21st Century Communication 4 with the Spark platform (21st Century Communication, Second Edition)

Description

N?u mu?n V?ng Sinh ngay khi c辰n s?ng th足 ch? c?n hi?u r?t r芍o v? “B芍t Nh? Tam Kinh”
V? B芍t Nh? Tam Kinh, ch迆ng ta t?m ph??ng ti?n n車i ngh?a h足nh t??ng v角 v? h足nh t??ng c?a Kinh n角y.
Ngh?a H足nh T??ng: B芍t Nh? Tam hay c辰n g?i l角 Tr赤 Tu? Tam, ???c v赤 nh? thanh g??m v? c迄ng r?n ch?c, v角 s?c b谷n nh? kim c??ng, c車 th? d迄ng ?? ch?t ???c nh?ng v?t c?ng nh?t nh? s?t, th谷p…
Ngh?a V? T??ng: Tam Tr赤 B芍t Nh? chi?u r?i t?i ?au, th足 m角n v? minh d?u cho c車 sau d角y c芍ch m?y c?ng ph?i tan r?.
?車 ch? l角 m?t c芍ch n車i, m?t c芍ch t? d?. ??c Ph?t gi?ng d?y cho c芍c ?? t? d? hi?u; ch? th?t ra th足 Tam B芍t Nh? ?y, n車 s?n c車 ? trong mu?n lo角i, mu?n v?t ch迆ng sinh. Nh?ng ch? v足 V? Minh (Tham, San, Si) qu芍 sau, v角 m?i t?p kh赤 (H?, N?, 芍i, ?…) qu芍 d角y, n那n ch迆ng ta ?? t? che k赤n Chan Tam B芍t Nh? ?y m角 th?i.
Nay mu?n Tr赤 Tu? B芍t Nh? hi?n b?y, th足 ch迆ng ta c?ng ph?i ph??ng ti?n, d迄ng m?t trong nh?ng Ph芍p M?n c?a ??c Ph?t ?? m角 Tu: Tu l角m sao cho m角n V? Minh m?ng d?n ?i, ngh?a l角 t迄y theo s? Tu H角nh chan ch赤nh, ki那n tr足, s? bu?ng x? m?i t?p kh赤, v角 s? n? l?c c? n角o th足 Tam Tr赤 B芍t Nh? s? hi?n b?y, l車 r?ng ra t??ng ?ng v?i s? tu h角nh c? ?y.
oOo
If we wish to reach the Pure Land while we are still alive, we must thoroughly understand the Heart Sutra.
Regarding the Heart Sutra, we will briefly explore both its formal and informal meanings.
The Concept of Form: Prajna Mind, also known as Wisdom Mind, is compared to an exceptionally sturdy sword, sharp as a diamond, capable of cutting through the hardest materials, such as iron and steel.
The Concept of Formlessness: Wherever the Prajna Mind illuminates, the veil of ignorance, regardless of its depth and density, must disintegrate.
That is merely a way of speaking, an example. The Buddha taught this concept to his disciples in an easily understandable manner; however, the Prajna Mind is inherently present in all species and living beings. Unfortunately, due to the profound influence of Ignorance (Greed, Anger, Delusion) and the dense accumulation of habits (Joy, Anger, Love, Hate), we have obscured our True Prajna Mind.
Now, if we wish for Prajna Wisdom to manifest, we must employ expedient means by utilizing one of the Buddha’s Dharma Doors for our practice. This involves engaging in practices that gradually thin the veil of Ignorance. The manifestation of Prajna Wisdom is contingent upon our sincere and consistent practice, the relinquishment of habitual tendencies, and the level of effort we invest. As we deepen our practice, the light of Prajna Wisdom will shine forth in accordance with our dedication.