The appearance of the Mahayana sutras.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
When the Mahayana thought was formed, the proponents found that if these profound thoughts were not rooted in the actual life of a monk, then the thought has not really become useful. masses and will be difficult to accept.
.jpg)
When the Mahayana thought had formed, the initiators found that if these profound thoughts were not rooted in the actual life of a monastic practitioner, the thought has not really become useful. masses and will be difficult to accept. This means that the Mahayana teachings are not only expressed in the form of ideological, but also expressed as a church of monastic and lay people. Buddhism cannot be a moral only for the monastic. Around the year 50 before Christ's birth, Mahayana sutras began to appear, providing the environment and means to spread Mahayana thought.
In the history of Mahayana literature, the Prajnaparamita-sutra (Sanskrit) appeared first, then the treasures (Ratnakuta-sutra), Hoa Nghiem (Avatamsaka-stra). Then came the sutras such as the Sutra of the Duy Ma Bodhisattva (Vimalakīrtinirdesa-sutra).
In the second century, a very intelligent, very famous Bhikkhu-Dharma (Vidharbha) scholar named Nagarjuna appeared. He has edited many scriptures, one of which is very excellent, the book Mahaprajnaparamitasutra. Great location of the Commentary is a great work, intended to explain the Bat Nha Sutta. In this book, Nagarjuna quotes many Mahayana sutras that appeared before his birth.
On the time line, one can record a time marking the date of the Buddha's death. Four hundred and eighty years after the Buddha's death was born Christ was born. About two centuries later, the teacher of Long Tho was born. About the fifth century after Christ's birth, two very famous teachers also appeared, namely Asanga (Asanga), and Master The Body (Vasubandhu).
Thus, on the temporal plane, one can divide the Mahayana sutras into three periods: First Mahayana sutras are those that appeared before Nagarjuna, that is, the sutras cited in the work. Dai Tri Do's teacher. The second batch of Mahayana sutras are the sutras that appeared in the period of nearly three centuries between the time of Master Long Life and the two Masters of Vo Before and The Body. Finally, the sutras appear after the Anterior and the Body, called the third Mahayana Sutra.
According to the Mahayana sutras, in order to be worthy of being a Buddhist, one must be a Bodhisattva, not a Puritan. Thanh Van is the stepchild, the Bodhisattva is the official son of the Buddha.
The Mahayana people called the Sravaka and Pratyekabuddha (Pratyekabuddha) the Second Mahayana (Dviyana), which means the first two chariots. The Bodhisattva (Bodhisattvayana) or the Third Tayana is the third, larger carriage that can carry more people.
In Theravada Buddhism, the term Bodhisattva was also used to refer to a single person, Shakyamuni, before his enlightenment. Following the development of thought, one questioned why there is only one Bodhisattva? The Buddha said that there are many Buddhas in the past and present, each one is already a Bodhisattva. So the notion of having many Bodhisattvas has become a plausible concept in both Hinayana and Mahayana thought.
The Mahayana movement assumes that any true disciple of the Buddha has the mind of a Bodhisattva. Therefore, to be ordained or at home, must be a Bodhisattva to be truly a child of the Buddha.
Mahayana Buddhism considers everyone, all sexes, equal, regardless of male or female. The proof is that in the Sutta of the Maitreya, the Divine Woman in the seventh product (The Noble Phantasm) is a prominent figure in the Mahayana Dharma; A young man like the pupil Quang Nghiem in the Fourth Noble Phantasm (The Bodhisattva) is also a Bodhisattva, capable of communicating with layman Duy Ma Ma.
In the time when the Mahayana sutras have just appeared, the great disciples of the Buddha, such as the monk Xa Loi Phat (Sariputra), Maudgalyayana (Maudgalyayana), Tu Bodhi (Subhuti), etc., were all considered Hinayana people. It was not until the Saddharmapundarika (Sutra) appeared that people saw the Mahayana teacher emanating the Mahayana mind without any doubt.
In the process of destroying the thought of the Qing texts, the Sutra of the Duy Ma Mantis has gone a very far step: The sutras specifically criticize the practice and spiritual practices of the great disciples of the Buddha, in which the the eldest brother of the Sangha, who must bear the heaviest burden! As an elder brother, He has endured everything for you!
When expressing the difference between the Hinayana method of learning (for example, the way of meditation by the Master Xa Loi Phat, the way of practicing alms of the master Dai Ca Lettuce) and the Mahayana thought (embedded in the responses, explanation by Mr. Duy Ma Ma), the Patriarchs relied on the words of the Buddha to write the Sutra of Duy Ma Ma. The purpose is to show the Qing Dynasty that the path they are practicing is the little Dharma. The new Mahayana path is the great Dharma, capable of leading the practitioner to the Supreme Right of Right Enlightenment.
Thus, the Duy Ma Mantis Sutra is not directly spoken by the Buddha. Therefore, the sutra is considered a document of contemporary Buddhists, advocating to spread the Buddha's religion to the masses so that all can benefit from the Dharma.
As mentioned above, in this campaign, there were also monks participating, and they were also very active in this opposition movement. However, we can say that most of the proponents of the movement are lay people who want to bring Buddhism out of the ivory tower of monasticism in the direction of the Puritan direction, represented by the great disciples of the Buddha as teachers. Sariputra, Maha-Katyayana (Maha-Katyayana), Upali, etc., to follow the broader path of Bodhisattvas such as the Bodhisattva Manjusri Bodhisattva ).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.30/8/2020.
In the history of Mahayana literature, the Prajnaparamita-sutra (Sanskrit) appeared first, then the treasures (Ratnakuta-sutra), Hoa Nghiem (Avatamsaka-stra). Then came the sutras such as the Sutra of the Duy Ma Bodhisattva (Vimalakīrtinirdesa-sutra).
In the second century, a very intelligent, very famous Bhikkhu-Dharma (Vidharbha) scholar named Nagarjuna appeared. He has edited many scriptures, one of which is very excellent, the book Mahaprajnaparamitasutra. Great location of the Commentary is a great work, intended to explain the Bat Nha Sutta. In this book, Nagarjuna quotes many Mahayana sutras that appeared before his birth.
On the time line, one can record a time marking the date of the Buddha's death. Four hundred and eighty years after the Buddha's death was born Christ was born. About two centuries later, the teacher of Long Tho was born. About the fifth century after Christ's birth, two very famous teachers also appeared, namely Asanga (Asanga), and Master The Body (Vasubandhu).
Thus, on the temporal plane, one can divide the Mahayana sutras into three periods: First Mahayana sutras are those that appeared before Nagarjuna, that is, the sutras cited in the work. Dai Tri Do's teacher. The second batch of Mahayana sutras are the sutras that appeared in the period of nearly three centuries between the time of Master Long Life and the two Masters of Vo Before and The Body. Finally, the sutras appear after the Anterior and the Body, called the third Mahayana Sutra.
According to the Mahayana sutras, in order to be worthy of being a Buddhist, one must be a Bodhisattva, not a Puritan. Thanh Van is the stepchild, the Bodhisattva is the official son of the Buddha.
The Mahayana people called the Sravaka and Pratyekabuddha (Pratyekabuddha) the Second Mahayana (Dviyana), which means the first two chariots. The Bodhisattva (Bodhisattvayana) or the Third Tayana is the third, larger carriage that can carry more people.
In Theravada Buddhism, the term Bodhisattva was also used to refer to a single person, Shakyamuni, before his enlightenment. Following the development of thought, one questioned why there is only one Bodhisattva? The Buddha said that there are many Buddhas in the past and present, each one is already a Bodhisattva. So the notion of having many Bodhisattvas has become a plausible concept in both Hinayana and Mahayana thought.
The Mahayana movement assumes that any true disciple of the Buddha has the mind of a Bodhisattva. Therefore, to be ordained or at home, must be a Bodhisattva to be truly a child of the Buddha.
Mahayana Buddhism considers everyone, all sexes, equal, regardless of male or female. The proof is that in the Sutta of the Maitreya, the Divine Woman in the seventh product (The Noble Phantasm) is a prominent figure in the Mahayana Dharma; A young man like the pupil Quang Nghiem in the Fourth Noble Phantasm (The Bodhisattva) is also a Bodhisattva, capable of communicating with layman Duy Ma Ma.
In the time when the Mahayana sutras have just appeared, the great disciples of the Buddha, such as the monk Xa Loi Phat (Sariputra), Maudgalyayana (Maudgalyayana), Tu Bodhi (Subhuti), etc., were all considered Hinayana people. It was not until the Saddharmapundarika (Sutra) appeared that people saw the Mahayana teacher emanating the Mahayana mind without any doubt.
In the process of destroying the thought of the Qing texts, the Sutra of the Duy Ma Mantis has gone a very far step: The sutras specifically criticize the practice and spiritual practices of the great disciples of the Buddha, in which the the eldest brother of the Sangha, who must bear the heaviest burden! As an elder brother, He has endured everything for you!
When expressing the difference between the Hinayana method of learning (for example, the way of meditation by the Master Xa Loi Phat, the way of practicing alms of the master Dai Ca Lettuce) and the Mahayana thought (embedded in the responses, explanation by Mr. Duy Ma Ma), the Patriarchs relied on the words of the Buddha to write the Sutra of Duy Ma Ma. The purpose is to show the Qing Dynasty that the path they are practicing is the little Dharma. The new Mahayana path is the great Dharma, capable of leading the practitioner to the Supreme Right of Right Enlightenment.
Thus, the Duy Ma Mantis Sutra is not directly spoken by the Buddha. Therefore, the sutra is considered a document of contemporary Buddhists, advocating to spread the Buddha's religion to the masses so that all can benefit from the Dharma.
As mentioned above, in this campaign, there were also monks participating, and they were also very active in this opposition movement. However, we can say that most of the proponents of the movement are lay people who want to bring Buddhism out of the ivory tower of monasticism in the direction of the Puritan direction, represented by the great disciples of the Buddha as teachers. Sariputra, Maha-Katyayana (Maha-Katyayana), Upali, etc., to follow the broader path of Bodhisattvas such as the Bodhisattva Manjusri Bodhisattva ).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.30/8/2020.
No comments:
Post a Comment