Posted on: September 29, 2021 Posted by: admin Comments: 0


The core of the Shurangama Sutra is about the mind of the five aggregates of 12 origin, 18 precepts, and 7 great things to practice. Learn their essence. Wisdom is to realize that there is no birth, all dharmas that are transformed by the mind do not appear naturally and are not caused by conditions.

What is enlightenment applied to the six senses?

Follow The Shurangama Sutra The Buddha’s teaching on the nature of seeing and hearing is the awareness that applies to the six senses. Regarding seeing nature, Buddha said:

– Ananda should know! This vision does not come from light or dark, does not come out of the eye, nor does it come out of nowhere. Why? If it comes out from the light, then when it’s dark, the ants have followed the light, and they shouldn’t be able to see the dark; If it comes out from the dark, then when it’s light, the ants must follow the darkness and die, and they shouldn’t be able to see the light. If from the eye, there is no light or dark, then you know that there is no self-nature. If you come out of nowhere, then look out to see the ceiling, turn around and see your eyes again, what does the void have to do with your entry? So know that the Eye Enters false hope, which is neither the predestined nature nor the natural nature.

– The nature of the original consciousness is clearly known, (originally clear is enlightened, discriminating without being able to deal with it is true consciousness), wonderfully natural, as immovable, inconceivable, full of boss of the Dharma Realm, displayed throughout the ten directions where there is no country, depending on the karma of living beings to manifest the realms of existence. People in the world do not know, and mistakenly think that nature is predestined and natural, which is all due to the discriminating mind. All words are not true meaning. So, emptiness is all-pervasive, which does not move. It should be known that the pre-ground, water, fire, wind and space are called the Five Greats, eight o’clock chat members, are all Tathagatas, which are not born and destroyed. (Book three, HT. Thich Duy Luc translated)

From the Six Entrys to the twelve bases, the eighteen precepts and the seven elements that are inherently unborn and interrelated, the Buddha has clearly outlined the mind stream (six senses, six senses, six consciousnesses with earth, water, fire, wind, and space). , knowledge, great knowledge) illusory like that, then the awareness (miracle nature) is synonymous with Tathagata Tripitaka. Tathagata Tripitaka, the intellectual consciousness of the true consciousness. Knowing clearly the true consciousness means that the original nature is intelligent, leaving the ability to deal with, permanent, displayed throughout the ten directions, as vast as endless space.

So how do we understand the view and see nature from which to deduce the hearing nature of the 6 senses and then the 12 bases, 18 worlds, 7 elements. When looking at an object, we need a light object, a light reflecting object, and the brain to create it and the cerebral cortex to know the view. So this seeing is the brain activity of consciousness. That is the self-evident part of consciousness according to the intellectual. It is also the Buddha nature of this universe, also known as awareness or consciousness. That is, the sense of contact with the ceiling creates consciousness or awareness or Buddha nature. After this awareness is there, we reflect on it with meditation, that is, we get out of our ego, our survival instinct, and think and realize it by feeling (recognize) intuitively that we know that, We see that we have seen that object with our own eyes. This second perception is the seeing or awareness that applies to the eye to see.

River of Mind: Meditation (I)

According to Theravada, we meditate on the Four Foundations of Mindfulness and see if our mind sees an object in terms of shape and color, it arises our mental factor that perceives that view. That is the self-awareness of looking. Understanding scientifically today as above, we clearly understand the nature of seeing, hearing, and awareness, so we get out of the body, look at our own person, and feel well aware of the 6 senses, 12 bases, 18 precepts 7. Grand. Originally explained the process of insight according to the seven factors of enlightenment as follows: Man has two eyes to see, but insight is the seeing and knowing of the third eye. True to the argument of today’s science, consciousness is self-aware, ie the third eye. The process of gaining wisdom ranges from spirituality to spiritual intuition, then through to insight, and finally to insight. Wisdom is obscured by two things, the 5 hindrances and the 5 fetters.

The fetters are obscuring, fetters are binding. The 5 hindrances are greed, anger, doubt, laziness, and agitation. The other 5 binding fetters are: greed, doubt, and ban. Thus, in order to have insight, one must penetrate the five hindrances and those five fetters by two things. 1 is a method of teaching and learning to think about the Buddhadharma. 2 is the practice method. If you just practice without giving it first, it’s easy to give up in the middle of the road and not be diligent. Disclosure without practice is considered as giving up practice. Through the study of the theory, we can practice meditation and meditate and gain insight.

In the method of practice, there are two ways: contemplating the body and mind and using meditation. The teaching does not say as clearly as today’s science, but only about the mind, we must understand that the mind is consciousness and is conscious. That mind is due to the object, ie there is a new object born, ie, pressure with the ceiling creates consciousness. Because our ceiling cannot be changed, practice is contemplation to change consciousness. The sutras teach that changing consciousness by contemplation changes perception, even though the object cannot be changed by turning consciousness into wisdom.

Similar to science today, we reflect on how to practice thinking from consciousness to self-aware to have a new wisdom. The sutras teach that one destroys fetters and hindrances and attains insight and wisdom. To do so, we must fight to destroy ignorance, desire, attachment and affliction with the seven bodhichittas, which is the seven factors of enlightenment. In which, the four mindfulness of contemplation is the basic thing. The Abhidhamma Sutra teaches the mind and mental factors in great detail to guide us in contemplating the mind. It’s actually the thinking of our consciousness to receive self-awareness from within that consciousness. Today’s science teaches that in order to have it, one must have the knowledge to study the Buddhadharma, which is the right view of Theravada. If you want to realize the essence, you can deduce it from the phenomenal appearance.

While Mahayana believes that the true mind and heart are already available, no need to learn to have Zen Buddhism. The original teaches that while we have not attained insight, sometimes we have to contemplate the walking, standing and sitting of coal, then reflect on the work we are doing, the other person and reflect on ourselves, and then meditate on the Four Foundations of Mindfulness. mindfulness and karma. Taking the mind to lead the dharmas is contemplating to change perception, not change the object. Because the object has the appearance of nature and essence, it is necessary to contemplate to understand the relationship it creates karma and practice. This is very consistent with today’s science that if you want to have self-aware, you can only come from conscious consciousness, which means that you can use contemplation, but not from outside.

What is mind?

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Many people believe that the word Mind acquired after the birth of Only Consciousness is consciousness. But according to Theravada the mind is contained in the Abhidhamma Sutra with mind and mental factors. Then, the Lotus Sutra, which is the first sutra that the Buddha preached to Bodhisattvas and gods after attaining enlightenment, is about the mind. Only consciousness is the king of mind and the base of the heart and the false mind. Coming to the Tomb Sutra, the mind is mentioned as the key point of the sutra because of the conclusion of all dharmas due to the mind’s appearance. So what is mind? The Buddha taught the Shurangama Sutra about breaking the mind in the body:

– White World Honored One! All ten types of beings in the world have their minds in their bodies. Now I perceive that my eyes are on my face and my mind is in my body, just as the Tathagata’s Clear Lotus Flower eyes are on the Tathagata’s face.

Buddha said:

– Ananda! Now sitting in the Tathagata’s lecture hall, where do you see the Ky Da forest?

– White World Honored One! This spacious and pure lecture hall is in the lonely garden, while the Ky Da forest is outside the lecture hall.

– Ananda! Now that you are in the auditorium, what do you see first?

– White World Honored One! I was in the lecture hall first, I saw the Tathagata, then I saw the assembly, and then I looked out and saw the forest.

– Ananda! You see the forest, why do you see it?

– White World Honored One! Because the auditorium’s window was open, I could see the outside from the inside.

Buddha told Ananda:

– As you just said, body in the lecture hall, thanks to the open door should see the forest; but are there sentient beings in the auditorium who do not see the Tathagata, but see the woods outside?

– White World Honored One! It is not right to see the Tathagata in the lecture hall, but to see the forest outside.

– Ananda! You are the same, your spirit is all clear, if your mind is clear and your money is really in the body, you must first see it clearly in the body. Are there any sentient beings who first see the inside of the body and then see the outside? Even if you can’t see the heart, liver, spleen, and taste, you can see all the places: nails, long hair, and tendons, so why can’t you see it? If you can’t see things in your body, how can you see things outside? So you say “The perceptive mind abides in the body” is not correct. (Non-dual nature, which has no right or wrong meaning, just because of the treatment of truth-clinging, it is not right to say).

River of Mind: Meditation (II)

Breaking the mind outside the body

Ananda bowed his head and said to the Buddha:

– I listen to the teachings of the Tathagata, realize that my mind is really outside the body. Why? For example, a lamp in a room must first illuminate the room, and then shine out from the door into the yard. All sentient beings do not see inside the body, only see outside the body, just as the lamp outside the room cannot shine inside the room, this meaning is clear, there is no doubt, so is it not wrong compared to the Buddha’s ultimate meaning? ?

Buddha told Ananda:

– The Bhikkhus just followed me for alms in the city and then returned to the Ky Da forest. I have finished my life, do you think, among the bhikkhus, only one person eats while the others are full?

– White World Honored One! No! Why? Although the bhikkhus are all Arahants, their bodies are not the same, and it is impossible for one person to eat and make them all full.

– Ananda! If your perception mind is really outside of the body, then it’s different inside and out. It doesn’t matter. As long as the mind knows, the body doesn’t know, the body knows, the mind doesn’t know. Now I will show you my hand, while your eyes see it, can your mind know it?

– White World Honored One! Yes know.

– Ananda! If body and mind know at the same time, why say mind is outside the body? You should know, what you say “perceiving the mind outside the body” is not correct.

Breaking the attachment hidden behind the eyes

– White World Honored One! As the Buddha said, not seeing the inside should not be in the body; body and mind know at the same time can’t…

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