Buddha Shakyamuni: the path from ascetic to enlightenment.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

I- NGUYEN NGUYEN

Important events in the years until Sakya Gotama Siddhatta (Sakyamuni) reached the full attainment of Buddhahood to be called Sakya Buddha are recorded in a variety of different schools and at a completely different time after Buddha passed away for hundreds of years. Ignore all the factors that are asynchronous, look for the common denominator in the disordered events of the data to draw useful, universal and objective lessons, not attached to each fact or sentence. Small owl, that's the style of research. Even the Catholic sutras, although Jesus was born 600 years after the Buddha, the sutras preached by the Saints are not recorded right from the first century, the century Jesus was born and was tortured. on the cross. It took hundreds of years for the Saints to record it in writing and pass on descendants. The irony is that the content of these Bibles also has many differences to the point of contradiction, which is one of the reasons why people interpret the Bible in specific ways, leading to sharing. the church is made up of tribes like Roman Catholic, Protestant, Orthodox, etc. Just like our Buddhists, Catholics, we all call the worship of Jesus and Mary, with the eyes of a wide and open vision, also removed the small differences, not attached to each sentence, each idea, each word to find common denominators, common and universal meanings to take the test. study together. When the Buddha divided the time of the Dharma's existence into the period of Dharma, Buddha's image and Dharma's death,

Twenty-six centuries ago, in a kingdom of the Sakyas, a small but prosperous kingdom, dotted with hills in the Rapti River area of ​​northwestern Oudh province in present-day Nepal. The king who ruled the kingdom was the Pure Sanskrit (Suddhodana), the queen was the Ma-da (Maya Gotami). On the full moon day of 623 BC, Queen Ma-da gave birth to a prince at the Garden of Lumbini (Lumbini) to become Bhikkhu la la la, named Siddhatta, fully known as Sarvarthasiddha, the original name is Sakya Gotama Siddhatta. Seven days after the birth, the queen died, Gotama was nymph Ma ma Ba Xa Ba De (Mahapajapati) nurtured to grow up.

Living in the imperial palace, the Crown Prince was able to study martial arts, but he also mastered the Brahmin classics. At 16 years old, it was customary for his father to send someone to take care of his marriage to the Crown Prince. The final selection selected Princess Da Du Da La (Yasodhara, also known as Bhaddakaccana Bimba Rahulamata), her cousin, the son of Thien Giac Vuong (Suprabuddha) to the Bhilavatthu. It is customary for Thien Giac Vuong's family to marry children only to those who do martial arts but have to go through high-level competitions. The competition held in the royal family liked a total of 64 subjects, from poetry to painting, wrestling, etc. Gotama was the last one to win and be married to the Princess. One of the losing princes was De Ba Dat (Devadatta).

When Prince 29 years old, Da Du Da Da La gave birth to a prince, King Tinh Phan named Rahula (meaning tied) because when he learned that the Princess was born, the Prince forced his mouth to complain. "Lai one more obstacle. Another tie. " Although living in velvet, the Prince still feels insecure before the scenes of aging, death, precarious life, afflictions and leisurely scenes of the masters. Then one night, after passing by looking at his wife and children for the last time, the Crown Prince ordered his wife An Xa (Channa) to win a horse named Kien Kien (Kanthaka) so that he could overcome the palace and become a monk. After crossing the Anoma River, the Crown Prince cut his hair, sent his crown, and a golden ring for him to take away. From there, He walked completely on the path of renunciation of prayer.

After leaving Gotama's house, go straight to the east, past the Sakyas, Koliyas and Mallas or at least equal distances. No documents mention the area where he first arrived. The Pali texts refer to the area as the Anoma River, thirty miles from Kapilavatthu, and say that he went to the Anupiya mango forest, a place in the canon that refers to as a town. small. Mahavastu refers to a river, but belongs to the town of Animiya, twelve miles from Mallas. According to the method of the original text (Lalita-vistara sutta), it is a place called Anuvaineya or Anumaineya of Maineyas, from Mallas, this place is six miles from Mallas. These facts refer to a real place somewhere in eastern Kapilavatthu that, according to tradition data, That's where Gotama went. Anupiya is a real place mentioned in the scriptures. This place is recognized as the place where Buddha first stopped, the remaining names are just different ways of calling Anupiya. Anupiya as well as other places and prominent events are not mentioned only once in the four A-list organs, but are repeated many times in other texts with different details, in many pictures. different texts, or added to the Sutta texts in different order and hierarchy, especially in Sanskrit texts, which came into being long after the Pali texts. One could not help but question the differences and add these questions in the Sanskrit text if they are just minor points,

The sūtra recounts that Gotama first went to study with two masters, but because he found that they could not satisfy what he wanted, he left ascetic practice for six years with five disciples. He then devised a new method of practice so he did not follow the austerity of self-torture, and then he reached enlightenment and liberation. In the early days after his enlightenment he hesitated to want to or legalize them, but then he decided to change the dharma and set out for Benares. Here he met those five disciples who had abandoned him when they saw him not practicing asceticism, lecturing and taking refuge with them. In addition to these points, other details are found in the anthem and are referred to as 'ancient myths', perhaps these details are later mentioned by the dissertations.

At this stage we first need to enlighten the facts about the characters and the documented places outside the scope of Buddhist literature. There are many documents related to the Buddha but biased historians have also added a lot to the old legends. However, we also clearly see the striking aspect of the six years of effort being the discovery of the right path to enlightenment. Studying with two masters is not a time to devour your philosophy but to cultivate a necessary meditation method.

"Thus Tathagata strives to seek good, seek supreme bliss, and Tathagata comes to Alara Kalama and says:

- 'Kalama friends, I want to live a life of bliss with this teaching and precepts.' Alara Kalama said to Tathagata:

- 'Believers should stay here, and it is a teaching that an intelligent person can soon grasp on his own, grasp and acquire and dwell in that teaching.'

Soon Tathagata quickly grasped that doctrine. Thus to this extent only the opening of the lips is able to repeat the rote, Tathagata and other friends have become professionals. As if thinking 'I declare a doctrine of wisdom, a teaching for the venerable one to understand and know. It was not due to the faithfulness that Alara taught his teachings, but he himself understood, enlightened, acquired and settled in them. Very like that, Alara knew and understood this teaching. ' So Tathagata came to Alara and told him:

- 'Alara Dharma friends, How well have you mastered, acquired and acquired this teaching and how can you declare it?'

Due to such conditions, Alara claimed to possess emptiness. Then Tathagata thought to himself, 'Alara has no faith but I have. Alara has no courage, but I do. Alara has no awareness but I do. Alara did not intend, but I have. Alara has no lily but we have it. What if we tried to grasp the doctrine that Alara had claimed that he himself had mastered, acquired, acquired and settled there. ' Soon we can grasp thoroughly, comprehend, possess and stay there.

Then Tathagata came to Alara and told him:

- 'Is that the limit of the teaching that He himself has mastered, acquired, acquired, and He himself has declared?'

- 'Brethren, that is its limit'.

- 'Dear friends, myself, I have also mastered, acquired, acquired and settled there'.

- 'Brethren, what a victory for us, what a great victory for us to have a student now a friend. It is like that, the doctrine that I myself have mastered, acquired, acquired and proclaimed, the same doctrine of the faithful has also mastered, acquired, acquired and acquired. reside there ... that's how it is, how I become friends, how I am like that. Friends, we should both dedicate this community together now. '

The story is like that, Alara's Tathagata teacher saw his disciples on par with him and honored me with the most outstanding honor. But we think, 'this doctrine only attains the realization of emptiness and does not lead to boredom, the cessation of attachment, the end of suffering, tranquility, transcendental wisdom and Nirvana.' Because I do not indulge in this theory, I leave without regret. "

Then he came to Uddaka Ramaputta and the content was also described in similar words, but here the teachings were made and claimed by Rama, the father of Uddaka. That is the realm of Phi Phi Phi. As for Uddaka, he did not want to put Gotama on the same level as him but only recognized Him as the teacher of his disciples. He realized that this theory did not satisfy Him, so he left again.

'He came to ordination with another renowned cleric, Uddala Ramaputta. Soon after, the brilliant Gotama disciple mastered the teachings of the master and attained the eight-bowl formless meditation, the highest level of formless meditation, the non-perception and non-perception realm. , that is the highest meditation in the three worlds. When this meditation is attained, the mind becomes very subtle, so subtle that it cannot be said to have mind. At the time no one had attained any higher meditation.

That noble master was happy to know the brilliant success of his unique disciple. But unlike previous monks, the monk Uddaka Ramaputta invited him to take full responsibility to teach his disciples:

"Dear friends, I am very happy. Indeed, I am very happy to meet such an honorable fellow practitioner like the faithful. The teachings that Rama has understood the faithful also understand. The teachings that You know what you are, Rama has become like that today you have the same way Today, when you become a friend, Rama is like that. Hue will lead the Taoist group here. "

However, Gotama felt that it was not the end goal. He completely conquered the mind, himself, completely mastered the mind, but the end goal is still far away. He is looking for the way of Nirvana, that is, the whole way of transcending from the cycle of deep afflictions and eradication of all forms of craving.

Not satisfied with the practice of Ramaputta, Gotama once again left.

After studying with two of the most famous gurus at the time, Gotama realized that no one else could afford to lead him on his goal attainment because all of them had not yet escaped from ignorance. From that time he did not seek outside help any more.

"Thus Tathagata strives to seek the good, seeks the ultimate bliss, Tathagata traces to Magadhas, then goes to Uruvela, a small town. There Tathagata sees a lovely place there a small forest, a poetic flowing river with clear water and beautiful bridges, surrounded by villages that can hold alms food, this place is definitely a suitable place for people to try to achieve it. Then the Tathagata sat down there: the right place is here to try to strive. "

There are three other stories related to Gotama's struggles. A sample of a story about a person who tries to light a fire with a stick of sticks to gather a piece of wet green wood soaked in water. He could not light a fire, it was an image of austerities but still full of craving. In that case, whether they practice for long, strict, wise, bitter or not, they cannot attain wisdom and enlightenment. That is the second case, the case of a guy using a stick to rub the piece of green fresh wet wood, even if it is removed from the water, nothing will change. In the third case, he used a dry piece of wood, so he could light a fire. So if you know how to eliminate asceticism and soothe craving, he can attain wisdom and enlightenment. The importance of the quote below is that one part of the text is of a very ancient origin, as found in Sanskrit canonical sources, and another part of this passage shows that the meditation method of Buddhism is unique. Most often borrowed from other religious sources. It is easy to see Gotama being the first to practice these famous methods in the following paragraph:

The Great Saccaka describes the effort of the Bodhisattva as follows:

Then the following thought came to us:

Or do we clench our teeth, press the tongue against the lid of the gong, then use the mind (goodness) to suppress, tame, and destroy the thoughts (unwholesome)!

Tathagata then clenched his teeth, pressed his tongue against the lid of the gong, and tried to suppress, tame, and destroy thoughts (unwholesome) with the mind (good). When I fought like that, sweat flowed from my armpits.

Just as a strong person grabs the head or shoulders of a weak person and pushes it down, using coercion and overcoming, not to look up, as it is, we fight and overcome (unwholesome thoughts).

Our diligence is truly persistent and indomitable. Our mind is so solid and unwavering. However, our body is worn out and insecure after suffering painfully - the body has to yield to persevering efforts. Although painful feelings arise to our body, it does not overpower our mind.

Tathagata then thought the following: or we try to cultivate meditation practice holding our breath!

Then we closely control in-breath and out-breath, from our mouth and nose. When we control breathing, breathing, breathing in the mouth and nose, there is air coming out of the ears, making an exceptionally loud sound. The wind that comes out of the blacksmith's two retracts sounds when I stop breathing, the breath coming out of my ear makes a sound as big as that ... Then As if thinking: or I try to cultivate the dharma meditate hold your breath! So we strictly control in-breath and out-breath, from the mouth and nose. When we control breathing, breathing, breathing in the mouth and nose, there is air coming out of the ears, making an exceptionally loud sound. The wind that comes out of the blacksmith's two retractors sounds like the moment we stop breathing, the breath coming out of our ears makes a sound as loud as that ...

Anyway, our diligent conduct is persistent and indomitable. Our mind remains firm and unmoved. However, our body is worn out and insecure after suffering painfully - the body has to yield to persevering efforts. Although painful feelings arise to our body, it does not overpower our mind.

Then the following thought came to us: Or we try to cultivate the method of holding our breath!

Tathagata then controls breathing-in, exhales from the mouth, nose and ears. When we stop breathing through our mouth, nose and ears, the (forced) breath is pounding hard in our head. As if someone was drastically drilling into our skulls with a very sharp drill, when I stopped breathing, the breath hitting my head hurt the same way. Although such painful feelings arise in our body, it does not affect our mind at all.

Tathagata then thought to himself: Or do we try to practice the meditation of holding our breath again!

Tathagata then controls breathing-in, exhales from the mouth, nose and ears. And the moment we stop breathing, our heads feel sore. The terrible state of pain at that time was like having an athlete use a rope to tighten my head. However, our diligent conduct remains firm. These painful feelings do not affect our mind.

Tathagata then thought to himself: Or do we try to meditate on the method of holding our breath again!

Then Tathagata stopped breathing through his mouth, nose and ears. When we control our breath like that, a strong breath pierces our abdomen. Butcher, good or novice, using a sharp knife to cut a line on the abdomen, how painful it is, the strong wind piercing through the abdomen makes us so painful. However, we still have a diligent tenacity. These painful feelings do not affect our mind.

Again Tathagata himself: or try to meditate more on the method of holding your breath!

Tathagata then controls the exhalation and exhalation from the mouth, nose and ears. And when I hold my breath, I feel like there's a tremendous fire burning up and enveloping me. As if there were two athletes gripping a faintly grilled man on a burning bonfire of coal until it was completely burned down, the fire that burned my body as well as stopped breathing was just as hot. However, we still persevere diligently. Those painful feelings do not overpower our mind.

At that time, there were gods who saw the Tathagata so said to each other: Taoist Taoama is dead! A few others noted: Taoist Gotama is not completely dead, but is dying! In the meantime also said: Gotama Taoist is not completely dead nor is dying. He is an Arhat. This is the way of life for an Arhat. "

Then Tathagata thought: or we try a hunger strike!

At that time, the gods approached Tathagata and said, "Sir, do not practice the hunger strike. If you absolutely do not use the real thing anymore, we will pour on your body the nutrients of the heavenly sight. let it seep into pores and feed Him.

And Tathagata thought: if we practice a hunger strike and the gods pour the nutrients of the heavenly scene to nurture this body, it is a lie, so I refuse that: "It is not necessary."

Tathagata then thought the following: or we try to use a little bit of plants, only a little at a time, a little green peas or vegetables, or red beans, or white beans.

When Tathagata uses only so few real things, in solid or liquid form, the body becomes extremely thin. Because of the lack of plants, the small and large parts of a thin, thin body are no different from stems of grasses or tamarind trees. Due to the lack of real objects, our altar is only the size of a camel's claw. Because of a lack of plants, our spine is like a chain that rises and bends. Due to the lack of vegetation, our ribs are like a collapsed house rib. Because of the lack of real objects, our eyes are no different from images of stars that we can see under a deep well. Because of the lack of real things, bitter melon fruits were cut when they were fresh and exposed, the wind and sunlight made the melon skin shrivel, wrinkled and withered, then our scalp was wrinkled and wilted like that. When we want to touch the belly skin, we touch the spine, When I want to touch the spine, I will touch the skin of the abdomen, because the lack of real leather, my stomach is pressed against the spine. When I want to stand up for comfort, I frantically fall down because of the lack of real things. I flicked my feet and hands to revive my body, when beating like that, my fur was falling to the ground because I had died because of lack of plants.

Seeing the Tathagata like that, someone said: 'Black Taoist Gotama'. Some people say: 'Gotama Taoist is not black but brown'. Someone also said: 'The Taoist Taoama was neither black nor brown, his skin color was caucasian, his bright and clear skin was so cruel because of the lack of real things.

Then the following thought arose to Tathagata: no matter how much the past monks or ascetics in the past have experienced painful, intense, painful feelings, is the same, can't be more. No matter how much the future ascetics or ascetics will experience pain, pain, intense, or mercy, this level is the same, more impossible. However, we have gone through so much suffering, hardship and pain that we have not achieved anything good, worthy of the noble enlightenment and wisdom that transcends the noble states of humankind. Or is there another way to enlightenment? "

Then Tathagata thought, Tathagata now remembered when Tathagata was still with his father, when he went out to the suburbs, Tathagata once meditated under a tree in the mind, no longer had the thought of craving, no longer had the thought. Then, we have attained the first meditation scene of bliss in silence, combined with reasoning and thought. Perhaps this is the path to enlightenment. Then using the combination of mindfulness and consciousness to make the path to enlightenment. Tathagata again thought, why do we fear the state of bliss without being caught up in craving and wrong thoughts? And we think again, we should not be afraid of this state of bliss, not caught up in this craving and thought.

Then we thought, with this weakened body like this, it's hard to reach that state of bliss. If we try to use raw food now, rice, yogurt, etc., how will things turn out? At that time, the five monks who followed us had the thought that "when Gotama was enlightened, he would say it to me." But when we ate raw food, rice and yogurt, the five monks were boring, saying, "Gotama lived a life of goodness, he left the monastic life, he will return to a healthy life."

Then, after eating and recovering, I would not be caught up in lust and bad thoughts. The Tathagata attained and settled in the first meditation scene filled with bliss from tranquility combined with reasoning. and meditate. Although the feeling of bliss arises it still does not overpower our mind. Then stop reasoning and pondering, Tathagata attains and dwells in the second meditation scene filled with bliss caused by concentration, inner tranquility, dwells in a place where there is no reason or thought. Directing the separation of renunciation into joy and yard Tathagata dwells with awareness and consciousness and then experiences miraculous self, which is what the religious classes call "abiding by renunciation, awakening and bliss." , and Tathagata is achieved as well as residing in the third meditation. Discharge joy, renunciation of suffering, before the sad and happy thoughts disappear, Tathagata is achieved and dwells in the fourth meditation scene,

Equal to the determined mind, pure, pure, spotless (immaculate), defilement, rotten, malleable, steadfast As the mind turns toward the memory of past lives ). Tathagata remembers many lives like this: first one life, two lives, then three lives, then four, and then five, ten, twenty, to fifty, and then one hundred, one thousand, one hundred thousand, then the the dispersion of centuries on earth, then the development of centuries on both worlds, the dispersion and development of centuries on the world. Here Tathagata name, born in what family, class, abstain from anything, how happy and suffering and how to die. From that scene onward He was reborn into a scene. Then what is the name, in what family, in what class, what do we avoid, how we enjoy and suffer and how we die. Then from there,

Thus the Tathagata remembers how to be reborn and many details about past lives.

This is, indeed, the first insight that Tathagata realized at the first projection, the night of enlightenment.

(The excerpt from HT Narada in The Buddha and His teaching is extracted from the Vietnamese version of Pham Kim Khanh with some corrections)

Equal to the determined mind, pure, pure, spotless (immaculate), defilement, rotten, malleable, steadfast Tathagata leads to the perception of their phenomena of death and rebirth born (Thien label minh). Equally with the vision of heaven, tranquility and sublimeness, we see sentient beings die and be reborn again, under the lower realms as well as the higher realms, with the good skin color as well as the bad skin color, in the scene of happiness or their karmic suffering. Those beings who lead the evil life by practicing onions, speech and thoughts, saying evil things to respectful beings, beings with wrong view and wrong actions due to wrong view, after their bodies disintegrate, will be born into misery. pain in hell. Beings who live a good life with onions, speech and thoughts, do not say evil things to respectful beings, beings with right view, the career of right view,

This is the second insight that Tathagata realized when contemplating the second night of enlightenment.

Equal to the mind that is fixed, pure, pure, spotless (immaculate), defilement-killing, incorruptible, malleable, determined thoroughness). Thus Tathagata realized the truth about "this is suffering", thus Tathagata realized the truth about "the cause of suffering", and thus Tathagata realized the truth about "this is cessation" suffering, so Tathagata realized the truth about "this is the way leading to the cessation of suffering". Thus Tathagata realized "this is the contraband or this is the cause of illegal or" "this is the eradication of smuggling or" ... "this is the path to the eradication of smuggling or". Tathagata understand and realize like that, our mind frees the greedy greed, the greedy greedy, the greedy ignorance. And Tathagata is liberated, Tathagata itself clearly conscious of that liberation. Tathagata recognizes that the birth has ceased, the life of virtue has been fulfilled, has done what needs to be done, no longer returns to this state. This is the third insight that Tathagata enlightened when contemplating a third time that night. Ignorance has dissolved, insight has been opened. The darkness was washed away, the light was harmonious. And Tathagata dwells in awareness, courage and determination. "

II-OTHER IMPORTANT DETAILS

1- The method of the initiation has many other interesting details: After wearing the ascetic Gotama coat to the chastity of a Brahmin female practitioner named Saki, then the purification of the brahmin female practitioner Padma, then met the practitioner Raivata, the practitioner Rajaka the son of Trimandika, he finally came to Vaisali and met the yogi Alara.

The Priest's ordination (Pabbajja-sutta) states that after his ordination, Gotama stayed in the mango forest in Anupiya for a week and then went to Rajagaha, a town in Magadha. Here he held alms round of house, his majesty made the whole town to pay attention. Then King Binh sa king (Bimbisara) knew what should happen to him at the seat of Gotama, because of his appreciation, he offered his whole family to Him. Gotama refused and explained to the Binh sa king that He had given up the throne to seek enlightenment, so He had no desire for worldly possessions. He has promised that if he attains Buddhahood, he will return to take refuge for Binh sa king.

2 - The story of Jātaka (Jataka) adds many more details around his six years of hardship. After a long period of asceticism of fasting Gotama fainted, the message reached His father's ears that He was dead. King Tinh Phan did not believe, he declared: "I did not believe it. I could never die without becoming a Buddha." The king remembered when Gotama was born, eight of his predecessors, including Kaladeva, had prophesied that Gotama would later become a Buddha if he became a monk, and now Gotama became a monk, Gotama would become Buddha. His mother in heaven also believed, but he woke up and declared that he would live and practice until he became Buddha.

When he received the real thing again, the deity wrote the story, the material was made by a village girl named Sujata (Tu Xa da, or Poetry la Viet, or Thien Sanh) living in the village of worship, she was the daughter of a person. Senani name Senani village in Uruvela (Pros long speaker frequency). (This girl in Nanda village, offering food with milk, flour and honey to Gotama. Later, near the end of Nirvana, the Buddha told Ananda that two people in the world had food offerings. the most blessed is the Priest Da girl offering food before the Buddha attained enlightenment and the blacksmith Thuan Da offering rice for the last time before Buddha passed away.) It is said that the previous Sujata had come to this tree and made a wish to make offerings every year if she later gave birth to a son. The request was fulfilled, so she sent a servant named Punna (Phuoc Thien) to prepare the offering. It was a full moon day in Visakha (April and year) on the day of Buddha's enlightenment. Upon arrival, Punna saw Gotama sitting under the Bodhi tree, at first Punna thought that he was the Bodhi tree spirit manifested. The night before, she had seen five strange dreams, when she was awake awake she thought that the dream was an omen that she would become Buddha (1 - Heaven and earth became a bed, and the Snowy Mountains painted into pillows with her head. he stretched out to the east sea, and his right hand went to the west sea, and his feet dangled to the south sea 2. The tree of Tiriyat grew out of his hand and touched the sky. four colored birds from four directions flew back to their feet, suddenly the feathers turned white. 5- He walked over the mountain of feces without being defiled). Sujata stepped forward and offered Gotama the real offering of offerings in a golden bowl, At that time, the earthen bowl he received from the ordination had now disappeared. He took the bowl to the river bank, washed the spot where there was a bridge or a place to bathe called Suppatitthita, and then ate. This was the only meal he received within forty-nine days. When he had finished, he dropped the bowl into the river and said, "If you can become a Buddha today, this bowl will flow upstream." Bat drifted out to the middle of the river, then flowed upstream like a horse, running for a distance of eighty stretches of his hands, and sank into the whirlpool until the dragon king. There, his real life bowl broke into the real life bowl of the three previous Buddhas, and then stood again according to the lowest religious level. Through the day in the forest of the rosewood, at dusk He followed a wide road to the Bodhi tree guarded by angels, these angels sing and glorify him with sweet scented flowers. At that time, a lawn mower named Sotthiya (or Svastika, Kiet Tuong) met him and offered him eight bundles of grass. After sitting all four directions, He chose the east, any rotten direction of all the Buddhas to dispel disturbing emotions; then he held the bundle of grasses into a fourteen hand long Bodhi seat. He sat cross-legged and uttered a vow: "Even if there is only skin, tendons and bones. Even if my flesh and blood have dried up, I will not leave this place unless I reach enlightenment."

The Priest's ordination (Pabbajja-sutta) adds that during Gotama's time in the forest near Uruvela, the daughter of a village chief named Sujata was accustomed to making daily offerings to eight hundred Brahmin monks, while making offerings. every time she prayed, "Pray for the Bodhisattvas to receive my real objects, attain enlightenment, and become Buddhahood." On a full moon night in May, Sujata dreamed that an angel came to believe that Gotama had left his ascetic way and wanted to eat nutritious food and added, "Now my prayers will come true. ". The next day she hurriedly ran to her father's place to raise cows, for a long time she was accustomed to herding the cows to squeeze, she squeezed out of the eight most fattest cows, to fix them into the new pot and then prepare the rice to fix it. Then she sent the servant Punna to the big tree where she left food for daily offerings. At that time the Bodhisattva was meditating under a tree, the whole sky glowing. Punna saw that it was the tree god who wanted to personally receive the offering. Punna ran back to report to Sujata, Sujata hurriedly prepared everything, she took a gold bowl containing real things, covered it with a brand new white cloth, and went to the tree. Here she met Bodhisattva Gotama and thought of a tree god. Sujata approached, placed the bowl on His hand, saw Him looking at her, and then said, "Sir, please receive the real thing I offer to You. I pray that You will have such great bliss as I am. have always been! " After saying she returned. Sujata hurriedly prepared everything, she took a gold bowl containing real objects, covered with a brand new white cloth and went to the tree. Here she met Bodhisattva Gotama and thought of a tree god. Sujata approached, placed the bowl on His hand, saw Him looking at her, and then said, "Sir, please receive the real thing I offer to You. I pray that You will have such great bliss as I am. have always been! " After saying she returned. Sujata hurriedly prepared everything, she took a gold bowl containing real objects, covered with a brand new white cloth and went to the tree. Here she met Bodhisattva Gotama and thought of a tree god. Sujata approached, placed the bowl on His hand, saw Him looking at her, and then said, "Sir, please receive the real thing I offer to You. I pray that You will have such great bliss as I am. have always been! " After saying she returned.

3- About the group of five disciples who followed him for six years of asceticism, Bonjutsu told the story that Kieu Tran Nhu (Kondanna) was the youngest of the group of eight monks to see the fate of Prince Gotama at birth. When Gotama left home, the other seven passed away, and Kieu Tran Nhu came to see their children and invited them to join Gotama, but only four agreed. According to the method of the text, the five are Uddaka's disciples, because he realized that Gotama would soon become a master of the world, so he followed him to Rajagaha. And the story of Tibet (Rockhill, p. 28) wrote that after the King of Sanskrit heard Gotama studying with Uddaka, he hurriedly sent 300 followers, Thien Giac Vuong (auxiliary music of the Crown Prince) sent according to 200. Of these, Gotama recruits and accepts only five people for practice with him.

The Priest's ordination (Pabbajja-sutta) notes that after leaving Alara Kalama, Gotama came to the village of Uruvela, on the bank of the Ni River to meditate (Nairanjana), where he met five wandering alms monks, the leader was Kieu Tran Nhu , who once went to the prophetic palace for Gotama when he was born. Knowing that he sooner or later became a Buddha, Kieu Tran Nhu and the whole group stayed to practice with Gotama. Later, after seeing Gotama give up his ascetic lifestyle after six years of perseverance to turn to a life of real life, they thought "Why did he do alms in the village and use ordinary mediocre things is that so? " and then they abandoned Gotama to come to the outskirts of the city of Benares called the Isipatana area. (Buddha and the Gospel of Buddhism, by Ananda K. Coomaraswamy, p. 30)

III-DISCOVERY LESSON

Through the points noted above, we can clearly see that:

1- The Buddha's enlightenment process is a process of self-progression over time, from low to high. This process does not leap from nothing to nothing, from fools to sages, from ordinary people to saints one afternoon or in the moment of ignorance. The Buddha has practiced since countless lifetimes, those results eventually crystallized to become Buddhahood. The crystallization before accomplishment requires the last effort and effort to assert the necessary courage. Affirming that the mind is rotten before the scene of life and color. Confirming that there is no more subtle drop of greed and anger. Affirming a mind that has been mature, soft, pure, spotless.

2- We should not confuse the full enlightenment of the Buddha with the spirit of great enlightenment, enlightenment, enlightenment, enlightenment, knowledge and words of equivalent meaning ... mentioned with the great cities masters, masters and groups. The full enlightenment of the Buddha reaches Buddhahood. The enlightenment of the great disciples, the saints, ancestors, mahasiddhas, masters, ... also needs to be signed by a Buddha so that "in countless afterlife will be a Buddha ..." In a lifetime, no two Buddhas were born.

3- Meditation is an indispensable practice to reach enlightenment. The path of meditation has been raised step by step. Initially at the first level of meditation, "there is no longer craving for craving in the mind, no more devious thought, that we have attained the first blissful meditation scene from tranquility, combined with reasoning and thought. ... As the future thinks, why do we fear the state of bliss without being caught up in craving and wrong thoughts? " Then the virtue to attain the Second Jhana, the Buddha said, "Then stop reasoning and meditating, Tathagata attains and dwells in the second meditation scene full of bliss caused by concentration, inner tranquility, dwelling in one place. no more reasoning and speculation. " Taking one step further, the Buddha turned his mind to the three castration: "Leading the renunciation into joy and anger Tathagata dwells with awareness and consciousness and experiences miraculous self,

After having determined the mind, completely mastering the mind, attaining a mind with absolutely no thoughts of craving, no evil thoughts, tranquility (stop thinking and thinking), the mind is always one in the place, there is no longer the mind of sorrow, pleasure, pleasure or being dominated by any misery - whether gross or subtle, it is a "mind that is determined, pure, pure, spotless, defiling. , any rotten move, malleable, consistent "with that mind the Buddha came to the five senses and became Buddha.

4- Today, with the massive media, the global Internet, we have a great opportunity to learn. That giant means giving us so much information that we need to refine to choose the necessary and nutritious materials. Buddhism has been taught for 26 centuries, there are hundreds of thousands of mahasiddhas everywhere, from cities to the peaks, famous names, there are also those who quietly reach the peak of wisdom. then silently leave. In addition to the Buddha, we have Ten Great Disciples, 28 holy monks, 5 ancestors in China, not to mention other ancestors in Japan, in Tibet, in Taiwan, in Thailand, Burma, Sri Lanka ... The Dharma of the Buddha from a primitive form over time has been divided into Theravada, Tibetan, Zen, Pure Land, Tantra, etc. Each sect acquired a number of sūtras as the main sūtra. formulate and implement the whole theory revolving around the focus of those basic classics and turning away from the remaining ones. Some believers today go further, more thoroughly, more or less in the mind also have the thought of disparaging, defamatory, cheap, not to get into the eyes of the rest of the classics, which is called "the left wing". , for the enemy, ... One thing we need to remember that, when money was born, many times the Buddha taught his disciples, among them there are Ten Great Disciples. Cho Lettuce is the First Patriarch, one of the Ten Great Disciples. Disciple of Cho Ca Lettuce nearly dozens of later generations came to To Ma Minh, Vo Before, Long Tho, then dozens of later lives to Bo De Dat Ma, Hue Nang. The wisdom of the Fathers compared to us is truly a heavenly one. The wisdom of the Buddha if compared to the same heavenly Division. We should worship the Patriarchs, worship Buddha. Not only Shakyamuni Buddha is Buddha, all the Buddhas are one. It is impossible to worship Amitabha and to forget the deity Buddha is Shakyamuni. It is impossible to worship the deity Buddha but not to be able to enter into the eyes of Amitabha Buddha. If it is not so, it is disrespectful for the Patriarch, for Buddha, to be disrespectful to the Patriarch with Buddha, then causing bad karma.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.11/10/2019.