Posted on: April 28, 2022 Posted by: admin Comments: 0

Mahayana bodhisattvas cultivate the six paramitas including giving, keeping precepts, patience, diligence, meditation, and wisdom, which is the Bodhisattva of Prajna.

But Huayen’s Bodhisattva practices the ten perfections, which include the six perfections just mentioned plus the four perfections of means, vows, power, and wisdom. A bodhisattva must have the means, because without the means it is impossible. And having the means, must have a vow means whether to want to do or not; Because there are means to do it, but if you don’t want to do it, but just want to have peace of mind, even though the Buddha Dharma needs it, it will also be damaged. Stepping through the perfection of power, the meditator wants to do it but can’t do it or not. If you want to and do it, you must have the perfection of power. Wanting but not doing is called the force of heart failure. Practitioners cultivate strength so that anything can be done. And the tenth perfection is the perfection of knowledge. Prajnaparamita is just a theoretical understanding from books, or knowledge from the practice of meditation. What you see in school is of course different from the knowledge gained from religious experience. Therefore, the perfection of knowledge in the Flower Adornment Sutra is called the Necessity of the knowledge due to going through the process of teaching and transforming sentient beings.

I see that the ten perfections of the Lotus Sutra are similar to the Theravada Sutra, so it can be asserted that the Theravada sutra and the Mahayana sutra are one; But because the practice and cultivation are different, the description is different. In fact, the root of Mahayana Buddhism and Theravada Buddhism is one, not two different streams of thought; But depending on the level, depending on understanding, depending on the practice, there are different explanations, so don’t make the mistake of saying Theravada Buddhism is right, Mahayana Buddhism is wrong, or saying Mahayana Buddhism is right, Theravada Buddhism is wrong. The ten pillars are the abiding of the mind in the bodhisattva path, and the practice of the ten perfections is called the bodhisattva who abiding from cause and effect, practicing following the great bodhisattva. We develop the mind to practice and see the scriptures say to do so, then we follow, but some people can do it, some people can’t. People can do it thanks to conditions. People who can’t do it because they only have the will to do it, but lack the conditions, they encounter obstacles.

Which bodhisattva is contemplation of freedom?

“Standing” means having a firm mind, then analyze and see that the person did the right thing, why didn’t he get anything. Observe closely to practice, then choose a teacher to lead the way, choose a friend to cooperate with. When there is a teacher, he is a Bodhisattva. If you are in the decade of the decade, you are the one who experiences the ten dedications, so it is safe for the practitioner. If you have just generated the mind and mistake the demon for the Buddha, you will surely die.

When we stay focused, I remind you that the more difficult it is, the more calm you need to be to remove it, maybe if you can overcome it, we will live. But calm can also die, in this emergency, we must also know where we are going to have an orientation to leave. If you are still healthy and know your direction after giving up this body, of course it is better. If you die in a panic, you will fall. Focusing on observing life, seeing that people can do things because of good relatives, they can’t do things because of bad relatives. Therefore, looking at a good or bad collaborator, capable or not, you will know whether your job develops or goes down. Our practice of religion will be much more convenient and easy to succeed, when supported by powerful people and by successful entrepreneurs who are constantly making offerings. If we cooperate with a person who has such a predestined victory, it is relatively reliable. And good people who want to do it, but have no conditions, have to borrow and easily fail. Reaching the ten-pillar position, the mind sets forth to practice the bodhisattva path. Knowledge, health, and money are the three necessary conditions for practicing the Bodhisattva path. Of course, a person with wisdom must follow a teacher who is more knowledgeable than himself. Even if it’s a demon, it must follow a more evil demon than it is. People follow the Bodhisattva because they are more obedient to the Bodhisattva than they are. Therefore, Hien must support Saints, not demons. When he was ordained, the teacher reminded him that if he was not Hien, he would not make friends, and if he was not Saint, he would not worship. The sage of the two vehicles, or the bodhisattva, I follow as a friend; not so, we avoid. And according to the devil, they do bad things, we are doomed. On the path of cultivation, we must make friends with the Bodhisattvas of the Three Virtues, otherwise, if they withdraw, we will also give up. There was a teacher who asked me to pray for the Dharma, because the priest who had returned to the world lost his support, so he had to ask him to guide and follow the practice.

The Theravada sutras speak of the ten perfections and the Mahayana sutras also speak of the ten perfections, but the analysis is different than the ten perfections of the Theravada sutras. Theravada sutras say that the ten paramitas are the process of cultivating the bodhisattva path of Shakyamuni Buddha. This tells us that bhikkhus cultivate the shravaka path, so only attaining arahantship is the highest, while the Buddha cultivates the bodhisattva path. Understanding that, leaving home to practice according to the Vinaya, we have to go through the process of training from Tu-da-huan to Tu-da-ham and Ana-ham being the three Sages and Arahants. is a Saint. But the Mahayana sutras develop the sage, including 30 levels of Bodhisattvas of the ten pillars, the ten conducts and the ten dedications. The ten-level Bodhisattva is a Saint. According to Theravada sutras, there are three sages and only one saint. If analyzed, there will be such a difference between the Theravada and Mahayana sutras.

Personally, I practice Dharma flower in combination with both, because according to Dharma flower, there is a unified view, not separate, called a teacher, which means hundreds of rivers flow to the sea. That is, all the practices lead to the Buddha, but because of different circumstances, different karma, different understanding, different cultivation, there are different practices, but in the end they all become Buddhas. Practicing according to the Buddha, we must see this common denominator. Our Church also sees the same, so the slogan is unity and harmony. In the past, I took on the responsibility of preaching, which was part of the Church’s activities, and now I am in charge of international Buddhism. The Church has many areas of activity such as preaching, culture, charity, lay people, or international Buddhism, etc… all of these areas must be strong; If there is only one strong side, it will become a disability. We do this, others do other things, we need to protect and help each other, not to divide and destroy each other to make Buddhism degenerate. Just like we are in the same temple, seeing the weak, we must help, not attack or oppose each other. You must remember this to start practicing.


The Tam Hien of Thanh Van is the process of cultivating from ordinary people to Saints, it is necessary to go this way. If you think that your cultivation comes from living beings, sentient beings’ karma, and sentient beings’ afflictions, you must deal with sentient beings’ karma and sentient beings’ afflictions. To do so, we have to break our karma and end our karma to become pure Sangha. While doing this dharma, there are things we can do and things we can’t do, but what can be cut off must be cut off immediately. The monastic cut off his career and fame to engage in spiritual practice, but for this body, cutting off karma is the cessation of sex and craving. Real cultivators must follow this path as the Buddha did. As for lay people, they have to compromise with karma to practice, because they still have a family and a job; Therefore, at any time, every day, you can practice. At other times, you have to take care of your family and society, and you must not be irresponsible to your family and society. That is the meaning of compromising with karma, having to do the obligations of the people and family members to have reasonable rights. But for them, they have refused the benefits, so there are no more obligations. If a monk refuses to have social obligations but wants to enjoy social benefits, it is a mistake. If he has to refuse his rights, the law will accept him. For example, the State grants us land to build temples as religious land for monks, so we don’t have to pay land tax, which means we have no rights and no obligations. If the teacher opens a business shop and earns income, he must not refuse the obligation.

Mr. Quy Son taught that “Unable to secure the state and govern the state, the inheritance will be inherited. Burmese divorce from the party’s homeland, then the master …” That is, the monastic does not worry about the country nor inherit the family business, giving up. neighbors, relatives, follow the teacher’s hair… then our job is “Inner need to remember the merits and virtues of the people …”, but “internal need” does not mean the practice does not progress, but only worry about competing for rights, if not, then defilements will arise; that is not a cultivator.

We practice not getting good results because we make mistakes, but we say we practice Mahayana. To practice Mahayana according to the Dharma Flower, Hoa Nghiem, and Prajna, what did the Buddha teach? The Prajnaparamita Sutra teaches the contemplation of Emptiness, giving up everything, mainly letting go of afflictions, but it is wrong to hold afflictions, not Mahayana, which means we are still sad, angry, and afraid, right and wrong is better than losing in liberation. . When he is upset and angry, he immediately thinks he is wrong. If he has to give up his mind, he must enter the Prajnaparamita.

Following the path of the second vehicle, we develop the mind to cultivate to attain sage, then there are no more four signs of sadness, anger, fear. A teacher said that I would die without fear. I replied, what are you afraid of, what are you worried about? I want to remind you that life and death are normal for us. But fear is still afflictions, not being able to enter the Prajna door, or leaving home but worldly mind is dangerous.

When we practice Mahayana according to the Hua-yen Sutra, we are not afraid, because we believe that there is a Buddha to protect us, and we believe that our practice is right. Our belief is so firm, nothing else, then the wisdom of Prajna is born. For me, using the wisdom of Prajna will see that if I fear death, I will die, if I am not afraid, there may be a way out. And if you are afraid, you will die in hell, not be afraid to go to Nirvana, or live to practice the Way. Facing dangerous difficulties, I am not afraid to practice until today, I would like to share with you. Fearful people often dare not do anything, even good deeds. Cultivation must remember that what is worth doing is done, life and death do not care. My stance is that when we exist in life when the Buddha Dharma needs someone to carry it, we have the opportunity to do it, for me that is pride, luck, and happiness. If we are born in a peaceful time, there will be no difficult things for us to do. Thanks to this Mahayana stance, step by step I ascended. You think carefully about this reason to set up a practice fee.

Stepping through the Lotus Sutra, the new mind is born…


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