u01b0\u1eddi\u00a0\u0111\u1ec1u ch\u1eb3ng bi\u1ebft.\u00a0Th\u1ea7n T\u00fa\u00a0l\u1ea1i\u00a0suy ngh\u0129: \u201cNg\u00e0y mai\u00a0Ng\u0169 T\u1ed5\u00a0th\u1ea5y\u00a0b\u00e0i k\u1ec7, n\u1ebfu\u00a0hoan h\u1ef7\u00a0t\u1ee9c ta c\u00f9ng ph\u00e1p c\u00f3 duy\u00ean, n\u1ebfu n\u00f3i kh\u00f4ng kham, t\u1ef1 l\u00e0 ta m\u00ea,\u00a0nghi\u1ec7p duy\u00ean\u00a0\u0111\u1eddi tr\u01b0\u1edbc n\u1eb7ng n\u1ec1, kh\u00f4ng h\u1ee3p \u0111\u01b0\u1ee3c ph\u00e1p, th\u1eadt l\u00e0 Th\u00e1nh \u00fd kh\u00f3 l\u01b0\u1eddng.\u201d Trong ph\u00f2ng\u00a0suy ngh\u0129, ng\u1ed3i n\u1eb1m ch\u1eb3ng y\u00ean\u00a0cho \u0111\u1ebfn\u00a0canh n\u0103m\u2014In front of the Fifth Patriarch\u2019s hall were three corridors. Their walls were to be frescoed by Court Artist Lu Chen with stories from the Lankavatara Sutra and with pictures portraying in detail the lives of the five patriarchs in order to the patriarchs might be venerated by future generations. After composing his verse, Shen Hsiu made several attempts to submit it. But whenever he reached the front hall, his mind became agitated and distraught and his entire body became covered with perspiration. Though he made thirteen attempts in four days, he did not dare submit it. Then he thought, \u201cThis is not as good as writing it on the wall for the Higher Master to see it suddenly. If he says it is good, I will step forward, bow, and say, \u2018Hsiu did it.\u201d If it is not good enough, then I have spent my years on this mountain in vain, receiving veneration from others. And as to further development, what can I say?\u201d That night in the third watch, while holding a candle, he secretly wrote the verse on the wall of South corridor to show what his mind had seen.<\/p>\n Verse said:<\/p>\n \u201cThe body is a Bodhi tree,<\/p>\n The mind like a bright mirror stand.<\/p>\n Time and again brush it clean,<\/p>\n And let no dust alight.\u201d<\/p>\n After writing this verse, Shen Hsiu returned to his room, and the others did not know what he had done. Then he thought, \u201cIf the Fith Patriarch sees the verse tomorrow and is pleased, it will mean that I have an affinity with the Dharma. If he says that it does not pass, it will mean that I am confused by heavy karmic obstacles from past lives and thereafter that I am not fit to obtain the Dharma. It is difficult to fathom the sage\u2019s intentions.\u201d In his room he continued to think and could not sit or sleep peacefully through to the fifth watch.<\/p>\n -Ng\u0169 T\u1ed5 \u0111\u00e3 bi\u1ebft Th\u1ea7n T\u00fa v\u00e0o c\u1eeda ch\u01b0a \u0111\u01b0\u1ee3c, kh\u00f4ng th\u1ea5y t\u1ef1 t\u00e1nh. S\u00e1ng h\u00f4m sau, T\u1ed5 g\u1ecdi \u00f4ng L\u01b0 Cung Ph\u1ee5ng \u0111\u1ebfn h\u00e0nh lang ph\u00eda nam \u0111\u1ec3 v\u1ebd \u0111\u1ed3 tr\u01b0\u1edbng tr\u00ean v\u00e1ch, ch\u1ee3t th\u1ea5y b\u00e0i k\u1ec7. Ng\u00e0i b\u1ea3o Cung Ph\u1ee5ng r\u1eb1ng: \u201cTh\u00f4i ch\u1eb3ng c\u1ea7n ph\u1ea3i v\u1ebd, nh\u1ecdc c\u00f4ng \u00f4ng t\u1eeb xa \u0111\u1ebfn. Trong Kinh c\u00f3 n\u00f3i \u2018Ph\u00e0m nh\u1eefng g\u00ec c\u00f3 t\u01b0\u1edbng \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng.\u2019 Ch\u1ec9 \u0111\u1ec3 l\u1ea1i cho ng\u01b0\u1eddi b\u00e0i k\u1ec7 n\u1ea7y t\u1ee5ng \u0111\u1ecdc th\u1ecd tr\u00ec, y theo b\u00e0i k\u1ec7 n\u1ea7y m\u00e0 tu h\u00e0nh th\u00ec kh\u1ecfi \u0111\u1ecda trong \u00e1c \u0111\u1ea1o, y theo b\u00e0i k\u1ec7 n\u1ea7y tu th\u00ec \u0111\u01b0\u1ee3c l\u1ee3i \u00edch l\u1edbn, khi\u1ebfn \u0111\u1ed3 \u0111\u1ec7 th\u1eafp h\u01b0\u01a1ng l\u1ec5 b\u00e1i, cung k\u00ednh v\u00e0 t\u1ee5ng \u0111\u1ecdc b\u00e0i k\u1ec7 n\u1ea7y t\u1ee9c \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh.\u201d M\u00f4n nh\u00e2n t\u1ee5ng b\u00e0i k\u1ec7 \u0111\u1ec1u khen: \u201cHay thay! Hay thay!\u201d\u2014The Patriarch already knew that Shen Hsiu had not yet entered the gate and seen his own nature. At daybreak, the Patriarch called Court Artist Lu Chen to paint the wall of the south corridor. Suddenly, he saw the verse and said to the court artist, \u201cThere is no need to paint. I am sorry that you have been troubled by coming so far, but the Diamond Sutra says, \u2018Whatever has marks is empty and false.\u2019 Instead leave this verse for people to recite and uphold. Those who cultivate in accordance with this verse will not fall into the evil destinies and will attain great merit.\u201d He then ordered the disciples to light incense and bow before it and to recite it, thus enabling them to see their own nature. The disciples all recited it and exclaimed, \u201cExcellent!”<\/p>\n -\u00d0\u1ebfn canh ba, T\u1ed5 m\u1edbi g\u1ecdi Th\u1ea7n T\u00fa v\u00e0o trong th\u1ea5t h\u1ecfi: \u201cK\u1ec7 \u0111\u00f3, ph\u1ea3i \u00f4ng l\u00e0m ch\u0103ng?\u201d Ng\u00e0i Th\u1ea7n T\u00fa th\u01b0a: \u201cTh\u1eadt l\u00e0 con l\u00e0m, ch\u1eb3ng d\u00e1m v\u1ecdng c\u1ea7u T\u1ed5 v\u1ecb, ch\u1ec9 mong H\u00f2a Th\u01b0\u1ee3ng t\u1eeb bi xem \u0111\u1ec7 t\u1eed c\u00f3 \u0111\u01b0\u1ee3c ch\u00fat \u00edt tr\u00ed hu\u1ec7 ch\u0103ng?\u201d T\u1ed5 b\u1ea3o: \u201c\u00d4ng l\u00e0m b\u00e0i k\u1ec7 n\u1ea7y l\u00e0 ch\u01b0a th\u1ea5y \u0111\u01b0\u1ee3c t\u1ef1 t\u00e1nh, ch\u1ec9 \u0111\u1ebfn \u0111\u01b0\u1ee3c ngo\u00e0i c\u1eeda, ch\u1ee9 ch\u01b0a v\u00e0o \u0111\u01b0\u1ee3c trong c\u1eeda, ki\u1ebfn gi\u1ea3i nh\u01b0 th\u1ebf t\u00ecm V\u00f4 Th\u01b0\u1ee3ng B\u1ed3 \u00d0\u1ec1, tr\u1ecdn kh\u00f4ng th\u1ec3 \u0111\u01b0\u1ee3c.V\u00f4 Th\u01b0\u1ee3ng B\u1ed3 \u00d0\u1ec1 ph\u1ea3i \u0111\u01b0\u1ee3c ngay n\u01a1i l\u1eddi n\u00f3i \u0111\u00f3 m\u00e0 bi\u1ebft b\u1ea3n t\u00e2m b\u1ea3n t\u00e1nh c\u1ee7a m\u00ecnh, ch\u1eb3ng sanh ch\u1eb3ng di\u1ec7t, \u0111\u1ed1i trong t\u1ea5t c\u1ea3 th\u1eddi m\u1ed7i ni\u1ec7m m\u1ed7i ni\u1ec7m t\u1ef1 th\u1ea5y, mu\u00f4n ph\u00e1p \u0111\u1ec1u kh\u00f4ng k\u1eb9t, m\u1ed9t ch\u01a1n t\u1ea5t c\u1ea3 \u0111\u1ec1u ch\u01a1n, mu\u00f4n c\u1ea3nh t\u1ef1 nh\u01b0 nh\u01b0, t\u00e2m nh\u01b0 nh\u01b0 \u0111\u00f3 t\u1ee9c l\u00e0 ch\u01a1n th\u1eadt. N\u1ebfu th\u1ea5y \u0111\u01b0\u1ee3c nh\u01b0 th\u1ebf t\u1ee9c l\u00e0 t\u1ef1 t\u00e1nh V\u00f4 Th\u01b0\u1ee3ng B\u1ed3 \u00d0\u1ec1. \u00d4ng h\u00e3y \u0111i, m\u1ed9t hai ng\u00e0y sau, suy ngh\u0129 l\u00e0m m\u1ed9t b\u00e0i k\u1ec7 kh\u00e1c \u0111em l\u1ea1i t\u00f4i xem, b\u00e0i k\u1ec7 c\u1ee7a \u00f4ng n\u1ebfu v\u00e0o \u0111\u01b0\u1ee3c c\u1eeda, s\u1ebd trao y ph\u00e1p cho \u00f4ng.\u201d\u2014At the third watch, the Patriarch called Shen Hsiu into the hall and asked him, \u201cDid you write this verse?\u201d Shen Hsiu said, \u201cYes, in fact, Hsiu did it. He does not dare to claim to the position of Patriarch but hopes the High Master will compassionately see whether or not this disciple has a little bit of wisdom.\u201d The Patriarch said, \u201cThe verse which you wrote shows that you have not yet seen your original nature but are still outside the gate. With such views and understanding, you may seek supreme Bodhi but in the end will not obtain it. Supreme Bodhi must be obtained at the very moment of speaking. In recognizing the original mind at all times in every thought, you yourself will see that the ten thousand Dharmas are unblocked; in one truth is all truth and the ten thousand states are of themselves \u201cthus\u201d; as they are. The \u2018thusness\u2019 of the mind; that is true reality. If seen in this way, it is indeed the self nature of Supreme Bodhi.\u201d The Patriarch continued, \u201cGo and think it over for a day or two. Compose another verse and bring it to me to see. If you have been able to enter the gate, I will transmit the robe and Dharma to you.\u201d<\/p>\n -Th\u1ea7n T\u00fa l\u00e0m l\u1ec5 lui ra, tr\u1ea3i qua m\u1ea5y ng\u00e0y, l\u00e0m k\u1ec7 c\u0169ng kh\u00f4ng th\u00e0nh, trong t\u00e2m ho\u1ea3ng h\u1ed1t, th\u1ea7n tr\u00ed b\u1ea5t an, v\u00ed nh\u01b0 trong m\u1ed9ng, \u0111\u1ee9ng ng\u1ed3i ch\u1eb3ng vui. L\u1ea1i hai ng\u00e0y sau, c\u00f3 m\u1ed9t ch\u00fa b\u00e9 \u0111i qua ch\u1ed7 gi\u00e3 g\u1ea1o, \u0111\u1ecdc b\u00e0i k\u1ec7 n\u1ea7y. Hu\u1ec7 N\u0103ng v\u1eeba nghe, li\u1ec1n bi\u1ebft b\u00e0i k\u1ec7 n\u1ea7y ch\u01b0a th\u1ea5y \u0111\u01b0\u1ee3c b\u1ed5n t\u00e1nh. Hu\u1ec7 N\u0103ng b\u00e8n h\u1ecfi ch\u00fa b\u00e9 r\u1eb1ng: \u201cT\u1ee5ng \u0111\u00f3 l\u00e0 k\u1ec7 g\u00ec?\u201d Ch\u00fa b\u00e9 \u0111\u00e1p: \u201cC\u00e1i \u00f4ng nh\u00e0 qu\u00ea kh\u00f4ng bi\u1ebft, \u00d0\u1ea1i S\u01b0 n\u00f3i ng\u01b0\u1eddi \u0111\u1eddi sanh t\u1eed l\u00e0 vi\u1ec7c l\u1edbn, mu\u1ed1n \u0111\u01b0\u1ee3c truy\u1ec1n y ph\u00e1p, khi\u1ebfn \u0111\u1ec7 t\u1eed l\u00e0m k\u1ec7 tr\u00ecnh. Ng\u00e0i xem n\u1ebfu ng\u1ed9 \u0111\u01b0\u1ee3c \u0111\u1ea1i \u00fd, li\u1ec1n trao y ph\u00e1p cho l\u00e0m T\u1ed5 th\u1ee9 s\u00e1u. Th\u01b0\u1ee3ng T\u1ecda Th\u1ea7n T\u00fa vi\u1ebft b\u00e0i k\u1ec7 V\u00f4 T\u01b0\u1edbng \u1edf v\u00e1ch h\u00e0nh lang ph\u00eda nam, \u00d0\u1ea1i S\u01b0 khi\u1ebfn \u0111\u1ed3 ch\u00fang \u0111\u1ec1u n\u00ean \u0111\u1ecdc, y k\u1ec7 n\u1ea7y tu, s\u1ebd kh\u1ecfi \u0111\u1ecda \u0111\u01b0\u1eddng \u00e1c, y k\u1ec7 n\u1ea7y tu s\u1ebd c\u00f3 l\u1ee3i \u00edch l\u1edbn.\u201d\u2014Shen Hsiu made obeisance and left. Several days passed but he was unable to compose a verse. His mind was agitated and confused; his thoughts and moods were uneasy. He was as if in a dream; whether walking or sitting down, he could not be happy. Two days later, a young boy chanting that verse passed by the threshing room. Hearing it for the first time, Hui Neng knew that the writer had not yet seen his original nature. Although he had not yet received a transmission of the teaching, he already understood its profound meaning. He asked the boy, \u201cWhat verse are you reciting?\u201d \u201cBarbarian, you know nothing,\u201d replied the boy. The Great Master said that birth and death are profound concerns for people in the world. Wishing to transmit the robe and Dharma, he ordered his disciples to compose verses and bring them to him to see. The person who has awakened to the profound meaning will inherit the robe and Dharma and become the Sixth Patriarch. Our senior, Shen Hsiu, wrote this \u2018verse without marks\u2019 on the wall of the south corridor. The Great Master ordered everyone to recite it, for to cultivate in accordance with this verse is to avoid falling into the evil destinies and is of great merit.<\/p>\n -Hu\u1ec7 N\u0103ng th\u01b0a r\u1eb1ng: \u201cTh\u01b0\u1ee3ng nh\u01a1n, \u0111\u00e3 h\u01a1n t\u00e1m th\u00e1ng, t\u00f4i \u1edf nh\u00e0 tr\u00f9 gi\u00e3 g\u1ea1o, ch\u01b0a t\u1eebng \u0111\u1ebfn nh\u00e0 tr\u00ean, mong th\u01b0\u1ee3ng nh\u01a1n d\u1eabn t\u00f4i \u0111\u1ebfn tr\u01b0\u1edbc b\u00e0i k\u1ec7 l\u1ec5 b\u00e1i.\u201d Ch\u00fa b\u00e9 d\u1eabn Hu\u1ec7 N\u0103ng \u0111\u1ebfn tr\u01b0\u1edbc b\u00e0i k\u1ec7 l\u1ec5 b\u00e1i. Hu\u1ec7 N\u0103ng b\u1ea3o: \u201cHu\u1ec7 N\u0103ng kh\u00f4ng bi\u1ebft ch\u1eef, nh\u1edd th\u01b0\u1ee3ng nh\u01a1n v\u00ec t\u00f4i \u0111\u1ecdc.\u201d Khi \u1ea5y c\u00f3 quan Bi\u1ec7t Gi\u00e1 h\u1ecd Tr\u01b0\u01a1ng t\u00ean Nh\u1ef1t D\u1ee5ng \u1edf Giang Ch\u00e2u li\u1ec1n to ti\u1ebfng \u0111\u1ecdc. Hu\u1ec7 N\u0103ng nghe r\u1ed3i b\u00e8n n\u00f3i: \u201cT\u00f4i c\u0169ng c\u00f3 m\u1ed9t b\u00e0i k\u1ec7, mong quan Bi\u1ec7t Gi\u00e1 v\u00ec t\u00f4i vi\u1ebft l\u1ea1i.\u201d Quan Bi\u1ec7t Gi\u00e1 n\u00f3i: \u201c\u00d4ng c\u0169ng l\u00e0m k\u1ec7 n\u1eefa sao? Vi\u1ec7c n\u1ea7y th\u1eadt \u00edt c\u00f3!\u201d Hu\u1ec7 N\u0103ng n\u00f3i v\u1edbi quan Bi\u1ec7t Gi\u00e1 r\u1eb1ng: \u201cMu\u1ed1n h\u1ecdc \u0111\u1ea1o V\u00f4 Th\u01b0\u1ee3ng B\u1ed3 \u00d0\u1ec1, kh\u00f4ng \u0111\u01b0\u1ee3c khinh ng\u01b0\u1eddi m\u1edbi h\u1ecdc. K\u1ebb h\u1ea1 c\u0169ng c\u00f3 c\u00e1i tr\u00ed th\u01b0\u1ee3ng th\u01b0\u1ee3ng, c\u00f2n ng\u01b0\u1eddi th\u01b0\u1ee3ng th\u01b0\u1ee3ng c\u0169ng kh\u00f4ng c\u00f3 \u00fd tr\u00ed.\u201d Quan Bi\u1ec7t Gi\u00e1 n\u00f3i: \u201c\u00d4ng ch\u1ec9 t\u1ee5ng k\u1ec7, t\u00f4i v\u00ec \u00f4ng vi\u1ebft, n\u1ebfu \u00f4ng \u0111\u01b0\u1ee3c ph\u00e1p, tr\u01b0\u1edbc ph\u1ea3i \u0111\u1ed9 t\u00f4i, ch\u1edb qu\u00ean l\u1eddi n\u1ea7y.\u201d Hu\u1ec7 N\u0103ng \u0111\u1ecdc b\u00e0i k\u1ec7:<\/p>\n \u201cB\u1ed3 \u00d0\u1ec1 v\u1ed1n kh\u00f4ng c\u00e2y<\/p>\n G\u01b0\u01a1ng s\u00e1ng\u00a0c\u0169ng ch\u1eb3ng \u0111\u00e0i<\/p>\n X\u01b0a nay\u00a0kh\u00f4ng m\u1ed9t v\u1eadt<\/p>\n Ch\u1ed7 n\u00e0o d\u00ednh b\u1ee5i b\u1eb7m?\u201d<\/p>\n Hui Neng said, \u201cI, too, would like to recite it to create an affinity. Superior One, I have been pounding rice here for over eight months and have not yet been to the front hall. I hope that the Superior One will lead me before the verse to pay homage.\u201d The boy then led him to the verse to bow. Hui Neng said, \u201cHui Neng cannot read. Please, Superior One, read it to me.\u201d Then an official from Chiang Chou, named Chang Jih Yung, read it loudly. After hearing it, Hui Neng said, \u201cI, too, have a verse. Will the official please write it for me?\u201d The official replied, \u201cYou, too, can write a verse? That is strange!\u201d Hui Neng said to the official, \u201cIf you wish to study the Supreme Bodhi, do not slight the beginner. The lowest people may have the highest wisdom; the highest people may have the least wisdom. If you slight others, you create limitless, unbounded offenses.\u201d The official said, \u201cRecite your verse and I will write it out for you. If you obtain the Dharma you must take me across first. Do not forget these words.\u201d<\/p>\n Hui Neng\u2019s verse read:<\/p>\n \u201cOriginally Bodhi has no tree,<\/p>\n The bright mirror has no stand.<\/p>\n Originally there is not a single thing,<\/p>\n Where can dust alight?\u201d<\/p>\n -Khi vi\u1ebft b\u00e0i k\u1ec7 r\u1ed3i, \u0111\u1ed3 ch\u00fang th\u1ea3y \u0111\u1ec1u kinh ho\u00e0ng, kh\u00f4ng ai m\u00e0 ch\u1eb3ng xu\u00fdt xoa, m\u1ecdi ng\u01b0\u1eddi b\u1ea3o nhau r\u1eb1ng: \u201cL\u1ea1 thay! Kh\u00f4ng th\u1ec3 do t\u01b0\u1edbng m\u1ea1o m\u00e0 \u0111o\u00e1n \u0111\u01b0\u1ee3c ng\u01b0\u1eddi, \u0111\u00e3 bao l\u00e2u nay sai nh\u1ee5c th\u00e2n B\u1ed3 T\u00e1t l\u00e0m vi\u1ec7c.\u201d T\u1ed5 th\u1ea5y c\u1ea3 ch\u00fang \u0111\u1ec1u kinh ng\u1ea1c, s\u1ee3 c\u00f3 ng\u01b0\u1eddi l\u00e0m h\u1ea1i Hu\u1ec7 N\u0103ng, m\u1edbi l\u1ea5y gi\u00e0y x\u00f3a h\u1ebft b\u00e0i k\u1ec7, n\u00f3i: \u201cC\u0169ng ch\u01b0a th\u1ea5y t\u00e1nh.\u201d Ch\u00fang cho l\u00e0 \u0111\u00fang. Ng\u00e0y k\u1ebf T\u1ed5 l\u00e9n \u0111\u1ebfn ch\u1ed7 gi\u00e3 g\u1ea1o th\u1ea5y Hu\u1ec7 N\u0103ng \u0111eo \u0111\u00e1 gi\u00e3 g\u1ea1o, m\u1edbi b\u1ea3o r\u1eb1ng: \u201cNg\u01b0\u1eddi c\u1ea7u \u0111\u1ea1o v\u00ec ph\u00e1p qu\u00ean m\u00ecnh \u0111\u1ebfn th\u1ebf \u01b0?\u201d T\u1ed5 l\u1ea1i h\u1ecfi: \u201cG\u1ea1o tr\u1eafng hay ch\u01b0a?\u201d Hu\u1ec7 N\u0103ng th\u01b0a: \u201cG\u1ea1o tr\u1eafng \u0111\u00e3 l\u00e2u, c\u00f2n thi\u1ebfu gi\u1ea7n s\u00e0ng.\u201d T\u1ed5 l\u1ea5y g\u1eady g\u00f5 v\u00e0o c\u1ed1i ba ti\u1ebfng r\u1ed3i \u0111i. Hu\u1ec7 N\u0103ng li\u1ec1n h\u1ed9i \u0111\u01b0\u1ee3c \u00fd T\u1ed5, \u0111\u1ebfn khi tr\u1ed1ng \u0111\u1ed5 canh ba li\u1ec1n v\u00e0o th\u1ea5t. T\u1ed5 l\u1ea5y \u00e1o c\u00e0 sa che chung quanh kh\u00f4ng \u0111\u1ec3 ng\u01b0\u1eddi th\u1ea5y, v\u00ec Hu\u1ec7 N\u0103ng m\u00e0 n\u00f3i kinh Kim Cang, \u0111\u1ebfn c\u00e2u \u2018\u01afng v\u00f4 s\u1edf tr\u1ee5 nhi sanh k\u1ef3 t\u00e2m.\u2019\u2014After this verse was written, the followers all were startled and without exception cried out to one another, \u201cStrange indeed! One cannot judge a person by his appearance. How can it be that, after so little time, he has become a Bodhisattva in the flesh?\u201d The Fifth Patriarch saw the astonished assembly and feared that they might become dangerous. Accordingly, he erased the verse with his shoe saying, \u201cThis one, too, has not yet seen his nature.\u201d The assembly agreed. The next day the Patriarch secretly came to the threshing floor where he saw Hui Neng pounding rice with a stone tied around his waist and he said, \u201cA seeker of the Way would forget his very life for the Dharma. Is this not the case?\u201d Then the Fifth Patriarch asked, \u201cIs the rice ready?\u201d Hui Neng replied, \u201cThe rice has long been ready. It is now waiting only for the sieve.\u201dThe Patriarch rapped the pestle three times with his staff and left. Hui Neng then knew the Patriarch\u2019s intention and, at the third watch, he went into the Patriarch\u2019s room. The Patriarch covered them with his precept sash in order to hide and he explained the Diamond Sutra for him, \u201cOne should produce a thought that is nowhere supported.\u201d<\/p>\n -Hu\u1ec7 N\u0103ng ngay l\u1eddi \u0111\u00f3 \u0111\u1ea1i ng\u1ed9, th\u1ea5y t\u1ea5t c\u1ea3 mu\u00f4n ph\u00e1p ch\u1eb3ng l\u00eca t\u1ef1 t\u00e1nh, m\u1edbi th\u01b0a v\u1edbi T\u1ed5 r\u1eb1ng:<\/p>\n \u201c\u00d0\u00e2u ng\u1edd\u00a0t\u1ef1 t\u00e1nh\u00a0v\u1ed1n t\u1ef1\u00a0thanh t\u1ecbnh<\/p>\n \u00d0\u00e2u ng\u1edd\u00a0t\u1ef1 t\u00e1nh\u00a0v\u1ed1n kh\u00f4ng\u00a0sanh di\u1ec7t<\/p>\n \u00d0\u00e2u ng\u1edd\u00a0t\u1ef1 t\u00e1nh\u00a0v\u1ed1n t\u1ef1 \u0111\u1ea7y \u0111\u1ee7<\/p>\n \u00d0\u00e2u ng\u1edd\u00a0t\u1ef1 t\u00e1nh\u00a0v\u1ed1n kh\u00f4ng\u00a0dao \u0111\u1ed9ng<\/p>\n \u00d0\u00e2u ng\u1edd\u00a0t\u1ef1 t\u00e1nh\u00a0hay sanh mu\u00f4n ph\u00e1p!\u201d<\/p>\n Ng\u0169 T\u1ed5\u00a0bi\u1ebft\u00a0Hu\u1ec7 N\u0103ng\u00a0\u0111\u00e3 ng\u1ed9 \u0111\u01b0\u1ee3c\u00a0b\u1ea3n t\u00e1nh\u00a0m\u1edbi b\u1ea3o r\u1eb1ng: \u201cCh\u1eb3ng bi\u1ebft b\u1ed5n t\u00e2m, h\u1ecdc ph\u00e1p\u00a0v\u00f4 \u00edch, n\u1ebfu bi\u1ebft \u0111\u01b0\u1ee3c b\u1ed5n t\u00e2m m\u00ecnh, th\u1ea5y \u0111\u01b0\u1ee3c b\u1ed5n t\u00e1nh m\u00ecnh, t\u1ee9c g\u1ecdi l\u00e0\u00a0tr\u01b0\u1ee3ng phu, l\u00e0 th\u1ea7y c\u1ee7a tr\u1eddi ng\u01b0\u1eddi, l\u00e0 Ph\u1eadt.\u201d Canh ba\u00a0th\u1ecd ph\u00e1p, ng\u01b0\u1eddi tr\u1ecdn kh\u00f4ng bi\u1ebft, T\u1ed5 li\u1ec1n\u00a0truy\u1ec1n ph\u00e1p\u00a0\u0111\u1ed1n gi\u00e1o\u00a0v\u00e0\u00a0y b\u00e1t, n\u00f3i r\u1eb1ng: \u201cNg\u01b0\u01a1i l\u00e0 v\u1ecb T\u1ed5 \u0111\u1eddi th\u1ee9 s\u00e1u, kh\u00e9o t\u1ef1\u00a0h\u1ed9 ni\u1ec7m, r\u1ed9ng \u0111\u1ed9\u00a0ch\u00fang h\u1eefu\u00a0t\u00ecnh, truy\u1ec1n kh\u1eafp\u00a0\u0111\u1eddi sau, kh\u00f4ng khi\u1ebfn cho\u00a0\u0111o\u1ea1n tuy\u1ec7t.\u201d T\u1ed5 l\u1ea1i b\u1ea3o\u00a0Hu\u1ec7 N\u0103ng\u00a0h\u00e3y nghe Ng\u00e0i n\u00f3i k\u1ec7:<\/p>\n \u201cNg\u01b0\u1eddi c\u00f3 t\u00ecnh \u0111\u1ebfn n\u00ean gieo gi\u1ed1ng<\/p>\n Nh\u01a1n n\u01a1i \u0111\u1ea5t qu\u1ea3 l\u1ea1i sanh<\/p>\n V\u00f4 t\u00ecnh c\u0169ng kh\u00f4ng c\u00f3 gi\u1ed1ng<\/p>\n Kh\u00f4ng t\u00e1nh\u00a0c\u0169ng kh\u00f4ng sanh.\u201d<\/p>\n At the moment he heard those words, Hui Neng experienced the great enlightenment and he knew that all the ten thousand dharmas are not separate from the self-nature. He said to the Patriarch:<\/p>\n \u201cHow unexpected! The self-nature is<\/p>\n originally pure in itself.<\/p>\n How unexpected! The self-nature is<\/p>\n originally neither produced nor<\/p>\n destroyed.<\/p>\n How unexpected! The self-nature is<\/p>\n originally complete in itself.<\/p>\n How unexpected! The self-nature is<\/p>\n originally without movement.<\/p>\n How unexpected! The self-nature can<\/p>\n produce the ten thousand dharmas.\u201d<\/p>\n The Fifth Patriarch knew of Hui Neng\u2019s enlightenment to his original nature and said to him, \u201cStudying the Dharma without recognizing the original mind is of no benefit. If one recognizes one\u2019s own original mind and sees one\u2019s original nature, then one is called a great hero, a teacher of gods and humans, a Buddha.\u201dHe received the Dharma in the third watch and no one knew about it. The Fifth Patriarch also transmitted the Sudden Teaching, the robe and bowl saying, \u201cYou are the Sixth Patriarch. Protect yourself carefully. Take living beings across by every method and spread the teaching for the sake of those who will live in the future. Do not let it be cut off.\u201d<\/p>\n Listen to my verse:<\/p>\n \u201cWith feeling comes,<\/p>\n The planting of the seed.<\/p>\n Because of the ground,<\/p>\n The fruit is born again<\/p>\n Without feeling,<\/p>\n There is no seed at all.<\/p>\n Without that nature,<\/p>\n There is no birth either.\u201d<\/p>\n -T\u1ed5 l\u1ea1i b\u1ea3o: \u201cX\u01b0a \u00d0\u1ea1i S\u01b0 \u00d0\u1ea1t Ma ban \u0111\u1ea7u \u0111\u1ebfn c\u00f5i n\u1ea7y, ng\u01b0\u1eddi ch\u01b0a c\u00f3 tin n\u00ean m\u1edbi truy\u1ec1n y n\u1ea7y \u0111\u1ec3 l\u00e0m t\u00edn th\u1ec3, \u0111\u1eddi \u0111\u1eddi truy\u1ec1n nhau, ph\u00e1p th\u00ec d\u00f9ng t\u00e2m truy\u1ec1n t\u00e2m, \u0111\u1ec1u khi\u1ebfn cho t\u1ef1 ng\u1ed9 t\u1ef1 gi\u1ea3i. T\u1eeb x\u01b0a Ph\u1eadt, Ph\u1eadt ch\u1ec9 truy\u1ec1n b\u1ea3n th\u1ec3, th\u1ea7y th\u1ea7y th\u1ea7m trao b\u1ea3n t\u00e2m, y l\u00e0 \u0111\u1ea7u m\u1ed1i c\u1ee7a s\u1ef1 tranh gi\u00e0nh, n\u00ean d\u1eebng ngay n\u01a1i ng\u01b0\u01a1i, ch\u1edb n\u00ean truy\u1ec1n n\u1eefa, n\u1ebfu truy\u1ec1n y n\u1ea7y th\u00ec m\u1ea1ng c\u1ee7a ng\u01b0\u1eddi nh\u1eadn y c\u0169ng nh\u01b0 s\u1ee3i ch\u1ec9 m\u00e0nh. \u00d4ng ph\u1ea3i \u0111i nhanh e c\u00f3 ng\u01b0\u1eddi mu\u1ed1n h\u00e3m h\u1ea1i \u00f4ng.\u201d Hu\u1ec7 N\u0103ng th\u01b0a: \u201cB\u00e2y gi\u1edd con ph\u1ea3i \u0111i \u0111\u00e2u?\u201d T\u1ed5 b\u1ea3o: \u201cG\u1eb7p \u1ea4p Ho\u00e0i th\u00ec d\u1eebng, g\u1eb7p \u1ea4p H\u1ed9i th\u00ec \u1ea9n.\u201d Hu\u1ec7 N\u0103ng canh ba l\u00e3nh \u0111\u01b0\u1ee3c y b\u00e1t, th\u01b0a: \u201cHu\u1ec7 N\u0103ng v\u1ed1n l\u00e0 ng\u01b0\u1eddi Nam Trung, kh\u00f4ng bi\u1ebft \u0111\u01b0\u1ee3c \u0111\u01b0\u1eddng \u0111i, l\u00e0m sao ra \u0111\u01b0\u1ee3c b\u1ebfn \u0111\u00f2?\u201d Ng\u0169 T\u1ed5 b\u1ea3o: \u201c\u00d4ng ch\u1eb3ng ph\u1ea3i lo, t\u00f4i t\u1ef1 \u0111\u01b0a \u00f4ng \u0111i.\u201d T\u1ed5 li\u1ec1n \u0111\u01b0a Hu\u1ec7 N\u0103ng \u0111\u1ebfn b\u1ebfn \u0111\u00f2 C\u1eedu Giang, T\u1ed5 b\u1ea3o Hu\u1ec7 N\u0103ng l\u00ean thuy\u1ec1n, Ng\u0169 T\u1ed5 b\u00e8n c\u1ea7m ch\u00e8o t\u1ef1 ch\u00e8o. Hu\u1ec7 N\u0103ng th\u01b0a: \u201cTh\u1ec9nh H\u00f2a Th\u01b0\u1ee3ng ng\u1ed3i, n\u00ean \u0111\u1ec3 \u0111\u1ec7 t\u1eed ch\u00e8o.\u201d T\u1ed5 b\u1ea3o: \u201cPh\u1ea3i l\u00e0 ta \u0111\u1ed9 \u00f4ng.\u201d Hu\u1ec7 N\u0103ng th\u01b0a: \u201cKhi m\u00ea th\u1ea7y \u0111\u1ed9, ng\u1ed9 r\u1ed3i th\u00ec t\u1ef1 \u0111\u1ed9, \u0111\u1ed9 tha, t\u00ean tuy l\u00e0 m\u1ed9t nh\u01b0ng ch\u1ed7 d\u00f9ng kh\u00f4ng \u0111\u1ed3ng. Hu\u1ec7 N\u0103ng sanh n\u01a1i bi\u00ean \u0111\u1ecba, ti\u1ebfng n\u00f3i kh\u00f4ng \u0111\u00fang, nh\u1edd th\u1ea7y truy\u1ec1n ph\u00e1p, nay \u0111\u00e3 \u0111\u01b0\u1ee3c ng\u1ed9, ch\u1ec9 n\u00ean t\u1ef1 t\u00e1nh t\u1ef1 \u0111\u1ed9.\u201d T\u1ed5 b\u1ea3o: \u201cNh\u01b0 th\u1ebf! Nh\u01b0 th\u1ebf! V\u1ec1 sau Ph\u1eadt ph\u00e1p do \u00f4ng m\u00e0 \u0111\u01b0\u1ee3c th\u1ea1nh h\u00e0nh, \u00f4ng \u0111i ba n\u0103m, t\u00f4i s\u1ebd th\u1ec7 th\u1ebf. Nay \u00f4ng \u0111i an vui, n\u1ed7 l\u1ef1c h\u01b0\u1edbng v\u1ec1 Nam, kh\u00f4ng n\u00ean n\u00f3i ph\u00e1p s\u1edbm, Ph\u1eadt ph\u00e1p s\u1ebd g\u1eb7p tai n\u1ea1n.\u201d Hu\u1ec7 N\u0103ng t\u1eeb gi\u00e3 Ng\u0169 T\u1ed5 r\u1ed3i c\u1ea5t b\u01b0\u1edbc \u0111i v\u1ec1 ph\u01b0\u01a1ng Nam, trong kho\u1ea3ng hai th\u00e1ng \u0111\u1ebfn n\u00fai \u00d0\u1ea1i H\u1eefu\u2014The Patriarch further said, \u201cIn the past, when the First Patriarch Great Master Bodhidharma first came to this land and people did not believe in him yet, he transmitted this robe as a symbol of faith to be handed down from generation to generation. The Dharma is transmitted from mind to mind, leading everyone to self-awakening and self-enlightenment. From ancient time, Buddha only transmits the original substance to Buddha; master secretly transmits the original mind to master. Since the robe is a source of contention, it should stop with you. Do not transmit it, for if you do, your life will hang by a thread. You must go quickly for I fear that people might harm you.\u201d Hui Neng asked, \u201cWhere shall I go?\u201d The Patriarch replied, \u201cStop at Huai and hide at Hui.\u201d Hui Neng received the robe and bowl in the third watch. He said, \u201c\u201dHui Neng is a Southerner and does not knowthese mountain roads. How does one reach the mouth of the river?\u201d The Fifth Patriarch said, \u201cYou need not worry. I will accompany you.\u201d The Fifth Patriarch escorted him to the Chiu Chiang courier station and ordered him to board a boat. The Fifth Patriarch took up the oars and rowed. Hui Neng said, \u201cPlease, High Master, sit down. It is fitting that your disciple take the oars.\u201d The Patriarch replied, \u201cIt is fitting that I take you across.\u201d Hui Neng said, \u201cWhen someone is deluded, his master takes him across, but when he is enlightened, he takes himself across. Although the term \u2018taking across\u2019 is the same in each case, the function is not the same. Hui Neng was born in the frontier regions and his pronounciation is incorrect, yet he has received the Dharma transmission from the Master. Now that enlightenment has been attained, it is only fitting that he takes his own nature across.\u201d The Patriarch replied, \u201cSo it is, so it is. Hereafter, because of you, the Buddhadharma will be widely practiced. Three years after your departure, I will leave this world. Start on your journey now and go south as fast as possible. Do not speak too soon, for the Buddhadharma arises from difficulty.\u201d After Hui Neng took leave of the Patriarch, he set out on foot for the South. After two months, he reached the Ta Yu Mountain.<\/p>\n -Ng\u0169 T\u1ed5 tr\u1edf v\u1ec1, m\u1ea5y ng\u00e0y kh\u00f4ng th\u01b0\u1ee3ng \u0111\u01b0\u1eddng, ch\u00fang nghi b\u00e8n \u0111\u1ebfn h\u1ecfi: \u201cH\u00f2a Th\u01b0\u1ee3ng c\u00f3 \u00edt b\u1ec7nh, \u00edt n\u00e3o ch\u0103ng?\u201d Ng\u00e0i \u0111\u00e1p: \u201cB\u1ec7nh th\u00ec kh\u00f4ng, m\u00e0 y ph\u00e1p \u0111\u00e3 v\u1ec1 ph\u01b0\u01a1ng Nam r\u1ed3i.\u201d Ch\u00fang h\u1ecfi: \u201cAi l\u00e0 ng\u01b0\u1eddi \u0111\u01b0\u1ee3c truy\u1ec1n?\u201d T\u1ed5 b\u1ea3o: \u201cN\u0103ng \u0111\u00f3 th\u00ec \u0111\u01b0\u1ee3c.\u201d Ch\u00fang li\u1ec1n bi\u1ebft \u0111\u01b0\u1ee3c. Khi \u0111\u00f3 v\u00e0i tr\u0103m ng\u01b0\u1eddi m\u1edbi \u0111u\u1ed5i theo, mu\u1ed1n c\u01b0\u1edbp y b\u00e1t.M\u1ed9t v\u1ecb T\u0103ng h\u1ecd Tr\u1ea7n, t\u00ean Hu\u1ec7 Minh, tr\u01b0\u1edbc l\u00e0 t\u01b0\u1edbng qu\u00e2n b\u1eadc T\u1ee9 ph\u1ea9m, t\u00e1nh h\u1ea1nh th\u00f4 th\u00e1o, h\u1ebft l\u00f2ng theo t\u00ecm, ch\u1ea1y tr\u01b0\u1edbc m\u1ecdi ng\u01b0\u1eddi, \u0111u\u1ed5i k\u1ecbp Hu\u1ec7 N\u0103ng. Hu\u1ec7 N\u0103ng n\u00e9m y b\u00e1t tr\u00ean b\u00e0n th\u1ea1ch n\u00f3i: \u201cY n\u1ea7y l\u00e0 bi\u1ec3u t\u00edn, c\u00f3 th\u1ec3 d\u00f9ng s\u1ee9c m\u00e0 tranh sao!\u201d Hu\u1ec7 N\u0103ng li\u1ec1n \u1ea9n trong \u0111\u00e1m c\u1ecf, Hu\u1ec7 Minh c\u1ed1 c\u1ea7m y l\u00ean, nh\u01b0ng kh\u00f4ng th\u1ec3 n\u00e0o nh\u1ea5t l\u00ean \u0111\u01b0\u1ee3c, m\u1edbi k\u00eau r\u1eb1ng: \u201cC\u01b0 s\u0129, C\u01b0 s\u0129! T\u00f4i v\u00ec ph\u00e1p m\u00e0 \u0111\u1ebfn ch\u1edb kh\u00f4ng ph\u1ea3i v\u00ec y.\u201d Hu\u1ec7 N\u0103ng b\u00e8n b\u01b0\u1edbc ra ng\u1ed3i tr\u00ean b\u00e0n th\u1ea1ch. Hu\u1ec7 Minh li\u1ec1n l\u00e0m l\u1ec5 th\u01b0a: \u201cMong C\u01b0 s\u0129 v\u00ec t\u00f4i n\u00f3i ph\u00e1p.\u201d Hu\u1ec7 N\u0103ng b\u1ea3o: \u201c\u00d4ng \u0111\u00e3 v\u00ec ph\u00e1p m\u00e0 \u0111\u1ebfn th\u00ec n\u00ean d\u1ee9t s\u1ea1ch c\u00e1c duy\u00ean, ch\u1edb sanh m\u1ed9t ni\u1ec7m, t\u00f4i s\u1ebd v\u00ec \u00f4ng m\u00e0 n\u00f3i.\u201d Hu\u1ec7 Minh im l\u1eb7ng gi\u00e2y l\u00e2u. Hu\u1ec7 N\u0103ng b\u1ea3o: \u201cKh\u00f4ng ngh\u0129 thi\u1ec7n, kh\u00f4ng ngh\u0129 \u00e1c, ch\u00ednh khi \u1ea5y c\u00e1i g\u00ec l\u00e0 b\u1ea3n lai di\u1ec7n m\u1ee5c c\u1ee7a Th\u01b0\u1ee3ng T\u1ecda Minh?\u201d\u2014The Fifth Patriarch returned to the monastery but for several days he did not enter the hall. The assembly was concerned and went on to ask: \u201cHas the Master some slight illness or problem?\u201d \u201cThere is no illness,\u201d came the reply, \u201cbut the robe and Dharma have already gone south.\u201d \u201cWho received the transmission?\u201d they asked. \u201cThe Able One obtained it,\u201d said the Patriarch. The assembly then understood and soon, several hundred people took up pursuit, all hoping to steal the robe and bowl. One Bhikshu, Hui Ming, a coarse-natured man whose lay name had been Ch\u2019en, had formerly been a fourth class military official. He was intent in his search and ahead of the others. When he had almost caught up with Hui Neng, the latter tossed the robed and bowl onto a rock, saying, \u201cThis robe and bowl are tokens of faith. How can they be taken by force?\u201d Hui Neng then hid in a thicket. When Hui Ming arrived, he tried to pick them up but found he could not move them. He cried out, \u201cCultivator, Cultivator, I have come for the Dharma, not for the robe!\u201d Hui Neng then came out and sat cross-leged on a rock. Hui Ming made obeisance and said, \u201cI hope that the Cultivator will teach the Dharma for my sake.\u201d Hui Neng said, \u201cSince you have come for the Dharma, you may put aside all conditions. Do not give rise to a single thought and I will teach it to you clearly.\u201d After a time, Hui Neng aid, \u201cWith no thoughts of good and with no thoughts of evil, at just this moment, what is Superior One Hui Ming\u2019s original face?\u201d<\/p>\n -Hu\u1ec7 Minh ngay c\u00e2u n\u00f3i \u0111\u00f3 li\u1ec1n \u0111\u1ea1i ng\u1ed9. L\u1ea1i h\u1ecfi: \u201cNgo\u00e0i m\u1eadt ng\u1eef, m\u1eadt \u00fd tr\u00ean, c\u00f2n c\u00f3 m\u1eadt \u00fd kh\u00e1c ch\u0103ng?\u201d<\/p>\n Hu\u1ec7 N\u0103ng\u00a0b\u1ea3o: \u201cV\u00ec \u00f4ng m\u00e0 n\u00f3i t\u1ee9c kh\u00f4ng ph\u1ea3i m\u1eadt v\u1eady, \u00f4ng n\u1ebfu\u00a0ph\u1ea3n chi\u1ebfu\u00a0th\u00ec m\u1eadt \u1edf b\u00ean \u00f4ng.\u201d<\/p>\n Hu\u1ec7 Minh\u00a0th\u01b0a: \u201cHu\u1ec7 Minh tuy \u1edf Hu\u1ef3nh Mai, th\u1eadt ch\u01b0a c\u00f3 t\u1ec9nh\u00a0di\u1ec7n m\u1ee5c\u00a0c\u1ee7a ch\u00ednh m\u00ecnh, nay nh\u1edd ch\u1ec9 d\u1ea1y nh\u01b0 ng\u01b0\u1eddi u\u1ed1ng n\u01b0\u1edbc l\u1ea1nh n\u00f3ng t\u1ef1 bi\u1ebft. Nay\u00a0c\u01b0 s\u0129\u00a0t\u1ee9c l\u00e0 th\u1ea7y c\u1ee7a\u00a0Hu\u1ec7 Minh.\u201d<\/p>\n Hu\u1ec7 N\u0103ng\u00a0b\u1ea3o: \u201c\u00d4ng n\u1ebfu nh\u01b0 th\u1ebf th\u00ec t\u00f4i c\u00f9ng \u00f4ng \u0111\u1ed3ng th\u1edd th\u1ea7y Hu\u1ef3nh Mai, kh\u00e9o t\u1ef1\u00a0h\u1ed9 tr\u00ec.\u201d<\/p>\n Hu\u1ec7 Minh\u00a0l\u1ea1i th\u01b0a: \u201cHu\u1ec7 Minh t\u1eeb nay v\u1ec1 sau nh\u1eb1m ch\u1ed7 n\u00e0o \u0111i?\u201d\u00a0Hu\u1ec7 N\u0103ng\u00a0b\u1ea3o: \u201cG\u1eb7p Vi\u00ean th\u00ec d\u1eebng, g\u1eb7p M\u00f4ng th\u00ec \u1edf.\u201d<\/p>\n Hu\u1ec7 Minh\u00a0li\u1ec1n l\u1ec5 t\u1eeb.\u00a0Hu\u1ec7 Minh\u00a0tr\u1edf v\u1ec1, xu\u1ed1ng n\u00fai b\u1ea3o nh\u1eefng ng\u01b0\u1eddi \u0111u\u1ed5i theo r\u1eb1ng: \u201c\u00d0i tr\u00ean nh\u1eefng \u0111\u1ed3i n\u00fai n\u1ea7y tr\u1ecdn kh\u00f4ng\u00a0t\u00ecm ra\u00a0tung t\u00edch, ph\u1ea3i \u0111i qua \u0111\u01b0\u1eddng kh\u00e1c t\u00ecm.\u201d C\u1ea3 ch\u00fang \u0111u\u1ed5i theo \u0111\u1ec1u cho l\u00e0 \u0111\u00fang.\u00a0Hu\u1ec7 Minh\u00a0v\u1ec1 sau \u0111\u1ed5i t\u00ean l\u00e0 \u00d0\u1ea1o Minh, \u0111\u00f3 l\u00e0 tr\u00e1nh ch\u1eef \u0111\u1ea7u c\u1ee7a t\u00ean th\u1ea7y\u2014At these words, Hui Ming was greatly enlightened. Hui Ming asked further, \u201cApart from the secret speech and secret meanings just spoken, is there yet another secret meaning?\u201d<\/p>\n Hui Neng said, \u201cWhat has been spoken to you is not secret. If you turn the illumination inward, the secret is with you.\u201d Hui Ming said, \u201cAlthough Hui Ming was at Huang Mei, he has not yet awakened to his original face. Now that he has been favored with this instruction he is like one who drinks water and knows for himself whether it is cold or warm.\u201d<\/p>\n The cultivator is now Hui Ming\u2019s master.\u201d<\/p>\n \u201cIf you feel that way,\u201d said Hui Neng, \u201cthen you and I have the same master, Huang Mei. Protect yourself well.\u201d<\/p>\n Hui Ming asked further, \u201cWhere should I go now?\u201d<\/p>\n Hui Neng said, \u201cStop at Yuan and dwell at Meng.\u201d<\/p>\n Hui Ming bowed and left. Reaching the foot of the mountain, he said to the pursuers. \u201cUp above there is only a rocky, trackless height. He must find another path.\u201d The pursuers all agreed. Afterward, Hui Ming changed his name to Tao Ming to avoid using Hui Neng\u2019s first name.<\/p>\n -Hu\u1ec7 N\u0103ng sau \u0111\u1ebfn T\u00e0o Kh\u00ea l\u1ea1i b\u1ecb b\u1ecdn ng\u01b0\u1eddi \u00e1c t\u00ecm \u0111u\u1ed5i m\u1edbi \u1edf n\u01a1i T\u1ee9 H\u1ed9i t\u1ecb n\u1ea1n trong \u0111\u00e1m th\u1ee3 s\u0103n, tr\u1ea3i qua 15 n\u0103m, khi \u0111\u00f3 c\u00f9ng nh\u1eefng ng\u01b0\u1eddi th\u1ee3 s\u0103n t\u00f9y nghi n\u00f3i ph\u00e1p. Nh\u1eefng ng\u01b0\u1eddi th\u1ee3 s\u0103n th\u01b0\u1eddng b\u1ea3o gi\u1eef gi\u1ec1ng l\u01b0\u1edbi; khi Hu\u1ec7 N\u0103ng th\u1ea5y nh\u1eefng con v\u1eadt m\u1eafc l\u01b0\u1edbi \u0111\u1ec1u th\u1ea3 \u0111i. M\u1ed7i khi \u0111\u1ebfn b\u1eefa \u0103n, h\u00e1i rau g\u1edfi lu\u1ed9c trong n\u1ed3i th\u1ecbt, ho\u1eb7c c\u00f3 ng\u01b0\u1eddi h\u1ecfi th\u00ec \u0111\u00e1p: \u201cCh\u1ec9 \u0103n rau \u1edf b\u00ean th\u1ecbt.\u201d M\u1ed9t h\u00f4m, m\u1edbi suy ngh\u0129: \u201cTh\u1eddi ho\u1eb1ng ph\u00e1p \u0111\u00e3 \u0111\u1ebfn, kh\u00f4ng n\u00ean tr\u1ecdn tr\u1ed1n l\u00e1nh, b\u00e8n \u0111\u1ebfn ch\u00f9a Ph\u00e1p T\u00e1nh \u1edf Qu\u1ea3ng Ch\u00e2u, g\u1eb7p Ph\u00e1p S\u01b0 \u1ea4n T\u00f4ng \u0111ang gi\u1ea3ng kinh Ni\u1ebft B\u00e0n. Khi \u1ea5y c\u00f3 gi\u00f3 th\u1ed5i, l\u00e1 ph\u01b0\u1edbn \u0111\u1ed9ng, m\u1ed9t v\u1ecb T\u0103ng n\u00f3i: \u201cgi\u00f3 \u0111\u1ed9ng,\u201d m\u1ed9t v\u1ecb T\u0103ng n\u00f3i \u201cph\u01b0\u1edbn \u0111\u1ed9ng.\u201d Hai ng\u01b0\u1eddi c\u00e3i nhau kh\u00f4ng th\u00f4i. Hu\u1ec7 N\u0103ng b\u00e8n ti\u1ebfn t\u1edbi n\u00f3i: \u201cKh\u00f4ng ph\u1ea3i gi\u00f3 \u0111\u1ed9ng, kh\u00f4ng ph\u1ea3i ph\u01b0\u1edbn \u0111\u1ed9ng, t\u00e2m nh\u01a1n gi\u1ea3 \u0111\u1ed9ng.\u201d C\u1ea3 ch\u00fang \u0111\u1ec1u ng\u1ea1c nhi\u00ean. \u1ea4n T\u00f4ng m\u1eddi Hu\u1ec7 N\u0103ng \u0111\u1ebfn tr\u00ean chi\u1ebfu g\u1ea1n h\u1ecfi \u00e1o ngh\u0129a, th\u1ea5y Hu\u1ec7 N\u0103ng \u0111\u1ed1i \u0111\u00e1p, l\u1eddi n\u00f3i gi\u1ea3n d\u1ecb m\u00e0 ngh\u0129a l\u00fd r\u1ea5t \u0111\u00fang, kh\u00f4ng theo v\u0103n t\u1ef1. \u1ea4n T\u00f4ng n\u00f3i: \u201cC\u01b0 s\u0129 quy\u1ebft \u0111\u1ecbnh kh\u00f4ng ph\u1ea3i l\u00e0 ng\u01b0\u1eddi th\u01b0\u1eddng, \u0111\u00e3 l\u00e2u nghe y ph\u00e1p c\u1ee7a Hu\u1ef3nh Mai \u0111\u00e3 \u0111i v\u1ec1 ph\u01b0\u01a1ng Nam, \u0111\u00e2u ch\u1eb3ng ph\u1ea3i l\u00e0 c\u01b0 s\u0129?\u201d Hu\u1ec7 N\u0103ng n\u00f3i: \u201cCh\u1eb3ng d\u00e1m.\u201d \u1ea4n T\u00f4ng li\u1ec1n l\u00e0m l\u1ec5 xin \u0111\u01b0a y b\u00e1t \u0111\u00e3 \u0111\u01b0\u1ee3c truy\u1ec1n cho \u0111\u1ea1i ch\u00fang xem. \u1ea4n T\u00f4ng l\u1ea1i th\u01b0a Hu\u1ef3nh Mai ph\u00f3 ch\u00fac: \u201cVi\u1ec7c ch\u1ec9 d\u1ea1y nh\u01b0 th\u1ebf n\u00e0o?\u201d Hu\u1ec7 N\u0103ng b\u1ea3o: \u201cCh\u1ec9 d\u1ea1y kh\u00f4ng ch\u1ec9 lu\u1eadn v\u1ec1 ki\u1ebfn t\u00e1nh, ch\u1eb3ng lu\u1eadn thi\u1ec1n \u0111\u1ecbnh gi\u1ea3i tho\u00e1t.\u201d \u1ea4n T\u00f4ng th\u01b0a: \u201cSao ch\u1eb3ng lu\u1eadn thi\u1ec1n \u0111\u1ecbnh gi\u1ea3i tho\u00e1t?\u201d Hu\u1ec7 N\u0103ng b\u1ea3o: \u201cV\u00ec \u1ea5y l\u00e0 hai ph\u00e1p, kh\u00f4ng ph\u1ea3i l\u00e0 Ph\u1eadt ph\u00e1p. Ph\u1eadt ph\u00e1p l\u00e0 ph\u00e1p ch\u1eb3ng hai.\u201d \u1ea4n T\u00f4ng l\u1ea1i h\u1ecfi: \u201cTh\u1ebf n\u00e0o Ph\u1eadt ph\u00e1p l\u00e0 ph\u00e1p ch\u1eb3ng hai?\u201d Hu\u1ec7 N\u0103ng b\u1ea3o: \u201cPh\u00e1p S\u01b0 gi\u1ea3ng kinh Ni\u1ebft B\u00e0n, r\u00f5 \u0111\u01b0\u1ee3c Ph\u1eadt t\u00e1nh, \u1ea5y l\u00e0 ph\u00e1p ch\u1eb3ng hai, nh\u01b0 Cao Qu\u00ed \u00d0\u1ee9c V\u01b0\u01a1ng B\u1ed3 T\u00e1t b\u1ea1ch Ph\u1eadt r\u1eb1ng: \u201cPh\u1ea1m t\u1ee9 tr\u1ecdng c\u1ea5m, t\u1ea1o t\u1ed9i ng\u0169 ngh\u1ecbch v\u00e0 ch\u00fang xi\u1ec3n \u0111\u1ec1, v\u00e2n v\u00e2n… s\u1ebd \u0111o\u1ea1n thi\u1ec7n c\u0103n Ph\u1eadt t\u00e1nh ch\u0103ng?\u201d Ph\u1eadt b\u1ea3o: \u201cThi\u1ec7n c\u0103n c\u00f3 hai, m\u1ed9t l\u00e0 th\u01b0\u1eddng, hai l\u00e0 v\u00f4 th\u01b0\u1eddng. Ph\u1eadt t\u00e1nh ch\u1eb3ng ph\u1ea3i th\u01b0\u1eddng, m\u00e0 c\u0169ng ch\u1eb3ng ph\u1ea3i v\u00f4 th\u01b0\u1eddng, th\u1ebf n\u00ean ch\u1eb3ng \u0111o\u1ea1n, g\u1ecdi l\u00e0 ch\u1eb3ng hai; m\u1ed9t l\u00e0 thi\u1ec7n, hai l\u00e0 ch\u1eb3ng thi\u1ec7n. Ph\u1eadt t\u00e1nh ch\u1eb3ng ph\u1ea3i thi\u1ec7n, ch\u1eb3ng ph\u1ea3i ch\u1eb3ng thi\u1ec7n, \u1ea5y l\u00e0 ch\u1eb3ng hai, u\u1ea9n c\u00f9ng v\u1edbi ph\u00e0m phu th\u1ea5y hai, ng\u01b0\u1eddi tr\u00ed r\u00f5 th\u1ea5u t\u00e1nh n\u00f3 kh\u00f4ng hai, t\u00e1nh kh\u00f4ng hai t\u1ee9c l\u00e0 Ph\u1eadt t\u00e1nh.\u201d \u1ea4n T\u00f4ng nghe n\u00f3i hoan h\u1ef7 ch\u1ea5p tay th\u01b0a: \u201cT\u00f4i gi\u1ea3ng kinh v\u00ed nh\u01b0 ng\u00f3i g\u1ea1ch, nh\u00e2n gi\u1ea3 lu\u1eadn ngh\u0129a v\u00ed nh\u01b0 v\u00e0ng r\u00f2ng.\u201d Khi \u1ea5y v\u00ec Hu\u1ec7 N\u0103ng c\u1ea1o t\u00f3c, nguy\u1ec7n th\u1edd l\u00e0m th\u1ea7y. Hu\u1ec7 N\u0103ng b\u00e8n \u1edf d\u01b0\u1edbi c\u00e2y B\u1ed3 \u00d0\u1ec1 khai ph\u00e1p m\u00f4n \u00d0\u1ed9ng S\u01a1n. Hu\u1ec7 N\u0103ng \u0111\u01b0\u1ee3c ph\u00e1p \u1edf \u00d0\u00f4ng S\u01a1n, ch\u1ecbu t\u1ea5t c\u1ea3 nh\u1eefng \u0111i\u1ec1u cay \u0111\u1eafng, m\u1ea1ng gi\u1ed1ng nh\u01b0 s\u1ee3i ch\u1ec9 m\u00e0nh. Ng\u00e0y nay \u0111\u01b0\u1ee3c c\u00f9ng v\u1edbi S\u1eed qu\u00e2n, quan li\u00eau, T\u0103ng Ni, \u0111\u1ea1o t\u1ee5c \u0111\u1ed3ng \u1edf trong h\u1ed9i n\u1ea7y \u0111\u00e2u kh\u00f4ng ph\u1ea3i l\u00e0 c\u00e1i duy\u00ean c\u1ee7a nhi\u1ec1u ki\u1ebfp, c\u0169ng l\u00e0 \u1edf trong \u0111\u1eddi qu\u00e1 kh\u1ee9 c\u00fang d\u01b0\u1eddng ch\u01b0 Ph\u1eadt, \u0111\u1ed3ng gieo tr\u1ed3ng c\u0103n l\u00e0nh m\u1edbi nghe c\u00e1i nh\u01a1n \u0111\u01b0\u1ee3c ph\u00e1p m\u00f4n \u0111\u1ed1n gi\u00e1o n\u1ea7y. Gi\u00e1o \u1ea5y l\u00e0 c\u00e1c v\u1ecb Th\u00e1nh tr\u01b0\u1edbc \u0111\u00e3 truy\u1ec1n, kh\u00f4ng ph\u1ea3i t\u1ef1 tr\u00ed Hu\u1ec7 N\u0103ng \u0111\u01b0\u1ee3c, mong nh\u1eefng ng\u01b0\u1eddi nghe c\u00e1c v\u1ecb Th\u00e1nh tr\u01b0\u1edbc d\u1ea1y, m\u1ed7i ng\u01b0\u1eddi khi\u1ebfn cho t\u00e2m \u0111\u01b0\u1ee3c thanh t\u1ecbnh, nghe r\u1ed3i m\u1ed7i ng\u01b0\u1eddi t\u1ef1 tr\u1eeb nghi, nh\u01b0 nh\u1eefng v\u1ecb Th\u00e1nh \u0111\u1eddi tr\u01b0\u1edbc kh\u00f4ng kh\u00e1c. C\u1ea3 ch\u00fang nghe ph\u00e1p \u0111\u1ec1u hoan h\u1ef7 l\u00e0m l\u1ec5 r\u1ed3i lui ra\u2014Hui Neng arrived at Ts\u2019ao His where he was again pursued by men with evil intentions. To avoid difficulty, he went to Szu Hui and lived among hunters for fifteen years, at times teaching the Dharma to them in an appropriate manner. The hunters often told him to watch their nets but whenever he saw beings who were still living he released them. At mealtimes, he cooked vegetables in the pot alongside the meat. When he was questioned about it, he would answer \u201cI only eat vegetables alongside the meat.\u201d One day Hui Neng thought, \u201cThe time has come to spread the Dharma. I cannot stay in hiding forever.\u201d Accordingly, he went to Fa Hsing Monastery in Kuang Cou where Dharma Master Yin Tsung was giving lectures on The Nirvana Sutra. At that time there were two bhikshus who were discussing the topic of the wind and a flag. One said, \u201cThe wind is moving.\u201d The other said, \u201cThe flag is moving.\u201d They argued incessantly. Hui Neng stepped forward and said, \u201cThe wind is not moving, nor is the flag. Your minds, Kind Sirs, are moving.\u201d Everyone was startled. Dharma Master Yin Tsung invited him to take a seat of honor and sought to ask him about the hidden meaning. Seeing that Hui Neng\u2019s demonstration of the true principles was concise and not based on written words, Yin Tsung said, \u201cThe cultivator is certainly no ordinary man. I heard long ago that Huang Mei\u2019s robe and bowl had come south. Cultivator, is it not you?\u201d Hui Neng said, \u201cI dare not presume such a thing.\u201d Yin Tsung then made obeisance and requested that the transmitted robe and bowl be brought forth and shown to the assembly. He further asked, \u201cHow was Huang Mei\u2019s doctrine transmitted?\u201d \u201cThere was no transmission,\u201d replied Hui Neng. \u201cWe merely discussed seeing the nature. There was no discussion of Dhyana samadhi or liberation.\u201d Yin Tsung asked, \u201cWhy was there no discussion of Dhyana samadhi or liberation?\u201d Hui Neng said, \u201cThere are dualistic dharmas. They are not the Budhadharma. The Buddhadharma is a dharma of non-dualism.\u201d Yin Tsung asked further, \u201cWhat is this Buddhadharma, which is the dharma of non-dualism?\u201d Hui Neng said, \u201cThe Dharma Master has been lecturing The Nirvana Sutra says that to understand the Buddha-nature is the Buddhadharma, which is the Dharma of non-dualism. As Kao Kuei Te Wang Bodhisattva said to the Buddha, \u2018Does violating the four serious prohibitions, committing the five rebellious acts or being an icchantika and the like cut off the good roots and the Buddha-nature?\u201d The Buddha replied, \u201cThere are two kinds of good roots: the first, permanent; the second impermanent. The Buddha-nature is neither permanent nor impermanent. Therefore it is not cut off.\u201d \u201cThat is what is meant by non-dualistic. The first is good and the second is not good. The Buddha-nature is neither good nor bad. That is what is meant by non-dualistic. Common people think of the heaps and realms as dualistic. The wise man comprehends that they are non-dualistic in nature. The non-dualistic nature is the Buddha-nature.\u201d Hearing this explanation, Yin Tsung was delighted. He joined his palms and said, \u201cMy explanation of Sutra is like broken tile; whereas your discussion of the meaning, Kind Sir, is like pure gold.\u201d He then shaved Hui Neng\u2019s head and asked Hui Neng to be his master. Accordingly, under that Bodhi tree, Hui Neng explained the Tung Shan Dharma-door. Hui Neng obtained the Dharma at Tung Shan and has undergone much suffering, as if his life was hanging by a thread. \u201cToday, in this gathering of magistrate and officials, of Bhikshus, Bhikshunis, Taoists, and laymen, there is not one of you who is not here because of accumulated ages of karmic conditions. Because in past lives you have made offerings to the Buddhas and planted good roots in common ground, you now have the opportunity to hear Sudden Teaching, which is an opportunity to obtain the Dharma. This teaching has been handed down by former sages; it is not Hui Neng\u2019s own wisdom. You, who wish to hear the teaching of the former sages, should first purify your minds. After hearing it, cast aside your doubts, and that way you will be no different from the sages of the past.\u201d Hearing this Dharma, the entire assembly was delighted, made obeisance and withdrew.<\/p>\n <\/p>\n<\/div>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m th\u1ee9 hai\u2014The second chapter\u2014B\u00e1t Nh\u00e3\u2014Prajna<\/strong><\/span><\/p>\n Ng\u00e0y kh\u00e1c, Vi S\u1ee9 Qu\u00e2n th\u01b0a th\u1ec9nh,\u00a0T\u1ed5 \u0111\u0103ng\u00a0t\u00f2a b\u1ea3o\u00a0\u0111\u1ea1i ch\u00fang\u00a0r\u1eb1ng: \u201cT\u1ea5t c\u1ea3 n\u00ean\u00a0t\u1ecbnh t\u00e2m\u00a0ni\u1ec7m\u00a0Ma Ha B\u00e1t Nh\u00e3 Ba La M\u1eadt\u00a0\u00d0a.\u201d L\u1ea1i b\u1ea3o: \u201cN\u1ea7y\u00a0thi\u1ec7n tri th\u1ee9c, tr\u00ed\u00a0B\u00e1t Nh\u00e3\u00a0B\u1ed3 \u00d0\u1ec1, ng\u01b0\u1eddi \u0111\u1eddi v\u1ed1n t\u1ef1 c\u00f3, ch\u1ec9 nh\u00e2n v\u00ec t\u00e2m m\u00ea kh\u00f4ng th\u1ec3\u00a0t\u1ef1 ng\u1ed9, ph\u1ea3i nh\u1edd \u0111\u1ebfn\u00a0\u0111\u1ea1i thi\u1ec7n tri th\u1ee9c\u00a0ch\u1ec9 \u0111\u01b0\u1eddng\u00a0m\u1edbi th\u1ea5y \u0111\u01b0\u1ee3c t\u00e1nh. Ph\u1ea3i bi\u1ebft ng\u01b0\u1eddi ngu ng\u01b0\u1eddi tr\u00ed,\u00a0Ph\u1eadt t\u00e1nh\u00a0v\u1ed1n kh\u00f4ng kh\u00e1c, ch\u1ec9 duy\u00ean\u00a0m\u00ea ng\u1ed9\u00a0kh\u00f4ng \u0111\u1ed3ng, do \u0111\u00f3 n\u00ean c\u00f3 ngu tr\u00ed. Nay t\u00f4i v\u00ec n\u00f3i\u00a0ph\u00e1p Ma\u00a0Ha\u00a0B\u00e1t Nh\u00e3 Ba La M\u1eadt, khi\u1ebfn cho c\u00e1c \u00f4ng, m\u1ed7i ng\u01b0\u1eddi \u0111\u01b0\u1ee3c\u00a0tr\u00ed tu\u1ec7, n\u00ean\u00a0ch\u00ed t\u00e2m\u00a0l\u1eafng nghe, t\u00f4i v\u00ec c\u00e1c \u00f4ng m\u00e0 n\u00f3i. N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c, c\u00f3 ng\u01b0\u1eddi tr\u1ecdn ng\u00e0y mi\u1ec7ng t\u1ee5ng\u00a0B\u00e1t Nh\u00e3\u00a0nh\u01b0ng kh\u00f4ng bi\u1ebft\u00a0t\u1ef1 t\u00e1nh\u00a0B\u00e1t Nh\u00e3,\u00a0v\u00ed nh\u01b0\u00a0n\u00f3i \u0103n m\u00e0 kh\u00f4ng no, mi\u1ec7ng ch\u1ec9 n\u00f3i kh\u00f4ng, mu\u00f4n ki\u1ebfp ch\u1eb3ng \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh, tr\u1ecdn kh\u00f4ng c\u00f3 \u00edch g\u00ec. N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c, \u201cMa Ha\u00a0B\u00e1t Nh\u00e3\u00a0Ba La\u00a0M\u1eadt\u201d l\u00e0 ti\u1ebfng Ph\u1ea1n, d\u1ecbch l\u00e0\u00a0\u0111\u1ea1i tr\u00ed\u00a0tu\u1ec7 \u0111\u1ebfn b\u1edd kia, n\u00f3 ph\u1ea3i l\u00e0 h\u00e0nh n\u01a1i t\u00e2m, kh\u00f4ng ph\u1ea3i t\u1ee5ng \u1edf mi\u1ec7ng. Mi\u1ec7ng t\u1ee5ng m\u00e0 t\u00e2m ch\u1eb3ng h\u00e0nh\u00a0nh\u01b0 huy\u1ec5n\u00a0nh\u01b0 h\u00f3a, nh\u01b0 s\u01b0\u01a1ng, nh\u01b0 \u0111i\u1ec3n. Mi\u1ec7ng ni\u1ec7m m\u00e0\u00a0t\u00e2m h\u00e0nh\u00a0\u1eaft t\u00e2m v\u00e0 mi\u1ec7ng h\u1ee3p nhau,\u00a0b\u1ea3n t\u00e1nh\u00a0l\u00e0 Ph\u1eadt, l\u00eca\u00a0t\u00e1nh kh\u00f4ng\u00a0ri\u00eang c\u00f3 Ph\u1eadt\u2014The following day, at the invitation of Magistrate Wei, the Master took his seat and said to the great assembly, \u201cAll of you purify your minds and think about Maha Prajna Paramita.\u201d He then said, \u201cAll-Knowing Advisors, the wisdom of Bodhi and Prajna is originally possessed by worldly people themselves. It is only because their minds are confused that they are unable to enlighten themselves and must rely on a great Good Knowing Advisor who can lead them to see their Buddha-nature. You should know that the Buddha-nature of stupid and wise people is basically not different. It is only because confusion and enlightenment are different that some are stupid and some are wise. I will now explain for you the Maha Prajna Paramita Dharma in order that each of you may become wise. Pay careful attention and I will explain it to you.\u201d Good Knowing Advisors, worldly people recite \u2018Prajna\u2019 with their mouths all day long and yet do not recognize the Prajna of their self-nature. Just as talking about food will not make you full, so, too, if you speak of emptiness you will not see your own nature in ten thousand ages. In the end, you will not have obtained any benefit. Good Knowing Advisors, Maha Prajna Paramita is a Sanskrit word which means \u2018great wisdom which has arrived at the other shore.\u2019 It must be practiced in the mind, and not just recited in words. When the mouth recites and the mind does not practice, it is like an illusion, a transformation, dew drops, or lightning. However, when the mouth recites and the mind practices, then mind and mouth are in mutual accord. One\u2019s own original nature is Buddha; apart from the nature there is no other Buddha.<\/p>\n Sao g\u1ecdi l\u00e0 Ma Ha?\u00a0Ma Ha\u00a0l\u00e0 l\u1edbn,\u00a0t\u00e2m l\u01b0\u1ee3ng\u00a0r\u1ed9ng l\u1edbn\u00a0v\u00ed nh\u01b0\u00a0h\u01b0 kh\u00f4ng, kh\u00f4ng c\u00f3 b\u1edd m\u00e9, c\u0169ng kh\u00f4ng c\u00f3 vu\u00f4ng tr\u00f2n, l\u1edbn nh\u1ecf, c\u0169ng kh\u00f4ng ph\u1ea3i xanh, v\u00e0ng, \u0111\u1ecf, tr\u1eafng, c\u0169ng kh\u00f4ng c\u00f3 tr\u00ean d\u01b0\u1edbi, d\u00e0i ng\u1eafn, c\u0169ng kh\u00f4ng s\u00e2n, kh\u00f4ng h\u1ef7, kh\u00f4ng ph\u1ea3i, kh\u00f4ng qu\u1ea5y, kh\u00f4ng thi\u1ec7n kh\u00f4ng \u00e1c, kh\u00f4ng c\u00f3 \u0111\u1ea7u, kh\u00f4ng c\u00f3 \u0111u\u00f4i, c\u00f5i n\u01b0\u1edbc ch\u01b0 Ph\u1eadt, tr\u1ecdn \u0111\u1ed3ng v\u1edbi\u00a0h\u01b0 kh\u00f4ng, di\u1ec7u t\u00e1nh c\u1ee7a ng\u01b0\u1eddi \u0111\u1eddi v\u1ed1n kh\u00f4ng, kh\u00f4ng c\u00f3 m\u1ed9t ph\u00e1p c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c,\u00a0t\u1ef1 t\u00e1nh\u00a0ch\u01a1n kh\u00f4ng c\u0169ng l\u1ea1i nh\u01b0 th\u1ebf. N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c, ch\u1edb nghe t\u00f4i n\u00f3i \u201ckh\u00f4ng\u201d li\u1ec1n\u00a0ch\u1ea5p kh\u00f4ng, th\u1ee9 nh\u1ea5t l\u00e0 kh\u00f4ng n\u00ean ch\u1ea5p \u201ckh\u00f4ng,\u201d n\u1ebfu\u00a0\u0111\u1ec3 t\u00e2m\u00a0\u201ckh\u00f4ng\u201d m\u00e0 ng\u1ed3i\u00a0t\u1ecbnh t\u1ecda, \u0111\u00f3 t\u1ee9c l\u00e0 ch\u1ea5p \u201cv\u00f4 k\u00fd kh\u00f4ng.\u201d\u00a0N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c,\u00a0th\u1ebf gi\u1edbi\u00a0h\u01b0 kh\u00f4ng\u00a0hay bao h\u00e0m\u00a0v\u1ea1n v\u1eadt\u00a0s\u1eafc t\u01b0\u1ee3ng,\u00a0m\u1eb7t tr\u1eddi,\u00a0m\u1eb7t tr\u0103ng, sao, n\u00fai, s\u00f4ng,\u00a0\u0111\u1ea5t li\u1ec1n, khe su\u1ed1i, c\u1ecf c\u00e2y, r\u1eebng r\u1eadm, ng\u01b0\u1eddi l\u00e0nh ng\u01b0\u1eddi d\u1eef, ph\u00e1p l\u00e0nh ph\u00e1p d\u1eef,\u00a0thi\u00ean \u0111\u01b0\u1eddng \u0111\u1ecba ng\u1ee5c, t\u1ea5t c\u1ea3 bi\u1ec3n l\u1edbn, c\u00e1c\u00a0n\u00fai Tu Di, th\u1ea3y \u1edf trong\u00a0h\u01b0 kh\u00f4ng. T\u00e1nh c\u1ee7a ng\u01b0\u1eddi \u0111\u1eddi l\u1ea1i c\u0169ng nh\u01b0 th\u1ebf. N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c,\u00a0t\u1ef1 t\u00e1nh\u00a0hay bao h\u00e0m mu\u00f4n ph\u00e1p \u1ea5y l\u00e0 \u0111\u1ea1i. Mu\u00f4n ph\u00e1p \u1edf trong\u00a0t\u1ef1 t\u00e1nh\u00a0c\u1ee7a\u00a0m\u1ecdi ng\u01b0\u1eddi, n\u1ebfu th\u1ea5y t\u1ea5t c\u1ea3 ng\u01b0\u1eddi \u00e1c c\u00f9ng v\u1edbi l\u00e0nh, tr\u1ecdn \u0111\u1ec1u kh\u00f4ng c\u00f3 ch\u1ea5p, kh\u00f4ng c\u00f3 b\u1ecf, c\u0169ng kh\u00f4ng\u00a0nhi\u1ec5m tr\u01b0\u1edbc, t\u00e2m c\u0169ng nh\u01b0\u00a0h\u01b0 kh\u00f4ng, g\u1ecdi \u0111\u00f3 l\u00e0 \u0111\u1ea1i, n\u00ean g\u1ecdi l\u00e0 Ma Ha\u2014What is meant by Maha? Maha means \u2018great.\u2019 The capacity of the mind is vast and great like empty space, and has no boundaries. It is not square or round, great or small. Neither is it blue, yellow, red, white. It is not above or below, or long or short. It is without anger, without joy, without right, without wrong, without good, without evil, and it has no head or tail. All Buddha-lands are ultimately the same as empty space. The wonderful nature of worldly people is originally empty, and there is not a single dharma which can be obtained. The true emptiness of the self-nature is also like this. Good Knowing Advisors, do not listen to my explanation of emptiness and then become attached to emptiness. The most important thing is to avoid becoming attached to emptiness. If you sit still with an empty mind you will become attached to undifferentiated emptiness. Good Knowing Advisors, The emptiness of the universe is able to contain the forms and shapes of the ten thousand things: the sun, moon, and stars; the mountains, rivers, and the great earth; the fountains, springs, streams, torrents, grasses, trees, thickets, and forests; good and bad people, good and bad dharmas, the heavens and the hells, all the great seas, Sumeru and all moutains; all are contained within emptiness. The emptiness of the nature of worldly men is also like this. Good Knowing Advisors, the ability of one\u2019s own nature to contain the ten thousand dharmas is what is meant\u00a0by \u2018great.\u2019 The myriad dharmas are within the nature of all people. If you regard all people, the bad as well as the good, without grasping or rejecting, without producing a defiling attachment, your mind will be like empty space. Therefore, it is said to be \u2018great,\u2019 or \u2018Maha.\u2019<\/p>\n -N\u00e0y thi\u1ec7n tri th\u1ee9c, ng\u01b0\u1eddi m\u00ea mi\u1ec7ng n\u00f3i, ng\u01b0\u1eddi tr\u00ed t\u00e2m h\u00e0nh. L\u1ea1i c\u00f3 ng\u01b0\u1eddi m\u00ea, \u0111\u1ec3 t\u00e2m r\u1ed7ng kh\u00f4ng, ng\u1ed3i t\u1ecbnh t\u1ecda, tr\u0103m vi\u1ec7c kh\u00f4ng cho ngh\u0129 t\u1ef1 g\u1ecdi l\u00e0 \u0111\u1ea1i, b\u1ecdn ng\u01b0\u1eddi n\u1ea7y kh\u00f4ng n\u00ean c\u00f9ng h\u1ecd n\u00f3i chuy\u1ec7n, v\u00ec h\u1ecd l\u00e0 t\u00e0 ki\u1ebfn. N\u00e0y thi\u1ec7n tri th\u1ee9c, t\u00e2m l\u01b0\u1ee3ng r\u1ed9ng l\u1edbn kh\u1eafp gi\u00e1p c\u1ea3 ph\u00e1p gi\u1edbi, d\u1ee5ng t\u1ee9c r\u00f5 r\u00e0ng ph\u00e2n minh, \u1ee9ng d\u1ee5ng li\u1ec1n bi\u1ebft t\u1ea5t c\u1ea3, t\u1ea5t c\u1ea3 t\u1ee9c m\u1ed9t, m\u1ed9t t\u1ee9c t\u1ea5t c\u1ea3, \u0111i l\u1ea1i t\u1ef1 do, t\u00e2m th\u1ec3 kh\u00f4ng b\u1ecb ng\u0103n ng\u1ea1i t\u1ee9c l\u00e0 B\u00e1t Nh\u00e3. N\u00e0y thi\u1ec7n tri th\u1ee9c, t\u1ea5t c\u1ea3 tr\u00ed B\u00e1t Nh\u00e3 \u0111\u1ec1u t\u1eeb t\u1ef1 t\u00e1nh sanh, ch\u1eb3ng t\u1eeb b\u00ean ngo\u00e0i v\u00e0o, ch\u1edb l\u1ea7m d\u1ee5ng \u00fd n\u00ean g\u1ecdi l\u00e0 ch\u01a1n ch\u00e1nh t\u1ef1 d\u1ee5ng. M\u1ed9t ch\u01a1n th\u00ec t\u1ea5t c\u1ea3 ch\u01a1n, t\u00e2m l\u01b0\u1ee3ng r\u1ed9ng l\u1edbn kh\u00f4ng \u0111i theo con \u0111\u01b0\u1eddng nh\u1ecf, mi\u1ec7ng ch\u1edb tr\u1ecdn ng\u00e0y n\u00f3i kh\u00f4ng m\u00e0 trong t\u00e2m ch\u1eb3ng tu h\u1ea1nh n\u1ea7y, gi\u1ed1ng nh\u01b0 ng\u01b0\u1eddi ph\u00e0m t\u1ef1 x\u01b0ng l\u00e0 qu\u1ed1c v\u01b0\u01a1ng tr\u1ecdn kh\u00f4ng th\u1ec3 \u0111\u01b0\u1ee3c, kh\u00f4ng ph\u1ea3i l\u00e0 \u0111\u1ec7 t\u1eed c\u1ee7a ta\u2014Good Knowing Advisors, the mouth of the confused person speaks, but the mind of the wise person practices. There are deluded men who sit still with empty minds, vainly thinking of nothing and declaring that to be something great. One should not speak with these people because of their deviant views. GoodKnowing Advisors, the capacity of the mind is vast and great, encompassing the Dharma realm. Its function is to understand clearly and distinctly. Its correct function is to know all. All is one; one is all. Coming and going freely, the mind\u2019s substance is unobstructed. That is Prajna. Good Knowing Advisors, all Prajna wisdom is produced from one\u2019s own nature; it does not enter from outside. Using the intellect correctly is called the natural function of one\u2019s true nature. One truth is all truth. The mind has the capacity for great things, and is not meant for practicing petty ways. Do not talk about emptiness with your mouth all day and in your mind fail to cultivate the conduct that you talk of. That would be like a common person calling himself the king of a country, which cannot be. People like that are not my disciples.<\/p>\n -N\u00e0y thi\u1ec7n tri th\u1ee9c, sao g\u1ecdi l\u00e0 B\u00e1t Nh\u00e3? B\u00e1t Nh\u00e3 ngh\u0129a l\u00e0 \u201ctr\u00ed tu\u1ec7.\u201d T\u1ea5t c\u1ea3 ch\u1ed7, t\u1ea5t c\u1ea3 th\u1eddi, m\u1ed7i ni\u1ec7m kh\u00f4ng ngu, th\u01b0\u1eddng h\u00e0nh tr\u00ed hu\u1ec7 t\u1ee9c l\u00e0 B\u00e1t Nh\u00e3 h\u1ea1nh. M\u1ed9t ni\u1ec7m ngu kh\u1edfi l\u00ean, t\u1ee9c l\u00e0 B\u00e1t Nh\u00e3 b\u1eb7t. M\u1ed9t ni\u1ec7m tr\u00ed kh\u1edfi l\u00ean, t\u1ee9c l\u00e0 B\u00e1t Nh\u00e3 sanh. Ng\u01b0\u1eddi \u0111\u1eddi ngu m\u00ea kh\u00f4ng th\u1ea5y B\u00e1t Nh\u00e3, mi\u1ec7ng n\u00f3i B\u00e1t Nh\u00e3 m\u00e0 trong t\u00e2m th\u01b0\u1eddng ngu, th\u01b0\u1eddng t\u1ef1 n\u00f3i ta tu B\u00e1t Nh\u00e3, ni\u1ec7m ni\u1ec7m n\u00f3i kh\u00f4ng nh\u01b0ng kh\u00f4ng bi\u1ebft \u0111\u01b0\u1ee3c ch\u01a1n kh\u00f4ng. B\u00e1t Nh\u00e3 kh\u00f4ng c\u00f3 h\u00ecnh t\u01b0\u1edbng, t\u00e2m tr\u00ed tu\u1ec7 \u1ea5y v\u1eady. N\u1ebfu kh\u1edfi hi\u1ec3u nh\u01b0 th\u1ebf t\u1ee9c g\u1ecdi l\u00e0 B\u00e1t Nh\u00e3 tr\u00ed\u2014Good Knowing Advisors, what is meant by \u2018Prajna?\u2019 Prajna in our language means wisdom. Everywhere and at all times, in thought after thought, remain undeluded and practice wisdom constantly; that is Prajna conduct. Prajna is cut off by a single deluded thought. By one wise thought, Prajna is produced. Worldly men, deluded and confused, do not see Prajna. They speak of it with their mouths, but their minds are always deluded. They constantly say of themselves, \u2018I cultivate Prajna!\u2019 And though they continually speak of emptiness, they are unaware of true emptiness. Prajna, without form or mark, is just the wisdom of the mind. If thus explained, this is Prajna wisdom.<\/p>\n Sao g\u1ecdi l\u00e0 Ba La M\u1eadt? \u00d0\u00e2y l\u00e0 ti\u1ebfng Ph\u1ea1n, c\u00f3 ngh\u0129a l\u00e0 \u201c\u0111\u1ebfn b\u1edd kia,\u201d gi\u1ea3i ngh\u0129a l\u00e0 \u201cl\u00eca sanh di\u1ec7t.\u201d Ch\u1ea5p c\u1ea3nh th\u00ec sanh di\u1ec7t kh\u1edfi nh\u01b0 n\u01b0\u1edbc c\u00f3 s\u00f3ng m\u1ed3i, t\u1ee9c l\u00e0 b\u1edd b\u00ean n\u1ea7y, l\u00eca c\u1ea3nh th\u00ec kh\u00f4ng sanh di\u1ec7t nh\u01b0 n\u01b0\u1edbc th\u01b0\u1eddng th\u00f4ng l\u01b0u, \u1ea5y g\u1ecdi l\u00e0 b\u1edd kia, n\u00ean g\u1ecdi l\u00e0 Ba La M\u1eadt\u2014What is meant by Paramita? It is a Sanskrit word which in our language means \u2018arrived at the other shore,\u2019 and is explained as \u2018apart from production and extinction.\u2019 When one is attached to states of being, production and extinction arise like waves. States of being, with no production or extinction, is like free flowing water. That is what is meant by \u2018the other shore.\u2019 Therefore, it is called \u2018Paramita.\u2019<\/p>\n N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c, ng\u01b0\u1eddi m\u00ea mi\u1ec7ng t\u1ee5ng, ch\u00ednh khi \u0111ang t\u1ee5ng m\u00e0 c\u00f3 v\u1ecdng, c\u00f3 qu\u1ea5y;\u00a0ni\u1ec7m ni\u1ec7m\u00a0n\u1ebfu\u00a0h\u00e0nh B\u00e1t\u00a0Nh\u00e3, \u1ea5y g\u1ecdi l\u00e0 ch\u01a1n t\u00e1nh. Ng\u01b0\u1eddi ng\u1ed9 \u0111\u01b0\u1ee3c ph\u00e1p n\u1ea7y, \u1ea5y l\u00e0 ph\u00e1p\u00a0B\u00e1t Nh\u00e3, ng\u01b0\u1eddi tu h\u1ea1nh n\u1ea7y, \u1ea5y l\u00e0 h\u1ea1nh\u00a0B\u00e1t Nh\u00e3. Kh\u00f4ng tu t\u1ee9c l\u00e0 ph\u00e0m, m\u1ed9t ni\u1ec7m\u00a0tu h\u00e0nh, t\u1ef1 th\u00e2n \u0111\u1ed3ng v\u1edbi Ph\u1eadt\u2014Good Knowing Advisors, deluded people recite with their mouths, but while they recite they live in falsehood and in error. When there is practice in every thought, that is the true nature. You should understand this dharma, which is the Prajna dharma; and cultivate this conduct, which is the Prajna conduct. Not to cultivate is to be a common person, but in a single thought of cultivation, you are equal to the Buddhas.<\/p>\n N\u00e0y thi\u1ec7n tri th\u1ee9c, ph\u00e0m phu t\u1ee9c Ph\u1eadt, phi\u1ec1n n\u00e3o t\u1ee9c B\u1ed3 \u00d0\u1ec1. Ni\u1ec7m tr\u01b0\u1edbc m\u00ea t\u1ee9c ph\u00e0m phu, ni\u1ec7m sau ng\u1ed9 t\u1ee9c Ph\u1eadt; ni\u1ec7m tr\u01b0\u1edbc ch\u1ea5p c\u1ea3nh t\u1ee9c phi\u1ec1n n\u00e3o, ni\u1ec7m sau l\u00eca c\u1ea3nh t\u1ee9c B\u1ed3 \u00d0\u1ec1\u2014Good Knowing Advisors, common people are Buddhas and affliction is Bodhi. The deluded thoughts of the past are thoughts of a common person. Enlightened future thoughts are the thoughts of a Buddha. Past thoughts attached to states of being are afflictions. And, future thoughts separate from states of being are Bodhi.<\/p>\n N\u00e0y thi\u1ec7n tri th\u1ee9c, Ma Ha B\u00e1t Nh\u00e3 Ba La M\u1eadt t\u1ed1i t\u00f4n, t\u1ed1i th\u01b0\u1ee3ng, t\u1ed1i \u0111\u1ec7 nh\u1ea5t, kh\u00f4ng tr\u1ee5, kh\u00f4ng qua c\u0169ng kh\u00f4ng l\u1ea1i, ch\u01b0 Ph\u1eadt ba \u0111\u1eddi th\u1ea3y \u0111\u1ec1u t\u1eeb trong \u0111\u00f3 m\u00e0 ra. Ph\u1ea3i d\u00f9ng \u0111\u1ea1i tr\u00ed hu\u1ec7 n\u00e0y \u0111\u1eadp ph\u00e1 ng\u0169 u\u1ea9n, phi\u1ec1n n\u00e3o, tr\u1ea7n lao, tu h\u00e0nh nh\u01b0 \u0111\u00e2y quy\u1ebft \u0111\u1ecbnh th\u00e0nh Ph\u1eadt \u0111\u1ea1o, bi\u1ebfn tam \u0111\u1ed9c th\u00e0nh gi\u1edbi \u0111\u1ecbnh hu\u1ec7\u2014Good Knowing Advisors, Maha Prajna Paramita is the most honored, the most supreme, the foremost. It does not stay; it does not come or go. All Buddhas of the three periods of time emerge from it. You should use great wisdom to destroy affliction, defilement and the five skandhic heaps. With such cultivation as that, you will certainly realize the Buddha Way, transforming the three poisons into morality, concentration, and wisdom.<\/p>\n N\u00e0y thi\u1ec7n tri th\u1ee9c, ph\u00e1p m\u00f4n c\u1ee7a t\u00f4i \u0111\u00e2y t\u1eeb m\u1ed9t B\u00e1t Nh\u00e3 ph\u00e1t sanh ra t\u00e1m mu\u00f4n b\u1ed1n ng\u00e0n tr\u00ed tu\u1ec7. V\u00ec c\u1edb sao? V\u00ec ng\u01b0\u1eddi \u0111\u1eddi c\u00f3 t\u00e1m mu\u00f4n b\u1ed1n ng\u00e0n tr\u1ea7n lao, n\u1ebfu kh\u00f4ng c\u00f3 tr\u1ea7n lao th\u00ec tr\u00ed hu\u1ec7 th\u01b0\u1eddng hi\u1ec7n, ch\u1eb3ng l\u00eca t\u1ef1 t\u00e1nh. Ng\u01b0\u1eddi ng\u1ed9 ph\u00e1p n\u1ea7y t\u1ee9c l\u00e0 v\u00f4 ni\u1ec7m, v\u00f4 \u1ee9c, v\u00f4 tr\u01b0\u1edbc, ch\u1eb3ng kh\u1edfi cu\u1ed1ng v\u1ecdng, d\u00f9ng t\u00e1nh ch\u01a1n nh\u01b0 c\u1ee7a m\u00ecnh, l\u1ea5y tr\u00ed hu\u1ec7 qu\u00e1n chi\u1ebfu, \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 ph\u00e1p kh\u00f4ng th\u1ee7 kh\u00f4ng x\u1ea3, t\u1ee9c l\u00e0 th\u1ea5y t\u00e1nh th\u00e0nh Ph\u1eadt \u0111\u1ea1o\u2014Good Knowing Advisors, my Dharma-door produces 84,000 wisdom from the one Prajna. Why? Because worldly people have 84,000 kinds of defilement. In the absence of defilement, wisdom is always present since it is not separate from the self-nature. Understand this dharma is simply no-thought, no-remembrance, non-attachment and the non-production of falsehood and error. Use your own true-suchness nature and, by means of wisdom, contemplate and illuminate all dharmas without grasping or rejecting them. That is to see one\u2019s own nature and realize the Buddha Way.<\/p>\n N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c, n\u1ebfu mu\u1ed1n v\u00e0o\u00a0ph\u00e1p gi\u1edbi\u00a0th\u1eadm th\u00e2m\u00a0v\u00e0\u00a0B\u00e1t Nh\u00e3\u00a0Tam Mu\u1ed9i\u00a0th\u00ec ph\u1ea3i tu\u00a0B\u00e1t Nh\u00e3\u00a0h\u1ea1nh, ph\u1ea3i tr\u00ec\u00a0t\u1ee5ng Kinh\u00a0Kim Cang\u00a0B\u00e1t Nh\u00e3, t\u1ee9c \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh. N\u00ean bi\u1ebft kinh n\u1ea7y\u00a0c\u00f4ng \u0111\u1ee9c v\u00f4 l\u01b0\u1ee3ng\u00a0v\u00f4 bi\u00ean, trong kinh \u0111\u00e3 khen ng\u1ee3i\u00a0r\u00f5 r\u00e0ng, kh\u00f4ng th\u1ec3 n\u00f3i \u0111\u1ea7y \u0111\u1ee7 \u0111\u01b0\u1ee3c.\u00a0Ph\u00e1p m\u00f4n\u00a0n\u1ea7y l\u00e0\u00a0t\u1ed1i th\u01b0\u1ee3ng th\u1eeba, v\u00ec nh\u1eefng ng\u01b0\u1eddi\u00a0\u0111\u1ea1i tr\u00ed\u00a0m\u00e0 n\u00f3i, v\u00ec nh\u1eefng ng\u01b0\u1eddi\u00a0th\u01b0\u1ee3ng c\u0103n\u00a0m\u00e0 n\u00f3i. Nh\u1eefng ng\u01b0\u1eddi\u00a0ti\u1ec3u c\u0103n\u00a0ti\u1ec3u tr\u00ed\u00a0nghe ph\u00e1p\u00a0n\u1ea7y, t\u00e2m sanh ra kh\u00f4ng tin. V\u00ec c\u1edb sao?\u00a0V\u00ed nh\u01b0\u00a0c\u00f3 m\u1ed9t tr\u1eadn m\u01b0a l\u1edbn, c\u1ea3 c\u00f5i n\u01b0\u1edbc, th\u00e0nh \u1ea5p, ch\u1ee3 b\u00faa \u0111\u1ec1u b\u1ecb tr\u00f4i gi\u1ea1t c\u0169ng nh\u01b0 tr\u00f4i gi\u1ea1t nh\u1eefng l\u00e1 t\u00e1o. N\u1ebfu tr\u1eadn m\u01b0a l\u1edbn \u0111\u00f3 m\u01b0a n\u01a1i bi\u1ec3n c\u1ea3 th\u00ec kh\u00f4ng t\u0103ng kh\u00f4ng gi\u1ea3m. Nh\u01b0 ng\u01b0\u1eddi\u00a0\u0111\u1ea1i th\u1eeba, ho\u1eb7c ng\u01b0\u1eddi\u00a0t\u1ed1i th\u01b0\u1ee3ng th\u1eeba\u00a0nghe\u00a0Kinh Kim Cang\u00a0th\u00ec\u00a0khai ng\u1ed9, th\u1ebf n\u00ean bi\u1ebft\u00a0b\u1ea3n t\u00e1nh\u00a0h\u1ecd t\u1ef1 c\u00f3 tr\u00ed\u00a0B\u00e1t Nh\u00e3, t\u1ef1 d\u00f9ng\u00a0tr\u00ed hu\u1ec7\u00a0th\u01b0\u1eddng\u00a0qu\u00e1n chi\u1ebfu, n\u00ean kh\u00f4ng nh\u1edd\u00a0v\u0103n t\u1ef1,\u00a0th\u00ed d\u1ee5\u00a0nh\u01b0 n\u01b0\u1edbc m\u01b0a kh\u00f4ng ph\u1ea3i t\u1eeb tr\u1eddi m\u00e0 c\u00f3, nguy\u00ean l\u00e0 t\u1eeb r\u1ed3ng m\u00e0 d\u1ea5y l\u00ean, khi\u1ebfn cho t\u1ea5t c\u1ea3\u00a0ch\u00fang sanh, t\u1ea5t c\u1ea3 c\u1ecf c\u00e2y,\u00a0h\u1eefu t\u00ecnh\u00a0v\u00f4 t\u00ecnh th\u1ea3y \u0111\u1ec1u \u0111\u01b0\u1ee3c \u0111\u01b0\u1ee3m nhu\u1ea7n. Tr\u0103m s\u00f4ng c\u00e1c d\u00f2ng \u0111\u1ec1u ch\u1ea3y v\u00e0o bi\u1ec3n c\u1ea3, h\u1ee3p th\u00e0nh\u00a0m\u1ed9t th\u1ec3,\u00a0tr\u00ed hu\u1ec7 B\u00e1t Nh\u00e3\u00a0n\u01a1i\u00a0b\u1ea3n t\u00e1nh\u00a0ch\u00fang sanh\u00a0l\u1ea1i c\u0169ng nh\u01b0 th\u1ebf\u2014Good Knowing Advisors, if you wish to enter the extremely deep Dharma realm and the Prajna samadhi, you must cultivate the practice of Prajna. Hold and recite the \u2018Diamond Prajna Paramita Sutra\u2019 and that way you will see your own nature. You should know that the merit and virtue of this sutra is immeasurable, unbounded, and indescribable, as the Sutra text itself clearly states. This Dharma-door is the Superior Vehicle, that is taught to the people of great wisdom and superior faculties. When people of limited faculties and wisdom hear it, their minds give rise to doubt. Why is that? Take this example, the rains which the heavenly dragons shower on Jambudvipa. Cities and villages drift about\u00a0in the flood like thorns and leaves. But if the rain falls on the great sea, its water neither increases nor decreases. If people of the Great Vehicle, the Most Superior Vehicle, hear the Diamond Sutra, their minds open up, awaken and understand. Then they know that their original nature itself possesses the wisdom of Prajna. Because they themselves use this wisdom constantly to contemplate and illuminate. And they do not rely on written words. Take for example, the rain does not come from the sky. The truth is that the dragons cause it to fall in order that all living beings, all plants and trees, all those with feeling and those without feeling may receive its moisture. In a hundred streams, it flows into the great sea and there unites in one substance. The wisdom of the Prajna of the original nature of living beings acts the same way.<\/p>\n N\u00e0y\u00a0thi\u1ec7n tri th\u1ee9c, ng\u01b0\u1eddi\u00a0ti\u1ec3u c\u0103n\u00a0nghe ph\u00e1p\u00a0m\u00f4n\u00a0\u0111\u1ed1n gi\u00e1o\u00a0n\u1ea7y\u00a0v\u00ed nh\u01b0\u00a0l\u00e0 c\u1ecf c\u00e2y, c\u1ed9i g\u1ed1c c\u1ee7a n\u00f3 v\u1ed1n nh\u1ecf, n\u1ebfu b\u1ecb m\u01b0a to th\u00ec \u0111\u1ec1u ng\u00e3 nghi\u00eang kh\u00f4ng th\u1ec3 n\u00e0o\u00a0t\u0103ng tr\u01b0\u1edfng\u00a0\u0111\u01b0\u1ee3c, ng\u01b0\u1eddi\u00a0ti\u1ec3u c\u0103n\u00a0l\u1ea1i c\u0169ng nh\u01b0 v\u1eady, v\u1ed1n kh\u00f4ng c\u00f3\u00a0tr\u00ed hu\u1ec7 B\u00e1t Nh\u00e3\u00a0c\u00f9ng v\u1edbi ng\u01b0\u1eddi\u00a0\u0111\u1ea1i tr\u00ed\u00a0kh\u00f4ng\u00a0sai bi\u1ec7t, nh\u01a1n sao\u00a0nghe ph\u00e1p\u00a0h\u1ecd kh\u00f4ng th\u1ec3 khai ng\u1ed9? V\u00ec do\u00a0t\u00e0 ki\u1ebfn\u00a0ch\u01b0\u1edbng n\u1eb7ng, c\u1ed9i g\u1ed1c\u00a0phi\u1ec1n n\u00e3o\u00a0s\u00e2u,\u00a0v\u00ed nh\u01b0\u00a0\u0111\u00e1m m\u00e2y\u00a0l\u1edbn che k\u00edn\u00a0m\u1eb7t tr\u1eddi,\u00a0n\u1ebfu kh\u00f4ng\u00a0c\u00f3 gi\u00f3 th\u1ed5i m\u1ea1nh th\u00ec \u00e1nh s\u00e1ng\u00a0m\u1eb7t tr\u1eddi\u00a0kh\u00f4ng hi\u1ec7n. Tr\u00ed\u00a0B\u00e1t Nh\u00e3\u00a0c\u0169ng kh\u00f4ng c\u00f3 l\u1edbn nh\u1ecf, v\u00ec t\u1ea5t c\u1ea3\u00a0ch\u00fang sanh\u00a0t\u1ef1 t\u00e2m\u00a0m\u00ea ng\u1ed9\u00a0kh\u00f4ng \u0111\u1ed3ng, t\u00e2m th\u1ec3 b\u00ean ngo\u00e0i th\u1ea5y c\u00f3\u00a0tu h\u00e0nh\u00a0t\u00ecm Ph\u1eadt, ch\u01b0a ng\u1ed9 \u0111\u01b0\u1ee3c\u00a0t\u1ef1 t\u00e1nh\u00a0t\u1ee9c l\u00e0\u00a0ti\u1ec3u c\u0103n. N\u1ebfu\u00a0khai ng\u1ed9\u00a0\u0111\u1ed1n gi\u00e1o\u00a0kh\u00f4ng th\u1ec3 tu \u1edf b\u00ean ngo\u00e0i, ch\u1ec9 n\u01a1i t\u00e2m m\u00ecnh th\u01b0\u1eddng kh\u1edfi\u00a0ch\u00e1nh ki\u1ebfn,\u00a0phi\u1ec1n n\u00e3o\u00a0tr\u1ea7n lao\u00a0th\u01b0\u1eddng kh\u00f4ng b\u1ecb nhi\u1ec5m t\u1ee9c l\u00e0 th\u1ea5y t\u00e1nh\u2014<\/p>\n -Good Knowing Advisors, when people of limited faculties hear this Sudden Teaching, they are like the plants and trees with shallow roots which, washed away by the great rain, are unable to grow. But at the same time, the Prajna wisdom which people of limited faculties possess is fundamentally no different from the Prajna that men of great wisdom possess. Hearing this Dharma, why do they not become enlightened? It is because the obstacle of their deviant views is a formidable one and the root of their afflictions is deep. It is like when thick clouds cover the sun. If the wind does not blow, the sunlight will not be visible. \u2018Prajna\u2019 wisdom is itself neither great nor small. Living beings differ because their own minds are either confused or enlightened. Those of confused minds look outwardly to cultivate in search of the Buddha. Not having awakened to their self-nature yet, they have small roots. When you become enlightened to the Sudden Teaching, you do not grasp onto the cultivation of external things. When your own mind constantly gives rise to right views, afflictions and defilement can never stain you. That is what is meant by seeing your own nature.<\/p>\n N\u00e0y thi\u1ec7n tri th\u1ee9c, trong ngo\u00e0i kh\u00f4ng tr\u1ee5, \u0111i l\u1ea1i t\u1ef1 do, hay tr\u1eeb t\u00e2m ch\u1ea5p, th\u00f4ng \u0111\u1ea1t kh\u00f4ng ng\u1ea1i, hay tu h\u1ea1nh n\u1ea7y c\u00f9ng kinh B\u00e1t Nh\u00e3 v\u1ed1n kh\u00f4ng sai bi\u1ec7t\u2014Good Knowing Advisors, the ability to cultivate the conduct of not dwelling inwardly or outwardly, of coming and going freely, of casting away the grasping mind, and of unobstructed penetration, is basically no different from the Prajna Sutra.<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c, t\u1ea5t c\u1ea3 kinh \u0111i\u1ec3n v\u00e0 c\u00e1c v\u0103n t\u1ef1, \u0111\u1ea1i th\u1eeba, ti\u1ec3u th\u1eeba, 12 b\u1ed9 kinh \u0111\u1ec1u nh\u01a1n ng\u01b0\u1eddi m\u00e0 an tr\u00ed, nh\u01a1n t\u00e1nh tr\u00ed tu\u1ec7 m\u1edbi hay d\u1ef1ng l\u1eadp. N\u1ebfu kh\u00f4ng c\u00f3 ng\u01b0\u1eddi \u0111\u1eddi th\u00ec t\u1ea5t c\u1ea3 mu\u00f4n ph\u00e1p v\u1ed1n t\u1ef1 ch\u1eb3ng c\u00f3, th\u1ebf n\u00ean bi\u1ebft mu\u00f4n ph\u00e1p v\u1ed1n t\u1ef1 nh\u01a1n n\u01a1i ng\u01b0\u1eddi m\u00e0 d\u1ef1ng l\u1eadp, t\u1ea5t c\u1ea3 kinh \u0111i\u1ec3n nh\u01a1n ng\u01b0\u1eddi m\u00e0 n\u00f3i c\u00f3, nh\u01a1n v\u00ec trong ng\u01b0\u1eddi kia c\u00f3 ngu v\u00e0 c\u00f3 tr\u00ed, ng\u01b0\u1eddi ngu l\u00e0 ti\u1ec3u nh\u01a1n, ng\u01b0\u1eddi tr\u00ed l\u00e0 \u0111\u1ea1i nh\u01a1n, ng\u01b0\u1eddi ngu h\u1ecfi n\u01a1i ng\u01b0\u1eddi tr\u00ed, ng\u01b0\u1eddi tr\u00ed v\u00ec ng\u01b0\u1eddi ngu m\u00e0 n\u00f3i ph\u00e1p, ng\u01b0\u1eddi ngu b\u1ed7ng nhi\u00ean ng\u1ed9 hi\u1ec3u, t\u00e2m \u0111\u01b0\u1ee3c khai t\u1ee9c c\u00f9ng v\u1edbi ng\u01b0\u1eddi tr\u00ed kh\u00f4ng sai kh\u00e1c\u2014Good Knowing Advisors, all sutras and writings of the Great and Small Vehicles, the twelve divisions of sutras, have been devised for people and established based on the nature of wisdom. If there were no people, the ten thousand dharmas would not exist. Therefore you should know that all dharmas are originally postulated for people and all sutras are spoken for their sake. Some people are deluded and some are wise; the deluded are small people and the wise are great people. The deluded people question the wise and the wise people teach Dharma to the deluded people. When the deluded people suddenly awaken and understand, their minds open to enlightenment and, therefore they are no longer different from the wise.<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c, ch\u1eb3ng ng\u1ed9 t\u1ee9c Ph\u1eadt l\u00e0 ch\u00fang sanh, khi m\u1ed9t ni\u1ec7m ng\u1ed9 ch\u00fang sanh l\u00e0 Ph\u1eadt. Th\u1ebf n\u00ean bi\u1ebft mu\u00f4n ph\u00e1p tr\u1ecdn \u1edf n\u01a1i t\u1ef1 t\u00e2m, sao ch\u1eb3ng t\u1eeb trong t\u00e2m li\u1ec1n th\u1ea5y \u0111\u01b0\u1ee3c ch\u00e2n nh\u01b0 b\u1ea3n t\u00e1nh? Kinh B\u1ed3 T\u00e1t Gi\u1edbi n\u00f3i r\u1eb1ng: \u201cB\u1ea3n t\u00e1nh c\u1ee7a ta nguy\u00ean t\u1ef1 thanh t\u1ecbnh, n\u1ebfu bi\u1ebft \u0111\u01b0\u1ee3c t\u1ef1 t\u00e2m th\u1ea5y t\u00e1nh \u0111\u1ec1u th\u00e0nh Ph\u1eadt \u0111\u1ea1o. Kinh T\u1ecbnh Danh n\u00f3i: \u201cLi\u1ec1n khi \u0111\u00f3 b\u1ed7ng ho\u00e1t nhi\u00ean \u0111\u01b0\u1ee3c b\u1ea3n t\u00e2m.\u201d\u2014Good knowing Advisors, unenlightened, the Buddha is a living being. At the time of a single enlightened thought, the living being is a Buddha. Therefore, you should know that the ten thousand dharmas exist totally within your own mind. Why don\u2019t you, from within your own mind, suddenly see the truth (true suchness) of your original nature. The Bodhisattva-Sila-Sutra says, \u2018Our fundamental self-nature is clear and pure.\u2019 If we recognize our own mind and see the nature, we shall perfect the Buddha Way. The Vimalakirti Nirdesha Sutra says, \u2018Just then, you suddenly regain your original mind.\u2019<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c, khi x\u01b0a ta \u1edf n\u01a1i Ng\u0169 T\u1ed5 Nh\u1eabn, m\u1ed9t phen li\u1ec1n \u0111\u01b0\u1ee3c ng\u1ed9, ch\u00f3ng th\u1ea5y ch\u01a1n nh\u01b0 b\u1ea3n t\u00e1nh, khi \u1ea5y \u0111em gi\u00e1o ph\u00e1p n\u1ea7y l\u01b0u h\u00e0nh khi\u1ebfn cho ng\u01b0\u1eddi h\u1ecdc \u0111\u1ea1o ch\u00f3ng ng\u1ed9 \u0111\u01b0\u1ee3c B\u1ed3 \u00d0\u1ec1, m\u1ed7i ng\u01b0\u1eddi t\u1ef1 qu\u00e1n n\u01a1i t\u00e2m, t\u1ef1 th\u1ea5y b\u1ea3n t\u00e1nh, n\u1ebfu t\u1ef1 ch\u1eb3ng ng\u1ed9 ph\u1ea3i t\u00ecm nh\u1eefng b\u1eadc \u0111\u1ea1i thi\u1ec7n tri th\u1ee9c, ng\u01b0\u1eddi hi\u1ec3u \u0111\u01b0\u1ee3c gi\u00e1o ph\u00e1p t\u1ed1i th\u01b0\u1ee3ng th\u1eeba, ch\u1ec9 th\u1eb3ng con \u0111\u01b0\u1eddng, \u1ea5y l\u00e0 thi\u1ec7n tri th\u1ee9c, c\u00f3 nh\u01a1n duy\u00ean l\u1edbn, ch\u1ed7 g\u1ecdi l\u00e0 h\u00f3a \u0111\u1ea1o khi\u1ebfn \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh. T\u1ea5t c\u1ea3 ph\u00e1p l\u00e0nh nh\u01a1n n\u01a1i thi\u1ec7n tri th\u1ee9c m\u00e0 hay ph\u00e1t kh\u1edfi. Ba \u0111\u1eddi ch\u01b0 Ph\u1eadt, 12 b\u1ed9 kinh, \u1edf trong t\u00e1nh c\u1ee7a ng\u01b0\u1eddi v\u1ed1n t\u1ef1 c\u00f3 \u0111\u1ee7, kh\u00f4ng c\u00f3 th\u1ec3 t\u1ef1 ng\u1ed9 th\u00ec ph\u1ea3i nh\u1edd thi\u1ec7n tri th\u1ee9c ch\u1ec9 d\u1ea1y m\u1edbi th\u1ea5y. N\u1ebfu t\u1ef1 m\u00ecnh ng\u1ed9 th\u00ec kh\u00f4ng nh\u1edd b\u00ean ngo\u00e0i, n\u1ebfu m\u1ed9t b\u1ec1 ch\u1ea5p b\u1ea3o r\u1eb1ng ph\u1ea3i nh\u1edd thi\u1ec7n tri th\u1ee9c kh\u00e1c mong \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t th\u00ec kh\u00f4ng c\u00f3 l\u1ebd \u1ea5y. V\u00ec c\u1edb sao? Trong t\u1ef1 t\u00e2m c\u00f3 tri th\u1ee9c t\u1ef1 ng\u1ed9, n\u1ebfu kh\u1edfi t\u00e0 m\u00ea v\u1ecdng ni\u1ec7m \u0111i\u00ean \u0111\u1ea3o th\u00ec thi\u1ec7n tri th\u1ee9c b\u00ean ngo\u00e0i, tuy c\u00f3 gi\u00e1o h\u00f3a ch\u1ec9 d\u1ea1y, c\u0169ng kh\u00f4ng th\u1ec3 c\u1ee9u \u0111\u01b0\u1ee3c. N\u1ebfu kh\u1edfi ch\u00e1nh ch\u01a1n B\u00e1t Nh\u00e3 qu\u00e1n chi\u1ebfu th\u00ec trong kho\u1ea3ng m\u1ed9t s\u00e1t na v\u1ecdng ni\u1ec7m \u0111\u1ec1u di\u1ec7t, n\u1ebfu bi\u1ebft t\u1ef1 t\u00e1nh m\u1ed9t phen ng\u1ed9 t\u1ee9c \u0111\u1ebfn qu\u1ea3 v\u1ecb Ph\u1eadt\u2014 Good Knowing Advisors, when I was with the High Master Jen, I was enlightened as soon as I heard his words and suddenly saw the true suchness (truth) of my own original nature. That is why I am spreading this method of teaching which leads students of the Way to become enlightened suddenly to Bodhi, as each contemplates his own mind and sees his own original nature. If you are unable to enlighten youself, you must seek out a great Good Knowing Advisor, one who understands the Dharma of the Most Superior Vehicle and who will direct you to the right road. Such a Good Knowing Advisor possesses great karmic conditions, which is to say that he will transform you, guide you and lead you to see your own nature. It is because of the Good Knowing Advisor that all wholesome Dharmas can arise. All the Buddhas of the three eras (periods of time), and the twelve divisions of Sutra texts as well, exist within the nature of people, that is originally complete within them. If you are unable to enlighten yourself, you should seek out the instruction of a Good Knowing Advisor who will lead you to see your nature. If you are one who is able to achieve self-enlightenment, you need not seek a teacher outside. If you insist that it is necessary to seek a Good Knowing Advisor in the hope of obtaining liberation, you are mistaken. Why? Within your own mind, there is self-enlightenment, which is a Good Knowing Advisor itself. But if you give rise to deviant confusion, false thoughts and perversions, though a Good Knowing Advisor outside of you instructs you, he cannot save you. If you give rise to genuine Prajna contemplation and illumination, in the space of an instant, all false thoughts are eliminated. If you recognize your self-nature, in a single moment of enlightenment, you will arrive at the level of Buddha.<\/p>\n N\u1ea7y\u00a0thi\u1ec7n tri\u00a0th\u1ee9c!\u00a0Tr\u00ed tu\u1ec7 qu\u00e1n\u00a0chi\u1ebfu, trong ngo\u00e0i\u00a0s\u00e1ng su\u1ed1t, bi\u1ebft b\u1ed5n t\u00e2m m\u00ecnh, n\u1ebfu bi\u1ebft b\u1ed5n t\u00e2m t\u1ee9c l\u00e0 g\u1ed1c c\u1ee7a\u00a0s\u1ef1 gi\u1ea3i tho\u00e1t. N\u1ebfu\u00a0\u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t\u00a0t\u1ee9c l\u00e0\u00a0B\u00e1t Nh\u00e3\u00a0Tam Mu\u1ed9i, t\u1ee9c l\u00e0\u00a0v\u00f4 ni\u1ec7m. Sao g\u1ecdi l\u00e0 v\u00f4 ni\u1ec7m? N\u1ebfu th\u1ea5y t\u1ea5t c\u1ea3 ph\u00e1p m\u00e0\u00a0t\u00e2m kh\u00f4ng\u00a0nhi\u1ec5m tr\u01b0\u1edbc\u00a0\u1ea5y l\u00e0\u00a0v\u00f4 ni\u1ec7m, d\u1ee5ng t\u1ee9c kh\u1eafp t\u1ea5t c\u1ea3 ch\u1ed7, c\u0169ng kh\u00f4ng d\u00ednh m\u1eafc t\u1ea5t c\u1ea3 ch\u1ed7, ch\u1ec9\u00a0thanh t\u1ecbnh\u00a0n\u01a1i b\u1ed5n t\u00e2m khi\u1ebfn s\u00e1u th\u1ee9c ra s\u00e1u c\u1eeda \u0111\u1ed1i trong\u00a0s\u00e1u tr\u1ea7n\u00a0kh\u00f4ng nhi\u1ec5m, kh\u00f4ng t\u1ea1p, \u0111i l\u1ea1i\u00a0t\u1ef1 do,\u00a0th\u00f4ng d\u1ee5ng\u00a0kh\u00f4ng k\u1eb9t, t\u1ee9c l\u00e0\u00a0B\u00e1t Nh\u00e3\u00a0Tam Mu\u1ed9i,\u00a0t\u1ef1 t\u1ea1i\u00a0gi\u1ea3i tho\u00e1t\u00a0g\u1ecdi l\u00e0\u00a0v\u00f4 ni\u1ec7m\u00a0h\u1ea1nh. N\u1ebfu tr\u0103m v\u1eadt ch\u1eb3ng ngh\u0129, ch\u00ednh khi \u0111\u00f3 khi\u1ebfn cho ni\u1ec7m b\u1eb7t \u0111i, \u1ea5y l\u00e0\u00a0ph\u00e1p ph\u01b0\u1ee3c, \u1ea5y g\u1ecdi l\u00e0 bi\u00ean ki\u1ebfn\u2014Good Knowing Advisor, when you contemplate and illuminate with the wisdom, which brightly penetrates within and without, you recognize your original mind. The recognition of your original mind is the original liberation. The attainment of liberation is the Prajna Samadhi, thus no-thought. What is meant by \u2018no-thought?\u2019 No-thought means to view all dharmas with a mind undefiled by attachment. The function of the mind pervades all places but is nowhere attached. Merely purify your original mind to cause the six consciousnesses to go out the six gates, to be undefiled and unmixed among the six objects, to come and go freely and to penetrate without obstruction. That is the Prajna Samadhi, freedom and liberation, and it is called the practice of no-thought. Not thinking of the hundred things and constantly causing your thought to be cut off is called Dharma-bondage and is an extremist view.<\/p>\n N\u1ea7y\u00a0thi\u1ec7n tri th\u1ee9c, ng\u01b0\u1eddi ng\u1ed9 \u0111\u01b0\u1ee3c ph\u00e1p\u00a0v\u00f4 ni\u1ec7m\u00a0th\u00ec mu\u00f4n ph\u00e1p \u0111\u1ec1u kh\u00f4ng, ng\u01b0\u1eddi ng\u1ed9 \u0111\u01b0\u1ee3c ph\u00e1p\u00a0v\u00f4 ni\u1ec7m\u00a0th\u00ec th\u1ea5y\u00a0c\u1ea3nh gi\u1edbi\u00a0c\u1ee7a ch\u01b0 Ph\u1eadt, ng\u01b0\u1eddi ng\u1ed9 \u0111\u01b0\u1ee3c ph\u00e1p\u00a0v\u00f4 ni\u1ec7m\u00a0th\u00ec \u0111\u1ebfn\u00a0\u0111\u1ecba v\u1ecb\u00a0Ph\u1eadt\u2014Good Knowing Advisors, one who awakens to the no-thought dharma completely penetrates the ten thousand dharmas; one who awakens to the no-thought dharma sees all Buddha realms; one who awakens to the no-thought dharma arrives at the Buddha position.<\/p>\n -N\u1ea7y thi\u1ec7n tri th\u1ee9c, \u0111\u1eddi sau ng\u01b0\u1eddi \u0111\u01b0\u1ee3c ph\u00e1p c\u1ee7a ta, \u0111em ph\u00e1p m\u00f4n \u0111\u1ed1n gi\u00e1o n\u1ea7y, \u0111\u1ed1i v\u1edbi h\u00e0ng ng\u01b0\u1eddi \u0111\u1ed3ng ki\u1ebfn \u0111\u1ed3ng h\u00e0nh ph\u00e1t nguy\u1ec7n th\u1ecd tr\u00ec nh\u01b0 l\u00e0 th\u1edd Ph\u1eadt, c\u1ed1 g\u1eafng tu th\u00e2n kh\u00f4ng d\u00e1m lui s\u1ee5t th\u00ec quy\u1ebft \u0111\u1ecbnh v\u00e0o qu\u1ea3 v\u1ecb Th\u00e1nh, nh\u01b0ng ph\u1ea3i truy\u1ec1n trao, t\u1eeb tr\u01b0\u1edbc \u0111\u1ebfn gi\u1edd, th\u1ea7m truy\u1ec1n trao ph\u00f3 ch\u1edb kh\u00f4ng \u0111\u01b0\u1ee3c d\u1ea5u k\u00edn ch\u00e1nh ph\u00e1p. N\u1ebfu kh\u00f4ng ph\u1ea3i l\u00e0 h\u00e0ng \u0111\u1ed3ng ki\u1ebfn \u0111\u1ed3ng h\u00e0nh, \u1edf trong ph\u00e1p m\u00f4n kh\u00e1c th\u00ec kh\u00f4ng \u0111\u01b0\u1ee3c truy\u1ec1n trao, e t\u1ed5n ti\u1ec1n nh\u01a1n kia, c\u1ee9u c\u00e1nh v\u00f4 \u00edch, s\u1ee3 ng\u01b0\u1eddi ngu kh\u00f4ng hi\u1ec3u, ch\u00ea bai ph\u00e1p m\u00f4n n\u1ea7y r\u1ed3i tr\u0103m ki\u1ebfp ng\u00e0n \u0111\u1eddi \u0111o\u1ea1n ch\u1ee7ng t\u00e1nh Ph\u1eadt\u2014Good Knowing Advisors, those of future generations who obtain my Dharma, should take up this Sudden Teaching. The Dharma door including those of like views and like practice should vow to receive and uphold it as if serving the Buddhas. To the end of their lives they should not retreat, and they will certainly enter the holy position. In this way, it should be transmitted from generation to generation. It is silently transmitted. Do not hide away the orthodox Dharma and do not transmit it to those of different views and different practice, who believe in other teachings, since it may harm them and ultimately be of no benefit. I fear that deluded people may misunderstand and slander this Dharma-door and, therefore will cut off their own nature, which possesses the seed of Buddhahood for hundreds of ages and thousands of lifetimes.<\/p>\n N\u1ea7y\u00a0thi\u1ec7n tri th\u1ee9c, t\u00f4i c\u00f3 m\u1ed9t b\u00e0i t\u1ee5ng\u00a0V\u00f4 T\u01b0\u1edbng, m\u1ed7i ng\u01b0\u1eddi ph\u1ea3i t\u1ee5ng l\u1ea5y, ng\u01b0\u1eddi\u00a0t\u1ea1i gia, ng\u01b0\u1eddi\u00a0xu\u1ea5t gia\u00a0ch\u1ec9 y\u00a0\u0111\u00e2y m\u00e0 tu,\u00a0n\u1ebfu kh\u00f4ng\u00a0t\u1ef1 tu, ch\u1ec9 ghi nh\u1edb l\u1eddi c\u1ee7a t\u00f4i th\u00ec c\u0169ng kh\u00f4ng c\u00f3 \u00edch g\u00ec. Nghe t\u00f4i t\u1ee5ng \u0111\u00e2y:<\/p>\n Th\u00f4ng c\u1ea3 thuy\u1ebft v\u00e0 t\u00e2m, T\u1ed5 l\u1ea1i b\u1ea3o: \u201cNay \u1edf ch\u00f9a \u00d0\u1ea1i Ph\u1ea1m n\u00f3i ph\u00e1p\u00a0\u0111\u1ed1n gi\u00e1o\u00a0n\u1ea7y, kh\u1eafp nguy\u1ec7n c\u1ea3\u00a0ph\u00e1p gi\u1edbi\u00a0ch\u00fang sanh\u00a0ngay\u00a0l\u1eddi n\u00f3i\u00a0n\u1ea7y \u0111\u1ec1u \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh\u00a0th\u00e0nh Ph\u1eadt.\u201d Khi \u1ea5y Vi S\u1eed Qu\u00e2n c\u00f9ng quan li\u00eau\u00a0\u0111\u1ea1o t\u1ee5c\u00a0nghe T\u1ed5 n\u00f3i, kh\u00f4ng ai m\u00e0 ch\u1eb3ng\u00a0t\u1ec9nh ng\u1ed9,\u00a0\u0111\u1ed3ng th\u1eddi\u00a0l\u00e0m l\u1ec5 \u0111\u1ec1u\u00a0t\u00e1n th\u00e1n: \u201cL\u00e0nh thay! \u00d0\u00e2u ng\u1edd \u1edf L\u00e3nh Nam c\u00f3 Ph\u1eadt ra \u0111\u1eddi!\u201d\u2014Good Knowing Advisors, I have a verse of no-mark, which you should all recite. Those at home and those who have left home should cultivate accordingly. If you do not cultivate it, memorizing it will be of no use. Listen to my verse:<\/p>\n \u201cWith speech and mind both understood, Dharma is neither sudden nor gradual, The deviant comes and affliction arrives, Bodhi is the original self-nature; If people in the world practice the Way, Each kind of form has its own way A frantic passage through a life, If you don\u2019t have a mind for the Way, If you attend to others\u2019 faults, Simply cast out the mind that finds fault, If you hope and intend to transform others, The Buddhadharma is here in the world; Right views are transcendental; This verse is the Sudden Teaching, The Master said further, \u201cIn the Ta Fan Temple I have just now spoken the Sudden Teaching, making the universal vow that all living beings of the Dharma realm will see their nature and realize Buddhahood as they hear these words.\u201d Then among Magistrate Wei and the officials, Taoists and lay people who heard what the Master said, there were none who did not awaken. Together they made obeisance and exclaimed with delight, \u201cGood indeed! Who would have thought that in Ling Nan a Buddha would appear in the world.\u201d<\/p>\n <\/p>\n<\/div>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m th\u1ee9 ba\u2014Chapter three<\/strong><\/span> M\u1ed9t h\u00f4m Vi Th\u1ee9 S\u1eed v\u00ec T\u1ed5 thi\u1ebft \u0111\u1ea1i h\u1ed9i trai; trai xong, th\u1ee9 s\u1eed th\u1ec9nh T\u1ed5 \u0111\u0103ng t\u00f2a, quan li\u00eau s\u0129 th\u1ee9 \u0111\u1ec1u th\u00e0nh k\u00ednh l\u1ec5 b\u00e1i, h\u1ecfi r\u1eb1ng: \u201c\u00d0\u1ec7 t\u1eed nghe H\u00f2a Th\u01b0\u1ee3ng thuy\u1ebft ph\u00e1p, th\u1eadt kh\u00f4ng th\u1ec3 ngh\u0129 b\u00e0n, nay c\u00f3 m\u1ed9t \u00edt nghi, c\u00fai mong H\u00f2a Th\u01b0\u1ee3ng \u0111\u1ea1i t\u1eeb \u0111\u1ea1i bi \u0111\u1eb7c bi\u1ec7t gi\u1ea3i n\u00f3i.\u201d\u2014One day, Magistrate Wei arranged a great vegetarian feast on behalf of the Master. After the meal, the Magistrate asked the Master to take his seat. Together with officials, scholars, and the assmebly, he bowed reverently and asked, \u201cYour disciple has heard the High Master explain the Dharma. It is truly inconceivable. I now have a few doubts and hope you will be compassionate and resolve them for me.\u201d<\/p>\n T\u1ed5 b\u1ea3o r\u1eb1ng: \u201cC\u00f3 nghi li\u1ec1n h\u1ecfi, t\u00f4i s\u1ebd v\u00ec c\u00e1c \u00f4ng m\u00e0 n\u00f3i.\u201d<\/p>\n Th\u1ee9 s\u1eed th\u01b0a r\u1eb1ng: \u201cH\u00f2a Th\u01b0\u1ee3ng n\u00f3i ph\u00e1p \u0111\u00e2u kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4ng ch\u1ec9 c\u1ee7a T\u1ed5 \u00d0\u1ea1t Ma \u01b0?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d0\u00fang v\u1eady!\u201d<\/p>\n The Master said, \u201cIf you have any doubts, please ask me and I will explain.\u201d<\/p>\n The Honorable Wei said, \u201cIs not what the Master speaks the same as the doctrine of Bodhidharma?\u201d<\/p>\n The Master replied, \u201cIt is.\u201d<\/p>\n Th\u1ee9 s\u1eed th\u01b0a: \u201c\u00d0\u1ec7 t\u1eed nghe T\u1ed5 \u00d0\u1ea1t Ma khi m\u1edbi \u0111\u1ebfn vua L\u01b0\u01a1ng V\u00f5 \u00d0\u1ebf, V\u00f5 \u00d0\u1ebf h\u1ecfi r\u1eb1ng: \u201cTr\u1ea9m m\u1ed9t \u0111\u1eddi c\u1ea5t ch\u00f9a \u0111\u1ed9 T\u0103ng, b\u1ed1 th\u00ed thi\u1ebft trai c\u00f3 nh\u1eefng c\u00f4ng \u0111\u1ee9c g\u00ec?\u201d T\u1ed5 \u00d0\u1ea1t Ma b\u1ea3o: \u201cTh\u1eadt kh\u00f4ng c\u00f3 c\u00f4ng \u0111\u1ee9c.\u201d \u00d0\u1ec7 t\u1eed ch\u01b0a th\u1ea5u \u0111\u01b0\u1ee3c l\u1ebd n\u1ea7y, c\u00fai mong H\u00f2a Th\u01b0\u1ee3ng t\u1eeb bi gi\u1ea3ng gi\u1ea3i\u2014The Magistrate asked, \u201cYour disciple has heard that when Bodhidharma first instructed the Emperor Wu of Liang, the Emperor asked him, \u201cAll my life I have built temples, given sanction to the Sangha, practiced giving, and arranged vegetarian feasts. What merit and virtue have I gained?\u201d Bodhidharma said, \u201cThere was actually no merit and virtue.\u201d I, your disciple, have not yet understood this principle and hope that the High Master will explain it.<\/p>\n T\u1ed5 b\u1ea3o: \u201cTh\u1eadt kh\u00f4ng c\u00f3 c\u00f4ng \u0111\u1ee9c, ch\u1edb nghi l\u1eddi c\u1ee7a b\u1eadc Ti\u00ean Th\u00e1nh. V\u00f5 \u00d0\u1ebf t\u00e2m t\u00e0, kh\u00f4ng bi\u1ebft ch\u00e1nh ph\u00e1p, c\u1ea5t ch\u00f9a \u0111\u1ed9 T\u0103ng, b\u1ed1 th\u00ed thi\u1ebft trai, \u0111\u00f3 g\u1ecdi l\u00e0 c\u1ea7u ph\u01b0\u1edbc, ch\u1edb kh\u00f4ng th\u1ec3 \u0111em ph\u01b0\u1edbc \u0111\u1ed5i l\u00e0m c\u00f4ng \u0111\u1ee9c \u0111\u01b0\u1ee3c. C\u00f4ng \u0111\u1ee9c l\u00e0 \u1edf trong ph\u00e1p th\u00e2n, kh\u00f4ng ph\u1ea3i do tu ph\u01b0\u1edbc m\u00e0 \u0111\u01b0\u1ee3c.\u201d T\u1ed5 l\u1ea1i n\u00f3i: \u201cTh\u1ea5y t\u00e1nh \u1ea5y l\u00e0 c\u00f4ng, b\u00ecnh \u0111\u1eb3ng \u1ea5y l\u00e0 \u0111\u1ee9c. M\u1ed7i ni\u1ec7m kh\u00f4ng ng\u01b0ng tr\u1ec7, th\u01b0\u1eddng th\u1ea5y b\u1ea3n t\u00e1nh, ch\u00e2n th\u1eadt di\u1ec7u d\u1ee5ng, g\u1ecdi l\u00e0 c\u00f4ng \u0111\u1ee9c. Trong t\u00e2m khi\u00eam h\u1ea1 \u1ea5y l\u00e0 c\u00f4ng, b\u00ean ngo\u00e0i h\u00e0nh l\u1ec5 ph\u00e9p \u1ea5y l\u00e0 \u0111\u1ee9c. T\u1ef1 t\u00e1nh d\u1ef1ng l\u1eadp mu\u00f4n ph\u00e1p l\u00e0 c\u00f4ng, t\u00e2m th\u1ec3 l\u00eca ni\u1ec7m \u1ea5y l\u00e0 \u0111\u1ee9c. Kh\u00f4ng l\u00eca t\u1ef1 t\u00e1nh \u1ea5y l\u00e0 c\u00f4ng, \u1ee9ng d\u1ee5ng kh\u00f4ng nhi\u1ec5m l\u00e0 \u0111\u1ee9c. N\u1ebfu t\u00ecm c\u00f4ng \u0111\u1ee9c ph\u00e1p th\u00e2n, ch\u1ec9 y n\u01a1i \u0111\u00e2y m\u00e0 t\u1ea1o, \u1ea5y l\u00e0 ch\u01a1n c\u00f4ng \u0111\u1ee9c. N\u1ebfu ng\u01b0\u1eddi tu c\u00f4ng \u0111\u1ee9c, t\u00e2m t\u1ee9c kh\u00f4ng c\u00f3 khinh, m\u00e0 th\u01b0\u1eddng h\u00e0nh kh\u1eafp k\u1ec9nh. T\u00e2m th\u01b0\u1eddng khinh ng\u01b0\u1eddi, ng\u00f4 ng\u00e3 kh\u00f4ng d\u1ee9t t\u1ee9c l\u00e0 kh\u00f4ng c\u00f4ng, t\u1ef1 t\u00e1nh h\u01b0 v\u1ecdng kh\u00f4ng th\u1eadt t\u1ee9c t\u1ef1 kh\u00f4ng c\u00f3 \u0111\u1ee9c, v\u00ec ng\u00f4 ng\u00e3 t\u1ef1 \u0111\u1ea1i th\u01b0\u1eddng khinh t\u1ea5t c\u1ea3. N\u00e0y thi\u1ec7n tri th\u1ee9c, m\u1ed7i ni\u1ec7m kh\u00f4ng c\u00f3 gi\u00e1n \u0111o\u1ea1n \u1ea5y l\u00e0 c\u00f4ng, t\u00e2m h\u00e0nh ngay th\u1eb3ng \u1ea5y l\u00e0 \u0111\u1ee9c; t\u1ef1 tu t\u00e1nh, \u1ea5y l\u00e0 c\u00f4ng, t\u1ef1 tu th\u00e2n \u1ea5y l\u00e0 \u0111\u1ee9c. N\u00e0y thi\u1ec7n tri th\u1ee9c, c\u00f4ng \u0111\u1ee9c ph\u1ea3i l\u00e0 n\u01a1i t\u1ef1 t\u00e1nh m\u00e0 th\u1ea5y, kh\u00f4ng ph\u1ea3i do b\u1ed1 th\u00ed c\u00fang d\u01b0\u1eddng m\u00e0 c\u1ea7u \u0111\u01b0\u1ee3c. \u1ea4y l\u00e0 ph\u01b0\u1edbc \u0111\u1ee9c c\u00f9ng v\u1edbi c\u00f4ng \u0111\u1ee9c kh\u00e1c nhau. V\u00f5 \u00d0\u1ebf kh\u00f4ng bi\u1ebft ch\u00e2n l\u00fd, kh\u00f4ng ph\u1ea3i T\u1ed5 S\u01b0 ta c\u00f3 l\u1ed7i.\u201d\u2014 The Master said, \u201cThere actually was no merit and virtue, though not doubt the words of the sage. Emperor Wu of Liang\u2019s mind was wrong; he did not know the right Dharma. Building temples and giving sanction to the Sangha, practicing giving and arranging vegetarian feasts is called \u2018seeking blessings.\u2019 Do not mistake blessings for merit and virtue. Merit and virtue are in the Dharma body, not in the cultivation of blessings.\u201d The Master further said, \u201cSeeing your own nature is merit, and equanimity is virtue. To be unobstructed in every thought, constantly seeing the true, real, wonderful function of your original nature is called merit and virtue. Inner humility is merit and the outer practice of reverence is virtue. Your self-nature establishing the ten thousand dharmas is merit and the mind-substance separate from thought is virtue. Not being separate from the self-nature is merit, and the correct use of the undefiled self-nature is virtue. If you seek the merit and virtue of the Dharma body, simply act according to these principles, for this is true merit and virtue. Those who cultivate merit in their thoughts, do not slight others but always respect them. Those who slight others and do not cut off the \u2018me and mine\u2019 are without merit. The vain and unreal self-nature is without virtue, because of the \u2018me and mine,\u2019 because of the greatness of the \u2018self,\u2019 and because of the constant slighting of others. Good Knowing Advisors, continuity of thought is merit; the mind practicing equality and directness is virtue. Self-cultivation of one\u2019s nature is merit and self-cultivation of the body is virtue. Good Knowing Advisors, merit and virtue should be seen within one\u2019s own nature, not sought through giving and making offerings. That is the difference between blessings and merit and virtue. Emperor Wu did not know the true principle. Our Patriarch was not in error.\u201d<\/p>\n Th\u1ee9 s\u1eed l\u1ea1i h\u1ecfi r\u1eb1ng: \u201c\u00d0\u1ec7 t\u1eed th\u01b0\u1eddng th\u1ea5y T\u0103ng t\u1ee5c ni\u1ec7m Ph\u1eadt A Di \u00d0\u00e0, nguy\u1ec7n sanh T\u00e2y Ph\u01b0\u01a1ng, th\u1ec9nh H\u00f2a Th\u01b0\u1ee3ng n\u00f3i, \u0111\u01b0\u1ee3c sanh n\u01a1i c\u00f5i kia ch\u0103ng? Nguy\u1ec7n v\u00ec ph\u00e1 c\u00e1i nghi n\u1ea7y.\u201d\u2014The Magistrate asked further, \u201cYour disciple has often seen the Sangha and laity reciting \u2018Amitabha Buddha,\u2019 vowing to be reborn in the West. Will the High Master please tell me if they will obtain rebirth there and, so, dispel my doubts?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cS\u1eed qu\u00e2n kh\u00e9o l\u1eafng nghe, Hu\u1ec7 N\u0103ng s\u1ebd v\u00ec n\u00f3i. Th\u1ebf T\u00f4n \u1edf trong th\u00e0nh X\u00e1 V\u1ec7 n\u00f3i kinh v\u0103n T\u00e2y Ph\u01b0\u01a1ng d\u1eabn h\u00f3a, r\u00f5 r\u00e0ng c\u00e1ch \u0111\u00e2y kh\u00f4ng xa. N\u1ebfu lu\u1eadn v\u1ec1 t\u01b0\u1edbng m\u00e0 n\u00f3i, l\u00fd s\u1ed1 c\u00f3 m\u01b0\u1eddi mu\u00f4n t\u00e1m ng\u00e0n, t\u1ee9c l\u00e0 trong th\u00e2n c\u00f3 m\u01b0\u1eddi \u00e1c t\u00e1m t\u00e0, li\u1ec1n l\u00e0 n\u00f3i xa, n\u00f3i xa l\u00e0 v\u00ec k\u1ebb h\u1ea1 c\u0103n, n\u00f3i g\u1ea7n l\u00e0 v\u00ec nh\u1eefng ng\u01b0\u1eddi th\u01b0\u1ee3ng tr\u00ed. Ng\u01b0\u1eddi c\u00f3 hai h\u1ea1ng, nh\u01b0ng ph\u00e1p kh\u00f4ng c\u00f3 hai th\u1ee9. M\u00ea ng\u1ed9 c\u00f3 kh\u00e1c, th\u1ea5y c\u00f3 mau ch\u1eadm. Ng\u01b0\u1eddi m\u00ea ni\u1ec7m Ph\u1eadt c\u1ea7u sanh v\u1ec1 c\u00f5i kia, ng\u01b0\u1eddi ng\u1ed9 t\u1ef1 t\u1ecbnh t\u00e2m m\u00ecnh. S\u1edf d\u0129 Ph\u1eadt n\u00f3i \u2018t\u00f9y t\u00e2m t\u1ecbnh li\u1ec1n \u0111\u01b0\u1ee3c c\u00f5i Ph\u1eadt t\u1ecbnh. S\u1eed qu\u00e2n ng\u01b0\u1eddi ph\u01b0\u01a1ng \u00d0\u00f4ng, ch\u1ec9 t\u00e2m m\u00ecnh t\u1ecbnh li\u1ec1n kh\u00f4ng c\u00f3 t\u1ed9i, tuy ng\u01b0\u1eddi ph\u01b0\u01a1ng T\u00e2y t\u00e2m kh\u00f4ng t\u1ecbnh c\u0169ng c\u00f3 l\u1ed7i. Ng\u01b0\u1eddi ph\u01b0\u01a1ng \u00d0\u00f4ng t\u1ea1o t\u1ed9i ni\u1ec7m Ph\u1eadt c\u1ea7u sanh v\u1ec1 ph\u01b0\u01a1ng T\u00e2y, c\u00f2n ng\u01b0\u1eddi ph\u01b0\u01a1ng T\u00e2y t\u1ea1o t\u1ed9i, ni\u1ec7m Ph\u1eadt th\u00ec c\u1ea7u sanh v\u1ec1 c\u00f5i n\u00e0o? Ph\u00e0m ngu kh\u00f4ng r\u00f5 t\u1ef1 t\u00e1nh, kh\u00f4ng bi\u1ebft trong th\u00e2n T\u1ecbnh \u0111\u1ed9, nguy\u1ec7n \u00d0\u00f4ng nguy\u1ec7n T\u00e2y, ng\u01b0\u1eddi ng\u1ed9 th\u00ec \u1edf ch\u1ed7 n\u00e0o c\u0169ng v\u1eady. S\u1edf d\u0129 Ph\u1eadt n\u00f3i \u2018t\u00f9y ch\u1ed7 m\u00ecnh \u1edf h\u1eb1ng \u0111\u01b0\u1ee3c an l\u1ea1c. S\u1eed qu\u00e2n, t\u00e2m \u0111\u1ecba ch\u1ec9 kh\u00f4ng c\u00f3 c\u00e1i b\u1ea5t thi\u1ec7n th\u00ec T\u00e2y ph\u01b0\u01a1ng c\u00e1ch \u0111\u00e2y kh\u00f4ng xa. N\u1ebfu \u00f4m l\u00f2ng ch\u1eb3ng thi\u1ec7n, ni\u1ec7m Ph\u1eadt v\u00e3ng sanh kh\u00f3 \u0111\u1ebfn. Nay khuy\u00ean thi\u1ec7n tri th\u1ee9c tr\u01b0\u1edbc n\u00ean d\u1eb9p tr\u1eeb th\u1eadp \u00e1c t\u1ee9c l\u00e0 \u0111\u01b0\u1ee3c m\u01b0\u1eddi mu\u00f4n, sau tr\u1eeb t\u00e1m c\u00e1i t\u00e0 b\u00e8n qua \u0111\u01b0\u1ee3c t\u00e1m ng\u00e0n, m\u1ed7i ni\u1ec7m th\u1ea5y t\u00e1nh th\u01b0\u1eddng h\u00e0nh b\u00ecnh \u0111\u1eb3ng, \u0111\u1ebfn nh\u01b0 trong kh\u1ea3y m\u00f3ng tay, li\u1ec1n th\u1ea5y \u00d0\u1ee9c Ph\u1eadt A Di \u00d0\u00e0. S\u1eed qu\u00e2n ch\u1ec9 h\u00e0nh m\u01b0\u1eddi \u0111i\u1ec1u thi\u1ec7n, \u0111\u00e2u c\u1ea7n l\u1ea1i nguy\u1ec7n v\u00e3ng sanh, kh\u00f4ng \u0111o\u1ea1n c\u00e1i t\u00e2m th\u1eadp \u00e1c th\u00ec c\u00f3 Ph\u1eadt n\u00e0o \u0111\u00f3n ti\u1ebfp. N\u1ebfu ng\u1ed9 \u0111\u01b0\u1ee3c \u0111\u1ed1n ph\u00e1p v\u00f4 sanh, th\u1ea5y T\u00e2y ph\u01b0\u01a1ng ch\u1ec9 trong kho\u1ea3ng s\u00e1t na. C\u00f2n ch\u1eb3ng ng\u1ed9, ni\u1ec7m Ph\u1eadt c\u1ea7u v\u00e3ng sanh, th\u00ec con \u0111\u01b0\u1eddng xa l\u00e0m sao \u0111\u1ebfn \u0111\u01b0\u1ee3c? Hu\u1ec7 N\u0103ng v\u00ec m\u1ecdi ng\u01b0\u1eddi m\u00e0 khi\u1ebfn cho qu\u00fd v\u1ecb th\u1ea5y trong s\u00e1t na c\u00f5i T\u00e2y ph\u01b0\u01a1ng \u1edf ngay tr\u01b0\u1edbc m\u1eaft, qu\u00fd v\u1ecb c\u00f3 mu\u1ed1n th\u1ea5y hay ch\u0103ng?\u201d\u2014The Master said, \u201cMagistrate, listen well. Hui Neng will explain it for you. When the World Honored One was in Shravasti City, he spoke of being led to rebirth in the West. The Sutra text clearly states, ‘\u2018it is not far from here.\u2019 If we discuss its appearance, it is 108,000 miles away but in immediate terms, it is explained as far distant for those of inferior roots and as nearby for those of superior wisdom. There are two kinds of people, not two kinds of Dharma. Enlightenment and confusion differ, and seeing can be quick or slow. The deluded person recites the Buddha\u2019s name, seeking rebirth there, while the enlightened person purifies his own mind. Therefore, the Buddha said, \u2018As the mind is purified, the Buddhaland is purified.\u2019 Magistrate, if the person of the East merely purifies his mind, he is without offense. Even though one may be of the West, if his mind is impure, he is at fault. The person of the East commits offenses and recites the Buddha’s name, seeking rebirth in the West. When the person of the West commits offenses and recites the Buddha\u2019s name, in what country does he seek rebirth? Common, deluded people do not understand their self-nature and do not know that the Pure Land is within themselves. Therefore, they make vows for the East and vows for the West. To enlightened people, all places are the same. As the Buddha said, \u2018In whatever place one dwells, there is constant peace and happiness.\u2019 Magistrate, if the mind-ground is only without unwholesomeness, the West is not far from here. If one harbors unwholesome thoughts, one may recite the Buddha\u2019s name but it will be difficult to attain that rebirth. Good Knowing Advisors, I now exhort you all to get rid of the ten evils first and you will have walked one hundred thousand miles. Next get rid of the eight deviations and you will have gone eight thousand miles. If in every thought you see your own nature, always practice impartiality and straightforwardness, you will arrive in a finger-snap and see Amitabha. Magistrate, merely practice the ten wholesome acts; then what need will there be for you to vow to be reborn there? But if you do not rid the mind of the ten evils, what Buddha will come to welcome you? If you become enlightened to the sudden dharma of the unproduced, you will see the West in an instant. Unenlightened, you may recite the Buddha\u2019s name seeking rebirth but since the road is so long, how can you traverse it? Hui-Neng will move to the West here in the space of an instant so that you may see it right before your eyes. Do you wish to see it? \u201d<\/p>\n Ch\u00fang \u0111\u1ec1u \u0111\u1ea3nh l\u1ec5 th\u01b0a r\u1eb1ng: \u201cN\u1ebfu \u1edf c\u00f5i n\u1ea7y m\u00e0 th\u1ea5y \u0111\u01b0\u1ee3c th\u00ec \u0111\u00e2u c\u1ea7n ph\u1ea3i nguy\u1ec7n v\u00e3ng sanh, nguy\u1ec7n H\u00f2a Th\u01b0\u1ee3ng t\u1eeb bi li\u1ec1n hi\u1ec7n T\u00e2y ph\u01b0\u01a1ng khi\u1ebfn cho t\u1ea5t c\u1ea3 \u0111\u01b0\u1ee3c th\u1ea5y.\u201d\u2014The entire assembly bowed and said, \u201cIf we could see it here, what need would there be to vow to be reborn there? Please, High Master, be compassionate and make the West appear so that we might see it.\u201d<\/p>\n T\u1ed5 b\u1ea3o r\u1eb1ng: \u201cN\u1ea7y \u0111\u1ea1i ch\u00fang! Ng\u01b0\u1eddi \u0111\u1eddi t\u1ef1 s\u1eafc th\u00e2n l\u00e0 th\u00e0nh, m\u1eaft tai m\u0169i l\u01b0\u1ee1i l\u00e0 c\u1eeda, ngo\u00e0i c\u00f3 n\u0103m c\u1eeda, trong c\u00f3 c\u1eeda \u00fd. T\u00e2m l\u00e0 \u0111\u1ea5t, t\u00e1nh l\u00e0 vua, vua \u1edf tr\u00ean \u0111\u1ea5t t\u00e2m, t\u00e1nh c\u00f2n th\u00ec vua c\u00f2n, t\u00e1nh m\u1ea5t \u0111i th\u00ec vua c\u0169ng m\u1ea5t. T\u00e1nh \u1edf th\u00ec th\u00e2n t\u00e2m c\u00f2n, t\u00e1nh \u0111i th\u00ec th\u00e2n t\u00e2m ho\u1ea1i. Ph\u1eadt nh\u1eb1m \u1edf trong t\u00e1nh m\u00e0 t\u1ea1o, ch\u1edb h\u01b0\u1edbng ra ngo\u00e0i m\u00e0 c\u1ea7u. T\u1ef1 t\u00e1nh m\u00ea, t\u1ee9c l\u00e0 ch\u00fang sanh, t\u1ef1 t\u00e1nh gi\u00e1c t\u1ee9c l\u00e0 Ph\u1eadt. T\u1eeb bi t\u1ee9c l\u00e0 Qu\u00e1n Th\u1ebf A\u00c2m, h\u1ef7 x\u1ea3 g\u1ecdi l\u00e0 \u00d0\u1ea1i Th\u1ebf Ch\u00ed, hay t\u1ecbnh t\u1ee9c l\u00e0 \u00d0\u1ee9c Th\u00edch Ca, b\u00ecnh tr\u1ef1c t\u1ee9c l\u00e0 Ph\u1eadt A Di \u00d0\u00e0. Nh\u01a1n ng\u00e3 \u1ea5y l\u00e0 Tu Di, t\u00e0 t\u00e2m l\u00e0 bi\u1ec3n \u0111\u1ed9c, phi\u1ec1n n\u00e3o l\u00e0 s\u00f3ng m\u00f3i, \u0111\u1ed9c h\u1ea1i l\u00e0 r\u1ed3ng d\u1eef, h\u01b0 v\u1ecdng l\u00e0 qu\u1ef7 th\u1ea7n, tr\u1ea7n lao l\u00e0 r\u00f9a tr\u1ea1nh, tham s\u00e2n l\u00e0 \u0111\u1ecba ng\u1ee5c, ngu si l\u00e0 s\u00fac sanh. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Th\u01b0\u1eddng l\u00e0m m\u01b0\u1eddi \u0111i\u1ec1u l\u00e0nh th\u00ec thi\u00ean \u0111\u01b0\u1eddng li\u1ec1n \u0111\u1ebfn, tr\u1eeb nh\u01a1n ng\u00e3 th\u00ec n\u00fai Tu Di ng\u00e3, d\u1eb9p \u0111\u01b0\u1ee3c tham d\u1ee5c th\u00ec bi\u1ec3n n\u01b0\u1edbc \u0111\u1ed9c kh\u00f4, phi\u1ec1n n\u00e3o kh\u00f4ng th\u00ec s\u00f3ng m\u00f3i m\u1ea5t, \u0111\u1ed9c h\u1ea1i tr\u1eeb th\u00ec r\u1ed3ng c\u00e1 \u0111\u1ec1u d\u1ee9t. \u1ede tr\u00ean t\u00e2m \u0111\u1ecba m\u00ecnh l\u00e0 gi\u00e1c t\u00e1nh Nh\u01b0 Lai ph\u00f3ng \u0111\u1ea1i quang minh, ngo\u00e0i chi\u1ebfu s\u00e1u c\u1eeda thanh t\u1ecbnh hay ph\u00e1 s\u00e1u c\u00f5i tr\u1eddi d\u1ee5c, t\u1ef1 t\u00e1nh trong chi\u1ebfu ba \u0111\u1ed9c t\u1ee9c li\u1ec1n tr\u1eeb \u0111\u1ecba ng\u1ee5c, v\u00e2n v\u00e2n., c\u00e1c t\u1ed9i m\u1ed9t l\u00fac \u0111\u1ec1u ti\u00eau di\u1ec7t, trong ngo\u00e0i s\u00e1ng t\u1ed9t, ch\u1eb3ng kh\u00e1c v\u1edbi c\u00f5i T\u00e2y ph\u01b0\u01a1ng, kh\u00f4ng ch\u1ecbu tu nh\u01b0 th\u1ebf n\u1ea7y l\u00e0m sao \u0111\u1ebfn \u0111\u01b0\u1ee3c c\u00f5i kia?\u201d\u2014The Master said, \u201cGreat assembly, the worldly person\u2019s own physical body is the city, and the eye, ear, nose, tongue, and body are the gates. Outside there are five gates and inside there is a gate of the mind. The mind is the \u2018ground\u2019 and one\u2019s nature is the \u2018king.\u2019 The \u2018king\u2019 dwells on the mind \u2018ground.\u2019 When the nature is present, the king is present but when the nature is absent, there is no king. When the nature is present, the body and mind remain, but when the nature is absent, the body and mind are destroyed. The Buddha is made within the self-nature. Do not seek outside the body. Confused, the self-nature is a living being: enlightened, it is a Buddha. \u2018Kindness and compassion\u2019 are Avalokitesvara and \u2018sympathetic joy and giving\u2019 are Mahasthamaprapta. \u2018Purification\u2019 is Sakyamuni, and \u2018equanimity and directness\u2019 are Amitabha. \u2018Others and self\u2019 are Mount Sumeru and \u2018deviant thoughts\u2019 are the ocean water. \u2018Afflictions\u2019 are the waves. \u2018Cruelty\u2019 is an evil dragon. \u2018Empty falseness\u2019 is ghosts and spirits. \u2018Defilement\u2019 is fish and turtles, \u2018greed and hatred\u2019 are hell, and \u2018delusion\u2019 is animals.Good Knowing Advisors, always practice the ten good practices and the heavens can easily be reached. Get rid of others and self, and Mount Sumeru topples. Do away with deviant thought, and the ocean waters dry up. Without defilements, the waves cease. End cruelty and there are no fish or dragons. The Tathagata of the enlightened nature is on your own mind-ground, emitting a great bright light which outwardly illuminates and purifies the six gates and breaks through the six desire-heavens Inwardly, it illuminates the self-nature and casts out the three poisons. The hells and all such offenses are destroyed at once. Inwardly and outwardly, there is a bright penetration. This is no different from the West. But if you do not cultivate, how can you go there?”<\/p>\n \u00d0\u1ea1i ch\u00fang nghe n\u00f3i \u0111\u1ec1u r\u00f5 r\u00e0ng th\u1ea5y \u0111\u01b0\u1ee3c t\u1ef1 t\u00e1nh, th\u1ea3y \u0111\u1ec1u l\u1ec5 b\u00e1i, \u0111\u1ec1u t\u00e1n th\u00e1n: \u201cL\u00e0nh thay!\u201d Th\u01b0a r\u1eb1ng: \u201cKh\u1eafp nguy\u1ec7n ph\u00e1p gi\u1edbi ch\u00fang sanh nghe \u0111\u00f3 m\u1ed9t th\u1eddi li\u1ec1n ng\u1ed9 hi\u1ec3u.\u201d\u2014On hearing this speech, the members of the great assembly clearly saw their own natures. They bowed together and exclaimed, \u201cThis is indeed good! May all living beings of the Dharma Realm who have heard this awaken at once and understand.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c! N\u1ebfu mu\u1ed1n tu h\u00e0nh, t\u1ea1i gia c\u0169ng \u0111\u01b0\u1ee3c, kh\u00f4ng c\u1ea7n \u1edf ch\u00f9a, ng\u01b0\u1eddi \u1edf t\u1ea1i gia m\u00e0 hay h\u00e0nh nh\u01b0 ng\u01b0\u1eddi \u1edf ph\u01b0\u01a1ng \u00d0\u00f4ng m\u00e0 t\u00e2m \u0111\u01b0\u1ee3c thi\u1ec7n, c\u00f2n ng\u01b0\u1eddi \u1edf ch\u00f9a m\u00e0 kh\u00f4ng tu c\u0169ng nh\u01b0 ng\u01b0\u1eddi \u1edf ph\u01b0\u01a1ng T\u00e2y m\u00e0 t\u00e2m \u00e1c v\u1eady. Ch\u1ec9 t\u00e2m thanh t\u1ecbnh t\u1ee9c l\u00e0 t\u1ef1 t\u00e1nh T\u00e2y ph\u01b0\u01a1ng.\u201d\u2014The Master said, \u201cGood Knowing Advisors, if you wish to cultivate, you may do so at home. You need not be in a monastery. If you live at home and practice, you are like the person of the East, whose mind is good. If you dwell in a monastery but do not cultivate, you are like the person of the West, whose mind is evil. Merely purify your mind; that is the \u2018West\u2019 of your self-nature.\u201d<\/p>\n Th\u1ee9 s\u1eed Vi C\u1eeb l\u1ea1i h\u1ecfi r\u1eb1ng: \u201cNg\u01b0\u1eddi t\u1ea1i gia l\u00e0m sao tu h\u00e0nh? C\u00fai xin H\u00f2a Th\u01b0\u1ee3ng t\u1eeb bi ch\u1ec9 d\u1ea1y.\u201d\u2014The Honorable Wei asked further, \u201cHow should those at home cultivate? Please instruct us.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cT\u00f4i v\u00ec \u0111\u1ea1i ch\u00fang l\u00e0m m\u1ed9t b\u00e0i t\u1ee5ng V\u00f4 T\u01b0\u1edbng, ch\u1ec9 y \u0111\u00e2y m\u00e0 tu, th\u01b0\u1eddng c\u00f9ng t\u00f4i \u0111\u1ed3ng \u1edf kh\u00f4ng kh\u00e1c, n\u1ebfu kh\u00f4ng tu nh\u01b0 th\u1ebf n\u1ea7y d\u00f9 c\u00f3 c\u1ea1o t\u00f3c xu\u1ea5t gia \u0111\u1ed1i v\u1edbi \u0111\u1ea1o c\u0169ng kh\u00f4ng c\u00f3 \u00edch g\u00ec. T\u1ee5ng r\u1eb1ng:<\/p>\n T\u00e2m b\u00ecnh kh\u00f4ng nh\u1ecdc gi\u1eef gi\u1edbi, T\u1ed5 l\u1ea1i b\u1ea3o: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c! Th\u1ea3y ph\u1ea3i y k\u1ec7 \u0111\u00e2y m\u00e0 tu h\u00e0nh, nh\u1eadn l\u1ea5y t\u1ef1 t\u00e1nh, th\u1eb3ng \u0111\u00f3 th\u00e0nh \u0111\u1ea1o. Ph\u00e1p kh\u00f4ng \u0111\u1ee3i nhau, m\u1ecdi ng\u01b0\u1eddi h\u00e3y gi\u1ea3i t\u00e1n, t\u00f4i tr\u1edf v\u1ec1 T\u00e0o Kh\u00ea, ch\u00fang n\u1ebfu c\u00f3 nghi, l\u1ea1i \u0111\u1ebfn h\u1ecfi nhau.\u201d Khi \u1ea5y Th\u1ee9 s\u1eed, quan li\u00eau \u1edf trong h\u1ed9i, k\u1ebb thi\u1ec7n nam t\u00edn n\u1eef m\u1ed7i ng\u01b0\u1eddi \u0111\u1ec1u \u0111\u01b0\u1ee3c khai ng\u1ed9, t\u00edn th\u1ecd ph\u1ee5ng h\u00e0nh\u2014The Master said, \u201cI have composed a markless verse for the great assembly. Merely rely on it to cultivate and you will be as if always by my side. If you cut your hair and leave home but do not cultivate, it will be of no benefit in pursuing the Way. The verse runs:<\/p>\n \u201cThe mind made straight, why toil following rules? The Master continued, \u201cGood Knowing Advisors, you in this assembly should cultivate according to this verse to see and make contact with your self-nature and to realize the Buddha Way directly. The Dharma does not wait. The assembly may now disperse. I shall now return to Ts\u2019ao-His. If you have questions, come quickly and ask.\u201d<\/p>\n At that time, Magistrate Wei, the officials, the good men and faithful women of the assembly all attained understanding, faithfully accepted and honored the teaching and, therefore, practiced it.<\/p>\n <\/p>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m th\u1ee9 t\u01b0\u2014\u00d0\u1ecbnh Tu\u1ec7\u2014The Fourth Chapter\u2014Concentration & Wisdom<\/span><\/strong><\/p>\n T\u1ed5 d\u1ea1y ch\u00fang r\u1eb1ng: N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ph\u00e1p m\u00f4n c\u1ee7a ta \u0111\u00e2y l\u1ea5y \u0111\u1ecbnh tu\u1ec7 l\u00e0m g\u1ed1c, \u0111\u1ea1i ch\u00fang ch\u1edb l\u1ea7m n\u00f3i \u0111\u1ecbnh tu\u1ec7 ri\u00eang. \u00d0\u1ecbnh tu\u1ec7 m\u1ed9t th\u1ec3 kh\u00f4ng hai. \u00d0\u1ecbnh l\u00e0 th\u1ec3 c\u1ee7a tu\u1ec7, tu\u1ec7 l\u00e0 d\u1ee5ng c\u1ee7a \u0111\u1ecbnh. Ngay khi tu\u1ec7, \u0111\u1ecbnh \u1edf t\u1ea1i tu\u1ec7; ngay khi \u0111\u1ecbnh, tu\u1ec7 \u1edf t\u1ea1i \u0111\u1ecbnh. N\u1ebfu bi\u1ebft \u0111\u01b0\u1ee3c ngh\u0129a n\u1ea7y t\u1ee9c l\u00e0 c\u00e1i h\u1ecdc \u0111\u1ecbnh tu\u1ec7 b\u00ecnh \u0111\u1eb3ng. Nh\u1eefng ng\u01b0\u1eddi h\u1ecdc \u0111\u1ea1o ch\u1edb n\u00f3i tr\u01b0\u1edbc \u0111\u1ecbnh r\u1ed3i sau m\u1edbi ph\u00e1t tu\u1ec7, hay tr\u01b0\u1edbc tu\u1ec7 r\u1ed3i sau m\u1edbi ph\u00e1t \u0111\u1ecbnh, m\u1ed7i c\u00e1i ri\u00eang kh\u00e1c. Kh\u1edfi c\u00e1i th\u1ea5y nh\u01b0 th\u1ebf \u1ea5y, th\u00ec ph\u00e1p c\u00f3 hai t\u01b0\u1edbng. Mi\u1ec7ng n\u00f3i l\u1eddi thi\u1ec7n, m\u00e0 trong t\u00e2m kh\u00f4ng thi\u1ec7n th\u00ec kh\u00f4ng c\u00f3 \u0111\u1ecbnh tu\u1ec7, \u0111\u1ecbnh tu\u1ec7 kh\u00f4ng b\u00ecnh \u0111\u1eb3ng. N\u1ebfu t\u00e2m mi\u1ec7ng \u0111\u1ec1u l\u00e0 thi\u1ec7n, trong ngo\u00e0i m\u1ed9t th\u1ee9, \u0111\u1ecbnh tu\u1ec7 t\u1ee9c l\u00e0 b\u00ecnh \u0111\u1eb3ng. T\u1ef1 ng\u1ed9 tu h\u00e0nh kh\u00f4ng \u1edf ch\u1ed7 tranh c\u00e3i, n\u1ebfu tranh tr\u01b0\u1edbc sau t\u1ee9c l\u00e0 \u0111\u1ed3ng v\u1edbi ng\u01b0\u1eddi m\u00ea, kh\u00f4ng d\u1ee9t s\u1ef1 h\u01a1n thua, tr\u1edf l\u1ea1i t\u0103ng ng\u00e3 v\u00e0 ph\u00e1p, kh\u00f4ng l\u00eca b\u1ed1n t\u01b0\u1edbng\u2014The Master instructed the assembly: \u201cGood Knowing Advisors, this Dharma-door of mine has concentration and wisdom as its foundation. Great assembly, do not be confused and say that concentration and wisdom are different. Concentration and wisdom are one substance, not two. Concentration is the substance of wisdom, and wisdom is the function of concentration. Where there is wisdom, concentration is in the wisdom. Where there is concentration, wisdom is in the concentration. If you understand this principle, you understand the balanced study of concentration and wisdom. Students of the Way, do not say that first there is concentration, which produces wisdom, or that first there is wisdom, which produces concentration: do not say that the two are different. To hold this view implies a duality of dharma. If your speech is good, but your mind is not, then concentration and wisdom are useless because they are not equal. If mind and speech are both good, the inner and outer are alike, and concentration and wisdom are equal. Self-enlightenment, cultivation, and practice are not a matter for debate. If you debate which comes first, then you are similar to a confused man who does not cut off ideas of victory and defeat, but magnifies the notion of self and dharmas, and does not disassociate himself from the four makrs.<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! \u00d0\u1ecbnh tu\u1ec7 v\u00ed nh\u01b0 c\u00e1i g\u00ec? V\u00ed nh\u01b0 ng\u1ecdn \u0111\u00e8n v\u00e0 \u00e1nh s\u00e1ng. C\u00f3 ng\u1ecdn \u0111\u00e8n t\u1ee9c c\u00f3 \u00e1nh s\u00e1ng, kh\u00f4ng \u0111\u00e8n t\u1ee9c l\u00e0 t\u1ed1i, \u0111\u00e8n l\u00e0 th\u1ec3 c\u1ee7a \u00e1nh s\u00e1ng, \u00e1nh s\u00e1ng l\u00e0 d\u1ee5ng c\u1ee7a \u0111\u00e8n; t\u00ean tuy c\u00f3 hai m\u00e0 th\u1ec3 v\u1ed1n \u0111\u1ed3ng m\u1ed9t. Ph\u00e1p \u0111\u1ecbnh tu\u1ec7 n\u1ea7y l\u1ea1i c\u0169ng nh\u01b0 th\u1ebf.\u201d\u2014Good Knowing Advisors, what are concentration and wisdom like? They are like a lamp and its light. With the lamp, there is light. Without the lamp, there is darkness. The lamp is the substance of the light and the light is the function of the lamp. Although there are two names, there is one fundamental substance. The dharma of concentration and wisdom is also thus.\u201d<\/p>\n T\u1ed5 d\u1ea1y ch\u00fang r\u1eb1ng: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c! Nh\u1ea5t h\u1ea1nh tam mu\u1ed9i l\u00e0 \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 ch\u1ed7, \u0111i \u0111\u1ee9ng n\u1eb1m ng\u1ed3i th\u01b0\u1eddng h\u00e0nh m\u1ed9t tr\u1ef1c t\u00e2m \u1ea5y v\u1eady.\u201d Kinh T\u1ecbnh Danh n\u00f3i: \u201cTr\u1ef1c t\u00e2m l\u00e0 \u0111\u1ea1o tr\u00e0ng, tr\u1ef1c t\u00e2m l\u00e0 T\u1ecbnh \u0111\u1ed9. T\u00e2m \u0111\u1eebng l\u00e0m nh\u1eefng chuy\u1ec7n si\u1ec3m kh\u00fac, mi\u1ec7ng n\u00f3i tr\u1ef1c, mi\u1ec7ng n\u00f3i nh\u1ea5t h\u1ea1nh tam mu\u1ed9i m\u00e0 kh\u00f4ng h\u00e0nh tr\u1ef1c t\u00e2m, c\u00f2n h\u00e0nh tr\u1ef1c t\u00e2m, \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p ch\u1edb c\u00f3 ch\u1ea5p tr\u01b0\u1edbc. Ng\u01b0\u1eddi m\u00ea ch\u1ea5p ph\u00e1p t\u01b0\u1edbng, ch\u1ea5p nh\u1ea5t h\u1ea1nh tam mu\u1ed9i, ch\u1ec9 n\u00f3i ng\u1ed3i kh\u00f4ng \u0111\u1ed9ng, t\u00e2m v\u1ecdng kh\u00f4ng kh\u1edfi t\u1ee9c l\u00e0 nh\u1ea5t h\u1ea1nh tam mu\u1ed9i, ng\u01b0\u1eddi kh\u1edfi hi\u1ec3u th\u1ebf n\u1ea7y t\u1ee9c l\u00e0 \u0111\u1ed3ng v\u1edbi v\u00f4 t\u00ecnh, tr\u1edf l\u1ea1i l\u00e0 nh\u01a1n duy\u00ean ch\u01b0\u1edbng \u0111\u1ea1o\u2014The Master instructed the assembly: \u201cGood Knowing Advisors, the Single Conduct Samadhi is the constant practice of maintaining a direct, straightforward mind in all places, whether one is walking, standing, sitting or lying down. As the Vimalakirti Sutra says, \u2018The straight mind is the Bodhimandala; the straight mind is the Pure Land.\u2019 Do not speak of straightness with the mouth only, while the mind and practice are crooked nor speak of the Single Conduct Samadhi without maintaining a straight mind. Simply practice keeping a straight mind and have no attachment to any dharma. The confused person is attached to the marks of dharmas, while holding to the Single Conduct Samadhi and saying, \u2018I sit unmoving and falseness does not arise in my mind. That is the Single Conduct Samadhi.\u2019 Such an interpretation serves to make him insensate and obstructs the causes and conditions for attaining the Way.<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! \u00d0\u1ea1o ph\u1ea3i th\u00f4ng l\u01b0u, do \u0111\u00e2u tr\u1edf l\u1ea1i ng\u01b0ng tr\u1ec7, t\u00e2m kh\u00f4ng tr\u1ee5 n\u01a1i ph\u00e1p, \u0111\u1ea1o t\u1ee9c l\u00e0 th\u00f4ng l\u01b0u. T\u00e2m n\u1ebfu tr\u1ee5 ph\u00e1p g\u1ecdi l\u00e0 t\u1ef1 ph\u01b0\u1ee3c, n\u1ebfu n\u00f3i th\u01b0\u1eddng ng\u1ed3i kh\u00f4ng \u0111\u1ed9ng, \u1ea5y ch\u1ec9 nh\u01b0 Ng\u00e0i X\u00e1 L\u1ee3i Ph\u1ea5t ng\u1ed3i y\u00ean trong r\u1eebng l\u1ea1i b\u1ecb Ng\u00e0i Duy Ma C\u1eadt qu\u1edf tr\u00e1ch. N\u1ea7y thi\u1ec7n tri th\u1ee9c! L\u1ea1i c\u00f3 ng\u01b0\u1eddi d\u1ea1y ng\u1ed3i kh\u00e1n t\u00e2m qu\u00e1n t\u1ecbnh, kh\u00f4ng \u0111\u1ed9ng kh\u00f4ng kh\u1edfi, t\u1eeb \u0111\u00e2y m\u00e0 l\u1eadp c\u00f4ng kh\u00f3a, ng\u01b0\u1eddi m\u00ea kh\u00f4ng hi\u1ec3u li\u1ec1n ch\u1ea5p th\u00e0nh ra \u0111i\u00ean cu\u1ed3ng, nh\u1eefng ng\u01b0\u1eddi nh\u01b0 th\u1ebf n\u1ea7y th\u1eadt l\u00e0 \u0111\u00f4ng, d\u1ea1y nhau nh\u01b0 th\u1ebf, n\u00ean bi\u1ebft \u0111\u00f3 l\u00e0 l\u1ea7m l\u1edbn.\u201d\u2014Good Knowing Advisors, the Way must penetrate and flow. How can it be impeded? If the mind does not dwell in dharmas, the way will penetrate and flow. The mind that dwells in dharmas is in self-bondage. To say that sitting unmoving is correct is to be like Sariputra who sat quietly in the forest but was scolded by Vimalakirti. Good Knowing Advisors, there are those who teach people to sit looking at the mind and contemplating stillness, without moving or arising. They claimed that it has merit. Confused men, not understanding, easily become attached and go insane. There are many such people. Therefore, you should know that teaching of this kind is a greater error.\u201d<\/p>\n \u00b7T\u1ed5 d\u1ea1y ch\u00fang r\u1eb1ng: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c! X\u01b0a nay ch\u00e1nh gi\u00e1o kh\u00f4ng c\u00f3 \u0111\u1ed1n ti\u1ec7m, t\u00e1nh ng\u01b0\u1eddi t\u1ef1 c\u00f3 l\u1ee3i \u0111\u1ed9n, ng\u01b0\u1eddi m\u00ea th\u00ec l\u1ea7n l\u1ea7n kh\u1ebf h\u1ee3p, ng\u01b0\u1eddi ng\u1ed9 th\u1eddi ch\u00f3ng tu, t\u1ef1 bi\u1ebft b\u1ed5n t\u00e2m, t\u1ef1 th\u1ea5y b\u1ed5n t\u00e1nh, t\u1ee9c l\u00e0 kh\u00f4ng c\u00f3 sai bi\u1ec7t, do \u0111\u00f3 n\u00ean l\u1eadp ra gi\u1ea3 danh \u0111\u1ed1n ti\u1ec7m. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ph\u00e1p m\u00f4n c\u1ee7a ta \u0111\u00e2y t\u1eeb tr\u01b0\u1edbc \u0111\u1ebfn nay, tr\u01b0\u1edbc l\u1eadp v\u00f4 ni\u1ec7m l\u00e0m t\u00f4ng, v\u00f4 t\u01b0\u1edbng l\u00e0m th\u1ec3, v\u00f4 tr\u1ee5 l\u00e0m b\u1ed5n. V\u00f4 t\u01b0\u1edbng l\u00e0 \u0111\u1ed1i v\u1edbi t\u01b0\u1edbng m\u00e0 l\u00eca t\u01b0\u1edbng; v\u00f4 ni\u1ec7m l\u00e0 \u0111\u1ed1i v\u1edbi ni\u1ec7m m\u00e0 kh\u00f4ng ni\u1ec7m; v\u00f4 tr\u1ee5 l\u00e0 b\u1ea3n t\u00e1nh c\u1ee7a ng\u01b0\u1eddi. \u1ede th\u1ebf gian n\u00e0o l\u00e0 thi\u1ec7n \u00e1c, t\u1ed1t x\u1ea5u, cho \u0111\u1ebfn nh\u1eefng vi\u1ec7c o\u00e1n c\u00f9ng v\u1edbi th\u00e2n, ng\u00f4n ng\u1eef x\u00fac ch\u1ea1m, h\u01b0 d\u1ed1i tranh \u0111ua, v\u00e2n v\u00e2n, th\u1ea3y \u0111\u1ec1u \u0111em v\u1ec1 kh\u00f4ng; kh\u00f4ng ngh\u0129 tr\u1ea3 th\u00f9 h\u1ea1i l\u1ea1i, trong m\u1ed7i ni\u1ec7m kh\u00f4ng ngh\u0129 c\u1ea3nh tr\u01b0\u1edbc, n\u1ebfu ni\u1ec7m tr\u01b0\u1edbc, ni\u1ec7m hi\u1ec7n t\u1ea1i, ni\u1ec7m sau, trong m\u1ed7i ni\u1ec7m t\u01b0\u01a1ng t\u1ee5c kh\u00f4ng d\u1ee9t g\u1ecdi l\u00e0 h\u1ec7 ph\u01b0\u1ee3c. \u00d0\u1ed1i tr\u00ean c\u00e1c ph\u00e1p m\u1ed7i ni\u1ec7m kh\u00f4ng tr\u1ee5, t\u1ee9c l\u00e0 kh\u00f4ng ph\u01b0\u1ee3c, \u0111\u00e2y l\u00e0 l\u1ea5y v\u00f4 tr\u1ee5 l\u00e0m g\u1ed1c. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ngo\u00e0i l\u00eca t\u1ea5t c\u1ea3 t\u01b0\u1edbng g\u1ecdi l\u00e0 v\u00f4 t\u01b0\u1edbng, hay l\u00eca n\u01a1i t\u01b0\u1edbng, t\u1ee9c l\u00e0 ph\u00e1p th\u1ec3 thanh t\u1ecbnh, \u0111\u00e2y l\u00e0 l\u1ea5y v\u00f4 t\u01b0\u1edbng l\u00e0m th\u1ec3. N\u1ea7y thi\u1ec7n tri th\u1ee9c! \u00d0\u1ed1i tr\u00ean c\u00e1c c\u1ea3nh, t\u00e2m kh\u00f4ng nhi\u1ec5m, g\u1ecdi l\u00e0 v\u00f4 ni\u1ec7m. \u00d0\u1ed1i tr\u00ean ni\u1ec7m th\u01b0\u1eddng l\u00eca c\u1ea3nh, ch\u1eb3ng \u1edf tr\u00ean c\u1ea3nh m\u00e0 sanh t\u00e2m. N\u1ebfu ch\u1ec9 tr\u0103m v\u1eadt ch\u1eb3ng ngh\u0129, ni\u1ec7m ph\u1ea3i tr\u1eeb h\u1ebft, m\u1ed9t ni\u1ec7m d\u1ee9t t\u1ee9c l\u00e0 ch\u1ebft, r\u1ed3i s\u1ebd sanh n\u01a1i kh\u00e1c, \u1ea5y l\u00e0 l\u1ea7m to. Ng\u01b0\u1eddi h\u1ecdc \u0111\u1ea1o suy ngh\u0129 \u0111\u00f3, n\u1ebfu kh\u00f4ng bi\u1ebft c\u00e1i \u00fd c\u1ee7a ph\u00e1p th\u00ec t\u1ef1 t\u00e2m l\u1ea7m c\u00f2n c\u00f3 th\u1ec3, l\u1ea1i d\u1ea1y ng\u01b0\u1eddi kh\u00e1c, t\u1ef1 m\u00ea kh\u00f4ng th\u1ea5y l\u1ea1i c\u00f2n ch\u00ea bai kinh Ph\u1eadt, v\u00ec th\u1ebf n\u00ean l\u1eadp v\u00f4 ni\u1ec7m l\u00e0m t\u00f4ng. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Th\u1ebf n\u00e0o l\u00e0 l\u1eadp v\u00f4 ni\u1ec7m l\u00e0m t\u00f4ng? Ch\u1ec9 v\u00ec mi\u1ec7ng n\u00f3i th\u1ea5y t\u00e1nh, ng\u01b0\u1eddi m\u00ea \u1edf tr\u00ean c\u1ea3nh c\u00f3 ni\u1ec7m, tr\u00ean ni\u1ec7m l\u1ea1i kh\u1edfi t\u00e0 ki\u1ebfn, t\u1ea5t c\u1ea3 tr\u1ea7n lao v\u1ecdng t\u01b0\u1edfng t\u1eeb \u0111\u00e2y m\u00e0 sanh. T\u1ef1 t\u00e1nh v\u1ed1n kh\u00f4ng m\u1ed9t ph\u00e1p c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c, n\u1ebfu c\u00f3 s\u1edf \u0111\u1eafc, v\u1ecdng n\u00f3i h\u1ecda ph\u01b0\u1edbc t\u1ee9c l\u00e0 tr\u1ea7n lao t\u00e0 ki\u1ebfn, n\u00ean ph\u00e1p m\u00f4n n\u1ea7y l\u1eadp v\u00f4 ni\u1ec7m l\u00e0m t\u00f4ng. N\u1ea7y thi\u1ec7n tri th\u1ee9c! V\u00f4 l\u00e0 v\u00f4 vi\u1ec7c g\u00ec? Ni\u1ec7m l\u00e0 ni\u1ec7m v\u1eadt n\u00e0o? V\u00f4 \u0111\u00f3 l\u00e0 kh\u00f4ng c\u00f3 hai t\u01b0\u1edbng, kh\u00f4ng c\u00f3 c\u00e1c t\u00e2m tr\u1ea7n lao; ni\u1ec7m l\u00e0 ni\u1ec7m ch\u00e2n nh\u01b0 b\u1ea3n t\u00e1nh. Ch\u00e2n t\u1ee9c l\u00e0 th\u1ec3 c\u1ee7a ni\u1ec7m, ni\u1ec7m t\u1ee9c l\u00e0 d\u1ee5ng c\u1ee7a ch\u00e2n nh\u01b0, ch\u00e2n nh\u01b0 t\u1ef1 t\u00e1nh kh\u1edfi ni\u1ec7m, kh\u00f4ng ph\u1ea3i m\u1eaft tai m\u0169i l\u01b0\u1ee1i hay kh\u1edfi ni\u1ec7m, ch\u00e2n nh\u01b0 c\u00f3 t\u00e1nh cho n\u00ean kh\u1edfi ni\u1ec7m, ch\u00e2n nh\u01b0 n\u1ebfu kh\u00f4ng c\u00f3 t\u00e1nh th\u00ec m\u1eaft tai s\u1eafc thanh ch\u00ednh khi \u1ea5y li\u1ec1n ho\u1ea1i. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ch\u00e2n nh\u01b0 t\u1ef1 t\u00e1nh kh\u1edfi ni\u1ec7m, s\u00e1u c\u0103n tuy c\u00f3 th\u1ea5y nghe hi\u1ec3u bi\u1ebft m\u00e0 kh\u00f4ng nhi\u1ec5m mu\u00f4n c\u1ea3nh, m\u00e0 ch\u01a1n t\u00e1nh th\u01b0\u1eddng t\u1ef1 t\u1ea1i n\u00ean kinh n\u00f3i: \u201cHay kh\u00e9o ph\u00e2n bi\u1ec7t c\u00e1c ph\u00e1p t\u01b0\u1edbng m\u00e0 \u0111\u1ed1i v\u1edbi ngh\u0129a \u0111\u1ec7 nh\u1ea5t kh\u00f4ng c\u00f3 \u0111\u1ed9ng.\u201d\u2014 The Master instructed the assembly: \u201cGood Knowing Advisors, the right teaching is basically without a division into \u2018sudden\u2019 and \u2018gradual.\u2019 People\u2019s natures themselves are sharp or dull. When the confused person who gradually cultivates and the enlightened person who suddenly connects each recognize the original mind and see the original nature, they are no different. Therefore, the terms sudden and gradual are shown to be false names. Good Knowing Advisors, this Dharma-door of mine, from the past onwards, has been established the first with no-thought as its doctrine, no-mark as its substance, and no-dwelling as its basis. No-mark means to be apart from marks while in the midst of marks. No-thought means to be without thought while in the midst of thought. No-dwelling is the basic nature of human beings. In the world of good and evil, attractiveness and ugliness, friendliness and hostility, when faced with language which is offensive, critical, or argumentative, you should treat it all as empty and have no thought of revenge. In every thought, do not think of former states. If past, present, and future thoughts succeed one another without interruption, it is bondage. Not to dwell in dharmas from thought to thought is to be free from bondage. That is to take no-dwelling as the basis. Good Knowing Advisors, to be separate from all outward marks is called \u2018no-mark.\u2019 The ability to be separate from marks is the purity of the Dharma\u2019s substance. It is to take no-mark as the substance. Good Knowing Advisors, the non-defilement of the mind in all states is called \u2018no-thought.\u2019 In your thoughts you should always be separate from states; do not give rise to thought about them. If you merely do not think of hundred things, and so completely rid yourself of thought, then as the last thought ceases, you die and undergo rebirth in another place. That is a great mistake, of which students of the Way should take heed. To misinterpret the Dharma and make a mistake yourself might be acceptable but to exhort others to do the same is unacceptable. In your own confusion you do not see, and, moreover, you slander the Buddha’s Sutras. Therefore, no-thought is to be established as the doctrine. Good Knowing Advisors, why is no-thought established as the doctrine? Because there are confused people who speak of seeing their own nature, and yet they produce thought with regard to states. Their thoughts cause deviant views to arise, and from that, all defilement and false thinking are created. Originally, not one single dharma can be obtained in the self-nature. If there is something to attain, or false talk of misfortune and blessing, that is just defilement and deviant views. Therefore, this Dharma-door establishes no-thought as its doctrine. Good Knowing Advisors, \u2018No\u2019 means no what? \u2018Thought\u2019 means thought of what? \u2018No\u2019 means two marks, no thought of defilement. \u2018Thought\u2019 means thought of the original nature of True Suchness. True Suchness is the substance of thought and thought is the function of True Suchness. The True Suchness self-nature gives rise to thought. It is not the eye, ear, nose, or tongue which can think. The True Suchness possesses a nature and therefore gives rise to thought. Without True Suchness, the eye, ear, forms, and sounds immediately go bad. Good Knowing Advisors, the True Suchness self-nature gives rise to thought, and the six faculties, although they see, hear, feel, and know, are not defiled by the ten thousand states. Your true nature is eternally independent. Therefore, the Vimalakirti Sutra says, ‘\u2018If one is well able to discriminate all dharma marks, then, in the primary meaning, one does not move.\u2019\u201d<\/p>\n <\/p>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m Th\u1ee9 N\u0103m\u2014T\u1ecda Thi\u1ec1n\u2014The Fifth Chapter\u2014Sitting in Meditation<\/span><\/strong><\/p>\n T\u1ed5 d\u1ea1y ch\u00fang r\u1eb1ng: \u201cPh\u00e1p m\u00f4n t\u1ecda thi\u1ec1n n\u1ea7y v\u1ed1n kh\u00f4ng ch\u1ea5p n\u01a1i t\u00e2m, c\u0169ng kh\u00f4ng ch\u1ea5p n\u01a1i t\u1ecbnh, c\u0169ng ch\u1eb3ng ph\u1ea3i ch\u1eb3ng \u0111\u1ed9ng. N\u1ebfu n\u00f3i ch\u1ea5p t\u00e2m, t\u00e2m v\u1ed1n l\u00e0 v\u1ecdng; bi\u1ebft t\u00e2m nh\u01b0 huy\u1ec5n n\u00ean kh\u00f4ng c\u00f3 ch\u1ed7 \u0111\u1ec3 ch\u1ea5p v\u1eady. N\u1ebfu n\u00f3i ch\u1ea5p t\u1ecbnh, t\u00e1nh ng\u01b0\u1eddi v\u1ed1n l\u00e0 t\u1ecbnh, b\u1edfi v\u00ec v\u1ecdng ni\u1ec7m che \u0111\u1eady ch\u01a1n nh\u01b0, ch\u1ec9 c\u1ea7n kh\u00f4ng c\u00f3 v\u1ecdng t\u01b0\u1edfng th\u00ec t\u00e1nh t\u1ef1 thanh t\u1ecbnh. Kh\u1edfi t\u00e2m ch\u1ea5p t\u1ecbnh tr\u1edf l\u1ea1i sanh ra c\u00e1i t\u1ecbnh v\u1ecdng. V\u1ecdng kh\u00f4ng c\u00f3 ch\u1ed7 n\u01a1i, ch\u1ea5p \u1ea5y l\u00e0 v\u1ecdng; t\u1ecbnh kh\u00f4ng c\u00f3 h\u00ecnh t\u01b0\u1edbng tr\u1edf l\u1ea1i l\u1eadp t\u01b0\u1edbng t\u1ecbnh, n\u00f3i l\u00e0 c\u00f4ng phu, ng\u01b0\u1eddi kh\u1edfi ki\u1ebfn gi\u1ea3i n\u1ea7y l\u00e0 ch\u01b0\u1edbng t\u1ef1 b\u1ea3n t\u00e1nh tr\u1edf l\u1ea1i b\u1ecb t\u1ecbnh tr\u00f3i.\u201d\u2014The Master instructed the assembly: \u201cThe door of sitting in Ch\u2019an consists fundamentally of attaching oneself neither to the mind nor to purity; it is not non-movement. One might speak of becoming attached to the mind, and yet the mind is fundamentally false. You should know that the mind is like an illusion and, therefore, there is nothing to which you can become attached. One might say that to practice Ch\u2019an is to attach oneself to purity, yet the nature of people is basically pure. It is because of false thinking that the True Suchness is obscured. Simply have no false thinking, and the nature will be pure of itself. If attachment to purity arises in your mind, a deluded idea of purity will result. What is delusory does not exist, and the attachment is false. Purity has no form or mark and yet there are those who set up the mark of purity as an achievement. Those with this view obstruct their own original nature and become bound by purity.\u201d<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! N\u1ebfu ng\u01b0\u1eddi tu h\u1ea1nh b\u1ea5t \u0111\u1ed9ng, ch\u1ec9 khi th\u1ea5y t\u1ea5t c\u1ea3 ng\u01b0\u1eddi, kh\u00f4ng th\u1ea5y vi\u1ec7c ph\u1ea3i qu\u1ea5y, t\u1ed1t x\u1ea5u, l\u1ed7i l\u1ea7m c\u1ee7a ng\u01b0\u1eddi t\u1ee9c l\u00e0 t\u1ef1 t\u00e1nh b\u1ea5t \u0111\u1ed9ng. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ng\u01b0\u1eddi m\u00ea th\u00e2n tuy b\u1ea5t \u0111\u1ed9ng, m\u1edf mi\u1ec7ng li\u1ec1n n\u00f3i vi\u1ec7c ph\u1ea3i qu\u1ea5y, hay d\u1edf, t\u1ed1t x\u1ea5u c\u1ee7a ng\u01b0\u1eddi, t\u1ee9c l\u00e0 c\u00f9ng \u0111\u1ea1o \u0111\u00e3 tr\u00e1i nhau, ch\u1ea5p t\u00e2m, ch\u1ea5p t\u1ecbnh t\u1ee9c l\u00e0 ch\u01b0\u1edbng \u0111\u1ea1o\u2014Good Knowing Advisors, one who cultivates non-movement does not notice whether other people are right or wrong, good or bad, or whether they have other faults. That is the non-movement of the self-nature. Good Knowing Advisors, although the body of the confused person may not move, as soon as he opens his mouth he speaks of what is right and wrong about others, of their good points and shortcomings and so, he turns his back on the way. Attachment to the mind and attachment to purity are obstructions to the Way.\u201d<\/p>\n T\u1ed5 d\u1ea1y ch\u00fang r\u1eb1ng: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c! Sao g\u1ecdi l\u00e0 t\u1ecda thi\u1ec1n? Trong ph\u00e1p m\u00f4n n\u1ea7y kh\u00f4ng ch\u01b0\u1edbng kh\u00f4ng ng\u1ea1i, ngo\u00e0i \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 c\u1ea3nh gi\u1edbi thi\u1ec7n \u00e1c t\u00e2m ni\u1ec7m ch\u1eb3ng kh\u1edfi g\u1ecdi l\u00e0 t\u1ecda, trong th\u1ea5y t\u1ef1 t\u00e1nh ch\u1eb3ng \u0111\u1ed9ng g\u1ecdi l\u00e0 thi\u1ec1n. N\u1ea7y thi\u1ec7n tri th\u1ee9c, sao g\u1ecdi l\u00e0 thi\u1ec1n \u0111\u1ecbnh? Ngo\u00e0i l\u00eca t\u01b0\u1edbng l\u00e0 thi\u1ec1n, trong ch\u1eb3ng lo\u1ea1n l\u00e0 \u0111\u1ecbnh. Ngo\u00e0i n\u1ebfu ch\u1ea5p t\u01b0\u1edbng, trong t\u00e2m t\u1ee9c lo\u1ea1n; ngo\u00e0i n\u1ebfu l\u00eca t\u01b0\u1edbng, t\u00e2m t\u1ee9c ch\u1eb3ng lo\u1ea1n. B\u1ea3n t\u00e1nh t\u1ef1 t\u1ecbnh t\u1ef1 \u0111\u1ecbnh, ch\u1ec9 v\u00ec th\u1ea5y c\u1ea3nh, suy ngh\u0129 c\u1ea3nh t\u1ee9c l\u00e0 lo\u1ea1n; n\u1ebfu th\u1ea5y c\u00e1c c\u1ea3nh m\u00e0 t\u00e2m ch\u1eb3ng lo\u1ea1n \u1ea5y l\u00e0 ch\u01a1n \u0111\u1ecbnh v\u1eady. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ngo\u00e0i l\u00eca t\u01b0\u1edbng t\u1ee9c l\u00e0 thi\u1ec1n, trong ch\u1eb3ng lo\u1ea1n t\u1ee9c l\u00e0 \u0111\u1ecbnh, ngo\u00e0i thi\u1ec1n trong \u0111\u1ecbnh, \u1ea5y g\u1ecdi l\u00e0 thi\u1ec1n \u0111\u1ecbnh. Kinh B\u1ed3 T\u00e1t Gi\u1edbi n\u00f3i: \u201cB\u1ea3n t\u00e1nh c\u1ee7a ta v\u1ed1n t\u1ef1 thanh t\u1ecbnh. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Trong m\u1ed7i ni\u1ec7m t\u1ef1 th\u1ea5y \u0111\u01b0\u1ee3c b\u1ea3n t\u00e1nh thanh t\u1ecbnh, t\u1ef1 tu, t\u1ef1 h\u00e0nh, t\u1ef1 th\u00e0nh Ph\u1eadt \u0111\u1ea1o.\u201d\u2014 The Master instructed the assembly, \u201cGood Knowing Advisors, what is meant by \u2018sitting in Ch\u2019an?\u2019 In this obstructed and unimpeded Dharma-door, the mind\u2019s thoughts do not arise with respect to any good or evil external state. That is what ‘sitting’ is. To see the unmoving self-nature inwardly is Ch\u2019an. Good Knowing Advisors, what is meant by Ch\u2019an concentration? Being separate from external mark is \u2018Ch\u2019an.\u2019 Not being confused inwardly is \u2018concentration.\u2019 If you become attached to external marks, your mind will be confused inwardly. If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration. Good Knowing Advisors, being separate from all external marks is Ch\u2019an and being inwardly unconfused is concentration. External Ch\u2019an and inward concentration are Ch\u2019an concentration. The Vimalakirti Sutra says, \u2018Just then, suddenly return and regain the original mind.\u2019 The Bodhisattva-Sila Sutra says, \u2018Our basic nature is pure of itself.\u2019 Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way.\u201d<\/p>\n <\/p>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m Th\u1ee9 S\u00e1u\u2014S\u00e1m H\u1ed1i\u2014The Sixth Chapter\u2014Repentance and Reform<\/span><\/strong><\/p>\n Khi \u1ea5y T\u1ed5 th\u1ea5y s\u0129 th\u1ee9 b\u1ed1n ph\u01b0\u01a1ng t\u1eeb Qu\u1ea3ng Ch\u00e2u , Thi\u1ec1u Ch\u00e2u \u0111ua nhau \u0111\u1ebfn trong n\u00fai nghe ph\u00e1p, T\u1ed5 m\u1edbi \u0111\u0103ng t\u00f2a b\u1ea3o ch\u00fang r\u1eb1ng: \u201c\u00d0\u1ebfn \u0111\u00e2y, c\u00e1c thi\u1ec7n tri th\u1ee9c! T\u00e1nh n\u1ea7y ph\u1ea3i t\u1eeb trong t\u1ef1 t\u00e1nh m\u00e0 kh\u1edfi, trong t\u1ea5t c\u1ea3 th\u1eddi, m\u1ed7i ni\u1ec7m t\u1ef1 t\u1ecbnh t\u00e2m kia, t\u1ef1 tu, t\u1ef1 h\u00e0nh, th\u1ea5y ph\u00e1p th\u00e2n c\u1ee7a m\u00ecnh, th\u1ea5y t\u00e2m Ph\u1eadt c\u1ee7a m\u00ecnh, t\u1ef1 \u0111\u1ed9, t\u1ef1 gi\u1edbi m\u1edbi \u0111\u01b0\u1ee3c, kh\u00f4ng nh\u1edd \u0111\u1ebfn \u0111\u00e2y. \u00d0\u00e3 t\u1eeb xa \u0111\u1ebfn, m\u1ed9t h\u1ed9i \u1edf \u0111\u00e2y \u0111\u1ec1u c\u00f9ng c\u00f3 duy\u00ean, nay c\u00f3 th\u1ec3 m\u1ed7i v\u1ecb qu\u1ef3 g\u1ed1i, tr\u01b0\u1edbc t\u00f4i v\u00ec truy\u1ec1n cho T\u1ef1 T\u00e1nh Ng\u0169 Ph\u1ea7n Ph\u00e1p Th\u00e2n H\u01b0\u01a1ng, k\u1ebf \u0111\u00f3 l\u00e0 trao V\u00f4 T\u01b0\u1edbng S\u00e1m H\u1ed1i\u2014Seeing the scholars and common people of Kuang-Chou and Shao-Kuan and the four directions assembled on the mountain to hear the Dharma, the Great Master took his seat and spoke to the assembly saying: \u201cCome, each of you, Good Knowing Advisors! This work must begin within your self-nature. At all times, in every thought, purify your mind, cultivate your own conduct, see your own Dharm-body and the Buddha of your own mind. Take yourself across; discipline yourself. Only then will your coming here have not been in vain. You have come from afar to attend this gathering because we have karmic affinities in common. Now all of you kneel and I will first transmit to you the fivefold Dharma-body refuge of the self-nature, and then the markless repentance and reform.\u201d<\/p>\n Ch\u00fang \u0111\u1ec1u qu\u1ef3 g\u1ed1i, T\u1ed5 b\u1ea3o: \u201cM\u1ed9t l\u00e0 gi\u1edbi h\u01b0\u01a1ng, t\u1ee9c l\u00e0 trong t\u00e2m m\u00ecnh kh\u00f4ng c\u00f3 qu\u1ea5y, kh\u00f4ng c\u00f3 \u00e1c, kh\u00f4ng t\u1eadt \u0111\u1ed1, kh\u00f4ng tham s\u00e2n, kh\u00f4ng c\u01b0\u1edbp h\u1ea1i, g\u1ecdi l\u00e0 gi\u1edbi h\u01b0\u01a1ng. Hai l\u00e0 \u0111\u1ecbnh h\u01b0\u01a1ng, t\u1ee9c l\u00e0 th\u1ea5y c\u00e1c c\u1ea3nh t\u01b0\u1edbng thi\u1ec7n \u00e1c m\u00e0 t\u1ef1 t\u00e2m ch\u1eb3ng lo\u1ea1n g\u1ecdi l\u00e0 \u0111\u1ecbnh h\u01b0\u01a1ng. Ba l\u00e0 hu\u1ec7 h\u01b0\u01a1ng, t\u1ee9c l\u00e0 t\u00e2m m\u00ecnh kh\u00f4ng ng\u1ea1i, th\u01b0\u1eddng d\u00f9ng tr\u00ed hu\u1ec7 qu\u00e1n chi\u1ebfu t\u1ef1 t\u00e1nh, ch\u1eb3ng t\u1ea1o c\u00e1c \u00e1c, tuy tu c\u00e1c h\u1ea1nh l\u00e0nh m\u00e0 t\u00e2m kh\u00f4ng ch\u1ea5p tr\u01b0\u1edbc, k\u00ednh b\u1eadc tr\u00ean th\u01b0\u01a1ng k\u1ebb d\u01b0\u1edbi, c\u1ee9u gi\u00fap ng\u01b0\u1eddi c\u00f4 b\u1ea7n, g\u1ecdi l\u00e0 hu\u1ec7 h\u01b0\u01a1ng. B\u1ed1n l\u00e0 gi\u1ea3i tho\u00e1t h\u01b0\u01a1ng, t\u1ee9c l\u00e0 t\u1ef1 t\u00e2m m\u00ecnh kh\u00f4ng c\u00f3 ch\u1ed7 phan duy\u00ean, ch\u1eb3ng ngh\u0129 thi\u1ec7n, ch\u1eb3ng ngh\u0129 \u00e1c, t\u1ef1 t\u1ea1i v\u00f4 ng\u1ea1i g\u1ecdi l\u00e0 gi\u1ea3i tho\u00e1t h\u01b0\u01a1ng. N\u0103m l\u00e0 gi\u1ea3i tho\u00e1t tri ki\u1ebfn h\u01b0\u01a1ng, t\u1ee9c l\u00e0 t\u1ef1 t\u00e2m \u0111\u00e3 kh\u00f4ng c\u00f3 ch\u1ed7 phan duy\u00ean thi\u1ec7n \u00e1c, kh\u00f4ng th\u1ec3 tr\u1ea7m, kh\u00f4ng tr\u1ec7 t\u1ecbch, t\u1ee9c ph\u1ea3i h\u1ecdc r\u1ed9ng nghe nhi\u1ec1u, bi\u1ebft b\u1ea3n t\u00e2m m\u00ecnh, \u0111\u1ea1t \u0111\u01b0\u1ee3c l\u00fd c\u1ee7a ch\u01b0 Ph\u1eadt, h\u00f2a quang ti\u1ebfp v\u1eadt, kh\u00f4ng ng\u00e3 kh\u00f4ng nh\u01a1n, th\u1eb3ng \u0111\u1ebfn B\u1ed3 \u00d0\u1ec1, ch\u01a1n t\u00e1nh kh\u00f4ng \u0111\u1ed5i, g\u1ecdi l\u00e0 gi\u1ea3i tho\u00e1t tri ki\u1ebfn h\u01b0\u01a1ng. N\u1ea7y thi\u1ec7n tri th\u1ee9c! H\u01b0\u01a1ng n\u1ea7y m\u1ed7i ng\u01b0\u1eddi t\u1ef1 hu\u00e2n \u1edf trong, ch\u1edb h\u01b0\u1edbng ra ngo\u00e0i t\u00ecm c\u1ea7u, nay t\u00f4i v\u00ec c\u00e1c \u00f4ng m\u00e0 trao \u2018V\u00f4 T\u01b0\u1edbng S\u00e1m H\u1ed1i\u2019 \u0111\u1ec3 di\u1ec7t t\u1ed9i trong ba \u0111\u1eddi, khi\u1ebfn \u0111\u01b0\u1ee3c ba nghi\u1ec7p thanh t\u1ecbnh. N\u1ea7y thi\u1ec7n tri th\u1ee9c! M\u1ed7i ng\u01b0\u1eddi \u0111\u1ed3ng th\u1eddi n\u00f3i theo l\u1eddi t\u00f4i: \u201c\u00d0\u1ec7 t\u1eed ch\u00fang con, t\u1eeb ni\u1ec7m tr\u01b0\u1edbc, ni\u1ec7m hi\u1ec7n t\u1ea1i v\u00e0 ni\u1ec7m sau, m\u1ed7i ni\u1ec7m kh\u00f4ng b\u1ecb ngu m\u00ea l\u00e0m nhi\u1ec5m, t\u1eeb tr\u01b0\u1edbc c\u00f3 nh\u1eefng nghi\u1ec7p \u00e1c, ngu m\u00ea, v\u00e2n v\u00e2n, c\u00e1c t\u1ed9i th\u1ea3y \u0111\u1ec1u s\u00e1m h\u1ed1i, nguy\u1ec7n m\u1ed9t l\u00fac ti\u00eau di\u1ec7t, h\u1eb1ng kh\u00f4ng kh\u1edfi l\u1ea1i. \u00d0\u1ec7 t\u1eed ch\u00fang con, t\u1eeb ni\u1ec7m tr\u01b0\u1edbc, ni\u1ec7m hi\u1ec7n nay v\u00e0 ni\u1ec7m sau, m\u1ed7i ni\u1ec7m kh\u00f4ng b\u1ecb ki\u00eau cu\u1ed1ng l\u00e0m nhi\u1ec5m, t\u1eeb tr\u01b0\u1edbc c\u00f3 nh\u1eefng nghi\u1ec7p \u00e1c, ki\u00eau cu\u1ed1ng, v\u00e2n v\u00e2n, c\u00e1c t\u1ed9i th\u1ea3y \u0111\u1ec1u s\u00e1m h\u1ed1i, nguy\u1ec7n m\u1ed9t th\u1eddi ti\u00eau di\u1ec7t, h\u1eb1ng kh\u00f4ng kh\u1edfi l\u1ea1i. \u00d0\u1ec7 t\u1eed ch\u00fang con, t\u1eeb ni\u1ec7m tr\u01b0\u1edbc, ni\u1ec7m hi\u1ec7n nay v\u00e0 ni\u1ec7m sau, m\u1ed7i ni\u1ec7m kh\u00f4ng b\u1ecb t\u1eadt \u0111\u1ed1 l\u00e0m nhi\u1ec5m, t\u1eeb tr\u01b0\u1edbc \u0111\u00f3 c\u00f3 nh\u1eefng nghi\u1ec7p \u00e1c, t\u1eadt \u0111\u1ed1, v\u00e2n v\u00e2n, c\u00e1c t\u1ed9i th\u1ea3y \u0111\u1ec1u s\u00e1m h\u1ed1i, nguy\u1ec7n m\u1ed9t l\u00fac ti\u00eau di\u1ec7t, h\u1eb1ng kh\u00f4ng kh\u1edfi l\u1ea1i. N\u1ea7y thi\u1ec7n tri th\u1ee9c! V\u1ec1 tr\u01b0\u1edbc l\u00e0 \u2018V\u00f4 T\u01b0\u1edbng S\u00e1m H\u1ed1i.\u2019 Th\u1ebf n\u00e0o g\u1ecdi l\u00e0 s\u00e1m? Th\u1ebf n\u00e0o g\u1ecdi l\u00e0 h\u1ed1i? S\u00e1m l\u00e0 s\u00e1m nh\u1eefng l\u1ed7i v\u1ec1 tr\u01b0\u1edbc, t\u1eeb tr\u01b0\u1edbc c\u00f3 nh\u1eefng nghi\u1ec7p \u00e1c ngu m\u00ea, ki\u00eau cu\u1ed1ng, t\u1eadt \u0111\u1ed1, v\u00e2n v\u00e2n, c\u00e1c t\u1ed9i th\u1ea3y \u0111\u1ec1u s\u00e1m h\u1ebft, h\u1eb1ng kh\u00f4ng kh\u1edfi l\u1ea1i, g\u1ecdi \u0111\u00f3 l\u00e0 s\u00e1m. H\u1ed1i l\u00e0 h\u1ed1i nh\u1eefng l\u1ed7i v\u1ec1 sau, t\u1eeb nay v\u1ec1 sau c\u00f3 nh\u1eefng nghi\u1ec7p \u00e1c ngu m\u00ea, ki\u00eau cu\u1ed1ng, t\u1eadt \u0111\u1ed1, v\u00e2n v\u00e2n, c\u00e1c t\u1ed9i nay \u0111\u00e3 gi\u00e1c ng\u1ed9, th\u1ea3y \u0111\u1ec1u h\u1eb1ng \u0111o\u1ea1n, l\u1ea1i kh\u00f4ng t\u1ea1o l\u1ea1i, \u1ea5y g\u1ecdi l\u00e0 h\u1ed1i, n\u00ean g\u1ecdi l\u00e0 s\u00e1m h\u1ed1i. Ng\u01b0\u1eddi ph\u00e0m phu ngu m\u00ea, ch\u1ec9 bi\u1ebft s\u00e1m l\u1ed7i tr\u01b0\u1edbc, ch\u1eb3ng bi\u1ebft h\u1ed1i l\u1ed7i sau, do v\u00ec kh\u00f4ng h\u1ed1i n\u00ean t\u1ed9i tr\u01b0\u1edbc ch\u1eb3ng di\u1ec7t, l\u1ed7i sau l\u1ea1i sanh. T\u1ed9i tr\u01b0\u1edbc \u0111\u00e3 ch\u1eb3ng di\u1ec7t, l\u1ed7i sau l\u1ea1i sanh, sao g\u1ecdi l\u00e0 s\u00e1m h\u1ed1i \u0111\u01b0\u1ee3c\u2014The assembly knelt and the Master said, \u201cThe first is the morality-refuge, which is simply your own mind when free from error, evil, jealousy, greed, hatred and hostility. The second is the concentration-refuge, which is just your own mind and does not become confused when seeing the marks of all good and evil conditions. The third is the wisdom-refuge, which is simply your own mind when it is unobstructed and when it constantly uses wisdom to contemplate and illuminate the self-nature, when it does no evil, does good without becoming attached and, is respectful of superior, considerate of inferiors, and sympathetic towards orphans and widows. The fourth is the liberation-refuge, which is simply your own mind independent of conditions, not thinking of good or evil, free and unobstructed. The fifth is the refuge of knowledge and views, which is simply your own mind when it is independent of good and evil conditions and when it does not dwell in emptiness or cling to stillness. You should then study this in detail, listen a great deal, recognize your original mind and penetrate the true principle of all the Buddhas. You should welcome and be in harmony with living creatures; the unchanging true nature. Good Knowing Advisors, the incense of these refuges perfumes each of you within. Do not seek outside. I will now transmit to you the markless repentance and reform to destroy the offensive actions done within the three periods of time and to purify the three karmas. Good Knowing Advisors, repeat after me: \u201cMay this disciple be, in past, present, and future thought, in every thought, unstained by stupidity and confusion. May it be wiped away at once and never arise again. May this disciple be, in past, present, and future thought, in every thought, unstained by ignorance and deceit. Now I Completely repent of and reform all bad actions done in the past out of arrogance and deceit and other such offenses. May their effects be wiped away at once and may never be perpetrated again. May this disciple be in past, present, and future thought, in every thought unstained by jealousy. Now I completely repent and reform all bad actions done in the past out of jealousy and other such offenses. May they be wiped away at once and never arise again. Good Knowing Advisors, the above has been the markless repentance and reform. What is repentance and what is reform? Repentance is to repent of past errors, to repent so completely of all bad actions done in the past out of stupidity, confusion, arrogance, deceit, jealousy, and other such offenses, that they never arise again. Reform is to refrain from such transgressions in the future. Awakening and cutting off such offenses completely and never committing them again is called repentance and reform. Common people, stupid and confused, know only how to repent of former errors and do not know how to reform and refrain from transgressions in the future. Because they do not reform, their former errors are not wiped away, and they will occur in the future. If former errors are not wiped away and transgressions are again committed, how can that be called repentance and reform?\u201d<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! \u00d0\u00e3 s\u00e1m h\u1ed1i xong, v\u00ec thi\u1ec7n tri th\u1ee9c, ph\u00e1t t\u1ee9 ho\u1eb1ng th\u1ec7 nguy\u1ec7n, m\u1ed7i ng\u01b0\u1eddi ph\u1ea3i d\u1ee5ng t\u00e2m ch\u00e1nh l\u1eafng nghe: \u201cT\u1ef1 t\u00e2m ch\u00fang sanh v\u00f4 bi\u00ean th\u1ec7 nguy\u1ec7n \u0111\u1ed9, t\u1ef1 t\u00e2m phi\u1ec1n n\u00e3o v\u00f4 bi\u00ean th\u1ec7 nguy\u1ec7n \u0111o\u1ea1n, t\u1ef1 t\u00e1nh ph\u00e1p m\u00f4n v\u00f4 t\u1eadn th\u1ec7 nguy\u1ec7n h\u1ecdc, t\u1ef1 t\u00e1nh V\u00f4 Th\u01b0\u1ee3ng Ph\u1eadt \u0111\u1ea1o th\u1ec7 nguy\u1ec7n th\u00e0nh.\u201d N\u1ea7y thi\u1ec7n tri th\u1ee9c! C\u1ea3 th\u1ea3y \u0111\u00e2u ch\u1eb3ng n\u00f3i: \u201cCh\u00fang sanh v\u00f4 bi\u00ean th\u1ec7 nguy\u1ec7n \u0111\u1ed9, n\u00f3i th\u1ebf \u1ea5y, v\u1ea3 l\u1ea1i kh\u00f4ng ph\u1ea3i l\u00e0 Hu\u1ec7 N\u0103ng \u0111\u1ed9.\u201d N\u1ea7y thi\u1ec7n tri th\u1ee9c! Ch\u00fang sanh trong t\u00e2m, ch\u1ed7 g\u1ecdi r\u1eb1ng t\u00e2m t\u00e0 m\u00ea, t\u00e2m cu\u1ed1ng v\u1ecdng, t\u00e2m b\u1ea5t thi\u1ec7n, t\u00e2m t\u1eadt \u0111\u1ed1, t\u00e2m \u00e1c \u0111\u1ed9c, nh\u1eefng t\u00e2m nh\u01b0 th\u1ebf tr\u1ecdn l\u00e0 ch\u00fang sanh, m\u1ed7i ng\u01b0\u1eddi n\u00ean t\u1ef1 t\u00e1nh t\u1ef1 \u0111\u1ed9, \u1ea5y g\u1ecdi l\u00e0 ch\u01a1n \u0111\u1ed9. Sao g\u1ecdi l\u00e0 t\u1ef1 t\u00e1nh t\u1ef1 \u0111\u1ed9? T\u1ee9c l\u00e0 trong t\u00e2m nh\u1eefng ch\u00fang sanh t\u00e0 ki\u1ebfn, phi\u1ec1n n\u00e3o, ngu si, m\u00ea v\u1ecdng, \u0111em ch\u00e1nh ki\u1ebfn m\u00e0 \u0111\u1ed9. \u00d0\u00e3 c\u00f3 ch\u00e1nh ki\u1ebfn b\u00e8n s\u1eed d\u1ee5ng tr\u00ed B\u00e1t Nh\u00e3 \u0111\u00e1nh ph\u00e1 nh\u1eefng ch\u00fang sanh ngu si m\u00ea v\u1ecdng, m\u1ed7i m\u1ed7i t\u1ef1 \u0111\u1ed9, t\u00e0 \u0111\u1ebfn th\u00ec ch\u00e1nh \u0111\u1ed9, m\u00ea \u0111\u1ebfn th\u00ec ng\u1ed9 \u0111\u1ed9, ngu \u0111\u1ebfn th\u00ec tr\u00ed \u0111\u1ed9, \u00e1c \u0111\u1ebfn th\u00ec thi\u1ec7n \u0111\u1ed9, \u0111\u1ed9 nh\u01b0 th\u1ebf g\u1ecdi l\u00e0 ch\u01a1n \u0111\u1ed9. L\u1ea1i phi\u1ec1n n\u00e3o v\u00f4 bi\u00ean th\u1ec7 nguy\u1ec7n \u0111o\u1ea1n, \u0111em t\u1ef1 t\u00e1nh B\u00e1t Nh\u00e3 tr\u00ed tr\u1eeb h\u01b0 v\u1ecdng t\u01b0 t\u01b0\u1edfng t\u00e2m \u1ea5y v\u1eady. L\u1ea1i ph\u00e1p m\u00f4n v\u00f4 t\u1eadn th\u1ec7 nguy\u1ec7n h\u1ecdc, ph\u1ea3i t\u1ef1 th\u1ea5y t\u00e1nh c\u1ee7a m\u00ecnh, th\u01b0\u1eddng h\u00e0nh ch\u00e1nh ph\u00e1p, \u1ea5y g\u1ecdi l\u00e0 ch\u01a1n h\u1ecdc. L\u1ea1i v\u00f4 th\u01b0\u1ee3ng Ph\u1eadt \u0111\u1ea1o th\u1ec7 nguy\u1ec7n th\u00e0nh, \u0111\u00e3 th\u01b0\u1eddng hay h\u1ea1 t\u00e2m h\u00e0nh n\u01a1i ch\u01a1n ch\u00e1nh, l\u00eca m\u00ea, l\u00eca gi\u00e1c, th\u01b0\u1eddng sanh B\u00e1t Nh\u00e3 tr\u1eeb ch\u01a1n tr\u1eeb v\u1ecdng, t\u1ee9c th\u1ea5y \u0111\u01b0\u1ee3c Ph\u1eadt t\u00e1nh, li\u1ec1n ngay n\u01a1i l\u1eddi n\u00f3i, li\u1ec1n th\u00e0nh Ph\u1eadt \u0111\u1ea1o, th\u01b0\u1eddng nh\u1edb tu h\u00e0nh, \u1ea5y l\u00e0 ph\u00e1p nguy\u1ec7n l\u1ef1c\u2014Good Knowing Advisors, as you have repented and reformed, I will now teach you to make the four all-encompassing vows:<\/p>\n I vow to take across the limitless living beings of my own mind. Good Knowing Advisors, did all of you not just say, \u201cI vow to take across the limitless beings? What does it mean? You should remember that it is not Hui-Neng who takes them across. Good Knowing Advisors, the \u2018living beings\u2019 within your mind are deviant and confused thoughts, deceitful and false thoughts, unwholesome thoughts, jealous thoughts, vicious thoughts: and these thoughts are \u2018living beings\u2019 The self-nature of each one of them must take itself across. That is true crossing over. What is meant by \u2018the self-nature taking across?\u2019 It is to take across by means of right views the living beings of deviant views, affliction, and delusion within your own mind. Once you have right views, use Prajna Wisdom to destroy the living beings of delusion, confusion, and falsehood. Each one takes itself across. Enlightenment takes confusion across, wisdom takes delusion across, goodness takes evil across. Such crossing over is a true crossing. Further, \u2018I vow to cut off the inexhaustible afflictions.\u2019 That is to use the Prajna Wisdom of your own self-nature to cast out the vain and false thoughts in your mind. Further, \u2018I vow to study the immeasurable Dharma-door.\u2019 You must see your own nature and always practice the right Dharma. That is true study. Further, \u2018I vow to realize the supreme Buddha Way,\u2019 and with humble mind to always practice the true and proper way. Separate yourself from both confusion and enlightenment, and always give rise to Prajna. When you cast out the true and the false, you see your nature and realize the Buddha-way at the very moment it is spoken of. Always be mindful; cultivate the Dharma that possesses the power of this vow.\u201d<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! Nay ph\u00e1t t\u1ee9 ho\u1eb1ng th\u1ec7 nguy\u1ec7n r\u1ed3i, t\u00f4i l\u1ea1i v\u00ec thi\u1ec7n tri th\u1ee9c m\u00e0 trao \u2018V\u00f4 T\u01b0\u1edbng Tam Quy Y Gi\u1edbi.\u2019 N\u1ea7y thi\u1ec7n tri th\u1ee9c! Quy y gi\u00e1c l\u01b0\u1ee1ng t\u00fac t\u00f4n, quy y ch\u00e1nh ly d\u1ee5c t\u00f4n, quy y t\u1ecbnh ch\u00fang trung t\u00f4n. T\u1eeb ng\u00e0y nay tr\u1edf \u0111i x\u01b0ng \u2018Gi\u00e1c\u2019 l\u00e0m th\u1ea7y, l\u1ea1i ch\u1eb3ng quy y t\u00e0 ma ngo\u1ea1i \u0111\u1ea1o, d\u00f9ng t\u1ef1 t\u00e1nh Tam B\u1ea3o th\u01b0\u1eddng t\u1ef1 ch\u1ee9ng minh, khuy\u00ean thi\u1ec7n tri th\u1ee9c quy y t\u1ef1 t\u00e1nh Tam B\u1ea3o. Ph\u1eadt l\u00e0 \u2018Gi\u00e1c\u2019 v\u1eady, Ph\u00e1p l\u00e0 \u2018Ch\u00e1nh\u2019 v\u1eady, T\u0103ng l\u00e0 \u2018T\u1ecbnh\u2019 v\u1eady. T\u1ef1 t\u00e2m quy y Gi\u00e1c, t\u00e0 m\u00ea ch\u1eb3ng sanh, thi\u1ec3u d\u1ee5c tri t\u00fac hay l\u00eca t\u00e0i s\u1eafc, g\u1ecdi l\u00e0 L\u01b0\u1ee1ng T\u00fac T\u00f4n. T\u1ef1 t\u00e2m quy y Ch\u00e1nh, ni\u1ec7m ni\u1ec7m kh\u00f4ng t\u00e0 ki\u1ebfn, v\u00ec kh\u00f4ng t\u00e0 ki\u1ebfn t\u1ee9c l\u00e0 kh\u00f4ng nh\u01a1n ng\u00e3 c\u1ed1ng cao, tham \u00e1i, ch\u1ea5p tr\u01b0\u1edbc, g\u1ecdi l\u00e0 Ly D\u1ee5c T\u00f4n. T\u1ef1 t\u00e2m quy y T\u1ecbnh, t\u1ea5t c\u1ea3 c\u1ea3nh gi\u1edbi tr\u1ea7n lao \u00e1i d\u1ee5c, t\u1ef1 t\u00e1nh \u0111\u1ec1u kh\u00f4ng nhi\u1ec5m tr\u01b0\u1edbc, g\u1ecdi l\u00e0 Ch\u00fang Trung T\u00f4n. N\u1ebfu tu h\u1ea1nh n\u1ea7y, \u1ea5y l\u00e0 t\u1ef1 quy y. Ph\u00e0m phu kh\u00f4ng hi\u1ec3u, t\u1eeb s\u00e1ng \u0111\u1ebfn t\u1ed1i, th\u1ecd tam quy gi\u1edbi, n\u1ebfu n\u00f3i quy y Ph\u1eadt, Ph\u1eadt \u1edf ch\u1ed7 n\u00e0o? N\u1ebfu ch\u1eb3ng th\u1ea5y Ph\u1eadt th\u00ec n\u01b0\u01a1ng v\u00e0o ch\u1ed7 n\u00e0o m\u00e0 quy, n\u00f3i l\u1ea1i th\u00e0nh v\u1ecdng. N\u1ea7y thi\u1ec7n tri th\u1ee9c! M\u1ed7i ng\u01b0\u1eddi t\u1ef1 quan s\u00e1t, ch\u1edb l\u1ea7m d\u1ee5ng t\u00e2m, kinh v\u0103n r\u00f5 r\u00e0ng, n\u00f3i t\u1ef1 quy y Ph\u1eadt, ch\u1eb3ng n\u00f3i quy y v\u1edbi Ph\u1eadt kh\u00e1c, t\u1ef1 Ph\u1eadt m\u00e0 ch\u1eb3ng quy, th\u00ec kh\u00f4ng c\u00f3 ch\u1ed7 n\u00e0o m\u00e0 y \u0111\u01b0\u1ee3c. Nay \u0111\u00e3 t\u1ef1 ng\u1ed9, m\u1ed7i ng\u01b0\u1eddi ph\u1ea3i quy y t\u1ef1 t\u00e2m Tam B\u1ea3o, trong th\u00ec \u0111i\u1ec1u h\u00f2a t\u00e2m t\u00e1nh, ngo\u00e0i th\u00ec cung k\u00ednh m\u1ecdi ng\u01b0\u1eddi, \u1ea5y l\u00e0 t\u1ef1 quy y v\u1eady\u2014Good Knowing Advisors, now that you have made the four all-encompassing vows, I will transmit the precepts of the triple refuge that has no mark. Good Knowing Advisors, take refuge with the enlightened, the honored, the doubly complete. Take refuge with the right, the honored, that is apart from desire. Take refuge with the pure, the honored among the multitudes. \u2018From this day forward, we call enlightenment our master and will never again take refuge with deviant demons or outside religions. We constantly enlighten ourselves by means of the Triple Jewel of our own self-nature.\u2019 Good Knowing Advisors, I exhort you all to take refuge with the Triple Jewel of your own nature: the Buddha, which is enlightenment; the Dharma, which is right; and the Sangha, which is pure. When your mind takes refuge with enlightenment, deviant confusion does not arise. Desire decreases, so that you know contentment and are able to keep away from wealth and from the opposite sex. That is called the honored, the doubly complete. When your mind takes refuge with what is right, there are no deviant views in any of your thoughts because there are no deviant views; there is no self, other, arrogance, greed, love or attachment. That is called the honored that is apart from desire. When your own mind takes refuge with the pure, your self-nature is not stained by attachment to any state of defilement, desire or love. That is called the honored among the multitudes. If you cultivate this practice, you take refuge with yourself. Common people do not understand that, and so, from morning to night, they take the triple-refuge precepts. They say they take refuge with the Buddha, but where is the Buddha? If they cannot see the Buddha, how can they return to him? Their talk is absurd. Good Knowing Advisors, each of you examine yourselves. Do not make wrong use of the mind. The Avatamsaka Sutra clearly states that you should take refuge with your own Buddha, not with some other Buddha. If you do not take refuge with the Buddha in yourself, there is no one you can rely on. Now that you are self-awakened, you should each take refuge with the Triple Jewel of your own mind. Within yourself, regulate your mind and nature; outside yourself, respect others. That is to take refuge with yourself.\u201d<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! \u00d0\u00e3 quy y t\u1ef1 Tam B\u1ea3o xong, m\u1ed7i ng\u01b0\u1eddi ph\u1ea3i ch\u00ed t\u00e2m, t\u00f4i v\u00ec n\u00f3i m\u1ed9t th\u1ec3 ba th\u00e2n t\u1ef1 t\u00e1nh Ph\u1eadt, khi\u1ebfn c\u00e1c \u00f4ng th\u1ea5y \u0111\u01b0\u1ee3c ba th\u00e2n r\u00f5 r\u00e0ng t\u1ef1 ng\u1ed9 t\u1ef1 t\u00e1nh. Ph\u1ea3i theo l\u1eddi t\u00f4i n\u00f3i: \u201cN\u01a1i t\u1ef1 s\u1eafc th\u00e2n quy y thanh t\u1ecbnh ph\u00e1p th\u00e2n Ph\u1eadt, n\u01a1i t\u1ef1 s\u1eafc th\u00e2n quy y vi\u00ean m\u00e3n b\u00e1o th\u00e2n Ph\u1eadt, n\u01a1i t\u1ef1 s\u1eafc th\u00e2n quy y thi\u00ean b\u00e1 \u1ee9c h\u00f3a th\u00e2n Ph\u1eadt. N\u1ea7y thi\u1ec7n tri th\u1ee9c! S\u1eafc th\u00e2n l\u00e0 nh\u00e0 c\u1eeda kh\u00f4ng th\u1ec3 quy y h\u01b0\u1edbng \u0111\u00f3, ba th\u00e2n Ph\u1eadt \u1edf trong t\u1ef1 t\u00e1nh ng\u01b0\u1eddi \u0111\u1eddi th\u1ea3y v\u00ec \u0111\u1ec1u c\u00f3, v\u00ec t\u1ef1 t\u00e2m m\u00ea kh\u00f4ng th\u1ea5y t\u00e1nh \u1edf trong n\u00ean ch\u1ea1y ra ngo\u00e0i t\u00ecm ba th\u00e2n Nh\u01b0 Lai, ch\u1eb3ng th\u1ea5y \u1edf trong th\u00e2n c\u00f3 ba th\u00e2n Ph\u1eadt. C\u00e1c \u00f4ng l\u1eafng nghe t\u00f4i n\u00f3i khi\u1ebfn c\u00e1c \u00f4ng \u1edf trong t\u1ef1 th\u00e2n th\u1ea5y \u0111\u01b0\u1ee3c t\u1ef1 t\u00e1nh c\u00f3 ba th\u00e2n Ph\u1eadt. Ba th\u00e2n Ph\u1eadt n\u1ea7y t\u1eeb n\u01a1i t\u1ef1 t\u00e1nh sanh, ch\u1eb3ng ph\u1ea3i t\u1eeb ngo\u00e0i m\u00e0 \u0111\u01b0\u1ee3c. Sao g\u1ecdi l\u00e0 Thanh T\u1ecbnh Ph\u00e1p Th\u00e2n Ph\u1eadt? Ng\u01b0\u1eddi \u0111\u1eddi b\u1ea3n t\u00e1nh l\u00e0 thanh t\u1ecbnh, mu\u00f4n ph\u00e1p t\u1eeb n\u01a1i t\u00e1nh m\u00e0 sanh, suy ngh\u0129 t\u1ea5t c\u1ea3 vi\u1ec7c \u00e1c t\u1ee9c sanh h\u1ea1nh \u00e1c, suy ngh\u0129 t\u1ea5t c\u1ea3 vi\u1ec7c l\u00e0nh t\u1ee9c sanh h\u1ea1nh l\u00e0nh. Nh\u01b0 th\u1ebf c\u00e1c ph\u00e1p \u1edf trong t\u1ef1 t\u00e1nh nh\u01b0 tr\u1eddi th\u01b0\u1eddng trong, m\u1eb7t tr\u1eddi m\u1eb7t tr\u0103ng th\u01b0\u1eddng s\u00e1ng, v\u00ec m\u00e2y che ph\u1ee7 n\u00ean \u1edf tr\u00ean s\u00e1ng, \u1edf d\u01b0\u1edbi t\u1ed1i, ch\u1ee3t g\u1eb7p gi\u00f3 th\u1ed5i m\u00e2y tan, tr\u00ean d\u01b0\u1edbi \u0111\u1ec1u s\u00e1ng, v\u1ea1n t\u01b0\u1ee3ng \u0111\u1ec1u hi\u1ec7n. T\u00e1nh c\u1ee7a ng\u01b0\u1eddi \u0111\u1eddi th\u01b0\u1eddng ph\u00f9 du nh\u01b0 l\u00e0 m\u00e2y tr\u00ean tr\u1eddi kia. N\u1ea7y thi\u1ec7n tri th\u1ee9c! Tr\u00ed nh\u01b0 m\u1eb7t tr\u1eddi, hu\u1ec7 nh\u01b0 m\u1eb7t tr\u0103ng, tr\u00ed hu\u1ec7 th\u01b0\u1eddng s\u00e1ng, do b\u00ean ngo\u00e0i ch\u1ea5p c\u1ea3nh n\u00ean bi m\u00e2y n\u1ed5i v\u1ecdng ni\u1ec7m che ph\u1ee7 t\u1ef1 t\u00e1nh kh\u00f4ng \u0111\u01b0\u1ee3c s\u00e1ng su\u1ed1t. N\u1ebfu g\u1eb7p thi\u1ec7n tri th\u1ee9c, nghe \u0111\u01b0\u1ee3c ph\u00e1p ch\u01a1n ch\u00e1nh, t\u1ef1 tr\u1eeb m\u00ea v\u1ecdng, trong ngo\u00e0i \u0111\u1ec1u s\u00e1ng su\u1ed1t, n\u01a1i t\u1ef1 t\u00e1nh mu\u00f4n ph\u00e1p \u0111\u1ec1u hi\u1ec7n. Ng\u01b0\u1eddi th\u1ea5y t\u00e1nh c\u0169ng l\u1ea1i nh\u01b0 th\u1ebf, \u1ea5y g\u1ecdi l\u00e0 Thanh T\u1ecbnh Ph\u00e1p Th\u00e2n Ph\u1eadt\u2014Good Knowing Advisors, now that you have taken refuge with the Triple Jewel, you should listen carefully while I explain to you the three bodies of a single substance, the self-nature of the Buddha, so that you may see the three bodies and become completely enlightened to your own self-nature. Repeat after me:<\/p>\n I take refuge with the clear, pure Dharma-body of the Budha within my own body.<\/p>\n I take refuge with the hundred thousand myriad Transformation-bodies of the Buddha within my own body.<\/p>\n I take refuge with the complete and full Reward-body of the Buddha within my own body.<\/p>\n Good Knowing Advisors, the form-body is an inn; it cannot be returned to. The three bodies of the Buddha exist within the self-nature of worldly people but, because they are confused, they do not see the nature within them and so, seek the three bodies of the Tathagata outside themselves. They do not see that the three bodies of the Buddha are within their own bodies. Listen to what I say, for it can cause you to see the three bodies of your own self-nature within your own body. The three bodies of the Buddha arise from your own self-nature and are not obtained from outside. What is the clear pure Dharma-body Buddha? The worldly person\u2019s nature is basically clear and pure and, the ten thousand dharmas are produced from it. The thought of evil produces evil actions and the thought of good produces good actions. Thus, all dharmas exist within self-nature. This is like the sky which is always clear, and the sun and moon which are always bright, so that if they are obscured by floating clouds, it is bright above the clouds and dark below them. But if the wind suddenly blows and scatters the clouds, there is brightness above and below, and the myriad forms appear. The worldly peson\u2019s nature constantly drifts like those clouds in the sky. Good Knowing Advisors, intelligence is like the sun and wisdom is like the moon. Intelligence and wisdom are constantly bright but, if you are attached to external states, the floating clouds of false thought cover the self-nature so that it cannot shine. If you meet a Good Knowing Advisor, if you listen to the true and right Dharma and cast out your own confusion and falseness, then inside and out there will be penetrating brightness, and within the self-nature all the ten thousand dharmas will appear. That is how it is with those who see their own nature. It is called the clear, pure Dharma-body of the Buddha.\u201d<\/p>\n N\u1ea7y thi\u1ec7n tri th\u1ee9c! T\u1ef1 t\u00e2m quy y t\u1ef1 t\u00e1nh l\u00e0 quy y ch\u01a1n Ph\u1eadt. T\u1ef1 quy y l\u00e0 tr\u1eeb b\u1ecf trong t\u1ef1 t\u00e1nh t\u00e2m b\u1ea5t thi\u1ec7n, t\u00e2m t\u1eadt \u0111\u1ed1, t\u00e2m si\u1ec3m kh\u00fac, t\u00e2m ng\u00f4 ng\u00e3, t\u00e2m cu\u1ed1ng v\u1ecdng, t\u00e2m khinh ng\u01b0\u1eddi, t\u00e2m l\u1ea5n ng\u01b0\u1eddi, t\u00e2m t\u00e0 ki\u1ebfn, t\u00e2m c\u1ed1ng cao, v\u00e0 h\u1ea1nh b\u1ea5t thi\u1ec7n trong t\u1ea5t c\u1ea3 th\u1eddi, th\u01b0\u1eddng t\u1ef1 th\u1ea5y l\u1ed7i m\u00ecnh, ch\u1eb3ng n\u00f3i t\u1ed1t x\u1ea5u c\u1ee7a ng\u01b0\u1eddi kh\u00e1c, \u1ea5y l\u00e0 t\u1ef1 quy y. Th\u01b0\u1eddng t\u1ef1 h\u1ea1 t\u00e2m, kh\u1eafp h\u00e0nh cung k\u00ednh t\u1ee9c l\u00e0 th\u1ea5y t\u00e1nh th\u00f4ng \u0111\u1ea1t l\u1ea1i kh\u00f4ng b\u1ecb ng\u0103n tr\u1ec7, \u1ea5y l\u00e0 t\u1ef1 quy y\u2014Good Knowing Advisors, when your own mind takes refuge with your self-nature, it takes refuge with the true Buddha. To take refuge is to rid your self-nature of ego-centered and unwholesome thoughts as well as jealousy. obsequiousness, deceitfulness, contempt, pride, conceit, and deviant views, and all other unwholesome tendencies whenever they arise. To take refuge is to be always aware of your own transgressions and never to speak of other people\u2019s good or bad traits. Always to be humble and polite is to have penetrated to the self-nature without any obstacle. That is taking refuge.\u201d<\/p>\n Sao g\u1ecdi l\u00e0 Vi\u00ean M\u00e3n B\u00e1o Th\u00e2n Ph\u1eadt? Th\u00ed nh\u01b0 trong m\u1ed9t ng\u1ecdn \u0111\u00e8n hay tr\u1eeb ng\u00e0n n\u0103m t\u1ed1i, m\u1ed9t tr\u00ed hu\u1ec7 hay di\u1ec7t mu\u00f4n n\u0103m ngu. Ch\u1edb suy ngh\u0129 v\u1ec1 tr\u01b0\u1edbc, \u0111\u00e3 qua kh\u00f4ng th\u1ec3 \u0111\u01b0\u1ee3c. Th\u01b0\u1eddng ph\u1ea3i ngh\u0129 v\u1ec1 sau, m\u1ed7i ni\u1ec7m m\u1ed7i ni\u1ec7m tr\u00f2n s\u00e1ng, t\u1ef1 th\u1ea5y b\u1ea3n t\u00e1nh. Thi\u1ec7n \u00e1c tuy l\u00e0 kh\u00e1c m\u00e0 b\u1ea3n t\u00e1nh kh\u00f4ng c\u00f3 hai, t\u00e1nh kh\u00f4ng c\u00f3 hai \u0111\u00f3 g\u1ecdi l\u00e0 t\u00e1nh Ph\u1eadt. \u1ede trong th\u1eadt t\u00e1nh kh\u00f4ng nhi\u1ec5m thi\u1ec7n \u00e1c, \u0111\u00e2y g\u1ecdi l\u00e0 Vi\u00ean M\u00e3n B\u00e1o Th\u00e2n Ph\u1eadt. T\u1ef1 t\u00e1nh kh\u1edfi m\u1ed9t ni\u1ec7m \u00e1c th\u00ec di\u1ec7t mu\u00f4n ki\u1ebfp nh\u01a1n l\u00e0nh, t\u1ef1 t\u00e1nh kh\u1edfi m\u1ed9t ni\u1ec7m thi\u1ec7n th\u00ec \u0111\u01b0\u1ee3c h\u1eb1ng sa \u00e1c h\u1ebft, th\u1eb3ng \u0111\u1ebfn V\u00f4 Th\u01b0\u1ee3ng B\u1ed3 \u00d0\u1ec1, ni\u1ec7m ni\u1ec7m t\u1ef1 th\u1ea5y ch\u1eb3ng m\u1ea5t b\u1ed5n ni\u1ec7m g\u1ecdi l\u00e0 B\u00e1o Th\u00e2n\u2014What is the perfect, full Reward-body of the Buddha? Just as one lamp can disperse the darkness of a thousand years, one thought of wisdom can destroy ten thousand years of delusion. Do not think of the past; it is gone and can never be recovered. Instead think always of the future and in every thought, perfect and clear, see your own original nature. Although good and evil differ, the original nature is non-dual. That non-dual nature is the real nature. Undefiled by either good or evil, it is the perfect, full Reward-body of the Buddha. One evil thought arising from the self-nature destroys ten thousand aeons\u2019 worth of good karma. One good thought arising from the self-nature ends evils as numerous as the sand-grains in the Ganges River. To reach the unsurpassed Bodhi directly, see it for yourself in every thought and do not lose the original thought. That is the Reward-body of the Buddha.\u201d<\/p>\n Sao g\u1ecdi l\u00e0 Thi\u00ean B\u00e1ch \u1ee8c H\u00f3a Th\u00e2n? N\u1ebfu ch\u1eb3ng ngh\u0129 mu\u00f4n ph\u00e1p th\u00ec t\u00e1nh v\u1ed1n nh\u01b0 kh\u00f4ng, m\u1ed9t ni\u1ec7m suy ngh\u0129 g\u1ecdi l\u00e0 bi\u1ebfn h\u00f3a. Suy ngh\u0129 vi\u1ec7c \u00e1c l\u00e0 h\u00f3a l\u00e0m \u0111\u1ecba ng\u1ee5c, suy ngh\u0129 vi\u1ec7c thi\u1ec7n th\u00ec h\u00f3a l\u00e0m thi\u00ean \u0111\u01b0\u1eddng, \u0111\u1ed9c h\u1ea1i th\u00ec h\u00f3a l\u00e0m r\u1ed3ng r\u1eafn, t\u1eeb bi th\u00ec h\u00f3a l\u00e0m B\u1ed3 T\u00e1t, tr\u00ed hu\u1ec7 th\u00ec h\u00f3a l\u00e0m th\u01b0\u1ee3ng gi\u1edbi, ngu si th\u00ec h\u00f3a l\u00e0m h\u1ea1 gi\u1edbi. T\u1ef1 t\u00e1nh bi\u1ebfn h\u00f3a r\u1ea5t l\u00e0 nhi\u1ec1u, ng\u01b0\u1eddi m\u00ea kh\u00f4ng hay t\u1ec9nh gi\u00e1c, m\u1ed7i ni\u1ec7m kh\u1edfi \u00e1c th\u01b0\u1eddng \u0111i trong con \u0111\u01b0\u1eddng \u00e1c, xoay v\u1ec1 m\u1ed9t ni\u1ec7m thi\u1ec7n, tr\u00ed hu\u1ec7 li\u1ec1n sanh, \u0111\u00e2y g\u1ecdi l\u00e0 T\u1ef1 T\u00e1nh H\u00f3a Th\u00e2n Ph\u1eadt\u2014<\/p>\n N\u00e0y thi\u1ec7n tri th\u1ee9c! T\u1eeb Ph\u00e1p th\u00e2n suy ngh\u0129 t\u1ee9 l\u00e0 H\u00f3a th\u00e2n Ph\u1eadt, ni\u1ec7m ni\u1ec7m t\u1ef1 t\u00e1nh t\u1ef1 ki\u1ebfn t\u1ee9c l\u00e0 B\u00e1o Th\u00e2n Ph\u1eadt, t\u1ef1 ng\u1ed9 t\u1ef1 tu, t\u1ef1 t\u00e1nh c\u00f4ng \u0111\u1ee9c, \u1ea5y l\u00e0 ch\u01a1n th\u1eadt quy y. Da th\u1ecbt l\u00e0 s\u1eafc th\u00e2n, s\u1eafc th\u00e2n \u0111\u00f3 l\u00e0 nh\u00e0 c\u1eeda, kh\u00f4ng n\u00f3i l\u00e1 uy y v\u1eady. Ch\u1ec9 ng\u1ed9 t\u1ef1 t\u00e1nh ba th\u00e2n t\u1ee9c l\u00e0 bi\u1ebft \u0111\u01b0\u1ee3c t\u1ef1 t\u00e1nh Ph\u1eadt. T\u00f4i c\u00f3 m\u1ed9t b\u00e0i t\u1ee5ng V\u00f4 T\u01b0\u1edbng, n\u1ebfu ng\u01b0\u1eddi hay tr\u00ec t\u1ee5ng, ngay n\u01a1i l\u1eddi n\u00f3i li\u1ec1n khi\u1ebfn cho \u00f4ng, t\u1ed9i m\u00ea t\u1eeb nhi\u1ec1u ki\u1ebfp, m\u1ed9t l\u00fac li\u1ec1n ti\u00eau di\u1ec7t. T\u1ee5ng r\u1eb1ng:<\/p>\n Ng\u01b0\u1eddi m\u00ea tu ph\u01b0\u1edbc ch\u1eb3ng tu \u0111\u1ea1o, Good Knowing Advisors, the Dharma body of the Buddha is basically complete. To see your own nature in every thought is the Reward body of the Buddha. When the Reward body thinks and calculates, it is the Transformation body of the Buddha. Awaken and cultivate by your own efforts the merit and virtue of your self-nature. That is truly taking refuge. The skin and flesh of the physical body are like an inn to which you cannot return. Simply awaken to the three bodies of your self-nature and you will understand the self-nature Buddha. I have a verse without marks. If you can recite and memorize it, it will wipe away accumulated aeons of confusion and offenses as soon as the words are spoken. The verse runs:<\/p>\n A confused person will foster blessings, but not cultivate the Way While giving and making offerings By seeking blessings you may wish You ought to simply strike the evil A sudden awakening: the true repentance and reform of the Great Vehicle; To study the Way, always look within your own self-nature; Our Patriarch passed along only In the future if you wish Strive to see it for yourself Enlightenment to the Great Vehicle T\u1ed5 n\u00f3i: \u201cN\u1ea7y thi\u1ec7n tri th\u1ee9c! Ph\u1ea3i t\u1ee5ng l\u1ea5y, y \u0111\u00e2y tu h\u00e0nh, ngay n\u01a1i l\u1eddi n\u00f3i m\u00e0 th\u1ea5y t\u00e1nh, tuy c\u00e1ch t\u00f4i ng\u00e0n d\u1eb7m nh\u01b0 th\u01b0\u1eddng \u1edf b\u00ean c\u1ea1nh t\u00f4i; m\u1ed9t l\u1eddi n\u00f3i n\u1ea7y m\u00e0 ch\u1eb3ng ng\u1ed9 t\u1ee9c l\u00e0 \u0111\u1ed1i di\u1ec7n v\u1edbi t\u00f4i m\u00e0 c\u00e1ch xa ng\u00e0n d\u1eb7m, \u0111\u00e2u c\u1ea7n t\u1eeb xa \u0111\u1ebfn \u0111\u00e2y. Tr\u00e2n tr\u1ecdng \u0111i \u0111\u01b0\u1ee3c an vui.\u201d<\/p>\n C\u1ea3 ch\u00fang nghe ph\u00e1p r\u1ed3i kh\u00f4ng ai m\u00e0 kh\u00f4ng khai ng\u1ed9, \u0111\u1ec1u hoan h\u1ef7 ph\u1ee5ng h\u00e0nh\u2014The Master said, \u201cGood Knowing Advisors, all of you should take up this verse and cultivate according to it. If you see your nature at the moment these words are spoken, even if we are a thousand miles apart you will always be by my side. If you do not awaken at the moment of speaking, then, though face to face, we are a thousand miles apart, so why did you bother to come from so far? Take care of yourselves and go well.\u201d<\/p>\n The united assembly heard this Dharma and there were none who did not awaken. They received it with delight and practiced in accord with it.<\/p>\n <\/p>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m Th\u1ee9 B\u1ea3y\u2014C\u01a1 Duy\u00ean\u2014The Seventh Chapter\u2014Opportunities & Conditions<\/span><\/strong><\/p>\n T\u1ed5 t\u1eeb \u0111\u01b0\u1ee3c ph\u00e1p \u1edf Hu\u1ef3nh Mai, v\u1ec1 \u0111\u1ebfn Thi\u1ec1u Ch\u00e2u, th\u00f4n T\u00e1o H\u1ea7u, m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u kh\u00f4ng bi\u1ebft. C\u00f3 m\u1ed9t nho s\u0129 l\u00e0 L\u01b0u Ch\u00ed L\u01b0\u1ee3c k\u00ednh tr\u1ecdng ng\u00e0i l\u1eafm. Ch\u00ed L\u01b0\u1ee3c c\u00f3 ng\u01b0\u1eddi c\u00f4 l\u00e0m Ni t\u00ean l\u00e0 V\u00f4 T\u1eadn T\u1ea1ng, th\u01b0\u1eddng t\u1ee5ng kinh \u00d0\u1ea1i Ni\u1ebft B\u00e0n, T\u1ed5 nghe qua li\u1ec1n bi\u1ebft \u0111\u01b0\u1ee3c di\u1ec7u ngh\u0129a, m\u1edbi v\u00ec Ni C\u00f4 gi\u1ea3i n\u00f3i. Ni c\u00f4 m\u1edbi c\u1ea7m quy\u1ec3n kinh h\u1ecfi ch\u1eef. T\u1ed5 b\u1ea3o: Ch\u1eef th\u00ec kh\u00f4ng bi\u1ebft, ngh\u0129a t\u1ee9c m\u1eddi h\u1ecfi.\u201d\u2014The Master obtained the Dharma at Huang-Mei and returned to Ts\u2019ao-Hou Village in Shao-Chou, where no one knew him. But Liu-Chih-Liao, a scholar, received him with great courtesy. Chih-Liao\u2019s aunt, Bhikshuni Wu-Chin-Tsang, constantly recited the Mahaparinirvana Sutra. When the Master heard it, he instantly grasped its wonderful principle and explained it to her. The bhikshuni then held out a scroll and asked about some characters. The Master said, \u201cI cannot read; please ask about the meaning.\u201d<\/p>\n Ni C\u00f4 n\u00f3i: \u201cCh\u1eef c\u00f2n kh\u00f4ng bi\u1ebft, sao c\u00f3 th\u1ec3 hi\u1ec3u ngh\u0129a?\u201d\u2014\u201cIf you cannot even read, how can you understand the meaning?\u201d asked the Bhikshuni.<\/p>\n T\u1ed5 b\u1ea3o: \u201cDi\u1ec7u l\u00fd c\u1ee7a ch\u01b0 Ph\u1eadt ch\u1eb3ng c\u00f3 quan h\u1ec7 \u0111\u1ebfn v\u0103n t\u1ef1.\u201d\u2014The Master replied, \u201cThe subtle meaning of all Buddhas is not based on language.\u201d<\/p>\n C\u00f4 Ni kinh l\u1ea1 m\u1edbi b\u1ea3o kh\u1eafp h\u00e0ng k\u1ef3 \u0111\u1ee9c trong th\u00f4n r\u1eb1ng: \u201c\u00d0\u00e2y l\u00e0 h\u00e0ng tu s\u0129 c\u00f3 \u0111\u1ea1o, n\u00ean th\u1ec9nh c\u00fang d\u01b0\u1eddng.\u201d Khi \u1ea5y c\u00f3 ch\u00e1u b\u1ed1n \u0111\u1eddi c\u1ee7a Ng\u1ee5y V\u00f5 H\u1ea7u t\u00ean l\u00e0 T\u00e0o Th\u00fac L\u01b0\u01a1ng v\u00e0 d\u00e2n c\u01b0 trong l\u00e0ng \u0111ua nhau \u0111\u1ebfn chi\u00eam l\u1ec5 T\u1ed5. Khi \u1ea5y ch\u00f9a c\u1ed5 B\u1ea3o L\u00e2m, t\u1eeb cu\u1ed1i \u0111\u1eddi T\u00f9y b\u1ecb binh l\u1eeda l\u00e0m th\u00e0nh ph\u1ebf t\u00edch, m\u1edbi y n\u1ec1n c\u0169 d\u1ef1ng l\u1ea1i ng\u00f4i ch\u00f9a, m\u1eddi T\u1ed5 tr\u1ee5 tr\u00ec n\u01a1i \u0111\u00f3, kh\u00f4ng bao l\u00e2u th\u00e0nh m\u1ed9t ng\u00f4i ch\u00f9a r\u1ea5t trang nghi\u00eam. T\u1ed5 \u1edf \u0111\u00f3 h\u01a1n ch\u00edn th\u00e1ng l\u1ea1i b\u1ecb b\u1ecdn \u00e1c \u0111u\u1ed5i theo, T\u1ed5 b\u00e8n tr\u1ed1n \u0111\u1ebfn tr\u01b0\u1edbc n\u00fai, b\u1ecb h\u1ecd ph\u00f3ng h\u1ecfa, \u0111\u1ed1t c\u1ecf c\u00e2y, T\u1ed5 \u1ea9n th\u00e2n v\u00e0o trong k\u1eb9t \u0111\u00e1 \u0111\u01b0\u1ee3c kh\u1ecfi, tr\u00ean \u0111\u00e1 ng\u00e0y nay d\u1ea5u T\u1ed5 ng\u1ed3i ki\u1ebft gi\u00e0 v\u00e0 v\u1ebft n\u1ebfp y c\u1ee7a T\u1ed5 v\u1eabn c\u00f2n, nh\u01a1n \u0111\u00f3 g\u1ecdi l\u00e0 h\u00f2n \u0111\u00e1 t\u1ef5 n\u1ea1n. T\u1ed5 nh\u1edb Ng\u0169 T\u1ed5 d\u1ea1y \u0111\u1ebfn Ho\u00e0i v\u00e0 H\u1ed9i d\u1eebng \u1ea9n, n\u00ean ng\u00e0i m\u1edbi \u1ea9n \u1edf hai \u1ea5p \u1ea5y\u2014The Bhikshuni was startled, and she announced to all the elders and virtuous ones in the village: \u201cHere is a gentleman who possesses the way. We should ask him to stay and receive our offerings.\u201d Ts\u2019ao-Shu-Liang, great-grandson of the Marquis Wu of the Wei dynasty, came rushing to pay homage, along with the people of the village. At that time, the pure dwellings of the ancient Pao-Lin Temple, which had been destroyed by war and fire at the end of the Sui dynasty, were rebuilt on their old foundation. The Master was invited to stay and soon the temple became a revered place. He dwelt there a little over nine months when he was once again pursued by evil men. The Master hid in the mountain in the front of the temple, and when they set fire to the brush and trees, he escaped by crawling into a cave to hide. The rock still bears the imprints of the Master\u2019s knees and of his robe where he sat in lotus posture. Because of this it is called \u2018The Rock of Refuge.\u2019 Remembering the Fifth Patriarch\u2019s instructions to stop at Huai and hide at Hui, he went to conceal himself in those two cities.<\/p>\n T\u0103ng Ph\u00e1p H\u1ea3i, ng\u01b0\u1eddi qu\u00ea \u1edf Kh\u00fac Giang, Thi\u1ec1u Ch\u00e2u, ban \u0111\u1ea7u \u0111\u1ebfn tham v\u1ea5n T\u1ed5, h\u1ecfi r\u1eb1ng: \u201cT\u1ee9c t\u00e2m t\u1ee9c Ph\u1eadt, c\u00fai xin ng\u00e0i ch\u1ec9 d\u1ea1y.\u201d\u2014When Bhikshu Fa-Hai of Ch\u2019u-Ch\u2019iang city in Shao-Chou first called on the Patriarch, he asked, \u201cWill you please instruct me on the sentence, \u2018Mind is Buddha\u2019?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cNi\u1ec7m tr\u01b0\u1edbc ch\u1eb3ng sanh t\u1ee9c t\u00e2m, ni\u1ec7m sau ch\u1eb3ng di\u1ec7t t\u1ee9c Ph\u1eadt; th\u00e0nh t\u1ea5t c\u1ea3 t\u01b0\u1edbng t\u1ee9c t\u00e2m, l\u00eca t\u1ea5t c\u1ea3 t\u01b0\u1edbng t\u1ee9c Ph\u1eadt. N\u1ebfu n\u00f3i cho \u0111\u1ee7, c\u00f9ng ki\u1ebfp c\u0169ng kh\u00f4ng kh\u00f4ng h\u1ebft, h\u00e3y l\u1eafng nghe t\u00f4i n\u00f3i k\u1ec7:<\/p>\n \u201cT\u1ee9c t\u00e2m l\u00e0 hu\u1ec7, t\u1ee9c Ph\u1eadt l\u00e0 \u0111\u1ecbnh, The Master said, \u201cWhen one preceding thoughts are not produced, this is mind; when one\u2019s subsequent thoughts are not extinguished, this is Buddha. The setting up of marks is mind, and separation from them is Buddha. Were I to explain it fully, I would not finish before the end of the present age.\u201d Listen to my verse:<\/p>\n \u201cWhen the mind is called wisdom, Understand this Dharma teaching T\u0103ng t\u00ean l\u00e0 Ph\u00e1p \u00d0\u1ea1t, ng\u01b0\u1eddi \u1edf H\u1ed3ng Ch\u00e2u, xu\u1ea5t gia l\u00fac b\u1ea3y tu\u1ed5i, th\u01b0\u1eddng t\u1ee5ng kinh Ph\u00e1p Hoa, \u0111\u1ebfn l\u1ec5 T\u1ed5 m\u00e0 \u0111\u1ea7u kh\u00f4ng s\u00e1t \u0111\u1ea5t. T\u1ed5 m\u1edbi qu\u1edf r\u1eb1ng: \u201cL\u1ec5 m\u00e0 \u0111\u1ea7u kh\u00f4ng s\u00e1t \u0111\u1ea5t, chi b\u1eb1ng \u0111\u1eebng l\u1ec5, trong t\u00e2m \u00f4ng \u1eaft c\u00f3 m\u1ed9t v\u1eadt, v\u1eady \u00f4ng ch\u1ee9a ch\u1ea5t s\u1ef1 nghi\u1ec7p g\u00ec?\u201d\u2014Bhikshu Fa-Ta of Hung-Chou left home at age seven and constantly recited the Dharma Flower Sutra, but when he came to bow before the Patriarch, his head did not touch the ground. The Master scolded him, saying, \u201cIf you do not touch the ground, isn\u2019t it better not to bow? There must be something on your mind. What do you practice?\u201d<\/p>\n Ph\u00e1p \u00d0\u1ea1t th\u01b0a: \u201cT\u00f4i t\u1ee5ng kinh Ph\u00e1p Hoa \u0111\u00e3 \u0111\u1ebfn ba ng\u00e0n b\u1ed9.\u201d\u2014\u201cI have recited the Dharma Flower Sutra over three thousand times,\u201d he replied.<\/p>\n T\u1ed5 b\u1ea3o: \u201cN\u1ebfu \u00f4ng t\u1ee5ng \u0111\u1ebfn mu\u00f4n b\u1ed9, \u0111\u01b0\u1ee3c c\u00e1i \u00fd kinh m\u00e0 ch\u1eb3ng cho l\u00e0 h\u01a1n, \u1eaft c\u00f9ng v\u1edbi ta s\u00e1nh vai, nay \u00f4ng mang s\u1ef1 nghi\u1ec7p n\u00e0y, tr\u1ecdn kh\u00f4ng bi\u1ebft l\u1ed7i, nghe ta n\u00f3i k\u1ec7:<\/p>\n \u201cL\u1ec5 c\u1ed1t ch\u1eb7t c\u1edd m\u1ea1n, The Master said, \u201cI don\u2019t care if you have recited it ten thousand times. If you understood the Sutra\u2019s meaning, you would not be so overbearing, and you could walk along with me. You have failed in your work and do not recognize your error. Listen to my verse:<\/p>\n \u201cAs bowing is basically to cut off arrogance, T\u1ed5 b\u1ea3o: \u201c\u00d4ng t\u00ean Ph\u00e1p \u00d0\u1ea1t m\u00e0 \u0111\u00e2u t\u1eebng \u0111\u1ea1t ph\u00e1p.\u201d L\u1ea1i n\u00f3i b\u00e0i k\u1ec7:<\/p>\n \u201cNay \u00f4ng t\u00ean Ph\u00e1p \u00d0\u1ea1t, The Master said, \u201cYour name means \u2018Dharma Penetration,\u2019 but what dharma have you penetrated?\u201d The Master then spoke a verse: And you earnestly recite without pause to rest. Recitation is merely sound, but one who understands his mind is called a Bodhisattva.<\/p>\n Now, because of your karmic conditions, I will explain it to you:<\/p>\n Believe only that the Buddha is without words,<\/p>\n And the lotus blossom will bloom from your mouth.\u201d<\/p>\n Ng\u00e0i Ph\u00e1p \u00d0\u1ea1t nghe k\u1ec7 h\u1ed1i h\u1eadn, t\u1ea1 l\u1ed7i th\u01b0a r\u1eb1ng: \u201cT\u1eeb nay v\u1ec1 sau con s\u1ebd khi\u00eam cung \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3. \u00d0\u1ec7 t\u1eed t\u1ee5ng kinh Ph\u00e1p Hoa m\u00e0 ch\u01b0a hi\u1ec3u \u0111\u01b0\u1ee3c ngh\u0129a kinh, t\u00e2m th\u01b0\u1eddng c\u00f3 nghi, H\u00f2a Th\u01b0\u1ee3ng l\u00e0 b\u1eadc tr\u00ed tu\u1ec7 r\u1ed9ng l\u1edbn, c\u00fai mong l\u01b0\u1ee3c n\u00f3i ngh\u0129a l\u00fd trong kinh.\u201d\u2014Hearing the verse, Fa-Ta was remorseful and he said, \u201cFrom now on I will respect everyone. Your disciple recites the Dharma Flower Sutra but, has not yet understood its meaning. His mind often has doubts. High Master, your wisdom is vast and great. Will you please explain the general meaning of the Sutra for me?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cPh\u00e1p \u00d0\u1ea1t, ph\u00e1p t\u1ee9c r\u1ea5t th\u00e2m \u0111\u1ea1t m\u00e0 t\u00e2m \u00f4ng ch\u1eb3ng \u0111\u1ea1t, kinh v\u1ed1n kh\u00f4ng nghi m\u00e0 t\u00e2m \u00f4ng kh\u1edfi nghi. \u00d4ng t\u1ee5ng kinh n\u1ea7y, l\u1ea5y c\u00e1i g\u00ec l\u00e0m t\u00f4ng?\u201d\u2014 The Master said, \u201cDharma Penetration, the Dharma is extremely penetrating but, your mind does not penetrate it. There is basically nothing doubtful in the Sutra. The doubts are in your own mind. You recite this Sutra but what do you think its teaching is?\u201d<\/p>\n Ph\u00e1p \u00d0\u1ea1t th\u01b0a: \u201cH\u1ecdc nh\u01a1n c\u0103n t\u00e1nh \u00e1m \u0111\u1ed9n, t\u1eeb tr\u01b0\u1edbc \u0111\u1ebfn nay ch\u1ec9 y v\u0103n m\u00e0 t\u1ee5ng ni\u1ec7m, \u0111\u00e2u c\u00f3 bi\u1ebft t\u00f4ng th\u00fa.\u201d\u2014Fa-Ta said, \u201cThis student\u2019s faculties are dull and dim. Since I have only recited it by heart, how could I understand its doctrine?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cT\u00f4i kh\u00f4ng bi\u1ebft ch\u1eef, \u00f4ng th\u1eed l\u1ea5y kinh t\u1ee5ng m\u1ed9t bi\u1ebfn, t\u00f4i s\u1ebd v\u00ec \u00f4ng gi\u1ea3i n\u00f3i.\u201d\u2014The Master said, \u201cI cannot read, but if you take the Sutra and read it once, I will explain it to you.\u201d<\/p>\n Ph\u00e1p \u00d0\u1ea1t li\u1ec1n to ti\u1ebfng t\u1ee5ng kinh, \u0111\u1ebfn ph\u1ea9m Th\u00ed D\u1ee5, T\u1ed5 b\u1ea3o: \u201cD\u1eebng! Kinh n\u1ea7y nguy\u00ean lai l\u1ea5y nh\u01a1n duy\u00ean ra \u0111\u1eddi l\u00e0m t\u00f4ng, d\u00f9 n\u00f3i nhi\u1ec1u th\u1ee9 th\u00ed d\u1ee5 c\u0169ng kh\u00f4ng v\u01b0\u1ee3t qua ch\u1ed7 n\u00e0y. Sao l\u00e0 nh\u01a1n duy\u00ean? Kinh n\u00f3i ch\u01b0 Ph\u1eadt Th\u1ebf T\u00f4n ch\u1ec9 c\u00f3 m\u1ed9t \u0111\u1ea1i s\u1ef1 nh\u01a1n duy\u00ean m\u00e0 xu\u1ea5t hi\u1ec7n \u1edf \u0111\u1eddi, m\u1ed9t \u0111\u1ea1i s\u1ef1 \u0111\u00f3 l\u00e0 Tri Ki\u1ebfn Ph\u1eadt. Ng\u01b0\u1eddi \u0111\u1eddi do m\u00ea b\u00ean ngo\u00e0i n\u00ean ch\u1ea5p t\u01b0\u1edbng, m\u00ea b\u00ean trong n\u00ean ch\u1ea5p kh\u00f4ng\u2014Fa-Ta recited loudly until he came to the \u2018Analogies Chapter.\u201d The Master said, \u201cStop! This Sutra fundamentally is based on the principle underlying the causes and conditions of the Buddha\u2019s appearance in the world. None of the analogies spoken go beyond that. What are the causes and conditions? The Sutra says, \u2018All Buddhas, the World-Honored Ones, appear in the world for the causes and conditions of the One Important Matter.\u2019 The One Important Matter is the knowledge and vision of the Buddha. Worldly people, deluded by external world, attach themselves to marks, and deluded by their inner world, they attach themselves to emptiness.<\/p>\n N\u1ebfu hay n\u01a1i t\u01b0\u1edbng m\u00e0 l\u00eca t\u01b0\u1edbng, n\u01a1i kh\u00f4ng m\u00e0 l\u00eca kh\u00f4ng th\u00ec trong ngo\u00e0i ch\u1eb3ng m\u00ea. N\u1ebfu ng\u1ed9 \u0111\u01b0\u1ee3c ph\u00e1p n\u1ea7y, m\u1ed9t ni\u1ec7m t\u00e2m khai, \u1ea5y l\u00e0 khai Tri Ki\u1ebfn Ph\u1eadt. Ph\u1eadt t\u1ee9c l\u00e0 gi\u00e1c, ph\u00e2n l\u00e0m b\u1ed1n m\u00f4n: Khai gi\u00e1c tri ki\u1ebfn, th\u1ecb gi\u00e1c tri ki\u1ebfn, ng\u1ed9 gi\u00e1c tri ki\u1ebfn, nh\u1eadp gi\u00e1c tri ki\u1ebfn. N\u1ebfu nghe khai th\u1ecb li\u1ec1n hay ng\u1ed9 nh\u1eadp t\u1ee9c l\u00e0 gi\u00e1c tri ki\u1ebfn, ch\u01a1n ch\u00e1nh x\u01b0a nay m\u00e0 \u0111\u01b0\u1ee3c xu\u1ea5t hi\u1ec7n. \u00d4ng d\u00e8 d\u1eb7t ch\u1edb hi\u1ec3u l\u1ea7m \u00fd kinh, nghe trong kinh n\u00f3i khai th\u1ecb ng\u1ed9 nh\u1eadp r\u1ed3i t\u1ef1 cho l\u00e0 Tri Ki\u1ebfn c\u1ee7a Ph\u1eadt, ch\u00fang ta th\u00ec v\u00f4 ph\u1ea7n. N\u1ebfu kh\u1edfi c\u00e1i hi\u1ec3u n\u1ea7y t\u1ee9c l\u00e0 ch\u00ea bai kinh, h\u1ee7y b\u00e1ng Ph\u1eadt v\u1eady. Ph\u1eadt kia \u0111\u00e3 l\u00e0 Ph\u1eadt r\u1ed3i, \u0111\u00e3 \u0111\u1ea7y \u0111\u1ee7 tri ki\u1ebfn, c\u1ea7n g\u00ec ph\u1ea3i khai n\u1eefa. Nay \u00f4ng ph\u1ea3i tin Ph\u1eadt tri ki\u1ebfn \u0111\u00f3 ch\u1ec9 l\u00e0 t\u1ef1 t\u00e2m c\u1ee7a \u00f4ng, l\u1ea1i kh\u00f4ng c\u00f3 Ph\u1eadt n\u00e0o kh\u00e1c; v\u00ec t\u1ea5t c\u1ea3 ch\u00fang sanh t\u1ef1 che ph\u1ee7 c\u00e1i quang minh, tham \u00e1i tr\u1ea7n c\u1ea3nh, ngo\u00e0i th\u00ec duy\u00ean v\u1edbi ngo\u1ea1i c\u1ea3nh, trong t\u00e2m th\u00ec l\u0103ng x\u0103ng, cam ch\u1ecbu l\u00f4i cu\u1ed1n, li\u1ec1n nh\u1ecdc \u00d0\u1ee9c Th\u1ebf T\u00f4n kia t\u1eeb trong tam mu\u1ed9i m\u00e0 d\u1eady, d\u00f9ng bao nhi\u00eau ph\u01b0\u01a1ng ti\u1ec7n n\u00f3i \u0111\u1ebfn \u0111\u1eafng mi\u1ec7ng, khuy\u00ean b\u1ea3o khi\u1ebfn c\u00e1c \u00f4ng bu\u00f4ng d\u1ee9t ch\u1edb h\u01b0\u1edbng ra ngo\u00e0i t\u00ecm c\u1ea7u th\u00ec c\u00f9ng Ph\u1eadt kh\u00f4ng hai, n\u00ean n\u00f3i khai Ph\u1eadt tri ki\u1ebfn. T\u00f4i c\u0169ng khuy\u00ean t\u1ea5t c\u1ea3 c\u00e1c ng\u01b0\u1eddi n\u00ean th\u01b0\u1eddng khai tri ki\u1ebfn Ph\u1eadt \u1edf trong t\u00e2m c\u1ee7a m\u00ecnh. Ng\u01b0\u1eddi \u0111\u1eddi do t\u00e2m t\u00e0, ngu m\u00ea t\u1ea1o t\u1ed9i, mi\u1ec7ng th\u00ec l\u00e0nh t\u00e2m th\u00ec \u00e1c, tham s\u00e2n t\u1eadt \u0111\u1ed1, si\u1ec3m n\u1ecbnh, ng\u00e3 m\u1ea1n, x\u00e2m ph\u1ea1m ng\u01b0\u1eddi h\u1ea1i v\u1eadt, t\u1ef1 khai tri ki\u1ebfn ch\u00fang sanh. N\u1ebfu ngay ch\u00e1nh t\u00e2m, th\u01b0\u1eddng sanh tr\u00ed hu\u1ec7, qu\u00e1n chi\u1ebfu t\u00e2m m\u00ecnh, d\u1eebng \u00e1c l\u00e0m l\u00e0nh, \u1ea5y l\u00e0 t\u1ef1 khai tri ki\u1ebfn Ph\u1eadt. \u00d4ng ph\u1ea3i m\u1ed7i ni\u1ec7m khai tri ki\u1ebfn Ph\u1eadt, ch\u1edb khai tri ki\u1ebfn ch\u00fang sanh. Khai tri ki\u1ebfn Ph\u1eadt t\u1ee9c l\u00e0 xu\u1ea5t th\u1ebf, khai tri ki\u1ebfn ch\u00fang sanh t\u1ee9c l\u00e0 th\u1ebf gian. N\u1ebfu \u00f4ng ch\u1ec9 nh\u1ecdc nh\u1eb1n ch\u1ea5p vi\u1ec7c t\u1ee5ng ni\u1ec7m l\u00e0m c\u00f4ng kh\u00f3a th\u00ec n\u00e0o kh\u00e1c con tr\u00e2u ly m\u1ebfn c\u00e1i \u0111u\u00f4i c\u1ee7a n\u00f3!\u201d\u2014If you can live among marks and yet be separate from it, then you will be confused by neither the internal nor the external. If you awaken to this Dharma, in one moment your mind will open to enlightenment. The knowledge and vision of the Buddha is simply that. The<\/p>\n Buddha is enlightenment. There are four divisions:<\/p>\n -Opening to the enlightened knowledge and vision;<\/p>\n -Demonstrating the enlightened knowledge and vision;<\/p>\n -Awakening to the enlightened knowledge and vision; and<\/p>\n -Entering the enlightened knowledge and vision.<\/p>\n If you listen to the opening and demonstrating of the Dharma, you can easily awaken and enter. That is the enlightened knowledge and vision, the original true nature becoming manifested. Be careful not to misinterpret the Sutra by thinking that the opening, demonstrating, awakening, and entering of which it speaks is the Buddha\u2019s knowledge and vision and that we have no share in it. To explain it that way would be to slander the Sutra and defame the Buddha. Since he is already a Buddha, perfect in knowledge and vision, what is the use of his opening to it again? You should now believe that the Buddha\u2019s knowledge and vision is simply your own mind, for there is no other Buddha. But, because living beings cover their brilliance with greed, and their love with states of defilement; external conditions and inner disturbance make slaves of them. That troubles the World-Honored One to rise from Samadhi, and with various reproaches and expedients, he exhorts living beings to stop and rest, not to seek outside themselves, and to make themselves the same as he is. That is called \u2018Opening the knowledge and vision of the Buddha.\u2019 I, too, am always exhorting all people to open to the knowledge and vision of the Buddha within their own minds. The mind of worldly people are deviant. Confused and deluded, they commit offenses. Their speech may be good, but their minds are evil. They are greedy, hateful, envious, given to flattery, deceit and arrogance. They oppress one another and harm living creatures, thus, they open not the knowledge and vision of Buddha but that of living beings. If you can with an upright mind constantly bring forth wisdom, contemplating and illuminating your own mind, and if you can practice the good and refrain from evil, you, yourself will open to the knowledge and vision of the Buddha. In every thought you should open up to the knowledge and vision of the Buddha; do not open up to the knowledge and vision of living beings. To be open to the knowledge and vision of the Buddha is transcendental; to be open to the knowledge and vision of living beings is mundane. If you exert yourself in recitation, clinging to it as a meritorious exercise, how does that make you different from a yak who loves his own tail?\u201d<\/p>\n Ph\u00e1p \u00d0\u1ea1t th\u01b0a: \u201cN\u1ebfu v\u1eady th\u00ec ch\u1ec9 \u0111\u01b0\u1ee3c hi\u1ec3u ngh\u0129a, ch\u1eb3ng c\u1ea7n t\u1ee5ng kinh ch\u0103ng?\u201d\u2014Fa-Ta said, \u201cIf this is so, then I need only to understand the meaning and need not to exert myself in reciting the Sutra. Isn\u2019t that correct?\u201d<\/p>\n T\u1ed5 b\u1ea3o: Kinh c\u00f3 l\u1ed7i g\u00ec? \u00d0\u00e2u c\u00f3 ch\u01b0\u1edbng ng\u1ea1i \u00f4ng t\u1ee5ng, ch\u1ec9 v\u00ec m\u00ea ng\u1ed9 l\u00e0 t\u1ea1i ng\u01b0\u1eddi, t\u1ed5n gi\u1ea3m hay l\u1ee3i \u00edch l\u00e0 do m\u00ecnh, mi\u1ec7ng t\u1ee5ng t\u00e2m h\u00e0nh t\u1ee9c l\u00e0 chuy\u1ec3n \u0111\u01b0\u1ee3c kinh, c\u00f2n mi\u1ec7ng t\u1ee5ng m\u00e0 t\u00e2m kh\u00f4ng h\u00e0nh t\u1ee9c l\u00e0 b\u1ecb kinh chuy\u1ec3n.\u201d H\u00e3y nghe ta n\u00f3i k\u1ec7 \u0111\u00e2y:<\/p>\n \u201cT\u00e2m m\u00ea Ph\u00e1p Hoa chuy\u1ec3n, The Master replied, \u201cWhat fault does the Sutra have that would stop you from reciting it? Confusion and enlightenment are in you. Loss or gain comes from yourself. If your mouth recites and your mind practices, you \u2018turn\u2019 the Sutra, but if your mouth recites and your mind does not practice, the Sutra \u2018turns\u2019 you. Listen to my verse:<\/p>\n \u201cWhen the mind is confused, Reciting the Sutra so long Without a thought With no \u2018with\u2019 Ph\u00e1p \u00d0\u1ea1t nghe k\u1ec7 r\u1ed3i b\u1ea5t gi\u00e1c r\u01a1i l\u1ec7 d\u1ea7m d\u1ec1, ngay l\u1eddi n\u00f3i li\u1ec1n \u0111\u1ea1i ng\u1ed9 v\u00e0 th\u01b0a v\u1edbi T\u1ed5 r\u1eb1ng: \u201cPh\u00e1p \u00d0\u1ea1t t\u1eeb x\u01b0a \u0111\u1ebfn nay th\u1eadt ch\u01b0a t\u1eebng chuy\u1ec3n Ph\u00e1p Hoa, m\u00e0 b\u1ecb Ph\u00e1p Hoa chuy\u1ec3n.\u201d L\u1ea1i th\u01b0a r\u1eb1ng: \u201cKinh n\u00f3i \u2018c\u00e1c v\u1ecb \u00d0\u1ea1i Thanh V\u0103n cho \u0111\u1ebfn B\u1ed3 T\u00e1t \u0111\u1ec1u \u0111em h\u1ebft kh\u1ea3 n\u0103ng suy ngh\u0129 c\u00f9ng chung ngh\u0129 l\u01b0\u1eddng c\u0169ng kh\u00f4ng th\u1ec3 n\u00e0o \u0111o \u0111\u01b0\u1ee3c tr\u00ed c\u1ee7a Ph\u1eadt, ng\u00e0y nay khi\u1ebfn k\u1ebb ph\u00e0m phu ch\u1ec9 ng\u1ed9 \u0111\u01b0\u1ee3c t\u1ef1 t\u00e2m li\u1ec1n g\u1ecdi l\u00e0 tri ki\u1ebfn Ph\u1eadt, t\u1ef1 ch\u1eb3ng ph\u1ea3i l\u00e0 h\u00e0ng th\u01b0\u1ee3ng c\u0103n n\u00ean ch\u01b0a kh\u1ecfi nghi b\u00e1ng.\u2019 L\u1ea1i kinh n\u00f3i ba xe \u2018se d\u00ea, xe nai, xe tr\u00e2u c\u00f9ng v\u1edbi xe tr\u00e2u tr\u1eafng kh\u00e1c nhau nh\u01b0 th\u1ebf n\u00e0o? C\u00fai xin H\u00f2a Th\u01b0\u1ee3ng r\u0169 l\u00f2ng t\u1eeb bi khai th\u1ecb cho?\u201d\u2014Fa-Ta heard this verse and wept without knowing it. At the moment the words were spoken, he achieved a great enlightenment and said to the Master, \u201cUntil today I have never actually turned the Dharma Flower; instead it has turned me.\u201d Fa-Ta asked further, \u201cThe Lotus Sutra says, \u2018If everyone from Sravakas up to the Bodhisattvas were to exhaust all their thought in order to measure the Buddha\u2019s wisdom, they still could not fathom it.\u2019 Now, you cause common people merely to understand their own minds, and you call that the knowledge and vision of the Buddha. Because of this, I am afraid that those without superior faculties will not be able to avoid doubting and slandering the Sutra. The Sutra also speaks of three carts. How do the sheep, deer, and ox carts differ from the White Ox Cart? I pray the High Master will once again instruct me.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00dd kinh r\u00f5 r\u00e0ng, \u00f4ng t\u1ef1 m\u00ea tr\u00e1i. C\u00e1c h\u1ea1ng ng\u01b0\u1eddi tam th\u1eeba kh\u00f4ng th\u1ec3 \u0111o l\u01b0\u1eddng \u0111\u01b0\u1ee3c tr\u00ed tu\u1ec7 Ph\u1eadt, \u0111\u00f3 l\u00e0 l\u1ed7i t\u1ea1i ch\u1ed7 \u0111o l\u01b0\u1eddng. D\u00f9 \u00f4ng \u0111em t\u1ea5t c\u1ea3 s\u1ef1 suy ngh\u0129 m\u00e0 suy x\u00e9t l\u1ea1i c\u00e0ng th\u00eam xa v\u1eddi. Ph\u1eadt v\u1ed1n v\u00ec ph\u00e0m phu m\u00e0 n\u00f3i, ch\u1eb3ng ph\u1ea3i v\u00ec Ph\u1eadt m\u00e0 n\u00f3i, l\u00fd n\u1ea7y n\u1ebfu ch\u1eb3ng tin ch\u1eafc th\u00ec s\u1ebd nh\u01b0 nh\u1eefng v\u1ecb Thanh V\u0103n trong h\u1ed9i Ph\u00e1p Hoa th\u1ed1i t\u1ecbch v\u1eady, \u0111\u00e2u ch\u1eb3ng bi\u1ebft \u0111\u00e3 ng\u1ed3i tr\u00ean b\u1ea1ch ng\u01b0u l\u1ea1i t\u00ecm ba xe ngo\u00e0i c\u1eeda; hu\u1ed1ng l\u00e0 kinh v\u0103n r\u00f5 r\u00e0ng nh\u1eb1m \u00f4ng m\u00e0 n\u00f3i, ch\u1ec9 m\u1ed9t Ph\u1eadt th\u1eeba, kh\u00f4ng c\u00f3 th\u1eeba n\u00e0o kh\u00e1c; ho\u1eb7c l\u00e0 hai, ho\u1eb7c l\u00e0 ba cho \u0111\u1ebfn v\u00f4 s\u1ed1 ph\u01b0\u01a1ng ti\u1ec7n, bao nhi\u00eau nh\u01a1n duy\u00ean th\u00ed d\u1ee5, ng\u00f4n t\u1eeb n\u00f3i v\u1ec1 ph\u00e1p \u1ea5y \u0111\u1ec1u v\u00ec m\u1ed9t Ph\u1eadt th\u1eeba. \u00d4ng sao ch\u1eb3ng t\u1ec9nh, ba xe l\u00e0 gi\u1ea3, l\u00e0 vi\u1ec7c thu\u1edf x\u01b0a, m\u1ed9t xe l\u00e0 th\u1eadt, l\u00e0 vi\u1ec7c hi\u1ec7n nay, ch\u1ec9 d\u1ea1y \u00f4ng d\u1eb9p gi\u1ea3 tr\u1edf v\u1ec1 th\u1eadt, sau khi tr\u1edf v\u1ec1 th\u1eadt, th\u1eadt c\u0169ng kh\u00f4ng t\u00ean; n\u00ean bi\u1ebft c\u00f3 nh\u1eefng c\u1ee7a b\u00e1u tr\u1ecdn thu\u1ed9c v\u1ec1 \u00f4ng, do \u00f4ng th\u1ecd d\u1ee5ng, l\u1ea1i kh\u00f4ng kh\u1edfi t\u01b0\u1edfng c\u1ee7a cha, c\u0169ng kh\u00f4ng kh\u1edfi t\u01b0\u1edfng c\u1ee7a con, c\u0169ng kh\u00f4ng kh\u1edfi t\u01b0\u1edfng d\u00f9ng, \u1ea5y g\u1ecdi l\u00e0 tr\u00ec kinh Ph\u00e1p Hoa, t\u1eeb ki\u1ebfp n\u00e0y \u0111\u1ebfn ki\u1ebfp kh\u00e1c, tay kh\u00f4ng r\u1eddi quy\u1ec3n kinh, t\u1eeb s\u00e1ng \u0111\u1ebfn t\u1ed1i kh\u00f4ng l\u00fac n\u00e0o ch\u1eb3ng t\u1ee5ng kinh.\u201d\u2014The Master said, \u201cThe Sutra\u2019s meaning is clear. You yourself are confused. Disciples of all three vehicles are unable to fathom the Buddha\u2019s wisdom; the fault is in their thinking and measuring. The more they think, the further they go. From the start, the Buddha speaks for the sake of common people, not for the sake of other Buddhas. Those who chose not to believe were free to leave the assembly. Not knowing that they were sitting in the White Ox Cart, they sought three vehicles outside the gate. What is more, the Sutra text clearly tells you \u2018There is only the one Buddha Vehicle, no other vehicle, whether two or three, and the same is true for countless expedients, for various causes and conditions, and for analogies and rhetoric. All these Dharma are for the sake of the One Buddha Vehicle. Why don\u2019 you wake up? The three carts are false because they are preliminary. The one vehicle is real because it is the immediate present. You are merely taught to go from the false and return to the real. Once you have returned to reality, the real is also nameless. You should know that all the treasure and wealth is ultimately your own, for your own use. That is called maintaining the Dharma Flower Sutra. Then from aeon to aeon, your hands will never let go of the scrolls; from morning to night you will recite it unceasingly.\u201d<\/p>\n Ph\u00e1p \u00d0\u1ea1t nh\u1edd ch\u1ec9 d\u1ea1y, vui m\u1eebng nh\u1ea3y nh\u00f3t, li\u1ec1n n\u00f3i k\u1ec7 t\u00e1n th\u00e1n:<\/p>\n \u201cKinh t\u1ee5ng ba ng\u00e0n b\u1ed9, Fa-Ta received this instruction and, overwhelmed with joy, he spoke a verse:<\/p>\n \u201cThree thousand Sutra recitations: -T\u1ed5 b\u1ea3o r\u1eb1ng: \u201cT\u1eeb nay v\u1ec1 sau \u00f4ng m\u1edbi \u0111\u00e1ng g\u1ecdi l\u00e0 T\u0103ng t\u1ee5ng kinh.\u201d Ph\u00e1p \u00d0\u1ea1t t\u1eeb \u0111\u00e2y l\u00e3nh h\u1ed9i huy\u1ec1n ch\u1ec9, c\u0169ng kh\u00f4ng ng\u1eebng t\u1ee5ng kinh\u2014The Master said, \u201cFrom now on you may be called the monk mindful of the Sutra.\u201d From then on, although Fa-Ta understood the profound meaning, he continued to recite the Sutra unceasingly.<\/p>\n -T\u0103ng Tr\u00ed Th\u00f4ng, ng\u01b0\u1eddi qu\u00ea \u1edf An Phong thu\u1ed9c Th\u1ecd Ch\u00e2u, ban \u0111\u1ea7u xem kinh L\u0103ng Gi\u00e0 \u0111\u1ebfn h\u01a1n m\u1ed9t ng\u00e0n l\u1ea7n nh\u01b0ng kh\u00f4ng hi\u1ec3u \u0111\u01b0\u1ee3c Tam Th\u00e2n T\u1ee9 Tr\u00ed, \u0111\u1ebfn l\u1ec5 T\u1ed5 c\u1ea7u gi\u1ea3i ngh\u0129a n\u1ea7y. T\u1ed5 b\u1ea3o: \u201cBa th\u00e2n l\u00e0 Thanh T\u1ecbnh Ph\u00e1p Th\u00e2n, \u0111\u00f3 l\u00e0 t\u00e1nh c\u1ee7a \u00f4ng, Vi\u00ean M\u00e3n B\u00e1o Th\u00e2n l\u00e0 tr\u00ed c\u1ee7a \u00f4ng, Thi\u00ean B\u00e1 \u1ee8c H\u00f3a Th\u00e2n l\u00e0 h\u1ea1nh c\u1ee7a \u00f4ng v\u1eady. N\u1ebfu l\u00eca b\u1ed5n t\u00e1nh ri\u00eang n\u00f3i ba th\u00e2n, t\u1ee9c g\u1ecdi c\u00f3 th\u00e2n m\u00e0 kh\u00f4ng tr\u00ed, n\u1ebfu ng\u1ed9 \u0111\u01b0\u1ee3c ba th\u00e2n kh\u00f4ng c\u00f3 t\u1ef1 t\u00e1nh t\u1ee9c l\u00e0 r\u00f5 ba tr\u00ed B\u1ed3 \u00d0\u1ec1.\u201d H\u00e3y l\u1eafng nghe t\u00f4i n\u00f3i k\u1ec7:<\/p>\n \u201cT\u1ef1 t\u00e1nh \u0111\u1ee7 ba th\u00e2n, Bhikshu Chih-T\u2019ung, a native of An-feng in Shao-Chou, had read the Lankavatara Sutra over a thousand times but still did not understand the three bodies and the four wisdoms. He made obeisance to the Master, seeking an explanation of the meaning. The Master said, \u201cThe three bodies are: the clear, pure Dharma-body, which is your nature; the perfect, full Reward-body, which is your wisdom; and the hundred thousand myriad Transformation-bodies, which are your conduct. To speak of the three bodies as separate from your nature is to have the bodies but not the wisdom. To remember that the three bodies have no self-nature is to understand the four wisdom of Bodhi. Listen to my verse:<\/p>\n Three bodies complete in your own self-nature I will now explain it for you. Ng\u00e0i Tr\u00ed Th\u00f4ng l\u1ea1i th\u01b0a r\u1eb1ng: \u201cV\u1ec1 ngh\u0129a T\u1ee9 Tr\u00ed c\u00f3 th\u1ec3 nghe \u0111\u01b0\u1ee3c ch\u0103ng?\u201d\u2014Chih-T\u2019ung asked further, \u201cMay I hear about the meaning of the four wisdoms?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d0\u00e3 hi\u1ec3u ba th\u00e2n li\u1ec1n r\u00f5 t\u1ee9 tr\u00ed, sao l\u1ea1i h\u1ecfi \u01b0? N\u1ebfu l\u00eca ba th\u00e2n ri\u00eang n\u00f3i t\u1ee9 tr\u00ed, \u0111\u00e2y g\u1ecdi l\u00e0 c\u00f3 tr\u00ed m\u00e0 kh\u00f4ng th\u00e2n, t\u1ee9c \u0111\u00e2y c\u00f3 tr\u00ed l\u1ea1i th\u00e0nh v\u00f4 tr\u00ed.\u201d T\u1ed5 b\u00e8n n\u00f3i k\u1ec7:<\/p>\n \u201c\u00d0\u1ea1i vi\u00ean c\u1ea3nh tr\u00ed t\u00e1nh thanh t\u1ecbnh, The Master said, \u201cSince you understand the three bodies, you should also understand the four wisdom. Why do you ask again? To speak of the four wisdoms as separate from the three bodies is to have the wisdoms but not the bodies, in which case the wisdom becomes non-wisdom.\u201d He then spoke the verse:<\/p>\n The wisdom of the great, perfect mirror Five, eight, six, seven, Nh\u01b0 tr\u00ean n\u00f3i chuy\u1ec3n th\u1ee9c th\u00e0nh tr\u00ed, trong kinh n\u00f3i: \u201cChuy\u1ec3n n\u0103m th\u1ee9c tr\u01b0\u1edbc l\u00e0m th\u00e0nh S\u1edf T\u00e1c Tr\u00ed, chuy\u1ec3n th\u1ee9c th\u1ee9 s\u00e1u l\u00e0m Di\u1ec7u Qu\u00e1n S\u00e1t Tr\u00ed, chuy\u1ec3n th\u1ee9c th\u1ee9 b\u1ea3y l\u00e0m B\u00ecnh \u00d0\u1eb3ng T\u00e1nh Tr\u00ed, chuy\u1ec3n th\u1ee9c th\u1ee9 t\u00e1m l\u00e0m \u00d0\u1ea1i Vi\u00ean C\u1ea3nh Tr\u00ed. Tuy th\u1ee9c th\u1ee9 s\u00e1u, th\u1ee9c th\u1ee9 b\u1ea3y l\u00e0 \u1edf trong nh\u01a1n chuy\u1ec3n, c\u00f2n n\u0103m th\u1ee9c tr\u01b0\u1edbc v\u00e0 th\u1ee9c th\u1ee9 t\u00e1m l\u00e0 tr\u00ean qu\u1ea3 chuy\u1ec3n, ch\u1ec9 chuy\u1ec3n t\u00ean m\u00e0 kh\u00f4ng chuy\u1ec3n th\u1ec3.\u201d<\/p>\n Tr\u00ed Th\u00f4ng li\u1ec1n \u0111\u1ed1n ng\u1ed9 \u0111\u01b0\u1ee3c t\u00e1nh tr\u00ed n\u00ean tr\u00ecnh k\u1ec7 r\u1eb1ng:<\/p>\n \u201cBa th\u00e2n nguy\u00ean th\u1ec3 ta, Note: The transformation of consciousness into wisdom has been described. The teaching says, \u201cThe first five consciousnesses turned become the perfecting wisdom; the sixth consciousness turned becomes the wonderfully observing wisdom; the seventh consciousness turned becomes the wisdom of equal nature; the eighth consciousness turned becomes the wisdom of great perfect mirror. Although the sixth and seventh are turned in the cause and the first five and the eighth in the effect, it is merely the names which turn. Their substance does not turn.\u201d Three bodies are my basic substance, -T\u0103ng Tr\u00ed Th\u01b0\u1eddng, ng\u01b0\u1eddi \u1edf Qu\u00ed Kh\u00ea, T\u00edn Ch\u00e2u, thu\u1edf nh\u1ecf xu\u1ea5t gia, ch\u00ed c\u1ea7u th\u1ea5y t\u00e1nh, m\u1ed9t h\u00f4m \u0111\u1ebfn tham l\u1ec5, T\u1ed5 h\u1ecfi: \u201c\u00d4ng t\u1eeb \u0111\u00e2u \u0111\u1ebfn, mu\u1ed1n c\u1ea7u vi\u1ec7c g\u00ec?\u201d\u2014Bhikshu Chih-Ch\u2019ang, a native of Kuei-Hsi in Hsin-Chou, left home when he was a child and resolutely sought to see his own nature. One day he called on the Master, who asked him, \u201cWhere are you from and what do you want?\u201d<\/p>\n S\u01b0 th\u01b0a: \u201cH\u1ecdc nh\u00e2n g\u1ea7n \u0111\u00e2y \u0111\u1ebfn n\u00fai B\u1ea1ch Phong \u1edf H\u1ed3ng Ch\u00e2u l\u1ec5 H\u00f2a Th\u01b0\u1ee3ng \u00d0\u1ea1i T\u00f4ng nh\u1edd ch\u1ec9 ngh\u0129a ki\u1ebfn t\u00e1nh th\u00e0nh Ph\u1eadt, nh\u01b0ng ch\u01b0a gi\u1ea3i quy\u1ebft \u0111\u01b0\u1ee3c h\u1ed3 nghi, n\u00ean t\u1eeb xa \u0111\u1ebfn \u0111\u00e2y l\u1ec5 H\u00f2a Th\u01b0\u1ee3ng, mong H\u00f2a Th\u01b0\u1ee3ng t\u1eeb bi ch\u1ec9 d\u1ea1y.\u201d\u2014Chih-Ch\u2019ang replied, \u201cYour student has recently been to Pai-Feng Mountain in Hung-Chou to call on the High Master Ta-T\u2019ung and received his instruction on the principle of seeing one\u2019s nature and realizing Buddhahood. As I have not yet resolved my doubts, I have come from a great distance to bow reverently and request the Master\u2019s compassionate instruction.\u201d<\/p>\n -T\u1ed5 b\u1ea3o: \u201cKia c\u00f3 ng\u00f4n c\u00fa g\u00ec \u00f4ng th\u1eed nh\u1eafc l\u1ea1i xem.\u201d\u2014The Master said, \u201cWhat instruction did he give you? Try to repeat it to me.\u201d<\/p>\n Tr\u00ed Th\u01b0\u1eddng th\u01b0a: \u201cTr\u00ed Th\u01b0\u1eddng \u0111\u1ebfn n\u01a1i kia, tr\u1ea3i qua ba th\u00e1ng, ch\u01b0a \u0111\u01b0\u1ee3c ch\u1ec9 d\u1ea1y, v\u00ec l\u00f2ng tha thi\u1ebft v\u00ec ph\u00e1p n\u00ean m\u1ed9t h\u00f4m ri\u00eang v\u00e0o tr\u01b0\u1ee3ng th\u1ea5t th\u01b0a h\u1ecfi: \u2018Th\u1ebf n\u00e0o l\u00e0 b\u1ea3n t\u00e2m, b\u1ea3n t\u00e1nh c\u1ee7a con?\u2019\u201d\u2014Chih-Ch\u2019ang said, \u201cAfter arriving there, three months passed and still I had received no instruction. Being eager for the Dharma, one evening I went alone into the Abbot\u2019s room and asked him, \u2018What is my original mind and original substance?\u2019<\/p>\n Ng\u00e0i \u00d0\u1ea1i Th\u00f4ng n\u00f3i r\u1eb1ng: \u201c\u00d4ng th\u1ea5y h\u01b0 kh\u00f4ng?\u201d\u2014But Ta-T\u2019ung then said to me, \u2018Do you see empty space?\u2019<\/p>\n -Tr\u00ed Th\u01b0\u1eddng \u0111\u00e1p: \u201cTh\u1ea5y!\u201d\u2014\u2018Yes,\u2019 I said, \u2018I see it.\u2019<\/p>\n H\u00f2a Th\u01b0\u1ee3ng \u00d0\u1ea1i Th\u00f4ng h\u1ecfi: \u201c\u00d4ng th\u1ea5y h\u01b0 kh\u00f4ng c\u00f3 t\u01b0\u1edbng m\u1ea1o ch\u0103ng?\u201d\u2014Ta-T\u2019ung said, \u2018Do you know what appearance it has?\u2019<\/p>\n Tr\u00ed Th\u01b0\u1eddng \u0111\u00e1p: \u201cH\u01b0 kh\u00f4ng v\u00f4 h\u00ecnh m\u00e0 c\u00f3 t\u01b0\u1edbng m\u1ea1o g\u00ec?\u201d\u2014Chih-Ch\u2019ang replied, \u2018Empty space has no form. How could it have an appearance?\u2019<\/p>\n -Ng\u00e0i \u00d0\u1ea1i Th\u00f4ng b\u1ea3o: \u201cB\u1ea3n t\u00e1nh c\u1ee7a \u00f4ng v\u00ed nh\u01b0 h\u01b0 kh\u00f4ng, tr\u1ecdn kh\u00f4ng m\u1ed9t v\u1eadt c\u00f3 th\u1ec3 th\u1ea5y, \u1ea5y g\u1ecdi l\u00e0 ch\u00e1nh ki\u1ebfn, kh\u00f4ng m\u1ed9t v\u1eadt c\u00f3 th\u1ec3 bi\u1ebft, \u1ea5y g\u1ecdi l\u00e0 ch\u01a1n tri, kh\u00f4ng c\u00f3 xanh, v\u00e0ng, d\u00e0i, ng\u1eafn, ch\u1ec9 th\u1ea5y b\u1ea3n nguy\u00ean thanh t\u1ecbnh, gi\u00e1c th\u1ec3 tr\u00f2n s\u00e1ng t\u1ee9c g\u1ecdi l\u00e0 th\u1ea5y t\u00e1nh th\u00e0nh Ph\u1eadt, c\u0169ng g\u1ecdi l\u00e0 Nh\u01b0 Lai Tri Ki\u1ebfn. H\u1ecdc nh\u01a1n tuy nghe l\u1eddi n\u1ea7y v\u1eabn ch\u01b0a gi\u1ea3i quy\u1ebft xong \u0111i\u1ec1u nghi, c\u00fai xin H\u00f2a Th\u01b0\u1ee3ng ch\u1ec9 d\u1ea1y\u2014Ta-T\u2019ung said, \u201cYour original mind is just like empty space. To understand that nothing can be seen is called right seeing; to know that nothing can be known is called true knowing. There is nothing blue or yellow, long or short. Simply seeing the clear, pure original source, the perfect bright enlightened substance, this is what is called \u2018seeing one\u2019s nature and realizing Buddhahood.\u2019 It is also called \u2018the knowledge and vision of the Tathagata.\u2019 Although I heard this instruction, I still do not understand and beg you, O Master to instruct me.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cL\u1eddi th\u1ea7y kia n\u00f3i v\u1eabn c\u00f2n ki\u1ebfn tri n\u00ean khi\u1ebfn \u00f4ng ch\u01b0a r\u00f5.\u201d Nay t\u00f4i ch\u1ec9 \u00f4ng m\u1ed9t b\u00e0i k\u1ec7:<\/p>\n \u201cCh\u1eb3ng th\u1ea5y m\u1ed9t ph\u00e1p c\u00f2n th\u1ea5y kh\u00f4ng, The Master said, \u201cYour former master\u2019s explanation still retains the concepts of knowing and seeing; and that is why you have not understood. Now, I will teach you with a verse:<\/p>\n Not to see a single dharma Tr\u00ed Th\u01b0\u1eddng nghe b\u00e0i k\u1ec7 r\u1ed3i t\u00e2m tr\u00ed ho\u00e1t nhi\u00ean \u0111\u1ea1i ng\u1ed9, b\u00e8n n\u00f3i k\u1ec7:<\/p>\n \u201cV\u00f4 c\u1edb kh\u1edfi tri ki\u1ebfn, Hearing the verse, Chih-Ch\u2019ang understood it with his heart and mind, and he composed this verse:<\/p>\n Without beginning, Tr\u00ed Th\u01b0\u1eddng m\u1ed9t h\u00f4m h\u1ecfi T\u1ed5 r\u1eb1ng: \u201cPh\u1eadt n\u00f3i ph\u00e1p ba th\u1eeba, l\u1ea1i n\u00f3i T\u1ed1i th\u01b0\u1ee3ng th\u1eeba, \u0111\u1ec7 t\u1eed ch\u01b0a hi\u1ec3u, mong ng\u00e0i ch\u1ec9 d\u1ea1y.\u201d\u2014One day Chih-Ch\u2019ang asked the Master, \u201cThe Buddha taught the dharma of the three vehicles and also the Supreme Vehicle. Your disciple has not yet understood that and would like to be instructed.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d4ng xem n\u01a1i b\u1ea3n t\u00e2m m\u00ecnh, ch\u1edb c\u00f3 ch\u1ea5p t\u01b0\u1edbng b\u00ean ngo\u00e0i. Ph\u00e1p kh\u00f4ng c\u00f3 b\u1ed1n th\u1eeba, t\u00e2m ng\u01b0\u1eddi t\u1ef1 c\u00f3 nh\u1eefng sai bi\u1ec7t. Th\u1ea5y nghe t\u1ee5ng \u0111\u1ecdc \u1ea5y l\u00e0 Ti\u1ec3u th\u1eeba, ng\u1ed9 ph\u00e1p hi\u1ec3u ngh\u0129a \u1ea5y l\u00e0 Trung th\u1eeba, y ph\u00e1p tu h\u00e0nh \u1ea5y l\u00e0 \u00d0\u1ea1i th\u1eeba, mu\u00f4n ph\u00e1p tr\u1ecdn th\u00f4ng, mu\u00f4n ph\u00e1p \u0111\u1ea7y \u0111\u1ee7, t\u1ea5t c\u1ea3 kh\u00f4ng nhi\u1ec5m, l\u00eca c\u00e1c ph\u00e1p t\u01b0\u1edbng, m\u1ed9t c\u0169ng kh\u00f4ng \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 T\u1ed1i th\u01b0\u1ee3ng th\u1eeba. Th\u1eeba l\u00e0 ngh\u0129a h\u00e0nh, kh\u00f4ng ph\u1ea3i \u1edf mi\u1ec7ng tranh, \u00f4ng ph\u1ea3i t\u1ef1 tu ch\u1edb c\u00f3 h\u1ecfi t\u00f4i, trong t\u1ea5t c\u1ea3 th\u1eddi, t\u1ef1 t\u00e1nh t\u1ef1 nh\u01b0.\u201d\u2014The Master said, \u201cContemplate only your own original mind and do not be attached to the marks of external dharmas. The Dharma doesn\u2019t have four vehicles; it is people\u2019s minds that differ. Cultivating by seeing, hearing, and reciting is the small vehicle. Cultivating by awakening to the Dharma and understanding the meaning is the middle vehicle. Cultivating in accord with Dharma is the great vehicle. To penetrate the ten thousand dharmas entirely and completely while remaining without defilement, and to sever attachment to the marks of all the dharmas with nothing whatsoever gained in return: that is the Supreme Vehicle. Vehicles are methods of practice, not subjects for debate. Cultivate on your own and do not ask me, for at all times your own self-nature is itself \u2018thus.\u2019\u201d<\/p>\n Tr\u00ed Th\u01b0\u1eddng li\u1ec1n l\u1ec5 t\u1ea1 v\u00e0 h\u1ea7u T\u1ed5 \u0111\u1ebfn tr\u1ecdn \u0111\u1eddi\u2014Chih-Ch\u2019ang bowed and thanked the Master and served him to the end of the Master\u2019s life.<\/p>\n T\u0103ng Ch\u00ed \u00d0\u1ea1o, ng\u01b0\u1eddi qu\u00ea \u1edf Nam H\u1ea3i Qu\u1ea3ng Ch\u00e2u, \u0111\u1ebfn tham v\u1ea5n T\u1ed5: \u201cH\u1ecdc nh\u01a1n t\u1eeb xu\u1ea5t gia, xem Kinh Ni\u1ebft B\u00e0n h\u01a1n m\u01b0\u1eddi n\u0103m ch\u01b0a r\u00f5 \u0111\u01b0\u1ee3c \u0111\u1ea1i \u00fd, c\u00fai mong H\u00f2a Th\u01b0\u1ee3ng x\u00f3t th\u01b0\u01a1ng ch\u1ec9 d\u1ea1y.\u201d\u2014Bhikshu Chih-Tao, a native of Nan-Hai in Kuang-Chou, asked a favor: \u201cSince leaving home, your student has studied the NirvanaSutra for over ten years and has still not understood its great purporse. I hope that the High Master will bestow his instruction.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cCh\u1ed7 n\u00e0o \u00f4ng ch\u01b0a r\u00f5?\u201d\u2014The Master said, \u201cWhat point haven\u2019t you understood?\u201d<\/p>\n Ch\u00ed \u00d0\u1ea1o th\u01b0a: \u201cCh\u01b0 h\u1ea1nh v\u00f4 th\u01b0\u1eddng, l\u00e0 ph\u00e1p sanh di\u1ec7t, sanh di\u1ec7t di\u1ec7t r\u1ed3i, t\u1ecbch di\u1ec7t l\u00e0 vui,\u201d n\u01a1i \u0111\u00e2y con nghi ng\u1edd\u2014Chih-Tao replied:<\/p>\n \u201cAll activities are impermanent, T\u1ed5 h\u1ecfi: \u201c\u00d4ng nghi nh\u01b0 th\u1ebf n\u00e0o?\u201d\u2014The Master said, \u201cWhat are your doubts?\u201d<\/p>\n Ch\u00ed \u00d0\u1ea1o th\u01b0a: \u201cT\u1ea5t c\u1ea3 ch\u00fang sanh \u0111\u1ec1u c\u00f3 hai th\u00e2n g\u1ecdi l\u00e0 s\u1eafc th\u00e2n v\u00e0 ph\u00e1p th\u00e2n. S\u1eafc th\u00e2n v\u00f4 th\u01b0\u1eddng c\u00f3 sanh c\u00f3 di\u1ec7t, ph\u00e1p th\u00e2n c\u00f3 th\u01b0\u1eddng kh\u00f4ng tri gi\u00e1c kh\u00f4ng gi\u00e1c. Kinh n\u00f3i \u2018Sanh di\u1ec7t di\u1ec7t r\u1ed3i, t\u1ecbch di\u1ec7t l\u00e0 vui, ch\u1eb3ng bi\u1ebft th\u00e2n n\u00e0o t\u1ecbch di\u1ec7t, th\u00e2n n\u00e0o th\u1ecd vui?\u2019 N\u1ebfu l\u00e0 s\u1eafc th\u00e2n, khi s\u1eafc th\u00e2n t\u1ecbch di\u1ec7t, b\u1ed1n \u0111\u1ea1i ph\u00e2n t\u00e1n, to\u00e0n l\u00e0 kh\u1ed5, kh\u1ed5 kh\u00f4ng th\u1ec3 n\u00f3i vui; n\u1ebfu ph\u00e1p th\u00e2n t\u1ecbch di\u1ec7t t\u1ee9c \u0111\u1ed3ng c\u1ecf c\u00e2y g\u1ea1ch \u0111\u00e1, ai s\u1ebd th\u1ecd vui? L\u1ea1i ph\u00e1p t\u00e1nh l\u00e0 th\u1ec3 c\u1ee7a sanh di\u1ec7t, n\u0103m u\u1ea9n l\u00e0 d\u1ee5ng c\u1ee7a sanh di\u1ec7t, m\u1ed9t th\u1ec3 n\u0103m d\u1ee5ng, sanh di\u1ec7t l\u00e0 th\u01b0\u1eddng, sanh th\u00ec t\u1eeb th\u1ec3 kh\u1edfi d\u1ee5ng, di\u1ec7t th\u00ec t\u1eeb d\u1ee5ng nhi\u1ebfp v\u1ec1 th\u1ec3, n\u1ebfu cho l\u1ea1i sanh t\u1ee9c l\u00e0 lo\u00e0i h\u1eefu t\u00ecnh kh\u00f4ng \u0111o\u1ea1n kh\u00f4ng di\u1ec7t, n\u1ebfu ch\u1eb3ng cho l\u1ea1i sanh t\u1ee9c l\u00e0 h\u1eb1ng tr\u1edf v\u1ec1 t\u1ecbch di\u1ec7t th\u00ec \u0111\u1ed3ng v\u1edbi v\u1eadt v\u00f4 t\u00ecnh, nh\u01b0 th\u1ebf \u1eaft t\u1ea5t c\u1ea3 ph\u00e1p b\u1ecb s\u1ef1 ng\u0103n c\u1ea5m c\u1ee7a Ni\u1ebft B\u00e0n, c\u00f2n ch\u1eb3ng \u0111\u01b0\u1ee3c sanh, c\u00f3 g\u00ec l\u00e0 vui?\u201d\u2014Chih-Tao replied, \u201cAll living beings have two bodies, the physical body and Dharma-body. The physical body is impermanent and is produced and destroyed. The Dharma-body is permanent and is without knowing or awareness. The Sutra says that the extinction of production and extinction is bliss, but I do not know which body is in tranquil extinction and which receives the bliss. How could it be the physical body which receives the bliss? When this physical body is extinguished, the four elements scatter. That is total suffering cannot be called bliss. If the Dharma-body were extinguished it would become like grass, trees, tiles, or stones; then what would receive the bliss? Moreover, the Dharma-nature is the substance of production and extinction and the five heaps are the function of production and extinction. With one body having five functions, production and extinction are permanent; at the time of production, the functions arise from the substance, and at the time of extinction, the functions return to the substance. If there were rebirth then sentient beings would not cease to exist or be extinguished. If there were not rebirth, they would return to tranquil extinction and be just like insentient objects. Thus, all dharmas would be suppressed by nirvana and there would not even be production. How could there be bliss?\u201d<\/p>\n T\u1ed5 qu\u1edf: \u201c\u00d4ng l\u00e0 Th\u00edch t\u1eed sao l\u1ea1i t\u1eadp theo ngo\u1ea1i \u0111\u1ea1o v\u1ec1 \u0111o\u1ea1n ki\u1ebfn v\u00e0 th\u01b0\u1eddng ki\u1ebfn m\u00e0 lu\u1eadn ngh\u1ecb v\u1ec1 T\u1ed1i th\u01b0\u1ee3ng th\u1eeba. C\u1ee9 theo l\u1eddi \u00f4ng n\u00f3i, t\u1ee9c l\u00e0 ngo\u00e0i s\u1eafc th\u00e2n ri\u00eang c\u00f3 ph\u00e1p th\u00e2n, l\u00eca sanh di\u1ec7t \u0111\u1ec3 c\u1ea7u t\u1ecbch di\u1ec7t, l\u1ea1i suy lu\u1eadn Ni\u1ebft B\u00e0n th\u01b0\u1eddng l\u1ea1c n\u00f3i c\u00f3 th\u00e2n th\u1ecd d\u1ee5ng, \u0111\u00e2y l\u00e0 ch\u1ea5p l\u1eabn v\u1ec1 sanh t\u1eed, \u0111\u1eafm m\u00ea c\u00e1i vui th\u1ebf gian; nay \u00f4ng n\u00ean bi\u1ebft, Ph\u1eadt v\u00ec t\u1ea5t c\u1ea3 ng\u01b0\u1eddi m\u00ea m\u00e0 nh\u1eadn th\u00e2n n\u0103m u\u1ea9n h\u00f2a h\u1ee3p l\u00e0m th\u1ec3 t\u01b0\u1edbng c\u1ee7a m\u00ecnh, ph\u00e2n bi\u1ec7t t\u1ea5t c\u1ea3 ph\u00e1p cho l\u00e0 t\u01b0\u1edbng ngo\u1ea1i tr\u1ea7n, \u01b0a sanh, gh\u00e9t ch\u1ebft, ni\u1ec7m ni\u1ec7m \u0111\u1ed5i d\u1eddi, kh\u00f4ng bi\u1ebft l\u00e0 m\u1ed9ng huy\u1ec5n h\u01b0 gi\u1ea3, lu\u1ed1ng lu\u00e2n h\u1ed3i, l\u1ea5y th\u01b0\u1eddng l\u1ea1c Ni\u1ebft B\u00e0n \u0111\u1ed5i th\u00e0nh t\u01b0\u1edbng kh\u1ed5, tr\u1ecdn ng\u00e0y t\u00ecm c\u1ea7u. Ph\u1eadt v\u00ec th\u01b0\u01a1ng nh\u1eefng ng\u01b0\u1eddi n\u1ea7y, m\u1edbi ch\u1ec9 d\u1ea1y Ni\u1ebft B\u00e0n ch\u01a1n l\u1ea1c, trong s\u00e1t na kh\u00f4ng c\u00f3 t\u01b0\u1edbng sanh, trong s\u00e1t na kh\u00f4ng c\u00f3 t\u01b0\u1edbng di\u1ec7t, l\u1ea1i kh\u00f4ng c\u00f3 sanh di\u1ec7t c\u00f3 th\u1ec3 di\u1ec7t, \u1ea5y l\u00e0 t\u1ecbch di\u1ec7t hi\u1ec7n ti\u1ec1n. Ch\u00ednh ngay khi hi\u1ec7n ti\u1ec1n c\u0169ng kh\u00f4ng c\u00f3 c\u00e1i l\u01b0\u1ee3ng hi\u1ec7n ti\u1ec1n, m\u1edbi g\u1ecdi l\u00e0 th\u01b0\u1eddng l\u1ea1c. Vui n\u1ea7y kh\u00f4ng c\u00f3 ng\u01b0\u1eddi th\u1ecd, c\u0169ng kh\u00f4ng c\u00f3 ng\u01b0\u1eddi ch\u1eb3ng th\u1ecd, h\u00e1 c\u00f3 t\u00ean m\u1ed9t th\u1ec3 n\u0103m d\u1ee5ng, hu\u1ed1ng l\u00e0 n\u00f3i Ni\u1ebft B\u00e0n ng\u0103n c\u1ea5m c\u00e1c ph\u00e1p khi\u1ebfn h\u1eb1ng ch\u1eb3ng sanh. \u00d0\u00e2y l\u00e0 \u00f4ng ch\u00ea Ph\u1eadt h\u1ee7y ph\u00e1p. H\u00e3y nghe t\u00f4i n\u00f3i k\u1ec7:<\/p>\n \u201c\u00d0\u1ea1i Ni\u1ebft B\u00e0n v\u00f4 th\u01b0\u1ee3ng, The Master said, \u201cYou are a son of Sakya! How can you hold the deviant views of annihilationism and permanence which belongs to other religions and criticise the Supreme Vehicle Dharma! According to what you say, there is a Dharma-body that exists apart from physical form a tranquil extinction to be sought apart from production and extinction. Moreover, you propose that there is a body which enjoys the permanence and bliss of Nirvana. But, that is to grasp tightly onto birth and death and to indulge in worldly bliss. You should now know that deluded people mistook the union of five heaps for their own bodies and determined the dharmas as external to themselves. They loved life, dreaded death and drifted from thought to thought, not knowing that this illusory dream is empty and false. They turned vainly around on the wheel of birth and death and mistook the permanence and bliss of Nirvana for a form of suffering. All day long they sought after something else. Taking pity on them, the Buddha made manifest in the space of an instant the true bliss of Nirvana, which has no mark of production or extinction; it has no production or extinction to be extinguished. That, then, is the manifestation of tranquil extinction. Its manifestation cannot be reckoned; it is permanent and blissful. The bliss has neither an enjoyer nor a non-enjoyer. How can you call it \u2018one substance with five functions?\u2019 Worse, how can you say that Nirvana suppresses all dharmas, causing them to be forever unproduced? That is to slander the Buddha and defame the Dharma. Listen to my verse:<\/p>\n Supreme. Great Nirvana is bright Ch\u00ed \u00d0\u1ea1o nghe k\u1ec7 \u0111\u1ea1i ng\u1ed9, vui m\u1eebng nh\u1ea3y nh\u00f3t, l\u00e0m l\u1ec5 r\u1ed3i lui\u2014After hearing this verse, Chih-Tao was greatly enlightened. Overwhelmed with joy, he made obeisance and with drew.<\/p>\n Thi\u1ec1n s\u01b0 H\u00e0nh T\u01b0, sanh t\u1ea1i An Th\u00e0nh, Ki\u1ebft Ch\u00e2u, h\u1ecd L\u01b0u, nghe ph\u00e1p t\u1ecbch T\u00e0o Kh\u00ea gi\u00e1o h\u00f3a th\u1ea1nh h\u00e0nh, b\u00e8n th\u1eb3ng \u0111\u1ebfn tham l\u1ec5 T\u1ed5: \u201cPh\u1ea3i l\u00e0m vi\u1ec7c g\u00ec m\u00e0 kh\u00f4ng r\u01a1i v\u00e0o giai c\u1ea5p?\u201d\u2014Dhyana Master Hsing Szu was born into the Liu Family, which lived in An-Cha\u2019ng district in Chih-Chou. Hearing of the flourishing influence of the Ts\u2019ao-His Dharma Assembly, Hsing-Szu went directly there to pay homage and asked, \u201cWhat is required to avoid falling into successive stages?\u201d<\/p>\n T\u1ed5 h\u1ecfi: \u201c\u00d4ng t\u1eebng l\u00e0m vi\u1ec7c g\u00ec \u0111\u1ebfn?\u201d\u2014 The Master said, \u201cWhat did you do before coming here?\u201d<\/p>\n H\u00e0nh T\u01b0 th\u01b0a: \u201cTh\u00e1nh \u0111\u1ebf c\u0169ng kh\u00f4ng l\u00e0m.\u201d\u2014He replied, \u201cI did not even practice the Holy truths.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cR\u01a1i v\u00e0o giai c\u1ea5p n\u00e0o?\u201d\u2014The Master said, \u201cThen into what successive states could you fall?\u201d<\/p>\n H\u00e0nh T\u01b0 th\u01b0a: \u201cTh\u00e1nh \u0111\u1ebf c\u00f2n ch\u1eb3ng l\u00e0m th\u00ec giai c\u1ea5p n\u00e0o m\u00e0 c\u00f3?\u201d\u2014He replied, \u201cIf one isn\u2019t practicing the Four Holy Truths, what successive stages are there?<\/p>\n T\u1ed5 th\u1ea7m nh\u1eadn \u0111\u00f3, khi\u1ebfn H\u00e0nh T\u01b0 th\u1ee7 ch\u00fang. M\u1ed9t h\u00f4m T\u1ed5 b\u1ea3o H\u00e0nh T\u01b0: \u201c\u00d4ng n\u00ean ph\u00e2n h\u00f3a m\u1ed9t n\u01a1i, kh\u00f4ng khi\u1ebfn cho \u0111o\u1ea1n d\u1ee9t.\u201d\u2014The Master greatly admired his capacity and made him the leader of the assembly. One day the Master said, \u201cYou should go elsewhere to teach. Do not allow the teaching to be cut off.\u201d<\/p>\n H\u00e0nh T\u01b0 \u0111\u00e3 \u0111\u01b0\u1ee3c ph\u00e1p b\u00e8n tr\u1edf v\u1ec1 Ki\u1ebft Ch\u00e2u, tr\u00ean n\u00fai Thanh Nguy\u00ean, ho\u1eb1ng ph\u00e1p, n\u1ed1i ti\u1ebfp gi\u00e1o h\u00f3a. Sau khi th\u1ecb t\u1ecbch, th\u1ee5y l\u00e0 Ho\u00e0ng T\u1ebf Thi\u1ec1n S\u01b0\u2014Having obtained the Dharma, Hsing-Szu returned to Ch\u2019ing Yuan Mountain in Chi-Chou, to propagate the Dharma and transform living beings. After his death he was given the posthumous title \u201cDhyana Master Hung-Chi.\u201d<\/p>\n – Thi\u1ec1n S\u01b0 Ho\u00e0i Nh\u01b0\u1ee3ng, qu\u00ea \u1edf Kim Ch\u00e2u, con nh\u00e0 h\u1ecd \u00d0\u1ed7, ban \u0111\u1ea7u \u0111\u1ebfn y\u1ebft ki\u1ebfn Qu\u1ed1c s\u01b0 An Tung S\u01a1n. Qu\u1ed1c s\u01b0 An m\u1edbi khuy\u1ebfn kh\u00edch S\u01b0 \u0111\u1ebfn T\u00e0o Kh\u00ea tham v\u1ea5n. Khi \u0111\u1ebfn l\u1ec5 b\u00e1i T\u1ed5, T\u1ed5 h\u1ecfi: \u201c\u1ede \u0111\u00e2u l\u1ea1i?\u201d\u2014Dhyana Master Huai-Jang was the son of the Tu family in Chin-Chou. He first visited National Master An of Sung Mountain, who told him to go to Ts\u2019ao-His to pay homage. When he arrived, he bowed, and the Master asked him, \u201cWhat has come?\u201d<\/p>\n Ho\u00e0i Nh\u01b0\u1ee3ng th\u01b0a: \u201c\u1ede Tung S\u01a1n.\u201d\u2014 He replied, \u201cSung-Shan.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d0em \u0111\u01b0\u1ee3c v\u1eadt g\u00ec l\u1ea1i?\u201d\u2014The Master said, \u201cWhat is it and how does it come?\u201d<\/p>\n Ho\u00e0i Nh\u01b0\u1ee3ng th\u01b0a: \u201cN\u00f3i gi\u1ed1ng m\u1ed9t v\u1eadt t\u1ee9c ch\u1eb3ng tr\u00fang.\u201d\u2014He replied, \u201cTo say that it is like a thing is to miss the point.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cL\u1ea1i c\u00f3 tu ch\u1ee9ng ch\u0103ng?\u201d\u2014 The Master said, \u201cThen can there still be that which is cultivated and certified?\u201d<\/p>\n Ho\u00e0i Nh\u01b0\u1ee3ng th\u01b0a: \u201cTu ch\u1ee9ng t\u1ee9c ch\u1eb3ng kh\u00f4ng, nhi\u1ec5m \u00f4 t\u1ee9c ch\u1eb3ng \u0111\u01b0\u1ee3c.\u201d\u2014He replied, \u201cCultivation and certification are not absent, but there can be no defilement.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cCh\u1ec9 c\u00e1i ch\u1eb3ng nhi\u1ec5m \u00f4 n\u1ea7y l\u00e0 ch\u1ed7 ch\u01b0 Ph\u1eadt h\u1ed9 ni\u1ec7m; \u00f4ng \u0111\u00e3 nh\u01b0 th\u1ebf, ta c\u0169ng nh\u01b0 th\u1ebf. T\u00e2y Thi\u00ean T\u1ed5 B\u00e1t Nh\u00e3 \u00d0a La s\u1ea5m r\u1eb1ng, \u2018D\u01b0\u1edbi ch\u00e2n \u00f4ng c\u00f3 m\u1ed9t con ng\u1ef1a t\u01a1 \u0111\u1ea1p ch\u1ebft ng\u01b0\u1eddi trong thi\u00ean h\u1ea1, \u1ee9ng \u1edf n\u01a1i t\u00e2m \u00f4ng, kh\u00f4ng c\u1ea7n ph\u1ea3i n\u00f3i ra.\u2019\u201d\u2014The Master said, \u201cIt is just the lack of defilement of which all Buddhas are mindful and protective. You are like that, and I am like that too. In the West, Prajnatara predicted that a colt would run from under your feet, trampling and killing people under heaven. You should keep that in mind, but do not speak of it too soon.\u201d<\/p>\n -Nghe xong Ho\u00e0i Nh\u01b0\u1ee3ng ho\u00e1t nhi\u00ean kh\u1ebf ng\u1ed9, li\u1ec1n h\u1ea7u h\u1ea1 T\u1ed5 m\u01b0\u1eddi l\u0103m n\u0103m, m\u1ed7i ng\u00e0y c\u00e0ng th\u00e2m \u0111\u01b0\u1ee3c s\u1ef1 huy\u1ec1n \u00e1o. Sau khi \u0111\u1ebfn n\u00fai Nam Nh\u1ea1c, xi\u1ec3n d\u01b0\u01a1ng Thi\u1ec1n t\u00f4ng; khi th\u1ecb t\u1ecbch \u0111\u01b0\u1ee3c s\u1eafc ban hi\u1ec7u \u00d0\u1ea1i Hu\u1ec7 Thi\u1ec1n S\u01b0\u2014Huai-Jang suddenly understood. Accordingly he waited upon the Master for fifteen years, daily penetrating more deeply into the profound and mysterious. He later went to Nan-Yao where he spread the Dhyana School. The title \u201cDhyana Master Ta Hui\u201d was bestowed upon him posthumously.<\/p>\n Thi\u1ec1n S\u01b0 Huy\u1ec1n Gi\u00e1c \u1edf V\u0129nh Gia, h\u1ecd \u00d0\u1edbi, qu\u00ea \u1edf \u00d4n Ch\u00e2u, thu\u1edf nh\u1ecf t\u1eadp kinh lu\u1eadn, chuy\u00ean v\u1ec1 ph\u00e1p m\u00f4n ch\u1ec9 qu\u00e1n c\u1ee7a T\u00f4ng Thi\u00ean Thai, nh\u01a1n xem kinh Duy Ma C\u1eadt ph\u00e1t minh \u0111\u01b0\u1ee3c t\u00e2m \u0111\u1ecba; ch\u1ee3t g\u1eb7p \u0111\u1ec7 t\u1eed c\u1ee7a T\u1ed5 l\u00e0 Huy\u1ec1n S\u00e1ch th\u0103m h\u1ecfi, c\u00f9ng b\u00e0n chuy\u1ec7n s\u00f4i n\u1ed5i m\u00e0 m\u1ed7i l\u1eddi n\u00f3i ra \u0111\u1ec1u th\u1ea7m h\u1ee3p v\u1edbi ch\u01b0 T\u1ed5. Huy\u1ec1n S\u00e1ch m\u1edbi h\u1ecfi: \u201cNh\u01a1n gi\u1ea3 \u0111\u01b0\u1ee3c ph\u00e1p n\u01a1i Th\u1ea7y n\u00e0o?\u201d\u2014Dhyana Master Hsuan-Chiao of Yung-Chia was the son of a family called Tai in Wen-Chou. When he was young he studied the Sutras and commentaries and was skilled in the T\u2019ien-T\u2019ai Dharma-door of \u201cStop and Look.\u201d Upon reading the Vimalakirti Sutra, he understood the mind-ground. One day he happened to meet the Master\u2019s disciple Hsuan-Ch\u2019e and they had a pleasant talk. As Hsuan-Chiao\u2019s words were consonant with the words of all the Patriarchs, Hsuan-Ch’e asked him, \u201cKind Sir, from whom did you obtain the Dharma?\u201d<\/p>\n -Huy\u1ec1n Gi\u00e1c \u0111\u00e1p: \u201cT\u00f4i nghe kinh lu\u1eadn Ph\u01b0\u01a1ng \u0111\u1eb3ng m\u1ed7i v\u1ecb \u0111\u1ec1u c\u00f3 th\u1ea7y truy\u1ec1n th\u1eeba, sau n\u01a1i kinh Duy Ma C\u1eadt ng\u1ed9 \u0111\u01b0\u1ee3c Ph\u1eadt t\u00e2m t\u00f4ng m\u00e0 ch\u01b0a c\u00f3 ng\u01b0\u1eddi ch\u1ee9ng minh.\u201d\u2014He replied, \u201cI have heard the Vaipulya Sutras and Sastras, receiving each from a master. Later, upon reading the Vimalakirti Sutra, I awakened to the doctrine of the Buddha-mind, but as yet no one has certified me.\u201d<\/p>\n -Huy\u1ec1n S\u00e1ch b\u1ea3o: \u201cT\u1eeb \u00d0\u1ee9c Ph\u1eadt Oai A\u00c2m V\u01b0\u01a1ng v\u1ec1 tr\u01b0\u1edbc t\u1ee9c \u0111\u01b0\u1ee3c, t\u1eeb Ph\u1eadt Oai A\u00c2m V\u01b0\u01a1ng v\u1ec1 sau, kh\u00f4ng th\u1ea7y m\u00e0 t\u1ef1 ng\u1ed9 tr\u1ecdn v\u1eb9n l\u00e0 thi\u00ean nhi\u00ean ngo\u1ea1i \u0111\u1ea1o.\u201d\u2014Hsuan-Ch\u2019e said, \u201cThat was acceptable before the time of the Buddha called The Awesome-Voiced King. But since the coming of that Buddha, all those who \u2018self-enlightened\u2019 without a master belong to other religions which hold to the tenet of spontaneity.\u201d<\/p>\n -Huy\u1ec1n Gi\u00e1c n\u00f3i: \u201cXin nh\u01a1n gi\u1ea3 v\u00ec t\u00f4i ch\u1ee9ng minh.\u201d\u2014\u201cThen will you please certify me, Kind Sir?\u201d said Hsuan-Chiao.<\/p>\n Huy\u1ec1n S\u00e1ch b\u1ea3o: \u201cL\u1eddi t\u00f4i nh\u1eb9, \u1edf T\u00e0o Kh\u00ea c\u00f3 L\u1ee5c T\u1ed5 \u00d0\u1ea1i S\u01b0, b\u1ed1n ph\u01b0\u01a1ng nh\u00f3m h\u1ecdp v\u1ec1 \u0111\u1ec1u l\u00e0 nh\u1eefng ng\u01b0\u1eddi th\u1ecd ph\u00e1p. N\u1ebfu \u00f4ng ch\u1ecbu \u0111i th\u00ec c\u00f9ng t\u00f4i \u0111\u1ed3ng \u0111i.\u201d\u2014Hsuan-Ch\u2019e said, \u201cMy words are of little worth, but the Great Master, the Sixth Patriarch, is at Ts\u2019ao-His, where people gather like clouds from the four directions. He is one who has received the Dharma. If you wish to go, I will accompany you.\u201d<\/p>\n Huy\u1ec1n Gi\u00e1c b\u00e8n \u0111\u1ed3ng v\u1edbi Huy\u1ec1n S\u00e1ch \u0111\u1ebfn tham v\u1ea5n. Khi \u0111\u1ebfn Huy\u1ec1n Gi\u00e1c nhi\u1ec5u T\u1ed5 ba v\u00f2ng, ch\u1ed1ng t\u00edch tr\u01b0\u1ee3ng m\u00e0 \u0111\u1ee9ng. T\u1ed5 b\u1ea3o: \u201cPh\u00e0m l\u00e0 sa m\u00f4n, ph\u1ea3i \u0111\u1ee7 ba ng\u00e0n oai nghi, t\u00e1m mu\u00f4n t\u1ebf h\u1ea1nh, \u00d0\u1ea1i \u00d0\u1ee9c t\u1eeb ph\u01b0\u01a1ng n\u00e0o \u0111\u1ebfn, l\u1ea1i sanh \u0111\u1ea1i ng\u00e3 m\u1ea1n?\u201d\u2014 Thereupon Hsuan-Chiao went with Hsuan-Ch\u2019e to call upon the Master. On arriving, he circumambulated the Master three times, shook his staff, and stood in front of him. The Master said, \u201cInasuch as a Sramana has perfected the three thousand awesome deportments and the eighty thousand fine practices, where does the virtuous One come from and what makes him so arrogant?\u201d<\/p>\n Huy\u1ec1n Gi\u00e1c th\u01b0a: \u201cSanh t\u1eed l\u00e0 vi\u1ec7c l\u1edbn, v\u00f4 th\u01b0\u1eddng mau ch\u00f3ng.\u201d\u2014Hsuan-Chiao said, \u201cThe affair of birth and death is great and impermanence comes quickly.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cSao ch\u1eb3ng th\u1ec3 nh\u1eadn c\u00e1i v\u00f4 sanh, li\u1ec5u kh\u00f4ng mau \u01b0?\u201d\u2014The Master said, \u201cWhy not embody non-production and understand that which is not quick?\u201d<\/p>\n -Huy\u1ec1n Gi\u00e1c th\u01b0a: \u201cTh\u1ec3 t\u1ee9c l\u00e0 v\u00f4 sanh, li\u1ec5u v\u1ed1n kh\u00f4ng c\u00f3 mau.\u201d\u2014He replied, \u201cThe body itself is not produced and fundamentally there is no quickness.\u201d<\/p>\n -T\u1ed5 b\u1ea3o: \u201cNh\u01b0 th\u1ebf, nh\u01b0 th\u1ebf!\u201d\u2014The Master said, \u201cSo it is; so it is.\u201d<\/p>\n Huy\u1ec1n Gi\u00e1c m\u1edbi \u0111\u1ea7y \u0111\u1ee7 oai nghi l\u1ec5 b\u00e1i, trong ch\u1ed1c l\u00e1t li\u1ec1n c\u00e1o t\u1eeb. T\u1ed5 b\u1ea3o: \u201cTr\u1edf v\u1ec1 ch\u00f3ng v\u1eady?\u201d\u2014Hsuan-Chiao then made obeisance with perfect awesome deportment. A short while, later he announced that he was leaving and the Master said, \u201cAren\u2019t you leaving too quickly?\u201d<\/p>\n Huy\u1ec1n Gi\u00e1c th\u01b0a: \u201cV\u1ed1n t\u1ef1 kh\u00f4ng \u0111\u1ed9ng, h\u00e1 c\u00f3 mau \u01b0?\u201d\u2014He replied, \u201cFundamentally, I don\u2019t move; how can I be quick?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cAi bi\u1ebft ch\u1eb3ng \u0111\u1ed9ng?\u201d\u2014The Master said, \u201cWho knows you don\u2019t move?\u201d<\/p>\n Huy\u1ec1n Gi\u00e1c th\u01b0a: \u201cNh\u01a1n gi\u1ea3 t\u1ef1 sanh ph\u00e2n bi\u1ec7t.\u201d\u2014He replied, \u201cKind Sir, you yourself make this discrimination.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d4ng r\u1ea5t \u0111\u01b0\u1ee3c c\u00e1i \u00fd v\u00f4 sanh.\u201d\u2014The Master said, \u201cYou have truly got the idea of non-production.\u201d<\/p>\n Huy\u1ec1n Gi\u00e1c th\u01b0a: \u201cV\u00f4 sanh h\u00e1 c\u00f3 \u00fd sao?\u201d\u2014\u201cBut does non-production possess an \u2018idea\u2019?\u201d asked Hsuan-Chiao.<\/p>\n -T\u1ed5 b\u1ea3o: \u201cN\u1ebfu kh\u00f4ng \u00fd th\u00ec ai bi\u1ebft ph\u00e2n bi\u1ec7t?\u201d\u2014\u201cIf it is without ideas, then who discriminates it?\u201d said the Master.<\/p>\n Huy\u1ec1n Gi\u00e1c th\u01b0a: \u201cPh\u00e2n bi\u1ec7t c\u0169ng kh\u00f4ng ph\u1ea3i \u00fd.\u201d\u2014\u201cWhat discriminates is not an idea either,\u201d he replied.<\/p>\n T\u1ed5 b\u1ea3o: \u201cL\u00e0nh thay! H\u00e3y d\u1eebng l\u1ea1i m\u1ed9t \u0111\u00eam.\u201d\u2014The Master exclaimed, \u201cGood indeed! Please stay for a night.\u201d \u201cThe One Enlightened Overnight\u201d and later he wrote the \u201cSong of Certifying to the Way,\u201d which circulated widely in the world. His posthumous title is \u201cGreat Master Wu-Hsiang,\u201d and during his lifetime he was called \u201cChen-Chiao.\u201d<\/p>\n Thi\u1ec1n Gi\u1ea3 Tr\u00ed Ho\u00e0ng, ban \u0111\u1ea7u tham h\u1ecdc n\u01a1i Ng\u0169 T\u1ed5, t\u1ef1 cho \u0111\u00e3 \u0111\u01b0\u1ee3c ch\u00e1nh th\u1ecd, m\u1edbi c\u1ea5t am ng\u1ed3i thi\u1ec1n m\u00e3i, tr\u1ea3i qua 20 n\u0103m. \u00d0\u1ec7 t\u1eed c\u1ee7a T\u1ed5 l\u00e0 Huy\u1ec1n S\u00e1ch du ph\u01b0\u01a1ng \u0111\u1ebfn H\u00e0 S\u00f3c nghe danh Ng\u00e0i Tr\u00ed Ho\u00e0ng, li\u1ec1n \u0111\u1ebfn am h\u1ecfi r\u1eb1ng: \u201c\u00d4ng \u1edf \u0111\u00e2y l\u00e0m g\u00ec?\u201d\u2014Dhyana cultivator Chih-Huang had formerly studied under the Fifth Patriarch and said of himself that he had attained to the \u2018right reception.\u2019 He lived in a hut, constantly sitting for twenty years. In his travels, the Master\u2019s disciple Hsuan-Ch\u2019e reached Ho-Shuo, where he head of Chih-Huang\u2019s reputation. He paid a visit to his hut and asked him, \u201cWhat are you doing here?\u201d<\/p>\n -Tr\u00ed Ho\u00e0ng n\u00f3i: \u201cNh\u1eadp \u0111\u1ecbnh.\u201d\u2014 \u201cEntering concentration,\u201d replied Chih-Huang.<\/p>\n -Huy\u1ec1n S\u00e1ch h\u1ecfi: \u201c\u00d4ng n\u00f3i nh\u1eadp \u0111\u1ecbnh l\u00e0 c\u00f3 t\u00e2m nh\u1eadp hay kh\u00f4ng t\u00e2m nh\u1eadp? N\u1ebfu kh\u00f4ng t\u00e2m nh\u1eadp th\u00ec t\u1ea5t c\u1ea3 v\u00f4 t\u00ecnh c\u1ecf c\u00e2y ng\u00f3i \u0111\u00e1 n\u00ean \u0111\u01b0\u1ee3c \u0111\u1ecbnh; n\u1ebfu c\u00f3 t\u00e2m nh\u1eadp th\u00ec t\u1ea5t c\u1ea3 lo\u00e0i h\u1eefu t\u00ecnh h\u00e0m th\u1ee9c c\u0169ng n\u00ean \u0111\u01b0\u1ee3c \u0111\u1ecbnh.\u201d\u2014Hsuan-Ch\u2019e said, \u201cYou say you are entering concentration. Do you enter with thought or without thought. If you enter without thought, then all insentient things, such as grass, trees, tiles, and stones, should likewise attain concentration. If you enter with thought, then all sentient things which have consciousness should also attain concentration.\u201d<\/p>\n Tr\u00ed Ho\u00e0ng b\u1ea3o: \u201cT\u00f4i ch\u00ednh khi nh\u1eadp \u0111\u1ecbnh ch\u1eb3ng th\u1ea5y c\u00f3 c\u00e1i t\u00e2m v\u00e0 kh\u00f4ng t\u00e2m.\u201d\u2014Chih-Huang said, \u201cWhen I properly enter concentration I do not notice whether I have thought or not.<\/p>\n Huy\u1ec1n S\u00e1ch n\u00f3i: \u201cCh\u1eb3ng th\u1ea5y c\u00f3 t\u00e2m v\u00e0 kh\u00f4ng t\u00e2m t\u1ee9c l\u00e0 th\u01b0\u1eddng \u0111\u1ecbnh, sao l\u1ea1i n\u00f3i c\u00f3 xu\u1ea5t nh\u1eadp, n\u1ebfu c\u00f3 xu\u1ea5t nh\u1eadp t\u1ee9c l\u00e0 kh\u00f4ng ph\u1ea3i \u0111\u1ea1i \u0111\u1ecbnh.\u201d\u2014Hsuan-Ch\u2019e said, \u201cNot to notice whether or not you have thought is eternal concentration. How can you enter it or come out of it? If you come out of it or enter it, it is not the great concentration.\u201d<\/p>\n Tr\u00ed Ho\u00e0ng kh\u00f4ng tr\u1ea3 l\u1eddi \u0111\u01b0\u1ee3c. Gi\u00e2y l\u00e2u m\u1edbi h\u1ecfi: \u201cTh\u1ea7y k\u1ebf th\u1eeba ai?\u201d\u2014Chih-Huang was speechless. After a long while, he finally asked, \u201cWho is your teacher?\u201d<\/p>\n -Huy\u1ec1n S\u00e1ch n\u00f3i: \u201cTh\u1ea7y t\u00f4i l\u00e0 L\u1ee5c T\u1ed5 Hu\u1ec7 N\u0103ng \u1edf T\u00e0o Kh\u00ea.\u201d\u2014Hsuan-Ch\u2019e said, \u201cMy Master is the Sixth Patriarch at Ts\u2019ao-His.\u201d<\/p>\n Tr\u00ed Ho\u00e0ng h\u1ecfi: \u201cL\u1ee5c T\u1ed5 l\u1ea5y g\u00ec l\u00e0m Thi\u1ec1n \u0111\u1ecbnh?\u201d\u2014Chih-Huang said, \u201cWhat does your master take to be Dhyana Concentration?\u201d<\/p>\n Huy\u1ec1n S\u00e1ch \u0111\u00e1p: \u201cTh\u1ea7y t\u00f4i n\u00f3i \u2018Di\u1ec7u tr\u1ea1m vi\u00ean t\u1ecbch, th\u1ec3 d\u1ee5ng nh\u01b0 nh\u01b0, n\u0103m \u1ea5m v\u1ed1n kh\u00f4ng, s\u00e1u tr\u1ea7n ch\u1eb3ng ph\u1ea3i c\u00f3, ch\u1eb3ng ra ch\u1eb3ng v\u00e0o, ch\u1eb3ng \u0111\u1ecbnh ch\u1eb3ng lo\u1ea1n, t\u00e1nh thi\u1ec1n kh\u00f4ng tr\u1ee5, l\u00eca tr\u1ee5 th\u00ec \u0111\u01b0\u1ee3c thi\u1ec1n t\u1ecbch, t\u00e1nh thi\u1ec1n kh\u00f4ng sanh, l\u00eca sanh c\u00e1i t\u01b0\u1edfng thi\u1ec1n, t\u00e2m nh\u01b0 h\u01b0 kh\u00f4ng c\u0169ng kh\u00f4ng c\u00f3 c\u00e1i l\u01b0\u1ee3ng c\u1ee7a h\u01b0 kh\u00f4ng.\u2019\u201d\u2014Hsuan-Ch\u2019e said, \u201cMy teacher speaks of the wonderful, clear, perfect stillness, the suchness of the substance and function, the fundamental emptiness of the five skandhas, and the non-existence of the six organs. There is neither emerging nor entering, neither concentration nor confusion. The nature of Dhyana is non-dwelling and is beyond the act of dwelling in Dhyana stillness. The nature of Dhyana is unproduced and beyond the production of the thought of Dhyana. The mind is like empty space and is without the measure of empty space.\u201d<\/p>\n Tr\u00ed Ho\u00e0ng nghe l\u1eddi \u1ea5y b\u00e8n \u0111i th\u1eb3ng \u0111\u1ebfn y\u1ebft ki\u1ebfn L\u1ee5c T\u1ed5\u2014Hearing this explanation, Chih-Huang went directly to visit the Master.<\/p>\n L\u1ee5c T\u1ed5 h\u1ecfi: \u201cNh\u01a1n gi\u1ea3 t\u1eeb \u0111\u00e2u \u0111\u1ebfn?\u201d\u2014 The Master asked him, \u201cKind Sir, where are you from?\u201d<\/p>\n -Tr\u00ed Ho\u00e0ng li\u1ec1n thu\u1eadt l\u1ea1i \u0111\u1ea7y \u0111\u1ee7 duy\u00ean tr\u01b0\u1edbc\u2014Chih-Huang related the above incident in details.<\/p>\n -L\u1ee5c T\u1ed5 b\u1ea3o: \u201cTh\u1eadt nh\u01b0 l\u1eddi \u0111\u00e3 n\u00f3i. \u00d4ng ch\u1ec9 t\u00e2m nh\u01b0 h\u01b0 kh\u00f4ng m\u00e0 ch\u1eb3ng c\u00f3 ki\u1ebfn ch\u1ea5p kh\u00f4ng, \u1ee9ng d\u1ee5ng kh\u00f4ng ng\u0103n ng\u1ea1i, \u0111\u1ed9ng t\u1ecbnh \u0111\u1ec1u kh\u00f4ng t\u00e2m, t\u00ecnh ph\u00e0m Th\u00e1nh \u0111\u1ec1u qu\u00ean, n\u0103ng s\u1edf \u0111\u1ec1u d\u1ee9t, t\u00e1nh t\u01b0\u1edbng nh\u01b0 nh\u01b0, kh\u00f4ng c\u00f3 l\u00fac n\u00e0o m\u00e0 ch\u1eb3ng \u0111\u1ecbnh.\u201d\u2014 The Master said, \u201cIt is truly just as he said. Simply let your mind be like empty space without being attached to the idea of emptiness and the correct function of the self-nature will no longer be obstructed. Have no thought, whether in motion or stillness; forget any feeling of being common or holy, put an end to both subject and object. The nature and mark will be \u2018thus, thus,\u2019 and at no time will you be out of the state of concentration.\u201d<\/p>\n Tr\u00ed Ho\u00e0ng ngay n\u01a1i \u0111\u00e2y li\u1ec1n \u0111\u1ea1i ng\u1ed9, hai m\u01b0\u01a1i n\u0103m \u0111\u00e3 \u0111\u01b0\u1ee3c t\u00e2m, tr\u1ecdn kh\u00f4ng \u1ea3nh h\u01b0\u1edfng. \u00d0\u00eam \u1ea5y \u1edf H\u00e0 B\u1eafc, d\u00e2n ch\u00fang nghe trong h\u01b0 kh\u00f4ng c\u00f3 ti\u1ebfng n\u00f3i: \u201cThi\u1ec1n s\u01b0 Ho\u00e0ng ng\u00e0y nay \u0111\u01b0\u1ee3c \u0111\u1ea1o.\u201d<\/p>\n Tr\u00ed Ho\u00e0ng sau \u0111\u00f3 l\u1ec5 t\u1eeb tr\u1edf v\u1ec1 H\u00e0 B\u1eafc, khai h\u00f3a b\u1ed1n ch\u00fang\u2014Just then Chih-Huang attained the great enlightenment. What he had gained in twenty years vanished from his mind without a trace. That night, the people of Hopei heard a voice in space announcing, \u2018Today, Dhyana Master Chih-Huang has attained the Way.\u2019 Later, he made obeisance and left, returning to Hopei to teach and convert the four assemblies there.\u201d<\/p>\n C\u00f3 v\u1ecb T\u0103ng h\u1ecfi T\u1ed5 r\u1eb1ng: \u201c\u00dd ch\u1ec9 Hu\u1ef3nh Mai ng\u01b0\u1eddi n\u00e0o \u0111\u01b0\u1ee3c?\u201d\u2014One of the Sangha asked the Master, \u201cWho got the principle of Huang-Mei?\u201d<\/p>\n T\u1ed5 \u0111\u00e1p: \u201cNg\u01b0\u1eddi hi\u1ec3u Ph\u1eadt ph\u00e1p \u0111\u01b0\u1ee3c.\u201d\u2014The Master replied, \u201cThe one who understands the Buddhadharma.\u201d<\/p>\n T\u0103ng th\u01b0a: \u201cH\u00f2a Th\u01b0\u1ee3ng l\u1ea1i \u0111\u01b0\u1ee3c ch\u0103ng?\u201d T\u1ed5 b\u1ea3o: \u201cTa ch\u1eb3ng hi\u1ec3u Ph\u1eadt ph\u00e1p.\u201d\u2014The sangha member said, \u201cHigh Master, have you obtained it?\u201d<\/p>\n \u201cI do not understand the Buddhadharma,\u201d the Master replied.<\/p>\n M\u1ed9t h\u00f4m T\u1ed5 mu\u1ed1n gi\u1eb7t l\u00e1 y \u0111\u00e3 \u0111\u01b0\u1ee3c truy\u1ec1n trao, nh\u01b0ng kh\u00f4ng c\u00f3 su\u1ed1i t\u1ed1t \u0111\u1ec3 gi\u1eb7t, nh\u01a1n Ng\u00e0i \u0111\u1ebfn sau ch\u00f9a kho\u1ea3ng n\u0103m d\u1eb7m, th\u1ea5y tr\u00ean n\u00fai c\u00e2y c\u1ed1i um t\u00f9m, kh\u00ed t\u1ed1t xoay quanh, Ng\u00e0i li\u1ec1n c\u1eafm c\u00e2y t\u00edch tr\u01b0\u1ee3ng s\u00e2u xu\u1ed1ng \u0111\u1ea5t, n\u01b0\u1edbc li\u1ec1n ph\u00fan l\u00ean theo tay Ng\u00e0i, ch\u1ee9a l\u1ea1i th\u00e0nh c\u00e1i ao, Ng\u00e0i li\u1ec1n qu\u1ef3 g\u1ed1i gi\u1eb7t y tr\u00ean \u0111\u00e1. Ch\u1ee3t c\u00f3 m\u1ed9t v\u1ecb T\u0103ng \u0111\u1ebfn l\u1ec5 b\u00e1i, th\u01b0a r\u1eb1ng: \u201cPh\u01b0\u01a1ng Bi\u1ec7n l\u00e0 ng\u01b0\u1eddi T\u00e2y Th\u1ee5c, v\u1eeba r\u1ed3i \u1edf n\u01b0\u1edbc Nam Thi\u00ean Tr\u00fac, th\u1ea5y Ng\u00e0i \u00d0\u1ea1t Ma \u00d0\u1ea1i S\u01b0 d\u1ea1y Ph\u01b0\u01a1ng Bi\u1ec7n ph\u1ea3i ch\u00f3ng \u0111\u1ebfn n\u01b0\u1edbc \u00d0\u01b0\u1eddng l\u00e0 n\u01a1i t\u00f4i truy\u1ec1n ch\u00e1nh ph\u00e1p nh\u00e3n t\u1ea1ng c\u1ee7a T\u1ed5 Ca Di\u1ebfp v\u00e0 y T\u0103ng Gi\u00e0 L\u00ea, th\u1ea5y truy\u1ec1n \u0111\u1ebfn \u0111\u1eddi th\u1ee9 s\u00e1u n\u01a1i Thi\u1ec1u Ch\u00e2u \u1edf T\u00e0o Kh\u00ea, \u00f4ng n\u00ean \u0111\u1ebfn \u0111\u00f3 chi\u00eam l\u1ec5, Ph\u01b0\u01a1ng Bi\u1ec7n t\u1eeb xa \u0111\u1ebfn, c\u00fai mong \u0111\u01b0\u1ee3c th\u1ea5y y b\u00e1t \u0111\u00e3 \u0111\u01b0\u1ee3c truy\u1ec1n.\u201d T\u1ed5 b\u00e8n \u0111\u01b0a ra cho \u00f4ng xem, li\u1ec1n h\u1ecfi: \u201cTh\u01b0\u1ee3ng nh\u01a1n l\u00e0m ngh\u1ec1 g\u00ec?\u201d\u2014One day the Master wanted to wash the robe which he had inherited, but there was no clear stream nearby. He walked about two miles behind the temple where he saw good energies revolving in a dense grove of trees. He shook his staff, stuck it in the ground, and a spring bubbled up and formed a pool. As he knelt to wash his robe on a rock, suddenly a monk came up and bowed before him saying, \u201cI am Fang-Pien, a native of His-Shu. A while ago I was in India, where I visited the Great Master Bodhidharma. He told me to return to China immediately, saying, \u2018The orthodox Dharma Eye Treasury and the Samghati robe which I inherited from Mahakasyapa has been transmitted to the six generation at Ts\u2019ao-His, Shao-Chou. Go there and pray reverence.\u2019 Fang Pien has come from afar, hoping to see the robe abd bowl that his Master transmitted.\u201d The Master showed them to him and asked, \u201cSuperior One, what work do you do?\u201d T\u1ed5 nghi\u00eam s\u1eafc m\u1eb7t l\u1ea1i b\u1ea3o: \u201c\u00d4ng th\u1eed \u0111\u1eafp xem.\u201d\u2014Keeping straight face, the Master said, \u201cThen sculpt something for me to see.\u201d<\/p>\n Ph\u01b0\u01a1ng Bi\u1ec7n m\u1edd m\u1ecbt kh\u00f4ng bi\u1ebft. Qua m\u1ea5y ng\u00e0y \u00f4ng \u0111\u1eafp \u0111\u01b0\u1ee3c t\u01b0\u1ee3ng T\u1ed5, cao b\u1ea3y t\u1ea5t, r\u1ea5t \u0111\u1eb9p \u0111\u1ebd\u2014Fang-Pien was bewildered but, after several days, he completed a lifelike image of the Patriarch, seven inches high and wonderful in every detail.<\/p>\n T\u1ed5 c\u01b0\u1eddi b\u1ea3o: \u201c\u00d4ng ch\u1ec9 gi\u1ecfi t\u00e1nh \u0111\u1eafp m\u00e0 ch\u1eb3ng gi\u1ecfi t\u00e1nh Ph\u1eadt. T\u1ed5 \u0111\u01b0a tay xoa \u0111\u1ea7u Ph\u01b0\u01a1ng Bi\u1ec7n n\u00f3i r\u1eb1ng: \u201c\u00d4ng h\u1eb1ng v\u00ec ng\u01b0\u1eddi, Tr\u1eddi l\u00e0m ph\u01b0\u1edbc \u0111i\u1ec1n.\u201d T\u1ed5 li\u1ec1n l\u1ea5y y \u0111\u1ec1n c\u00f4ng, Ph\u01b0\u01a1ng Bi\u1ec7n l\u1ea5y y chia l\u00e0m ba ph\u1ea7n, m\u1ed9t ph\u1ea7n \u0111\u1eafp v\u00e0o t\u01b0\u1ee3ng, m\u1ed9t ph\u1ea7n th\u00ec \u00f4ng l\u01b0u l\u1ea1i, c\u00f2n m\u1ed9t ph\u1ea7n th\u00ec g\u00f3i ch\u00f4n xu\u1ed1ng \u0111\u1ea5t, th\u1ec1 r\u1eb1ng: \u201cSau n\u1ea7y ng\u01b0\u1eddi n\u00e0o \u0111\u00e0o \u0111\u01b0\u1ee3c y n\u1ea7y l\u00e0 t\u00f4i t\u00e1i sanh \u0111\u1ec3 tr\u1ee5 tr\u00ec n\u01a1i \u0111\u00e2y d\u1ef1ng l\u1eadp l\u1ea1i ch\u00f9a chi\u1ec1n.\u201d \u00d0\u1ebfn \u0111\u1eddi T\u1ed1ng, ni\u00ean hi\u1ec7u Gia H\u1ef1u n\u0103m th\u1ee9 t\u00e1m, c\u00f3 v\u1ecb T\u0103ng t\u00ean l\u00e0 Duy Ti\u00ean, khi s\u1eeda ch\u00f9a, \u0111\u00e0o \u0111\u1ea5t \u0111\u01b0\u1ee3c y nh\u01b0 c\u00f2n m\u1edbi, c\u00f2n t\u01b0\u1ee3ng c\u1ee7a Ph\u01b0\u01a1ng Bi\u1ec7n \u0111\u1eafp th\u00ec \u0111\u1ec3 \u1edf ch\u00f9a Cao Tuy\u1ec1n, c\u00fang k\u00ednh c\u1ea7u nguy\u1ec7n \u0111\u1ec1u \u0111\u01b0\u1ee3c nh\u01b0 \u00fd\u2014 The Master laughed and said, \u201cYou only understand the nature of sculpture; you do not understand the nature of the Buddha.\u201d Then the Master stretched out his hand and rubbed the crown of Fang-Pien\u2019s head, saying, \u201cYou will forever be a field of blessing for gods and humans.\u201d The Master rewarded him with a robe, which Fang-Pien divided into three parts: one he used to wrap the sculpture, one he kept for himself and, the third, he wrapped in palm leaves and buried in the ground, vowing, \u201cIn the future, when this robe is found again, I will appear in the world to be abbot here and restore these buildings.\u201d During the Sung dynasty in the eighth year of the Chia-Yu reign period (1063 A.D.), while Bhikshu Wei Hsien was repairing the hall, he excavated the earth and found the robe which was like new. The image is at Kao-Ch\u2019uan Temple and those who pray before it obtain a quick response.<\/p>\n C\u00f3 v\u1ecb T\u0103ng \u0111\u1ecdc b\u00e0i k\u1ec7 c\u1ee7a Thi\u1ec1n S\u01b0 Ng\u1ecda Lu\u00e2n r\u1eb1ng:<\/p>\n \u201cNg\u1ecda Lu\u00e2n c\u00f3 t\u00e0i n\u0103ng, T\u1ed5 nghe qua li\u1ec1n n\u00f3i: \u201cB\u00e0i k\u1ec7 n\u1ea7y ch\u01b0a r\u00f5 \u0111\u01b0\u1ee3c t\u00e2m \u0111\u1ecba, n\u1ebfu y \u0111\u00e2y m\u00e0 tu, \u1ea5y l\u00e0 th\u00eam tr\u00f3i bu\u1ed9c,\u201d nh\u01a1n \u0111\u00f3 T\u1ed5 li\u1ec1n \u0111\u1ecdc m\u1ed9t b\u00e0i k\u1ec7:<\/p>\n \u201cHu\u1ec7 N\u0103ng kh\u00f4ng c\u00f3 t\u00e0i, One Bhikshu was reciting Dhyana Master Wo-Lun\u2019s verse:<\/p>\n Wo-Lun has the talent When the Master heard it he said, \u201cThis verse shows no understanding of the mind-ground, and to cultivate according to it will increase one\u2019s bondage. Then he spoke this verse:<\/p>\n Hui-Neng has no talent <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m Th\u1ee9 T\u00e1m\u2014\u00d0\u1ed1n Ti\u1ec7m\u2014The Eighth Chapter\u2014Sudden And Gradual<\/strong><\/span><\/p>\n Khi \u1ea5y T\u1ed5 \u1edf ch\u00f9a B\u1ea3o L\u00e2m t\u1ea1i T\u00e0o Kh\u00ea, c\u00f2n Th\u1ea7n T\u00fa \u00d0\u1ea1i S\u01b0 \u1edf ch\u00f9a Ng\u1ecdc Tuy\u1ec1n t\u1ea1i Kinh Nam. B\u1ea5y gi\u1edd hai T\u00f4ng th\u1ea1nh h\u00f3a, ng\u01b0\u1eddi \u0111\u01b0\u01a1ng th\u1eddi \u0111\u1ec1u g\u1ecdi l\u00e0 Nam N\u0103ng B\u1eafc T\u00fa n\u00ean c\u00f3 hai t\u00f4ng Nam B\u1eafc, chia ra \u0111\u1ed1n ti\u1ec7m, m\u00e0 ng\u01b0\u1eddi h\u1ecdc kh\u00f4ng bi\u1ebft t\u00f4ng th\u00fa. T\u1ed5 b\u1ea3o ch\u00fang r\u1eb1ng: \u201cPh\u00e1p v\u1ed1n m\u1ed9t t\u00f4ng, ng\u01b0\u1eddi c\u00f3 Nam B\u1eafc, ph\u00e1p t\u1ee9c l\u00e0 m\u1ed9t th\u1ee9, th\u1ea5y c\u00f3 mau v\u00e0 c\u00f3 ch\u1eadm. Sao g\u1ecdi l\u00e0 \u0111\u1ed1n ti\u1ec7m? Ph\u00e1p kh\u00f4ng c\u00f3 \u0111\u1ed1n ti\u1ec7m, ng\u01b0\u1eddi c\u00f3 l\u1ee3i c\u0103n, \u0111\u1ed9n c\u0103n, n\u00ean g\u1ecdi l\u00e0 \u0111\u1ed1n ti\u1ec7m.\u201d Nh\u01b0ng \u0111\u1ed3 \u0111\u1ec7 c\u1ee7a ng\u00e0i Th\u1ea7n T\u00fa th\u01b0\u1eddng ch\u00ea T\u1ed5 s\u01b0 Nam T\u00f4ng l\u00e0 kh\u00f4ng bi\u1ebft m\u1ed9t ch\u1eef, c\u00f3 c\u00e1i g\u00ec hay. Th\u1ea7n T\u00fa n\u00f3i r\u1eb1ng: \u201cT\u1ed5 Hu\u1ec7 N\u0103ng \u0111\u01b0\u1ee3c tr\u00ed v\u00f4 s\u01b0, th\u00e2m ng\u1ed9 \u0111\u01b0\u1ee3c ph\u00e1p th\u01b0\u1ee3ng th\u1eeba, t\u00f4i kh\u00f4ng b\u1eb1ng v\u1eady. V\u1ea3 l\u1ea1i Th\u1ea7y t\u00f4i l\u00e0 Ng\u0169 T\u1ed5, ch\u00ednh Ng\u00e0i truy\u1ec1n y ph\u00e1p, h\u00e1 l\u1ea1i su\u00f4ng \u01b0? T\u00f4i h\u1eadn kh\u00f4ng c\u00f3 th\u1ec3 \u0111i xa \u0111\u1ec3 m\u00e0 th\u00e2n c\u1eadn, lu\u1ed1ng th\u1ecd \u00e2n Qu\u1ed1c V\u01b0\u01a1ng, v\u1eady nh\u1eefng ng\u01b0\u1eddi c\u00e1c \u00f4ng kh\u00f4ng n\u00ean k\u1eb9t \u1edf \u0111\u00e2y, n\u00ean \u0111\u1ebfn T\u00e0o Kh\u00ea tham h\u1ecfi.\u201d M\u1ed9t h\u00f4m Th\u1ea7n T\u00fa sai \u0111\u1ec7 t\u1eed l\u00e0 Ch\u00ed Th\u00e0nh r\u1eb1ng: \u201c\u00d4ng th\u00f4ng minh nhi\u1ec1u tr\u00ed, n\u00ean v\u00ec t\u00f4i m\u00e0 \u0111\u1ebfn T\u00e0o Kh\u00ea nghe ph\u00e1p, n\u1ebfu nghe \u0111\u01b0\u1ee3c \u0111i\u1ec1u g\u00ec, h\u1ebft l\u00f2ng ghi l\u1ea5y, tr\u1edf v\u1ec1 n\u00f3i cho t\u00f4i nghe.\u201d\u2014While the Patriarch was staying at Pao-Lin Temple in Ts\u2019ao-His, the Great Master Shen Hsiu was at Yu Ch\u2019uan Temple in Ching-Nan. At that time the two schools flourished and everyone called them, \u2018Southern Neng and Northern Hsiu.\u2019 So it was that the two schools, northern and southern, were divided into \u2018Sudden\u2019 and \u2018Gradual.\u2019 As the students did not understand the doctrine, the Master said to them, \u201cThe Dharma is originally of one school. It is people who think of North and South. The Dharma is of one kind, but people understand it slowly or quickly. Dharma is not sudden or gradual, rather it is people who are sharp or dull. Hence the terms sudden and gradual.\u201d Nonetheless, Shen-Hsiu\u2019s followers continually ridiculed the southern Patriarch, saying that he couldn\u2019t read a single word and had nothing in his favor. But Shen Hsiu said, \u201cHe has obtained wisdom without the aid of a teacher and understands the Supreme Vehicle deeply. I am inferior to him. Furthermore, my Master, the Fifth Patriarch, personally transmitted the robe and Dharma to him and not without good reason. I regret that I am unable to make the long journey to visit him, as I unworthily receive state patronage here. But do not let me stop you. Go to Ts\u2019ao-Hsi and call on him.\u201d One day Shen Hsiu told his disciple Chih-Ch\u2019eng, \u201cYou are intelligent and very wise. You may go to Ts\u2019ao-Hsi on my behalf and listen to the Dharma. Remember it all and take careful notes to read to me when you return.\u201d<\/p>\n Ch\u00ed Th\u00e0nh v\u00e2ng m\u1ec7nh \u0111\u1ebfn T\u00e0o Kh\u00ea, theo ch\u00fang tham th\u1ec9nh, kh\u00f4ng n\u00f3i t\u1eeb \u0111\u00e2u \u0111\u1ebfn. Khi \u1ea5y L\u1ee5c T\u1ed5 b\u1ea3o ch\u00fang r\u1eb1ng: \u201cNg\u00e0y nay c\u00f3 ng\u01b0\u1eddi tr\u1ed9m ph\u00e1p \u0111ang \u1ea9n trong h\u1ed9i n\u1ea7y.\u201d Ch\u00ed Th\u00e0nh li\u1ec1n ra l\u1ec5 b\u00e1i v\u00e0 th\u01b0a \u0111\u1ea7y \u0111\u1ee7 vi\u1ec7c c\u1ee7a \u00f4ng. T\u1ed5 b\u1ea3o: \u201c\u00d4ng t\u1eeb Ng\u1ecdc Tuy\u1ec1n l\u1ea1i n\u00ean l\u00e0 k\u1ebb do th\u00e1m.\u201d\u2014As ordered, Chih-Ch\u2019eng proceeded to Ts\u2019ao-Hsi and joined the assembly without saying where he had come from. The Patriarch told the assembly, \u201cToday there is a Dharma thief hidden in this assembly.\u201d Chih-Ch\u2019eng immediately stepped forward, bowed and explained his mission. The Master said, \u201cYou are from Yu-Ch\u2019uan; you must be a spy.\u201d<\/p>\n Ch\u00ed Th\u00e0nh \u0111\u00e1p: \u201cKh\u00f4ng ph\u1ea3i.\u201d\u2014\u201cNo,\u201d he replied, \u201cI am not.\u201d<\/p>\n T\u1ed5 h\u1ecfi: \u201cSao \u0111\u01b0\u1ee3c kh\u00f4ng ph\u1ea3i?\u201d\u2014The Master said, \u201cWhat do you mean?\u201d<\/p>\n Ch\u00ed Th\u00e0nh th\u01b0a: \u201cCh\u01b0a n\u00f3i l\u00e0 ph\u1ea3i, \u0111\u00e3 th\u01b0a r\u1ed3i l\u00e0 kh\u00f4ng ph\u1ea3i.\u201d\u2014He replied, \u201cBefore I confessed, I was; but now that I have confessed, I am not.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cTh\u1ea7y \u00f4ng d\u00f9ng c\u00e1i g\u00ec ch\u1ec9 d\u1ea1y ch\u00fang?\u201d\u2014The Master said, \u201cHow does your Master instruct his followers?\u201d<\/p>\n Ch\u00ed Th\u00e0nh th\u01b0a: \u201cTh\u01b0\u1eddng ch\u1ec9 d\u1ea1y \u0111\u1ea1i ch\u00fang tr\u1ee5 t\u00e2m qu\u00e1n t\u1ecbnh, th\u01b0\u1eddng ng\u1ed3i ch\u1eb3ng n\u1eb1m.\u201d\u2014Chih-Ch\u2019eng replied, \u201cHe always instructs us to dwell with the mind contemplating stillness and to sit up all the time without lying down.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cTr\u1ee5 t\u00e2m qu\u00e1n t\u1ecbnh l\u00e0 b\u1ec7nh ch\u1edb kh\u00f4ng ph\u1ea3i thi\u1ec1n, th\u01b0\u1eddng ng\u1ed3i l\u00e0 c\u00e2u ch\u1ea5p n\u01a1i th\u00e2n, \u0111\u1ed1i v\u1edbi l\u00fd c\u00f3 l\u1ee3i \u00edch g\u00ec?\u201d H\u00e3y l\u1eafng nghe b\u00e0i k\u1ec7 c\u1ee7a t\u00f4i \u0111\u00e2y:<\/p>\n \u201cKhi s\u1ed1ng ng\u1ed3i kh\u00f4ng n\u1eb1m, The Master said, \u201cTo dwell with the mind contemplating stillness is sickness, not Dhyana. Constant sitting restrains the body. How can it be beneficial? Listen to my verse:<\/p>\n When living, sit, don\u2019t lie. Ch\u00ed Th\u00e0nh l\u1ec5 b\u00e1i th\u01b0a r\u1eb1ng: \u201c\u00d0\u1ec7 t\u1eed \u1edf ch\u1ed7 \u0111\u1ea1i s\u01b0 Th\u1ea7n T\u00fa, h\u1ecdc \u0111\u1ea1o ch\u00edn n\u0103m m\u00e0 kh\u00f4ng \u0111\u01b0\u1ee3c kh\u1ebf ng\u1ed9. Ng\u00e0y nay nghe H\u00f2a Th\u01b0\u1ee3ng n\u00f3i m\u1ed9t b\u00e0i k\u1ec7 li\u1ec1n kh\u1ebf ng\u1ed9 \u0111\u01b0\u1ee3c b\u1ed5n t\u00e2m. Sanh t\u1eed l\u00e0 vi\u1ec7c l\u1edbn, \u0111\u1ec7 t\u1eed xin H\u00f2a Th\u01b0\u1ee3ng v\u00ec l\u00f2ng \u0111\u1ea1i bi ch\u1ec9 d\u1ea1y th\u00eam.\u201d T\u1ed5 b\u1ea3o: \u201cT\u00f4i nghe th\u1ea7y \u00f4ng d\u1ea1y h\u1ecdc nh\u01a1n ph\u00e1p gi\u1edbi \u0111\u1ecbnh hu\u1ec7, h\u00e0nh t\u01b0\u1edbng nh\u01b0 th\u1ebf n\u00e0o, \u00f4ng v\u00ec t\u00f4i n\u00f3i xem?\u201d\u2014Chih-Ch\u2019eng bowed again and said, \u201cYour disciple studied the way for nine years at the place of great Master Hsiu but obtained no enlightenment. Now, hearing one speech from the High Master, I am united with my original mind. Your disciple\u2019s birth and death is a serious matter. Will the High Master be compassionate enough to instruct me further?\u201d The Master said, \u201cI have heard that your Master instructs his students in the dharmas of morality, concentration, and wisdom. Please tell me how he defines the terms.\u201d<\/p>\n Ch\u00ed Th\u00e0nh th\u01b0a: \u201c\u00d0\u1ea1i s\u01b0 Th\u1ea7n T\u00fa n\u00f3i c\u00e1c \u0111i\u1ec1u \u00e1c ch\u1edb l\u00e0m g\u1ecdi l\u00e0 gi\u1edbi, c\u00e1c \u0111i\u1ec1u thi\u1ec7n v\u00e2ng l\u00e0m g\u1ecdi l\u00e0 hu\u1ec7, t\u1ef1 t\u1ecbnh \u00fd m\u00ecnh g\u1ecdi l\u00e0 \u0111\u1ecbnh, ch\u01b0a bi\u1ebft H\u00f2a Th\u01b0\u1ee3ng l\u1ea5y ph\u00e1p g\u00ec d\u1ea1y ng\u01b0\u1eddi?\u201d\u2014Chih-Ch\u2019eng said, \u201cThe great Master Shen-Hsiu says that morality is abstaining from doing evil, wisdom is offering up all good conduct, and concentration is purifying one\u2019s own mind. This is how he explains them, but I do not know, High Master, what dharma of instruction you use.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cN\u1ebfu t\u00f4i n\u00f3i c\u00f3 ph\u00e1p cho ng\u01b0\u1eddi t\u1ee9c l\u00e0 n\u00f3i d\u1ed1i, \u00f4ng ch\u1ec9 t\u00f9y ph\u01b0\u01a1ng m\u1edf tr\u00f3i, gi\u1ea3 danh l\u00e0 tam mu\u1ed9i. Nh\u01b0 th\u1ea7y \u00f4ng n\u00f3i gi\u1edbi \u0111\u1ecbnh hu\u1ec7, th\u1eadt l\u00e0 kh\u00f4ng th\u1ec3 ngh\u0129 b\u00e0n, nh\u01b0ng ch\u1ed7 th\u1ea5y gi\u1edbi \u0111\u1ecbnh hu\u1ec7 c\u1ee7a t\u00f4i l\u1ea1i kh\u00e1c.\u201d\u2014The Master said, \u201cIf I said that I had a dharma to give to others, I would be lying to you. I merely use expedients to untie bonds and falsely call that samadhi. Your master\u2019s explanation of morality, concentration, and wisdom is truly inconceivably good but my conception of morality, concentration and wisdom is different from his.\u201d<\/p>\n Ch\u00ed Th\u00e0nh th\u01b0a: \u201cGi\u1edbi \u0111\u1ecbnh hu\u1ec7 ch\u1ec9 l\u00e0 m\u1ed9t th\u1ee9 v\u00ec sao l\u1ea1i c\u00f3 kh\u00e1c?\u201d\u2014Chih-Ch\u2019eng said, \u201cThere can only be one kind of morality, concentration, and wisdom. How can there be a difference?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cTh\u1ea7y \u00f4ng n\u00f3i gi\u1edbi \u0111\u1ecbnh hu\u1ec7 l\u00e0 ti\u1ebfp ng\u01b0\u1eddi \u00d0\u1ea1i th\u1eeba, c\u00f2n t\u00f4i n\u00f3i gi\u1edbi \u0111\u1ecbnh hu\u1ec7 l\u00e0 ti\u1ebfp ng\u01b0\u1eddi t\u1ed1i th\u01b0\u1ee3ng th\u1eeba, ng\u1ed9 hi\u1ec3u ch\u1eb3ng \u0111\u1ed3ng, th\u1ea5y c\u00f3 mau ch\u1eadm; \u00f4ng nghe t\u00f4i n\u00f3i c\u00f9ng v\u1edbi kia \u0111\u1ed3ng hay ch\u0103ng? T\u00f4i n\u00f3i ph\u00e1p ch\u1eb3ng l\u00eca t\u1ef1 t\u00e1nh, l\u00eca th\u1ec3 n\u00f3i ph\u00e1p th\u00ec g\u1ecdi l\u00e0 n\u00f3i t\u01b0\u1edbng, t\u1ef1 t\u00e1nh th\u01b0\u1eddng m\u00ea, ph\u1ea3i bi\u1ebft t\u1ea5t c\u1ea3 mu\u00f4n ph\u00e1p \u0111\u1ec1u t\u1eeb n\u01a1i t\u1ef1 t\u00e1nh kh\u1edfi d\u1ee5ng, \u1ea5y l\u00e0 ph\u00e1p ch\u01a1n gi\u1edbi, ch\u01a1n \u0111\u1ecbnh, ch\u01a1n hu\u1ec7.\u201d H\u00e3y l\u1eafng nghe t\u00f4i n\u00f3i k\u1ec7 \u0111\u00e2y:<\/p>\n \u201c\u00d0\u1ea5t t\u00e2m kh\u00f4ng l\u1ed7i t\u1ef1 t\u00e1nh gi\u1edbi, The Master said, \u201cYour master\u2019s morality, concentration, and wisdom guide those of the Great Vehicle, whereas my morality, concentration, and wisdom guide those of the Supreme Vehicle. Enlightenment is not the same as understanding; seeing may take place slowly or quickly. Listen to my explanation. Is it the same as Shen-Hsiu\u2019s? The Dharma which I speak does not depart from the self-nature, for to depart from the self-nature in explaining the Dharma is to speak of marks and continually confuse the self-nature. You should know that the functions of the ten thousand dharmas all arise from the self-nature and that this is the true morality, concentration, and wisdom. Listen to my verse:<\/p>\n Mind-ground without wrong: Ch\u00ed Th\u00e0nh nghe k\u1ec7 r\u1ed3i h\u1ed1i t\u1ea1, m\u1edbi tr\u00ecnh m\u1ed9t b\u00e0i k\u1ec7:<\/p>\n \u201cN\u0103m u\u1ea9n th\u00e2n huy\u1ec5n h\u00f3a, Hearing this verse, Chih-Ch\u2019eng regretted his former mistakes and he expressed his gratitude by saying this verse:<\/p>\n These five heaps are T\u1ed5 li\u1ec1n \u1ea5n kh\u1ea3 \u0111\u00f3, l\u1ea1i b\u1ea3o Ch\u00ed Th\u00e0nh r\u1eb1ng: \u201cGi\u1edbi \u0111\u1ecbnh hu\u1ec7 c\u1ee7a Th\u1ea7y \u00f4ng l\u00e0 khuy\u00ean d\u1ea1y ng\u01b0\u1eddi ti\u1ec3u c\u0103n ti\u1ec3u tr\u00ed, c\u00f2n gi\u1edbi \u0111\u1ecbnh hu\u1ec7 c\u1ee7a t\u00f4i \u0111\u00e2y l\u00e0 d\u1ea1y ng\u01b0\u1eddi \u0111\u1ea1i c\u0103n \u0111\u1ea1i tr\u00ed. N\u1ebfu ng\u1ed9 \u0111\u01b0\u1ee3c t\u1ef1 t\u00e1nh c\u0169ng ch\u1eb3ng l\u1eadp B\u1ed3 \u00d0\u1ec1, Ni\u1ebft B\u00e0n, c\u0169ng ch\u1eb3ng l\u1eadp gi\u1ea3i tho\u00e1t tri ki\u1ebfn, kh\u00f4ng m\u1ed9t ph\u00e1p c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c m\u1edbi hay d\u1ef1ng l\u1eadp mu\u00f4n ph\u00e1p. N\u1ebfu hi\u1ec3u \u0111\u01b0\u1ee3c \u00fd n\u1ea7y c\u0169ng g\u1ecdi l\u00e0 th\u00e2n Ph\u1eadt, c\u0169ng g\u1ecdi l\u00e0 B\u1ed3 \u00d0\u1ec1 Ni\u1ebft B\u00e0n, c\u0169ng g\u1ecdi l\u00e0 gi\u1ea3i tho\u00e1t tri ki\u1ebfn. Ng\u01b0\u1eddi th\u1ea5y t\u00e1nh l\u1eadp c\u0169ng \u0111\u01b0\u1ee3c, kh\u00f4ng l\u1eadp c\u0169ng \u0111\u01b0\u1ee3c, \u0111i l\u1ea1i t\u1ef1 do, kh\u00f4ng b\u1ecb tr\u1ec7 ng\u1ea1i, \u1ee9ng d\u1ee5ng t\u00f9y vi\u1ec7c l\u00e0m, n\u00f3i n\u0103ng t\u00f9y \u0111\u00e1p, kh\u1eafp hi\u1ec7n h\u00f3a th\u00e2n, ch\u1eb3ng l\u00eca t\u1ef1 t\u00e1nh, li\u1ec1n \u0111\u01b0\u1ee3c t\u1ef1 t\u1ea1i th\u1ea7n th\u00f4ng, du h\u00fd tam mu\u1ed9i, \u1ea5y g\u1ecdi l\u00e0 ki\u1ebfn t\u00e1nh.\u201d\u2014The Master approved, and he said further to Chih-Ch\u2019eng, \u201cYour Master\u2019s morality, concentration and wisdom exhort those of lesser faculties and lesser wisdom, while my morality, concentration, and wisdom exhort those of great faculties and great wisdom. If you are enlightened to your self-nature, you do not set up in your mind the notion of Bodhi or of Nirvana or of the liberation of knowledge and vision. When not a single dharma is established in the mind, then the ten thousand dharmas can be established there. To understand this principle is to achieve the Buddha\u2019s body which is also called Bodhi, Nirvana, and the liberation of knowledge and vision as well. Those who see their own nature can establish dharmas in their minds or not establish them as they choose. They come and go freely, without impediments or obstacles. They function correctly and speak appropriately, seeing all transformation bodies as intregral with the self-nature. That is precisely the way they obtain independence, spiritual powers and the samadhi of playfulness. This is what is called seeing the nature.”<\/p>\n Ch\u00ed Th\u00e0nh l\u1ea1i th\u01b0a: \u201cTh\u1ebf n\u00e0o l\u00e0 ngh\u0129a ch\u1eb3ng l\u1eadp?\u201d\u2014Chih Ch\u2019eng asked the Master further, \u201cWhat is meant by \u2018not establishing?\u2019\u201d Ch\u00ed Th\u00e0nh li\u1ec1n l\u1ec5 b\u00e1i, nguy\u1ec7n l\u00e0m ng\u01b0\u1eddi h\u1ea7u h\u1ea1, s\u1edbm chi\u1ec1u kh\u00f4ng l\u01b0\u1eddi m\u00f5i. Ch\u00ed Th\u00e0nh l\u00e0 ng\u01b0\u1eddi Th\u00e1i H\u00f2a C\u00e1t Ch\u00e2u\u2014Chih-Ch\u2019eng made obeisance and attended on the Master day and night without laziness. He was a native of T\u2019ai Ho in Chi Chou.<\/p>\n Bhikshu Chih-Ch\u2019e<\/p>\n T\u0103ng Ch\u00ed Tri\u1ec7t, qu\u00ea \u1edf Giang T\u00e2y, h\u1ecd Tr\u01b0\u01a1ng t\u00ean H\u00e0nh X\u01b0\u01a1ng, thu\u1edf nh\u1ecf l\u00e0 m\u1ed9t hi\u1ec7p kh\u00e1ch. T\u1eeb khi chia ra hai t\u00f4ng Nam B\u1eafc, hai v\u1ecb T\u00f4ng ch\u1ee7 tuy qu\u00ean b\u1ec9 ng\u00e3, nh\u01b0ng \u0111\u1ed3 ch\u00fang tranh nhau kh\u1edfi y\u00eau gh\u00e9t. Khi \u1ea5y \u0111\u1ec7 t\u1eed c\u1ee7a B\u1eafc T\u00f4ng t\u1ef1 l\u1eadp Ng\u00e0i Th\u1ea7n T\u00fa l\u00e0m T\u1ed5 th\u1ee9 s\u00e1u, m\u00e0 k\u1ef5 v\u00ec L\u1ee5c T\u1ed5 \u0111\u01b0\u1ee3c truy\u1ec1n y, m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u nghe n\u00ean m\u1edbi d\u1ea1y H\u00e0nh X\u01b0\u01a1ng \u0111\u1ebfn \u00e1m s\u00e1t L\u1ee5c T\u1ed5. T\u1ed5 t\u00e2m th\u00f4ng d\u1ef1 bi\u1ebft vi\u1ec7c \u1ea5y n\u00ean li\u1ec1n \u0111\u1ec3 m\u01b0\u1eddi l\u1ea1ng v\u00e0ng \u1edf d\u01b0\u1edbi t\u00f2a. Khi \u1ea5y ban \u0111\u00eam H\u00e0nh X\u01b0\u01a1ng v\u00e0o trong th\u1ea5t T\u1ed5, toan mu\u1ed1n h\u1ea1i T\u1ed5, T\u1ed5 \u0111\u01b0a c\u1ed5 cho ch\u00e9m, H\u00e0nh X\u01b0\u01a1ng li\u1ec1n h\u01b0\u01a1i ki\u1ebfm ba l\u1ea7n, th\u1ea3y \u0111\u1ec1u kh\u00f4ng th\u01b0\u01a1ng t\u1ed5n. T\u1ed5 b\u1ea3o: \u201cKi\u1ebfm ch\u00e1nh ch\u1eb3ng t\u00e0, ki\u1ebfm t\u00e0 ch\u1eb3ng ch\u00e1nh, ch\u1ec9 n\u1ee3 v\u00e0ng c\u1ee7a \u00f4ng.\u201d H\u00e0nh X\u01b0\u01a1ng ho\u1ea3ng h\u1ed1t t\u00e9 x\u1ec9u, gi\u00e2y l\u00e2u m\u1edbi t\u1ec9nh, c\u1ea7u xin s\u00e1m h\u1ed1i, li\u1ec1n nguy\u1ec7n xu\u1ea5t gia. T\u1ed5 li\u1ec1n cho v\u00e0ng b\u1ea3o: \u201c\u00d4ng h\u00e3y \u0111i, e \u0111\u1ed3 ch\u00fang tr\u1edf l\u1ea1i h\u1ea1i \u00f4ng, m\u1ed9t ng\u00e0y kh\u00e1c \u00f4ng c\u00f3 th\u1ec3 thay h\u00ecnh \u0111\u1ed5i d\u1ea1ng m\u00e0 tr\u1edf l\u1ea1i, t\u00f4i s\u1ebd nh\u1eadn \u00f4ng.\u201d H\u00e0nh X\u01b0\u01a1ng v\u00e2ng l\u1eddi d\u1ea1y, gi\u1eefa \u0111\u00eam tr\u1ed1n \u0111i, sau theo T\u0103ng xu\u1ea5t gia, th\u1ecd gi\u1edbi c\u1ee5 t\u00fac, tinh c\u1ea7n tu h\u00e0nh. M\u1ed9t h\u00f4m \u00f4ng nh\u1edb l\u1ea1i l\u1eddi T\u1ed5, t\u1eeb xa \u0111\u1ebfn l\u1ec5 ra m\u1eaft T\u1ed5. T\u1ed5 b\u1ea3o: \u201cT\u00f4i nh\u1edb \u00f4ng \u0111\u00e3 l\u00e2u, sao \u00f4ng \u0111\u1ebfn mu\u1ed9n v\u1eady?\u201d\u2014Bhikshu Chih-Ch\u2019e, a native of Chiang Hsi, had the family name Chang and the personal name Hsing-Ch\u2019ang. As a youth, he was an itinerant warrior. When the schools split into the Northern and Southern, although the two leaders had lost the notion of self and other, the disciples stirred up love and hate. The disciples of the Northern School secretly set up Shen-Hsiu as the Sixth Patriarch. Fearing that the country would hear of the transmission of the robe, they hired Hsing-Ch\u2019ang to assassinate the Master. But the Master had the power of knowing the thoughts of others. He knew of this matter in advance and set ten ounces of gold in his chair. That night, Hsing-Ch\u2019ang entered his room intending to kill him. The Master stretched out his neck. Hsing-Ch\u2019ang swung the blade three times but could not harm him. The Master said, \u201cA straight sword is not bent, a bent sword is not straight, I merely owe you gold, I do not owe you life.\u201d Hsing-Ch\u2019ang fell to the ground in fright. After a while he came to and begged for mercy, repenting of his error and vowing to leave home. The Master gave him the gold and said, \u201cGo. I fear that my followers will come and take revenge. Change your appearance and return another day and I will accept you.\u201d Hsing Ch\u2019ang received his orders and disappeared into the night. Later, he left home under another Bhikshu, received complete precepts and was vigorous in practice. One day, remembering the Master\u2019s words, he made the long journey to have an audience. The Master said, \u201cI have thought of you for a long time. What took you so long?\u201d H\u00e0nh X\u01b0\u01a1ng th\u01b0a r\u1eb1ng: \u201cH\u00f2a Th\u01b0\u1ee3ng n\u00f3i ph\u00e1p r\u1ea5t tr\u00e1i v\u1edbi v\u0103n kinh.\u201d\u2014 Hsing-Ch\u2019ang replied, \u201cHigh Master, your explanation contradicts the Sutra text!\u201d T\u1ed5 n\u00f3i: \u201cKinh Ni\u1ebft B\u00e0n thu\u1edf x\u01b0a t\u00f4i c\u00f3 nghe Ni V\u00f4 T\u1eadn T\u1ea1ng \u0111\u1ecdc m\u1ed9t l\u1ea7n li\u1ec1n v\u00ec b\u00e0 gi\u1ea3ng n\u00f3i, kh\u00f4ng c\u00f3 m\u1ed9t ch\u1eef, m\u1ed9t ngh\u0129a n\u00e0o kh\u00f4ng hi\u1ec7p v\u1edbi v\u0103n kinh, cho \u0111\u1ebfn v\u00ec \u00f4ng n\u00f3i c\u0169ng tr\u1ecdn kh\u00f4ng c\u00f3 hai thuy\u1ebft.\u201d\u2014 The Master said, \u201cFormerly, I heard Bhikshuni Wu Chin Tsang recite the Nirvana Sutra. When I comented on it, there was not one word or principle which did not accord with the sutra text. My explanation to you now is not different.\u201d<\/p>\n H\u00e0nh X\u01b0\u01a1ng th\u01b0a: \u201cH\u1ecdc nh\u01a1n th\u1ee9c l\u01b0\u1ee3ng c\u1ea1n t\u1ed1i, c\u00fai mong H\u00f2a Th\u01b0\u1ee3ng l\u01b0\u1ee3ng theo m\u00e0 t\u1eeb bi khai th\u1ecb.\u201d\u2014Hsing-Ch\u2019ang replied, \u201cYour student\u2019s capacity for understanding is superficial. Will the High Master please explain further?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d4ng bi\u1ebft ch\u0103ng, Ph\u1eadt t\u00e1nh n\u1ebfu th\u01b0\u1eddng l\u1ea1i n\u00f3i g\u00ec l\u00e0 c\u00e1c ph\u00e1p thi\u1ec7n \u00e1c, cho \u0111\u1ebfn c\u00f9ng ki\u1ebfp kh\u00f4ng c\u00f3 m\u1ed9t ng\u01b0\u1eddi ph\u00e1t t\u00e2m B\u1ed3 \u00d0\u1ec1, n\u00ean t\u00f4i n\u00f3i l\u00e0 v\u00f4 th\u01b0\u1eddng, m\u00e0 ch\u00ednh l\u00e0 \u0111\u1ea1o ch\u01a1n th\u01b0\u1eddng c\u1ee7a Ph\u1eadt n\u00f3i. L\u1ea1i t\u1ea5t c\u1ea3 ph\u00e1p n\u1ebfu l\u00e0 v\u00f4 th\u01b0\u1eddng, t\u1ee9c l\u00e0 m\u1ed7i v\u1eadt \u0111\u1ec1u c\u00f3 t\u1ef1 t\u00e1nh, dung th\u1ecd sanh t\u1eed m\u00e0 t\u00e1nh ch\u01a1n th\u01b0\u1eddng c\u00f3 ch\u1ed7 b\u1ea5t bi\u1ebfn, n\u00ean t\u00f4i n\u00f3i th\u01b0\u1eddng ch\u00ednh l\u00e0 Ph\u1eadt n\u00f3i ngh\u0129a ch\u00e2n v\u00f4 th\u01b0\u1eddng. Ph\u1eadt x\u01b0a v\u00ec ph\u00e0m phu ngo\u1ea1i \u0111\u1ea1o ch\u1ea5p t\u00e0 th\u01b0\u1eddng, c\u00f2n c\u00e1c h\u00e0ng nh\u1ecb th\u1eeba th\u01b0\u1eddng m\u00e0 ch\u1ea5p l\u00e0 v\u00f4 th\u01b0\u1eddng, c\u1ed9ng th\u00e0nh t\u00e1m th\u1ee9 \u0111i\u00ean \u0111\u1ea3o, n\u00ean trong gi\u00e1o l\u00fd li\u1ec5u ngh\u0129a kinh Ni\u1ebft B\u00e0n ph\u00e1 thi\u00ean ki\u1ebfn kia m\u00e0 hi\u1ec3n b\u00e0y ch\u01a1n th\u01b0\u1eddng, ch\u01a1n l\u1ea1c, ch\u01a1n ng\u00e3, ch\u01a1n t\u1ecbnh. Nay \u00f4ng y theo l\u1eddi n\u00f3i m\u00e0 tr\u00e1i v\u1edbi ngh\u0129a, d\u00f9ng \u0111o\u1ea1n di\u1ec7t v\u00f4 th\u01b0\u1eddng v\u00e0 x\u00e1c \u0111\u1ecbnh c\u00e1i t\u1eed th\u01b0\u1eddng m\u00e0 l\u1ea7m hi\u1ec3u l\u1eddi n\u00f3i m\u1ea7u nhi\u1ec7m vi\u00ean di\u1ec7u t\u1ed1i h\u1eadu c\u1ee7a Ph\u1eadt, d\u00f9 c\u00f3 xem m\u1ed9t ng\u00e0n bi\u1ebfn kinh th\u00ec c\u00f3 l\u1ee3i \u00edch g\u00ec?\u201d\u2014The Master said, \u201cDon\u2019t you understand? If the Buddha nature were permanent, what use would there be in speaking of good and evil dharmas? To the end of an aeon not one person would produce the Bodhi Mind. Therefore, I explain it as impermanent. That is exactly what the Buddha explained as the meaning of true permanence. Furthermore, if all dharmas were permanent, all things would have a self-nature subject to birth and death and the true permanent nature would not pervade all places. Therefore, I explain it as impermanent. That is exactly what the Buddha explained as the meaning of the true permanence. It was for the sake of common people and those who belong to other religions who cling to deviant views of permanence, and for all those who follow the two-vehicle way, mistaking permanence for impermanence formulating the eight perverted views, that the Buddha in the ultimate Nirvana teaching destroyed their prejudiced views. He explained true permanence, true bliss, true selfhood and true purity. You now contradict this meaning by relying on the words, taking annihilation to be impermanence and fixing on a lifeless permanence. In this way you misinterpret the last, subtle, complete and wonderful words of the Buddha. Even if you read it a thousand times, what benefit could you derive from it?\u201d<\/p>\n H\u00e0nh X\u01b0\u01a1ng b\u1ed7ng nhi\u00ean \u0111\u1ea1i ng\u1ed9, li\u1ec1n n\u00f3i k\u1ec7 r\u1eb1ng:<\/p>\n \u201cV\u00ec gi\u1eef t\u00e2m v\u00f4 th\u01b0\u1eddng, Hsing-Ch\u2019ang suddenly achieved the great enlightenment and spoke this verse:<\/p>\n To those who hold impermanence in mind T\u1ed5 b\u1ea3o: \u201cNay \u00f4ng m\u1edbi tri\u1ec7t v\u1eady, n\u00ean \u0111\u1eb7t t\u00ean \u00f4ng l\u00e0 Ch\u00ed Tri\u1ec7t.\u201d Ch\u00ed Tri\u1ec7t l\u1ec5 t\u1ea1 m\u00e0 lui\u2014The Master said, \u201cNow you understand! You should be called Chih-Ch\u2019e (breadth of understanding).\u201d Chih-Ch\u2019e thanked the Master, bowed and withdrew.<\/p>\n C\u00f3 m\u1ed9t ch\u00fa b\u00e9 t\u00ean l\u00e0 Th\u1ea7n H\u1ed9i \u1edf T\u01b0\u01a1ng D\u01b0\u01a1ng, con nh\u00e0 h\u1ecd Cao, m\u01b0\u1eddi ba tu\u1ed5i t\u1eeb ch\u00f9a Ng\u1ecdc Tuy\u1ec1n \u0111\u1ebfn tham l\u1ec5\u2014A young boy thirteen years old named Shen-Hui, who was from a Kao family in Hsiang-Yang, came from Yu-Ch\u2019uan to pay homage.<\/p>\n T\u1ed5 h\u1ecfi: \u201cTri th\u1ee9c t\u1eeb xa nh\u1ecdc nh\u1eb1n \u0111\u1ebfn l\u1ea1i \u0111em \u0111\u01b0\u1ee3c c\u00e1i g\u1ed1c \u0111\u1ebfn ch\u0103ng? N\u1ebfu c\u00f3 g\u1ed1c th\u00ec n\u00ean bi\u1ebft \u0111\u01b0\u1ee3c \u00f4ng ch\u1ee7, th\u1eed n\u00f3i xem?\u201d\u2014The master said, \u201cThe Knowing One\u2019s journey must have been difficult. Did you bring the original with you? If you have the original, you should know the owner. Try to explain it to me.”<\/p>\n Th\u1ea7n H\u1ed9i th\u01b0a: \u201cL\u1ea5y v\u00f4 tr\u1ee5 l\u00e0m g\u1ed1c, th\u1ea5y t\u1ee9c l\u00e0 ch\u1ee7.\u201d\u2014Shen-Hui said, \u201cI take non-dwelling as the original and seeing as the owner.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u00d4ng sa di n\u1ea7y \u0111\u00e2u n\u00ean n\u00f3i nh\u01b0 th\u1ebf.\u201d\u2014The Master said, \u201cThis Sramanera imitates the talk of others.\u201d<\/p>\n Th\u1ea7n H\u1ed9i li\u1ec1n h\u1ecfi: \u201cH\u00f2a Th\u01b0\u1ee3ng t\u1ecda thi\u1ec1n l\u1ea1i th\u1ea5y hay ch\u1eb3ng th\u1ea5y?\u201d\u2014 Shen-Hui then asked, \u201cWhen you sit in Ch\u2019an, High Master, do you see or not?\u201d<\/p>\n T\u1ed5 c\u1ea7m g\u1eady \u0111\u00e1nh ba g\u1eady h\u1ecfi: \u201cT\u00f4i \u0111\u00e1nh \u00f4ng \u0111au hay ch\u1eb3ng \u0111au?\u201d\u2014The Master hit him three times with his staff and said, \u201cWhen I hit you, does it hurt or not?\u201d<\/p>\n Th\u1ea7n H\u1ed9i \u0111\u00e1p: \u201cC\u0169ng \u0111au c\u0169ng kh\u00f4ng \u0111au.\u201d\u2014Shen-Hui replied, \u201cIt both hurts and does not hurt.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cT\u00f4i c\u0169ng th\u1ea5y c\u0169ng ch\u1eb3ng th\u1ea5y.\u201d\u2014The Master said, \u201cI both see and do not see.\u201d<\/p>\n Th\u1ea7n H\u1ed9i h\u1ecfi: \u201cTh\u1ebf n\u00e0o l\u00e0 c\u0169ng th\u1ea5y c\u0169ng ch\u1eb3ng th\u1ea5y?\u201d\u2014Shen-Hui asked, \u201cHow can you both see and not see?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cCh\u1ed7 th\u1ea5y c\u1ee7a t\u00f4i th\u01b0\u1eddng th\u1ea5y nh\u1eefng l\u1ed7i l\u1ea7m n\u01a1i t\u00e2m m\u00ecnh, kh\u00f4ng th\u1ea5y ph\u1ea3i qu\u1ea5y t\u1ed1t x\u1ea5u c\u1ee7a ng\u01b0\u1eddi kh\u00e1c, \u1ea5y do c\u0169ng th\u1ea5y m\u00e0 c\u0169ng ch\u1eb3ng th\u1ea5y. \u00d4ng n\u00f3i \u0111au c\u0169ng ch\u1eb3ng \u0111au l\u00e0 th\u1ebf n\u00e0o?<\/p>\n N\u1ebfu \u00f4ng ch\u1eb3ng \u0111au th\u00ec \u0111\u1ed3ng nh\u01b0 c\u00e2y \u0111\u00e1, n\u1ebfu \u00f4ng \u0111au th\u00ec \u0111\u1ed3ng v\u1edbi ph\u00e0m phu, t\u1ee9c kh\u1edfi s\u00e2n h\u1eadn, \u00f4ng h\u01b0\u1edbng v\u1ec1 tr\u01b0\u1edbc th\u1ea5y l\u00e0 hai b\u00ean, \u0111au ch\u1eb3ng \u0111au l\u00e0 sanh di\u1ec7t, \u00f4ng t\u1ef1 t\u00e1nh l\u1ea1i ch\u1eb3ng th\u1ea5y m\u00e0 d\u00e1m \u0111\u00f9a v\u1edbi ng\u01b0\u1eddi.\u201d\u2014The Master said, \u201cWhat I see is the transgression and error of my own mind. I do not see the right, wrong, good or bad of other people. This is my seeing and not seeing. How can you say it both hurts and does not hurt? If it does not hurt you are like a piece of stone but if it does hurt you are just like a common person and will give rise to hatred. Your \u2018seeing and not seeing\u2019 are two extreme and your \u2018hurting and not hurting\u2019 are production and extinction. You have not even seen your own nature and yet you dare to ridicule others.\u201d<\/p>\n Th\u1ea7n H\u1ed9i li\u1ec1n l\u1ec5 b\u00e1i s\u00e1m h\u1ed1i. T\u1ed5 l\u1ea1i n\u00f3i: \u201cT\u00e2m \u00f4ng n\u1ebfu m\u00ea ch\u1eb3ng th\u1ea5y th\u00ec h\u1ecfi thi\u1ec7n tri th\u1ee9c \u0111\u1ec3 t\u00ecm \u0111\u01b0\u1eddng, c\u00f2n t\u00e2m \u00f4ng n\u1ebfu ng\u1ed9 t\u1ee9c t\u1ef1 th\u1ea5y t\u00e1nh, y ph\u00e1p tu h\u00e0nh, \u00f4ng t\u1ef1 m\u00ea kh\u00f4ng th\u1ea5y t\u00e2m m\u00ecnh, tr\u1edf l\u1ea1i h\u1ecfi ta th\u1ea5y c\u00f9ng ch\u1eb3ng th\u1ea5y. Ta th\u1ea5y th\u00ec t\u1ef1 bi\u1ebft h\u00e1 thay c\u00e1i m\u00ea cho \u00f4ng, n\u1ebfu \u00f4ng t\u1ef1 th\u1ea5y c\u0169ng ch\u1eb3ng thay \u0111\u01b0\u1ee3c c\u00e1i m\u00ea cho ta, sao ch\u1eb3ng t\u1ef1 bi\u1ebft t\u1ef1 th\u1ea5y m\u00e0 h\u1ecfi ta th\u1ea5y c\u00f9ng ch\u1eb3ng th\u1ea5y.\u201d Th\u1ea7n H\u1ed9i l\u1ea1i l\u1ec5 h\u01a1n m\u1ed9t tr\u0103m l\u1ea1y, xin s\u00e1m h\u1ed1i t\u1ed9i l\u1ed7i r\u1ed3i si\u00eang n\u0103ng h\u1ea7u h\u1ea1 b\u00ean c\u1ea1nh kh\u00f4ng r\u1eddi\u2014Shen-Hui bowed, apologized and thanked the Master. The Master continued, \u201cIf your mind is confused and you do not see, then ask a Good Knowing Advisor to help you find the way. If your mind is enlightened, then see your own nature and cultivate according to the Dharma. You yourself are confused and do not see your own mind and, yet, you come to ask me whether or not I see. If I see, I know it for myself but is that of any help to you in your confusion? In the same way your seeing is of no use to me. Why don\u2019t you know and see it for yourself, instead of asking me whether or not I see?” Shen-Hui bowed again over one hundred times, seeking forgiveness for his error. He served the Master with diligence, never leaving his side.<\/p>\n M\u1ed9t h\u00f4m T\u1ed5 b\u1ea3o ch\u00fang: \u201cT\u00f4i c\u00f3 m\u1ed9t v\u1eadt kh\u00f4ng \u0111\u1ea7u, kh\u00f4ng \u0111u\u00f4i, kh\u00f4ng danh, kh\u00f4ng t\u1ef1, kh\u00f4ng l\u01b0ng, kh\u00f4ng m\u1eb7t, c\u00e1c ng\u01b0\u1eddi l\u1ea1i bi\u1ebft ch\u0103ng?\u201d\u2014One day the Master addressed the assembly as follows: \u201cI have a thing. It has no head or tail, no name or label, no back or front. Do you all know what it is?\u201d<\/p>\n Th\u1ea7n H\u1ed9i b\u01b0\u1edbc ra n\u00f3i r\u1eb1ng: \u201c\u1ea4y l\u00e0 b\u1ed5n nguy\u00ean c\u1ee7a ch\u01b0 Ph\u1eadt, l\u00e0 Ph\u1eadt t\u00e1nh c\u1ee7a Th\u1ea7n H\u1ed9i.\u201d\u2014Shen-Hui stepped forward and said, \u201cIt is the root source of all Buddhas, Shen-Hui\u2019s Buddha nature!\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cT\u00f4i \u0111\u00e3 n\u00f3i v\u1edbi \u00f4ng kh\u00f4ng danh kh\u00f4ng t\u1ef1, \u00f4ng li\u1ec1n g\u1ecdi l\u00e0 b\u1ed5n nguy\u00ean, l\u00e0 Ph\u1eadt t\u00e1nh, \u00f4ng nh\u1eb1m \u0111i l\u1ea5y c\u1ecf tranh che \u0111\u1ea7u, c\u0169ng ch\u1ec9 th\u00e0nh c\u00e1i h\u1ea1ng t\u00f4ng \u0111\u1ed3 c\u1ee7a tri gi\u1ea3i.\u201d\u2014The Master said, \u201cI just told you that it has no name or label, and you immediately call it the root-source of all Buddhas. Go and build a thatched hut over your head! You\u2019re nothing but a follower who pursues knowledge and interpretation.\u201d<\/p>\n Sau khi T\u1ed5 di\u1ec7t \u0111\u1ed9, ng\u00e0i Th\u1ea7n H\u1ed9i v\u00e0o Kinh L\u1ea1c, ho\u1eb1ng truy\u1ec1n ph\u00e1p \u0111\u1ed1n gi\u00e1o T\u00e0o Kh\u00ea, vi\u1ebft b\u1ed9 Hi\u1ec3n T\u00f4ng K\u00fd, th\u1ea1nh h\u00e0nh \u1edf \u0111\u1eddi g\u1ecdi l\u00e0 Thi\u1ec1n S\u01b0 H\u00e0 Tr\u1ea1ch\u2014After the Master\u2019s extinction, Shen-Hui went to Ching Lo where he propagated the Ts\u2019ao-His Sudden Teaching. He wrote the Hsien-Tsung Chi which circulated widely throughout the land. He is known as Dhyana Master Ho-Che. C\u00e1c ng\u01b0\u1eddi nghe n\u00f3i, th\u1ea3y \u0111\u1ec1u l\u00e0m l\u1ec5, xin th\u1edd Ng\u00e0i l\u00e0m Th\u1ea7y\u2014The Master saw many disciples of other schools, all with evil intentions, gathered beneath his seat to ask him difficult questions. Pitying them, he said, \u201cStudents of the way, all thoughts of good or evil should be completely cast away. What cannot be named by any name is called the self-nature. This non-dual nature is the real nature and it is within the real nature that all teaching doors are established. At these words you should see it for yourselves.\u201d <\/p>\n<\/div>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> Ph\u1ea9m Th\u1ee9 Ch\u00edn\u2014Tuy\u00ean Chi\u1ebfu\u2014The Ninth Chapter\u2014Proclamation<\/strong><\/span><\/p>\n \u00a0Ni\u00ean hi\u1ec7u Th\u1ea7n Long n\u0103m \u0111\u1ea7u (705 sau T\u00e2y L\u1ecbch) v\u00e0o ng\u00e0y r\u1eb1m th\u00e1ng gi\u00eang, vua\u00a0Trung T\u00f4ng\u00a0v\u00e0 T\u1eafc Thi\u00ean ban chi\u1ebfu r\u1eb1ng: \u201cTr\u1ea9m th\u1ec9nh hai s\u01b0 An v\u00e0 Chi\u1ebfu v\u00e0o trong cung\u00a0c\u00fang d\u01b0\u1eddng, m\u1ed7i khi r\u1ea3nh vi\u1ec7c th\u00ec\u00a0nghi\u00ean c\u1ee9u\u00a0v\u1ec1\u00a0nh\u1ea5t th\u1eeba, hai s\u01b0 \u0111\u1ec1u nh\u01b0\u1eddng r\u1eb1ng, \u2018ph\u01b0\u01a1ng Nam c\u00f3\u00a0Hu\u1ec7 N\u0103ng\u00a0thi\u1ec1n s\u01b0\u00a0\u0111\u01b0\u1ee3c m\u1eadt trao\u00a0y ph\u00e1p\u00a0c\u1ee7a \u00d0\u1ea1i s\u01b0\u00a0Ho\u1eb1ng Nh\u1eabn, \u0111\u01b0\u1ee3c\u00a0truy\u1ec1n Ph\u1eadt t\u00e2m \u1ea5n, n\u00ean th\u1ec9nh ng\u01b0\u1eddi \u0111\u1ebfn th\u01b0a h\u1ecfi. Nay sai N\u1ed9i th\u1ecb Ti\u1ebft Gi\u1ea3n mang chi\u1ebfu nghinh th\u1ec9nh, mong th\u1ea7y t\u1eeb ni\u1ec7m, ch\u00f3ng \u0111\u1ebfn Kinh \u00d0\u00f4. T\u1ed5 d\u00e2ng bi\u1ec3u t\u1eeb b\u1ec7nh, nguy\u1ec7n\u00a0tr\u1ecdn \u0111\u1eddi\u00a0\u1edf n\u01a1i r\u1eebng n\u00fai. Ti\u1ebft Gi\u1ea3n th\u01b0a: \u201c\u1ede Kinh Th\u00e0nh, c\u00e1c thi\u1ec1n \u0111\u1ee9c \u0111\u1ec1u n\u00f3i r\u1eb1ng, \u2018mu\u1ed1n \u0111\u01b0\u1ee3c h\u1ed9i \u0111\u1ea1o \u1eaft ph\u1ea3i\u00a0t\u1ecda thi\u1ec1n\u00a0t\u1eadp \u0111\u1ecbnh, n\u1ebfu ch\u1eb3ng nh\u01a1n n\u01a1i\u00a0thi\u1ec1n \u0111\u1ecbnh\u00a0m\u00e0\u00a0\u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t\u00a0l\u00e0 ch\u01b0a t\u1eebng c\u00f3 v\u1eady, ch\u01b0a bi\u1ebft th\u1ea7y n\u00f3i\u00a0ph\u00e1p nh\u01b0\u00a0th\u1ebf n\u00e0o?\u2019\u201d\u2014On the fifteenth day of the first month, during the first year of the Shen-Lung reign (705 A.D.), Empress Tse-T\u2019ien and Emperor Chung-Tsung issued the following proclamation: \u201cWe have invited Master Hui-Neng and Shen-Hsiu to the palace to receive offerings so that we may investigate the One Vehicle in the leisure time remaining after our myriad duties. The two Masters have declined, saying that in the South there is Dhyana Master Hui-Neng, wo was secretly transmitted the robe and Dharma of the Great Master Hung-Jen who now transmits the Buddhas\u2019 mind-seal. We now send Chamberlain Hsieh Chien with this invitation, hoping that the Master will remember us with compassion and come to the capital.\u201d The Master sent back a petition pleading illness saying that he wished to spend his remaining years at the foot of the mountain. Hsieh Chien said, \u201cThe Virtuous Dhyana Masters at the capital all say that to master the Way one must sit in Dhyana meditation and practice concentration, for without Dhyana concentration, liberation is impossible. I do not know how the Master explains this dharma.\u201d<\/p>\n -T\u1ed5 b\u1ea3o: \u201c\u00d0\u1ea1o do t\u00e2m m\u00e0 ng\u1ed9, h\u00e1 t\u1ea1i ng\u1ed3i sao? Kinh n\u00f3i, \u2018N\u1ebfu n\u00f3i Nh\u01b0 Lai ho\u1eb7c ng\u1ed3i, n\u1eb1m, \u1ea5y l\u00e0 ng\u01b0\u1eddi h\u00e0nh t\u00e0 \u0111\u1ea1o.\u2019 V\u00ec c\u1edb sao? Kh\u00f4ng t\u1eeb \u0111\u00e2u l\u1ea1i c\u0169ng kh\u00f4ng c\u00f3 ch\u1ed7 \u0111i, kh\u00f4ng sanh kh\u00f4ng di\u1ec7t, \u1ea5y l\u00e0 Nh\u01b0 Lai thanh t\u1ecbnh thi\u1ec1n, c\u00e1c ph\u00e1p r\u1ed7ng l\u1eb7ng, \u1ea5y l\u00e0 Nh\u01b0 Lai thanh t\u1ecbnh t\u1ecda, c\u1ee9u c\u00e1nh kh\u00f4ng ch\u1ee9ng, h\u00e1 l\u1ea1i c\u00f3 ng\u1ed3i \u01b0?\u201d\u2014The Master said, \u201cThe Way is awakened to from the mind. How could it be found in sitting? The Diamond Sutra states that to say the Tathagata either sits or lies down is to walk a deviant path. Why? The clear pure Dhyana of the Tathagata comes from nowhere and goes nowhere and is neither produced nor extinguished. The Tathagata\u2019s clear pure \u2018sitting\u2019 is the state of all dharmas being empty and still. Ultimately there is no certification; even less is there any \u2018sitting.\u2019<\/p>\n Ti\u1ebft Gi\u1ea3n th\u01b0a: \u201c\u00d0\u1ec7 t\u1eed\u00a0tr\u1edf v\u1ec1\u00a0kinh, ch\u00faa th\u01b0\u1ee3ng \u1eaft h\u1ecfi, c\u00fai mong th\u1ea7y\u00a0t\u1eeb bi\u00a0ch\u1ec9 b\u00e0y\u00a0t\u00e2m y\u1ebfu, \u0111\u1ec3 t\u00e2u l\u1ea1i hai cung v\u00e0 nh\u1eefng ng\u01b0\u1eddi\u00a0h\u1ecdc \u0111\u1ea1o\u00a0\u1edf kinh th\u00e0nh,\u00a0v\u00ed nh\u01b0\u00a0m\u1ed9t\u00a0ng\u1ecdn \u0111\u00e8n\u00a0m\u1ed3i tr\u0103m ng\u00e0n\u00a0ng\u1ecdn \u0111\u00e8n,\u00a0ch\u1ed7 t\u1ed1i\u00a0\u0111\u1ec1u \u0111\u01b0\u1ee3c s\u00e1ng, s\u00e1ng m\u00e3i kh\u00f4ng c\u00f9ng.\u201d\u2014 Hsieh Chien said, \u201cWhen your disciple returns to the capital, their majesties will surely question him. Will the High Master please be compassionate and instruct me on the essentials of the mind so that I can transmit them to the two palaces and to students of the Way at the capital? It will be like one lamp setting a hundred thousand lapms burning, making all the darkness endlessly light.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201c\u00d0\u1ea1o kh\u00f4ng s\u00e1ng t\u1ed1i, s\u00e1ng t\u1ed1i \u1ea5y l\u00e0 ngh\u0129a thay nhau, s\u00e1ng m\u00e3i kh\u00f4ng c\u00f9ng c\u0169ng l\u00e0 c\u00f3 ng\u00e0y h\u1ebft, v\u00ec\u00a0\u0111\u1ed1i \u0111\u00e3i\u00a0m\u00e0 l\u1eadp n\u00ean.\u00a0Kinh T\u1ecbnh Danh\u00a0n\u00f3i, \u2018Ph\u00e1p kh\u00f4ng c\u00f3\u00a0so s\u00e1nh\u00a0v\u00ec kh\u00f4ng c\u00f3\u00a0\u0111\u1ed1i \u0111\u00e3i.\u2019\u201d\u2014The Master said, \u201cThe Way is without light or darkness. Light and darkness belong to the principle of alternation. \u2018Endless light\u2019 has an end, too, because such terms are relative. Therefore the Vimalakirti Sutra says, \u2018The Dharma is incomparable because it is not relative.\u2019\u201d<\/p>\n Ti\u1ebft Gi\u1ea3n th\u01b0a: \u201cS\u00e1ng d\u1ee5 cho\u00a0tr\u00ed tu\u1ec7, t\u1ed1i d\u1ee5 cho\u00a0phi\u1ec1n n\u00e3o, ng\u01b0\u1eddi\u00a0tu \u0111\u1ea1o\u00a0gi\u1ea3 nh\u01b0\u00a0ch\u1eb3ng d\u00f9ng\u00a0tr\u00ed tu\u1ec7\u00a0chi\u1ebfu ph\u00e1\u00a0phi\u1ec1n n\u00e3o\u00a0th\u00ec c\u00e1i\u00a0sanh t\u1eed\u00a0t\u1eeb\u00a0v\u00f4 th\u1ee7y\u00a0n\u01b0\u01a1ng v\u00e0o \u0111\u00e2u m\u00e0 ra kh\u1ecfi.\u201d\u2014Hsien Chien said, \u201cLight represents wisdom and darkness represents affliction. If cultivators of the Way do not use wisdom to expose and destroy affliction, how can they escape from the birth and death that have no beginning?”<\/p>\n T\u1ed5 b\u1ea3o: \u201cPhi\u1ec1n n\u00e3o t\u1ee9c l\u00e0 B\u1ed3 \u00d0\u1ec1, kh\u00f4ng hai, kh\u00f4ng kh\u00e1c, n\u1ebfu d\u00f9ng\u00a0tr\u00ed tu\u1ec7\u00a0chi\u1ebfu ph\u00e1\u00a0phi\u1ec1n n\u00e3o; \u0111\u00e2y l\u00e0\u00a0ki\u1ebfn gi\u1ea3i\u00a0c\u1ee7a h\u00e0ng\u00a0nh\u1ecb th\u1eeba,\u00a0c\u0103n c\u01a1\u00a0xe nai xe d\u00ea, c\u00f2n nh\u1eefng b\u1eadc th\u01b0\u1ee3ng tr\u00ed \u0111\u1ea1i c\u0103n, th\u00ec kh\u00f4ng nh\u01b0 th\u1ebf.\u201d\u2014The Master said, \u201cAffliction is Bodhi; they are not two and not different. One who uses wisdom to expose and destroy affliction has the views and understanding of the two vehicles and the potential of the sheep and deer carts. Those of superior wisdom and great roots are completely different.\u201d<\/p>\n Ti\u1ebft Gi\u1ea3n th\u01b0a: \u201cTh\u1ebf n\u00e0o l\u00e0\u00a0ki\u1ebfn gi\u1ea3i\u00a0\u00d0\u1ea1i th\u1eeba?\u201d\u2014Hsieh Chien said, \u201cWhat are the views and understanding of the Great vehicle?\u201d<\/p>\n -T\u1ed5 \u0111\u00e1p: \u201cMinh c\u00f9ng v\u1edbi v\u00f4 minh, ph\u00e0m phu th\u1ea5y hai, ng\u01b0\u1eddi tr\u00ed r\u00f5 su\u1ed1t t\u00e1nh n\u00f3 kh\u00f4ng hai, t\u00e1nh kh\u00f4ng hai t\u1ee9c l\u00e0 th\u1eadt t\u00e1nh; th\u1eadt t\u00e1nh \u1edf ph\u00e0m phu m\u00e0 ch\u1eb3ng gi\u1ea3m, \u1edf Hi\u1ec1n Th\u00e1nh m\u00e0 ch\u1eb3ng t\u0103ng, tr\u1ee5 trong phi\u1ec1n n\u00e3o m\u00e0 kh\u00f4ng lo\u1ea1n, \u1edf trong thi\u1ec1n \u0111\u1ecbnh m\u00e0 ch\u1eb3ng l\u1eb7ng l\u1ebd, ch\u1eb3ng \u0111o\u1ea1n ch\u1eb3ng th\u01b0\u1eddng, ch\u1eb3ng \u0111\u1ebfn ch\u1eb3ng \u0111i, ch\u1eb3ng \u1edf kho\u1ea3ng gi\u1eefa v\u00e0 trong ngo\u00e0i, kh\u00f4ng sanh kh\u00f4ng di\u1ec7t, t\u00e1nh t\u01b0\u1edbng nh\u01b0 nh\u01b0, th\u01b0\u1eddng tr\u1ee5 ch\u1eb3ng \u0111\u1ed5i g\u1ecdi l\u00e0 \u0111\u1ea1o.\u201d\u2014The Master said, \u201cThe common person sees light and darkness as two, but the wise person comprehends that their nature is non-dual. The non-dual nature is the real nature. The real nature does not decrease in common people nor increase in worthy sages. In afflictions, it is not confused and in Dhyana concentration, it is not still. It is neither cut off nor permanent. It does not come or go. It is not inside, outside, or in the middle. It is not produced or destroyed. The nature and mark is \u2018thus, thus.\u2019 It permanently dwells and does not change. It is called the \u2018Way.\u2019\u201d<\/p>\n Ti\u1ebft Gi\u1ea3n th\u01b0a: \u201cTh\u1ea7y n\u00f3i ch\u1eb3ng sanh ch\u1eb3ng di\u1ec7t \u0111\u00e2u kh\u00e1c v\u1edbi ngo\u1ea1i \u0111\u1ea1o?\u201d\u2014 Hsieh Chien said, \u201cHow does your explanation of the self-nature as neither produced nor destroyed differ from that of other religions?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cNgo\u1ea1i \u0111\u1ea1o n\u00f3i ch\u1eb3ng sanh ch\u1eb3ng di\u1ec7t l\u00e0 \u0111em c\u00e1i di\u1ec7t \u0111\u1ec3 d\u1eebng c\u00e1i sanh, l\u1ea5y c\u00e1i sanh \u0111\u1ec3 b\u00e0y c\u00e1i di\u1ec7t, di\u1ec7t v\u1eabn ch\u1eb3ng di\u1ec7t, sanh n\u00f3i kh\u00f4ng sanh. Ta n\u00f3i ch\u1eb3ng sanh ch\u1eb3ng di\u1ec7t l\u00e0 v\u1ed1n t\u1ef1 kh\u00f4ng sanh. Ta n\u00f3i ch\u1eb3ng sanh ch\u1eb3ng di\u1ec7t l\u00e0 v\u1ed1n t\u1ef1 kh\u00f4ng sanh, nay c\u0169ng ch\u1eb3ng di\u1ec7t, cho n\u00ean kh\u00f4ng \u0111\u1ed3ng v\u1edbi\u00a0ngo\u1ea1i \u0111\u1ea1o. N\u1ebfu \u00f4ng mu\u1ed1n bi\u1ebft\u00a0t\u00e2m y\u1ebfu, ch\u1ec9 t\u1ea5t c\u1ea3\u00a0thi\u1ec7n \u00e1c\u00a0tr\u1ecdn ch\u1edb\u00a0suy ngh\u0129,\u00a0t\u1ef1 nhi\u00ean\u00a0\u0111\u01b0\u1ee3c v\u00e0o t\u00e2m th\u1ec3\u00a0thanh t\u1ecbnh,\u00a0l\u1eb7ng l\u1ebd\u00a0th\u01b0\u1eddng t\u1ecbch,\u00a0di\u1ec7u d\u1ee5ng\u00a0h\u1eb1ng sa.\u201d\u2014The Master answered, \u201cAs non-production and non-extinction are explained by other religions, extinction ends production and production reveals extinction. Their extinction is not extinction and what they call production is not production. My explanation of non-production and non-extinction is this: originally there was no production and now there is no extinction. For this reason my explanation differs from that of other religions. If you wish to know the essentials of the mind, simply do not think of good or evil. You will then enter naturally the clear, pure substance of the mind, which is deep and permanently still, and whose wonderful abilities are as numerous as the sand grains in the Ganges River.\u201d<\/p>\n Ti\u1ebft Gi\u1ea3n nh\u1edd ch\u1ec9 d\u1ea1y, ho\u00e1t nhi\u00ean\u00a0\u0111\u1ea1i ng\u1ed9, l\u1ec5 t\u1eeb\u00a0tr\u1edf v\u1ec1\u00a0cung d\u00e2ng bi\u1ec3u t\u00e2u l\u00ean nh\u1eefng l\u1eddi c\u1ee7a T\u1ed5. Ng\u00e0y m\u1ed3ng ba th\u00e1ng ch\u00edn n\u0103m \u1ea5y c\u00f3 chi\u1ebfu t\u01b0\u1edfng d\u1ee5 s\u01b0 r\u1eb1ng: \u201cTh\u1ea7y t\u1eeb v\u00ec gi\u00e0 b\u1ec7nh, v\u00ec tr\u1ea9m m\u00e0\u00a0tu h\u00e0nh, l\u00e0m\u00a0ph\u01b0\u1edbc \u0111i\u1ec1n\u00a0cho \u0111\u1ea5t n\u01b0\u1edbc, Th\u1ea7y c\u0169ng nh\u01b0 Ng\u00e0i\u00a0T\u1ecbnh Danh\u00a0gi\u1ea3 b\u1ec7nh n\u01a1i th\u00e0nh\u00a0T\u1ef3 Da\u00a0\u0111\u1ec3 xi\u1ec3n d\u01b0\u01a1ng \u00d0\u1ea1i Th\u1eeba,\u00a0truy\u1ec1n t\u00e2m\u00a0ch\u01b0 Ph\u1eadt, n\u00f3i ph\u00e1p\u00a0b\u1ea5t nh\u1ecb. Ti\u1ebft Gi\u1ea3n truy\u1ec1n l\u1ea1i l\u1eddi Th\u1ea7y ch\u1ec9 d\u1ea1y\u00a0tri ki\u1ebfn\u00a0Nh\u01b0 Lai, tr\u1ea9m ch\u01b0a \u0111\u01b0\u1ee3c nhi\u1ec1u\u00a0c\u00f4ng \u0111\u1ee9c\u00a0l\u00e0nh, gieo \u0111\u01b0\u1ee3c\u00a0h\u1ea1t gi\u1ed1ng\u00a0l\u00e0nh \u0111\u1eddi tr\u01b0\u1edbc, m\u1edbi g\u1eb7p Th\u1ea7y ra \u0111\u1eddi,\u00a0\u0111\u1ed1n ng\u1ed9\u00a0ph\u00e1p th\u01b0\u1ee3ng\u00a0th\u1eeba,\u00a0c\u1ea3m \u00e2n\u00a0\u0111\u1ee9c Th\u1ea7y, \u0111\u1ea7u \u0111\u1ed9i kh\u00f4ng th\u00f4i, c\u00f9ng d\u00e2ng chi\u1ebfc\u00a0Ma N\u1ea1p\u00a0Ca Sa\u00a0v\u00e0 b\u00e1t\u00a0th\u1ee7y tinh, s\u1eafc cho Th\u1ee9 S\u1eed Thi\u1ec1u Ch\u00e2u s\u1eeda sang l\u1ea1i ch\u00f9a v\u00e0 ban hi\u1ec7u ch\u00f9a c\u0169 Th\u1ea7y \u1edf l\u00e0 ch\u00f9a Qu\u1ed1c A\u00c2n\u2014 Hsieh Chien received this instruction and was suddenly greatly enlightened. He bowed, took leave and returned to the palace to report the Master\u2019s speech. That year on the third of the ninth month a proclamation was issued in praise of the Master. It read: \u201cThe Master has declined our invitation because of old age and illness. He cultivates the Way for us and is a field of blessings for the country. The Master is like Vimalakirti, who pleaded illness in Vashali. He spreads the great fruit widely, transmitting the Buddha-mind and discoursing on the non-dual Dharma. Hsieh Chien has conveyed the Master\u2019s instruction, the knowledge and vision of the Tathagata. It must be due to accumulated good acts, abundant blessings and good roots planted in former lives that we now have met with the Master when he appears in the world and have suddenly been enlightened to the Supreme Vehicle. We are extremely grateful for his kindness, which we receive with bowed heads and now offer in return a Mo Na robe and crystal bowl as gifts. We order the Magistrate of Shao Chou to rebuild the temple buildings and convert the Master\u2019s former dwelling place into a temple to be called \u2018Kuo-\u00can\u2019 or the Country\u2019s Kindness.\u201d<\/p>\n <\/p>\n<\/div>\n <\/p>\n <\/p>\n T\u1ed5 \u0110\u00ecnh Minh \u0110\u0103ng Quang<\/span> PH\u1ee4 L\u1ee4C (APPENDICES)<\/span><\/strong> \u00a0PH\u1ee4 L\u1ee4C F – Appendix F<\/strong><\/span><\/p>\n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n<\/strong><\/span> \nPh\u1ea9m Th\u1ee9 M\u01b0\u1eddi\u2014Ph\u00f3 Ch\u00fac\u2014The Tenth Chapter \u2014Final Instructions<\/strong> <\/span><\/p>\n M\u1ed9t h\u00f4m T\u1ed5 g\u1ecdi \u0111\u1ec7 t\u1eed l\u00e0 Ph\u00e1p H\u1ea3i, Ch\u00ed Th\u00e0nh, Ph\u00e1p \u00d0\u1ea1t, Th\u1ea7n H\u1ed9i, Tr\u00ed Th\u01b0\u1eddng, Tr\u00ed Th\u00f4ng, Ch\u00ed Tri\u1ec7t, Ph\u00e1p Tr\u00e2n, Ph\u00e1p Nh\u01b0, v\u00e2n v\u00e2n, b\u1ea3o r\u1eb1ng: \u201cC\u00e1c \u00f4ng kh\u00f4ng \u0111\u1ed3ng v\u1edbi nh\u1eefng ng\u01b0\u1eddi kh\u00e1c, sau khi t\u00f4i di\u1ec7t \u0111\u1ed9, m\u1ed7i ng\u01b0\u1eddi l\u00e0m th\u1ea7y m\u1ed9t ph\u01b0\u01a1ng, nay t\u00f4i d\u1ea1y c\u00e1c \u00f4ng n\u00f3i ph\u00e1p kh\u00f4ng m\u1ea5t b\u1ed5n t\u00f4ng, tr\u01b0\u1edbc ph\u1ea3i d\u00f9ng ba khoa ph\u00e1p m\u00f4n, \u0111\u1ed9ng d\u1ee5ng th\u00e0nh ba m\u01b0\u01a1i s\u00e1u \u0111\u1ed1i, ra v\u00e0o t\u1ee9c l\u00eca hai b\u00ean, n\u00f3i t\u1ea5t c\u1ea3 ph\u00e1p ch\u1edb l\u00eca t\u1ef1 t\u00e1nh; ch\u1ee3t c\u00f3 ng\u01b0\u1eddi h\u1ecfi ph\u00e1p, \u00f4ng xu\u1ea5t l\u1eddi n\u00f3i tr\u1ecdn trong \u0111\u1ed1i \u0111\u00e3i, \u0111\u1ec1u l\u1ea5y ph\u00e1p \u0111\u1ed1i \u0111i l\u1ea1i l\u00e0m nh\u01a1n cho nhau, c\u1ee9u c\u00e1nh hai ph\u00e1p th\u1ea3y \u0111\u1ec1u tr\u1eeb, l\u1ea1i kh\u00f4ng c\u00f3 ch\u1ed7 \u0111i. Ba khoa ph\u00e1p m\u00f4n l\u00e0 \u1ea5m, gi\u1edbi, nh\u1eadp v\u1eady. \u1ea4m l\u00e0 ng\u0169 \u1ea5m, s\u1eafc, th\u1ecd t\u01b0\u1edfng, h\u00e0nh, th\u1ee9c; nh\u1eadp l\u00e0 th\u1eadp nh\u1ecb nh\u1eadp, ngo\u00e0i c\u00f3 s\u00e1u tr\u1ea7n l\u00e0 s\u1eafc, thanh, h\u01b0\u01a1ng, v\u1ecb, x\u00fa, ph\u00e1p, trong c\u00f3 s\u00e1u c\u1eeda l\u00e0 m\u1eaft, tai, m\u0169i, l\u01b0\u1ee1i, th\u00e2n, \u00fd; gi\u1edbi l\u00e0 th\u1eadp b\u00e1t gi\u1edbi, s\u00e1u tr\u1ea7n, s\u00e1u c\u1eeda, v\u00e0 s\u00e1u th\u1ee9c. T\u1ef1 t\u00e1nh hay g\u1ed3m mu\u00f4n ph\u00e1p g\u1ecdi l\u00e0 t\u00e0ng h\u00e0m th\u1ee9c, n\u1ebfu kh\u1edfi suy ngh\u0129 t\u1ee9c l\u00e0 chuy\u1ec3n th\u1ee9c sanh s\u00e1u th\u1ee9c ra s\u00e1u c\u1eeda, th\u1ea5y s\u00e1u tr\u1ea7n, nh\u01b0 th\u1ebf th\u00e0nh m\u01b0\u1eddi t\u00e1m gi\u1edbi, \u0111\u1ec1u t\u1eeb n\u01a1i t\u1ef1 t\u00e1nh kh\u1edfi d\u1ee5ng. T\u1ef1 t\u00e1nh n\u1ebfu t\u00e0 th\u00ec kh\u1edfi m\u01b0\u1eddi t\u00e1m t\u00e0, t\u1ef1 t\u00e1nh n\u1ebfu ch\u00e1nh th\u00ec kh\u1edfi m\u01b0\u1eddi t\u00e1m ch\u00e1nh, g\u1ed3m \u00e1c d\u1ee5ng t\u1ee9c l\u00e0 d\u1ee5ng ch\u00fang sanh, thi\u1ec7n d\u1ee5ng t\u1ee9c l\u00e0 d\u1ee5ng Ph\u1eadt, d\u1ee5ng do nh\u1eefng g\u00ec? Do t\u1ef1 t\u00e1nh m\u00e0 c\u00f3. \u00d0\u1ed1i ph\u00e1p: Ngo\u1ea1i c\u1ea3nh v\u00f4 t\u00ecnh c\u00f3 n\u0103m \u0111\u1ed1i, tr\u1eddi \u0111\u1ed1i c\u00f9ng \u0111\u1ea5t, m\u1eb7t tr\u1eddi \u0111\u1ed1i c\u00f9ng m\u1eb7t tr\u0103ng, s\u00e1ng \u0111\u1ed1i c\u00f9ng t\u1ed1i, \u00e2m \u0111\u1ed1i c\u00f9ng d\u01b0\u01a1ng, n\u01b0\u1edbc \u0111\u1ed1i c\u00f9ng l\u1eeda, \u0111\u00e2y l\u00e0 n\u0103m \u0111\u1ed1i. Ph\u00e1p t\u01b0\u1edbng ng\u1eef ng\u00f4n c\u00f3 m\u01b0\u1eddi hai \u0111\u1ed1i, ng\u1eef \u0111\u1ed1i c\u00f9ng ph\u00e1p, c\u00f3 \u0111\u1ed1i c\u00f9ng kh\u00f4ng, c\u00f3 s\u1eafc \u0111\u1ed1i c\u00f9ng kh\u00f4ng s\u1eafc, c\u00f3 t\u01b0\u1edbng \u0111\u1ed1i c\u00f9ng kh\u00f4ng t\u01b0\u1edbng, h\u1eefu l\u1eadu \u0111\u1ed1i c\u00f9ng v\u00f4 l\u1eadu, s\u1eafc \u0111\u1ed1i c\u00f9ng kh\u00f4ng, \u0111\u1ed9ng \u0111\u1ed1i c\u00f9ng t\u1ecbnh, trong \u0111\u1ed1i c\u00f9ng \u0111\u1ee5c, ph\u00e0m \u0111\u1ed1i c\u00f9ng Th\u00e1nh, T\u0103ng \u0111\u1ed1i c\u00f9ng t\u1ee5c, gi\u00e0 \u0111\u1ed1i c\u00f9ng tr\u1ebb, l\u1edbn \u0111\u1ed1i c\u00f9ng nh\u1ecf, \u0111\u00e2y l\u00e0 m\u01b0\u1eddi hai \u0111\u1ed1i v\u1eady. T\u1ef1 t\u00e1nh kh\u1edfi d\u1ee5ng c\u00f3 m\u01b0\u1eddi ch\u00edn \u0111\u1ed1i: d\u00e0i \u0111\u1ed1i c\u00f9ng ng\u1eafn, t\u00e0 \u0111\u1ed1i c\u00f9ng ch\u00e1nh, si \u0111\u1ed1i c\u00f9ng hu\u1ec7, ngu \u0111\u1ed1i c\u00f9ng tr\u00ed, lo\u1ea1n \u0111\u1ed1i c\u00f9ng \u0111\u1ecbnh, t\u1eeb \u0111\u1ed1i c\u00f9ng \u0111\u1ed9c, gi\u1edbi \u0111\u1ed1i c\u00f9ng l\u1ed7i, th\u1eb3ng \u0111\u1ed1i c\u00f9ng cong, th\u1eadt \u0111\u1ed1i c\u00f9ng h\u01b0 d\u1ed1i, hi\u1ec3m \u0111\u1ed1i c\u00f9ng b\u00ecnh, phi\u1ec1n n\u00e3o \u0111\u1ed1i c\u00f9ng B\u1ed3 \u00d0\u1ec1, th\u01b0\u1eddng \u0111\u1ed1i c\u00f9ng v\u00f4 th\u01b0\u1eddng, bi \u0111\u1ed1i c\u00f9ng t\u1ed5n h\u1ea1i, h\u1ef7 \u0111\u1ed1i c\u00f9ng s\u00e2n, x\u1ea3 \u0111\u1ed1i c\u00f9ng b\u1ecfn x\u1ebbn, ti\u1ebfn \u0111\u1ed1i c\u00f9ng th\u1ed1i, sanh \u0111\u1ed1i c\u00f9ng di\u1ec7t, ph\u00e1p th\u00e2n \u0111\u1ed1i c\u00f9ng s\u1eafc th\u00e2n, h\u00f3a th\u00e2n \u0111\u1ed1i c\u00f9ng b\u00e1o th\u00e2n, \u0111\u00e2y l\u00e0 m\u01b0\u1eddi ch\u00edn ph\u00e1p \u0111\u1ed1i v\u1eady. T\u1ed5 b\u1ea3o: \u201cBa m\u01b0\u01a1i s\u00e1u ph\u00e1p \u0111\u1ed1i n\u1ea7y n\u1ebfu hi\u1ec3u m\u00e0 d\u00f9ng t\u1ee9c l\u00e0 \u0111\u1ea1o, qu\u00e1n xuy\u1ebfn t\u1ea5t c\u1ea3 kinh ph\u00e1p, ra v\u00e0o t\u1ee9c l\u00eca hai b\u00ean, t\u1ef1 t\u00e1nh \u0111\u1ed9ng d\u1ee5ng, c\u00f9ng ng\u01b0\u1eddi n\u00f3i n\u0103ng, ngo\u00e0i \u0111\u1ed1i v\u1edbi t\u01b0\u1edbng m\u00e0 l\u00eca t\u01b0\u1edbng, trong \u0111\u1ed1i v\u1edbi kh\u00f4ng m\u00e0 l\u00eca kh\u00f4ng, n\u1ebfu to\u00e0n ch\u1ea5p t\u01b0\u1edbng t\u1ee9c l\u00e0 t\u0103ng tr\u01b0\u1edfng v\u00f4 minh, ng\u01b0\u1eddi ch\u1ea5p kh\u00f4ng l\u00e0 c\u00f3 ch\u00ea bai kinh. N\u00f3i th\u1eb3ng ch\u1eb1ng d\u00f9ng v\u0103n t\u1ef1, \u0111\u00e3 n\u00f3i ch\u1eb3ng d\u00f9ng v\u0103n t\u1ef1 th\u00ec ng\u01b0\u1eddi c\u0169ng ch\u1eb3ng n\u00ean n\u00f3i n\u0103ng, ch\u1ec9 l\u1eddi n\u00f3i n\u0103ng n\u1ea7y li\u1ec1n l\u00e0 t\u01b0\u1edbng v\u0103n t\u1ef1.\u201d T\u1ed5 l\u1ea1i b\u1ea3o: \u201cN\u00f3i th\u1eb3ng ch\u1eb3ng l\u1eadp t\u1ef1 t\u1ee9c hai ch\u1eef ch\u1eb3ng l\u1eadp n\u1ea7y c\u0169ng l\u00e0 v\u0103n t\u1ef1, th\u1ea5y ng\u01b0\u1eddi n\u00f3i li\u1ec1n ch\u00ea bai ng\u01b0\u1eddi ta n\u00f3i l\u00e0 ch\u1ea5p v\u0103n t\u1ef1. C\u00e1c \u00f4ng n\u00ean bi\u1ebft t\u1ef1 m\u00ecnh m\u00ea th\u00ec c\u00f2n kh\u1ea3 d\u0129, l\u1ea1i ch\u00ea bai kinh Ph\u1eadt, kh\u00f4ng n\u00ean ch\u00ea bai kinh v\u00ec \u0111\u00f3 l\u00e0 t\u1ed9i ch\u01b0\u1edbng v\u00f4 s\u1ed1. N\u1ebfu ch\u1ea5p t\u01b0\u1edbng b\u00ean ngo\u00e0i m\u00e0 t\u00e1c ph\u00e1p c\u1ea7u ch\u01a1n, ho\u1eb7c r\u1ed9ng l\u1eadp \u0111\u1ea1o tr\u00e0ng, n\u00f3i l\u1ed7i l\u1ea7m c\u00f3 kh\u00f4ng, nh\u1eefng ng\u01b0\u1eddi nh\u01b0 th\u1ebf nhi\u1ec1u ki\u1ebfp kh\u00f4ng th\u1ec3 th\u1ea5y t\u00e1nh; ch\u1ec9 nghe y ph\u00e1p tu h\u00e0nh, l\u1ea1i ch\u1edb c\u00f3 tr\u0103m v\u1eadt ch\u1eb3ng ngh\u0129, m\u00e0 \u0111\u1ed1i v\u1edbi \u0111\u1ea1o t\u00e1nh sanh ch\u01b0\u1edbng ng\u1ea1i; n\u1ebfu nghe n\u00f3i ch\u1eb3ng tu khi\u1ebfn ng\u01b0\u1eddi bi\u1ebfn sanh t\u00e0 ni\u1ec7m, ch\u1ec9 y ph\u00e1p tu h\u00e0nh, b\u1ed1 th\u00ed ph\u00e1p m\u00e0 kh\u00f4ng tr\u1ee5 t\u01b0\u1edbng. C\u00e1c \u00f4ng n\u1ebfu ng\u1ed9, y \u0111\u00e2y m\u00e0 n\u00f3i, y \u0111\u00e2y m\u00e0 d\u00f9ng, y \u0111\u00e2y m\u00e0 h\u00e0nh, y \u0111\u00e2y m\u00e0 t\u1ea1o t\u00e1c, t\u1ee9c kh\u00f4ng m\u1ea5t b\u1ed5n t\u00f4ng. N\u1ebfu c\u00f3 ng\u01b0\u1eddi h\u1ecfi ngh\u0129a \u00f4ng, h\u1ecfi c\u00f3 th\u00ec \u0111em kh\u00f4ng \u0111\u00e1p, h\u1ecfi kh\u00f4ng th\u00ec \u0111em c\u00f3 \u0111\u00e1p, h\u1ecfi ph\u00e0m th\u00ec \u0111em Th\u00e1nh \u0111\u00e1p, h\u1ecfi Th\u00e1nh l\u1ea5y ph\u00e0m \u0111\u00e1p, hai b\u00ean l\u00e0m nh\u01a1n cho nhau sanh ra ngh\u0129a trung \u0111\u1ea1o, nh\u01b0 m\u1ed9t h\u1ecfi m\u1ed9t \u0111\u00e1p, bao nhi\u00eau c\u00e2u h\u1ecfi kh\u00e1c \u0111\u1ec1u y \u0111\u00e2y m\u00e0 kh\u1edfi t\u00e1c d\u1ee5ng, t\u1ee9c kh\u00f4ng m\u1ea5t ch\u00e2n l\u00fd. Gi\u1ea3 s\u1eed c\u00f3 ng\u01b0\u1eddi h\u1ecfi sao g\u1ecdi l\u00e0 t\u1ed1i th\u00ec \u0111\u00e1p r\u1eb1ng, \u2018s\u00e1ng l\u00e0 nh\u01a1n, t\u1ed1i l\u00e0 duy\u00ean, s\u00e1ng m\u1ea5t t\u1ee9c l\u00e0 t\u1ed1i, d\u00f9ng s\u00e1ng \u0111\u1ec3 hi\u1ec3n t\u1ed1i, d\u00f9ng t\u1ed1i \u0111\u1ec3 hi\u1ec3n s\u00e1ng, qua l\u1ea1i l\u00e0m nh\u01a1n cho nhau th\u00e0nh ngh\u0129a trung \u0111\u1ea1o, ngo\u00e0i ra h\u1ecfi nh\u1eefng c\u00e2u kh\u00e1c th\u1ea3y \u0111\u1ec1u nh\u01b0 \u0111\u00e2y m\u00e0 \u0111\u00e1p. C\u00e1c \u00f4ng v\u1ec1 sau truy\u1ec1n ph\u00e1p y \u0111\u00e2y m\u00e0 ch\u1ec9 d\u1ea1y cho nhau, ch\u1edb l\u00e0m m\u1ea5t t\u00f4ng ch\u1ec9.\u201d\u2014One day the Master summoned his disciples Fa-Hai, Chih-Ch\u2019eng, Fa-Ta, Shen-Hui, Chih-Ch\u2019ang, Chih-T\u2019ung, Chih-Ch\u2019e, Chih-Tao, Fa-Chen and Fa-Ju, and said to them, \u201cYou are not like other people. After my passage into extinction, you should each be a master in a different direction. I will now teach you how to explain the Dharma without deviating from the tradition of our school. First, bring up the three classes of Dharma-doors and then, use the thirty-six pairs of opposites, so that, whether coming or going, you remain in the Bodhimandala. While explaining all the dharmas, do not become separate from your self-nature. Should someone suddenly ask you about a dharma, answer him with its opposite. If you always answer with the opposite, both will be eliminated and nothing will be left since each depends on the other for existence. The three classes of Dharma-doors are the heaps, the realms and the entrances. The five heaps are: form, feeling, perception, impulses and consciousness. The twelve entrances are the six sense objects outside: forms, sounds, smells, tastes, tangible objects and objects of the mind; and the six sense organs within: eye, ear, nose, tongue, body, and mind. The eighteen realms are the six sense objects, the six sense organs and the six consciousnesses. The self-nature is able to contain all dharmas; it is the \u2018store-enveloping consciousness.\u2019 If one gives rise to a thought, it turns into consciousness, and the six consciousnesses are produced, which go out the six organs and perceive the six sense objects. Thus, the eighteen realms arise as a function of the self-nature. If the self-nature is wrong, it gives rise to the eighteen wrongs; if the self-nature is right, it gives rise to eighteen rights. Evil functioning is that of a living being, while good functioning is that of a Buddha. What is the functioning based on? It is based on opposing dharmas within the self-nature. External insentient things have five pairs of opposites: heaven and earth, sun and moon, light and darkness, positive and negative (yin and yang) and water and fire. In speaking of the marks of dharmas one should delineate twelve opposites: speech and dharmas, existence and non-existence, form and formless, the marked and the unmarked, the presence of outflows and the lack of outflows, form and emptiness, motion and stillness, clarity and turbidity, the common and the holy, membership in the Sangha and membership in the laity, old age and youth, and largeness and smallness. From the self-nature nineteen pairs of opposites arise: length and shortness, deviance and orthodoxy, foolishness and wisdom, stupidity and intelligence, confusion and concentration, kindness and cruelty, morality and immorality, Straightness and crookedness, reality and unreality, danger and safety, affliction and Bodhi, permanence and impermanence, compassion and harm, joy and anger, generosity and stinginess, advance and retreat, production and extinction, the Dharma-body and the form-body, the Transformation-body and the reward-body. The Master said, \u201cIf you can understand and use these thirty-six pairs of opposites you can conect yourself with the dharmas of all the Sutras and avoid extremes, whether coming or going. When you act from your self-nature in speaking with others, you are separate from external marks while in the midst of them and separate from inward emptiness while in the midst of emptiness. If you are attached to marks, you will add to your wrong views and if you grasp at emptiness, you will increase your ignorance. Those who grasp at emptiness slander the Sutras by maintaining that written words have no use. Since they maintain they have no need of written words, they should not speak either because written words are merely the marks of spoken language. They also maintain that the direct way cannot be established by written words, and yet these two words \u2018not established\u2019, are themselves written. When they hear others speaking, they slander them by saying that they are attached to written words. You should know that to be confused as they are may be permissible but to slander the Buddha\u2019s Sutras is not. Do not slander the Sutras for if you do, your offense will create countless obstacles for you. One who attaches himself to external marks and practice dharmas in search of truth, or who builds many Bodhimandalas and speaks of the error and evil of existence and non-existence will not see his nature for many aeons. Listen to the Dharma and cultivate accordingly. Do not think of hundreds of things, for that will obstruct the nature of the Way. Listening without cultivating will cause others to form deviant views. Simply cultivate according to the Dharma, and do not dwell in marks when bestowing it. If you understand, then speak accordingly, function accordingly, practice accordingly, and act accordingly, and you will not stray from the basis of our school. If someone ask you about a meaning, and the question is about existence, answer with non-existence; if you are asked about non-existence, answer with existence; asked about common life, answer with the holy life; asked about the holy life, answer with the common life. Since in each case the two principles are interdependent, the meaning of the Middle Way will arise between them. If you answer every question with an opposite, you will not stray from the basic principle. Suppose someone asks, \u2018What is darkness?\u2019 You should answer \u2018Brightness is the cause and darkness the condition. When there is no brightness, there is darkness. Brightness reveals darkness and darkness reveals brightness.\u2019 Since opposites are interdependent, the principle of the Middle Way is established. Answer every question that way, and in the future, when you transmit the Dharma, transmit it in the way I am instructing you. Then you will not stray from the tradition of our school.\u201d<\/p>\n V\u00e0o ni\u00ean hi\u1ec7u Th\u00e1i C\u1ef1c n\u0103m Nh\u00e2m T\u00fd, Di\u00ean H\u00f2a th\u00e1ng b\u1ea3y (712 sau T\u00e2y L\u1ecbch), T\u1ed5 sai \u0111\u1ec7 t\u1eed \u0111\u1ebfn T\u00e2n Ch\u00e2u, ch\u00f9a Qu\u1ed1c A\u00c2n d\u1ef1ng th\u00e1p v\u00e0 khi\u1ebfn th\u1ee3 kh\u1edfi c\u00f4ng g\u1ea5p, n\u0103m k\u1ebf cu\u1ed1i m\u00f9a h\u1ea1 l\u1ea1c th\u00e0nh, ng\u00e0y m\u1ed3ng m\u1ed9t th\u00e1ng b\u1ea3y T\u1ed5 h\u1ecdp \u0111\u1ed3 ch\u00fang b\u1ea3o r\u1eb1ng: \u201cT\u00f4i \u0111\u1ebfn th\u00e1ng t\u00e1m mu\u1ed1n l\u00eca th\u1ebf gian, c\u00e1c \u00f4ng c\u00f3 nghi ph\u1ea3i h\u1ecfi nhau s\u1edbm, t\u00f4i v\u00ec c\u00e1c \u00f4ng ph\u00e1 nghi khi\u1ebfn c\u00e1c \u00f4ng d\u1ee9t m\u00ea, n\u1ebfu t\u00f4i \u0111i r\u1ed3i, sau kh\u00f4ng c\u00f3 ng\u01b0\u1eddi d\u1ea1y c\u00e1c \u00f4ng.\u201d Ng\u00e0i Ph\u00e1p H\u1ea3i, v\u00e2n v\u00e2n, nghe T\u1ed5 n\u00f3i th\u1ea3y \u0111\u1ec1u r\u01a1i l\u1ec7 ch\u1ec9 c\u00f3 Th\u1ea7n H\u1ed9i th\u1ea7n t\u00ecnh b\u1ea5t \u0111\u1ed9ng, c\u0169ng kh\u00f4ng c\u00f3 kh\u00f3c\u2014In the seventh month of the year Jen-Tsu, the first year of T\u2019ai-Chi and Yen-Ho reigns (around 712 A.D.), the Master sent his disciples to Hsin-Chou to build a pagoda at Kuo-\u00can Temple. He ordered them to hurry the work and it was completed by the end of the summer of the following year. On the first day of the seventh month, he gathered his disciples together and said, \u201cIn the eighth month I wish to leave this world. Those of you with doubts should ask about them soon so that I may resolve them for you and put an end to your confusion, because when I am gone there will be no one to teach you.\u201d Hearing this, Fa-<\/p>\n Hai and others wept. Only Shen-Hui was unmoved and did not cry.<\/p>\n – T\u1ed5 b\u1ea3o: \u201cTh\u1ea7n H\u1ed9i ti\u1ec3u s\u01b0 l\u1ea1i \u0111\u01b0\u1ee3c thi\u1ec7n b\u1ea5t thi\u1ec7n c\u00f9ng l\u00e0 \u0111\u1ed3ng, khen ch\u00ea ch\u1eb3ng \u0111\u1ed9ng, vui bu\u1ed3n ch\u1eb3ng sanh, ngo\u00e0i ra \u0111\u1ec1u kh\u00f4ng \u0111\u01b0\u1ee3c, \u1edf trong n\u00fai m\u1ea5y n\u0103m, c\u1ee9u c\u00e1nh tu \u0111\u1ea1o g\u00ec? N\u1ebfu c\u00e1c \u00f4ng bu\u1ed3n kh\u00f3c l\u00e0 v\u00ec lo cho ai? N\u1ebfu lo ta ch\u1eb3ng bi\u1ebft ch\u1ed7 \u0111i th\u00ec ta t\u1ef1 bi\u1ebft ch\u1ed7 \u0111i, n\u1ebfu ta ch\u1eb3ng bi\u1ebft ch\u1ed7 \u0111i th\u00ec tr\u1ecdn kh\u00f4ng b\u00e1o tr\u01b0\u1edbc cho c\u00e1c \u00f4ng, c\u00e1c \u00f4ng bu\u1ed3n kh\u00f3c b\u1edfi v\u00ec ch\u1eb3ng bi\u1ebft ch\u1ed7 \u0111i c\u1ee7a ta, n\u1ebfu bi\u1ebft ch\u1ed7 \u0111i c\u1ee7a ta t\u1ee9c kh\u00f4ng n\u00ean bu\u1ed3n kh\u00f3c. Ph\u00e1p t\u00e1nh v\u1ed1n kh\u00f4ng sanh di\u1ec7t \u0111i l\u1ea1i, c\u00e1c \u00f4ng ng\u1ed3i \u0111\u00e2y ta s\u1ebd v\u00ec c\u00e1c \u00f4ng n\u00f3i m\u1ed9t b\u00e0i k\u1ec7 g\u1ecdi l\u00e0 \u2018Ch\u01a1n Gi\u1ea3 \u00d0\u1ed9ng T\u1ecbnh\u201d k\u1ec7. C\u00e1c \u00f4ng t\u1ee5ng b\u00e0i n\u1ea7y c\u00f9ng v\u1edbi ta \u00fd \u0111\u1ed3ng, y \u0111\u00e2y m\u00e0 tu h\u00e0nh th\u00ec kh\u00f4ng m\u1ea5t t\u00f4ng ch\u1ec9. Ch\u00fang T\u0103ng \u0111\u1ec1u l\u00e0m l\u1ec5, T\u1ed5 n\u00f3i k\u1ec7 r\u1eb1ng:<\/p>\n \u201cT\u1ea5t c\u1ea3 kh\u00f4ng c\u00f3 ch\u01a1n, The Master said, “Little Master Shen-Hui has attained the equality of good and evil. He is not moved by blame or praise and does not feel sadness or joy. None of the rest of you have attained that. All these years on the mountain, how have you been cultivating? Now you cry. Who are you worrying about? Are you worrying that I don\u2019t know where I\u2019m going? I know where I\u2019m going. If I did not know, I wouldn\u2019t have been able to tell you about it in advance. No doubt you are crying because you don\u2019t know where I am going but if you knew you wouldn\u2019t need to cry. Originally, the Dharma nature is not produced or extinguished; it does not come or go. All of you sit down, and I will recite a verse called ‘The True-False Motion-Stillness Verse.\u201d If you take it up and recite it, you will be of the same mind as I am. If you rely on it to cultivate, you will not stray from the true principle of our school.\u201d The assembly bowed and begged the Master to recite the verse.<\/p>\n There is nothing true in anything, I tell you, students of the Way, Khi \u1ea5y \u0111\u1ed3 ch\u00fang nghe T\u1ed5 n\u00f3i k\u1ec7 r\u1ed3i th\u1ea3y \u0111\u1ec1u l\u00e0m l\u1ec5 bi\u1ebft r\u00f5 \u00fd T\u1ed5, m\u1ed7i ng\u01b0\u1eddi nhi\u1ebfp t\u00e2m, y theo ph\u00e1p tu h\u00e0nh, l\u1ea1i kh\u00f4ng d\u00e1m tranh c\u00e3i, bi\u1ebft T\u1ed5 kh\u00f4ng c\u00f2n \u1edf \u0111\u1eddi bao l\u00e2u, Th\u01b0\u1ee3ng T\u1ecda Ph\u00e1p H\u1ea3i l\u1ea1i \u0111\u1ea3nh l\u1ec5 h\u1ecfi r\u1eb1ng: \u201cSau khi H\u00f2a Th\u01b0\u1ee3ng nh\u1eadp di\u1ec7t, y ph\u00e1p s\u1ebd trao cho ng\u01b0\u1eddi n\u00e0o?\u201d\u2014When the followers heard this verse, they understood its meaning and bowed down befoe the Master. They made up their minds to practice in accord with the Dharma and not to argue, knowing that the Great Master would not remain long in the world. The Senior Seated Fa-Hai bowed again and asked, \u201cAfter the High Master enters extinction, who will inherit the robe and Dharma?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cT\u00f4i \u1edf ch\u00f9a \u00d0\u1ea1i Ph\u1ea1m n\u00f3i ph\u00e1p cho \u0111\u1ebfn ng\u00e0y nay, sao ch\u00e9p \u0111\u1ec3 l\u01b0u h\u00e0nh, g\u1ecdi l\u00e0 Ph\u00e1p B\u1ea3o \u00d0\u00e0n Kinh, c\u00e1c \u00f4ng g\u00ecn gi\u1eef, truy\u1ec1n trao cho nhau, \u0111\u1ed9 kh\u1eafp qu\u1ea7n sanh, ch\u1ec9 y n\u01a1i l\u1eddi n\u00f3i n\u1ea7y, \u1ea5y g\u1ecdi l\u00e0 ch\u00e1nh ph\u00e1p, nay v\u00ec c\u00e1c \u00f4ng n\u00f3i ph\u00e1p ch\u1edb ch\u1eb3ng trao y, b\u1edfi v\u00ec c\u00e1c \u00f4ng t\u00edn c\u0103n \u0111\u00e3 thu\u1ea7n th\u1ee5c, quy\u1ebft \u0111\u1ecbnh kh\u00f4ng c\u00f2n nghi ng\u1edd, kham nh\u1eadn \u0111\u01b0\u1ee3c \u0111\u1ea1i s\u1ef1, nh\u01b0ng c\u1ee9 theo \u00fd b\u00e0i k\u1ec7 \u201cPh\u00f3 Th\u1ecd\u201d c\u1ee7a S\u01a1 T\u1ed5 \u00d0\u1ea1t Ma, y kh\u00f4ng n\u00ean truy\u1ec1n. K\u1ec7 r\u1eb1ng:<\/p>\n \u201cTa \u0111\u1ebfn \u1edf c\u00f5i n\u1ea7y, The Master said, \u201cSince the time I lectured on the Dharma in Ta-Fan Temple, transcriptions of my lectures have been circulated. They are to be called \u2018The Dharma Jewel Platform Sutra.\u2019 Protect and transmit them in order to take humankind across. If you speak according to them, you will be speaking the Orthodox Dharma. I will explain the Dharma to you, but I will not transmit the robe because your roots of faith are pure and ripe. You certainly have no doubts and are worthy of the great Work. According to the meaning of the transmission verse of the First Patriarch Bodhidharma, the robe should not be transmitted. His verse said,<\/p>\n \u201cOriginally I came to this land, T\u1ed5 l\u1ea1i b\u1ea3o: \u201cC\u00e1c thi\u1ec7n tri th\u1ee9c! C\u00e1c \u00f4ng m\u1ed7i ng\u01b0\u1eddi n\u00ean t\u1ecbnh t\u00e2m l\u1eafng nghe t\u00f4i n\u00f3i ph\u00e1p, n\u1ebfu mu\u1ed1n th\u00e0nh t\u1ef1u ch\u1ee7ng tr\u00ed ph\u1ea3i \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1ea5t t\u01b0\u1edbng tam mu\u1ed9i v\u00e0 nh\u1ea5t h\u1ea1nh tam mu\u1ed9i. N\u1ebfu \u1edf t\u1ea5t c\u1ea3 ch\u1ed7 m\u00e0 kh\u00f4ng tr\u1ee5 t\u01b0\u1edbng, \u1edf trong t\u01b0\u1edbng kia, kh\u00f4ng sanh y\u00eau gh\u00e9t, c\u0169ng kh\u00f4ng th\u1ee7 x\u1ea3, ch\u1eb3ng ngh\u0129 c\u00e1c vi\u1ec7c l\u1ee3i \u00edch th\u00e0nh ho\u1ea1i, v\u00e2n v\u00e2n, an nh\u00e0n \u0111i\u1ec1m t\u1ecbnh, h\u01b0 dung \u0111\u1ea1m b\u1ea1c, \u0111\u00e2y g\u1ecdi l\u00e0 nh\u1ea5t t\u01b0\u1edbng tam mu\u1ed9i. N\u1ebfu \u1edf t\u1ea5t c\u1ea3 ch\u1ed7 \u0111i \u0111\u1ee9ng n\u1eb1m ng\u1ed3i thu\u1ea7n m\u1ed9t tr\u1ef1c t\u00e2m, kh\u00f4ng \u0111\u1ed9ng \u0111\u1ea1o tr\u00e0ng, ch\u01a1n th\u00e0nh T\u1ecbnh \u0111\u1ed9, \u0111\u00e2y g\u1ecdi l\u00e0 nh\u1ea5t h\u1ea1nh tam mu\u1ed9i. N\u1ebfu ng\u01b0\u1eddi \u0111\u1ee7 hai tam mu\u1ed9i n\u1ea7y nh\u01b0 \u0111\u1ea5t \u0111\u00e3 c\u00f3 ch\u1ee9a h\u1ea1t gi\u1ed1ng, nu\u00f4i d\u01b0\u1ee1ng l\u1edbn l\u00ean, th\u00e0nh th\u1ee5c \u0111\u01b0\u1ee3c h\u1ea1t kia, nh\u1ea5t t\u01b0\u1edbng nh\u1ea5t h\u1ea1nh c\u0169ng l\u1ea1i nh\u01b0 th\u1ebf. Nay t\u00f4i n\u00f3i ph\u00e1p v\u00ed nh\u01b0 khi m\u01b0a \u01b0\u1edbt kh\u1eafp c\u1ea3 qu\u1ea3 \u0111\u1ea5t, Ph\u1eadt t\u00e1nh c\u1ee7a c\u00e1c \u00f4ng v\u00ed nh\u01b0 h\u1ea1t gi\u1ed1ng g\u1eb7p \u0111\u01b0\u1ee3c s\u1ef1 th\u1ea5m \u01b0\u1edbt n\u1ea7y th\u1ea3y \u0111\u1ec1u ph\u00e1t sanh, n\u01b0\u01a1ng l\u1eddi ch\u1ec9 d\u1ea1y c\u1ee7a t\u00f4i, quy\u1ebft \u0111\u1ecbnh \u0111\u01b0\u1ee3c B\u1ed3 \u00d0\u1ec1, y theo h\u1ea1nh c\u1ee7a t\u00f4i, quy\u1ebft \u0111\u1ecbnh ch\u1ee9ng \u0111\u01b0\u1ee3c di\u1ec7u qu\u1ea3, h\u00e3y nghe t\u00f4i n\u00f3i k\u1ec7:<\/p>\n \u201c\u00d0\u1ea5t t\u00e2m ch\u1ee9a h\u1ea1t gi\u1ed1ng, The Master added, \u201cAll of you Good Knowing Advisors should purify your minds and listen to my explanation of the Dharma. If you wish to realize all knowledge, you must understand the Samadhi of one Mark and the Samadhi of One Conduct. If you do not dwell in marks anywhere and do not give rise to hate and love, do not grasp or reject and do not calculate advantage or disadvantage, production and destruction while in the midst of marks, but instead, remain tranquil, calm and yielding, then you will have achieved the Samadhi of One Mark. In all places, whether walking, standing, sitting or lying down, to maintain a straight and uniform mind, to attain the unmoving Bodhimandala and the true realization of the Pure Land. That is called the Samadhi of One Conduct. One who perfects the two samadhis is like earth in which seeds are planted; buried in the ground, they are nourished and grow, ripening and bearing fruit. The One Mark and One Conduct are just like that. Now, I speak the Dharma, which is like the falling of the timely rain, moistening the great earth. Your Buddha-nature is like the seeds, which receiving moisture, will sprout and grow. Those who receive my teaching will surely obtain Bodhi and those who practice my conduct certainly certify to the wonderful fruit. Listen to my verse”<\/p>\n The mind-ground contains every seeds; T\u1ed5 n\u00f3i k\u1ec7 r\u1ed3i b\u1ea3o: \u201cPh\u00e1p kia kh\u00f4ng hai, t\u00e2m kia c\u0169ng v\u1eady, \u0111\u1ea1o kia thanh t\u1ecbnh, c\u0169ng kh\u00f4ng c\u00e1c t\u01b0\u1edbng, c\u00e1c \u00f4ng d\u00e8 d\u1eb7t ch\u1edb qu\u00e1n t\u1ecbnh v\u00e0 \u0111\u1ec3 t\u00e2m kia kh\u00f4ng, t\u00e2m n\u1ea7y v\u1ed1n t\u1ecbnh, kh\u00f4ng n\u00ean th\u1ee7 x\u1ea3, m\u1ed7i ng\u01b0\u1eddi t\u1ef1 n\u1ed7 l\u1ef1c t\u00f9y duy\u00ean \u0111i vui v\u1ebb.\u201d Khi \u1ea5y c\u1ea3 th\u1ea3y ch\u00fang \u0111\u1ec1u l\u00e0m l\u1ec5 th\u1ed1i lui\u2014After speaking the verse the Master said, \u201cDharma is not dual nor is the mind, and the Way is pure and without marks. All of you take care not to contemplate stillness or empty the mind. The mind is basically pure and does not grasp or reject anything. Each of you work hard and go well in harmony with circumstances.\u201d<\/p>\n At that time, his followers made \u00d0\u1ebfn ng\u00e0y m\u1ed3ng t\u00e1m th\u00e1ng b\u1ea3y, T\u1ed5 ch\u1ee3t b\u1ea3o \u0111\u1ec7 t\u1eed r\u1eb1ng: \u201cT\u00f4i mu\u1ed1n tr\u1edf v\u1ec1 T\u00e2n Ch\u00e2u, c\u00e1c \u00f4ng h\u00e3y ch\u00f3ng s\u1eeda sang thuy\u1ec1n ch\u00e8o.\u201d \u00d0\u1ea1i ch\u00fang \u0111\u1ec1u bu\u1ed3n b\u1ea3, c\u1ed1 c\u1ea7m T\u1ed5 \u1edf l\u1ea1i. T\u1ed5 b\u1ea3o: \u201cCh\u01b0 Ph\u1eadt xu\u1ea5t hi\u1ec7n c\u00f2n ph\u1ea3i th\u1ecb t\u1ecbch Ni\u1ebft B\u00e0n, c\u00f3 l\u1ea1i t\u1ea5t c\u00f3 \u0111i, l\u00fd v\u1eabn th\u01b0\u1eddng nhi\u00ean, h\u00ecnh h\u00e0i c\u1ee7a t\u00f4i \u0111\u00e2y tr\u1edf v\u1ec1 \u1eaft c\u00f3 ch\u1ed7.\u201d\u2014On the eighth day of the seventh month, the Master suddenly said to his disciples, \u201cI wish to return to Hsin-Chou. Quickly ready a boat and oars.\u201d The great assembly entreated him earnestly to stay, but the Master said, \u201cAll Buddhas appear in the world and then are seen to enter Nirvana. This body of mine must return somewhere.\u201d<\/p>\n Ch\u00fang th\u01b0a: \u201cTh\u1ea7y t\u1eeb \u0111\u00e2y \u0111i, bao gi\u1edd m\u1edbi tr\u1edf v\u1ec1?\u201d\u2014The assembly said, \u201cMaster, you are leaving, but sooner or later, you will return.\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cL\u00e1 r\u1ee5ng v\u1ec1 c\u1ed9i, tr\u1edf l\u1ea1i kh\u00f4ng h\u1eb9n ng\u00e0y.\u201d\u2014The Master said, \u201cFalling leaves return to the root. There was no day on which I came.\u201d<\/p>\n L\u1ea1i h\u1ecfi r\u1eb1ng: \u201cCh\u00e1nh ph\u00e1p nh\u00e3n t\u1ea1ng truy\u1ec1n trao cho ng\u01b0\u1eddi n\u00e0o?\u201d\u2014They further asked, \u201cWho has received the transmission of the Right Dharma-eye Treasury?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cNg\u01b0\u1eddi c\u00f3 \u0111\u1ea1o th\u00ec \u0111\u01b0\u1ee3c, ng\u01b0\u1eddi kh\u00f4ng t\u00e2m th\u00ec th\u00f4ng.\u201d\u2014The Master said, \u201cThe one who has the Way obtains it; the one without a mind penetrates it.\u201d<\/p>\n L\u1ea1i h\u1ecfi: \u201cV\u1ec1 sau c\u00f3 n\u1ea1n hay ch\u0103ng?\u201d\u2014They further asked, \u201cIn the future, there won\u2019t be any difficulties, will there?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cT\u00f4i di\u1ec7t \u0111\u1ed9 kho\u1ea3ng n\u0103m, s\u00e1u n\u0103m, s\u1ebd c\u00f3 m\u1ed9t ng\u01b0\u1eddi \u0111\u1ebfn c\u1eaft \u0111\u1ea7u c\u1ee7a t\u00f4i, nghe t\u00f4i huy\u1ec1n k\u00fd r\u1eb1ng:<\/p>\n \u201cTr\u00ean \u0111\u1ea7u nu\u00f4i th\u00e2n, n\u01a1i mi\u1ec7ng \u0111\u1ec3 \u0103n, Offerings to the parents with bowed head. L\u1ea1i n\u00f3i r\u1eb1ng: \u201cT\u00f4i \u0111i kho\u1ea3ng 70 n\u0103m, c\u00f3 hai v\u1ecb B\u1ed3 T\u00e1t, t\u1eeb ph\u01b0\u01a1ng \u00d0\u00f4ng l\u1ea1i, m\u1ed9t ng\u01b0\u1eddi xu\u1ea5t gia, m\u1ed9t ng\u01b0\u1eddi t\u1ea1i gia, \u0111\u1ed3ng th\u1eddi h\u01b0ng h\u00f3a, d\u1ef1ng l\u1eadp t\u00f4ng t\u00f4i, ki\u1ebfn thi\u1ebft nh\u1eefng ng\u00f4i gi\u00e0 lam, x\u01b0\u01a1ng long cho ch\u00e1nh ph\u00e1p ti\u1ebfp n\u1ed1i.\u201d\u2014The Master also said, \u201cSeventy years after my departure, two Bodhisattvas, one who has left home and one who is a layman, will simultaneously come from the east to propagate and transform. They will establish my school, build and restore monasteries and glorify the Dharma for its heirs.<\/p>\n Ch\u00fang h\u1ecfi: \u201cCh\u01b0a bi\u1ebft t\u1eeb tr\u01b0\u1edbc Ph\u1eadt T\u1ed5 \u1ee9ng hi\u1ec7n \u0111\u1ebfn nay, s\u1ef1 truy\u1ec1n th\u1ecd \u0111\u01b0\u1ee3c bao nhi\u00eau \u0111\u1eddi, mong ng\u00e0i th\u01b0\u01a1ng x\u00f3t ch\u1ec9 d\u1ea1y.\u201d\u2014The assembly made obeisance again and asked, \u201cWill you please let us know for how many generations the teaching has been transmitted since the first Buddha and Patriarchs appeared in the world?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cC\u1ed5 Ph\u1eadt hi\u1ec7n ra \u0111\u1eddi \u0111\u00e3 v\u00f4 s\u1ed1 l\u01b0\u1ee3ng, kh\u00f4ng th\u1ec3 k\u1ec3 h\u1ebft, nay k\u1ec3 t\u1eeb \u00d0\u1ee9c Ph\u1eadt l\u00e0m \u0111\u1ea7u. Thu\u1edf qu\u00e1 kh\u1ee9 ki\u1ebfp Trang Nghi\u00eam c\u00f3 Ph\u1eadt T\u1ef3 B\u00e0 Thi, Ph\u1eadt Thi Kh\u00ed, Ph\u1eadt T\u1ef3 X\u00e1 Ph\u00f9; Hi\u1ec1n ki\u1ebfp n\u00e0y c\u00f3 Ph\u1eadt C\u00e2u L\u01b0u T\u00f4n, Ph\u1eadt C\u00e2u Na H\u00e0m M\u00e2u Ni, Ph\u1eadt Ca Di\u1ebfp, v\u00e0 Ph\u1eadt Th\u00edch Ca M\u00e2u Ni, \u0111\u00f3 l\u00e0 b\u1ea3y \u0111\u1ee9c Ph\u1eadt. Nay do \u00d0\u1ee9c Ph\u1eadt Th\u00edch Ca \u0111\u1ea7u ti\u00ean truy\u1ec1n cho t\u00f4n gi\u1ea3 Ma Ha Ca Di\u1ebfp, T\u1ed5 th\u1ee9 hai l\u00e0 Ng\u00e0i A Nan, t\u1ed5 th\u1ee9 ba l\u00e0 ng\u00e0i Th\u01b0\u01a1ng Na H\u00f2a Tu, t\u1ed5 th\u1ee9 t\u01b0 l\u00e0 ng\u00e0i \u01afu Ba C\u00fac \u00d0a, t\u1ed5 th\u1ee9 n\u0103m l\u00e0 ng\u00e0i \u00d0\u1ec1 \u00d0a Ca, t\u1ed5 th\u1ee9 s\u00e1u l\u00e0 ng\u00e0i Di Gi\u00e1 Ca, t\u1ed5 th\u1ee9 b\u1ea3y l\u00e0 B\u00e0 Tu M\u1eadt \u00d0a, t\u1ed5 th\u1ee9 t\u00e1m l\u00e0 Ph\u1eadt \u00d0\u00e0 Nan \u00d0\u1ec1, t\u1ed5 th\u1ee9 ch\u00edn l\u00e0 Ph\u1ee5c \u00d0\u00e0 M\u1eadt \u00d0a, t\u1ed5 th\u1ee9 m\u01b0\u1eddi l\u00e0 Hi\u1ebfp T\u00f4n Gi\u1ea3, t\u1ed5 th\u1ee9 m\u01b0\u1eddi m\u1ed9t l\u00e0 Ph\u00fa Na D\u1ea1 Xa, t\u1ed5 th\u1ee9 m\u01b0\u1eddi hai l\u00e0 M\u00e3 Minh, t\u1ed5 th\u1ee9 m\u01b0\u1eddi ba l\u00e0 Ca T\u1ef3 Ma La, t\u1ed5 th\u1ee9 m\u01b0\u1eddi b\u1ed1n l\u00e0 Long Th\u1ecd, t\u1ed5 th\u1ee9 m\u01b0\u1eddi l\u0103m l\u00e0 Ca Na \u00d0\u1ec1 B\u00e0, t\u1ed5 th\u1ee9 m\u01b0\u1eddi s\u00e1u l\u00e0 La H\u1ea7u La \u00d0a, t\u1ed5 th\u1ee9 m\u01b0\u1eddi b\u1ea3y l\u00e0 T\u0103ng Gi\u00e0 Nan \u00d0\u1ec1, t\u1ed5 th\u1ee9 m\u01b0\u1eddi t\u00e1m l\u00e0 Gi\u00e0 Da X\u00e1 \u00d0a, t\u1ed5 th\u1ee9 m\u01b0\u1eddi ch\u00edn l\u00e0 C\u01b0u Ma La \u00d0a, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i l\u00e0 X\u00e0 D\u1ea1 \u00d0a, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i m\u1ed1t l\u00e0 B\u00e0 Tu B\u00e0n \u00d0\u1ea7u, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i hai l\u00e0 Ma Noa La, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i ba l\u00e0 H\u1ea1c L\u1eb7c Na, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i b\u1ed1n l\u00e0 S\u01b0 T\u1eed, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i l\u0103m l\u00e0 B\u00e0 X\u00e1 T\u01b0 \u00d0a, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i s\u00e1u l\u00e0 B\u1ea5t Nh\u01b0 M\u1eadt \u00d0a, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i b\u1ea3y l\u00e0 B\u00e1t Nh\u00e3 \u00d0a La, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i t\u00e1m l\u00e0 B\u1ed3 \u00d0\u1ec1 \u00d0\u1ea1t Ma, ng\u00e0i c\u0169ng l\u00e0 S\u01a1 T\u1ed5 \u1edf Trung Hoa, t\u1ed5 th\u1ee9 hai m\u01b0\u01a1i ch\u00edn l\u00e0 Hu\u1ec7 Kh\u1ea3, t\u1ed5 th\u1ee9 ba m\u01b0\u01a1i l\u00e0 T\u0103ng X\u00e1n, t\u1ed5 th\u1ee9 ba m\u01b0\u01a1i m\u1ed1t l\u00e0 \u00d0\u1ea1o T\u00edn, t\u1ed5 th\u1ee9 ba m\u01b0\u01a1i hai l\u00e0 Ho\u1eb1ng Nh\u1eabn, Hu\u1ec7 N\u0103ng l\u00e0 T\u1ed5 th\u1ee9 ba m\u01b0\u01a1i ba. T\u1eeb tr\u01b0\u1edbc ch\u01b0 T\u1ed5 m\u1ed7i v\u1ecb \u0111\u1ec1u c\u00f3 b\u1ea9m th\u1eeba, c\u00e1c \u00f4ng v\u1ec1 sau ph\u1ea3i theo th\u1ee9 t\u1ef1 truy\u1ec1n trao, ch\u1edb khi\u1ebfn sai l\u1ea7m.\u201d\u2014The Master said, \u201cThe Buddhas of antiquity who have appeared in the world are numberless and uncountable. But now I will begin with the last seven Buddhas. In the Past \u2018Adorned Aeon\u2019 there were Vipashyin Buddha, Shikhin Buddha and Vishvabhu Buddha. In the present \u2018Worthy Aeon\u2019, there have been Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Shakyamuni Buddha. From Shakyamuni Buddha, the transmission went to Arya Mahakashyapa, Arya Ananda, Arya Sanakavasa, Arya Upagupta, Arya Dhrtaka, Arya Miccaka, Arya Vasumitra, Arya Buddhanandi, Arya Buddhamitra, Arya Parshva, Arya Punyayashas, Mahasattva Ashvaghosa, Arya Kapimala, Mahasattva Nagarjuna, Arya Kanadeva, Arya Rahulata, Arya Sanghanandi, Arya Gayashata, Arya Kumarata, Arya Jayata, Arya Vasubandhu, Arya Manorhita, Arya Arya Haklena, Arya Aryasima, Arya Basiasita, Arya Punyamitra, Arya Prajnatara, Arya Bodhidharma. Great Master Hui-K\u2019o, Great Master Seng-Ts\u2019an, Great Master Tao-Hsin, Great Master Hung-Jen, and I, Hui-Neng, am the Thirty-Third Patriarch. Thus, the transmission has been handed down from patriarch to patriarch. In the future, transmit it accordingly from generation to generation. Do not allow it to become extinct.\u201d<\/p>\n The asembly heard and faithfully N\u0103m th\u1ee9 hai ni\u00ean hi\u1ec7u Ti\u00ean Thi\u00ean (713 sau T\u00e2y L\u1ecbch), n\u0103m Qu\u00fd S\u1eedu ng\u00e0y m\u1ed3ng ba th\u00e1ng t\u00e1m (th\u00e1ng m\u01b0\u1eddi hai n\u0103m \u1ea5y \u0111\u1ed5i l\u00e0 khai nguy\u00ean), T\u1ed5 \u1edf t\u1ea1i ch\u00f9a Qu\u1ed1c A\u00c2n sau bu\u1ed5i ng\u1ecd trai, b\u1ea3o c\u00e1c \u0111\u1ed3 ch\u00fang r\u1eb1ng: \u201cC\u00e1c \u00f4ng m\u1ed7i ng\u01b0\u1eddi c\u1ee9 ng\u1ed3i y ch\u1ed7 c\u0169, t\u00f4i c\u00f9ng c\u00e1c \u00f4ng t\u1eeb bi\u1ec7t.\u201d\u2014On the third day of the eighth month of the year Kuei-Chou, the second year of the Hsien-T\u2019ien reign (around 713 A.D.), after a meal in Kuo-\u00can Temple, the Master said, \u201cEach of you take your seat, for I am going to say goodbye.\u201d<\/p>\n Ng\u00e0i Ph\u00e1p H\u1ea3i b\u1ea1ch r\u1eb1ng: \u201cH\u00f2a Th\u01b0\u1ee3ng \u0111\u1ec3 l\u1ea1i gi\u00e1o ph\u00e1p g\u00ec khi\u1ebfn cho nh\u1eefng ng\u01b0\u1eddi m\u00ea \u0111\u1eddi sau \u0111\u01b0\u1ee3c th\u1ea5y Ph\u1eadt t\u00e1nh?\u201d\u2014Fa-Hai said, \u201cWhat teaching dharma will the High Master leave behind so that confused people can be led to see the Buddha-nature?\u201d<\/p>\n T\u1ed5 b\u1ea3o: \u201cC\u00e1c \u00f4ng l\u1eafng nghe, nh\u1eefng ng\u01b0\u1eddi m\u00ea \u0111\u1eddi sau n\u1ebfu bi\u1ebft ch\u00fang sanh t\u1ee9c l\u00e0 Ph\u1eadt t\u00e1nh, n\u1ebfu bi\u1ebft ch\u00fang sanh mu\u00f4n ki\u1ebfp t\u00ecm Ph\u1eadt c\u0169ng kh\u00f3 g\u1eb7p. Nay t\u00f4i d\u1ea1y c\u00e1c \u00f4ng bi\u1ebft t\u1ef1 t\u00e2m ch\u00fang sanh, th\u1ea5y t\u1ef1 t\u00e2m Ph\u1eadt t\u00e1nh. Mu\u1ed1n c\u1ea7u th\u1ea5y Ph\u1eadt, ch\u1ec9 bi\u1ebft ch\u00fang sanh, ch\u1ec9 v\u00ec ch\u00fang sanh m\u00ea Ph\u1eadt, ch\u1eb3ng ph\u1ea3i Ph\u1eadt m\u00ea ch\u00fang sanh. T\u1ef1 t\u00e1nh n\u1ebfu ng\u1ed9, ch\u00fang sanh l\u00e0 Ph\u1eadt; t\u1ef1 t\u00e1nh n\u1ebfu m\u00ea, Ph\u1eadt l\u00e0 ch\u00fang sanh; t\u1ef1 t\u00e1nh b\u00ecnh \u0111\u1eb3ng, ch\u00fang sanh l\u00e0 Ph\u1eadt; t\u1ef1 t\u00e1nh t\u00e0 hi\u1ec3m, Ph\u1eadt l\u00e0 ch\u00fang sanh. T\u00e2m c\u00e1c \u00f4ng n\u1ebfu hi\u1ec3m kh\u00fac t\u1ee9c Ph\u1eadt \u1edf trong ch\u00fang sanh, m\u1ed9t ni\u1ec7m b\u00ecnh tr\u1ef1c t\u1ee9c l\u00e0 ch\u00fang sanh th\u00e0nh Ph\u1eadt. T\u00e2m t\u00f4i t\u1ef1 c\u00f3 Ph\u1eadt, t\u1ef1 Ph\u1eadt \u0111\u00f3 l\u00e0 ch\u01a1n Ph\u1eadt, n\u1ebfu t\u1ef1 kh\u00f4ng c\u00f3 t\u00e2m Ph\u1eadt th\u00ec ch\u1ed7 n\u00e0o c\u1ea7u \u0111\u01b0\u1ee3c ch\u01a1n Ph\u1eadt? C\u00e1c \u00f4ng t\u1ef1 t\u00e2m l\u00e0 Ph\u1eadt l\u1ea1i ch\u1edb h\u1ed3 nghi, ngo\u00e0i kh\u00f4ng m\u1ed9t v\u1eadt m\u00e0 hay d\u1ef1ng l\u1eadp \u0111\u1ec1u l\u00e0 b\u1ed5n t\u00e2m sanh ra mu\u00f4n ph\u00e1p, n\u00ean kinh n\u00f3i t\u00e2m sanh c\u00e1c th\u1ee9 ph\u00e1p sanh, t\u00e2m di\u1ec7t c\u00e1c th\u1ee9 ph\u00e1p di\u1ec7t, nay t\u00f4i \u0111\u1ec3 b\u00e0i k\u1ec7 c\u00f9ng c\u00e1c \u00f4ng t\u1eeb bi\u1ec7t g\u1ecdi l\u00e0 T\u1ef1 T\u00e1nh Ch\u00e2n Ph\u1eadt K\u1ec7, ng\u01b0\u1eddi \u0111\u1eddi sau bi\u1ebft \u0111\u01b0\u1ee3c \u00fd k\u1ec7 n\u1ea7y t\u1ef1 th\u1ea5y b\u1ed5n t\u00e2m, t\u1ef1 th\u00e0nh Ph\u1eadt \u0111\u1ea1o. K\u1ec7 r\u1eb1ng:<\/p>\n \u201cCh\u01a1n nh\u01b0 t\u1ef1 t\u00e1nh l\u00e0 ch\u01a1n Ph\u1eadt, The Master said, \u201cAll of you please, listen carefully. If those of future generations recognize living beings, they will have perceived the Buddha-nature. If they do not recognize living beings, they may seek the Buddha throughout many aeons but he will be difficult to meet. I will now teach you how to recognize the living beings within your mind and how to see the Buddha-nature there. If you wish to see the Buddha, simply recognize living beings for it is living beings who are confused about the Buddha and not the Buddha who is confused about living beings. When enlightened to the self-nature, the living being is a Buddha. If confused about the self-nature, the Buddha is a living being. When the self-nature is impartial, the living being is the Buddha. When the self-nature is biased, the Buddha is a living being. If your thoughts are devious and malicious, the Buddha dwells within the living being but by means of one impartial thought, the living being becomes a Buddha. Our minds have their own Buddha and that Buddha is the true Buddha. If the mind does not have its own Buddha, where can the true Buddha be sought? Your own minds are the Buddha; have no further doubts. Nothing can be established outside the mind, for the original mind produces the ten thousand dharmas. Therefore, the Sutras say, \u2018The mind produced, all dharmas are produced; the mind extinguished, all dharmas are extinguished. Now, to say goodbye, I will leave you a verse called the \u2018Self-Nature\u2019s True Buddha Verse.\u2019 People of the future who understand its meaning will see their original mind and realize the Buddha Way. The verse runs:<\/p>\n The true-suchness self-nature – T\u1ed5 n\u00f3i k\u1ec7 r\u1ed3i b\u1ea3o r\u1eb1ng: \u201cC\u00e1c \u00f4ng \u1edf l\u1ea1i an vui, sau khi t\u00f4i di\u1ec7t \u0111\u1ed9, ch\u1edb l\u00e0m theo th\u1ebf gian kh\u00f3c l\u00f3c nh\u01b0 m\u01b0a, nh\u1eadn l\u1ec5 v\u1eadt \u0111i\u1ebfu tang, th\u00e2n m\u1eb7c hi\u1ebfu ph\u1ee5c, ch\u1eb3ng ph\u1ea3i l\u00e0 \u0111\u1ec7 t\u1eed c\u1ee7a t\u00f4i, c\u0169ng kh\u00f4ng ph\u1ea3i l\u00e0 ch\u00e1nh ph\u00e1p. Ch\u1ec9 bi\u1ebft t\u1ef1 b\u1ed5n t\u00e2m, th\u1ea5y t\u1ef1 b\u1ed5n t\u00e1nh, kh\u00f4ng \u0111\u1ed9ng kh\u00f4ng t\u1ecbnh, kh\u00f4ng sanh kh\u00f4ng di\u1ec7t, kh\u00f4ng \u0111i kh\u00f4ng l\u1ea1i, kh\u00f4ng ph\u1ea3i kh\u00f4ng qu\u1ea5y, kh\u00f4ng tr\u1ee5 kh\u00f4ng v\u00e3ng, e c\u00e1c \u00f4ng trong t\u00e2m m\u00ea, kh\u00f4ng hi\u1ec3u \u00fd t\u00f4i, nay l\u1ea1i d\u1eb7n d\u00f2 c\u00e1c \u00f4ng khi\u1ebfn c\u00e1c \u00f4ng th\u1ea5y t\u00e1nh. Sau khi t\u00f4i di\u1ec7t \u0111\u1ed9, y theo \u0111\u00e2y tu h\u00e0nh, nh\u01b0 ng\u00e0y t\u00f4i c\u00f2n s\u1ed1ng, n\u1ebfu tr\u00e1i l\u1eddi t\u00f4i d\u1ea1y, gi\u1ea3 s\u1eed t\u00f4i c\u00f2n \u1edf \u0111\u1eddi, c\u0169ng kh\u00f4ng c\u00f3 l\u1ee3i \u00edch g\u00ec. T\u1ed5 l\u1ea1i n\u00f3i k\u1ec7 r\u1eb1ng:<\/p>\n \u201cNg\u01a1 ng\u01a1 kh\u00f4ng tu thi\u1ec7n, Having spoken the verse the Master continued, \u201cAll of you should take care. After my extinction, do not act with worldly emotion. If you weep in sorrow, receive condolences or wear mourning clothes, you are not my disciples, for that is contrary to the proper Dharma. Simply recognize your own original mind and see your own original nature, which is neither moving nor still, neither produced nor extinguished, neither coming nor going, neither right nor wrong, neither dwelling nor departing. Because I am afraid that your confused minds will misunderstand my intention, I will instruct you again so that you may see your nature. After my extinction, continue to cultivate accordingly, as if I were still present. Should you disregard my teaching, then even if I were to remain in the world, you would obtain no benefit.”<\/p>\n He further spoke this verse: T\u1ed5 n\u00f3i k\u1ec7 r\u1ed3i ng\u1ed3i ngay th\u1eb3ng \u0111\u1ebfn canh ba, ch\u1ee3t b\u1ea3o \u0111\u1ec7 t\u1eed r\u1eb1ng: \u201cT\u00f4i \u0111i nh\u00e9!\u201d R\u1ed3i im l\u1eb7ng m\u00e0 h\u00f3a. Khi \u1ea5y m\u00f9i l\u1ea1 \u0111\u1ea7y c\u1ea3 th\u1ea5t, c\u00f3 m\u1ed9t m\u00f3ng tr\u1eafng v\u00f2ng gi\u00e1p \u0111\u1ea5t, trong r\u1eebng c\u00e2y c\u1ed1i \u0111\u1ec1u bi\u1ebfn th\u00e0nh m\u00e0u tr\u1eafng, c\u1ea7m th\u00fa k\u00eau vang bi th\u01b0\u01a1ng\u2014After speaking this verse, the Master sat upright until the third watch, when suddenly he said to his disciples, \u201cI am going!\u201d In an instant he changed and a rare fragrance filled the room. A white rainbow linked with the earth and the trees in the wood turned white. The birds and beasts cried out in sorrow.<\/p>\n \u00d0\u1ebfn th\u00e1ng m\u01b0\u1eddi m\u1ed9t, quan li\u00eau c\u00f9ng m\u00f4n nh\u01a1n T\u0103ng t\u1ee5c ba qu\u1eadn Qu\u1ea3ng, Thi\u1ec1u, T\u00e2n, \u0111ua nhau t\u1edbi \u0111\u00f3n th\u00e2n c\u1ee7a T\u1ed5, kh\u00f4ng gi\u1ea3i quy\u1ebft \u0111\u01b0\u1ee3c vi\u1ec7c tranh gi\u00e0nh m\u1edbi th\u1eafp h\u01b0\u01a1ng kh\u1ea5n \u0111\u1ea3o r\u1eb1ng: \u201cKh\u00f3i h\u01b0\u01a1ng ch\u1ec9 v\u1ec1 ch\u1ed7 n\u00e0o l\u00e0 T\u1ed5 v\u1ec1 ch\u1ed7 \u1ea5y.\u201d Khi \u1ea5y kh\u00f3i h\u01b0\u01a1ng bay th\u1eb3ng v\u1ec1 T\u00e0o Kh\u00ea. Ng\u00e0y m\u01b0\u1eddi ba th\u00e1ng m\u01b0\u1eddi m\u1ed9t, d\u1eddi th\u1ea7n kh\u00e1m v\u00e0 nh\u1eefng y b\u00e1t \u0111\u01b0\u1ee3c truy\u1ec1n tr\u1edf v\u1ec1. N\u0103m k\u1ebf th\u00e1ng b\u1ea3y m\u1edbi m\u1edf kh\u00e1m, \u0111\u1ec7 t\u1eed Ph\u01b0\u01a1ng Bi\u1ec7n d\u00f9ng \u0111\u1ea5t tr\u1ea7m t\u00f4 l\u00ean tr\u00ean, \u0111\u1ec7 t\u1eed nh\u1edb l\u1ea1i l\u1eddi huy\u1ec1n k\u00fd s\u1ebd b\u1ecb l\u1ea5y \u0111\u1ea7u c\u1ee7a T\u1ed5, m\u1edbi l\u1ea5y s\u1eaft l\u00e0 bao quanh c\u1ed5 \u0111\u1ec3 gi\u1eef c\u1ed5 c\u1ee7a T\u1ed5, r\u1ed3i \u0111\u01b0a v\u00e0o trong th\u00e1p, ch\u1ee3t trong th\u00e1p c\u00f3 h\u00e0o quang tr\u1eafng hi\u1ec7n ra th\u1eb3ng l\u00ean tr\u00ean tr\u1eddi, ba ng\u00e0y m\u1edbi tan. Thi\u1ec1u Ch\u00e2u t\u00e2u l\u00ean vua v\u00e0 ph\u1ee5ng s\u1eafc l\u1eadp bia ghi \u0111\u1ea1o h\u1ea1nh c\u1ee7a T\u1ed5. T\u1ed5 s\u1ed1ng b\u1ea3y m\u01b0\u01a1i s\u00e1u tu\u1ed5i, hai m\u01b0\u01a1i b\u1ed1n tu\u1ed5i \u0111\u01b0\u1ee3c truy\u1ec1n y, n\u0103m ba m\u01b0\u01a1i ch\u00edn tu\u1ed5i m\u1edbi th\u1ebf ph\u00e1t, n\u00f3i ph\u00e1p l\u1ee3i sanh ba m\u01b0\u01a1i b\u1ea3y n\u0103m, \u0111\u1ec7 t\u1eed n\u1ed1i ph\u00e1p b\u1ed1n m\u01b0\u01a1i ba ng\u01b0\u1eddi, ng\u01b0\u1eddi ng\u1ed9 \u0111\u1ea1o si\u00eau ph\u00e0m kh\u00f4ng bi\u1ebft bao nhi\u00eau m\u00e0 t\u00ednh. T\u00edn y c\u1ee7a T\u1ed5 \u00d0\u1ea1t Ma truy\u1ec1n, \u00e1o Ma N\u1ea1p c\u00f9ng v\u1edbi b\u00e1t b\u00e1u c\u1ee7a vua Trung T\u00f4ng ban cho v\u00e0 t\u01b0\u1ee3ng c\u1ee7a Ph\u01b0\u01a1ng Bi\u1ec7n \u0111\u1eafp c\u00f9ng v\u1edbi nh\u1eefng \u0111\u1ea1o c\u1ee5 c\u1ee7a T\u1ed5 \u0111\u1ec3 t\u1ea1i \u0111\u1ea1o tr\u00e0ng B\u1ea3o L\u00e2m, l\u01b0u truy\u1ec1n Kinh Ph\u00e1p B\u1ea3o \u00d0\u00e0n \u0111\u1ec3 b\u00e0y t\u00f4ng ch\u1ec9 c\u1ee7a T\u1ed5, h\u01b0ng long Tam B\u1ea3o v\u00e0 l\u1ee3i \u00edch qu\u1ea7n sanh\u2014 In the eleventh month, a dispute arose among the officials, disciples, Sangha and laity of the three countries of Kuang Chou, Shao-Chou and Hsin-Chou as to who should receive the true body. As they could not agree, they lit incense and prayed saying, \u201cThe Master will be returned to the place indicated by the incense smoke.\u201d The smoke went directly to Ts\u2019ao-His and so, on the thirteenth day of the eleventh month, the reliquary and the transmitted robe and bowl were returned there. In the following year, on the twenty-fifth day of the seventh month, the body was removed from the reliquary and Disciple Fang Pien anointed it with incense paste. Remembering the prophecy that his head would be taken, the disciples wrapped sheets of iron and laquered cloth around his neck for protection and then placed his body in the pagoda. Just then a white light appeared within the pagoda, shot up into the sky and did not fade for three days. The Magistrate of Shao-Chou reported this to the Emperor and received an imperial order to erect a stone tablet commemorating the Master\u2019s conduct in the Way. The Master\u2019s springs and autumns were seventy-six. The robe was transmitted to him when he was twenty-four and when he was thirty-nine his hair was cut. For thirty-seven years, he spoke the Dharma to benefit living beings. Forty-three men inherited his Dharma and an unaccountable number awoke to the Way and overstepped the common lot. The robe of belief transmitted from Bodhidharma, the Mo-Na robe and precious bowl conferred by Emperor Chung-Tsung, as well as the lifelike image sculpted by Fang Pien and other articles of the Way, were entrusted to the attendant in charge of the stupa and were permanently retained at the Pao-Lin Bodhimandala for the Bodhimanda\u2019s protection. The Platform Sutra has been transmitted to set forth the principles of our school, to glorify the Triple Jewel and to benefit all living beings.<\/p>\n<\/div>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n![\"\"](\"https:\/\/tangthuphathoc.net\/wp-content\/uploads\/2017\/09\/sen-tay-s.jpg\")
<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n
\nNh\u01b0\u00a0m\u1eb7t tr\u1eddi\u00a0gi\u1eefa\u00a0h\u01b0 kh\u00f4ng,
\nCh\u1ec9\u00a0truy\u1ec1n ph\u00e1p\u00a0ki\u1ebfn t\u00e1nh,
\nRa \u0111\u1eddi ph\u00e1 t\u00e0 t\u00f4ng.
\nPh\u00e1p th\u00ec kh\u00f4ng\u00a0\u0111\u1ed1n ti\u1ec7m,
\nM\u00ea ng\u1ed9\u00a0c\u00f3 mau ch\u1eadm,
\nCh\u1ec9\u00a0ph\u00e1p ki\u1ebfn\u00a0t\u00e1nh n\u1ea7y,
\nNg\u01b0\u1eddi ngu kh\u00f4ng th\u1ec3 hi\u1ec3u,
\nN\u00f3i tuy c\u00f3 mu\u00f4n th\u1ee9,
\nTr\u1edf v\u1ec1\u00a0l\u00fd ch\u1ec9 m\u1ed9t,
\nPhi\u1ec1n n\u00e3o\u00a0trong nh\u00e0 t\u1ed1i,
\nTh\u01b0\u1eddng ph\u1ea3i sanh\u00a0m\u1eb7t tr\u1eddi\u00a0hu\u1ec7,
\nT\u00e0 \u0111\u1ebfn\u00a0phi\u1ec1n n\u00e3o\u00a0sanh,
\nCh\u00e1nh \u0111\u1ebfn\u00a0phi\u1ec1n n\u00e3o\u00a0d\u1ee9t,
\nT\u00e0 ch\u00e1nh\u00a0\u0111\u1ec1u kh\u00f4ng d\u00f9ng,
\nThanh t\u1ecbnh\u00a0m\u1edbi\u00a0ho\u00e0n to\u00e0n.
\nB\u1ed3 \u00d0\u1ec1 v\u1ed1n\u00a0t\u1ef1 t\u00e1nh,
\nKh\u1edfi t\u00e2m\u00a0t\u1ee9c t\u00e0 v\u1ecdng,
\nT\u00e2m t\u1ecbnh \u1edf trong v\u1ecdng,
\nCh\u1ec9 ch\u00e1nh kh\u00f4ng\u00a0ba ch\u01b0\u1edbng.
\nNg\u01b0\u1eddi \u0111\u1eddi n\u1ebfu\u00a0tu h\u00e0nh,
\nT\u1ea5t c\u1ea3 ch\u1eb3ng tr\u1ecdn ng\u1ea1i,
\nTh\u01b0\u1eddng t\u1ef1 th\u1ea5y l\u1ed7i m\u00ecnh,
\nC\u00f9ng\u00a0\u0111\u1ea1o \u0111\u1ee9c\u00a0t\u01b0\u01a1ng \u0111\u01b0\u01a1ng.
\nS\u1eafc lo\u1ea1i t\u1ef1 c\u00f3 \u0111\u1ea1o,
\n\u00d0\u1ec1u ch\u1eb3ng\u00a0ch\u01b0\u1edbng ng\u1ea1i\u00a0nhau,
\nL\u00eca \u0111\u1ea1o ri\u00eang t\u00ecm \u0111\u1ea1o,
\nTr\u1ecdn \u0111\u1eddi\u00a0kh\u00f4ng th\u1ea5y \u0111\u1ea1o.
\nL\u0103ng x\u0103ng\u00a0qua\u00a0m\u1ed9t \u0111\u1eddi,
\nK\u1ebft cu\u1ed9c\u00a0c\u0169ng t\u1ef1 phi\u1ec1n,
\nMu\u1ed1n th\u1ea5y \u0111\u1ea1o ch\u01a1n th\u1eadt,
\nH\u1ea1nh ch\u00e1nh t\u1ee9c l\u00e0 \u0111\u1ea1o.
\nN\u1ebfu kh\u00f4ng\u00a0c\u00f3\u00a0t\u00e2m \u0111\u1ea1o,
\nH\u1ea1nh t\u1ed1i kh\u00f4ng th\u1ea5y \u0111\u1ea1o.
\nNg\u01b0\u1eddi ch\u01a1n ch\u00e1nh\u00a0tu h\u00e0nh,
\nKh\u00f4ng th\u1ea5y l\u1ed7i\u00a0th\u1ebf gian,
\nN\u1ebfu th\u1ea5y l\u1ed7i ng\u01b0\u1eddi kh\u00e1c,
\nL\u1ed7i m\u00ecnh \u0111\u00e3 \u0111\u1ebfn b\u00ean,
\nNg\u01b0\u1eddi qu\u1ea5y ta ch\u1eb3ng qu\u1ea5y,
\nTa qu\u1ea5y t\u1ef1 c\u00f3 l\u1ed7i.
\nCh\u1ec9 d\u1eb9p l\u1ed7i n\u01a1i t\u00e2m,
\nPh\u00e1 tr\u1eeb c\u00e1c\u00a0phi\u1ec1n n\u00e3o,
\nY\u00eau gh\u00e9t ch\u1eb3ng b\u1eadn l\u00f2ng,
\nDu\u1ed7i th\u1eb3ng hai ch\u00e2n ng\u1ee7.
\nNh\u01b0\u00a0m\u1eb7t tr\u1eddi\u00a0gi\u1eefa\u00a0h\u01b0 kh\u00f4ng,
\nMu\u1ed1n ngh\u0129\u00a0gi\u00e1o h\u00f3a\u00a0ng\u01b0\u1eddi,
\nT\u1ef1 ph\u1ea3i c\u00f3\u00a0ph\u01b0\u01a1ng ti\u1ec7n,
\nCh\u1edb khi\u1ebfn ng\u01b0\u1eddi\u00a0nghi ng\u1edd,
\nT\u1ee9c l\u00e0\u00a0t\u1ef1 t\u00e1nh\u00a0hi\u1ec7n.
\nPh\u1eadt ph\u00e1p\u00a0n\u01a1i\u00a0th\u1ebf gian,
\nKh\u00f4ng l\u00eca\u00a0th\u1ebf gian\u00a0gi\u00e1c,
\nL\u00eca th\u1ebf t\u00ecm B\u1ed3 \u00d0\u1ec1,
\nGi\u1ed1ng nh\u01b0 t\u00ecm\u00a0s\u1eebng th\u1ecf.
\nCh\u00e1nh ki\u1ebfn\u00a0g\u1ecdi\u00a0xu\u1ea5t th\u1ebf,
\nT\u00e0 ki\u1ebfn\u00a0l\u00e0\u00a0th\u1ebf gian,
\nT\u00e0 ch\u00e1nh\u00a0\u0111\u1ec1u d\u1eb9p s\u1ea1ch,
\nT\u00e1nh B\u1ed3 \u00d0\u1ec1 hi\u1ec7n r\u00f5.
\nT\u1ee5ng n\u1ea7y l\u00e0\u00a0\u0111\u1ed1n gi\u00e1o,
\nC\u0169ng g\u1ecdi thuy\u1ec1n\u00a0\u0111\u1ea1i ph\u00e1p,
\nM\u00ea nghe tr\u1ea3i nhi\u1ec1u ki\u1ebfp,
\nNg\u1ed9\u00a0trong kho\u1ea3ng\u00a0s\u00e1t na.<\/p>\n
\nLike the sun whose place is in space,
\nJust spread the \u2018seeing-the-nature way\u2019
\nAppear in the world to destroy false doctrines.<\/p>\n
\nDelusion and awakening are slow and quick
\nBut deluded people cannot comprehend
\nThis Dharma-door of seeing-the-nature.
\nAlthough it is said in ten thousand ways,
\nUnited, the principles return to one;
\nIn the dark dwelling of defilements,
\nAlways produce the sunlight of wisdom.<\/p>\n
\nThe right comes and affliction goes.
\nThe false and true both cast aside,
\nIn clear purity the state of no residue is attained.<\/p>\n
\nGiving rise to a thought is wrong;
\nThe pure mind is within the false:
\nOnly the right is without the three\u00a0obstructions.<\/p>\n
\nThey are not hindered by anything.
\nBy constantly seeing their own transgressions,
\nThey are in accord with the Way.<\/p>\n
\nWithout hindering one another;
\nLeaving the Way to seek another way
\nTo the end of life is not to see the Way.<\/p>\n
\nWill bring regret when it comes to its end.
\nShould you wish for a vision of the true Way,
\nRight practice is the Way.<\/p>\n
\nYou walk in darkness blind to the Way;
\nIf you truly walk the Way,
\nYou are blind to the faults of the world.<\/p>\n
\nYour fault-finding itself is wrong;
\nOthers\u2019 faults I do not treat as wrong;
\nMy faults are my own transgressions.<\/p>\n
\nOnce cast away, troubles are gone;
\nWhen hate and love don\u2019t block the mind,
\nStretch out both legs and then lie down.<\/p>\n
\nYou must perfect expedient means.
\nDon\u2019t cause them to have doubts, and then
\nTheir self-nature will apear.<\/p>\n
\nEnlightenment is not apart from the world.
\nTo search for Bodhi apart from the world
\nIs like looking for a hare with horns.<\/p>\n
\nDeviant views are all mundane.
\nDeviant and right completely destroyed:
\nThe Bodhi nature appears spontaneously.<\/p>\n
\nAlso called the great Dharma boat.
\nHear in confusion, pass through ages,
\nIn an instant\u2019s space, enlightenment.<\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n
\nNghi V\u1ea5n\u2014Doubts & Questions<\/strong><\/span><\/p>\n
\nH\u1ea1nh th\u1eb3ng kh\u00f4ng c\u1ea7n tu thi\u1ec1n,
\n\u00c2n th\u00ec nu\u00f4i d\u01b0\u1ee1ng cha m\u1eb9,
\nNgh\u0129a th\u00ec tr\u00ean d\u01b0\u1edbi th\u01b0\u01a1ng nhau,
\nNh\u01b0\u1eddng th\u00ec tr\u00ean d\u01b0\u1edbi h\u00f2a m\u1ee5c,
\nNh\u1eabn th\u00ec c\u00e1c \u00e1c kh\u00f4ng \u1ed5n,
\nN\u1ebfu hay d\u00f9i c\u00e2y ra l\u1eeda,
\nTrong b\u00f9n quy\u1ebft m\u1ecdc sen h\u1ed3ng,
\n\u00d0\u1eafng mi\u1ec7ng t\u1ee9c l\u00e0 thu\u1ed1c hay,
\nNgh\u1ecbch tai l\u00e0 l\u1eddi ngay th\u1eb3ng,
\nS\u1eeda l\u1ed7i \u1eaft sanh tr\u00ed hu\u1ec7,
\nGi\u1eef qu\u1ea5y trong t\u00e2m kh\u00f4ng hi\u1ec1n,
\nM\u1ed7i ng\u00e0y th\u01b0\u1eddng l\u00e0m l\u1ee3i \u00edch,
\nTh\u00e0nh \u0111\u1ea1o kh\u00f4ng do th\u00ed ti\u1ec1n,
\nB\u1ed3 \u00d0\u1ec1 ch\u00ed h\u01b0\u1edbng t\u00e2m t\u00ecm,
\n\u00d0\u00e2u nh\u1ecdc h\u01b0\u1edbng ngo\u1ea1i c\u1ea7u huy\u1ec1n,
\nNghe n\u00f3i y \u0111\u00e2y tu h\u00e0nh,
\nC\u1ef1c l\u1ea1c ch\u1ec9 ngay tr\u01b0\u1edbc m\u1eaft.<\/p>\n
\nThe practice sure, of what use is Dhyana meditation?
\nFilial deeds support the father and mother.
\nRight conduct is in harmony with those above and below.
\nDeference: the honored and lowly in accord with each other.
\nPatience: no rumors of the evils of the crowd.
\nIf drilling wood can spin smoke into fire,
\nA red-petalled lotus can surely spring from mud.
\nGood medicine is bitter to the taste.
\nWords hard against the ear must be good advice.
\nCorrecting failings gives borth to wisdom.
\nGuarded errors expose a petty mind.
\nPersist daily in just, benevolent deeds.
\nCharity is not the means to attain the way.
\nSearch out Bodhi only in the mind.
\nWhy toil outside in search of the profound?
\nJust as you hear these words, so practice:
\nHeavens then appears, right before your eyes.<\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n
\nI vow to cut off the inexhaustible afflictions of my own mind.
\nI vow to study the immeasurable Dharma-doors of my own nature.
\nI vow to realize the supreme Buddha Way of my own nature.<\/p>\n
\nCh\u1ec9 n\u00f3i tu ph\u01b0\u1edbc li\u1ec1n l\u00e0 \u0111\u1ea1o,
\nB\u1ed1 th\u00ed c\u00fang d\u01b0\u1eddng ph\u01b0\u1edbc v\u00f4 bi\u00ean,
\nTrong t\u00e2m ba \u00e1c x\u01b0a nay t\u1ea1o.
\nNgh\u0129 mu\u1ed1n tu ph\u01b0\u1edbc \u0111\u1ec3 di\u1ec7t t\u1ed9i,
\n\u00d0\u1eddi sau \u0111\u01b0\u1ee3c ph\u01b0\u1edbc, t\u1ed9i v\u1eabn c\u00f2n,
\nCh\u1ec9 h\u01b0\u1edbng trong t\u00e2m tr\u1eeb t\u1ed9i duy\u00ean,
\nM\u1ed7i ng\u01b0\u1eddi t\u1ef1 t\u00e1nh ch\u01a1n s\u00e1m h\u1ed1i.
\nCh\u1ee3t g\u1eb7p \u00d0\u1ea1i Th\u1eeba ch\u01a1n s\u00e1m h\u1ed1i,
\nTr\u1eeb t\u00e0 h\u00e0nh ch\u00e1nh t\u1ee9 kh\u00f4ng t\u1ed9i,
\nH\u1ecdc \u0111\u1ea1o th\u01b0\u1eddng n\u01a1i t\u1ef1 t\u00e1nh qu\u00e1n,
\nT\u1ee9c c\u00f9ng ch\u01b0 Ph\u1eadt \u0111\u1ed3ng m\u1ed9t lo\u1ea1i.
\nT\u1ed5 ta ch\u1ec9 truy\u1ec1n ph\u00e1p \u0111\u1ed1n gi\u00e1o,
\nKh\u1eafp nguy\u1ec7n ki\u1ebfn t\u00e1nh \u0111\u1ed3ng m\u1ed9t th\u1ec3.
\nN\u1ebfu mu\u1ed1n \u0111\u1eddi sau t\u00ecm Ph\u00e1p th\u00e2n,
\nL\u00eca c\u00e1c ph\u00e1p t\u01b0\u1edbng trong t\u00e2m r\u1eeda s\u1ea1ch.
\nN\u1ed7 l\u1ef1c t\u1ef1 th\u1ea5y ch\u1edb l\u01a1 l\u00e0,
\nM\u1ed9t ni\u1ec7m ch\u1ee3t d\u1ee9t m\u1ed9t \u0111\u1eddi th\u00f4i.
\nN\u1ebfu g\u1eb7p \u00d0\u1ea1i Th\u1eeba \u0111\u01b0\u1ee3c th\u1ea5y t\u00e1nh,
\nTh\u00e0nh t\u00e2m cung k\u00ednh ch\u1ea5p tay c\u1ea7u.<\/p>\n
\nAnd say, \u201cTo practice for the blessings is practice of the way.\u201d<\/p>\n
\nbring blessings without limit,
\nIt is in the mind that the three evils
\nhave their origins.<\/p>\n
\nTo obliterate offenses
\nBut in the future, though you are
\nblessed, offenses still remain.<\/p>\n
\nConditions from your mind
\nBy true repentance and reform
\nWithin your own self-nature.<\/p>\n
\nYou must cast out the deviant, and
\npractice the right, to be without offense.<\/p>\n
\nYou are then the same in kind
\nAnd lineage as all Buddhas.<\/p>\n
\nThis Sudden Teaching,
\nWishing that all might see the nature
\nAnd be of one substance.<\/p>\n
\nTo find the Dharma-body,
\nDetach yourself from Dharma marks
\nAnd inwardly wash the mind.<\/p>\n
\nAnd do not waste your time,
\nFor when the final thought has stopped
\nYour life comes to an end.<\/p>\n
\nYou can see your nature;
\nSo reverently join your palms
\nAnd seek it with all your heart.<\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n
\n\u00d0\u1ecbnh hu\u1ec7 b\u00ecnh \u0111\u1eb3ng, trong \u00fd thanh t\u1ecbnh.
\nNg\u1ed9 ph\u00e1p m\u00f4n n\u00e0y, do \u00f4ng t\u1eadp t\u00e1nh,
\nD\u1ee5ng v\u1ed1n kh\u00f4ng sanh, song tu l\u00e0 ch\u00e1nh.\u201d
\nNg\u00e0i Ph\u00e1p H\u1ea3i ngay l\u1eddi \u0111\u00f3 li\u1ec1n \u0111\u1ea1i ng\u1ed9, l\u00e0m b\u00e0i k\u1ec7 t\u00e1n th\u00e1n:
\n\u201cT\u1ee9c t\u00e2m nguy\u00ean l\u00e0 Ph\u1eadt,
\nCh\u1eb3ng ng\u1ed9 m\u00e0 t\u1ef1 khinh,
\nCon bi\u1ebft nh\u01a1n \u0111\u1ecbnh hu\u1ec7,
\n\u00d0\u1ed3ng tu l\u00eca c\u00e1c v\u1eadt.\u201d<\/p>\n
\nThen the Buddha is called concentration.
\nWhen concentration and wisdom are equal.
\nThe intellect is pure.<\/p>\n
\nBy practicing with your own nature.
\nThe function is basically unproduced;
\nIt is right to cultivate both.\u201d
\nAt these words, Fa-Hai was enlightened
\nand spoke a verse in praise:
\n\u201cThis mind is basically Buddha;
\nBy not understanding I disgrace myself.
\nI know the cause of concentration and wisdom
\nIs to cultivate both and separate myself
\nFrom all things.\u201d<\/p>\n
\nSao \u0111\u1ea7u kh\u00f4ng s\u00e1t \u0111\u1ea5t,
\nC\u00f3 ng\u00e3 t\u1ed9i li\u1ec1n sanh,
\nQu\u00ean c\u00f4ng ph\u01b0\u1edbc v\u00f4 t\u1ef7.\u201d
\nT\u1ed5 l\u1ea1i h\u1ecfi r\u1eb1ng: \u201c\u00d4ng t\u00ean g\u00ec?\u201d
\nPh\u00e1p \u00d0\u1ea1t th\u01b0a: \u201cT\u00ean Ph\u00e1p \u00d0\u1ea1t.\u201d<\/p>\n
\nWhy don\u2019t you touch your head to the ground?
\nWhen you possess an ego, offenses arise, but forgetting merit brings supreme blessings.\u201d
\nThe Master asked further, \u201cWhat is your name?\u201d
\n\u201cFa-Ta,\u201d he replied.<\/p>\n
\nChuy\u00ean t\u1ee5ng ch\u01b0a t\u1eebng th\u00f4i,
\nT\u1ee5ng r\u1ed7ng ch\u1ec9 theo ti\u1ebfng,
\nS\u00e1ng t\u00e2m hi\u1ec7u B\u1ed3 T\u00e1t,
\nNay \u00f4ng v\u00ec c\u00f3 duy\u00ean,
\nNay t\u00f4i v\u00ec \u00f4ng n\u00f3i,
\nCh\u1ec9 tin Ph\u1eadt kh\u00f4ng l\u1eddi,
\nHoa sen t\u1eeb mi\u1ec7ng Ph\u1eadt.\u201d<\/p>\n
\n\u201cYour name means Dharma Penetration,<\/p>\n
\nT\u00e2m ng\u1ed9 chuy\u1ec3n Ph\u00e1p Hoa,
\nT\u1ee5ng l\u00e2u kh\u00f4ng r\u00f5 ngh\u0129a,
\nC\u00f9ng ngh\u0129a tr\u1edf th\u00e0nh th\u00f9.
\nKh\u00f4ng ni\u1ec7m ni\u1ec7m l\u00e0 ch\u00e1nh,
\nC\u00f3 ni\u1ec7m ni\u1ec7m l\u00e0 t\u00e0,
\nC\u00f3 kh\u00f4ng \u0111\u1ec1u ch\u1eb3ng ch\u1ea5p,
\nH\u1eb1ng ng\u1ed3i xe B\u1ea1ch Ng\u01b0u.\u201d<\/p>\n
\nthe Dharma Flower turns it.
\nThe enlightened mind
\nwill turn the Dharma Flower.<\/p>\n
\nwithout understanding
\nHas made you an enemy
\nof its meaning.<\/p>\n
\nyour recitation is right.
\nWith thought,
\nyour recitation is wrong.<\/p>\n
\nand no \u2018without\u2019
\nYou may ride forever
\nin the White Ox Cart.\u201d<\/p>\n
\nT\u00e0o Kh\u00ea m\u1ed9t c\u00e2u qu\u00ean,
\nCh\u01b0a r\u00f5 \u00fd xu\u1ea5t th\u1ebf,
\n\u00d0\u00e2u h\u1ebft cu\u1ed3ng nhi\u1ec1u \u0111\u1eddi.
\nD\u00ea, nai, tr\u00e2u quy\u1ec1n l\u1eadp,
\nTr\u01b0\u1edbc, gi\u1eefa, sau kh\u00e9o b\u00e0y,
\nAi bi\u1ebft trong nh\u00e0 l\u1eeda,
\nNguy\u00ean l\u00e0 v\u1ecb vua Ph\u00e1p.\u201d<\/p>\n
\nAt Ts\u2019ao-Hsi not one single world.
\nBefore I knew why he appeared in the world,
\nHow could I stop the madness of accumulated births?
\nSheep, deer, and ox provisionally set up;
\nBeginning, middle, end, well set forth.
\nWho would have thought that within the Burning house
\nOriginally the king of Dharma dwelt?\u201d<\/p>\n
\nPh\u00e1t minh th\u00e0nh t\u1ee9 tr\u00ed,
\nCh\u1eb3ng l\u00eca duy\u00ean th\u1ea5y nghe,
\nSi\u00eau nhi\u00ean l\u00ean qu\u1ea3 Ph\u1eadt.
\nNay t\u00f4i v\u00ec \u00f4ng n\u00f3i,
\nTin ch\u1eafc h\u1eb1ng kh\u00f4ng m\u00ea,
\nCh\u1edb nh\u1ecdc ng\u01b0\u1eddi t\u00ecm c\u1ea7u,
\nTr\u1ecdn ng\u00e0y n\u00f3i B\u1ed3 \u00d0\u1ec1.\u201d<\/p>\n
\nWhen understood become four wisdoms.
\nWhile not apart from seeing and hearing
\nTranscend them and ascend to the Buddha realm.<\/p>\n
\nIf you are attentive and faithful, you will never be deluded.
\nDon\u2019t run outside in search of them,
\nBy saying \u2018Bodhi\u2019 to the end of your days.<\/p>\n
\nB\u00ecnh \u0111\u1eb3ng t\u00e1nh tr\u00ed t\u00e2m kh\u00f4ng b\u1ec7nh,
\nDi\u1ec7u qu\u00e1n s\u00e1t tr\u00ed th\u1ea5y kh\u00f4ng c\u00f4ng,
\nTh\u00e0nh s\u1edf t\u00e1c tr\u00ed \u0111\u1ed3ng Vi\u00ean C\u1ea3nh.
\nNg\u0169 b\u00e1t l\u1ee5c th\u1ea5t qu\u1ea3 nh\u01a1n chuy\u1ec3n,
\nCh\u1ec9 d\u00f9ng danh ng\u00f4n kh\u00f4ng th\u1eadt t\u00e1nh,
\nN\u1ebfu ngay ch\u1ed7 chuy\u1ec3n kh\u00f4ng d\u1ea5y ni\u1ec7m,
\nNgay n\u01a1i \u1ed3n n\u00e1o h\u1eb1ng \u0111\u1ea1i \u0111\u1ecbnh.\u201d<\/p>\n
\nIs your clear, pure nature.
\nThe wisdom of equal nature
\nIs the mind without disease.
\nWonderfully observing wisdom
\nIs seeing without effort.
\nPerfecting wisdom is
\nThe same as the perfect mirror.<\/p>\n
\nEffect and cause both turn;
\nMerely useful names:
\nThey are without real nature.
\nIf, in the place of turning,
\nEmotion is not kept,
\nYou always and forever dwell
\nIn Naga concentration.<\/p>\n
\nT\u1ee9 tr\u00ed v\u1ed1n t\u00e2m s\u00e1ng,
\nTh\u00e2n tr\u00ed dung kh\u00f4ng ng\u1ea1i,
\n\u1ee8ng v\u1eadt m\u1eb7c t\u00f9y h\u00ecnh,
\nKh\u1edfi tu \u0111\u1ec1u v\u1ecdng \u0111\u1ed9ng,
\nGi\u1eef tr\u1ee5 tr\u00e1i ch\u01a1n t\u00ecnh.
\nDi\u1ec7u ch\u1ec9 nh\u01a1n th\u1ea5y r\u00f5,
\nTr\u1ecdn qu\u00ean t\u00ean nhi\u1ec5m \u00f4.\u201d<\/p>\n
\nInstantly enlightened to the nature of wisdom, Chih-T’\u2019ng submitted the following verse:<\/p>\n
\nFour wisdoms my original bright mind.
\nBody and wisdom in unobstructed fusion
\nIn response to beings I accordingly take form.
\nArising to cultivate them is false movement.
\nHolding to or pondering over them a waste of effort.
\nThrough the Master I know the wonderful principle,
\nAnd, in the end, I lose the stain of names.<\/p>\n
\nGi\u1ed1ng nh\u01b0 m\u00e2y n\u1ed5i che m\u1eb7t nh\u1ef1t,
\nCh\u1eb3ng bi\u1ebft m\u1ed9t ph\u00e1p gi\u1eef bi\u1ebft kh\u00f4ng,
\nL\u1ea1i nh\u01b0 h\u01b0 kh\u00f4ng sanh \u0111i\u1ec7n ch\u1edbp,
\nTri ki\u1ebfn n\u1ea7y b\u1ed7ng nhi\u00ean d\u1ea5y l\u00ean,
\nL\u1ea7m nh\u1eadn \u0111\u00e2u t\u1eebng hi\u1ec3u ph\u01b0\u01a1ng ti\u1ec7n,
\n\u00d4ng ph\u1ea3i m\u1ed9t ni\u1ec7m t\u1ef1 bi\u1ebft l\u1ed7i,
\nT\u1ef1 k\u1ef7 linh quang th\u01b0\u1eddng hi\u1ec3n hi\u1ec7n.\u201d<\/p>\n
\nstill retains no-seeing,
\nGreatly resembling floating clouds
\ncovering the sun.
\nNot to know a single dharma
\nholds to empty knowing,
\nEven as a lightning flash
\ncomes out of empty space.
\nThis knowing and seeing
\narise in an instant.
\nWhen seen wrongly,
\ncan expedients being understood?
\nIf, in the space of a thought,
\nyou can know your own error,
\nYour own spiritual light
\nwill always be manifested.<\/p>\n
\nCh\u1ea5p t\u01b0\u1edbng c\u1ea7u B\u1ed3 \u00d0\u1ec1,
\nT\u00ecnh c\u00f2n m\u1ed9t ni\u1ec7m ng\u1ed9,
\n\u00d0\u00e2u v\u01b0\u1ee3t m\u00ea ng\u00e0n x\u01b0a.
\nT\u1ef1 t\u00e1nh gi\u00e1c nguy\u00ean th\u1ec3,
\nT\u00f9y chi\u1ebfu lu\u1ed1ng \u0111\u1ed5i d\u1eddi,
\nCh\u1eb3ng v\u00e0o th\u1ea5t T\u1ed5 S\u01b0,
\nM\u1edd m\u1ecbt ch\u1ea1y hai \u0111\u1ea7u.\u201d<\/p>\n
\nknowing and seeing arise.
\nWhen one is attached to marks
\nBodhi is sought out.
\nClinging to a thought of
\nenlightenment,
\nDo I rise above my former confusion?
\nThe inherently enlightened
\nsubstance of my nature
\nIlluminates the turning twisting flow.
\nBut had I not entered
\nthe Patriarch\u2019s room,
\nI\u2019d still be running, lost
\nbetween the two extremes.<\/p>\n
\nCharacterized by production and extinction;
\nWhen production and extinction are extinguished,
\nThat still extinction is bliss.
\nMy doubts are with respect to this passage.\u201d<\/p>\n
\nTr\u00f2n s\u00e1ng th\u01b0\u1eddng l\u1eb7ng soi,
\nPh\u00e0m phu g\u1ecdi l\u00e0 ch\u1ebft,
\nNgo\u1ea1i \u0111\u1ea1o ch\u1ea5p l\u00e0 \u0111o\u1ea1n,
\nNh\u1eefng ng\u01b0\u1eddi c\u1ea7u nh\u1ecb th\u1eeba,
\nCho \u0111\u00f3 l\u00e0 v\u00f4 t\u00e1c,
\nTr\u1ecdn thu\u1ed9c ch\u1ed7 t\u00ecnh ch\u1ea5p,
\nG\u1ed1c s\u00e1u m\u01b0\u01a1i hai ch\u1ea5p.
\nD\u1ed1i l\u1eadp t\u00ean h\u01b0 gi\u1ea3,
\nSao \u0111\u1ea1t ngh\u0129a ch\u01a1n th\u1eadt,
\nCh\u1ec9 c\u00f3 ng\u01b0\u1eddi v\u01b0\u1ee3t qua,
\nTh\u00f4ng su\u1ed1t kh\u00f4ng th\u1ee7 x\u1ea3,
\nDo bi\u1ebft ph\u00e1p n\u0103m u\u1ea9n,
\nV\u00f4 ng\u00e3 \u1edf trong u\u1ea9n,
\nNgo\u00e0i hi\u1ec7n c\u00e1c s\u1eafc t\u01b0\u1ee3ng,
\nM\u1ed7i m\u1ed7i t\u01b0\u1edbng \u00e2m thanh,
\nB\u00ecnh \u0111\u1eb3ng nh\u01b0 m\u1ed9ng huy\u1ec5n,
\nKh\u00f4ng kh\u1edfi ch\u1ea5p ph\u00e0m Th\u00e1nh,
\nKh\u00f4ng kh\u1edfi hi\u1ec3u Ni\u1ebft B\u00e0n,
\nHai b\u00ean ba m\u00e9 d\u1ee9t.
\nTh\u01b0\u1eddng hi\u1ec7n d\u1ee5ng c\u00e1c c\u0103n,
\nM\u00e0 ch\u1eb3ng kh\u1edfi t\u01b0\u1edfng d\u1ee5ng,
\nPh\u00e2n bi\u1ec7t t\u1ea5t c\u1ea3 ph\u00e1p,
\nKh\u00f4ng kh\u1edfi t\u01b0\u1edfng ph\u00e2n bi\u1ec7t.
\nKi\u1ebfp h\u1ecfa \u0111\u1ed1t bi\u1ec3n c\u1ea3,
\nGi\u00f3 th\u1ed5i n\u00fai ch\u1ea1m nhau.
\nCh\u01a1n th\u01b0\u1eddng t\u1ecbch di\u1ec7t vui,
\nT\u01b0\u1edbng Ni\u1ebft B\u00e0n nh\u01b0 th\u1ebf.
\nNay t\u00f4i g\u1eafng g\u01b0\u1ee3ng n\u00f3i,
\nKhi\u1ebfn \u00f4ng b\u1ecf t\u00e0 ki\u1ebfn,
\n\u00d4ng ch\u1edb theo l\u1eddi hi\u1ec3u,
\nNh\u1eadn \u00f4ng bi\u1ebft \u00edt ph\u1ea7n.\u201d<\/p>\n
\nPerfect, permanent, still, and shining.
\nDeluded commonpeople call it death,
\nOther teachings hold it to be annihilation.
\nAll those who seek two vehicles
\nRegard it as non-action.
\nUltimately these notions arise from feeling,
\nAnd form the basis for sixty-two views,
\nWrongly establishing unreal names.
\nWhat is the true, real principle?
\nOnly one who has gone beyond measuring
\nPenetrates without grasping or rejecting,
\nAnd knows that the dharma of the five heaps
\nAnd the self within the heaps,
\nThe outward appearances\u2014a mass of
\nimages\u2014the mark of every sound,
\nAre equally like the illusion of dreams,
\nFor him, views of common and holy do not arise
\nNor are explanations of Nirvana made.
\nThe two boundaries, the three limits are cut off.
\nAll organs have their function,
\nBut there never arises the thought of the function.
\nAll dharmas are discriminated
\nWithout a thought of discrimination arising.
\nWhen the fire at the aeon\u2019s end burns the bottom of the sea
\nAnd the winds blow the mountain against each other,
\nThe true, permanent, still extinct bliss,
\nThe mark of Nirvana is \u2018thus.\u2019
\nI have struggled to explain it,
\nTo cause you to reject your false views.
\nDon\u2019t understand it by words alone
\nAnd maybe you\u2019ll understand a bit of this.\u201d<\/p>\n
\nTh\u1eddi nh\u01a1n g\u1ecdi l\u00e0 \u201cNh\u1ea5t T\u00fac Gi\u00e1c.\u201d Sau ng\u00e0i c\u00f3 tr\u01b0\u1edbc t\u00e1c b\u1ed9 \u201cCh\u1ee9ng \u00d0\u1ea1o Ca,\u201d th\u1ecbnh h\u00e0nh \u1edf \u0111\u1eddi. Th\u1ee5y l\u00e0 V\u00f4 T\u01b0\u1edbng \u00d0\u1ea1i S\u01b0, ng\u01b0\u1eddi \u0111\u01b0\u01a1ng th\u1eddi x\u01b0ng l\u00e0 Ch\u00e2n Gi\u00e1c\u2014During his time, he was called<\/p>\n
\nPh\u01b0\u01a1ng Bi\u1ec7n \u0111\u00e1p: \u201cChuy\u00ean ngh\u1ec1 \u0111\u1eafp t\u01b0\u1ee3ng.\u201d\u2014\u201cI am good at sculpting,\u201d he replied.<\/p>\n
\nHay \u0111o\u1ea1n tr\u0103m t\u01b0 t\u01b0\u1edfng,
\n\u00d0\u1ed1i c\u1ea3nh t\u00e2m ch\u1eb3ng kh\u1edfi,
\nB\u1ed3 \u00d0\u1ec1 ng\u00e0y ng\u00e0y l\u1edbn.\u201d<\/p>\n
\nCh\u1eb3ng \u0111o\u1ea1n tr\u0103m t\u01b0 t\u01b0\u1edfng,
\n\u00d0\u1ed1i c\u1ea3nh t\u00e2m th\u01b0\u1eddng kh\u1edfi,
\nB\u1ed3 \u00d0\u1ec1 l\u00e0m g\u00ec l\u1edbn.\u201d<\/p>\n
\nTo stop the hundred thoughts:
\nFacing situations his mind won\u2019t move;
\nBodhi grows day by day.<\/p>\n
\nTo stop the hundred thoughts.
\nFacing situations his mind often moves;
\nHow can Bodhi grow?\u201d<\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n
\nKhi ch\u1ebft n\u1eb1m kh\u00f4ng ng\u1ed3i,
\nV\u1ed1n l\u00e0 \u0111\u1ea7u x\u01b0\u01a1ng th\u00fai,
\nV\u00ec sao l\u1eadp c\u00f4ng kh\u00f3a.\u201d<\/p>\n
\nWhen dead, lie down, don\u2019t sit.
\nHow can a set of stinking bones
\nBe used for training?\u201d<\/p>\n
\n\u00d0\u1ea5t t\u00e2m kh\u00f4ng si t\u1ef1 t\u00e1nh hu\u1ec7,
\n\u00d0\u1ea5t t\u00e2m kh\u00f4ng lo\u1ea1n t\u1ef1 t\u00e1nh \u0111\u1ecbnh.
\nCh\u1eb3ng t\u0103ng ch\u1eb3ng gi\u1ea3m t\u1ef1 kim cang,
\nTh\u00e2n \u0111\u1ebfn th\u00e2n \u0111i v\u1ed1n tam mu\u1ed9i.\u201d<\/p>\n
\nSelf-nature morality.
\nMind-ground without delusion:
\nSelf-nature wisdom.
\nMind-ground without confusion:
\nSelf-nature concentration.
\nNeither increasing nor decreasing:
\nYou are vajra.
\nBody comes, body goes:
\nThe original samadhi.\u201d<\/p>\n
\nHuy\u1ec5n l\u00e0m sao c\u1ee9u c\u00e1nh,
\nXoay l\u1ea1i t\u00ecm ch\u00e2n nh\u01b0,
\nPh\u00e1p tr\u1edf th\u00e0nh b\u1ea5t t\u1ecbnh.\u201d<\/p>\n
\nA body of illusion.
\nAnd what is illusion?
\nUltimately?
\nIf you tend toward
\nTrue suchness
\nThe Dharma is
\nNot yet pure.<\/p>\n
\nT\u1ed5 b\u1ea3o: \u201cT\u1ef1 t\u00e1nh kh\u00f4ng l\u1ed7i, kh\u00f4ng si, kh\u00f4ng lo\u1ea1n, ni\u1ec7m ni\u1ec7m B\u00e1t Nh\u00e3 qu\u00e1n chi\u1ebfu, th\u01b0\u1eddng l\u00eca ph\u00e1p t\u01b0\u1edbng, t\u1ef1 do t\u1ef1 t\u1ea1i, d\u1ecdc ngang tr\u1ecdn \u0111\u01b0\u1ee3c, c\u00f3 g\u00ec n\u00ean l\u1eadp? T\u1ef1 t\u00e1nh t\u1ef1 ng\u1ed9, \u0111\u1ed1n ng\u1ed9, \u0111\u1ed1n tu c\u0169ng kh\u00f4ng th\u1ee9 l\u1edbp, cho n\u00ean ch\u1eb3ng l\u1eadp t\u1ea5t c\u1ea3 ph\u00e1p. C\u00e1c ph\u00e1p l\u00e0 l\u1eb7ng l\u1ebd, c\u00f3 th\u1ee9 l\u1edbp g\u00ec?\u201d\u2014The Master replied, \u201cWhen your self-nature is free from error, obstruction and confusion when Prajna is present in every thought, contemplating and shedding illumination and when you are constantly apart from the dharma marks and are free and independent, both horizontally and vertically, then what is there to be established? In the self-nature, in self-enlightenment, in sudden enlightenment, and in sudden cultivation there are no degrees. Therefore, not a single dharma is established. All dharmas are still and extinct. How can there be stages?\u201d<\/p>\n
\nH\u00e0nh X\u01b0\u01a1ng th\u01b0a: \u201cTr\u01b0\u1edbc nh\u1edd \u01a1n H\u00f2a Th\u01b0\u1ee3ng x\u00e1 t\u1ed9i, ng\u00e0y nay tuy xu\u1ea5t gia kh\u1ed5 h\u1ea1nh, tr\u1ecdn kh\u00f3 \u0111\u1ec1n \u0111\u00e1p \u00e2n \u0111\u1ee9c, \u0111\u00e2u mong truy\u1ec1n ph\u00e1p \u0111\u1ed9 sanh \u01b0? \u00d0\u1ec7 t\u1eed th\u01b0\u1eddng xem kinh Ni\u1ebft B\u00e0n, ch\u01b0a hi\u1ec3u ngh\u0129a th\u01b0\u1eddng v\u00e0 v\u00f4 th\u01b0\u1eddng, c\u00fai xin H\u00f2a Th\u01b0\u1ee3ng t\u1eeb bi ch\u1ec9 d\u1ea1y.\u201d\u2014He replied, \u201cThe High Master once favored me by pardoning my crime. Although I have left home and although I practice austerities, I shall never be able to repay his kindness. May I try to repay you by transmitting the Dharma and taking living beings across? Your disciple often studies the Mahaparinirvana Sutra, but he has not yet understood the principles of permanence and impermanence. I beg the High Master to be compassionate and explain them for me.\u201d
\nT\u1ed5 b\u1ea3o: \u201cV\u00f4 th\u01b0\u1eddng t\u1ee9c l\u00e0 Ph\u1eadt t\u00e1nh, h\u1eefu th\u01b0\u1eddng t\u1ee9c l\u00e0 t\u00e2m ph\u00e2n bi\u1ec7t t\u1ea5t c\u1ea3 ph\u00e1p thi\u1ec7n \u00e1c v\u1eady.\u201d\u2014The Master said, \u201cImpermanence is just the Buddha nature and permanence is just the mind discriminating good and evil dharmas.\u201d<\/p>\n
\nT\u1ed5 b\u1ea3o: \u201cTa \u0111\u01b0\u1ee3c truy\u1ec1n t\u00e2m \u1ea5n c\u1ee7a Ph\u1eadt, \u0111\u00e2u d\u00e1m tr\u00e1i v\u1edbi kinh Ph\u1eadt.\u201d\u2014The Master said, \u201cI transmit the Buddha\u2019s mind-seal. How could I dare to contradict the Buddhas\u2019 Sutras?\u201d
\nH\u00e0nh X\u01b0\u01a1ng th\u01b0a: \u201cKinh n\u00f3i Ph\u1eadt t\u00e1nh l\u00e0 th\u01b0\u1eddng, H\u00f2a Th\u01b0\u1ee3ng l\u1ea1i n\u00f3i l\u00e0 v\u00f4 th\u01b0\u1eddng, c\u00e1c ph\u00e1p thi\u1ec7n \u00e1c cho \u0111\u1ebfn t\u00e2m B\u1ed3 \u00d0\u1ec1 \u0111\u1ec1u l\u00e0 v\u00f4 th\u01b0\u1eddng m\u00e0 H\u00f2a Th\u01b0\u1ee3ng l\u1ea1i n\u00f3i l\u00e0 h\u1eefu th\u01b0\u1eddng, \u0111\u00e2y t\u1ee9c l\u00e0 tr\u00e1i nhau, khi\u1ebfn cho h\u1ecdc nh\u01a1n c\u00e0ng th\u00eam nghi ng\u1edd.\u201d\u2014Hsing-Ch\u2019ang replied, \u201cThe Sutra says that the Buddha nature is permanent and the High Master has just said that it is impermanent; it says that good and evil dharmas, reaching even to the Bodhi Mind, are impermanent and the High Master has just said that they are permanent. This contradiction has merely intensified your student\u2019s doubt and delusion.\u201d<\/p>\n
\nPh\u1eadt n\u00f3i c\u00f3 t\u00e1nh th\u01b0\u1eddng,
\nKh\u00f4ng bi\u1ebft \u0111\u01b0\u1ee3c ph\u01b0\u01a1ng ti\u1ec7n,
\nNh\u01b0 ao xu\u00e2n m\u00f2 g\u1ea1ch,
\nNay t\u00f4i ch\u1eb3ng thi c\u00f4ng,
\nM\u00e0 Ph\u1eadt t\u00e1nh hi\u1ec7n ti\u1ec1n,
\nKh\u00f4ng ph\u1ea3i th\u1ea7y trao cho,
\nT\u00f4i c\u0169ng kh\u00f4ng s\u1edf \u0111\u1eafc.\u201d<\/p>\n
\nThe Buddha speaks of the permanent nature;
\nNot knowing expedients is like
\nPicking up pebbles from a spring pond.
\nBut now without an effort
\nThe Buddha nature manifests;
\nThe Master did not transmit it,
\nAnd I did not obtain a thing.\u201d<\/p>\n
\nT\u1ed5 th\u1ea5y c\u00e1c t\u00f4ng n\u1ea1n v\u1ea5n nhau, \u0111\u1ec1u kh\u1edfi t\u00e2m \u00e1c, ph\u1ea7n nhi\u1ec1u nh\u00f3m \u1edf d\u01b0\u1edbi t\u00f2a c\u1ee7a T\u1ed5, Ng\u00e0i th\u01b0\u01a1ng x\u00f3t m\u1edbi b\u1ea3o r\u1eb1ng: \u201cNg\u01b0\u1eddi h\u1ecdc \u0111\u1ea1o, t\u1ea5t c\u1ea3 ni\u1ec7m thi\u1ec7n, ni\u1ec7m \u00e1c n\u00ean ph\u1ea3i d\u1eb9p s\u1ea1ch, kh\u00f4ng t\u00ean c\u00f3 th\u1ec3 g\u1ecdi, \u1ea5y g\u1ecdi l\u00e0 t\u1ef1 t\u00e1nh, t\u00e1nh kh\u00f4ng hay \u1ea5y g\u1ecdi l\u00e0 th\u1eadt t\u00e1nh, tr\u00ean th\u1eadt t\u00e1nh d\u1ef1ng l\u1eadp t\u1ea5t c\u1ea3 gi\u00e1o m\u00f4n, ngay l\u1eddi n\u00f3i li\u1ec1n ph\u1ea3i t\u1ef1 th\u1ea5y.\u201d<\/p>\n
\nHearing this, they all made obeisance\u00a0 and asked him to be their master.<\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n<\/strong><\/span><\/p>\n
\nPH\u1eacT H\u1eccC T\u1eea \u0110I\u1ec2N – BUDDHIST DICTIONARY<\/strong><\/span>
\nThi\u1ec7n Ph\u00fac<\/span><\/p>\n
\n
\nThe Jewel Platform Sutra<\/strong><\/span><\/p>\n
\nCh\u1eb3ng do th\u1ea5y n\u01a1i ch\u01a1n
\nN\u1ebfu th\u1ea5y \u0111\u01b0\u1ee3c c\u00e1i ch\u01a1n,
\nTh\u1ea5y \u0111\u00f3 tr\u1ecdn kh\u00f4ng ch\u01a1n.
\nN\u1ebfu hay t\u1ef1 c\u00f3 ch\u01a1n,
\nL\u00eca gi\u1ea3 t\u1ee9c t\u00e2m ch\u01a1n.
\nT\u1ef1 t\u00e2m kh\u00f4ng l\u00eca gi\u1ea3,
\nKh\u00f4ng ch\u01a1n ch\u1ed7 n\u00e0o ch\u01a1n.
\nH\u1eefu t\u00ecnh t\u1ee9c bi\u1ebft \u0111\u1ed9ng,
\nV\u00f4 t\u00ecnh t\u1ee9c kh\u00f4ng \u0111\u1ed9ng.
\nN\u1ebfu tu h\u1ea1nh b\u1ea5t \u0111\u1ed9ng,
\n\u00d0\u1ed3ng v\u00f4 t\u00ecnh b\u1ea5t \u0111\u1ed9ng.
\nN\u1ebfu t\u00ecm ch\u01a1n b\u1ea5t \u0111\u1ed9ng,
\nTr\u00ean \u0111\u1ed9ng c\u00f3 b\u1ea5t \u0111\u1ed9ng.
\nB\u1ea5t \u0111\u1ed9ng l\u00e0 b\u1ea5t \u0111\u1ed9ng,
\nV\u00f4 t\u00ecnh kh\u00f4ng Ph\u1eadt t\u00e1nh.
\nH\u00e3y kh\u00e9o ph\u00e2n bi\u1ec7t t\u01b0\u1edbng,
\n\u00d0\u1ec7 nh\u1ea5t ngh\u0129a b\u1ea5t \u0111\u1ed9ng,
\nCh\u1ec9 kh\u1edfi c\u00e1i th\u1ea5y n\u1ea7y,
\nL\u00e0 d\u1ee5ng c\u1ee7a ch\u01a1n nh\u01b0.
\nB\u1ea3o nh\u1eefng ng\u01b0\u1eddi h\u1ecdc \u0111\u1ea1o,
\nG\u1eafng s\u1ee9c ph\u1ea3i d\u1ee5ng t\u00e2m,
\nCh\u1edb \u0111\u1ed1i ph\u00e1p \u00d0\u1ea1i th\u1eeba,
\nL\u1ea1i ch\u1ea5p tr\u00ed sanh t\u1eed.
\nN\u1ebfu b\u00e0n lu\u1eadn t\u01b0\u01a1ng \u01b0ng,
\nLi\u1ec1n c\u00f9ng b\u00e0n ngh\u0129a Ph\u1eadt,
\nN\u1ebfu th\u1eadt kh\u00f4ng t\u01b0\u01a1ng \u01b0ng,
\nCh\u1ea5p tay khi\u1ebfn hoan h\u1ef7.
\nT\u00f4ng n\u1ea7y v\u1ed1n kh\u00f4ng tranh,
\nTranh t\u1ee9c m\u1ea5t \u00fd \u0111\u1ea1o,
\nCh\u1ea5p ngh\u1ecbch tranh ph\u00e1p m\u00f4n,
\nT\u1ef1 t\u00e1nh v\u00e0o sanh t\u1eed.\u201d<\/p>\n
\nSo don\u2019t view anything as true.
\nIf you view anything as true,
\nYour view will be completely false.
\nYou can know what is true by yourself.
\nBeing apart from the false is the truth of the mind.
\nWhen your own mind is not apart from the false
\nAnd lacks the truth, then where is the truth?
\nSentient beings understand motion.
\nInsentient beings do not move.
\nIf you cultivate the work of non-movement,
\nLike insentient beings, you will not move.
\nIf you seek the true non-movement,
\nIn movement, there is non-movement.
\nNon-movement is non-movement, but
\nThings without sentience lack the Buddha-seed.
\nFully able to discriminate among marks,
\nBut unmoving in the primary meaning:
\nThe very act of viewing in this way,
\nItself is the function of true suchness.<\/p>\n
\nApply your minds with effort and take care,
\nAt the gate of the Great Vehicle
\nDo not grasp the wisdom of birth and death.
\nIf there is response of these words,
\nThen let us discuss the Buddha\u2019s meaning together.
\nIf there is no response,
\nJoin your hands together and make others glad.
\nThe basis of this school is non-contention.
\nContention is not the meaning of the Way.
\nFor in grasping at the Dharma doors of
\ncontradition and contention,
\nThe self-nature enters birth and death.<\/p>\n
\nTruy\u1ec1n ph\u00e1p c\u1ee9u m\u00ea t\u00ecnh.
\nM\u1ed9t hoa n\u1edf n\u0103m c\u00e1nh,
\nK\u1ebft qu\u1ea3 t\u1ef1 nhi\u00ean th\u00e0nh.\u201d<\/p>\n
\nTransmitting Dharma, saving living beings.
\nOne flower opens; five petals and
\nThe fruit comes to bear of itself.\u201d<\/p>\n
\nM\u01b0a r\u01b0\u1edbi th\u1ea3y n\u1ea9y m\u1ea7m,
\n\u00d0\u1ed1n ng\u1ed9 hoa t\u00ecnh r\u1ed3i,
\nQu\u1ea3 B\u1ed3 \u00d0\u1ec1 t\u1ef1 th\u00e0nh.\u201d<\/p>\n
\nUnder the universal rain they all sprout
\nFlower and feeling-Sudden Enlightenment
\nThe Bodhi-fruit accomplishes itself.\u201d<\/p>\n
\nobeisance and withdrew.<\/p>\n
\nG\u1eb7p n\u1ea1n h\u1ecd M\u00e3n, D\u01b0\u01a1ng Li\u1ec5u l\u00e0m\u00a0 quan.\u201d\u2014The Master said, \u201cFive or six years after my extinction (death), a man will come to take my head. Listen to me verse:<\/p>\n
\nThere must be food in the mouth.
\nWhen the difficulty of \u2018Man\u2019 is met,
\nThe officials will be Yang and Liu.\u201d<\/p>\n
\naccepted what the Master had said,
\nbowed and withdrew.<\/p>\n
\nT\u00e0 ki\u1ebfn tam \u0111\u1ed9c l\u00e0 ma v\u01b0\u01a1ng,
\nKhi t\u00e0 m\u00ea ma \u1edf trong nh\u00e0,
\nKh\u1edfi ch\u00e1nh ki\u1ebfn Ph\u1eadt \u1edf trong nh\u00e0.
\nTrong t\u00e1nh t\u00e0 ki\u1ebfn tam \u0111\u1ed9c sanh,
\nT\u1ee9c l\u00e0 ma v\u01b0\u01a1ng \u0111\u1ebfn trong nh\u00e0,
\nCh\u00e1nh ki\u1ebfn t\u1ef1 tr\u1eeb t\u00e2m tam \u0111\u1ed9c,
\nMa bi\u1ebfn th\u00e0nh Ph\u1eadt th\u1eadt kh\u00f4ng gi\u1ea3.
\nPh\u00e1p th\u00e2n b\u00e1o th\u00e2n v\u00e0 h\u00f3a th\u00e2n,
\nBa th\u00e2n x\u01b0a nay l\u00e0 m\u1ed9t th\u00e2n,
\nN\u1ebfu nh\u1eb1m trong t\u00e1nh hay t\u1ef1 th\u1ea5y,
\nT\u1ee9c l\u00e0 nh\u01a1n B\u1ed3 \u00d0\u1ec1 th\u00e0nh Ph\u1eadt.
\nV\u1ed1n t\u1eeb h\u00f3a th\u00e2n sanh t\u00e1nh t\u1ecbnh,
\nT\u00e1nh t\u1ecbnh th\u01b0\u1eddng \u1edf trong h\u00f3a th\u00e2n.
\nT\u00e1nh khi\u1ebfn h\u00f3a th\u00e2n h\u00e0nh ch\u00e1nh \u0111\u1ea1o,
\nV\u1ec1 sau vi\u00ean m\u00e3n th\u1eadt kh\u00f4ng c\u00f9ng.
\nT\u00e1nh d\u00e2m v\u1ed1n l\u00e0 nh\u01a1n t\u00e1nh t\u1ecbnh,
\nTr\u1eeb d\u00e2m t\u1ee9c l\u00e0 th\u00e2n t\u00e1nh t\u1ecbnh,
\nTrong t\u00e1nh m\u1ed7i t\u1ef1 l\u00eca ng\u0169 d\u1ee5c,
\nTh\u1ea5y t\u00e1nh s\u00e1t na t\u1ee9c l\u00e0 ch\u01a1n.
\n\u00d0\u1eddi n\u1ea7y n\u1ebfu g\u1eb7p ph\u00e1p \u0111\u1ed1n gi\u00e1o,
\nCh\u1ee3t ng\u1ed9 t\u1ef1 t\u00e1nh th\u1ea5y \u0111\u01b0\u1ee3c Ph\u1eadt.
\nN\u1ebfu mu\u1ed1n tu h\u00e0nh mong l\u00e0m Ph\u1eadt,
\nKh\u00f4ng bi\u1ebft n\u01a1i n\u00e0o ngh\u0129 t\u00ecm ch\u01a1n.
\nN\u1ebfu hay trong t\u00e2m t\u1ef1 th\u1ea5y ch\u01a1n,
\nC\u00f3 ch\u01a1n t\u1ee9c l\u00e0 nh\u01a1n th\u00e0nh Ph\u1eadt,
\nCh\u1eb3ng th\u1ea5y t\u1ef1 t\u00e1nh ngo\u00e0i t\u00ecm Ph\u1eadt,
\nKh\u1edfi t\u00e2m th\u1ea3y l\u00e0 ng\u01b0\u1eddi \u0111\u1ea1i si.
\nPh\u00e1p m\u00f4n \u0111\u1ed1n gi\u00e1o nay l\u01b0u truy\u1ec1n,
\nC\u1ee9u \u0111\u1ed9 ng\u01b0\u1eddi \u0111\u1eddi ph\u1ea3i t\u1ef1 tu,
\nB\u1ea3o \u00f4ng ng\u01b0\u1eddi h\u1ecdc \u0111\u1ea1o \u0111\u1eddi sau,
\nKh\u00f4ng kh\u1edfi th\u1ea5y n\u1ea7y r\u1ea5t xa x\u00f4i.\u201d<\/p>\n
\nis the true Buddha.
\nDeviant views, the three poisons,
\nare the demon king.
\nAt times of deviant confusion
\nthe demon king is in the house;
\nBut when you have proper views
\nthe Buddha is in the hall.
\nDeviant views, the three poisons
\nproduced within the nature,
\nAre just the demon king
\ncome to dwell in the house.
\nProper views casting out
\nthree poisons of the mind
\nTransform the demon into Buddha
\nTrue, not False.
\nDharma-body, Reward-body,
\nand Transformation-body:
\nFundamentally the thre bodies
\nare one body.
\nSeeing that for yourself
\nwithin your own nature
\nIs the Bodhi-cause
\nfor realizing Buddhahood.
\nThe pure nature is originally
\nProduced from the Transformation-body.
\nThe pure nature is ever-present
\nWithin the Transformation-body.
\nOne\u2019s nature leads the
\nTransformation-body down the right road.
\nAnd in the future the full perfection
\nis truly without end.
\nThe root cause of purity
\nis the lust nature,
\nFor once rid of lust,
\nthe substance of the nature is pure.
\nEach of you, within your natures;
\nabandon the five desires.
\nIn an instant, see your nature, it is true.
\nIf in this life you encounter
\nThe door of Sudden Teaching
\nYou will be suddenly enlightened to
\nyour self-nature and see the Honored
\nof the world.
\nIf you wish to cultivate and aspire to Buddhahood,
\nYou won\u2019t know where the truth
\nis to be sought
\nUnless you can see the truth
\nwithin your own mind,
\nThis truth which is the cause
\nof realizing Buddhahood.
\nNot to see your self-nature
\nbut to seek the Buddha outside:
\nIf you think that way, you are deluded indeed.
\nI now leave behind
\nthe Dharma-door of the Sudden Teaching
\nTo liberate worldly people
\nwho must cultivate themselves.
\nI announce to you
\nand to future students of the Way:
\nIf you do not hold these views
\nyou will only waste your time.<\/p>\n
\nNg\u00e1o ng\u00e1o kh\u00f4ng l\u00e0m \u00e1c,
\nL\u1eb7ng l\u1ebd d\u1ee9t th\u1ea5y nghe,
\nTh\u00eanh thang t\u00e2m kh\u00f4ng d\u00ednh.\u201d<\/p>\n
\nFirm, firm: Do not cultivate the good.
\nHigh, high: Do not do evil.
\nStill, still: Cut off sight and sound.
\nVast, vast: The mind unattached.<\/p>\n