Find ancient people.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

"This is the Silao junction", Mr. Ghosananda said, pointing and saying:

- The name "Silao" is taken from "Silabhadra" (Precepts) the name of the former Rector of Nalanda University and is also the professor of Mr. Huyen Trang. In the past, the Buddha used to stop here to give lectures to the people on the way to the Royal Citadel to Nalanda. At that time there was a pagan sect here. The teacher named Suppiya, because seeing the Buddha was offered by many respectful people, he was disparaging and defaming. On the contrary, a disciple named Brahmadatta praised and praised the Buddha's serious virtue. When they heard the slander, some monks were angry, and on the contrary, they were happy to hear the praise of the Buddha. Knowing this, the Buddha advised: "Bhikkhus! If meeting users in this and that way defames, Tathagata, slanders Dharma and monks,

It's already nine o'clock but it's still cool. The sky, the trees, the grass rained a soft, beautiful color. Far away from the Vuong Xa mountain range, hiding behind the silver fog, it seemed to witness the direction of the delegation of believers. Occasionally, along the way, we had to get out of the car and help support the horse through difficult roads. It was only 13 kilometers from Nalanda to Vuong Xa, but it took us two hours to reach it.

History of Vuong Xa

Wang Xa (Ràjagriha in Indian) is the oldest citadel in India. According to the Ràmàyana practice, this citadel was founded by King Vasu and named Vasumati. In the life of the Buddha, known as the king of the distance, because many palaces were built here. Ràja means Vuong Griha means Xa, collectively known as the Amnesty. This city is famous throughout India for being the capital of Ma-master-da-da. According to Buddhaghosa (Buddha Yin) this city has 32 main doors and 64 auxiliary doors. After King A-so-so (Ajatasatru) built Pàtaliputra on the banks of the Ganges River (there are still a few monuments in Patna, the capital of Bihar), the Royal Amnesty gradually lost its important position.

The Buddha came to the Citadel many times. Before the Dac enlightenment, the Buddha went to begging around the city. Knowing that he was the Prince of the Sakyamuni lineage, King Tan-da-ta-la (Bimbisara) invited him to give up his religious life to rule a part of the land of Ma-ma-ma-da. He refused, but promised, after attaining enlightenment, he would return to the teaching, as requested by the King. The Buddha was often in many places in this city. His favorite place is Linh-Thuu mountain (Gridharakuta) He is also often in Truc Lam nunnery (Veluvana).

After sending the luggage in the Burmese temple we in turn visit the following relics:

1. Truc Lam Vihara (Veluvana).
2. Leaf house (Pippalaguha).
3. Place of the first classic gathering, Saptaparni cave.
4. Hot spring.
5. Linh Thuu Mountain (Gridharakuta).

1. Truc Lam nunnery

First of all, we went to Truc-Lam, a large monastery near Vuong-Xa citadel, donated by King Tan-ba-la-la to the Buddha and the Sangha. Currently, it is not known for sure where Truc Lam is located. In the past, this area was a wilderness. After researching many documents, the Indian government recently fenced a fairly large area near Nhat Bon pagoda and this place is considered the Truc Lam nunnery. In this garden, trees were straightened, flowers were green, there were many large old bamboo bushes inside. Perhaps that is why it is called Truc Lam nunnery. A small lake, clear blue water, leaning over the trees, is considered Lake Kalandaka, where the Buddha used to bathe. Huyen Trang mentioned this lake in his memoir. By the lake is a standing Buddha in a square empty tower erected by the Government of India to commemorate. Mr. Huyen Trang also added that Truc Lam nunnery is about a mile from the northern gate. Many bamboo clusters grow throughout the area, the Buddha spent many months in this monastery. Here are a few of the Buddhist sutras here: Mahākassapa, Mahamoggallana and Mahacun-dabhojihangasutta. Mr. Muc-kien-inter-related generations before the monastery after being assassinated by the pagans, and especially the Buddha gave a place to build a tower to worship him.

After the Buddha's ceremony and walking around the lake, we all went for a vacation under a tree. It was noon, but we did not want to return because we did not want to leave the pure landscape and many of these teachers.

2. Pippalaguha stone house

After having a meal and rest, we continue our program at 2:30. We went straight up the stone house. Saying the house, but actually just an ambient background with a railing. Maybe it was just a guard house before, but after that there were monks who became a divine relic. On the floor of the house is the Pippala cave, which Pali scriptures mention. This cave is located on the east side of Vaibhàra hill. The cave has lost its natural look because of the surrounding rocks, it is four meters high and 26 meters long. It is said that Mr. Ca Lettuce stayed in this cave and one day he was seriously ill and was given a lecture by the Buddha to teach the Seven Bodhi Sermons. After listening to the sermon he healed immediately. We stayed here for a few minutes to enjoy the panoramic view of Vuong Xa and then continued to climb up to the Saptaparni cave, where 500 Arahants gathered for the first time.

3. Place of gathering classics

The way to Saptaparni cave is really high, taller and farther than the road to Huyen Khong cave (Ngu Hanh Son, Da Nang). We rested our feet and drank water twice to gain strength; yet, Ghosananda still had to stay at a Hindu temple. It was afternoon. A few gibbons sitting on top of the lamp silently watched the scene before night fell. A large and white fur jumped down to scare us who came to stir them up.

Currently, the exact location of the Saptaparni cave is unknown. For two theories are considered plausible: John Marshall claims a further north; There is a dilapidated stone house there. This place is far away and there is no way to go. Mr. Aurel Stain said that the four caves to the outside of Vaibhàra hill go down from the temple of Thang ch luận. Both are famous archaeologists. The following theory is admitted by the Ancient Institute. We just got to the back seat. This is a wide sequence consisting of four small caves, not very deep, the entrance is bumpy and dark. Each cave can hold 40 people, but outside there are pumice stones that can be worn down. Therefore, someone said that the old cave was wide open to the outside, but now it has collapsed so it is so small.

When we returned, we did not forget to visit the Buddhist monks. There is a temple built right on top of Saptaparni. A few other temples were built next to the old temple with stone Buddha statues still firmly attached to the wall, but had broken nose, ears, feet, and arms. How painful and sad it is for this deserted Holy Land. We do not understand why people can mercilessly invade Buddhism, a religion rich in compassion.

4. Hot spring

We rushed back because it was already dark, but because we were too tired, we stopped by the hot springs to take a bath. The Buddha spoke many times about this stream during his sermon. Perhaps the Buddha also sometimes came to bathe in this stream. Once there was a temple called Tapodàràma near this stream. Now no more, only Hinduism, set up on fountains and swimming pools. Water is both melted from the mountain and converted into multiple faucets to supply many swimming pools. On each tap there is a tomb of a Hindu god. A rather hot pool for bathers to soak in for longer. Many people with skin diseases or rheumatism come to baths for treatment. In winter, people come to bathe a lot. I'm tired but shower, I feel fine. Setting up a Hindu temple on this spring,

On the way back to the Burmese temple, we intend to visit the Japanese temple again shortly. But then, happily, we stayed here for one night. The temple is in a very peaceful place. The elaborate drumming in harmony with the deep chanting of Japanese teachers brought back to life the image and sound of the meticulous afternoon sessions in the country. The Venerable Abbot welcomed us warmly. There are only two masters here. They belong to the Nhut Lien district. Their regular recitation is the phrase "Nam Mo Dieu Dharma Lotus Flower". To commemorate the place where the Buddha preached the Lotus Sutras, they made a temple here. The two monks practiced austerity. There are large burn marks on each of their arms to offer the Lotus Sutra. After talking back and forth, we went to the Chief of the Buddha's ceremony. Here, from Buddha statues to the decoration, everything is like Vietnam. Especially the vase of flowers, the poetic twigs of forest flowers mixed in the hibiscus leaves, but how artistic! We thought that perhaps all the art of Japanese flower arrangement was completely contained in those vase.

After the Buddha ceremony, we all rested on the bench next to the temple. Here, we met an Indian family from Calcutta coming to visit the scene. In the story, we asked the patriarch what religion he believes in. His answer is Hinduism. Then he said that Buddhism and Hinduism are no different. Indeed, most Indians believed that Buddha was the ninth incarnation of Shiva. The Hindu priests often say the same. Many to Hinduism worship Buddha statues, which is no different from the bronze amps in our country. It is a "fair fight" to satisfy the demands of the Indians who love the Buddha. This incident partly caused Buddhism in India to decline rapidly and its revival slowly. But then because of knowledge and understanding of the greatness of the Buddha,

Since the road and mountain climbing were too tiring, we went on vacation earlier than usual. In the morning we left for Linh Thuu at 5:30. The meeting time was short. But the farewell love between the guests and the owner is very strong and passionate. Thanks to the horse-drawn carriage, we had enough time to ask and listen to lectures about the side achievements:

1. About 500 meters away from the Japanese temple, where the road intersects with two adjacent mountain tops is where the Buddha surrendered to the drunken elephant of King Arahant to harm Buddha.

2. Going about 300 meters away, there is a wide and long rock platform, located at the foot of the mountain to the right. It was Nagarjuna's pre-monastery, a professor at the former Nalanda College and also a famous commentator on No-Religion, who propagated the Tonkin teachings.

3. Furthermore, there is an old painting of stone 2 meters thick. This place is considered the place where King Arahant, because wanting to be king soon, he imprisoned his father, Tan-ba-la-la, until death. While being held at this prison, King Tan-Bà-ba-la often saw the Buddha walking back and forth on Linh Thu mountain. Thanks to that, the king reduced much suffering. They have dug an iron ring to bind prisoners here. Therefore, it can be believed that this is the prison of King Tan-ba-la-la.

4. Near Linh Thuc mountain, not far from the wall, there is a large monastery. It is the monastery of a famous physician named Jivaka who took refuge with Buddha and vowed to heal the Church for the rest of his life while Buddha was still alive.

5. Mount Linh Thuu (Gridhrakùta)

The carriage stopped right in front of the three levels on the way to Linh Thu Son Mountain. This is the most important of the relics in the Citadel. Buddha resides here. Most of the Mahāvāna sutras such as the Dharma States were taught by the Buddha here. King Qin-ba-la-la built a three-tier stone up to the top of the hill. Take one stop to a signboard saying: "This place King Tan-ba-ta-la down the palanquin, when the king attended the audience of the Buddha". Climbing up a few levels and a few more levels, there was a signboard reading: "This place King Qin-ba-la-la told his servants to stay and let the king go to see the Buddha alone". Through a rocky ravine, near the foot of high rocks is where De-BA-reach-multi-bucket rocked Buddha injured his leg. Going up again, then around through the cave of Buddha Ananda to the Buddhist temple at. The dilapidated temple is right on top of a hill. Before the whole hill was covered by trees, now demolished, and the Indian government repaired the roads so it was easy to reach the summit. The temple has only three small square feet inside with a small stone pedestal where the Buddha rested in the past, weeds grow on the floor, but the surroundings are very clean.

We light incense lamps, pay homage and chant prayers here. We commemorate Dai Thang Dang, one of the 7th century Vietnamese monks who left themselves due to illness at Song Lam and Venerable Hue Quang, Vice President of the Vietnam Buddhist Association, passed away on Buddhist land while attending the fourth world Buddhist conference, and prayed for the country's Buddhism to flourish. It has been three months, although we have chanted the sutras with Pali, but today we are united in the ritual chanting of the homeland, we are overjoyed and touched. The sound resounded in the hills. The scent spreads gradually with the early wind. The eucalyptus light shimmered as if it wanted to blend with the golden rays of sunlight that just climbed out of the mountain. All create a scene that is both solemn and magical !.

When reciting the Nam Mo Lin Son of the Upper Bodhisattva, a cold stream of cold emanating from the top of the head and then spreading across the body makes us gently refreshed. Next was two unstoppable tears pouring out. Now that I remember, I realize then suddenly a feeling of joy filled my soul because I saw myself as hearing the dharma in the Spirit Mountain, but then the sadness came next because I could not see the Buddha and the Saints. gentle where anymore.

After the Buddha's ceremony, we both backed out to sit on a large rock and looked down at the surrounding landscape. The more I look, the more I remember all of the Buddha's practice and birth. And we understand clearly why the Buddha chose this place as his permanent residence: circumstances and terrain are not everything, in part it can make the human mind become one or the other. There is a new high to see wide, it goes beyond what is inferior, in a great and majestic place arose a super magical thought. The Buddha showed the coincidence as well as a few other scenes in the Amnesty. "Happy and beautiful instead of Vuong Xa !. Beautiful fun instead of Linh Thuu mountain! How nice to be Truc Lam! How nice to be Saptaparni! Etc ..".

Must return in time for the bus trip to Bodhi Dao-duo, so we from fake Linh Thuu in our regret and attachment at 8 o'clock.

On the way back, we said to Venerable Minh Chau: "If Buddhism we do not build on Linh Thu a temple, we would not be wise to build a temple on it by the pagans. a monastery is too wasteful! "

Venerable Minh Chau said: "In the past, Venerable Kashyap had intended it but could not implement it. The first reason was that there were not many local monks and Buddhists in the Vuong Xa area. And foreigners were not enough. strength, more than most countries have built temples in Buddhagaya, Linh Thuu is too far from the village, so no one has the courage to live there. Previously, there was a Chinese monk who practiced meditation at Ananda more. One month, after being robbed by thieves, he did not stay. Me and a few teachers in Nalanda sometimes went up to meditate and slept there! "

His memoir Phap Hien

"... A week to the West for a week_ (1 yojama) will come to the new city of the Amnesty. This city was founded by King A-bar, two temples in the middle. Out of the west gate. There will come a tower, built by King Arahant to worship Xa Loi Buddha, which in the past he was partially divided.This tower is massive, beautiful and solemn. Four miles south, we came to a valley, which led to five hills, these five tops like a wall covering a wide land, that is the old citadel of King Arah. This city was 5, 6 miles wide from east to west, 7 or 8 miles from north to south. -mien-da dug a pit full of fire and offered food with poison to the Buddha.And also the place where the drunken elephant of King Arahant ran to harm the Buddha and was surrendered by the Buddha.

In the northeast corner of the royal citadel, there is a temple where Jivaka invited the Buddha and 1,250 monks to pay homage. That temple still exists. The city is completely deserted, uninhabited. Going into the valley and approaching the mountain range about 15 miles southeast we reach Linh Thuu mountain. Three miles from the top of the mountain, there is a pedestal, among large rocks. That is where Ananda sat in meditation, facing south. About 30 steps to the northeast, there is a rocky cave where Ananda meditated. At that time there was a demon Pisuna in heaven, transforming into a vulture, standing in front of the cave and threatening Mr. Aban. The Buddha used his miraculous powers to expand the rocky cave, took Ananda's hand and made Aban all fear. The head of the bird and the hole in which the Buddha reached over to hold Ananda still remains. Therefore, that mountain is called the hill of the vulture's cave. In front of this cave is the residence of four Buddhas. The Arahants, each of which has a similar cave when they meditate. The number of galleries is 700.

While the Buddha was walking from east to west in front of the stone house, De-Bà-attain-da, standing on the northern ledge, rolled down a rock and wounded the Buddha's toes, the rock still existed. The Buddha's lecture hall was ruined, leaving only the foot of the brick wall. This hill is balanced and dignified because it is taller than all 5 surrounding hills.

Phap Hien, after buying flowers and oil lamps in the city, hired two people to take them to Linh Thuu cave and mountain. After offering incense and flowers, natural lights come on. Dharma Hien was touched and sad to cry and said: "Before, the Buddha stayed in this place. It was here that the Buddha taught the Thu Lang Nghiem sutra. However, I can see a little bit because I used to read the Thu Lang Nghiem sutra in front of this cave and stayed there for one night ... "(Excerpt from the biography of Mr. Phap Hien) ).

His memoir Huyen Trang

Around there are flowers and some tea trees. Traces of rotten tree roots and roots are still visible. The Buddha stopped here when he was still alive. Near this lecture hall, Jivaka's house was in ruins and an old well remains.

To the northeast of the Citadel at 14, 15 miles is Linh Thuu mountain, on the southern slope of the northern mountain, there is a very high mountain peak, birds nest here. This mountain top is shaped like a gazebo, the blue of the sky reflected down the mountain to create a beautiful, mellow scenery.

For about 50 years propagating the Dharma of the Tathagata often stayed in this mountain and gave lectures even more profound. King Tan-she-ta-la because he wanted to hear the law, often went up the mountain with some entourage. These people flattened valleys, bridged waterfalls and erect rocks as steps 10 feet wide and 5 or 6 miles long. Halfway there are two small towers, one called "get off the car" because when the king came to this place, he walked up the mountain; the other end "tells his entourage to go away", because the king separates his entourage, not allowing them to follow him. This mountain is east to west and narrow from north to south. There is a temple made of bricks, one side is a valley very deep west of the mountain. This temple door is facing to the east. Nowadays, the Tathagata often stops and teaches. The temple is tall and very beautiful.

To the east of the temple is a long rock, the Buddha used to walk on it to recover. Next to it is a very large rock 15.15 feet high and 30 feet in circle. That is where De-she-reach-multi-bucket kicks the Buddha's harm.

To the south under the abyss there is a tower. When the Tathagata was still alive, he sermons Saddharma-pundarika (Magic Lotus Lotus). Also there, on the side of the mountain, there is a stone house on the side of the mountain: it is here that the Tathagata often meditate. In front of the stone house to the northwest, there is a very large rock with a strange shape. Sun fake A Nan was intimidated by the devil here. Next to the pagoda, there are many other stone houses, which is the place where Mr. Xa Loi Phat and the great Arahants entered samadhi.

In the northeast of the temple, in the middle of a stream flowing on rock, a large rock emerges. That is where Germany Tathagata drying Ca Sa shirt. Nearby on a rock there are Buddha footprints. The outer wheel-shaped markings were faded, as are still received. There is a tower at the top of the mountain range in the north. From that place, Germany Tathagata saw the Ma-masterpiece-da; He gave consecutive lectures for 7 days here. To the west, at the northern gate is a mountain called Vipulagiri. According to village tradition, there were 500 hot springs in the north of the mountains to the southwest. Now there are only about 10 streams, some warm springs, some cold springs, but none of them are hot and boiling. At the mouths of the hot springs, there are rocks carved with lions, or white elephants' heads. Many places have water pipes, water flows in the water pipes upwards, below there are lakes with stone, the water flows in like a swimming pool. People everywhere often go to bathe in those lakes. Those who are sick, after bathing, can heal. The two sides of the brook, there are many dilapidated towers or pagodas, not far from each other. At those places, the four Buddhas of the past all came to meditate or go to practice, and left traces behind. These places are surrounded by mountains, and are full of broth, so the intellectuals who come to live, there are many Indian monks who also live in this pure scene.

To the west of the hot springs is the Pipala stone house. Atop Vipula there is a tower. That is where the Buddha taught Dharma in the past. Currently, the people who follow the "naked" religion (Nigranthas) often come to that place very crowded. They do it day and night without rest, from morning to evening, they walk around the towers, admiring very respectfully.

To the left of the north citadel, to the east, to the north of the south mountain range 2 or 3 miles, we arrived at a great stone house, which was the place where De-Bà-attain-da meditated.

A mile from the northern gate, we arrived at Karandaveluvana Temple. Here, now only a stone foundation and brick walls of the old temple.

East of Karandaveluvana pagoda is a tower. This tower was founded by King Arahant. After the Tathagata entered Nirvana, the kings divided Xa Loi. King Arahant brought his part and built a tower to worship. When King Ashoka became a Buddhist, he opened that tower to take relics and built another tower himself. This tower always shines a very magical light. On one side of the tower of King Arahant, there is another tower erected half of the relics of Aban.

On the southwestern side of Truc-Lam, 6 miles north of the mountain, there is a bamboo forest. In the middle of that bamboo forest, there was a very large stone house. Here, Venerable Ca Lettuce with 499 A-la-Han, after the Buddha entered Nirvana convened a conference to gather the Tripitaka.

In the Northwest of the place where Venerable Ca Lettuce convened the Conference, there was a tower. That is where Germany A-nan, after being not allowed to attend the Conference to sit alone silently Meditate and attained Arahantship. He was then invited to attend the convention.

From there going west for about 20 miles, there was a tower erected by King Ashoka. That is the place where the Sangha Church meets to gather the scriptures. A 200-step walk north of Truc Lam, we reached Karanda Lake. Northwest of the 2 or 3-mile lake, there is a tower erected by King Ashoka. The tower is 60 feet high and has an elephant at the top.

Going to the northeast of the stone pillar not very far, we reached the royal citadel. The outer wall was destroyed with no trace left. The inner wall, even though it was ruined, still has places higher than flat ground and about 20 miles circle.

Legend has it that King A-so-so first established this foundation, and when the king took the throne, also considered it the capital, until the reign of King Ashoka. This King moved the capital to Pataliputra and delivered into United Kingdom amnesty for the Ba-la-Mon. Therefore, Vuong Amnesty no longer sees people in, but only Brahmin houses estimated about 1000 families ... "

The memoir of Mr. Phap Hien and Mr. Huyen Trang clearly describes the remaining achievements in the Citadel. And the current Uncle Ho is also relying on the two above memoirs to find the places that have been described so carefully. Only regret now that there are no longer all the towers that Mr. Huyen Trang has told. Therefore, it is difficult to find all the achievements described in their memoirs.

Buddha Gaya (Buddha Gaya)

"The wind music rang to rejoice on the day of birth , the
horn was stunned with great majesty of Bodhi tower.
The eternal symbol of Golden
religion appeared The Truth of Truth Shining the world of the three heavenly worlds".
(Shakyamuni Bodhisattva)

The Venerable Dharma is the second site of our worship.

We crossed a narrow mountain range south of the Citadel, as desolate as a desert, with a living competition in our hearts. Now the scene is like the shade of the cool forest that in the past many great monks recited the beautiful scriptures in Theragàthà, Therigàthà. This Bihar land is all green, everything is boiling with living sap, a pressing need, an epidemic, a rice crop, the countryside brimming with pests and children. Everything is to the point of an extreme poverty, first of all an immense poverty, a great poverty. The rains have turned the arid wilderness of the field into waves of green, rippled rice, but the furrows have been filled with tears of the afflicted sorrows. Every year, terrible floods occur, followed by terrible plagues. We passed many villages full of people and people. The villagers of Bihar have a small body, bony bones; most of them lack of food, and the extreme weather is imprinting mourning on people's faces.

Crossing the Ni-Lien-Zen River (Neranjara) the rain rises, making the river large and wide. In the afternoon, the colors appeared, separated by the narrow black and gray hills of Brahmayoni. Gaya is a bunch of mud and dark brown bricks; what is the mosque, what is the rusty lagoon flowing with the scent waves, the clouds of smoke rising from the shit fires. How can you describe the hustle and bustle of factory whistles, ringing bells, radios screaming, bragging, whining, a whole mess, fluttering, overflowing, boiling assorted, trust and class, hatred, complacency, madness, destruction, withering, suffering, poverty and begging.

The road to Bodh Gaya runs along the river Ni-Lien-meditation. The closer you get to the shrine, the greater the security. A gentle cool breeze runs across the river. Pipal forests are serene, adding to the tranquility and tranquility. The whole area seems to have not lost sight of the tranquility of the past, the tranquility that the monks of the past liked. So far the noise of Buddhagaya village has not been able to thwart the pure path to the Bodhi tree. It is the same path that once fervent hermit Siddhartha Gautama from Mount Dungsiri, a dry mountain and like a furnace in the summer month, across the riverbank, set foot on the dike for the first time to the status of Buddha. Tathagata.

Early in the morning with us more Venerable Sukitti, the Thai living in Bodhgaya. We left and headed for Mount Dungsiri (asceticism). We also practice some gentle austerities to deepen the flexible feelings acquired along the way. Wading across the Ni-inter-meditation river was the first test. The river is deep and the water flows strongly. Wet clothes are ragged. Sometimes we feel like we are swept away by water. Crossing the river, while it rained, was a bit of hardship for us, especially the shorter Venerable Minh Chau. Crossing fields and villages, sometimes we had to cross muddy puddles, muddy springs. The villages and paths were left behind one by one. The steep and high climbing. Huge rocks were scattered all over the place. Serrated ridges, The smooth rocks are the representations of an enthusiastic, honest, determined spirit on the path of virtue: "Don't be discouraged, go ahead!" A Tibetan monk-poet always wears the dress. Milarepa sang, saying:

"On the mountain there is a stone path, where one can trade chaotic reincarnation for boundless bliss."

Across the mountainside, a small Tibetan temple is hung like a swallow's nest. Three lamas, belonging to the sect of the venerable monastic precept, are touching some details for a church examination. Panoramic Tibetan pagoda with flags with golden scriptures, Om Mani Padme Hum tapes. The roofs that are covered with gold, the fireplaces are whitewashed to burn the incense, filled with a liberating atmosphere, with contempt. In front of the eaves, there are mats for meditation; and in the foreground are bright carnation branches; It was the Bodhisattva who practiced asceticism in this place.

We crawled into the rather large cave where the Buddha hid while practicing asceticism. This cave has now turned into a Tibetan-style carved temple to enhance the beauty of the tranquil mountain and forest landscape. The virtuous and rhythmic chanting of the Vietnamese virtues gave me a pure feeling. Can an overly excited Zen teacher make a search and chant chanting a distance?

However, the Bodhisattva gave up this ascetic cave.

"It's been too long to visualize the dharmakaya, non-emptiness, non-living, I forgot all the definitions of one purpose or another. Too long used to visualize material qualities as dharmakaya, I forgot all things. visualization created by the mind For a long time, I am used to contemplating on the branches of immeasurable liberation, I forgot all the customary and customary means, often calm. proud and proud through the great heroes (Milarepa: Jetsun Khbun) "... and he slowly approached the Bodhi tree.

The ceremony of reciting Buddhist sutras under Bodhi root is a sacred memory for me. How many times the ceremony of the Buddha is just a gesture, a procedure, a emotional practice, and even though it has the meaning of expressing all kinds of spiritual attitudes, it is not too much ... The Feast of Buddha under Bodhi root, and new candles were re-lit: Ceylon incense smoke covered the whole tower, thousands of peanut oil lamps were in harmony with the light of electric lamps that the Venerables and Venerables of Vietnam asked to light. pray for Vietnamese Buddhism to be revived quickly, making the whole holy place brighter and happier. The powerful deep voice of the lamas encouraged the spirituality of religion. The sound of Thai chanting is also similar. But the Vietnamese sutra accent has many special virtues and quartets, making the listener imagine the following:

"Falling and falling like a soft bamboo, elated by the breeze of spring." Buddhism must always be new, fresh, stimulating, excited, liberated beyond idealism and materialism. Feast of the Buddha with the highest sense must be a combination of wisdom and means, a persistent effort to reach the other shore, a constant control and meditation, a scientific precision. and a painter intuition, and ultimately overcoming all. Let us sit down under the most special tree of all the trees; then the Vajra Court, the temple of the Ma-ha Bodhi tower, a golden Buddha statue with a liberating smile, no respect, no ritual, no vain praise.

"From the Dharma we must see the Buddha.
From the Dharmakaya, we see the path of their direction.
Yet the true nature of the dhamma cannot be distinguished, and cannot be perceived as an object" ( E. Conze translation).

A new day. We headed south, under great trees, along the river ni-inter-Zen. Across the riverbank, Dungsiri was hazy in the mist of dawn, like Lo Son cave, the famous meditation place of the Song and Tran monks. We passed through fields that were still misty, and here and there a little lagoon full of green water ferns, signaling us that the lake has arrived. Here, Venerable Father, when it was stormy, overcame 7 meditation like a snake-god wrapped around him. It's coming fall, it's poetic and refreshing, this fresh and warm morning: "Refresh in this place". The Pali scripture has written so. Small, winding streams flow to Lake Micalinda. The fields are infused with irrigation water and the villagers also appear much more optimistic.

We waded across the river and arrived at the place where the German Enlightenment was resting at the restaurant Sujata (Tu-saras). A mound may have an underlying tower - considered the former farm of Sujata who gave milk to Shakyamuni, when he returned from Dungsiri cave.

In the afternoon we went to visit a small Chinese temple of the Pure Land sect. The old and courageous nun welcomed us very warmly. This position has lived here for a long time, patiently, humble, faithful and loving. The silence is so touching!

Nearby is a Geluppas Tibetan temple, commonly known as the "golden hat" sect. There have been many books on this "secret land", most of which are very distorted, ambiguous, because they look through the obscurity and agitation of mysticism. Since the Tibetan refugees passed through India and still have passeders, the Vajrayāma (Vajrayana) sect of Nalanda in the Pāla era was revived according to Tibetan media. We had a good chance to learn about Lamaism. The Tibetan temple in Bodhgaya has a giant Dharma wheel. The frescoes, the surroundings, the oil were completely new ... seemingly belonged to a different world. The feeling of dread is intensified again, when we go upstairs and enter the Buddhist shrine. At first people have a feeling of confusion. The Buddha Hall looks like a mess of pictures, Mortal paintings and bizarre objects. But when sitting still for a while, it gradually comes to realize that a special mental system regulates. The most important Tankha has the wheel of reincarnation. The vibrant colors do not dazzle, and the drawings follow a traditional orthodox system meticulously in every detail to achieve the desired results. The complexity of the figure represents the chaos of samsaric life; the path to liberation and the image of the sermon and transmission is a system of clear geometry. and drawings follow a traditional orthodox system meticulously in detail to achieve desired results. The complexity of the figure represents the chaos of samsaric life; the path to liberation and the image of the sermon and transmission is a system of clear geometry. and drawings follow a traditional orthodox system meticulously in detail to achieve desired results. The complexity of the figure represents the chaos of samsaric life; the path to liberation and the image of the sermon and transmission is a system of clear geometry.

In the wheel shaft is a drawing of a chicken, a snake and a pig representing greed, anger, and delusion. One bit the other's tail and made an infinite circle. The circle around the axle is divided into two parts, black and white, symbolizing Karma or karma, part of which is upstream, bringing to heaven, good faith: Part of the lower direction, sending to hell, evil. Those who create good deeds will be included in the white image above, while evil karma creators will be placed in the black below. The compartment between the black and white parts and the wheel rim is divided into 6 parts. The upper, middle (mentioned) section describes the pure, happy realms of the luminous gods; on the left hand side of the celestial realm is our human world; the right hand side is the image of the ferocious A-tu-la, trying to destroy the angels. The three sections below, in the middle of us the horrible torture of hell, on the one hand, red fire, and on the other, terrible swirling waters; on the right hand side are ghouls, with very small throats; the left side describes the realm of suffering of animals.

The rim of the car is divided into 12 compartments to express the reason of Duyen Khoi; a blind woman who shows ignorance (Avijjà); a potter is stuffing clay for Hanh (Sankhàra), an ape holding a potted chair indicating "Vinnàna": identity (Nàmarùpa) is someone in a boat: a house with six doors the book is Luc imported (Sàlàyàtana); a couple of boys and girls hugged each other just for Giac (Phasso); Tho (Vedana) is a person who draws an arrow in the eye: a constant alcoholic, pointing to Ai (Tanhà); Prime (Upadana) is a monkey picking fruit; an erotic image is Sanh (Jàti); Lao (Jarà) is a stickman; Maranam (Maranam) is a number of people carrying a dead corpse, also pointing to the continuation of life leading to another life. A creepy monster, The Maou (Mara) is clutching the entire wheel in its fangs and is always spinning the wheel around with the claws of both hands and feet. On the side, the left corner of Shakyamuni stood upright, high and far, with his arms and legs and wheels.

Many paintings (Tankhas) cover the walls with formidable demons, bloodthirsty, dull with terrible laughter, mockery and demons, fervent liberation seekers often use mind paintings. this cosmic theory; to these monks the self is just ghostly dullness. The whole subconscious is a confusing large being. The subconscious is a vast, confusing, undiscovered, dangerous entity. This entity becomes consciousness when affected. The Tankhas are psychological formulas for the meditator to meditate, a means of realizing realization and controlling sexual outbursts. The other Tankhas represent a human figure, representing Prajnàpàramita, dancing the sword of wisdom, cutting ignorance, a wisdom that brings people to the other shore.

Are the weaknesses of the Vajrayana Mahayana sect in contrast with the Venerable sect that the Thai virtues recited in the morning and afternoon in Pali clearly state the selflessness of the five aggregates? It is at the Thai temple that also resounds poems about the reasons of 12 conditions and conditions, expressing the emptiness of all things.

Our last night at Bodhgaya, at the Great Bodhi tower, near the stone pillars where the Buddha went, we bowed to an old lama with very intelligent looks. This gentleman came to us humbly and we learned how to greet the Tibetan monks; one person encounters the other. The lama radiated such a warm feeling that we immediately felt that we and them were good friends for a long time, even though we met for the first time, a minute ago. The Rimpotche continued to practice; once again we thought about the architecture of the Great Bodhi stupa; This architecture has revealed the living resin of enlightenment. Inside there are many temples and Buddha statues. The bridge arches chiseled in the stone with simple lines show the influence of the Hinayana. Here, two monks are sitting in solemn pure meditation. Over there our Tibetan Lama Rimpotche and a lovely old Thai Venerable, walked the long road from Thailand to India, with just a bowl to live without touching to one coin. Like the situation in the old days, the enemy and bandits attacked Dai Duc, Dai Duc has experienced many dangerous hardships in the jungle and deep mountains. However, the Venerable's face always showed a generous smile as well as the smile of the Rimpotche, who most likely had to go through similar arduous places on the "snow-covered roof of the world". Venerable Venerable has experienced many dangerous hardships in the jungle and deep mountains. However, the Venerable's face always showed a generous smile as well as the smile of the Rimpotche, who most likely had to go through similar arduous places on the "snow-covered roof of the world". Venerable Venerable has experienced many dangerous hardships in the jungle and deep mountains. However, the Venerable's face always showed a generous smile as well as the smile of the Rimpotche, who most likely had to go through similar arduous places on the "snow-covered roof of the world".

"There is a stone path where one can trade chaotic reincarnation for boundless bliss."

We started to go to the Brahmin but we could never forget the Bodhidharma, an exciting symbol of unsurpassed enlightenment, a call for great unity for all Buddhists, and moreover a great Bodhisattva. Parallel to the Bodhi tree is the smile of a golden Buddha statue.

History section

For Buddhists, the history of Bodhgaya dates back to when Prince Siddhartha was a monk at Uruvela and after the Buddha became enlightened under the Bodhi tree. All Buddhists in the natural world consider Bodh Gaya as the most important achievement. And so for more than 2,500 years, Buddhists from all over the countries eagerly came to contemplate and repair Bodh Gaya, to this day, too.

King Ashoka himself also came to worship this place many times, and his worship is carved into memorial stone, still kept at Sanchi. It is possible that King A Duc created this tower but unfortunately lacks inscriptions to verify. Perhaps because the following kings also built the tower to commemorate, the success of King Ashoka was gradually forgotten. And it is also possible that the temple and tower that were erected were destroyed by King Sasanka. This king was very hostile to Buddhism.

To understand the history of Bodh Gaya, it is necessary to find the documents of Mr. Phap Hien and Mr. Huyen Trang. Based on this document we can safely guess that the current tower was established around the second century AD.

Phap Hien visited Bodh Gaya in the year 409 AD, wrote: "On the spot of the enlightened Buddha there are 3 stupas and many monks who practice. The surrounding people's families offer food, clothes, Very complete, not missing anything. The monks keep the precepts very pure and solemn. (Chronicle of James Legge's Fa-hsien pp. 89, 90).

Huyen Trang worshiped Bodhi Dao in 637, wrote that to the east of the Bodhi tree, there was a tower about 52 meters high, the base of the tower was 20 square meters, the wall was green brick, plastered with lime: each floor is covered with gold. The four sides of the wall were full of beautiful carvings; this place is a picture of long chains of pearls, there is fairy. The tower is a gold-plated bronze Amlak. On the east side, there is a three-story building and eaves, pillars and pillars, and large doors and windows are decorated with images of gold or silver, with ivory emeralds attached to statues and crevices. The dark rooms and secret corridors have doors that open to the upper floors. On the side and to the left are both the Bodhisattva Avalokiteshvara and the statue of the Bodhisattva Maitreya. But this statue is all silver and 3 meters high. At the current tower spot,

According to Mr. Alexander Cunningham, the tower that Mr. Huyen Trang described is the current tower, there is no doubt that it has been repaired and changed. (Cunningham's Maha Bodhi, p. 18).

Although we do not find a continuous history of Bodhidharma in ancient times, the documents found also prove that the stupa was built by Buddhists, until the Muslim occupation around the century 19th after TL And all the modifications and changes, not only by the Buddhists of India, but also by Sri Lankan Buddhists, Burmese and other countries also participated. Thus, Bodhgaya is not a sect that is a public relic of the Buddhists of the world.

Historically, Ceylon was related to Bodhgaya since King Ashoka sent Venerable Sanghamitta to Ceylon with a branch of Bodhi. And King Meghavana established a temple at Bodhi Dao in 330 for the Sri Lankan monks and visitors from all directions to come to contemplate. Around 1079 Burmese Buddhists repaired both the tower and the surrounding wall. A monk named Dham Marakkhita in 1100-1200 was restored and the expense was borne by King Asokamala, king of Sapadalaksha. In 1298, Burmese Buddhists restored that place again.

A 1202 stele found at Janibigha in Bihar contains a village dedicated to restoration and vajra worship at Bodh Gaya and that village is managed by a Sri Lankan bhikkhu Mangalaswami.

The above documents prove that at least until the 12th century AD, Bodhidharma belonged to either the Sri Lankan Buddhist, or the Indian Buddhist and only when the Muslim invaded, Bodh Gaya newly abandoned, with no caregivers until Mr. Mahant arrived there.

In about 1590 an Indian monk named Gosin Ghamandi Gir arrived in the village of Buddhagaya. Because he loved the pure scene, he decided to choose that place as a long-term shelter. He built a small temple near the main tower and gathered a number of disciples. Over time, that temple flourished. Spent a few hundred years becoming Math (small temple). Mr. Mahant is currently the 13th successor from Mr. Ghamandi Gir. It was in Mr. Mahani Lal Gir's life that Mr. Mahant's Math was expanded. The village of Mittipur Taradih was given to him by the Muslim king of Delhi. But it should be noted that nothing witnesses that Mr. Mahant had ownership of the tower, because at that time the tower was destroyed, no one repaired it.

By 1811, the Burmese monarch came to worship and after King Ava, two delegates came to find Bodh Gaya and nearby relics, thanks to Buddhist scriptures.

Dr. Buchannan Hamilton dental doctor had the title of visiting Buddhagaya in 1812. He found the main tower completely abandoned and clearly Mr. Mahant had no interest in Maha Bodhi tower.

In 1833, the Burmese Ambassador named Mengy Maha Chesu with his entourage visited Bodhgaya. He found a Pali inscription in Burmese on that spot. Here is a translation: "This is one of the 84,000 stupas erected by King Ashoka, the king of Pluto, to commemorate his enlightenment after consuming milk and honey about 218 years after he entered. Nirvana (326 before TL) ". Over time the stupa was destroyed and restored by a monk named Nai-kamahanta, then destroyed, and then restored by King Sadomang. After a while, it was also ruined, until King Sewpyu Sakhetaramangyi sent his master Dhammarajagune to oversee the reconstruction of the stupa. This person, along with his disciple Kasyapa, began to restore the stupa, but could not complete it, despite the great help of the king. Later Venerable Varadasi Naik asked the king to stand up for himself. The king agreed and sent Prince Pyusa Kheng and the Minister named Ratha to restore. Thus, the tower was revised for the fourth time, and on the sixth day of October of the Pyadola calendar, the 667 year of King Sakharaja's reign (1306 after TL) was completed. The inauguration ceremony was held very solemnly, in the ceremony there were offerings of food, incense, lamp, and name; Kalpa Virikha and the poor are also given alms like the son of a king. Thus the inauguration ceremony is celebrated with many charitable works. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya. and on the sixth day of October of the Pyadola calendar, the 667th year of King Sakharaja's reign (1306 after TL) was completed. The inauguration ceremony was held very solemnly, in the ceremony there were offerings of food, incense, lamp, and name; Kalpa Virikha and the poor are also given alms like the son of a king. Thus the inauguration ceremony is celebrated with many charitable works. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an Arahant in the life of the future Buddha, Maitreya. and on the sixth day of October of the Pyadola calendar, the 667th year of King Sakharaja's reign (1306 after TL) was completed. The inauguration ceremony was held very solemnly, in the ceremony there were offerings of food, incense, lamp, and name; Kalpa Virikha and the poor are also given alms like the son of a king. Thus the inauguration ceremony is celebrated with many charitable works. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya.

In 1874, a Burmese king sent a delegation to meet the Indian government with many precious gifts for the Bodhi tree and asked the Government to help delegates worshiping this relic on behalf of the relic. The King also stated his intention to repair around the Bodhi tree and nominate delegates to stay near that tree. The King of Burma also hopes that once or twice a year, the Burmese people will be allowed to come to offer the Bodhi tree. The Burmese king's request was sent to Mr. Mahant and he accepted. Shortly thereafter, delegates came to worship and report to the King of Burma. The price of money and treasures is in gold and silver, worth up to Rs 60,000 (about 900,000 VND). The Burmese King told Mr. Mahant to build a Paribhoga tower to store the jewels at the expense of the king, but Mr. Mahant took it as his own.

After the delegation arrived in Burma, the Burmese Ministry of Foreign Affairs sent the Governor-General on August 18, 1875 to request permission to repair around the Bodhi tree, to restore the stupa established by King Ashoka, Build a wall to support a Bodhi branch, on the right hand side, repair all the dilapidated temples within the Bodhi tree, set up near Bodhi a temple that can house about 20 monks., to practice ceremonies such as lighting lamps, offering flowers and water, building a wall around the temple, hiring people in place to preserve and provide supplies for the temple; set up a Paribhoga tower to store objects offered by the king. Mr. Mahant agreed to have the restoration work carried out, and the Burmese king spent a sizable amount of money on it. But the job was not proceeded in a satisfactory manner. After the Indian Government had to send Alexander Cunningham and Dr. Rajentralal Mitra to oversee the restoration. Meanwhile, war broke out between Great Britain and Burma. Therefore, the restoration of the tower which was supposed to be under the foreman of the Burmese delegate was under the authority of Mr. Mahant and the Indian Government.

The government continues to repair the tower at a cost of Rs 100,000 (about 1,500,000 VND). All have been repaired. The government sent Mr. Maddox foreman, who must visit once a month, to see what the stupa is for Buddhists. He also wrote letters to Buddhist countries, demanding attention to this matter. His love was not answered by anyone, until Anagrika Dharmapala himself took over the responsibility in 1891. What a historic day when Dharmapala arrived at Bodhgaya and paid homage to the Bodhi tree. Honored, on January 21, 1891. His Holiness Dharmaplala wrote in his diary: "I went to Mr. Durga Babu and Dr. Chetteijee in Budhagaya, the most treasured place of Buddhists. After traveling about 6 miles. We arrived at the relic. In about a mile, we can see statues of the Father Diep we rolled around here and there. At the temple of Mr. Mahant on two sides of the door there are statues of the Buddha meditating or teaching. Oh! Respect how this precious tower! . The Buddha sat on the court and the pervasive solemnity made the disciple cry. Oh how happy! When my forehead touched the Vajrasattva, an idea arose and hit me hard on my mind. That notion told me to stop here and keep this Venerable Relic, so dignified that nothing in the world could match, for this is the place where Prince Siddhartha was enlightened under Bodhidharma. I picked up a few very special leaf tops and a blade of grass. When an idea suddenly came to me, I asked if the Japanese monk named Kozen would be willing to stay with us? This person happily agreed. And more, This taste also thinks like me. We both solemnly swear to stay here until some monks come and overse this relic "(January 22, 1891).

After returning to Ceylon for worshiping, Dharmaphala held a public meeting chaired by Sumangala on June 31, 1891. During this meeting, the Maha Bodhi assembly was formally established for the purpose of regained Bodhgaya and propagated the Dharma in India. Venerable Samangala was appointed Chief of the hall and Mr. Dharmapala, Chief Secretary.

In July 1891, he came to Bodh Gaya with 4 monks and left them behind. Mr. Hemnarayan Gir, the Mahant at that time, sympathized with Dharmapala's work and wished it could be accomplished soon. Later, this man reluctantly allowed the temporary use of a small piece of land to build in a shelter for Buddhists to worship. Unfortunately this Mahant died and Krishna Dalyal Gir took over, on February 4, 1892. When he became Mahant, hardships began to occur. Because he had no sympathy for Dharmapala's work, and became an opponent.

After attending a religious conference in Chicago, in 1893 Venerable Dharmapala brought from Japan a beautiful Buddha statue. This statue, the Japanese Buddhists want him to worship on the upper floor of the stupa in Bodhgaya. On February 25, 1895, Mr. Dharmapala personally invited the statue to go upstairs. After finishing the position of the statue, he paid homage and meditated. Immediately, Mahant's men came and threw the statue down. Some people who accompanied Dharmapala to worship Buddha were also beaten. One person was seriously injured. Due to this assault, a lawsuit occurred between Mr. Dharmapala and Mr. Mahant. In the first and secondary courts, Mr. Dharmapala won the case, but to the high court, Mr. Mahant won. Here, it is also important to note that the judges all know that the stupa belongs entirely to Buddhists. But since this lawsuit is pictured, should not talk about whose stupa belongs. A judge, while arguing in court, said: a) The tower regularly and continues to be worshiped and worshiped by Buddhists. b) No form of Hindu worship has been performed in that stupa, and nothing to indicate that Hindu ceremonies have been performed there, down through the centuries, since the reign of the king. Sankara. Only since July of last year has there been an attempt at Hindu rituals before the image of the Buddha placed at the shrine downstairs. These ceremonies were apparently instigated by Mr. Mahant and his disciples. Starting from there, as the governor of the stupa declared, a brahmin monk used to light a lamp in front of the statue, ring the bell, wipe the statue and place of worship, mark Tilak on his forehead, wear a shirt on the statue and make up the flower on the flower. The governor is also a Brahmin of the highest caste, claiming that the rites were not really Hindu. It should be noted that even though these rituals were performed, Mr. Mahant or his disciple did not have a person who came to celebrate in that tower. All Hindu rituals started only last year, after Dharmapala placed the Buddha Buddha image on the upper floor of the stupa, and after carefully questioning the events, we have no doubts. is not assertive: the Hindu rituals performed here are merely a conspiracy for Mr. Mahant to interfere with the Buddhist actions towards the tower and to strengthen his ownership. to enjoy the offerings there. although these rituals were performed, Mr. Mahant or his disciple did not have a person who came to perform in that tower. All Hindu rituals started only last year, after Dharmapala placed the Buddha Buddha image on the upper floor of the stupa, and after carefully questioning the events, we have no doubts. is not assertive: the Hindu rituals performed here are merely a conspiracy for Mr. Mahant to interfere with the Buddhist actions towards the tower and to strengthen his ownership. to enjoy the offerings there. although these rituals were performed, Mr. Mahant or his disciple did not have a person who came to perform in that tower. All Hindu rituals started only last year, after Dharmapala placed the Buddha Buddha image on the upper floor of the stupa, and after carefully questioning the events, we have no doubts. is not assertive: the Hindu rituals performed here are just a conspiracy for Mr. Mahant to interfere with the Buddhist actions towards the tower and to strengthen his ownership. to enjoy the offerings there.

The high judge in Calcutta, after hearing his testimony, stated: "We can admit that the Bodhi tower is an ancient stupa that is very revered for Buddhists. and even though the stupa is owned by the Mahantas, it has not yet been turned into a Hindu temple, meaning that there are statues of Hindu gods in it and the official Hindu ritual. is celebrated on that spot. Until now, all Buddhists have the right to freely visit and worship.

Although Dharmapala lost the case, the loss made the world's Buddhists understand the dire situation of Bodhgaya, the most precious place of Buddhists. The verdict was published in all newspapers and the Bodhidharma issue became a hotly debated issue throughout India, Burma and other countries. Mr. Dharmapala did not have enough money to bring this matter to the Private Council.

In 1902, a Japanese deity monk named Okakura arrived at Bodh Gaya and began to associate with Mr. Mahant to establish an independent Mahayana monastery there. The Indian government is afraid of political implications, so the job is unsuccessful. The intention of the Japanese monk brings disastrous results to Dharmapala's work, as the Indian Government that previously sympathized with his work is afraid of the difficulties caused by Japan's intervention, and becomes opposition against Buddhists. Realizing that the Indian government had changed the capital city, Mr. Mahant boldly filed a lawsuit against Dharmapala in 1906 to expel him from the Burmese amnesty from which he has so far been safe. Mr. Mahant was sued again and thus the Buddhists were expelled from Bodh Gaya, their most venerable place.

Although Mr. Dharmapala failed but was not discouraged, he immediately used the press as a means of propaganda to call on the public to intervene. As a result, the intellectuals approved the work of Dharmapala and greatly helped Buddhists regain Bodhidharma.

The issue of Bodhgaya was debated at the Indian National Congress held in Gaya, Belgaon, Coconada and elsewhere. The issue was also discussed at the Hindumaha Sabha conference held at Muzaffapur, where Dharmapala attended with other Buddhists. The Indian Congress Party appointed a panel chaired by Dr. Rajendra Prasad to examine this matter. After careful consideration, the committee drafted a very sophisticated sentence and proposed to set up a council of Buddhists and Hindus to oversee the tower. The Maha Sabha meeting held at Cawnpore nominated another committee chaired by Mr. Bha Paramananda. This board also studied the issue very carefully and also has a similar proposal to the previous committee. The proposals were not implemented because Mr. Mahant objected.

After India's independence, this issue was debated and finally the Government of India stepped in and delegated the authority of the Bodhidharma stupa to a group of 11 people, five Buddhists and These five Hindus included Mr. Mahant and a president appointed by the Government of India to oversee the tower. Mr. Mahant had no ownership any more, just a member of it. Since Bodh Gaya was handed over to that board for the governor, things have been done for the convenience of Buddhists. Not only sending people to renovate and take care of, the Government of India also encouraged Buddhist countries to set up temples around the stupa to facilitate visitors from all over the world to worship. There is now a Burmese temple, a Tibetan Dharma, a Assembly Hall of the Ma-ha Bodhi Association, a Chinese temple called the Great Chinese Buddhist Temple; The Thai government has now completed a very large temple and has sent many Thai monks to take care of it. All Buddhist countries are planning to build temples to represent their own Buddhism. Bodhgaya in the very near future will be the center of international Buddhism. That is the hope of all Buddhists in the world when coming to worship at this relic.

Deer Park (Sarnath)

"The mountains are long and wide, the sky is high,
my boat crossed the waves and entered the far shore".
(Through the Ganges River of Shakyamuni Buddha).

After two days of observing the important Buddhas where the Buddha was practiced, we left Bodhgaya at 5 pm in an atmosphere of intimacy and solidarity between the Thai virtues and them. I.

Directly to the city of Gaya in the dark, we felt a lack of light and lost the most precious things of our monk's life. Images of Bodhi Bodhisattva, Ni-inter-meditation river (Néranjara), Dukkarakrya and gentle pagodas kept showing, hiding, hiding and appearing in our mind. I prayed silently, "Dear Blessed One, having witnessed your hardships, we still have one of the moral beings that you find under the Bodhi tree, may you please follow Your example and practice of Dharma, dedicate yourself to the religion all the time to serve the Dharma and serve sentient beings.

On this road, there is a Cambodian monk and two lay faithful, also going from Bodh Gaya to the station, on Rikhsoh cars (like a rickshaw on our side). Tonight we have to stay at the station to wait for the train to go to Sarnath.

At 5 a.m., we all didn't call anyone to wake up. Venerable Minh Chau went to get train tickets, and we prepared luggage. Unfortunately Mr. Ghosànanda cannot continue with us! The delegation only remained Venerable Minh Chau, teacher Thien Chau, teacher Pasàdika and us. At exactly 7:20 a.m., the train began to change wheels. Our hearts rejoiced with the sound of the boat's drilling movement.

The light of dawn appeared, the sky became clear, the scenery was beautiful. The ship carried us through this green field, to the old village and ancient times. Strange scene continued forever before our gazing eyes. This is the Ganges River (Gange), a historic river with fine white sand; Vietnamese Buddhists have no one but hear the name of this river through the scriptures. When the Buddha gave sermon, Buddha used to give the Ganges sands examples for the uncountable number, such as saying the infinite number of worlds, countless numbers of Buddhas.

Train runs through many big cities, small, old, new ... Behold is Kàsi, a great city near the city of Ba-la-complaint and then to Vànasi station. We got off this station and stayed here to take a shower, then went to Rikhsoh's car and went straight to Sarnath, about 10 kilometers from the station. On the two sides of the road, the trees are shady, the houses are majestic. Venerable Minh Chau said: "This is Sarnath, where the Buddha turned the first wheel of dharma and the fifth degree of monks."

Looking closely, we see many massive temples, great historical relics ... Sarnath (Loc Vuong) is a new name for Migadàya (Loc Uyen) or Rishipatana. Buddha turned the wheel of dharma for the first time here. Hence, Sarnath is the second most important divine relic after Buddhagaya. Sarnath and Buddhagava are considered immovable. (Acalaceliyas) because all the Buddhas used these two places, one to become enlightened, one to preach for the first time. Here are the important places in Sarnath:

1. Mulàgandhakuti Vihara.
2. Dhamek Tower.
3. The area to be dug.
4. Museum.
5. Mùlàgandhakuti Vihara Library.
6. Schools and hospitals of the Ma-ha Bodhi Association.
7. Choukhanda Tower.
8. Arya Dharma Sangha Dhamasālà.

1. Mùlàgandhakuti Vihara

After we finished arranging accommodation at the hostel, we immediately went to the Mulàgandhakuti Temple. Walking to the temple gate is to see the dharma image on both sides of the alley. I recalled the Buddha's teaching in the sutras: "The Dharma often changes wisdom." Indeed, wherever the Dhamma is passed on, sentient beings are opened up to pure wisdom and compassion. Going deeper is a new temple, built in 1931 by Dharmapala and his disciple. This is the most solemn and noble relic of Dharmapala who has for many years tried to revive Buddhism in India.

Entering the main hall, we met 3 Cambodian monks who also went to worship. The two sides greet each other very warmly and cordially. Around us were European, American, Indian, etc. tourists bustling in and out to worship and visit the scenery.

Going to the Buddha's temple, as usual, we offer incense to light the lanterns, recite the chanting ceremony and one-pointedly wish for Vietnamese Buddhists to study diligently and the dharma realm of living beings all towards liberation. After looking closely, we knew that the temple was made of Chunar stone. The temple tower is Buddhagaya-style, adding a long room with a row of columns from the entrance. In front of the Buddha's temple, there is a very large, golden rose, donated by the Nhat deities on the left wall and on the side with a marble board inscribed with the names of the donors who donated money to build the temple. It is very simple to stay in the Buddha's house, without any frills; There is only one central Buddha statue carved in the style of turning the wheel of dharma back to the museum. On the wall are paintings depicting the life of the Buddha by a Japanese painter, Mr. Kosetsunosu painted according to the statues of Ajanta cave, all by Mr. BL Broughton, Former President of the Maha Bodhi Society in Great Britain. In the temple, there is worship of Xa Loi Buddha. The Indian government donated to the temple relics found in Taxila, Nagarjuni Konda. Here, every year on the inauguration of the temple, the Buddha's relics are carried through the main streets of Sarnath. These processions include Buddhists from India, Sri Lanka, Burma, China, Tibet, Japan, Korea, Thailand, and Europe and America.

During the days in Sarnath, every morning we went to Buddha at this temple, because the temple was not far from where we lived, and it was very cool and peaceful.

Visiting the temple, the Buddha praying ceremony finished, we went to Dhamek tower ceremony within the pagoda's flower park.

2. Dhamek Tower

Dhamek is the abbreviation of the word Dhama Mukha, which means Dharma contemplation. Do not understand what the ancient people built this tower for? There is a theory saying that the Buddha blessed Maitreya in the future to become Buddha. The tower is 32 meters high. The lower part is made of beautifully carved stone panels. Most are swastikas drawn in many styles and parallel to the lotus patterns. The tower has 4 temples, many statues in the past but no longer exist. The golden statues of Huyen Trang could have seen them, and must have been stolen. This tower had many holes in it and the gems were removed. These holes were filled by the ancient Institute of Uncle Ho with ordinary stone bricks. There is an inscription proving that in the fourth century after TL, the right-wing Nhut (Sarvastivàdà) prevailed in Bon Chieu, the abbot of this pagoda. We all entered the living room, the two sides welcomed the security. Venerable Minh Chau asked through the construction of the temple and the practice of the Venerables here. "Where did the temple get built like this?"

The Venerable Abbot happily replied:

- Mostly thanks to the philanthropists in Singapore, and a small part is donated by the faithful here.

- How many years have you been here?

- 30 years.

- How much does the temple cost?

- Level 40,000 RS (about 6 million Vietnamese silver).

- How many great virtues reside here?

Permanent residence is only five.

- How many followers have taken refuge in this temple?

- The Chinese are scattered all over India, and the Indians have a few clans, about 600 people in all.

- How does the teaching work here?

- Occasionally there are sermons preaching, also daily to worry about reciting, worshiping, offering ...

The Venerable Venerable cordially gave us each one a book of Buddhist scriptures (Chinese, English contrast) and the radiant Amitabha Buddha, Guan Yin, The Chi. In response to that sentimentality, we donated a few photos of Vietnamese pagodas to keep a deep and lasting memory. We excused ourselves from leaving, the Venerable Abbot came to the temple gate.

On the way back to the guest house, we thought and discussed that there are massive Buddhist temples in different countries like this. Looking back and forth, there has never been a Vietnamese temple set up in a Buddhist site. How sad! Not to say that everyone knows that Buddhism has lived with the Vietnamese people for 1,700 years of history.

The next morning, we also went to Mulàgandhakuti temple very early to celebrate Buddha and pray and meditate. Throughout the day we continued to worship many other places.

Although many times destroyed by Islam, but the Buddha remains still and fully traces of ancient times. We visited the Muslim-destroyed ruins that were heartbreaking.

3. The area is excavated for archeology

a. Kittoe Vihara. Heading north from the Museum, we reached the area to be excavated. First we saw Kittoe Vihara. The reason why this Vihara was named Kittoe was because Mr. Kittoe ordered a dig in Sarnath from 1934 to 1937. Only the base of the monastery was intact, each length up to 33 meters, and there were 28 monks in total. . This nunnery has certainly been burned, because there are many burnt bread, rice or rice dug in this place, the well found in the middle of the yard is the well of Tinh Xa.

b. The Sri Dharmaràjikà Tower.This is just a circular mound with the surrounding lake. This tower used to be very large, equal to Dhamek tower, but destroyed (the reason will be later). His Holiness Phap Hien in the fifth century visited this Tower and left to sign the proof. In 1794, before the ancient Institute of Uncle Ho was established, Mr. Jagat Singh, Minister of King Chet Singh in Bahrain, due to lack of building materials for the city of Jagatguni in Bahrain, sent people to carrying bricks and stones here, while digging for stones and bricks, he found a stone box in which a marble box contained "Ash" was definitely Buddha relics or a few holy monks. Not knowing what to use this relics for, according to Hindu custom, he dropped into the Ganges River. So we Buddhists have lost a lot of precious things. How many towers share the same fate, before the Ancient Hospital was founded. In this tower can find inscriptions Sthirapala, and Vasantapàla. The monastery in Calcutta, founded by Dharmapala in 1921, also took the name Sri Dharmàrajikà. This is the main tower, around the other towers built later. Here, there is a temple called Mulàgandhakuti meaning aromatic rooms, only rooms where the Buddha lives. The reason this temple got that name was because it was where the Buddha stayed for the first 3 months, after he became Bodhi.

c. The shrine around has a railing of King A Duc . Entering the courtyard of the main pagoda, we saw a small tower, surrounded by smooth stone railing style similar to those of King A Duc. But why lying here is difficult to understand! It is noteworthy that the main tower currently stands on other small towers that were erected in the past, but because of the time the tower was ruined, then the dust piled up for centuries to centuries, so it was on the towers. The old days had very thick layers of soil. Later the others, because they did not know, built new towers on top.

d. King Ashst stone pillars:Under a flat roof and surrounded by an iron fence, we see a part of the foundation of the stone pillar erected by King Ashoka, the oldest pillar found here. We can believe that, at the very site of this pillar erection, the Buddha gave the Dhamma-cakka pavattana sutta to the five monks, formerly practicing asceticism with him. Huyen Trang, when visiting this place, said about the stone pillars as follows: "In the west of the five temples, there is a stone tower erected by King A Duc, the head was ruined but also 3 walls 30 meters long. It was as smooth as jade. The stone pillar was bright and glittery, and those who came to the solemn ceremony, depending on their prayers, would see good or bad images appearing. After becoming enlightened, the wheel of dharma begins to change. The lower part of the pillar is engraved with the following words in Brahmi: " The Monk taught: The monks and nuns are not divided. If any bhikkhu destroys the Church, he must wear the Mahāvastu and stay in a pure place of sincere penance. ”This directive must be declared everywhere for the Sangha and Nuns to be known. The emperor issued that such an instruction must be carved into the meeting place, which must be strictly enforced. " And this is the second directive: "The lay people of the house every full moon or the first day must attend meetings to share more diligent karma. And on Buddhist holidays, officials must come to the ceremony to to gain more moral trust. The District, District and Commune levels, no matter how far away, must also spread this directive in its own right to the people to follow ". During the Mohammed Ghori invasion, this pillar collapsed, but fortunately,

e. Kumara Vihara Temple. After walking along a long thick wall, we arrived at a temple called Dharmacakra Jina Vihara. The upper wall is the outer ring of the temple. According to inscriptions, this pagoda was founded by a benefactor in 1136 after the Archbishop. She was the wife of King Govinda, of Kannouj. Since she is in South India, many scholars predict that the temple is built in the South Indian style. Unfortunately, now there are only a few bricks, towards the wall, there are a few pretty statues, helping us to guess the splendor of the temple. This temple was demolished in 1194. It is remarkable that Kumara Devi is a Buddhist, and her husband is a Hindu.

After observing the excavated areas, we went to the Museum to see the long-held relics. Here are all relics of Buddhism.

4. Museum museum

This museum was established in 1910 in the style of an old monastery, to store the dug up in Sarnath. In the main house, there is a stone pillar of King A Duc, this stone pillar is placed in the middle of the room with two rows of balustrades on both sides. No antiquities found in India can be compared to this pillar and just seeing this pillar is enough to satisfy the worship. It is this pillar that the Government of India has taken as the National Emblem for the Government. The balanced architecture, the flexibility of the animals and the smooth glaze, make the stone pillar considered as the second most valuable treasure in sculpture. Mr. Marshall criticizes the inscriptions and carvings on stone pillars saying: They are very close to nature in an intense and authentic manner, expressed in a simple and discreet way, two characteristics of the works of art. shaping. Indeed India cannot make other sculptures more beautiful or with these objects. Seeing this stone pillar is not boring, the more you see it, the more beautiful you are and the more you admire the ancient Indian sculpture.

Red stone statue of the Bodhisattva: This statue also has a stone pillar upright on the right hand side of the stone pillar of King Ashoka, different from the white stone statue, brought from Chunar and Mitzapur, 30 miles away. The inscription after the statue states that this statue was made in Muthutra and brought back by a monk named Bala in the third year of King Kaniska's life, where the Buddha once traveled. To the north there is a stone parasol, which used to be placed behind the statue, to shield from the rain and sun, a huge parasol and only made with rocks immediately.

Buddha's turn of Dharma:This statue is considered to be the most beautiful statue found in India of the 4th or 5th century AD Chunar stone statue, in the gesture of turning the wheel of dharma, teaching the Dhammacakkappavattana. The sculptor was successful because he expressed complete liberation on the face of the Buddha. Unfortunately, the nose and one finger were lost due to the destruction of the Islamists. The Buddha statue covers both shoulders, the base is engraved with the picture of 5 of his disciples, the middle is carved with a Falun image, the two sides have two deer. The woman and child in the left corner are probably the only donor. This explanation is not necessarily correct. This statue was later sculpted. Like the statue at Mulāgandhakuti Temple, or at Buddhavihara Temple in New-Delhi also follows this pattern. We found that the stone statues were several times more beautiful than their later counterparts, especially the gold or bronze statues. The bronze statue is too shiny so it harms the art and the balance on the face of the statue. We found a stone statue more flexible than a bronze or gold statue. Venerable Thich Minh Chau said: "These are all special relics of the Buddha" and pointed to a rock in the Museum is not too big, has all the Buddha's relics, this is Queen Maya dreaming ; Prince was born; Thai Tu bathing ceremony; The prince rode out of the palace; haircuts; meditate under the root of Bodhi, the first sermon. Only lack of space when the Buddha entered Nirvana. Missing is because the stone carving this legend is carried out. Venerable Thich Minh Chau said: "These are all special relics of the Buddha" and pointed to a rock in the Museum is not too big, has all the Buddha's relics, this is Queen Maya dreaming ; Prince was born; Thai Tu bathing ceremony; The prince rode out of the palace; haircuts; meditate under the root of Bodhi, the first sermon. Only lack of space when the Buddha entered Nirvana. Missing is because the stone carving this legend is carried out. Venerable Thich Minh Chau said: "These are all special relics of the Buddha" and pointed to a rock in the Museum is not too big, has all the Buddha's relics, this is Queen Maya dreaming ; Prince was born; Thai Tu bathing ceremony; The prince rode out of the palace; haircuts; meditate under the root of Bodhi, the first sermon. Only lack of space when the Buddha entered Nirvana. Missing is because the stone carving this legend is carried out.

The house behind:In a mirror cupboard in the middle of the room is a statue of Bodhisattva of Bodhisattva made of white stone like ivory. The statues are very artistic. No statue in the Museum can match it. At the western statue there is a huge statue of Siva, disgusting, killing a demon. The presence of this statue proves that Hinduism gradually robbed the Buddhas. On the right hand side is an inscription of Mrs. Kumara Devi, who established the last monastery in Sarnath. In this room there is a very special stone engraved with the legend of Khantivàda Jataka, a story of Buddha's predecessor, the court ladies dancing in front of the king, the maids listening to a hermit preaching and the hermit being beheaded.

Northern house: There is no special statue here like in the two previous houses, the earth statues are mostly damaged, the limbs are broken, the nose is damaged. The Muslim army not only burned Buddha statues and carved the ears, nose and eyes of the Buddha statues. The more painful you look. We thought: Religion is supposed to be a force that makes people love one another, but this is on the contrary a formidable force, causing people to slash each other! In this house, there are also many pottery items such as jams, jars, etc., perhaps for storing rice and other grains to be used in the monastery.

On the way back to the guesthouse to have a good meal, we stopped by to look at the library.

5. Mùlagandhakuti Library

The Maha Bodhi Association has set up a fairly complete library of Buddhist scriptures, including the Singalese, Burmese, Thai and Chinese Sutras.

Here, especially, each region has its own library. We hope that every Vietnamese Buddhist propaganda agency has a library, so how precious is it for scholars and local people to learn and study Buddhism.

6. Buddhist schools and hospitals

In accordance with the spirit of the Buddha's forgiveness The Maha Bodhi Society has established 3 schools:

a. Hindi Primary School.
b. English High school and
c. Dharmapala Kumara Vidylaya School.

These cases are all built and managed by the Association. The school of architecture is very large and majestic in a modern style, the purpose of training children in education, physical education and ethics. Every week there are catechism in Pali. Hospitals give medicine to people, heal people suffering from wounds. These two activities of the Association were warmly welcomed by the Indian people.

In the afternoon we went to visit an old tower about two kilometers away.

7. Tháp Choukhanda hay Chankhandi

This place, after the Enlightenment, the Buddha went to meet 5 monks. These five monks previously practiced asceticism with the Buddha, and later saw the Buddha poured milk, so they left here. When full of seeing the Buddha coming, these five people told each other not to greet and do not respectfully do anything. But when the Buddha approached because he loved his majestic demeanor, his solemn general, no one told anyone, some made a seat, some held a bowl, and some looked for water to wash the Buddha's feet. After meeting on this spot, the Buddha brought all five of them to a place half a mile away and gave his first sermon.

The current Choukhanda is a pile of old bricks, above it is an octagonal gazebo. It was most likely a tower, now only a pile of bricks and a gazebo 25 meters high. Mr. Cunningham, an ancient Uncle Ho in 1836, dug pine to the bottom, but found nothing. Long time to commemorate King Humay hiding here. Brick with the same architecture helps us predict this gazebo was established in the second or third century after TL

8. Arya Dharma Sangha Dharmasala

This is the amnesty of the Maha Bodhi Association donated by Mr. Jugol Kishore Birla. This house consists of two floors, spacious and cool, with up to 32 rooms for visitors to live in, free of cost. During our stay in Sarnath, we stayed here, very comfortable. When we say goodbye, we have a souvenir photo of a Vietnamese temple to commemorate.

Sarnath is splendidly rectified thanks to Dharmapala. He dedicated himself to promoting and rebuilding this place. Therefore, a large street here bears his name and his statue was built in front of the Malāgandhakuti temple. If there were many people sacrificing for their faith in every place like him, why would the golden light not spread? To understand more Sarnath Buddha you should read the following history.

Sarnath History

Sarnath history began when the Buddha searched for five ascetic practitioners. The word Sarnath is not in Pali or Sanskrit literature. It is the word Sarnath, which means king of the buds, then referred to as Sarnath city. The Pali Sutra often uses the word Migadàya or Isipatana, sometimes using both Migadàya and Isipatana. Sanskrit ispatana is Rsipatana meaning the place of hermit. Because the word Patana also means falling, falling, the Phap Hien Phap is where the hermit meditate. According to the legend, some of the Buddha's Pratyekabuddhas passed away in the void, then the body fell to the ground. No matter what, Isipatana is also an important area, including Isipatana is also an important area, including Migadàya (Loc Garden). Monks often stay here to practice meditation. And the word Migadàya means Loc Ã, which is the place where King Ba-la-complaint so that the buds can live freely, no one is allowed to hunt and kill. Naturally this place became ideal for hermits who wanted to stay away from the city.

A very good precursor story called Nigrodhamiga is related to this place, and has many educational implications, so we would like to translate the following, Xuanzang's accounts:

"... This place is not far away, in a large garden, there is a tower. This is where De-Bà-reach-da together with Bodhisattva in a lifetime are the king of the buds. At that time in the midst of a very large forest, there were two groups of deer, each with 500 and managed by two Deer. To ensure peace, the deer volunteered: "We will hope born a deer every day for the king to use. So the king always has fresh meat and we can prolong the life. ”The king accepted this proposal, and told the driver to return to the palace. The king lived and died, one after another flock, one after another, in the flock of De-Bà-reach-da, one Loc brought death in turn. -bà-attained) that said: "Although I am willing to die, But it is not my child's turn yet, so please give me another one, when my child grows up, we will bring two bodies to die. ”The emperor angrily shouted:" There is someone here who doesn't know how to appreciate life? ". Filtered a sigh answered:" But my Majesty, Your Majesty is not humanitarian at all, lack of love for your fellow human beings, if Your Majesty kills what is not born. " Still, he will definitely not listen. The deer now comes to present his miserable plight to the Bodhisattva (the king of the other flock). nothing is alive. Today I will die like that for you. Because I have no right to force anyone else to suffer this fate ... ". Loc King angrily shouted: "Who here does not know how to value life?". The Son of a sigh answered: "But my Majesty, Your Majesty is not at all humane, lacking love for your fellow human beings, if Your Majesty kills what is not born." Thread-BA-reach-multi still definitely does not listen. This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for you. For I have no right to force anyone else to suffer this fate .. . ". Loc King angrily shouted: "Who here does not know how to value life?". The Son of a sigh answered: "But my Majesty, Your Majesty is not at all humane, lacking love for your fellow human beings, if Your Majesty kills what is not born." Thread-BA-reach-multi still definitely does not listen. This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for her. For I have no right to force anyone else to suffer this fate .. . ". This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for you. For I have no right to force anyone else to suffer this fate .. . ". This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for you. For I have no right to force anyone else to suffer this fate .. . ".

Then the Loc King went to the King's palace and put his head on the table waiting for the butcher to cut his throat! People on the road or have sex, spread the news to each other and say: "Loc vong is really wonderful". The people and the officials rushed to see it. Upon hearing this news, the King did not believe it was the truth. But until the guard came in and gathered the truth, the king believed. Then the king asked Loc Vuong, "Why did you come here?". Loc Vuong tau: "A Loc brings the turn to die, I have no heart to let an unborn Loc die unjustly, so I came to replace the Loc to become pregnant". The King heard and sighed and said: "I do have a human body, but unlike the Loc, on the contrary, this Loc, although carrying a LoL body, has something different than humans". The King felt compassionate and spared the Loc King, it is not required to load a Loc again every day. The king left the whole forest for the Loc species and so this forest is called the Loc forest (Loc Lộc. Migadàya) ”.

The above story gives us the original name of this place. It is very appropriate. From there this forest became a good place, peaceful of the Loc species, until the time of the Buddha. Statues depicting the life stories of the Buddha all have a drawing of two Locs on either side, the Dharma in the middle. Currently, there is a flock of Locs behind Mulagandhakuti pagoda. We have come to see and take pictures.

As mentioned above, the Buddha stayed for the first 3 months in this place, after he attained enlightenment, Sarnath did not appear to be the permanent residence of the Buddha and his close disciples. Maybe he only visited two or three times after turning the wheel of dharma. But his disciples often come to practice here. It is certain that at the end of the fourth century before TL Sarnath became a very important place. When King Ashoka took the throne, this place became a very popular place of Buddhism. King Ashoka has built many stone pillars to commemorate, but unfortunately cannot find it at present, except the stone pillars mentioned above. After King Ashoka, we do not know the serial history of Sarnath. Only when Phap Hien visited in the fifth century did we learn more. According to Phap Hien, Sarnath is a prosperous place. So probably a few centuries before His worship, it is a prosperous place, but perhaps the most prosperous period is between the third and seventh centuries (250-650 AD) like stone statues and most of the carvings belong to the period. great above. Most of the towers have not been dug up proves that the objects used to make temples and the inscriptions found also belong to this era. Except for the pillar of King Ashoka which was erected in 250 BC and the temple of Kumara Devi was erected in 1192 after TL.

In the sixth century, Mihircula, the Hung invaders emerged, devastating this place, but according to Huyen Trang, it seems that in the seventh century, this place was all overhauled, because he did not say anything about it. havoc. In the following centuries, nothing significant, surely that place will still be prosperous. By the 10th century, Sarnath began to decline, and although many Buddhists tried to revive, it had not much influence. Brahmin continued to expand stronger and stronger, and Brahmin disciples began to set up temples in this place. In the second century, it was sacked again by King Mahmud Gaznavi and finally by Mr. Kutbuddin, a general of King Mahmud Ghrori, sacked all that remained of Sarnath. Since then, Sarnath was completely dominated by circumstances, so the Buddhists abandoned, the pagoda towers were destroyed, except for the two main towers mentioned above.

From that century to the 17th century, we do not know anything about Sarnath's history, it must be completely abandoned, the people dare not leave. Year after year, hurricanes brought sand and dust piled up, covering Sarnath. The trees grew so much that the panorama was buried under lush grass. Until archaeologists dig to find relics, we get to know Sarnath. In early 1834, General Makenzie came to dig that place to find many relics. Then came archaeologist Alexander Cunningham, who had to pay his own money to fund the search. The objects he found were stored at the Museum in Calcutta. It should be known that at that time some statues and bricks in Sarnath were brought back to the Queen College, Duncan Bridge and Benarès station. Just one Duncan bridge used 48 stone statues. Beginning in 1851, Mr. Kittoe came to dig, Found the temple and named it Kittoe temple. In 1905, the ancient Institute of Uncle dug up the relics mentioned above.

But all of the above industries only made Sarnath known to some scholars, and the people, especially Buddhists in the four directions, did not think of this important Buddha. It was not until Dharmapala arrived there, in 1891, that there was a real Buddhist revival. When he arrived, Sarnath was a place full of wild plants, and a breeding ground, so messy that he did not dare to set foot. He decided to revive this place. First he bought a piece of land, donated by his mother, Kakkika Hewavitarne Lamtani, to build the current temple, and then bought another piece from King Raja Bhinga donated money. He also intends to open a modern education class, industrialized to improve agriculture. But most of his careers failed, because at that time people opposed what was new that he advocated.

However, today we see that he has built the Mulàandhakuti temple, established many schools for the people, opened the doors of the hospital, etc. It is these industries that awaken Buddhists to be active themselves until today and partially recovering Dhamapala's first flourishes is great for the Buddhist revival in India.

The work of worshiping Sarnath is finished, we prepare the luggage back to Ba-la-complaint. In Bahrain, we visited the University of Sanskrit, U Pradesh state. National monks converge on 25 degrees. The school is very large and magnificent, with dormitories. Spacious classes, full library etc .. Surrounding the cool trees, beautiful flowers and leaves, it is worthy of a university in this country.

The evening of that day, hosted by the Venerable students here at the street, took place in a friendly and welcoming atmosphere. After taking a son, Venerable Phalanana guided us to visit the Ganges (Gange).

Seven o'clock that evening, we boarded the train, continued to go to worship Kusinara, where Buddha entered Nirvana.

The two days in Sarnath passed quickly. We passed away in the fondness of love and wished to be worshiped many times in the Buddha's name Zhuan Falun for the first time, but also a pure and cool place that made us gentle and refreshed.

During the quiet hours here, our ears seem to be absent from hearing the Buddha Zhuan Falun:

This is misery, this is the episode.
This is death, this is religion.
This is suffering, I know, this is the episode, I have broken.
This is the cessation, I have witnessed, this is Dao, I have cultivated.
This is suffering, you should know, this is the episode, you should pass.
This is the cessation, you should witness, and this is the way, you should practice.
Magical change scene Sarnath!

---

Dhammacakkapattana Sutta

At that time, the Buddha called 5 monks and taught: "Hey, monks, there are 2 outrageous things, the monastic should not follow. What is two? Phàm phu is not worthy of holy virtue, no loss of religion Second is ascetic practice, suffering, not worthy of holy virtue, no loss of religion. Enlightenment of the middle way, the path that brings legal person, wisdom, brings peace, wisdom, enlightenment, Nirvana ".

"Hey, bhikkhus, the Middle Path enlightened by the Tathagata, the path that brings legal person, wisdom, brings peace, wisdom, and enlightenment. What is Nirvana? What is the Holy Way? Eight branches: right view, right thought, right speech, right action, right life, right diligence, mindfulness, right concentration. Enlightenment, the path leading to dharma vision, wisdom, brings purity, wisdom, enlightenment and Nirvana ".

"Hey, monks, this is the Noble Truth: birth is suffering, old is suffering, sickness is suffering, death is suffering, hatred meets each other is suffering, dear separation is suffering, may not be suffering, in short, the five clinging aggregates are suffering ".

"Hey, monks, this is the holy set of suffering, which is the love that leads to being, corresponding to joy and greed, looking for pleasure here and there, which is sex, no-birth."

"Monks, this is the cessation of holy suffering, which is cessation, celibacy, renunciation, seclusion, liberation, freedom for love".

"Hey monks, this is the way to eliminate suffering, leading to the cessation of suffering, which is the path of the Holy Eight branches: right view, right thought, right speech, right action, right life, right diligence, mindfulness, right concentration ".

"The Dharma monks, this holy Dhamma, have never heard before, for the dharma s, that is where I am born, mind, wisdom, birth, light birth. this practice of holy suffering is necessary to cease this practice for the dhammas that have never been heard before, it is where I birth eyes, birth wisdom, wisdom, birth, light birth. is this cessation, for the dharma that has never been heard before, it is from the place where We are born, mind, born, wisdom, born, light.

"Hey monks, this is the cessation of holy suffering, for the dharma s that have never been heard before, it is where I am born of sight, mind, birth, wisdom, birth, light. To destroy this holy suffering requires realization, for the dhammas that have never been heard before, it is where I generate sight, wisdom, wisdom, birth, light birth. The soles need to practice this practice, for the dhammas never before heard, it is in the place of birth, wisdom, wisdom, birth, light birth. This practice, for the dharma that has never been heard before, is where we are born with eyes, mind, birth, wisdom, birth, light ".

"Bhikkhus, if I have real knowledge, for these four holy dharma s end of the three transformations, twelve rotations, not completely pure, My time does not declare to the gods, the Maou, Brahma, with the Sa-subjects and Brahmins including the celestial beings that: I have realized the superiority of righteousness, righteousness. This saint comes, at the end of the three transformations, the twelve rotations completely pure, only then will the Bhikkhus and I declare to the Devas, the Ma-kings, the Brahma and the Samaritans and the Brahmins. -mon including the human nature that: "I have realized the Supreme Chief Justice, Righteousness. And it is in Me, the knowledge that arises; My mind has been liberated for sure. This is My last life. Now there is no other life ".

The Buddha sermons like that. The five monks happily praised the Buddha's words. When the Buddha preached this sutra, Venerable Kondanna (Kieu Tran Nhu), attained a pure Dhamma, did not impregnate and realized that all dhammas created by birth are dhammas that must be destroyed.

When the Buddha Shifts the Wheel of the Dharma, the gods in this earth shout out loudly: "Now at Ba-la-complaint, the devas of the land, the garden of Loc. This has never been transported by Sa-Mon, Ba-la-Mon, Thien, Ma, Pham Thien or anyone in this world. When listening to the gods in this realm shouting so loudly, the four heavenly kings also shouted: "Now at Ba-la-complaint, the gods of the land, the garden of Loc, this noble Dharma have been Germany. Religion transport. This Falun has never been transported by Sa-Mon, Brahmin, Thien, Ma, Brahma, or anyone in this world. When listening to the four Heavenly Kings shouting so loudly, the gods of the Three-decade-three heaven ... the gods and the devas in the Brahma world both shout out loudly: "

It was at that moment, at that moment, that the shout came through the realm of Brahma and thus all ten thousand worlds were vibrating, moving, back and forth, and an infinite aura, radiating dark. In this land, far away from the light of the Chu Thien line.

At that time, the Blessed One announced aloud that "It was Kieu Tran Nhu as he has witnessed". Thus the Venerable Kieu-Tran-Nhu was named Annatakondanno "

(Translated according to the Pāli Mahàvagga).

The following is the second discourse of the Buddha taught at the Loc Garden.

---

Anatta Lakkhana Sutta (Anatta Lakkhana Sutta)

" N spoiled this I hear: A time of the World Religion in the city of Ba-la-complaint, where the gods fall in land (Isipatana), the garden (Migadàya).

At that time, the Buddha called them 5 monks that: "Hey, monks". The monks answered: "Bach Duc The Ton". The Buddha said this: "Bhikkhus, rupa is not self. Bhikkhus, if rupa is self, this rupa time will not be sick and we can say my" rupa "will like this"! Bhikkhus, since rupa is not self, rupa must be sick, and we cannot say, "My rupa is not like this; my rupa will not be like this."

"Hey bhikkhus, feeling is not a self, bhikkhus, if feeling is self, life will not be sick, and we can say," My life will be like this. My life will not be like this. ”Bhikkhus, since feeling is not a self, feeling must be sick and we cannot say,“ My life will be like this. My life won't be like this ".

"Hey monks, the thought is not a self. Hey monks, if you think it is a self, this time will not get sick, and we can say:" My thoughts will be like this. My thoughts will not be like this. ”The monks, since they thought it was not a self, thought that they must be sick and we could not say:" My thought should be like this; My idea wouldn't be like this ".

"Bhikkhus, the action is not the self. Hey monks, if the practice is the self of this time, there will be no sickness, and we can say:" My action will be like this; My practice will not be like this. ”Hey bhikkhus, since the action is not a self, the action must be sick, and we cannot say:" My action will be like this, My onions wouldn't be like this ".

"Hey bhikkhus, consciousness is not a self. Bhikkhus, if consciousness is this temporal self, we will not get sick, and we can say:" My consciousness will have to be like this; My consciousness will not be like this. ”Bhikkhus, since consciousness is not self, consciousness must be sick, and we cannot say:“ My consciousness should be like this, My mood wouldn't be like this ".

"Is materiality impermanent or impermanent, monks?" - "The White Buddha is impermanent" - "What is impermanent is suffering or happiness?" - "Bai Thế Tôn, is suffering" - "Is it reasonable to give impermanence, the changed suffering is:" This is mine, I am like this, this is my self "-" Bach The Ton! It can't be like that.

"Hey, monks, is life impermanent or impermanent?" - "The White Buddha, is impermanent" - "What is impermanent is suffering or happiness?" - "Bach Thế Tôn is suffering" - "Is it reasonable to give what is endless, suffering, changed as:" This is mine, I am like this, this is my self? "-" Bach Thế Tôn, it cannot be like that ".

"Hey, monks, think is impermanent or impermanent?" - "Bach Thế Tôn, is impermanent" _ "What is impermanent is suffering or happiness?" - "Bach Thế Tôn, is suffering" - "Is it reasonable, when giving impermanence, suffering, being changed is:" This is mine, I am like this, this is my ego ? "- Bach Thế Tôn, it cannot be like that".

"Hey monks, is the practice impermanent or impermanent?" - Bach Thế Tôn, is impermanent "-" What is impermanent is suffering or bliss? "-" The White World, is suffering "-" Is it reasonable for what is impermanent to suffer, to be changed as: " This is mine, am I like this, is this my self? " - "Bach The Ton, it cannot be like that".

"Hey monks, is consciousness impermanent or impermanent?" - "The White Buddha, is impermanent" - "What is impermanent is suffering or happiness?" - Bach Thế Tôn, is suffering "-" Is it reasonable to give what is impermanent, suffering to be changed is: "This is mine, I am like this, this is my self?" - "Bach The Ton, it cannot be like that".

"So, bhikkhus, all the present, past or future rupas, internal or external, gross or subtle, sublime or noble, far or near, all rupas." it must be mine, not me, not my self. "Therefore, we must contemplate with the real right view".

"So, bhikkhus, all the present, past or future feelings, internal or external, gross or subtle, sublime or sublime, far or near, all of them." of me, not me, is not my self. "Therefore, we must contemplate with true right view".

"So, bhikkhus, all the present, past or future ideas, internal or external, gross or subtle, sublime or sublime, far or near, all of them." it must be mine, not me, not my self. "As such, we must contemplate with true righteous thoughts."

"So, bhikkhus, all the present, past or future actions, internal or external, gross or subtle, sublime or sublime, far or near, all of them." it must be mine, not me, not my self. "Therefore, we must contemplate with the real right view."

"So, bhikkhus, all the present, past or future consciousness, internal or external, gross or subtle, sublime or sublime, far or near, all of them." it must be mine, not me, not my self. "Therefore, we must contemplate with the real right view."

"Hey, monks, thanks to such insight, that the Multiculturalists, the disciples, aversion to identity, aversion to feeling, aversion to thought, aversion of practice, of consciousness. Thanks to hatred, birth. Discharge, through renunciation to liberation. They understand that: "I have been liberated, birth has passed away, virtue has been achieved, the things to be done, do not have to be born again another life".

The Buddha said so. The monks happily praised the teachings of the Blessed One. When this teaching is declared so, the five Bhikkhus no longer cling, freeing the mind of contraband.

"At that time, in this life there are six A-la-Han".

Verse-Psalm (Ksinagara)

"Buddha was born in the flower garden of
Tao He saved the pool.
Return to the place of his being
he released his dream body".
(Queen Mahamaya Business Travel).

A pressure vessel Vanarasi - Gorakhpur at 10 o'clock at night, we went to Gorakhpur when both bright sun. We had to cross the bus to go another 54 kilometers to get to Psalm, where the Buddha entered Nirvana.

The more to the north, the colder it gets. The late autumn sun did not melt a thick foggy sky. The shadow of two rows of trees by the side of the road enveloped us. The speed of the vehicle increased on the empty road. The wind under the window seeped into the fan in the car. Everyone was silent and thought about it. As for us, the son's sorrow and grief were only allowed to return to visit a father after hearing the news that his father had passed away a long time ago, wearing it heavily on his lap since he got into the car. Wanting to talk to ease sadness, but looking to the side saw Mr. Passadika silently looking at the Quai-na we did not want to disturb him, and then let sadness take over.

The car stopped in front of the Burmese pagoda, we all brought our luggage and asked to stay here. The pagoda was built on a fairly large land, next to the Sa-la forest. In addition to the main hall, the pagoda also has a monkhood, guest house, a mundane and a five-class school to teach people around the area. Venerable Chandhamani, Burmese, the abbot of this temple for more than 40 years, has merit, virtue, solemnity and simplicity. The people who live in the temple, thanks to the teachings of the great virtues, know the form of respect and service to the monks. We take a bath, wash and rest here until afternoon to Sa-la forest. During our rest time, we reread the Psalms literature and examined our surroundings.

1. History of Verse

Verse-na is one of four important divine relics: Lin-ni-ni, where the Buddha was born. Bodhi Bodhisattva is where the Buddha attained enlightenment, Deer Park, where the Buddha Shakyamuni and Versa where the Buddha entered Nirvana. After the Buddha entered Nirvana, the two countries Mallas and Vajjians were captured and grafted into the Magadha country. When Phap Hien came to visit (in the fifth century), the place was deserted and deserted. Temples are ruined. But by the end of the 5th century, the Svami Haribala rebuilt a main tower. It was not until 1825 that Mr. Carlyle began to dig here. He himself found the statue of the Buddha entered Nirvana and repaired it. He has digs, medicine bones and burned objects inside the temple. This proves that there was an accident for people in the temple burned to death with the temple. Perhaps this accident happened during the Muslim siege. Digging continues but is often interrupted; until 1912 it stopped completely. Vogel and Pandit Hirananda Sastrra are two scholars focused on studying this divine relic. A bhikkhu named Mahabir from India was the first to set up a temple here to revive Buddhism. After ordained in Ceylon, this person came here, built a small hut to stay; then Mr. Khee Zharee helped finance the creation of a commune that allowed guests to stay and live in the village. After that, Venerable Chandhamani continued his work. Nowadays, Verseza is in a remote and remote place, but not so much as a country. Along the way to the Sa-la forest, in addition to the Burmese Pagoda, there are also Chinese, Tibetan, Birla Amnesty, government guest houses, and 9, 10 civilian houses. The high school here is spacious and clean as well. Land is very fertile. Rich color flowers. People in the surrounding villages seem more elegant than the others. Their beliefs are not complicated because there are few Hindu temples here. Some have taken refuge in the Three Jewels.

2. The relics

Every day, in other places, after arriving, we were all eager to go and worship the relics right away. Today here, no one told anyone, all do not want to delay such important work. Through thoughtful faces and small voices, we know that we all want to evade the need to witness this sad or sad scene.

After afternoon tea, Venerable Thich Minh Chau said: "Summer, let's go to Sala forest in the afternoon". Dark leaf trees. Flowers are not fresh anymore. The lake is still in the shape of a tower Weak rays of gold could not penetrate the cool trees. The afternoon wind gently shook the Sala branches. The scene is covered with a tile color. Then we slowly walked up to the temple to worship the statue of Nirvana Buddha.

a. The pagoda is to worship Buddha Nirvana

The pagoda was built on a 2-meter-high brick floor surrounded by a lotus lake, followed by a forest of trees. The architecture is different than the temples we have ever seen. The roof of the temple is a pointed arc up in the middle. The pagoda is wide, not deep, just enough to worship a statue of Nirvana. The lime color inside mixed with the light shining through the windows on the roof makes the Buddha temple more magical. Buddha in the gesture of lying down, his head turned to the north, facing the south, his legs overlapped like when the Buddha entered Nirvana. The statue is 7 meters long and decorated on a stone pedestal carved in an original Chunar rock. The famous sculptural art of Mathura craftsmen makes the statue complete with 32 good generals, 82 beauty and symbolic expressions of the virtues of Tu, Compassion, Hy, and Xa. As usual, when we arrive at a divine relic we chant our prayers. Especially here in the chanting of all of us as if there is something ill-fated. Perhaps due to silence (because he could not chant Vietnamese0, Mr. Pasadika was fully emotional through both appearance and sound. into a band Nirvana Lam ly but transcendent.

To be honest, we dare not look at the statue. Because I kept looking for a little while, there was a stir in my heart and tears flowed from my eyes. The scene of the writhing and crying of Ananda and thousands of Buddhists before the moment of leaving the noble teacher continued to happen in our minds. Then we can sympathize with the pain of Mr. Tu-baht-da-la, an old man who was a Buddha degree so he passed away before the Buddha. After chanting, we could not find teacher Huyen Vi anywhere. It turned out that the master was sitting in the yard, in an old corner of the wall, his face down, in his hands. Knowing that he was deeply touched, we did not dare to call and let him be naturally with his spiritual flow.

a. Tháp Mahaparanirvana

After the Buddha ceremony, we all went out and went a lot around the Mahàparinirvàna. The tower is located to the east of the main temple where the Buddha entered Nirvana. The Malla tribe built this tower to worship the part of Xa Loi that they were divided into. The tower is round, doorless, 8 meters in diameter. When Mr. Huyen Trang saw it, the tower was 50 meters tall now, only 15 centimeters. Three months before entering Nirvana, the Buddha told Ananda that he would enter Nirvana and told Ananda to choose this forest of the Malla tribe as the place to let go of his body. Ananda was very surprised, because he did not understand why the Buddha chose a remote place and few disciples to enter Nirvana. Because he has not proved A-la-Han, so A-nan did not understand the Buddha's respect. In our opinion, perhaps because he did not want many disciples to suffer from having to witness the separation between teachers and students, the Buddha did not enter Nirvana in urban places,

In order to suppress the sorrows that are rising, we are thinking while thinking of the words of Ananda to A-nan when Ananda cried and told the Buddha that had died:  "Hey Ananda and his brothers! The Buddha does not have to die but go to a peaceful place of normal life " . And one more thing that makes us think a lot is that the Buddha was born under the tree of No-priority, attained enlightenment under the Bodhi tree, turned the wheel of dharma in the Loc garden and entered Nirvana under the Sala trees. Oh! How beautiful is the liberating virtue of the Merciful!

Then by reading the stelae, we know that the tower was repaired many times over many periods and in the 5th century after the TL was repaired again. While digging for this place to find relics, a bronze raft filled with valuables was excavated. There is a bronze plate inscribed with Sanskrit word about "Twelve conditions and conditions" and inscribed that it was an offering of the Svami Haripala. It is a bronze plate placed in the tower of the Buddha entered Nirvana. The tower that Mr. Huyen Trang is sure of is this tower. We do not understand when this tower collapsed. Perhaps during the devastating Islamic period. The government's Institute of Uncle Ho completed the excavation and repair work in 1912. But it was thanks to a Burmese Buddhist, Mr. U Po-Kya, that the tower was dignified as it is today.

c. The area is excavated for archeology

After the tower was finished, we went around to the front of the pagoda to see the area dug up by the Ancient Institute for archeology. This is a land area of ​​500 square meters, full of old brick floors of many monasteries and huts. The inscription found that the whole area was called the Mahaparinirvana monastery. There are also small nearby monasteries such as Vishnu Dviparinirhara, Bhadanta Suviravihara, etc. The clear and sweet water well that Mr. Xuanzang saw is still located beside the lake and near the monastery grounds. Saa has only four large trees growing parallel to each other. The ancient Institute of Uncle is replanting a lot of safflower trees throughout the forest. We walked quickly through the anchorages in the forest as it was getting dark. The creaking of birds, the voices of apes calling out in our hearts the barbarous feelings:

"The day dies according to the heels of the sunset
The afternoon shadow falls to the
mood. The green pine is scattered with yellow chalk.
Listen in the wind, the bow is farewell". (HK)

Not daring to let our thoughts dissipate any more, we silently recite the Buddha's poem and Van Thu taught about impermanence:

"Today has passed,
Life is also reduced,
Like a little fish,
What joy?
Mass! Need to be diligent!
Like saving the fire oil,
Just reciting impermanence,
Don't let go."

As we walked, thinking, we left the forest when we didn't know

d. The place of celebration of the cremation, Angra Chatya

We visit Angra Chatya tomorrow October 19th. It is sunny today, but there is no change in our hearts. The road to the place of the Buddha's incarnation ceremony was large, but only 4 of us went. The solitude of the path helps us to recall the solemn events that happened during the cremation ceremony that we had read in the Nirvana Sutta. And the Buddha's teaching about the duty of teaching the ordination of the monastic order and the Dharma protector of the house again insists on us:

"Hey A-nan! Do not think anything about the ritual for the body of the Tathagata. I just hope A-nan and his disciples to go on the job of liberation. has found lay people, Ba-la-subject, Head fake, the disciple of the Tathagata ".

The tower was erected to commemorate the place where the body of the Buddha was divided, no longer intact, but just a huge tomb covered with green grass. We had no place to chant, so we just lit incense, paid homage, and circled the tower along a path full of flowers. One hopeless wish that came to us was the wish to find some of the relics that fell here. Then the image of the Buddha using supernatural powers to turn on the optical needle cap to bow to his mother, Queen Ma-Gia, came down from Dao Loi. Another image is the Buddha taking his legs out of the golden light so that Ca Lettuce, a virtuous old disciple who was teaching the Dharma late in the distance, was warmly welcomed. Although we are unfamiliar, we deeply respect this brave man: Because of the virtue of virtue, people have given up on narrow feelings that linger in the border to come here to live a beautiful life. Before leaving, looking in the bag with only a packet of ginger jam, we presented Venerable Venerable that precious homeland gift, and then said goodbye to him in sweet sweetness; At that time, feelings of wandering, homesickness, love of the family were no longer lingering in our minds.

During our two-day stay at the verse, tomorrow, in the evening, we all went to Sa-la forest to chant and meditate. Of the great relics, the Psalms are where we enjoy the most of us. That evening, after we finished chanting at the main hall, we went out alone, sitting on a rock under an ancient root, leading to the Great Tower to calm down. The first moon of the week is not very big. Just enough light rises up. The night sky fell. We were immersed in both ambiguous and fanciful scenery. Thanks to that, the sincere ideas flowed easily and smoothly. Considering our spiritual practice, we are half happy and half sad: happy because we have met masters and friends, so our cultivation has many favorable conditions; sad for being unable to avoid stumbling on the way to the horizon of liberation. Our mood now is not very different from that of Ananda: Ananda was sad and worried before the Buddha entered Nirvana. He worries that his mistakes have not been eliminated and can be re-committed. Meanwhile, the Buddha entered Nirvana again. Who is someone who loves and supports themselves on the path of spirituality and enlightenment. Come to think of it, the aging image of our guru, Venerable Tay Thien, appeared and made us even more upset, thinking that nothing could be more unhappy for us than if we could not meet. the guru's face for the last time before he returned to Buddha. We were immersed in sadness and fortunately the following words of virtue and lenience of Venerable Tu Fathers were in our ears: Who is someone who loves and supports themselves on the path of cultivation and enlightenment. Come to think of it, the aging image of our guru, Venerable Tay Thien, appeared and made us even more upset, thinking that nothing could be more unhappy for us than if we could not meet. the guru's face for the last time before he returned to Buddha. We were immersed in sadness and fortunately the following words of virtue and lenience of Venerable Tu Fathers were in our ears: Who is someone who loves and supports themselves on the path of cultivation and enlightenment. Come to think of it, the aging image of our guru, Venerable Tay Thien, appeared and made us even more upset, thinking that nothing could be more unhappy for us than if we could not meet. the guru's face for the last time before he returned to Buddha. We were immersed in sadness, but fortunately the following words of virtue and lenience of Venerable Tu Fathers were in our ears:

"C'mon A-nan1 Do not grieve and cry! Until now, you have served me with gentle gestures, language of love and joyful mindset are the same, no matter how much, you have worshiped me. Apparently, neither of the devas of Ma-Pham, Sa-Mon and Brahmin cannot be equal. You should be diligent. (The A-function School).

It is these words that bring peace of mind to us and cheer us up so much. Another night, instead of sitting in one sitting, we went on a meditation retreat. Having traveled to many places, but only here, do we feel light and refreshing in every step. The moon is brighter today than the night before. Four quiet sides. Our heels glided around the lake. From time to time a few clones, agitated and sensitive, fell into the water, making the surface of the lake glisten with both moon and moon. Is this a golden sand lotus pond lined the bottom of the ultimate bliss realm? The more we walked the more we wanted to go and felt like we were walking in a flower garden of the Heavenly Palace. Also in the Sa la garden, one dewy morning, we met Mr. J. Buisseret of Belgium, who is in his fifties but still strong. For the past three years, he said, With his old bicycle, he traveled 27 countries and visited patients in hospitals to comfort and encourage them to return to a spiritual and moral life. During the past three months he has visited many hospitals across India. He came here for that visitation, but this solitude and elegance fascinated him. Knowing that I am a Vietnamese, he was very happy because before, around 1946, he was in Vietnam and felt the resilient spirit of the Vietnamese nation. Meeting Venerable Thich Minh Chau, the conversation in French was more fluent, so soon he became a familiar friend to all of us. He accepted an invitation to have breakfast with us at the Burmese temple. During the meal, consisting of Vietnamese, Burmese, German and Belgian, The back and forth stories are also international in color but inclined in spirit and morality. We all agreed with each other: "If humanity wants to live and live happily on this earth there is no other way than to return to the moral life". Mr. J. Buisseret himself emphasized: "Humankind is now crazy drunk in a dream of killing each other. Maybe it is not after the third world war that humanity will awaken and return to love and feet. physical". He said with a voice that was both blaming and pitying. Mr. Pasadika, a former armored officer, added to the story: "I thought they were crazy, but they said that the compassionate people not to kill are crazy. I was ridiculed by my friends and considered insane, first. when I left them to come here to practice living the Buddha's life ". Mr. J.

During the days of living in Psalms, there was no time when we were not as sad as we were when we were chanting the Nirvana Sutra. It is in this sad scene that we have enjoyed many liberating flavors. Two days passed quickly. So we had to leave Sa-la forest to go to Sa-guard also on a cold windy and dewy morning.

His memoir about Kusinara

"Twelve weeks to the east, the worshipers came to the city of Kā-di-na-dep (Kusinagara). North of this city, between two trees, on the banks of the river Hy-Lien-boats (Hiranyavati) is the place of virtue) The Blessed One entered Nirvana, head towards the North, The towers were erected in the following places: The place where he Tu-attain (Subhadra), the last disciple attained the Buddha's enlightenment, was in the Vajra Buddha. It seems 7 days; where the Kim cang athlete (Vajrapani) launched the Golden Tree, where 8 kings divided Xa Loi, with Sangha-lam, still exist. In the sparsely populated city, only a few they increase and villagers.

His memoir Huyen Trang

Mr. Xuanzang returned to Kusinara as follows:

"The capital of this country is in ruins, the towns and villages are damaged and ruined. The brick wall of the old capital is about 10 miles in circumference. There is a small population, the roads in the city are uninhabited and abandoned. In the northeastern part of the city there is a tower erected by King Ashoka, this is the old house of Chunda, in the middle of which is a well that he dug when he offered food to the Buddha. flooded, the water was still clear and sweet. ”To the northwest of the city about 3, 4 miles across the river Ajitavati, not far west, we came to a forest with saola trees. Huk, the bark is white and green, the leaves are shiny and smooth, in this forest there are four tall trees, slightly different from the other trees where Buddha entered Nirvana.

"In this place there is a brick monastery, in which is a statue of the Tathagata entering Nirvana. He lies head towards the north as if sleeping. Next to the monastery is a tower erected by King Ashoka, though Damaged, but still nearly 200 feet (about 60 meters) high. In front of this tower is a stone pillar commemorating the Buddha's entrance to Nirvana; on the stone pillar has inscriptions but no date.

"Not far from the temple, there is another tower. That is where the Buddha when he was a Bodhisattva, was born king of a group of pheasants, and put out a fire. Also near this tower, there is a tower. Another recorded the Bodhisattva's story before ordaining, living as a deer body to save many sentient beings.

"Not too far west, there is a tower. This is where Mr. Subhadra (Tu-bah-da-la), sworn. Next to the tower of Subhadra entering Nirvana, there is a tower. This is where he is." Vajrapani (Vajrapani god) fell unconscious to the ground Next to the place where the Vajrapani fell to the ground, there was a tower where the offering was made, 7 days after the Buddha entered Nirvana. The Buddha's body was kept, with a tower where Queen Ma-Da cried the Buddha.

"North of the city, crossing the river and walking about 200 steps, there is a tower. This is the place where the Buddha's body is worshiped. The land is now black, gold, and earth are mixed. The devotion to this place is bound to pray to find some relics of the Buddha.

Lumbini (Lumbini)

R ời from Kusinara glass tomb, we come back to visit Gorakhpur station Lumbini, the birth place of Lord From side.

From Gorakhpur to Nowgarh it takes 3 hours by train. When it was already dark, we had to sleep at the station until morning to continue the journey of worship. Nowgarh is a small country station, so it's not too noisy unless trains stop by. When we arrived, the scenery here seemed to be vividly colored. Cool, fresh air.

How strange! To any Holy Land, our hearts were filled with excitement. Starting to go to bed, I told myself to sleep a little early this night so that the journey would continue tomorrow. But the images of Lin-ni-ni, imagined by me, kept appearing in full color! It was nearly 1 o'clock before I fell asleep, at 4 o'clock, teacher Thien Chau woke up and turned on the light, asking us to pack our luggage together. It was not yet time, but Venerable Minh Chau urged us to put the luggage in the car. All want to hurry up until now to visit and worship this important Buddha, the birthplace of the noble Father. A place for thousands of years still remembered by Buddhists in five continents.

At 7:00 a.m., the new bus departs, taking us from Nowgarh to the Lin-Ty-ni (Lumbini) garden. The car passed gently through the lush green fields. The Himalayas (Himalaya) with majestic white peaks hidden behind clouds of blue. Ancient temples appeared one by one before our eyes. The bus carried us across the Indian border into Népal territory. The plaza is almost 40 kilometers long, but we felt close by. The scene of Birth was like flickering before our eyes.

"Still see immeasurable conservation tree, a
thousand years keep poetic beauty ..."

The details of the birth history recorded in the Nidànakathà came to mind one by one:

- "More than 2,500 years ago, at this Garden of Linyi, a great Enlightened One was born. He was born to bring wonderful light to the wrong world of suffering.

According to traditional Indian customs (nowadays in some places still, women have to return to their parents' hometowns to give birth to their first child. Queen Tau King Tinh Sansk: "Tau Hoang Thuong, near the birth date, according to traditional custom, I would like to return to Devadaha, the capital city of my parents ...". order for the subjects to repair and decorate the road from the Caperna-la-guard (Kapilavastu) city to the capital city of Ajana, where Queen's father is now reigning. The main queen sits on a flower palanquin.

Between the two cities of the two monarchs, there is a peaceful garden, there is an Infinite tree (Asoka) blooming with many beautiful petals. (It is said that this flower blooms every few thousand years. When the flower blooms, the omen appears for a saint to appear.) The local villagers call this garden Lumbini Nava. At that time, the garden was full of flowers, fragrant with strange grass and green trees. Swarms of bees, butterflies fluttering, from flower to flower, to suck nectar. Birds of four directions played each other to play melodious and smooth music, creating a wonderful painting for the wings of Lam-nun.

The queen descended from the palanquin and slowly stepped into the breathtaking garden, often with the beautiful scenery of dawn. An imperceptible tree branch seemed to droop to: "Welcome superhuman to appear ...". The Queen's right hand reached out to pick the petals of Supreme, at that moment, the Prince was born. The four heavenly kings held soft Kieu-thi-ca shirts and held Thai Tu. Then the nine dragons sprayed water into the golden bath to bathe the Prince. Seven consecutive lotus flowers appeared to support His heels. Whose five-tone music resounds even before. Mandala-da-la did not know from nowhere scattered all over the garden.

Oh! How magical and joyous! Received the good news of the Prince's birth, the sky flag, the trumpet rose to the ground. King Tinh Phan personally went to receive the Queen and the Prince to the palace. All the gods were gathered to name the Prince Siddhartha (Siddhartha), the name of the extraordinary Prince came from there. "

And in Buddhacarita also it is written: "After the Prince was born, he looked to the directions: East, West and looked up, down, looked down all four directions, then turned to the North seven steps on the miraculous lotus flowers. Mysteriously this transcendent gesture. Going to the seventh step, both solemn and majestic, he said:  'Heavenly, earth, only one solitary' .

We entered the historic forest, lit incense lanterns for the ceremony, sincerely prayed for all ordinary people to be happy and found the miraculous light that Prince Siddhartha has brought to this world. 2,500 years. Accompanying us were five Uu-Bà-di and a Buddhist student in Burma. They also celebrate with us.

The landscape was beautiful in the past, and today the garden is in ruins. Although there are trees, temples, but the scenery is not as splendid as before and especially not as good as the relics of the Indian government that we have worshiped. The Népal government is trying to fix this relic, but perhaps because of the way to turn around, the work has not been successful! We are a little sad for this little divine relic, as thanks to the Buddha's teachings on impermanence: "A human possesses a form, a vision of the future" makes us maintain peace of mind.

We go deep into the garden to find the ruins. In turn we visit the following scenes:

1. The stone pillar of King Ashoka

The Garden of Lin-ni was found by Mr. Furere in 1806, after meeting the stone pillar of King Ashoka at this place. Gathered enough documents and proved to be sure, Mr. Furere publicly declared: "This place is the Garden of Lin-ni, where the Buddha was born". Then recognized by the Nepalese government. From then on, this garden became a miracle, widely visited by Indians and foreigners.

King Ashoka erected this stone pillar, when He visited and celebrated at the garden of Lin-ni. On the stone pillar is inscribed with the words: "This is the place where Gautama was born". This stone pillar is still in good condition, although there is a chipped line, it may be caused by lightning or destroyed by the pagan. There is no picture on the top of the stone pillar. In the memoir of Mr. Huyen Trang, it is said: "The head of the stone pillar has a very fine and smooth horse shape". But at present, there is no such special horse-shaped relic. On the body of the post, there are 5 lines of Brahmi inscriptions:

Devannapiyena piyadasina lajina-visativasabhisitena.
Atana-agacha mahiyite. Hida Budhe-jate sakyamuniti.
Silavigadabhicha kalapita silathabhe-cha usapapite.
Hida Bhagavam jateti Lumbinigame ubalike kate,
Athabhagiye cha.

The translation roughly translates as follows: "King Pryadarsin, loved and supported by the angels, personally came to pay homage to this place, 20 years after the throne. This is the place where Sakya Muni was born. He commanded the court officials to build a very large statue and place a stone pillar erected on it, to mark the place where the Blessed One was born. rituals and paying 1/8 of the income "

This stone pillar clearly tells us that this place is the place where Duc Tu was born. The stone pillar of King Ashoka rebuilding Sarnath (Ba-la-complaint) is not clearly stated as where the Buddha first turned the Falun, the remaining Buddhagaya (the place of Buddhism) and Kusinara (where the Buddha entered Nirvana) is not. There are any pillars.

2. The Temple of Rummindel

To the south of the temple is a lake called Puskarini Lake, about 50 square feet in circumference. Legend has it that: "This historic lake was sprayed by nine dragons from the sky to bathe the Prince, now remaining". The authorities here built a lake to preserve the water and the local people believe that whoever bathes in this lake, the sickness will be eliminated, the sin is gone. When we came here, there were a few Brahmins who were showering respectfully.

3. The background of a nunnery

Near the road through the stone pillar temple of King Ashoka, we also saw the foundations of an old, rectangular nunnery that seemed to be just a large office. Some people here told us that there are already many enlightened monks in this monastery. And it was here that people dug some small statues of Bodhisattva Quan The Am, Dai Thế Chí in black bronze and a coin that is not very clear. At the temple there are many fragments of broken statues, we did not understand what it was. Do not know if it is a horse statue on the stone pillar of King Ashoka? After observing the background of a monastery, we were afraid that we could not return to the car in noon, so we hurried over to visit the two new stupas.

4. Two new towers

The Nepali government in the program to repair this Monument has built two circular cylindrical towers, with materials excavated around Lin-ni-ni. These two towers are not very artistic.

It's already 10 o'clock at noon, we have to say goodbye to the place where the first footprints of the Prince and son of Tinh Phan are recorded to continue the work of worship in many other places.

On the winding road back to the station, the bus slowly changed wheels, our hearts felt overwhelmed and forever attached to the image of Lam-nun.

Sitting in the car, I thought: there is no strength like moral strength, there is no thing as noble as true love. Since many thousands of years ago, the life of Father Diep has retreated to the past, leaving only a compassion that does not know how many worshipers, and countless peoples are heading towards liberation. of Him.

Career founders on strength, power, tricks like Hitler, Napoleon, Qin Shihuang, etc ..., although fame was once true, but quickly faded, and only left behind anger and anger. . Today anyone, who is righteous, still wants to mention their names or establish them all to worship them?

His Holiness built his karma with true love, with sublime morality, without using an oppressive power, without wasting an arrow or a bullet, but his karma is forever followed by everyone. Another Buddha relic, from the place of the World Religion to the Dao, the scene of the Dharma Wheel to the garden of Lam-nuns, etc., we have come to the place to worship, make offerings, worship. This is where the Buddha manifest and arises, how can we not go? Thinking like that we put our luggage at the station, bringing only a few needed items.

At five-thirty in the morning, we painfully used tea in place of breakfast at a poor budget restaurant, the carriage we rented earlier today was ready to wait. We got in the carriage and the horses began to run steadily on the cold foggy road.

True to the people said, the road is really rough and dangerous; In many parts we had to walk down because sitting in a car was more difficult than walking, the easiest fear was when we crossed the loose bridges. The more we headed towards the Himalayas, the more we were enveloped by mist and mist, and only saw what was about three meters away from us. It seems that the mist wants to stop our progress. However, the carriage slowly slid forward and left behind a heavy thick mass of mist.

It took more than three hours to reach the Ca-la-defense, the historical capital that Buddhists in five continents mentioned. Sun high up. The fog vanished. The green trees and old houses appeared one after another. We are very happy that thanks to the good fortune of our previous life, we were able to visit the beloved homeland of His Holiness, where Vietnamese Buddhists often sing:

"Thanh Ca-la-la living happily in the Pure Land life,
Happy people, Thich Ca He was born ..."

A layman warmly welcomed us and brought us into the house. The entire family of this gentleman treated us warmly. After asking me, this is the Sakya family.

After quenching our thirst, his children took us to visit "Citadel" about 4 km away. Later, we would like to recount some historical facts of the Buddha, when he was in this city: "Before he was born in the city of Bhikkhu-kha, he was still a Bodhisattva. On the Heaven's Palace of the rate to sermon and educate the gods.
When the fate has come. He observed that in the four continents of the world, there were King Tinh Phan and Queen Maya who are long-standing virtuous cultivators, worthy of being His parents, as well as the parents of all nations. He rode a 6-ivory white elephant from the Heavenly Palace of the Palace to the Ca-la-la-defense city. At that time, on the feast of stars, in Ca-la-la-guard, from officials to the people, they were allowed to leave their jobs to celebrate the ceremony. Everyone was busy playing, singing and singing. How many strange talks are performed everywhere. Particularly, Queen Maya, after attending the Royal Palace praying ceremony, went to noon to give alms to the poor. Then the Queen returned to the comforting palace. A strange dream has come to the Queen: A handsome appearance, riding a 6-ivory white elephant, squeezed into the right hip of the Queen.

"Maya's dream to joy,
White elephant kneeling is threatening platinum venture.
Music cardinal celebrated the electrodes.
Vang praise Assembly pants First
Christmas day was not far away.
A good news all parts!
Screening that every away from darkness,
then there will be a sacred golden religion ... (NH).

After the Crown Prince's birth for 7 days, the Queen, thanks to the blessing of birth, gave birth to the future enlightened One, and was promoted to Dao Loi. King Tinh Sanskrit entrusted Prince to Ms. Mahaprajapati (Ma-ha Ba-bar-ba-subject) nurture. As the days passed, he became more and more grown up, the Prince studied with excellence and outstanding talent. But he saw that the human beings suffer, the world is impermanent, so he decided to leave home to find the way to free himself and save sentient beings. One night, when the third watch was nearing the end, he was sitting thoughtfully, thinking that he suddenly heard somewhere in the sky, the voices of the gods resounded:

"Nowadays, the age is getting old.
Why don't you remember the old vows.
Please testify what the truth is that the
world is still intoxicated to do? What time do
you still choose,
who are the stupid beings who tell you to give them.
Quickly open the way." Nirvana Nirvana
lights up Wisdom reveals ignorance. (LSP T)

He thought that he could not gradually be more ordained but had to seek the truth. One night after the banquet and everyone were asleep, he and Xa Nac rode the horse Kien Trac to cross this Ca-la-defense citadel to "Commit in the dust to seek spirituality".

5. Thanh Ca-la-la-defense

Going through a field, consisting of mango gardens, water ditches, we arrived in the inner city of Caesarea.

At present, the research and thorough research of Mr. Vincent Smith and Mr. De Vost tells us that the Bhikkhu-shilpa of King Tinh Sansk used to be, now located in the place called Tilaurakota, in the county. Terai and 20 kilometers away from Shoharatgarh station. This whole area of ​​Ca-la-la-guard is surrounded by the sparse houses of the villagers of Taulihwa. Great immense citadel and located on the banks of the Banganga River. We found vestiges of the walls of that city and many high hills, possibly the ancient temples. Currently the entire area is covered by trees. We could only see far away from a dense forest. Close to see a lot of rubble, this was probably a large building of the city. Teacher Thien Chau picked up an old brick to make a souvenir. Probably no one has dug this place.

Phap Hien came to worship the Ca-la-la-guard in 403 AD and he saw that the whole area was a wild forest of weeds, sparsely populated, and saw only ruins. There are a number of ascetic monks here and around 30 public families. He visited the monks about the relic of this city. They said that the whole area was the ancient Ca-la-defense city, and they tried to stay here to preserve this relic, but did not have enough means, had to give up.

In 636, Mr. Huyen Trang also visited the castle and described it clearly. He wrote: "The citadel of Ca-la-guard is built in ancient style, built entirely of precious bricks, the wall is still there, and the construction is very solid. At present, there are only 634 streets, the poet. , and a few of the people are living there, and there are around 100 damaged nunnery around. Nearby there is a great monastery, 30 Theravada monks, and two Bala-dharma temples. ".

Mr. Huyen Trang mentioned that the stone pillar of King Ashoka was raised to a height of 9 meters, on the top of the stone pillar there was a beautiful lion. To the northwest of the city there were more than 100 small towers, marking the place where the Sakyamuni family was slaughtered by the enemy. According to Huyen Trang, the perimeter of Ca-la-la-guard was about 400 miles or 664 miles.

A few monuments into Ca-la-defense

a. Nigaliwa: About 4 miles from Taulihwa there is a large lake called Nigali Lake. Near the lake is a broken stone pillar, the upper part is 5 meters long, covered by weeds, the lower part is still buried deep in the ground, the upper part is inscribed with the Tibetan word "OM MANI PADME HUM" (Alma- ni-ni-pink); On this inscription there are two peacocks, the lower pillar is engraved with Brahmi. King A Duc has come to Ca-la-la-defense. He returned from the Garden of Lin-ni-ni, wrote the following verse:

Devanam piyen piyadasin lajin chodasavasa (bhisi).
Bùdhasa kranak manas thue dutiyan baddhihite (Bisttiva).
Sabhisten chatina agach mahiyite (Sila thuhey chus).
Papite ...

Interpretation: "Emperor Piyadasin in the 14th year this dynasty expanded for the second time, the tower of the Buddha Kanaka and by the year 20 dynasty he personally came here to worship and erect stone pillars".

b. Piprahwa Tower: This is the tower built on the relics of the Sakya family Buddha. In this place, people have dug a large stone box in which there are treasures and more than 1,000 broken bones in stone, a lot of jade and jewels. This relic is the relic of the Buddha, because there are many inscription of Brahami: "This is the relics of Gautama, buried in this place by the Sakya lineages and built up on the dharma."

c. Kudan: According to some famous archaeologists, Kudan village, about two kilometers away from Taulihwa, could be the birthplace of Krakuchanda Buddha. There are two large mounds of land in brick and earth; The local people called it Lori-KiKudan. There is a theory that this is the place where the Buddha met King Tinh Sansk after his enlightenment and is where 500 people of the Sakyamuni order directed the Three Jewels; also in this place the Buddha preached miracles to the gods.

d. Lake Kunau: This place is believed to be the place where the Prince and the princes and the prince are archery, so it is called Saea-kup (shot arrow). When King Tinh Phan chose Princess Gia-du-da-la for the Crown Prince, King Thien Giac made the condition that: "Whoever wants to marry the princess must compete in literature and martial arts". Prince Tat-reached-multi-literature martial arts, proved to be an outstanding man, should be married to Princess Gia-du-da-la.

e. Sagarhwa: This place is said to be where the Sakyan royal family was slaughtered. Mr. Smith wrote that in January Mr. A. Fuhrer found in this place 17 small spiers that were most likely the site of the slaughter of the Sakyan royal family. After being killed by the rebels, the Buddha released the rejuvenation of the holy spirits of those with good karma in the Shakyamuni lineage born into the Holy realm.

f. Shiva Temple in Taulihwa: This is a very rough stone pillar. Near the foot of this stone pillar, there are two circular plates like a tray, thick in the middle, thinner outside, in the middle there is a pillar emerging, the bottom has an angular canopy. It is similar to the Linga stone pillar at Ba Den pagoda (Saigon). Asked, the people there told us that: The local people intended to dig the pillar, but dig forever. Therefore, they believe that it is Shiva Linga and often go there to worship, worship and pray.

g. The newly established temple in Taulihwa (outside the citadel of Ca-la-guard): wants to repay the eternal merit to the ancestors, the remaining Shakyamuni family families have set up a temple in the village of Taulihwa. We visited that temple: The temple is quite beautiful with a circle of four sides.

We think that if any monk comes to the abbot here, it will surely be easy to cultivate the religion, because there are already a number of Shakyamuni families who fully support them.

The patriarch told us that he will try to complete this temple within this year. To contribute a bit of the result, we donated 200 VND for the construction. We hope this place quickly revives its faith, founded by the people of the Sakyan family.

The Sakyamuni family

"The secular people are getting more and more distant, the Sakyamuni family is getting closer and closer". True to the above statement, the family of the patriarch and other uncles met us to greet us happily and seem to have known for a long time. Venerable Minh Chau asked through the family background of the Sakyan family, and was told by the patriarch that there are now about 36 families, over 60 people of the Sakyamuni family, but most of them live in Nepal, now near the Capitol- la-guard only three families All three of these families have given us their names to celebrate. As a sentimental electric current, we and these people have a strange fondness for each other, the affection from people of the same blood, especially after they know that we also carry the surname Sakya (Like) like them.

Upon arriving at the Ca-la-la-guard city, at 12 o'clock, we ate at the patriarch's house. This is a delicious vegetarian meal that we have at the house of the Shakyamuni family. The patriarchs and grandparents cleaned up a rather spacious room upstairs and chose precious food items to offer to monks. While taking a boy, the head of the clan stood as his attendant. Compassion through love makes today's meal delicious and meaningful.

Hiep to that cup, come and go. Unfortunately we only stayed here for a few hours. After boyhood is finished, we are about to leave. On the face of any one person, there is also a nostalgic, confused expression. To record this precious meeting, we took some commemorative photos. Attachment filled each person's heart, in fact we did not want to go home at all, especially to see the children in the family too affectionate. The car was running, but the lady and the children were still running. A young professor from the Sakyamuni clan ran after, bringing pen and books to begging to give to teacher Thien Chau as a souvenir. Teacher tried to refuse, but couldn't forever "Only involved with the two words Shakyamuni is painful!".

On the way back

We groaned the way back to Shorasgarh station, we pity the decline of the city of Caesarea and are attached to the brothers and sisters of the Thich clan. Thinking of the prosperity of life and witnessing people walking away, our hearts are like a king of sadness.

"Thuong hai variable vi tang fill" is clear. The former Ca-sha-la-defending citadel before when King Tinh Phan was ruling, there were so many palaces, majestic castles, so many strange flowers, poetic beauty, so many cars crowded around city, so many streets, houses surrounded. But where is this flourishing time! Only a few clumps of ragged trees, dormant thatched roofs, and people are sparsely poor. While feeling saddened by the scene, I immediately remembered the Buddha's teaching: "There is birth and death, there is union, there must be a cup, prosperity is the common sense of things". The truth is that, although the Ca-la-la-defense city is no longer the same, the noble spirit of this Prince has spread and become immortal. Ca-la-la-defense is still forever. When the bus arrived at midnight, we had to sleep at the station, wait until morning before we could go to the Guard. The sentence "

The earliest bus took us to Xa guard after nearly an hour passed through the streets and villages. We all brought our luggage by ourselves to Dai Tu Temple, the Chinese temple located next to the Ky Vien, the abbot of this place was gone. We received a warm reception from a woman from Calcutta coming up here to write sutras. The first precious gift we each receive is a Vajra Sutra written by this man himself at the place where the Buddha gave this sutra.

Chiem worship Ky Vien

It will be sunny when it is already sunny to clean up the shelter, shower and use the morning. We would like to dedicate an entire session to the miraculous visit of the Wonders. Although only in the outer world of Dai Tong Lam, we have also enjoyed many pure flavors of liberation. It can be said that this Great Enlightenment Throne is a Little Samsara, built with the intention of reviving Buddhism here of this Chinese Venerable. Beautiful trees crowded together on ten acres of land covering the main hall of the architectural style of half India and half flowers. Spacious and tidy guest houses, street boys and floors. The scenery of the whole pagoda is filled with a lonely and serene look. Nothing makes us happier than being in a place away from the noisy streets without the sound of a mechanical noise after having to collide with the noisy train station, the scramble at bus station, Chaos of human society morally forgetting! Today's guests of the temple seemed to be happier because they witnessed the meaningful and rhythmic activities of the visitors coming from far away. In this corner, Venerable Minh Chau continues to write the volume "Hsuan-tsang, the torch-bearer of the Dharma" (Huyen Trang, the founder of the Dharma). We are revising the first draft of the worship for submission to Lien Hoa magazine. Over there, Mr. Pasadika reviews the history of the Wonders to immediately explain the places we will visit. Next to that, teacher Huyen Vi was typing the document "The Road to the Land of Buddha". The ticking of the typewriter reminded us of what Professor Thach Trung Gia, the author of mysterious but meaningful poems, told us on Hai Duc hill - Nha Trang: "Teacher, But with Professor's explanations and up to now, after witnessing the full harmony between static and dynamic, moving in still and still, we find Professor Thach Trung Jia right. Indeed, nothing is more beautiful than the image of a monk in the pure meditation scene recording - with machines that science has invented, but humans do not know how to use it properly with good morality - truths Useful after maturing reflection to pervade life in turmoil. But with Professor's explanations and up to now, after witnessing the full harmony between static and dynamic, moving in still and still, we find Professor Thach Trung Jia right. In fact, nothing is more beautiful than the image of a monk in a pure meditation scene recording - with machines that science has invented but humans do not know how to use it properly with good morality - truths Useful after maturing reflection to pervade life in turmoil.

We departed for the worship at 2:35 p.m. in the sun. The road to Ky Vien was not far away, but the dry sun today urged pilgrims to walk quickly to arrive soon. The park is now a forest 50 acres wide, emerging in the middle of a vast yellow green rice field, about two kilometers from the old Xa-guard capital. The closer we get, the more we are invited to a sunny holiday here by a fresh leafy tree. We went to sit under a tree, next to the blooming forest flowers. Occasionally the scent with the wind brings mild, sweet pleasures. The birds on the trees continue to perform the song "Ca-lieu-frequency-old-old" that they left unfinished when we first arrived.

We are engrossed with the music, the serene poetic soul, when the clear voice of Master Pasadika resounds, he would like to carry out his duty to recount the history of the Great Song Lin:

"At that time, the Blessed One was at the Royal House, Mr. Cap-lon-lon (Anàthapindika), who used to help the poor, a millionaire and had a Religion, heard his name, came from Xa-guard to You go to Truc Lam to pay homage to the Buddha and make offerings to the monks.

Arriving home, Mr. Cap-Solitary immediately found a worthy place to welcome the Buddha. His garden is large but not beautiful. In the city there is only one largest and most beautiful flower park, but it is owned by Prince Amidabha (Jita). He risked to ask to buy. Prince does not sell. He insisted forever, the Prince smiled and replied:

- I'll sell it if you put gold all over the garden.

The lonely Mr. Cap agreed to happily buy and return to the man who brought the gold to the bribe. There is still a piece of land that has not been finished yet, but because he loves the precious spirituality of Mr. Cap-lonely, the Prince said:

- Stop lining, I just take half of the gold and offer all the trees in the garden to the Buddha.

Found the place then, he Grant-solitary for relatives to visit United Kingdom amnesty to visit the Buddha. A few days later, he, his family and many eye-catching people in the city, welcomed and invited the Buddha to Ky Vien. He dedicated the garden to the Buddha and the monks as a permanent residence. To commemorate the spirituality of the two great benefactors, the Buddha named this park "The Longevity of the Grant" (Jetavana Anàthapindikàràma. This relic was inscribed in Bharhut in the second century AD). And the Buddha said his feelings for this Great Samsara:

"This park is the best place of residence for the Tathagata and the monks. We can live peacefully because the climate is not too hot and too cold. The beast cannot come in. Mosquitoes are not there, so it is calm. This park can restrain strong rain, strong winds and dry sun It inspires a source of spirituality and we can meditate easily for hours and hours. offerings to the Church The lay person conscientiously makes offerings to the monks, real medicine. Nirvana ".

Since then, the Buddha and monks resided in this park. Mr. Cap's family is lonely every day happily offering four things to the Church. But one day the following good and generous thought came to him:

"I am very happy because I have the good fortune to be offered to the Buddha and the monks. I will reap the merits in this life and the next. But why do I and my family only enjoy such merit? ? No! I have to share the merit with others.

He went to the audience of King Persia Nac (Prasenajit) and presented what he thought. Being a smart man, moreover because he abstained from the lonely Grant, a benefactor who greatly supported the national budget, the king immediately approved. For seven days in a row, he went around the streets to fire news to the people that Buddha and monks were staying in Ky Vien and called them to listen to the Fa and make offerings to contribute merit. Among countless recipients, there are two most memorable female believers, the poorest female guard and Mrs. Visakha (Bhikkhu-amnesty-kh) as rich as Mr. Cap-solitary.

This poor girl, in respect of the Buddha's devotion, cherished the sincere humble gesture of Mr. Cap Lon Lon, offered her unique shirt. After learning about this woman's spirituality, Mr. Cap-solitary for the person who brought her many other beautiful dresses. But the next day, she died and was born into the god-like realm. Recalling her past life, she went down to listen to the Buddha's sermon in Ky Vien.

Mrs. Visakha is rich and has many descendants, has also become a Dharma protector. The day after the Buddha and the monks took a long time at her home, she asked the Buddha for permission to fulfill eight things:

"Lifetime offerings:
1. Medicine in the rainy season (apart from three) for monks.
2. Food for newly arrived monks.
3. Food for monks to go away.
4. Food for sick monks
5. Food for those who feed sick monks
6. Medicine for sick monks
7. Tomorrow milk porridge for monks
8 Medicine bath for the monks and nuns.

The Buddha promised to give her the full explanation of the offering after hearing her explanation. He taught: "Good luck! So it will reap two many results. ".

The Buddha himself approved the merit of Mrs. Visakha:

"A sincere disciple of the Tathagata is always happy and unrepentant while offering any of the items. Therefore, melancholy dissipates, merit arises. This blissful life helps people to walk. on the way to liberate the treachery and impurities of man. That kind direction will make people happy and peaceful in charity work ".

The Pùràràma Monastery in the east of the United States was made by Mrs. Visakha. And she is the leader of the faithful in Xa Loi. "

Venerable Minh Chau added: "It is through the full external conditions that the Buddha has resided here for nearly 25 years. Most of the important sutras are given by the Buddha here. It is from here that the monks- Talented stilts have traveled around neighboring countries to spread the Dharma ".

Bodhi Tree: Coming here, after a short break in the sun, we started to visit each scene one by one. Going to the east, the first place we came to was this Bodhi tree, which was planted here by Mr. Cap-solitary, who bought a branch from the Bodhi tree. Although it is not as green as the Bodhi Bodhi tree, it still retains the majestic, majestic nuance, rising high above the trees around it. Every time we see a tree and a Bodhi leaf, our hearts are filled with joy and confidence. Because it is a precious souvenir and also a symbol of enlightenment. Sunlight shines on the lustrous linden leaves, making the whole tree seem to radiate a cool aura.

We spend a very short time on the less important places, there are many places that just pass by. The pagoda and nunnery here do not know how many, although only brick floors remain. We just came to admire and meticulously study the following scenes:

Temple number 3: This pagoda is the most sacred relic in Ky Vien built by Mr. Cap-solitary as a permanent residence for the Buddha. In front of the pagoda, there are two brick pedestals built on the old path of Buddhist practice. On the statue of a Bodhisattva found near this place, there is an inscription from the 1st century AD, stating that this statue was erected on the spot where the Buddha went to travel (Kosambakuti) by Mr. Bala during his reign. A Kushan king, Mr. Huyen Trang saw this statue.

We pay homage and commemorate here, on a rocky brick floor. Sun exposure, forehead touching sandy soil but we feel so happy and cool! Because we visualize that the Buddha is sitting here. Our hands and forehead touched His feet. But it was just a dream. However, this dream also gave us a peaceful feeling.

Amnesty number 19: Vihara No. 19 is located on the west and facing the east. This is the largest monastery in Ky Vien, consisting of a Buddha shrine, a well in the courtyard, 22 surrounding small hermitages and a number of large pillars running along the inner corridor. It seems that this monastery has been rebuilt three times on a foundation. This oldest throne only partially found the wall belonging to the sixth century after TL, the second one probably belonged to the 10th century. Above, people can find some Buddha statues including a statue in the gesture of capturing Bhumisparsamudra seal, with Avalokiteshvara and Maitreya on both sides, a gibbon carving offering honey to Buddha; Two carvings with inscriptions recorded in the 9th and 10th centuries. The last temple was erected in the 11th and 12th centuries, the foundation still remains. Square foundations, each of 36 feet, an uncovered courtyard in the center, It is surrounded by the monk's hermitage, with a long inner corridor. The main room facing the doors is a Buddha shrine, so anyone who comes out will see the Buddha statue first. This hostel has 24 rooms in total. There is a small brick bed in each room. In a hermitage in this monastery was dug up a bronze plate engraved that Prince Govindachandra of Kanauj in 1130 AD had saved the income of a few temples around the Xa-guard to provide for the monks. in Ky Vien. Thanks to this bronze plate, people know exactly where this Saheth is a Wonderland and prove that Buddhism at least up to the 12th century is still prevalent in India. There is a small brick bed in each room. In a hermitage in this monastery was dug up a bronze plate engraved that Prince Govindachandra of Kanauj in 1130 AD had saved the income of a few temples around the Xa-guard to provide for the monks. in Ky Vien. Thanks to this bronze plate, people know exactly where this Saheth is a Wonderland and prove that Buddhism at least up to the 12th century is still prevalent in India. There is a small brick bed in each room. In a hermitage in this monastery was dug up a bronze plate inscribed that Prince Govindachandra of Kanauj in 1130 AD had saved the income of a few temples around the Xa-guard to provide for the monks. in Ky Vien. Thanks to this bronze plate, people know exactly where this Saheth is a Wonderland and prove that Buddhism at least up to the 12th century is still prevalent in India.

We think that the monastery architecture here is strictly in accordance with the precepts and suitable for the meditation of monks. Too much human-human interaction causes disadvantages for the cultivator in terms of time and mindfulness. The tranquility gives the spiritual practitioner insightful enough to know himself better and not be attracted to the negative influence of others. However, if living together too apart, it is easy to create division, jealousy and especially not to enjoy the leadership and control of good knowledge. Therefore, in our opinion, one room per person and living close to each other in a monastery is the best residence of the Sangha. The architecture of the pagodas in the form of Khau or Mon, in our side, pays too much attention to worship and is only convenient for the collective worship.

After nearly two hours of worshiping, visiting, and exploring all the temples and monasteries everywhere in the United States, we visited a large lake in the middle of the tree arches that were considered to be the bathing lake of monks and then arrived. A large well and the floor of a bathroom are considered the bathing place of the Buddha. Through the remaining wells we also know that the vast majority of monks in the Buddha's hut are still alive and in the following centuries.

It was already sunny. Plants change color. We climbed up a not very high hill near the lake to see the panoramic view of the United States. Perhaps because he wanted to be quiet to meditate on the Buddha's teachings in the context of the Buddha's permanent residence for many years, Venerable Minh Chau suggested that each person should find a place to calm down for 30 minutes before leaving. about. Mr. Pasadika did not lose the convenient opportunity, so please sit back on this hill for another 10 minutes so that you can continue the history of the Ky-member.

- "This wonder, Master Pasadika said, as we have seen through the remaining monuments, not only built during the Buddha's time but continued to build in the following centuries. When ascending the throne, he visited this Ky-member In order to commemorate the visit, the king erected two pillars of stone 22 meters high at the east gate, one with the Falun on top and the other with a cow. Trang, King Asoka also built nearby a tower to worship relics of the Buddha.

In the first centuries after TL, during the Kushans dynasty, Buddhism flourished, here temples and monasteries were restored and rebuilt. The most righteous (Sarvastivada, the seed of Tonkin) is also prevalent in this place.

Under the era of Guptas, Brahminism was strong and wanted to destroy Buddhism, but this Ky-Vien scene was still maintained as before. Phap Hien visited Ky Vien at the beginning of the fifth century and was welcomed by the monks here, and they were very surprised to understand why someone from far away came here because they had never seen him before Han all. Phap Hien also saw two stone pillars with a number of towers and electricity erected in the middle of the lake. The trees were lush and flowers were very many, he also saw the two-story floor where the Buddha stayed for 25 years, and according to him, it used to have 7 floors, but after being burned, it was only two floors. Most of the monuments we see were built during the Guptas period.

Huyen Trang visited in the reign of King Harsha (606-647) and found that Ky Vien was disabled, although the temples and Buddha statues were still there, but there was not a single monk here.

After Xuanzang's visit, Buddhism was revived in this place. For there are many statues and inscriptions found on site such as the Lokanàtha Trailokyavijiya, Avalokitesvara (Avalokitesvara), Simhanàda, Lokésvara Jambhala (Avalokitesvara), which belonged to the ages after Huyen Trang arrived and until half a century. 12th, many temples and nunnery still exist here. It was thanks to the support of King Gahadavàla of Kanauj named Madanapàla and Prince Govindachandra. Inscriptions of these times are found here. After that, he was taken over by the Muslim king. A few Muslim monuments are still in Sa-guard. And this Statesman was also destroyed and forgotten until Mr. Cunningham found this place in 1863. "

Mr. Pasadika ended after two hours of gentle thanks with a bored expression.

After that, Venerable Minh Chau, Master Huyen Vi and Teacher Pasadika dissolved to find a place to meditate. We are alone on the hill. So we don't have to go find any more quiet place. Sitting leaning on a samadhi tree after a few minutes of rest for good health, then meditate with retreat But a sadness that invaded our mind after looking back at the ruin in the day's nearness made us unable to focus our thoughts on a single point.

The calls to leave of the road tree repair workers here resounded, prompting me to ask:

- "Why has this great retreat that lasted for almost 16 centuries become a deserted place and thousands of monks in the monasteries now have no shadows? Answer by the Hindi professor in Nalanda Can you fully answer each of these questions? . Then followed by the nearly 300-year British domination that caused Buddhism here to lose form. We Indians now consider Buddhism a tribe of India and they still practice the Buddha's teachings, especially nonviolent compassion. "

Yes, in Indian history there are these events, but the decline of Buddhism here is due to many other reasons that the "revenge" of Brahminism is one. We ourselves had the opportunity to discuss the cause above with Mr. Prasad, a scholar working on "Economy and religion" in Nalanda. He agreed with us: "Buddhism is inherently revolutionary. The lofty and lofty teachings of the Buddha have overshadowed the philosophical system of Brahmanism, a religion full of suspicion. Buddhism has transformed many kings and intellectuals, many Brahmin monks themselves have also turned to Buddhism, this incident makes the Brahmin leaders angry and wait for a good opportunity to take revenge.

One more question we ask: "When it comes to depression, every country's Buddhism has a time of decline. No matter how degenerating, there is a time to revive; Chinese Buddhism three times Vietnamese Buddhism was destroyed during the period of internal turmoil and French colonialism but was not as ruined as India, where Buddhism originated and there were many temples, nuns, caves mighty".

We would like to talk about an important internal cause that caused the rapid decline of Buddhism and its now a meager revival. That is the lack of monks. Perhaps after killing the Muslim monks, no one dared to leave home to study and guide the followers; then, because of the lack of a guide, the first time was willing or oppressed to live with the customs of Brahmanism, the religion of India, the religion that the monks could live with. people in the village. To this day, although Buddhism in India is considered by the government and praised by many intellectuals, the revival is only in the modification of the relics, the re-printing of the Tripitaka. the encouragement of students and scholars on Buddhist studies.

The cause is just the lack of the Sangha shadow. With a population of nearly 400 million, the Indian Buddhist monks and nuns do not exceed 115, most of them live in Assam, a few in Calcuta, so it is impervious. Foreign monks, mostly Ceylon, actively helped Indian Buddhism, but due to conflicting language and customs, it was difficult to reap the results. Recently, millions of people following the example of Doctor Ambedkar adore the Three Jewels, but they must support each other and not be guided by the monks. A young Indian today wants to be ordained more difficult than a young European and American, because there are no convenient circumstances like in the old days - Even in Nalanda, no matter the ordinary student, the Indian monks have only 6, how many are foreign monks. The Maha Bodhi Association is looking for ways to encourage young Indians to leave home to make the work of reviving Buddhism here easier and faster.

Worrying about Buddhism in the place where it was born, the visceral shadow of Master Pasadika travels on an old brick floor that reminds us that Buddhism is the truth of all ages. While there are not good conditions for development here, that truth lives up vigorously throughout Asia and is blossoming and flowering in Europe and America. The belief in the bright future of Buddhism rests in our hearts. Next, the silhouettes of Venerable Minh Chau and Huyen Vi in the distance evoked in our mind the map of Vietnamese Buddhist Dai Tong Lam that we were shown by Venerable Thien Hoa. Before leaving, we wish one day to be happy to live and serve in an old refuge like the former member of the past to always be comforted and guided by our friendship.

The day has melted but it is not very dark because the moon has risen. To commemorate the place where the Buddha himself preached the Amitabha Sutra, that night all of us and the Venerable abbot here went to the Pure Land. It has been a long time since I recited Amitabha, thought to have forgotten it all, but strangely, after the first few sentences, we did not need to watch the sutras for a long time. Photos of 7 rows of balustrades, seven rows of nets, seven rows of precious trees, lotus pond, etc. of the solemn Ultimate Bliss scene appeared in our minds one after another. Perhaps Dai Tong Lam Ky helped us to imagine the Ultimate Bliss scene with ease. The musical instruments here are not "Miraculous" like at home but also help us have a completely Vietnamese chant. The ritual chanting of Theravada Buddhist countries is not bad, but for us the Vietnamese and Chinese chanting, Soothing and full of meditation! We do not intend to make religious discrimination, and this is only a matter of affection. One time, the righteous Chanh Tri reminded me of a saying that the faithful told a friend of Theravada: "I like to chant Chinese scriptures and play bells, because maybe in my previous life I was Chinese". This statement is also the voice of our spirit at that time. The chanting session, though ended, but the words of the sutra, the sound of the gonging sound still rang in the ear. A nostalgia for the homeland through the curved pagoda roofs hidden under the old trees, and the gentle, rhythmic bells of the sound resound in the afternoon.

Under the golden light, in the peaceful scene of the Great Pratyekabuddha that night, we could not enter the room to continue our work. We all sat down on the porch to talk about tomorrow's program. Just sitting still, the Venerable Abbot brought a textbook and said what to Venerable Minh Chau we did not understand. Then Venerable Minh Chau said the Venerable Abbot asked: "Did we just chant Amitabha just now?" I immediately understood that: Because Venerable Minh Chau speaks Chinese and when we asked to borrow Amitabha sutras in the afternoon, Venerable Buddha thought that we would chant Chinese, so he went to the Pure Land with us. It turned out that we watched the Chinese scriptures but chanted the Vietnamese pronunciation!

I presented my opinion on how to learn Chinese characters with Venerable Minh Chau and teacher Huyen Vi. After a while of discussion, we all agreed that the Chinese learning style of the Vietnamese people in general and the monks and nuns in particular was beneficial only in the national territory but not in the international realm. In order to reap the broad benefits of learning Chinese, we need to revise the way of teaching and learning, that is, learning Chinese characters like English, French, etc. students. Must be able to write and speak. Currently, China is a language spoken and written by many people in the world. Studying in the old Vietnamese way is for domestic use only and for reading. Therefore, teachers and learners also lack excitement. Venerable Minh Chau thanks to his Chinese pronunciation, so he has added a valuable advantage of language. The monk communicated with the Chinese in Chinese, wrote books, and taught Chinese and foreign to know Chinese. After discussing a few more details in the educational program of the Vietnamese Buddhist institutes, we immediately got to the main thing: planning the program of worship and work for tomorrow.

Late at night. The moon is brighter. The singing of the villagers from afar reminds us of a wish: May all beings be peaceful and the Vietnamese people will soon be out of the fire.

"May sentient beings be peaceful, All beings will live
forever according to the heels of the ancients.
And pray for life to end suffering".

Xa-Ve

In the morning, after breakfast, we set out for the Xa guard. This citadel, two kilometers from Ky Vien, is now only a pile of soil surrounding a wild land about 200 acres wide. Climbing a high mound of perhaps an old fortress, we clearly see the Aciravati River, which is mentioned many times in the scriptures. Originating from the noble Himalayas, over the romantic hills and mountains and green fields, the Aciravati River wraps around half of the circumference of the citadel. Blue river bed, river water flowing slowly. Its elegance is no less than the Perfume River flowing through the ancient capital of Phu Xuan. In the far city, there are scattered neighbors. There was absolutely no longer a tiled roof or wall in the city. According to documents recorded in the sutras, the Guardians are the capital of Kosala. This city was the most crowded and richest of the state at that time. On this gazebo, we were told by Venerable Minh Chau about the obedience of the Persian king and reread the Buddha's sermons to the king. At that time, King of Persia heard the Buddha coming and stayed at Ky Vien immediately with his entourage coming to worship him. The king accepted his hand and said:

"Happiness for my lowly country is cared for and permanently resided by the Blessed One. Tragedy and tribulation will not have a chance while the Enlightened One is here. Today I am very happy to be. contemplate the face of the Blessed One. Please sprinkle nectar water and give the dharma to cool. The light is still full of sorrow. Only virtuous ones can have bliss.

Knowing that the king's heart was once inclined to sensual pleasures, but now knows the direction of goodness, he does not miss a good opportunity, the Buddha taught:

"Even ordinary people still have noble virtues when they meet virtuous beings, much less a King, who has good retribution, of course he will be easy to guide goodness.

"The Tathagata will briefly summarize a few Dharma things. Listen, please:

"Our actions of good or evil follow us forever like a shadow. The essential thing we must have is love. Think of subjects as children and children, do not oppress them, do not harm them. On the contrary, protect them as you are keeping your hands and feet.

All religious teachings must be at the service of human intellect. Otherwise they have no reason to exist.

"Truth is not exclusive of the monk but of the common of mankind. There is no distinction between monk and layman in the question of finding truth because there are many monks who have to degenerate while there are The wave of lust is a dangerous accident for all: it engulfs everything, no one will avoid it. Only a boat of wisdom can overcome it. religion awakens people to save themselves from the trap of the Maou.

"Since we cannot escape the karmic retribution of our actions caused by us, let's practice good deeds, control our thoughts and not think evil. Because we will reap what we will reap. we sow.

"There are paths from light to dark and from dark to light. There are paths that go from dim to dark and from light to dark. Mindful people always keep their eyes open. to receive as much light as possible, they are always advancing on the light path in order to draw closer to the truth.

"Be noble by living with virtue, and cultivate wisdom. Acknowledge and reflect on the inferiority of materiality and the distractions of a blasphemy life.

"Raise your mind and integrity to your ideals. Don't underestimate the necessary virtues of a monarch. Find the main happiness in your heart, don't run after external matter and be human." build a solid reputation ".

After following the golden words of the Blessed One, the Persian King promised to be a sincere disciple of the Buddha. "

Venerable Minh Chau added:

- "Thanks to the admiration of King Persia-nac that Dhamma was popularized quickly, throughout the territory of Kosala at that time".

Sun high up. We have to leave the gazebo and keep going. The story of the Persian King and the proper sermons of the Buddha remind us of a few cases in the history of Buddhism in Vietnam and the country of Vietnam.

The period when the Vietnamese nation was reigned and glorified in victories and literature were the times when Buddhism was inaugurated. The King knows how to cultivate the nature, has compassion for people People respect morality, forget their own love, and think of common sense. These are the Dinh, Le, Ly, and Tran dynasties. On the contrary, when kings are insatiable, indulgent, and if you think about religion, you will only sacrifice yourself to bless you; In the times when subjects were fond of fame and hatred, if they studied and demanded ethical literature only to gain advantage and advance, then the country faced many turmoil. Those were the Long Dinh, Late Tran, Trinh, Nguyen dynasties, etc.

We think further: the first duty of the leaders is to be very ethical, to truly study the religions that exist in the country, to encourage people to choose and to live true religions. Religious discrimination among those in power is a great cause of ethnic divisions. Religious warfare either hot or cold is harmful to national unity and national sovereignty. On the contrary, the fact that people follow the religion of the people gives the authorities half the work of peace, especially in litigation. The people's differences in religion are not worrisome, but should be feared that people do not live up to the teachings of their masters. Because there is no righteous teacher who teaches believers to hate others, to commit harm, to kill people, to die, to treason. They all teach: to love and help others,

Go to the northbound road, turn east to Pakki Kuti. This is the largest and tallest mound in the city. According to the memoir of Huyen Trang and Mr. Nghia Tinh, this is the relic of the tower commemorating the transformation of Angulimala. After observing the panorama of Pakki Kuti, we all went to the resort under a tree. Master Pasadika continued to perform his duties, telling the story of Angulimala's transformation:

- "At that time there was a robbery general named Angulimala outside of this town called Angulimala. This bandit general has been pestering the village for a long time and every time he kills people, he will chop a finger and add it to the chain of his fingers. The soldiers of the court succumbed to the extraordinary strength and ability of this murderer.

When coming to stay at Ky-member, hearing this news, the Buddha wanted to convert Angulimala. One day he went to find Angulimala. Many people discouraged him from going, but He still did His work.

Seeing Sir Angulimala chasing with joy that someone died for his mother and he was about to complete a wreath of a thousand fingers of a thousand people. And so he will be initiated according to the teachings of the Guru. With a very fast speed, but unable to keep up with the Buddha. Angulimala said angrily to himself: "Heck! I used to run faster than elephants and wagons, but why am I so helpless today: not to follow the Taoist who is walking leisurely?" He stopped shouting: - "Stop! That Taoist!".

He stopped. Waiting for Angulimala to come near, the Buddha said: "Hey Angulimala! I stopped to let you get a job. But should you stop your evil killing? If possible, the Tathagata will help you back on the road. The Tathagata believes that good will not die in your heart. If you give it a convenient opportunity, it will live again, change your life and make you happy. "

Angulimala was touched and felt as if he had been knocked down by his compassionate voice. He respectfully respects the Buddha:

- "Today, Your miraculous voice awakened me. From now on I firmly give up all the atrocities. Please kindly guide me on the path of goodness." Immediately then Angulimala threw into the hole of the finger ring that he had proudly carried for a long time, then humbled himself to the Buddha and asked him to accept as his disciple. The Buddha said:

- Who wants, follow the Tathagata.

For a long time, the soldiers of the court as well as the Persian king himself were angry and humiliated for not being able to rule Angulimala. King lost face with subjects and neighboring countries about Angulimala case. One day the King came to worship the Buddha, he asked: - Great King! What happened? Is there something wrong with King Bimbisara of Magadha with King Licchavis of Vesali or some other enemy?

- Bach The Ton! There is no problem with those countries, the only shameful thing for you is that you have not been able to cure Angulimala. It was so damaging to the village and killing the people!

- Hey, King! If now you see Angulimala clean-shaven in the golden robes of a virtuous monk, how are you dealing with him?

- Bach The Ton! I will bow and invite him to sit. I will offer the same offerings as I did to the Venerables here. But Bach The Ton! How can the shade of virtue be covered by that violent person?

At that moment the Buddha pointed to the right where Angulimala sat and said: - Hey, Great King! This is Angulimala.

The Persian king was both surprised and trembling. Seeing that, the Buddha taught: - There is nothing to be afraid of here. Lord!

The king regained his composure went straight to where Angulimala was sitting and said: - Are you really Angulimala?

- My Lord King, I am Angulimala.

- Which family line does his father and mother belong to?

- My father belongs to the Gagga family, the Great King, and my mother is Mantani.

- Virtue for a son of Gagga and Mantani. I will give all the supplies I need.

At that time, Venerable Angulimala asked the Buddha to stay in a pure place to meditate, and wore only three algae chalk robes (the kind of medicine that was picked up in the sewage pile) so Venerable refuse to accept more items from the king.

Standing up to the Buddha, King Persia praised: "The Blessed One! How miraculous! How wonderful! He is the one who is able to treat those who are difficult to treat, and overcome those who are difficult to conquer. You have been conquered by mercy for those who I cannot conquer with the sword.

One day, I was going alms in the city. Venerable Angulimala was thrown stones, beaten to spit blood on his head, his bowl was broken, his clothes were tattered. The Venerable came to present himself before the Buddha. He taught:

- Angulimala! Be courageous and try to endure all the small sufferings for great peace !.

Venerable Angulimala happily accepted the teachings of the Buddha. With a bliss emanating from a liberated soul, Venerable Venerable said:

- Whoever shows diligence in the place of no diligence, whoever embraces his past with virtue, whoever is in the youth cling to the Buddha, he or she is like the moon shining the earth with light. Let my enemies listen to this holy doctrine, obey this faith and follow the children of wisdom. Let my enemies hear this call to love at the right moment, a call to be patient, and to live up to it. I, the thief known as the "Wreath of the human finger" lived and was washed down the stream until "The Man" took me to the mainland. As "Wreath of human fingers", we bathe in peach blood; But now I am free! "

The above story ourselves was heard and told over and over again, but today it still gives us a lot of fun. Perhaps because we are seeing historical relics, the meaning of the story is still alive. In my opinion, the Buddha and the teachings of the Throne have transformed many Angulimala. But nowadays there are so many Angulimala living everywhere on the earth, causing mourning for how many honest people also because they have not met the Dharma. May the Buddha's disciples have full virtue and majesty to bring the Buddha's Dharma to those present Angulimala.

We went to visit another historic site, Kacchè Kutè. Also according to the Chinese worshipers, this high ground with 2 round towers is the tower of Mr. Sudatta (also known as the level-solitary), a powerful Buddhist protector when the Buddha was still in this world. on.

Returning to Dai Giac Tu, just in time, the Abbot Abbot is waiting for us. After eating, we returned to the hotel to rest. That afternoon, after our private hours, we all returned to visit the United States for the last time and stayed here until sunset.

At night, we chant Vajrayana. There was also teacher Pasadika chanting. But the master sat silently meditating until the end. After the session, we all sat down on the spot yesterday to watch the moon and discuss. While waiting for Venerable Minh Chau's return, Master Pasadika asked what we had chanted just now. We answer is chanting Kim Cang. And it is always convenient for us to read, translate and briefly clarify the verses that we think may be the general idea of ​​the entire sutra for the teacher.

"All for conditioned phenomena,
Like dreams, magic, water bubbles.
Like morning mist, like lightning You
need to visualize like that
If you see the Tathagata through the form
Hear Tathagata through sound,
He has cultivated. according to the wrong way,
Can not see the Tathagata ".

He rejoiced and told us: "Right now the Sanskrit Mahayana scriptures are very rare in India. In Nepal there are only a few places where a few learned scholars. Bombay, Poona, Santiniketan, Calcuta, Benarès, etc. have reprinted an essay of the Body, As before, Nagarjuna, etc. but not yet penetrated the treasure of Sanskrit scriptures. Kanji is to have the key to unlock the vast treasure of Mahayana teachings. I wish to learn Chinese characters one day. "

Our story was still exciting when Venerable Minh Chau returned and then we discussed the farewell work and the journey the next day.

Dai Ky-member Tong Lam lived in a place far away from the street, so the traffic was difficult. We had to wait at the junction for nearly 2 hours to catch the bus. While waiting for the car, a group of nine or ten children, approximately the same age, saw that we were strangers, so they gathered around to watch. Reading is always boring, we get up and play with them. Hindi has been studying for more than three months but we can only speak a few languages ​​and a few simple sentences like Namaste (hello), Tumkomakan kuha huh? (Where is your home?) Tumbarakyaman shouted? (What's your name?), Bahút accha (great job) and Dannabat (thank you). How to know "treatment of singularities" Even though we used only a few of these sentences, we got acquainted with all the groups. Saying to play with them we actually study with them. Borrowing a reading book, apparently fourth grade, we practice reading Hindi, under their guidance. Every time we read it wrong, they laugh and fix it for us. After reading, we borrowed the blackboard and asked for some spelling chalk by asking the names one by one. Our spelling mistakes are corrected immediately after they are written. Sometimes we act naive and goofy and it gives them a good laugh. We have practiced a Buddhist Family motto: "Play, learn".

The sun was already high. Sunny. The sun warmed us tomorrow. A few passersby saw crowds coming. They expressed delight and pride to see that we are foreigners trying to learn their native language. Our hearts burst into a joyful and youthful joy to learn to alleviate ignorance.

This outdoor class was very helpful to us. Because we are students alone and can reach 10 professors, all of us can be our teachers because they all know how to read and write Hindi. The sentence "Study any question" in this case is for us very reasonable.

Here we feel like small and young again. Uh, it can't be small because we're still in school! A roadside poster is a short lesson for us. A procession, masked women etc. all made us ask questions. Like a country child going to the street with his mother, most of all we ask Venerable Minh Chau. Sometimes we annoy the Venerable Master because the questions aren't there. We are indeed going to school and studying while walking.

The bus arrived. We bid farewell to Xa-guard, a once-famous city when the Persian King reigned, and the religion of the World Religion was here. The friendly voices of Namasté and the innocent waving of the children of the Guardians made us even more envious.

Phap Hien and Huyen Trang both visited the Xa Guard citadel, and the city lost its status as a great city in ancient times.

Phap Hien says:

"From here to the south at 8 degrees because of the week, we went to Kieu-Tat-la (Kosala) and Xa Xa (Sràvasti), the population of this city is very sparse, about 200 families only. -nặc (Prasenajit) held the position in this country. Sudatta), at the place of the Venerable-ma-ma (Angulimāla) and made a tea ceremony after entering Nirvana. thunder rumbles and their evil deeds fail.

About 1,200 steps outside the south gate, on the west side of the road is a monastery built by the elder Tu-attain. This monastery is facing to the east and in front of the two large rooms of the monastery there are two stone pillars. On the stone pillar, on the left side there is a statue of Falun, on the right side there is a statue of a buffalo, calm lake water, lush plants, hundred colors, lovely looking. This place means Ky-complete-amnesty (Jetavana).

When the Buddha went to the heavenly Đao-benefit (Trayastrimsas) to teach his mother in 90 days. The Persian king remembered Buddha and told him to carve a wooden statue of the burdock head (Gosirsha). The king placed this statue where the Buddha used to sit. When the Buddha returned to the monastery, this statue stood up from its seat and welcomed the Buddha. The Buddha said, "You should retire to the old seat. After I enter Nirvana, please model the four of them according to which to create an image". Statue that heard that, then go back to the old seat. This statue is the first Buddha image and later people imitate this pattern. Then the Buddha came to another small nunnery 20 steps south of the Buddha image.

The previous Ky Hoan monastery has 7 floors. Kings and people from all over the countries competed to make offerings, hang rosary, treasure, canopy flowers, light incense, and light lamps all day and night, never stopping. One day, a mouse released a red light and burned a lot of flowers, say, the whole 7-floor building was burned. Kings, mandarins, countries and people mourned very illusionary, afraid that the flock statue would also be burned. But five or six days later, when they opened the door of a small monastery to the east, suddenly they found the Buddha statue intact and extremely happy, they rebuilt a two-story monastery and invited the Buddha statue to its original place.

When he first arrived at Ky-Hoan monastery, Phap Hien and Dao Chanh thought that the Buddha had stayed in this monastery for 25 years, and they regretfully had to have to be born in the border. Thinking of fellow worshipers in other countries, some returning to the country, others in the middle of the road of death, today looking at the Buddha's absence from each other, the souls of the two pilgrims could not help but feel compassion!

The monks here come to welcome the Dharma Hien and the Path Chanh. They asked: - Where are you from?

- We are here from China, these two replied.

They marveled in surprise:

- How strange! Period instead! People in the far country come here to pray for the law.

And they said to each other that up until now, the great virtuous monks continued to tell each other, no one had ever seen Han Chinese monks come here.

Four miles northwest of the monastery was a forest called "Bright Eyes Again". Once there were 500 blind people near this monastery, the Buddha preached to them and their eyes were bright again. They happily planted the sticks on the ground and paid homage to the Buddha. The sticks took root and grew. People who respect this place do not dare to cut these trees. As a result, the tree grows into a forest, which is called the "Bright eye again" forest. Six or seven miles northeast of the Abhidharma monastery is the monk's house built up to make offerings to the Buddha and the Sangha. Existing relics.

The great amnesty testicle has two doors, one to the east and one to the north. It is in this garden that the Chief Priest Tu Dat spreads the gold lining the soil to buy a garden. The monastery was built at the Center of the garden and the Buddha stayed there longer than any other place. The stupas with many different names are built at the places where the Buddha preached about the dharma of birth, practice and sitting in the boat. This place is also the place where pagan woman Ton Da Loi (Sundari) was killed to slander the Buddha.

From the east gate of the Marqua Amnesty 70 steps west of the road is where the Buddha argued with 96 pagans. Kings, mandarins, people, lay people gathered to attend the audience. At that time, there was a pagan woman named Chieng-price-ma-na (Chin Chimara) because of jealousy, a pile of clothes on her stomach as if she were pregnant in the middle of the hall accused the Buddha of having colluded with her. At that time, Thien De Thich (Sakra) transformed into a white mouse that bit off the rope, causing the pile of clothes to fall to the ground. Then the earth split open and the Shepherd-the-manna fell into hell. It was also in this place that Devadatta used poisoned nails to harm the Buddha and also fell into hell. All these places are marked by the next generation. On the spot where the Buddha argued with the pagan religion, a 6-foot-tall monastery was erected. In the monastery there is a sitting Buddha image. East of the road, there is a shrine to worship a god named "Anh Phu" (shadow shading) this temple is 6 staff high and built by the Brahmin heathen in front of a nunnery, where the argument is made. This shrine has such a name, because when the sun is to the west, the shadow of the Buddhist temple hides the shrine, but when the sun is in the east, the shadow of the shrine falls to the north and never covers the throne. Buddha's amnesty.

The pagans often send people to take care of the temple, sweep, water, burn incense, light lamps and make offerings; but in the morning the lights disappeared and were found in the Buddhist monastery. The Brahmins were angry and said, "Injustice! The Samans took the lamp to make offerings to the Buddha, we must pick them up." That night they watched and saw the gods they worshiped taking the lamps to circumambulate the Buddha's monastery three times and then made offerings to the Buddha, and suddenly disappeared. Then the Brahmins realized that the Buddha was greater than the gods they worshiped, so they abandoned the family to enter the religion. Legend has it that it happened recently.

Around the Ky Hoan monastery, there are 98 temples and monk's living in every temple, except for one that is uninhabited.

In central India there are a total of 96 pagan sects who claim to know all the present and future. Each sect has them and according to the alms of alms, just do not use the bowl only. They also pray for blessings, repeat the "roadside blessings" with accommodation, beds and chairs, meals provided for the worshipers, the monks, the passersby but their purpose while praying. Blessed are not the same as Buddhists.

It was at this point that the disciples of De-Bà-attainment only made offerings to the three Buddhas of the past but did not offer to Shakyamuni Buddha.

Four miles southeast of the city of Xa Guard is where the Buddha stood on the side of the road while King Luu Ly (Virudhaka) took his soldiers to kill the Shakyamuni family, a tower erected on the site.

50 miles west of this city, worshipers come to a hamlet called Do Duy (Tadwa). It was here that the Buddha was born, met his father and entered Nirvana, the stupas were erected in place. A large tower was also built on the relics of Buddha Ca Lettuce.

The memoir of Mr. Huyen Trang

From this place to the northeast about 500 miles to the country That La Phiet Tat De (Sràvasti, formerly known as Xa Guard is wrong). In a circumference of more than 6,000 miles, there are hundreds of old-made houses and thousands of them. They all learn Righteousness (Sammitiya). When the Buddha was living, Ba-la-na-thi-da (Chinese translation is Thang Quan, formerly known as Ba-private) was the capital of King. In the city there is the old foundation of the king's palace. Not far to the East, there was the old foundation of a great lecture hall that King Thắng Quân had erected to the Buddha. There is a tower built in the distant temple Bhikkhunis by the Buddha Maitreya named Bat-la-bar-bowl-subject (Prajapat) The Chinese translation is Sanh Chu, formerly called Ba-bar-ba-subject is wrong) Raised to the east, there was a tower set up at Tat's house (Sudatta, Chinese translated as Lac Thi, formerly known as Tu Dat).

Five or six miles south of this city is the forest The Da (Jetavana, translated by Chinese as Thang Lam, formerly known as Ky Da). This is the garden of the level-loneliness (Anàthapindika), there was old-lam at this place, now ruined. On the left and right hand side of the east side, there were two stone pillars over 70 meters high, erected by King Vo Uu. The houses were all dilapidated, except for one brick house, in which there was a golden Buddha statue. When the Buddha went to heaven, Tao benefited from the sermon for his mother. King Thang Quan (Persia Nac) started to fall in love. King Van Xuat Ai (Udayara, or Uday Dien) then carved the Buddha image on a flock of wood and also carved this golden statue.

Not far behind the Già lam throne is the pagan Pham Chi place who killed a prostitute to destroy the Buddha's burial. More than 100 meters east of the blue old house is a deep hole, which is where De Ba Dat used to poison Buddha so he fell into hell. To the south, there is another great deep hole, which is where Cu Gia Le (Kokalika) Bhikkhu-stilts destroyed the Buddha's body, the living body falls into hell. More than 800 meters to the South there is a place of Brahmin named Chieu Price (Chandamana), because of destroying the Buddha's body, living body falls into hell. These three holes are so deep that no bottom is found.

More than 700 steps east Old Old Lam had a very large monastery. In this monastery there is a seated Buddha image facing the East. This is where the Tathagata argues with paganism. A shrine to the east as large as a temple. When the sun moves, the shadow of the shrine does not cover the relic Buddha, on the contrary, the shadow of the Buddha's temple covers the shrine. Three or four miles to the east is a tower. It is the place where Mr. Xa Loi Phat argued with the pagans in the past.

More than 600 miles northwest of Beijing is the remains of an old castle. This is the capital city of Buddha Ca Lettuce's father. The south is where the Buddha met his father for the first time after becoming enlightened. To the north is the tower that erects the Buddha's full body.

Ajantà Caves and Ellora Caves

Ajantà Cave

All day 30-10-61, we were on the train all the way from Sanchi to Jalgaon. Because the passengers were too crowded, we had to sit in two different cars, me and teacher Huyen Vi took one car, teacher Thien Chau and the German monk sat one car. It was also a good opportunity for us to talk to the Indians in the same car; and here we see the courtesy of some Indian intellectuals towards us.

At exactly 10:30 pm, we arrived at Jalgaon station. We stayed at the station for one night to go to Ajantà tomorrow morning. The station has become our familiar sleeping house. Although it was noisy, it was also quite pleasant. Because when the body is tired but the spirit is calm, every place will sleep well. Before going to bed, we went to the tourist department at the station to buy books about Ajantà and ask for the time of the car. We bought many books with pictures of the artists in Ajantà and signed the tourist department's yellow book as a souvenir.

On the morning of October 31, we got up to take a bus to Ajantà. Large passengers have to queue for tickets. At exactly 6:30 we departed and at about 9:20 am arrived in Ajantà. We dropped out of the one-night sleep program in Ajantà because it was one day late at Sanchi.

Ajantà is a series of caves, chiseled into a large range of rocky hills, running along a rather deep and gentle stream of water. The scene is pure ugliness. Above the stream there is Satdhara waterfall. Regarding the rainy season, the natural beauty is even more delicate.

It is not known what period these caves were chiseled into, but it is generally considered that the oldest caves were chiseled around the second century AD, and the newest caves were chiseled in the next seventh century. TL Thus, these caves were formed over many centuries, and so not only can we judge the gradual development of the architectural art of the temples, but also learn about the life of people through the ages. Not to mention the very special architectural art of these caves, it is the paintings on the wall of Ajantà that really make Ajantà famous around the globe; and the famous painters all agree that these paintings are listed among the most beautiful paintings in the world.

There are a total of 29 caves in Ajantà, four caves of the type of Buddha shrine. The other caves are monasteries or temples for them to live in. At least 13 caves have paintings on the wall, but only 6 caves still quite nicely preserve the paintings such as cave number 1, number 2, number 9, number 10, number 16 and number 17.

These caves were found only in 1819 by a group of British soldiers. In 1839, Mr. James Alexander described these caves at the Royal Aisatic Society in London, and later published an article in the "Belgian Asiatic Society" that same year. Shortly thereafter, Mr. James Fergusson, a famous writer, visited Ajantà and wrote books introducing this place to the world. As a result, people began to visit to see the murals, and soon Ajantà became a Mecca for those who love the art of worship. After Mr. Fergusson visited, Mr. Gill was sent by the East India Company to reproduce those paintings. He repainted until 20 years to finish and eventually exhibited the paintings at the Crystal Palace in London. Unfortunately that painting was burned by the fire, except for only 5 paintings. In 1875, Mr. Griffith, director of the Government School of Fine Arts in Bomba, also redrawn the paintings, and strangely enough, those paintings were also burned again except for 56 escapes. These are currently displayed at the Victoria and Albert Museum in London. Ms. Herringham, a female painter who also came to Ajantà many times and published a beautiful book with many paintings featuring the most important paintings in Ajantà, and thus Ajantà's reputation has been greatly admired. The Hyderabad government has published a complete set of paintings and has categorized them. A female painter also came to Ajantà many times and published a beautiful book with many paintings on the most important paintings in Ajantà and thus Ajantà's reputation was even more admired. The Hyderabad government has published a complete set of paintings and has categorized them. A female painter also came to Ajantà many times and published a beautiful book with many paintings on the most important paintings in Ajantà and thus Ajantà's reputation was even more admired. The Hyderabad government has published a complete set of paintings and has categorized them.

We cannot fully describe the same paintings and caves. If you want to know better, you need to do on-site surveys or read books about Ajantà that have been published.

Cave number 1 is the most beautiful monastery in Ajantà. Walls have many paintings and many are considered the best. The architecture is very simple, the inside is a large shrine, worshiping a stone Buddha statue larger than ordinary people, the two sides are quite large caves of monks, each cave, a bed and pillow of monks. is chiseled in the rock. In the middle is a fairly large group room, with pictures on the ceiling and around the wall. To see these walls, separate electric lights have to be hired for lighting, and interpreters are also available on site to interpret the paintings if we wish to rent. In this cave, upstairs has the following paintings: "Tempting the Buddha", "The divine powers in Xa-guard", "The Precursor of Sibi" and a painting called "The Ambassador of Persia visited" . But the most beautiful picture is a picture of a Bodhisattva standing near the Buddha shrine, and a lotus in his hand. Professor Cecconi, the famous Italian painter, said that this painting represents a miraculous artistic value of leg depiction; This painting in general, reminiscent of the painter Michael Angello at the Sixtine Church, the bright color of the flesh, very similar to nature with the glitter of darkness very similar to the paintings by Correggio . How to draw a special magic expression. The generosity of technique, the expression expressing the shape of the perfect hand, can compare the author of this painting with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. This painting in general, reminisces that of the painter Michael Angello at the Sixtine Church, the bright color of the flesh, very similar to nature, with the glitter of darkness very similar to the paintings by Correggio. . How to draw a special magical facial expression. The generosity of technique, the expression expressing the shape of the perfect hand, can compare the author of this painting with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. This painting in general, reminisces that of the painter Michael Angello at the Sixtine Church, the bright color of the flesh, very similar to nature, with the glitter of darkness very similar to the paintings by Correggio. . How to draw a magical facial expression in a special way. The generosity of technique, the expression expressing the shape of the perfect hand, can compare the author of this painting with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. the expression expressing the shape of the perfect hand is so extreme that the author of this painting can be compared with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. the expression expressing the shape of the perfect hand is so extreme that the author of this painting can be compared with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent.

Cave No. 2 is like cave No. 1, the only difference is that there are two more Tang rooms. There are also many beautiful paintings such as the depiction of "Devaradhana", "Queen Maya dreaming", "Visiting Lam Ty Ni garden", "Prince Shakyamuni", "He took 7 steps after "," The story of Khantivada precursor "and" The Forerunner story of Hamsa ". On this wall, on the right hand side is a painting depicting brothers Purana and Bhabila. These two monks built a wooden Buddha temple to commemorate the escape from death at sea. In this cave, there are two paintings that are talked about by critics and are redesigned: "The messenger" and "A punished maiden".

Cave number 4 is the largest monastery cave in Ajantà. This front porch has up to eight supporting eight-sided columns. The architectural theme here is very simple, but there are also many carvings on the walls and porch. The statue of the Bodhisattva Padmapani towards his right hand is worth the attention. There are also drawings of a man and a woman running away from an evil elephant.

Cave No. 6 is a two-story cave, unique in this place. There is no special painting here. It is worth noting that the way the ladder is arranged to the upper floor. The 9th cave is a Buddha shrine, there is no room for monks and is considered the oldest cave in Ajantà. Unlike other Buddhist temples, this one is square, but the long surrounding columns are covered in a hemispherical shape as usual. The two columns are octagonal and have no carvings. The electric ceiling is curled up and there are circular seams. There are windows in the style of Bodhi leaves. There was a painting on the columns, but now much damaged. The statue inside has a few remaining paintings, probably the oldest paintings in Ajantà. The church tower has no carvings.

Cave number 10 is similar to cave number 9 but is wider. This cave has many paintings that tell us about clothes and some ornaments from that time. There is a drawing of a king and queen that deserves attention. The 16th cave is the most beautiful cave in Ajantà and with the complete architecture is considered an elite product. The porch has many large stone pillars, and the particular main door with many stone elephants stands holding the door. The tower inside is shone by the light of the door, proving the outstanding talent of this architect. This cave is also famous for many paintings, only regret that these paintings are mostly blurred. Unfortunately, these pictures are also considered excellent. The picture of the dying princess painted on the left wall is the most beautiful. Mr. Griffith said: "In terms of expressions of emotion, grief, along with art of presentation, I see no painting that can win against this one. Florence painters can paint better, Venise painters can mix colors better, but no one can express with much thought through color, with these paintings. ”Other paintings performed. description: "Buddha Shakyamuni was born", "A-Tu-da guess General", "The Buddha went to the city-Amnesty", "The Buddha went to the four doors to see four forms of suffering", "Sujata offered repair" , "Two merchants Tapassu and Bhalluka offered", "Nan Da ordained" and "The forerunner of Sutasoma." There are still many paintings but do not understand what the description is. Other paintings depict: "Buddha Shakyamuni born", "A-Tu-da guess General", "The Buddha went to the city-amnesty", "The Buddha went to the four doors to see four forms of suffering", "Sujata offering repair", "Two merchants Tapassu and Bhalluka offered", "Nan Da ordained" and "The forerunner of Sutasoma". There are also many paintings but do not understand how to describe the legend. Other paintings depict: "Buddha Shakyamuni born", "A-Tu-da guess General", "The Buddha went to the city-amnesty", "The Buddha went to the four doors to see four forms of suffering", "Sujata offering repair", "Two merchants Tapassu and Bhalluka offered", "Nan Da ordained" and "The forerunner of Sutasoma". There are also many paintings, but do not understand how to describe the legend.

Cave number 17 is also listed in the most special caves in Ajantà. The eaves, doors, and outer pillars were all enormous. On the door and inside there are many statues carved in stone, especially the statue of Buddha entering Nirvana and when he was tempted by the Maou. Professor Cecconi criticized the entrance of this cave as saying: "What a great work of artistic value. The decoration on the door is wonderful, as well as the other eight paintings, decorating the door. this ". Here there are many paintings listed in the masterpiece. To the left of the eaves there was a drawing of Samsaracakra. Near this picture is a picture of a Prince sitting with his wife, while another Princess is standing in an elegant pose with an umbrella over her head. Through the window, we see two other women sitting thinking, pondering. Do not understand what the picture describes? If it's the scene of a family reuniting, it doesn't seem to suit the religious life very well. On this picture there is a picture of fairies fluttering around. Each fairy holds an instrument. Therefore, can be seen as the goddess Candharvas in the Heaven Palace. Looking at these paintings, Mr. Burgess said: "Both in terms of general purity and composition, this is the most elegant of the paintings in Ajantà. This drawing brings us closer to the art of painting. Y Dai Loi was in the 13th and 14th centuries. The gentle expression is difficult for any picture to win. This cave also has a famous painting in the world, which is: "Mother and child", probably Yasodhara and Rahula. It is a picture that portrays the mother of the Buddha and asks her son to come claim the inheritance. There is really no painting that can match the elegance and gentleness of this picture. Mr. EB Havell, a famous painting critic, said: "In an elegant way of expressing emotions, it can be compared to the marvelous painting of the Saints of Giovanni Ballini". Professor Lorenzo Cecconi said: "These two figures, the depiction of their heads and their faces are wonderfully elegant. Their first expression towards the Buddha reminds us of the visual arts we have. met in the Umbrian and Tascany schools of our special painters, the Quatrocentists, "said Laurenve Binyon:" It is one of the things that will never be forgotten .... Not a single painting. Is there any painting in the world that leaves a deep sense of the elegant, high definition like this one? There is also a picture of a Queen wearing makeup with a mirror in her hand and a maid with a maid tray standing next to her. The art of this painting is not in the figure of the Empress Dowager but entirely in the mirror she holds in her hand. It was dark in the cave, the light at the entrance was only dim, but the mirror held in her hand seemed to capture all the light outside the door and reflect the Queen's entire body. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind. The art of this painting is not in the figure of the Empress Dowager but entirely in the mirror she holds in her hand. It was dark in the cave, the light at the entrance was only dim, but the mirror held in her hand was like capturing all the light outside the door and reflecting the Queen's entire body. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind. The art of this painting is not in the figure of the Empress Dowager but entirely in the mirror she holds in her hand. It was dark in the cave, the light at the entrance was only dim, but the mirror held in her hand seemed to capture all the light outside the door and reflect the Queen's entire body. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for two children of Prince Vessantara to clearly express the ambition and evil of mankind. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind.

Most critics of Ajantà's paintings believe that these painters have a knack for contours while expressing characters. Captain Gladstone Solomons said: "If Europe had invented the mystique of color, surely East Asia would have discovered the lines." The truth is that all paintings are great in expressing the characters' hearts with appropriate and flexible lines. And to this day, no Indian artist can match the ancient painters, in the way of expressing the gestures, facial expressions, emotions, gestures of the characters. None of these paintings are undamaged, but we must also be surprised to see them last like this, having been forgotten for almost 10 centuries.

Cave number 19 is a temple of Chaitya Buddha according to the usual architecture. The cave is decorated with numerous internal and external carvings, and the sculpture is so complete that this cave is considered "one of the most complete sculptures in sculpture in India". Especially the main door, the carved wall outside the Buddha temple door is beautifully decorated. The paintings on the four pillars of the door and the exterior are flawless, and the decorations around the main door just can't describe the beauty. Unfortunately, many pillars have been damaged.

Cave number 20 is also a monastery with great architectural value. The eaves columns are decorated with pictures of women walking by. The architecture of the floors and the decoration are similar to Amuradhapura and Polonnaruwa in Sri Lanka. Cave 26 is a Buddha shrine like number 19. Here the carvings are very large. The entrance was damaged, but fortunately the facade paintings are still intact. The interior decorations are more numerous than the other caves, and on the stone plates across the columns are carvings of Buddha's life. The Buddha Shrine is decorated in the same way as that of the Buddha in cave number 19, but the Buddha here is touched in a European-western style and in the first Zhuan Falun gesture. The curves in the ceiling are also very special.

Above is just a brief overview of the main cave Below is a translation of Huyen Trang's account:

- "At the eastern border of this country is a huge mountain with tall rocks and a series of rock formations piled up together with deep caves. It is here that a Sangharama monastery was established. in the middle of a long valley High veranda and deep rooms that run along the face of a long rock, one floor overlapping on another, leaning against the rock and facing the valley side.

This amnesty was established by the Arahant Achara. This person is a native of western India. His mother passed away. He found out where she was reborn, in which family line and learned that she was reborn as a woman in that country. The Arahant immediately came to the spot to transform her according to her ability to receive Dharma. He went into the village to beg for alms and came to her house. A daughter brought out food to worship him. It was then that this taste's breasts bleed and her girlfriends took it as a bad symptom. But the A-la-Han immediately recounted her forerunner and the girl she proved the result. To show gratitude to her nurturing work and want to repay her, so Arahant established this monastery. The monastery is 170 feet high, in the middle is a stone Buddha image up to 70 feet high. Above is a stone treasure with seven floors, Tall straight up and appears to have nothing to support. The space between the tanks is 3 feet. Tradition, thanks to the great aspiration of the A-la-Han that told the stand in place. There are also people who believe that due to his miracles, there are rumors that it is due to some secret substance; But there is really no reliable argument to explain that magic. All four sides of the wall around the monastery have many depictions of the Buddha when he was a Bodhisattva, the magic points when he was enlightened and when he entered Nirvana. These stories are carved right in the rock with a sophisticated and authentic art. Outside the cave entrance, east and south, on the right hand side and on the left hand side there is a stone elephant statue. Rumors of this stone elephant sometimes roar loudly and cause the surrounding soil to vibrate. In ancient times, the Bodhisattva Jina used to stop this monastery ".

What made us think a lot is that we do not know who is the author of architectural paintings of famous caves around the world, especially the unique paintings in the world. We asked the monks here that they said it was the local monks who drew and sculpted those paintings, because in the old days they also painted both paintings and sculptures. But the puzzling point is how the monks can and are allowed to describe or depict worldly scenes, family reunions, and beautiful girls. When we asked other people, they said it was from the old painters of India, who the king invited in to draw pictures and make offerings to the monks. But there is another confusing point as to why painters and sculptors,

In any case, we must admit that paintings and statues are due to their attainment of sublime and beautiful qualities because the painters and sculptors have been so much imbued with Buddhism. The most precious point of this cave is the pure air that covers the whole mountain and hills, which is very convenient for meditation scene.

In fact, to understand the value of paintings, you must visit them yourself, understand the basic teachings of Buddhism, have an artist's soul, and also know the main principles of painting together. architectural art. We find that there are many missing points, so we can only tell briefly as above according to the readable materials.

Hang Ellora

These caves are located in the province of Aurangabad and consist of three religions, Buddhism, Brahmins, and Jain, demonstrating the rivalry between the three religions throughout Indian religious history. About Buddha there are 12 caves. Brahmin education of 20 and 7, 8 cave Jains (Thang commentator).

Compared with the Ajantà cave, the Buddhist caves here are far behind, not only are there no paintings, but the architecture is also primitive with nothing special. The remarkable point is that it appears that the caves have been chiseled to continue from century to century, not to be created during a time. The first cave is wide, long, 41 x 42 feet deep, has a degree of 16 Increase room. A central room for worship and assembly. Like the architecture in Ajantà, the Buddha statue is deep in the middle, the two sides are the Sangha, the front is the meeting place. This cave has no decorations, probably the oldest. The second cave was more decorated and was made later, a part of the cave has not been dug. The meeting room in the middle of the cave entrance is very special, with up to 12 large pillars supporting and also a few statues. The Buddha statue in the middle is very large in the gesture of the sermon sitting on the seat with a lion. The two sides of the door are statues of two Bodhisattvas, up to 13 or 14 feet high. In the rooms on either side of the monks' residence, there are also many Buddha statues in the same gesture as the Buddha statue in the middle; There are also many statues of Buddha and Bodhisattva around.

Cave number 3 is in the hill below, square 43 feet in each corner and up to 11 feet high. Looks like this cave is not finished. There are many stone pillars erected not for support but only for decoration. There are also many statues of Bodhisattvas performing the same ceremony as Padmapani Bodhisattva. The fourth cave has a Buddha statue sitting under a Bodhi tree with leaves behind him. The fifth cave is the largest in Ellora, 117 feet deep and 58 feet wide. The next cave has nothing special, except cave 8 has a path to travel, not found in the other caves. Cave number 10 is a Buddha like the one in Ajantà. Cave number 11 and number 12 have 2 and 3 floors. In these two caves there are also many statues of Buddha and Bodhisattva.

This Ellora cave truth is nothing special compared to Ajantà. There are also Brahmin caves, such as the Kailas cave, a shrine that is considered to be the most beautiful in India compared to the Brahmin shrines. If one can say that the Taj-Mahal is a marble poem, one could also say this is a letter of stone. Because this cave belongs to Brahminism, and we did not pay much attention to this religion, so we just talked briefly.

Sanchi

"...  A the Buddha by thousands of beautiful linen hand made from past to present him to the stone carving, bronze, marble, is the symbol of Indian culture or at least one aspect of it.

"The Buddha sat on the lotus seat motionless before sensuality, undeterred by worldly storms. He dwells in a great place!

"However, if we look closely, we will see that after that stillness there is a wonderful and powerful aspiration of compassion far more powerful than our desires and emotions.

"From those seemingly closed eyes shines a spiritual light and an overwhelming vitality. Although time goes back to the past but the Buddha is still not far from us, his golden words are as fluttering and speaking we say: "Do not run away from the struggles of life, but look straight at it with calm eyes and find better opportunities to progress ..." (Excerpted in the speech of Prime Minister J. Nehru recited at the inauguration of a new temple at Sanchi, 1952).

From Agra Station to Sanchi, trains have to run for 10 hours. The train changes wheels from 10:00 pm to 7:00 am to arrive at Sanchi. After two days of visiting Agra and Mathura, we were suffocated by the dusty atmosphere, the noisy city scenery. Perhaps to partially make up for it and thanks to the diplomacy of the Venerable Minh Chau, the captain gave us a special train room. We can rest freely and peacefully. The weather was cool, so after the chanting finished, we all slept until 4am, despite the ship screaming, stopping, running and passing through the fog and dust.

The sky just dawned, the green, green hills, far away hidden in the silver mist, gradually approached us. The train stopped, and we stepped on the Sanchi Sanctuary. The pagoda is gray-brown and stands out between the green forest and the golden white of the morning. The scenery here is really beautiful, just like the hills at Nha Trang Buddhist Academy.

Step out of the station, our hearts were happy as if to match the five-color flag fluttering on the pagoda of the Ma-ha Bodhi association. We brought in luggage and stayed here. The Venerable Abbot of Sri Lanka, received us with close piety. We have breakfast here. This breakfast was very special to us because we used Ceylon food and did not have forks, spoons, and chopsticks like elsewhere. We have to "go hand in hand" like the Sri Lankans and the Indians. This is the first time we "eat" from day to India. But one thing is precious that the kitchen prepares all vegetarian food for us. During the breakfast, the Venerable Abbot told us that the association would construct a temple here that would be sufficiently comfortable for international monks to study or study. We are very happy and hope that the Buddha will soon achieve.

On the way to visit the places, we met many delegations of the Sri Lankan monks and Buddhists from Burma, Ceylon, Thailand, etc. They were very happy to return to visit the Buddha-land, where their ancestors were born. , from the common line of Buddhists in the five continents. Thinking of the monks and the Vietnamese Buddhists, we feel a bit sad that very few Vietnamese Buddhists come to worship the Buddha-land, and there are no Vietnamese Buddhist temples everywhere, while every Holy Land is. there are pagodas of Buddhist countries. Therefore, Buddhists from other countries go to worship very easily. Every place has a place to stay, with their monks here to guide; Moreover, the application for documents and the means of transport are not difficult or difficult, because their Government helps people to worship. Because of that, Buddhists from Burma, Sri Lanka, Myanmar, Laos, Japan, etc.

We hope that Vietnamese Buddhists will then be as blessed as the Buddhists of other countries.

At 9 o'clock we set off to admire the temples on the tower of Mount Sanchi. The view is very spectacular. Surrounding mountains and hills. The road to the pagoda has been repaired by the Government very convenient, tram can reach the top of the hill. Although it is up high, there are enough water lights and all amenities. While going to the great tower, I felt this road was like the way to the lighthouse in Vung Tau, but the lighthouse was just a light to light the way for ships in the dark, and this is "Endless posting. "Illuminate and remind sentient beings to stay away from dark dangerous places, and to progress to enlightenment and liberation. We hope how precious it is for the mountains of Vietnam to have such a great tower, especially the hills at Nha Trang Buddhist Academy, if built a huge tower, it will be Sanchi's second. Buddhism.

We went to the main temple at the Buddha's ceremony and worshiped Xa Loi by Muc kien-Lien and Xa-Loi-waving. The tall temple was built on the mountain, so it is very majestic and massive. After the Buddha's ceremony and the worshiping process finished, we went out to take souvenir photos. Then we began to visit the hill and tower scenes sequentially. Please join us to go scene by scene. But let us talk about the history of Sanchi first.

In Buddhist literature, it is not said that Buddha visited Sanchi. But now Sanchi becomes important. Relics of Mr. Xa-benefit-waving and Mr. Muc-kien-related are found here. King Ashoka built many stone pillars and temples to commemorate, this event proved that the king paid special attention to Sanchi, whose former name was Kakanara, and in the Mahavansa called Chetigiri. King Ashoka paid special attention to this divine relic. Perhaps when he was young, he lived for many years in Ujjaini as the Viceroy in Malwa. It was during this time that he married Devi in ​​Vedisa, a town a few miles from Sanchi. This Devi is the mother of Mahinda, the wise and moral son of Ashoka, ordained as a monk and sent to a mission in Sri Lanka. Before going to Ceylon, he stayed at the temple established by his mother. Thus, Sanchi became an important Buddhist relic in Mulwa, it was abandoned until the second century AD. But perhaps because it was covered by many trees, it was not plundered by those looking for gold. Hence the temples were kept in good condition until the 18th century. After Alexander Cunningham printed the book "Bhilsa Tope" in 1854, treasure seekers began to search and destroy. It was Captain FC Maisey who damaged Sanchi the most, but was also the one who found the relics of the missionaries as mentioned above. Only since the ancient Uncle Ho's hospital was established, did Sanchi not be more devastated and nowadays the hospital is especially noticed. When we got here, the roads were greatly expanded and the ruined temples and towers repaired. After Alexander Cunningham published the book "Bhilsa Tope" in 1854, treasure seekers began to search and destroy. It was Captain FC Maisey who damaged Sanchi the most, but was also the one who found the relics of the missionaries as mentioned above. Only since the ancient Uncle Ho's hospital was established, did Sanchi not be more devastated and nowadays the hospital is especially noticed. When we got here, the roads were greatly expanded and the ruined temples and towers repaired. After Alexander Cunningham published the book "Bhilsa Tope" in 1854, treasure seekers began to search and destroy. It was Captain FC Maisey who damaged Sanchi the most, but was also the one who found the relics of the missionaries as mentioned above. Only since the ancient Uncle Ho's hospital was established, did Sanchi not be more devastated and nowadays, she receives special attention from the ancient Uncle Ho hospital. When we got here, the roads were greatly expanded and the ruined temples and towers repaired.

Sanchi stands on a hill, the surrounding style is beautiful and tranquil. This place is famous for the ancient Indian architectural art. The following are the remaining scenes.

1. Great tower with railing, very artistic carving

This tower is the most special relic here. It is also very far away because the tower is 16 meters high and 38 and 54 in diameter. The tower is hemispherical, with a stone door with a guardrail around the tower. The four sides have four very fine art carved stone doors. Both the upper and lower railings are made of smooth Churna stone, with the second tower made of boulders, both balustrades and four stone doors are in harmony, proving that the whole tower was only sketched by a talented architect. .

It is often said that this tower was built by King Ashoka, but perhaps King Aoka only built a tower of brick, and then later kings or others rebuilt with stone and large bowl like today : If the tower was not erected by King Ashoka, it would not have been completed in His life. The balustrades are according to the architectural style of King Ashoka, if the stone doors were erected later, it can also be believed that it started in the reign of King Ashoka. On a few stone railing pillars, there are engravings with the names of those who worship. Thus, the railing is not created by a Buddhist, but by many Buddhists together. This tower was destroyed by Pusyamitra, the Prime Minister of King Mauryan, who overthrew the old dynasty and established his own dynasty (184-143 BC).

Four-sided stone doors are engraved very delicately, the architectures are nearly the same, each door consists of two large square stone pillars, on top of a stone carved animal image. These rocks support the horizontal rocks, all have three plates, slightly curved up the middle and these horizontal stones connect the two pillars, the top one has a Falun in the middle, two shapes of Triple Gem. sides and finally the stone plates are engraved with animals. Those stone pillars and horizontal stones are beautifully carved, touching the Buddha's life stories, or some of his predecessors. There are also many pictures that cannot be depicted. The special point here is not to carve the Buddha image because according to the old concept, such engraving is blasphemy. Whenever needed, just carve the Bodhi tree, or his footprints, or carve the stone pedestal of His seat. There are also a few historical stories inscribed such as King Ashoka visited Bodhgaya, Ramagrama, Buddha relics burial tower. The reason why King Ashoka could not get this relics was because he was opposed by Kokiyas, so he had to come to the tower to worship. There are also two scenes of the king's delegates coming to Kusinagara to invite the Buddha's relics and the scene where King Qin Ba Ta La (Bimbisara) went from the Citadel to meet the Buddha. Animal figures: lions, horses, elephants, buffaloes, camels and other birds and other tree figures, meticulously engraved and beautiful. In these carved walls are vines; Therefore, there is a theory that is influenced by foreign countries. This theory is not recognized by all Buddhists. Others tell us that the stone pillar at the west gate and the horizontal stone were worshiped by Mr. Nagapiya, a banker in Achavada.

2. The tower holds the relics of his Section-Kien-related and Xa-benefit-waving

At about 60 meters northeast of the Great Stupa, there is a smaller tower, but famous for its relics of two great disciples of the Buddha found on that spot. But this relic was found by Mr. Alexander Cunningham and Captain FC Meisey in two stone boxes, on which they had their names engraved. They took an oath before the Buddha, but we do not know when the relics were brought to Sanchi and do not understand if this tower was erected during the Buddha's time. This tower is structured in the same way as the Great Tower, except that there is no railing at the bottom. There is only one stone door here. There are also many stories about the Buddha's life, but not as valuable as the great stupa touches.

3. Tower 2

This tower was in a place a bit far from the previous towers, had to go down 400 meters west of the hill to arrive. Thanks to the three levels, going down was easy. This tower is also important because it was here that people found the relics of the great virtues that brought the Buddha Dharma to spread far away countries in the reign of King Ashoka. This tower is the same style as the previous two towers, the only difference is that there is no stone door. Alexander Cunningham himself found these relics in a room away from the present tower. Outer stone box is made of white stone, two meters long. In this stone box there are four other small stone boxes containing the relics of the Venerable kings starting with the Arhat Kasya Pagotra and the Arahant Vatsi Suvijatata.

4. Tower number 4

In the northeast of the 3rd tower, there is a smaller tower, the 4th tower, which was much damaged and was repaired by the ancient Institute of Uncle. There are many platforms of monk burial towers here.

5. Stone pillars of King A-Duc and other stone pillars

Unlike other relics, Sanchi has many stone pillars. There are still 4 quite important stone pillars and other small stone pillars belonging to the Gupta era. The most important stone pillar is the one erected by King A Duc at the southern gate of the Great Tower. Now only the body and the stone plate remain, because this pillar was destroyed by a man named Semindar to make a table of sugar cane. Erect up to a height of 14 meters and carved only with a rock. The rock and lion are still in the ancient Institute of Uncle. The second stone pillar worth mentioning is the eastern one, belonging to the Gupta era, only 5 feet 57 high and different from the stone pillar of King Ashoka because it has 8 sides. The animal at the top of the tower was not found. The third stone pillar, near the upper pillar also belongs to the Gupta era, is light gray with fractures in four segments. This stone pillar has clearly engraved many lines of words. Two stone pillars at the door, a mandapa at a monastery and a window by Mr. Rudrasinha, the son of Gosura Sinhabala, the governor of a temple. The fourth stone pillar near the north gate is probably the one mentioned in the inscriptions above. This stone pillar is larger, but currently only 7 meters high in the Gupta era because the base is square. A statue of the Bodhisattva Vajrapani is found near this pillar, and according to Mr. Cunningham and Marshall, this statue is on the stone pillar. Perhaps so it should be called the Vajrapani stone pillar. and according to Mr. Cunningham and Marshall, the statue is on that stone pillar. Perhaps so it should be called the Vajrapani stone pillar. and according to Mr. Cunningham and Marshall, the statue is on that stone pillar. Perhaps so it should be called the Vajrapani stone pillar.

6. Old temples and monasteries

The main temple facing the southern stone gate of the Great Tower has 9 square stone pillars up to 5 meters high, proving that the temple is very great, perhaps the temple is made in the style of Ajanta and Karki caves because the towers are the same type. Currently, only the foundation and the wall are four corners at a height of 1 meter. This temple probably did not do before 650 AD. A stone bowl, some tile was found in this place; East of this temple is a small shrine, like a new temple in Ba-la-complaint, all of stone with flat stone roof, with a Buddha temple and a front porch. This awning has four carved stone pillars and two square pillars to support. Another stand behind the tower number 5, with a flat roof, guarded on the stone pillars in this temple has a Buddha statue sitting on the lotus.

The south has a number of pagodas and the most important is the large monastery. The monastery has only the foundation and legs of the pillars. There are traces of pagodas being repaired. The main buildings are probably very old. There are 50 stone pillars, and up to 3 temples. To the east there is also a fairly important temple that is probably the last temple built in Sanchi around the 10th or 11th century AD.

7. Museum

This museum contains relics of Buddhism with many statues, markings, etc. found here. We went to see it very meticulously.

8. The present Ma-ha Bo-de Temple

1. Temple scene: The temple land is two acres wide. The pagoda is located near the station and observatory, many fragrant flowers are planted on all four sides, surrounded by fences. The entrance gate is simple, but no less beautiful. This is the basis for spreading Buddhism to the people and welcoming the monks of the four directions. Anyone who wants to meditate will go to the temple on the hill, where the scene is very quiet and cool.

2. Amnesty: Two long rows of houses used to make rooms for monks. Each room is very large, can accommodate four tastes, has bathroom, toilet, arranged very orderly, quite convenient for studying, researching and composing. The all-flat type house has a spacious hallway on all four sides.

3. Main Hall: The Association is constructing a main hall made of reinforced cement. When we arrived, the lower floor was almost finished building, and the upper floor was about to be built. This main hall is very spacious and massive, with an estimated cost of three million Vietnamese silver. We inquired, the Abbot said that the local government donated 400,000 VND, the Ministry of Finance offered 200,000 VND, in addition. , Ma-ha Bodhi assembly covers all. What a remarkable temple in this area.

4. Trai street: Next to the pagoda is a Trai street, with three houses built in a new way. We have a boy in this street for two days. One thing that we have to pay attention to, is that at the temples in India, Trai Duong is built separately, not with the same place of worship as ours.

5. The surrounding terraces: The four sides have many houses for the faithful guests, teachers as well as the brothers and sisters to stay. Every house is clean and tidy. Especially the temple hires young people to cook food and each has their own house.

6. Schools and Libraries: The Ma-ha Bodhi Association has a school for children in the area. The school teaches strictly according to the Government program, in addition, every week there are two hours of catechism in Pali. The association is also about to open a library to facilitate research by intellectuals and scholars. The program of the association is really large-scale and is being carried out with the unity of the two monastic groups and at home.

Standing on the hill of Sanchi looking down, the view is very spectacular, no houses, streets, residents, cars ... high and low places. Far away from mountains and mountains, overlapping each other, forming a majestic painting of nature. Regretfully, we see the Great Tower again. Even though it has been centuries ago, the shape and line have not been damaged at all. This is the largest and most beautiful of the towers that we have seen. It was noon, and we had to go back to the temple to eat.

During today's lunch, the 3 Virtues who lived there happily lived with us. The Venerable Abbot told us that he went to Vietnam once during his first visit to the relics of Saigon on the way to the Dong Kinh (Nhat Bon) conference. The Venerable Venerable greatly praised the fervent belief of Vietnamese Buddhists in the Dharma in the relics. Venerable Venerable hopes that there will be a predestined opportunity to visit Vietnam many more times.

After taking my son and meditating, at 3pm, we even climbed Mount Sanchi again, accompanied by a young Ceylon man who was very fond and respectful of the monks. Stepping up the three levels of the hill, we met an Indian couple with their hands clasped respectfully as the sentence: "Head continues to recite the ceremony". It was very touching to respect the Three Jewels of these Buddhists. After the ceremony, they stood upright, respectfully clasping their hands and watching, until we lost our new form.

In the afternoon, the view of the tower is even more brilliant. The forest flowers are fragrant on both sides of the roadside. Teacher Thien Chau went up and burned incense, we made the worshiping of Buddha and Dai Thap again. Then we visited all over, from the tower to the outside of the tower, from the top to the remote clinics and hidden in the thick woods. The surrounding old monks and nuns were built with great care.

At 5 o'clock, Venerable Minh Chau urged us to return, to prepare our luggage. We walked away, but our faces turned around. Thought should also be repeated: The landscape of the pagoda here is the most natural and the greatest among the Buddhas that we have experienced in this worship. On the way back, teacher Thien Chau expressed his earnest hope in how it would be possible for Vietnamese Buddhism to be such a great landscape in the future. "Whether or not it is the duty of the young gentleman," said Venerable Minh Chau.

At exactly 6 pm, we said goodbye to the Venerable Abbot and gave some photos of Vietnamese temples to commemorate. In response, the Venerable Abbot gave us each a robe.

The 7pm train has no seats. We had to go back to Ma-ha Bodhi pagoda. This is also a boon. Perhaps everyone loves Sanchi so they were born with such a situation. We get to live at Sanchi one more night.

Breakfast finished breakfast, packed and at exactly 9:30 we head out to the station. This time the seats were reserved for us by the Central Railway Service at the request of the head of Station Sanchi. They are very nice to us because we are monks and foreigners. We boarded a train to visit Ajantà. On the way, we are forever attached to and dreaming of the great scenery of Sanchi

Elephanta and Kanheri

The last locations on our show, Elephanta and Kanheri, are located near Bombay, a thriving metropolis on the banks of the Indian Ocean. The city was Europeanized earlier than other towns in India, vastly clean, with lots of suburban industrial factories. Most of the daily items of the Indian people, such as burlap, medicine, machinery ... are made here. Bombay is located on the transport axis from Europe to Asia which is convenient by water, road and air, so it is playing an important economic role in India. From the organization to the architecture, they are modeled after British cities.

We stayed at Japanese temples. The pagoda was built in the architectural style of the great Bodhi tower in Bodhi Dao. In the morning, in the afternoon, devotees come to beat the drum and recite the phrase "Nam Mo Dieu Phap Lien Hoa Kinh". Monks of this sect every time they go out on the street beat small drums and recite the sutra of Dharma flowers. One thing we find it necessary to imitate is that they always keep in mind, "All sentient beings that are Buddhas will become". Therefore, they are very honest and humble towards everyone.

We visited some important places in the city but could not find any source of joy; because for a month we lived in a pure, cool sacred relic, now having to see live, noisy, hot scenes, so we felt uncomfortable and wanted to look to the peaceful natural place.

One afternoon, we visited the park "Nehru" also called the hanging garden, as it is located on a spacious hilltop near the city. Here, the plants and trees are fresh, the bushes are trimmed in the shape of animals like lions, galloping horses .... Flowers of all kinds. The most strange thing is a giant shoe, on the boot is a small house. Visitors to the park all crowded in and climbed up to see the scenery. We felt it "mundane", so we just looked but didn't want to get close, especially when we saw a large number of people squeezing through the heels of their shoes.

We think of the "One Pillar Pagoda" of the country, growing from under a lotus lake and blooming like a lotus, emanating from the lotus smells of incense. Who is the architect of this temple? Must be a Taoist; It is said that Van Hanh Zen Master. Oh, how meaningful and elegant!

Then, across the garden on a high mound, we saw thousands of vultures and crows flying back and forth on a temple roof. Venerable Minh Chau told us that it is the temple of the Parsis sect. All dead corpses of this sect are dried to feed vultures and crows. Parsis believers consider this very meaningful, because they think that when the human body is dead, whether buried, burned or eaten by the vultures are the same. Furthermore, the following is a useful one: feed the vulture with a useless human dead zombie.

We stayed here until sunset before we left. Electric lights were on around Bombay Bay, traffic was so busy that Mr. Pasadika told us: Actually India is not poor, but because of the large population, the Government cannot solve social problems quickly. .

Elephanta Cave

Another morning we took a motorboat to Elephanta cave. The entire Bombay port appeared before my eyes, when the boat set sail. Elephanta Island makes us think in a flexible way Stevenson's "Treasure Island", with lush tropical tropical trees, or Tuy Van in the middle of Tam Giang lagoon.

The Hindu caves are intricately carved in the eighth century after TL The whole shrine was erected to worship Shiva. In the middle are giant Linga. In terms of art, the statues seem to be more talented and flexible than the oldest statues in Ajantà. Within their world of thought, thoughts of an intense vitality of Hindu pantheism, they have indeed achieved a perfect technique. Caves and forests sprouted around, woven together into a symbolic identity. The tropic fertility is planted in the shrine to form figures of dancing, climbing, crawling, destruction and reproduction. A Shiva Goliah is dancing in space with his wife Parvati (Shiva is the disgusting, eight-armed god), a dance of indignation, carnage, causing a poetic contrast next to the cute and beautiful river goddesses Yamuna and Ganga. The raging waves of the body imbued with artistic inspiration and ecstatic enthusiasm represent a giant symbol of unconsciousness: birth, death, and death. Though unintentionally, we must think of Pergomon, a marvelous Greek feat in Central Asia, the shrine of Zeus, the existential tragedy of Greek art, a testimony of the creative will. of man: the Olympians fighting the Titans, mighty, strength in Zeus's body, and the art of ODysseus in Athena's spear. Hindu gods battle with Asuras, and Vishnu slaughter King Asura; Shiva kicks his enemies, Lucifer rebels in Judaism and Christianity, but then God overcomes Lucifer. A collection of all religions.

That afternoon, we stayed and had lunch in the woods. A monkey boldly came to probe the compassion of all of us. At first he was reserved but after seeing us love him, he fed him so he approached and sat with us like a friend. But strangely every time someone else passed, it jumped into the tree to hide. Strangers, it comes back to eat us ...

Could an aura of compassion emanate from all of us and made the monkey feel safe when it came near? On the way back, the teachings of compassion and the monkey silhouette always appeared in our mind. We pray silently for that monkey, after dying, thanks to the moral influence of the monks that it met, reincarnated as a human, to meet us again and live peacefully under the compassionate shadow of the Buddha.

Kanheri Cave

"Mountains filled with clear water,
A rocky world,
frequented by black-faced monkeys and timid deer,
Under bright blooming flowers, flowing silver-white streams,
These are the plateaus. my favorite "(Rhys David)

On the morning of 7 November we visited the Kanheri cave, 20 miles north of Bombay bordered by Krishnagiri National Park. The whole area is surrounded by many beautiful mountains and hills, full of dense forests. From the mellow green color, standing up a huge black stone, about to form an irregular hemisphere. The Buddhist caves are very large, only decorated electricity, like the caves in Karli. Towards the entrance, two giant Buddha statues are guarding, these are the largest Buddha statues in India. A Gupta inscription named Buddhaghosa, is he the famous Pāli commentary? Another large conference room, apparently used for both a conference room and a dining room. We see many long stone tables. The arrangement of the panorama is very ingenious. The individual caves surround the hilly circle in a hemispherical shape, the caves only one person can climb up like a pattern of soil on the hill. The caves are not chiseled according to certain graphics, but depending on the natural position of the rock. All caves have beds in stone. At the entrance of the cave, we sat on the stone tables and chairs, where the ancient monks rested at dusk. Every place has a water tank. In a group of caves, there is a very solemn place, carved many images of the Buddha holding his robe with his left hand raised, the folds are very artistic and gentle but not as elegant as the carvings in Mathura. The mobility of the carvings can be compared with Elephanta cave, but does not go to the massive. The carvings in Kanheri do not compare to the perfection of the Guptas, but for that reason they are more grateful than anywhere else, because, we can believe that all of these carvings are made by the hands of the houses. should practice. Not all monks are skilled artists. But the persistence, endurance, loyalty of "mediocrity" is touching and admiring. Enthusiastic devotion to the Dharma goes beyond superficial measurements, reasoning, and perceptions. All caves are connected by convenient trails. But the necessary isolation is very special. No monk can see, hear, or upset the next person. Sitting quietly in a cave, the ear buds still resonate with the frenetic bustle of the city, but then the breath gradually becomes gentle and comfortable. Looking out from the cave entrance, the landscape glides gently from the blue sky dome, across the vast jungle under the horizon. In the distance, the waves of the Indian Ocean bubbling white. Oil for the hottest summer, the sea breeze also brought in cool salty currents. Is that one of the perfect blissful havens that the ancient monks have praised as follows:

"Oh, (who will live in peace), either on the curb of the cave rocks where the wild boar and deer live together.
Or in the open grove of trees,
Or in the deep forest, get new rain." to refresh ...
It is here that happiness awaits him,
He has lived in caves,
The cool breeze blowing ...
The Guru has my loyalty and love,
And the words The Buddha has finished practicing.
I have put down the burden that I have brought. The person that
created samsara is no longer in me. " (Theragàthà, Elder).

Kanheri is not as artistic as Ajantà, not as great as Bodhidharma, but we love Kanheri for its rich natural look. It can be said that the Kanheri is a great plagiarism poem. Pure how individual caves curl under huge rocks hidden behind green canopy. How can you describe the poetic poetry of the murmuring streams surrounding the cool mountainside? Occasionally the sea breeze comes in and brings the sweet scent of wild flowers.

I mean to stay here for at least one night to enjoy that meditation but not because we didn't plan it first, and the carriage we rented was already past time. We left in nostalgia.

Dr. Ambedkar

One day before leaving Bombay, Venerable Minh Chau accepted the request of some Indian Buddhists to come to their home to demonstrate the New Year's ceremony and take refuge for some newcomers towards the Three Jewels. These people are poor but very loyal. We, Master Huyen Vi and Pasadika, followed.

What surprised us very much was that at the Buddha's table there was an additional statue of a man dressed in a white-glasses dress. I was very shy during the ceremony because a Buddhist should only worship the Buddha Dharma and cannot worship anyone else.

- Teacher, monks as well as believers in Southern land often only worship one statue of the Buddha, why do they add something strange like this here?

- It's Dr. Ambedkar's statue. Because of deep gratitude to the Doctor, who brought them to the Dharma, they also worship the Doctor's statue. They see the Doctor as a Bodhisattva born to bring those who share the same mind back to the teachings of compassion and equality. They admired the Buddha but they thought that without Dr. Ambedkar, perhaps  our understanding of Dr. Ambedkar and the large movement of followers of the Buddha that we had read in the literature. around 1956 while still at home.

So our curiosity got a good chance to function. I have carefully asked Venerable Minh Chau and some of these intellectuals among these new Buddhists about Dr. Ambedkar's religious life and the following are the documents we have collected.

- "Dr. Ambedkar, who is one of the same Indian people, has endured countless hardships caused by the divided Hinduism's caste influence. With her circumstances, the Doctor has achieved great achievements in education, he has passed all the following advanced certificates: MA (Master), Ph.D. (Doctor of Philosophy), DM (Doctor Doctor of Medicine), LL.D. (Doctor of Law), D.Litt (Doctor of Literature), Doctor became the leader of the Confederate class, drafted the Indian constitution and served as President Ministry of Justice. The person who took refuge in Buddhism was not out of coercion but out of willingness. "

Let's go back in time to find out what motivated the Doctor to return to Buddhism and how this historical trend played out.

In 1936, Dr. Ambedkar announced his retirement from Hinduism, a religion full of theocracy and caste division. At the same time the doctor also said the person will choose a new religion. This voice is not the only one for the Doctor but for millions of people of the same class as the Doctor.

This news was spread and made other religions joy and hope. Because these religions think that if they can attract Dr. Ambedkar, they will be able to attract millions of people under Doctor's leadership. And so, their religion has another great backing. Islam seeks to conquer this prestigious person. Sikhism began to raise money to help those who were in love to buy the Doctor. The response of the Sikhs was so strong that with the proceeds, they built Khalsa College, after learning that the doctor had no intention of becoming a Sikh.

Doctors with wisdom were in no hurry to induce any religion. The decision to follow a new religion came to the doctor after 20 years of deliberation and reflection. During that period of time, the Doctor learned and objectively compared all religions. The religion that the doctor likes most, after discovering its things or beauty, is Buddhism. The doctor immediately declared: "I will be a Buddhist because I firmly believe that Buddhism is the only religion that will bring happiness to me as well as millions of people who follow me".

On October 14, 1956 in the city of Nagpur, the Doctor officially renounced Hinduism and returned to Buddhism with a Refuge ceremony under the witness of the Venerable Venerable U Chandramani, Burmese, current abbot at Verse Na. Tens of thousands of people who attended the ceremony clearly saw Doctor's joy on their faces and heard the sincere voices of Doctor and his wife in the verses of the Three Precepts and the Five Precepts.

After the Refuge ceremony, the Doctor met people with the same nails and told them why he took refuge in the Buddha. At the same time, doctors also consulted them on religious issues. Millions of people happily followed the path of the Doctor. At that time, the movement of followers of the same followers of Buddha appeared all over India, making other religions angry.

It is said that during his lectures, the doctor used to say: "I was born from Hinduism but I could not die in Hinduism". The doctor shed tears by tens of thousands of people when recounting the hardships that he himself had endured as when he was in high school. According to the program chosen by the Doctor, Sanskrit is a second language but he was forced to learn Persian because the professor Sanskrit contemptuously refused to teach Sanskrit to "incapable" people. The doctor spoke of the bitterness caused by Hinduism that people of the same faith have suffered. According to the Hindu theory, the one with the same nail is a disgusting animal if anyone touches it and loses his "holy body" and cannot return to Brahma (Pham Thien), so that people in the upper class dare not touch the ball their.

The doctor strongly condemned the class regime set up by Hinduism and Brahmins and appealed to people of the same orientation toward Buddhism. Because according to the Manu law of Hinduism, human society consists of four classes. The Brahmins (Priests) were born from Pham Thien's mouth; the Assassin class (King) from the shoulder; the Bhikkhu-amnesty (peasantry) class from the belly and the Thu Da La class (with the nail) from the foot. But according to Buddhism, everyone is equal, the nobility of a human being is not born of an upper or lower class, but because of everyone's good and evil deeds. All people are equal before the law of cause and effect. Therefore, a person in the Brahmin class cannot be noble when he commits crimes such as theft, adultery ... The law also punishes them. On the contrary, people of the ordinary class are still respectable people if they are truly talented and virtuous. It is the "Karma" of man that makes a person tall or short, worthy or despicable, not Brahma. On the positive side, Buddhism advocates that all sentient beings are capable of enlightenment (Buddha nature). The class regime caused hatred and dispute. The spirit of equality makes people love and love each other.

Also in the lectures, the doctor told those who shared his belief that Buddhism is a religion with a high democratic spirit. Buddhism is able to help the Government implement noble things in the Constitution and make the people live by and inherit the democratic spirit of the Constitution.

The doctor vows to quickly bring the Dharma back to life on the earth it gave birth to, to save those suffering in a magical theocratic dream and the immoral brutal class regime.

Exactly 7 weeks after returning to the light of Duc Giac Enlightenment, the Doctor passed away quietly. Many doubts are raised and it is understood that there is something secret about Dr. Ambedkar's death. Anyway, the doctor fulfilled his promise: "I am born from Hinduism but cannot die in Hinduism". The doctor took his last breath on December 6, 1956, staying up late at night writing "The Buddha and his Dharma". Millions of people following the doctor's footsteps suffer helplessness, for having lost a wise leader in a society lacking truth and love!

The term "Neo-Buddhist" was used by the Indian media to refer to Dr. Ambedkar and his fellow Buddhists during that period. The noun is not used correctly (because these new Buddhists did not have to take refuge with another Buddha but only return to the teachings of Shakyamuni Buddha taught more than 2500 years ago), but there is a record. Beautiful events have taken place in Buddhist history.

After a brief understanding of some of the religious lifestyles of Dr. Ambedkar and the historical orientation of these poor people, our trust in the Dharma intensified and our love for the Buddhas grew. New death even more earnestly!

Although we stayed in Bombay not long ago, but our farewell days have made a lot of attachment to these new Buddhists. They paid homage to all of us before we all got in the car. On the car, we wondered: How to help the spiritual life of these material poor people. The Dharma is powerful, but the Sangha is too short, millions of Buddhists, but there are only 3 or 4 monks in Bombay and Poona.

We present those concerns to Venerable Minh Chau. The Venerable Venerable Sangharakshita, Anglo-Cat-Loi, is currently in Kalimpong and that some of his congregation come here to give lectures every year. Dharma classes are also held regularly and they have small organizations such as our own to guide each other on the way to study.

I secretly wish that tomorrow we will have enough merit and if we are allowed by the Venerable in our home country, we will join the congregation of Venerable Sangharakshita to contribute to the work of strongly reviving the Dharma on Buddha land and Help those who have followed Dr. Ambedkar's call.

Nalandà

"Indra separating Nalanda
Scenery seems real face that the
low pagoda buried in the red soil The
lecture hall rises among the flowers.
Thousand years of history still marks the
Brightness of tomorrow coming, not far from
Xuan Trang's mirror in old shadow,
bold Glad to welcome guests from far away. " (TC)

N If Lumbini is the Holy Land, by the Buddha dealt born there, Nalanda is the sacred land has witnessed the emergence of two of his disciples was Venerable Xa-profit-waving and venerable Section-Kien -Cont. The Buddha praised them: "Now the monks in the ranks of the Tathagata, who have great wisdom are Xa-benefit-play and who have great supernatural powers is Section-Kien-Lien".

If Bodh Gaya was the place where the Buddha became Dharma, then Nalanda is the holy land that has transmitted that light to countless people, all over the world.

If Deer Park is a holy place, because there the Buddha turned the Wheel of Dharma for the first time, then Nalanda is a sacred land that has propagated the Dharma, for a time longer than thousand years.

If Verse-Thi-Na is a Holy Land, because there the Buddha entered Nirvana, Nalanda is a sacred land that has witnessed the passing of the Buddha.

Moreover, the Buddha never returned many times to visit Lam-Bhikkhu, Bodhi Bodhisattva, Bodhisattva, and Sentence-na, after his birth, enlightenment, turning the wheel of dharma and entering Nirvana, but He visited Nalanda many times.

1. History of Nalanda

Nalanda is widely mentioned in Buddhist literature and Jain literature. He was born near Nalanda. The Buddha also often visited this place when he visited the Royal Citadel. Niganthanah-taputta, the founder of Jainism, was also born near Nalanda. King of Ma Kiệt Da has established a graceful sitting not far from Nalanda. But only since Nalanda became a Buddhist University, this holy place is truly famous around the world, because Nalanda's teachers are considered to be the best in India. King Ashoka is the founder of Nalanda, but not Nalanda University, but just Nalanda temple. Here this king also established a monastery and made offerings at the temple of Xa-benefit-waving. We cannot know when Nalanda University was founded; probably beginning in the first century, before the Western calendar, since Nagarjuna (Nagarjuna) was born in the second century, was considered to study there and later became the Director. This point is recorded in the history of Taranatha.

Over time, Nalanda Institute became huge, and once enrolled up to 10 thousand students. Students are free of charge, as the fees are covered by the kings or the Vietnamese1. Students only specialize in studying. Among the kings of the Gupta era that supported the College, there was King Kakradutya. According to Huyen Trang, this king himself offered the monasteries to the monks. But successive kings such as Buddhagupta, Tathagatagupta, Bàlàgitya, Kunnàragupta and Vajra all followed him and made offerings of many monasteries.

Phap Hien visited India in the fifth century, not mentioning Nalanda; perhaps Nalanda was only famous in the following centuries, and when he visited it was just a small Academy like the other Buddhist Institutes.

On the contrary, when Xuanzang came to India in the seventh century, Nalanda became a center of learning. He studied here for 13 years. He studied Buddhist philosophical systems under the direction of the Rector Silabhadra (Precepts). This person is considered the most famous Buddhist scholar in India. At that time, Mr. Huyen Trang also studied Hetuvidya (Nhon Minh), Sabdavidya (grammar), Cikitsavidya (medicine), Vedas of Brahminism. Below is a description of his Nalanda:

- "The number of monks reaching a number of thousands are outstanding talents. These are mostly talented people, famous in foreign countries. Their virtue is completely pure. , there is no one to blame. They sincerely follow the precepts. The monastic rules are very strict and all monks are obliged to obey. The whole of India respect and obey the teachings They don't have enough time all day to ask and answer profoundly meaningful questions From morning to night, they are always arguing. Those who cannot argue about the scriptures are not respected and must be shunned out of shame.
Scholars from other cities, who wanted to gain fame in the debates, came to Nalanda in large numbers, to get answers to their doubts, and so the reputation of those in Nalanda spread. very large. That is why many people want to have the name of Nalanda to be respected. People of other sexes who want to participate in debates have to be asked questions by the gatekeeper, many who cannot answer have to return. You must learn both the neo and the old classics well to be accepted. The unknown students have to show their talent in harsh debates, and the number of broken people compared to those who passed the 7th, 8th and 10th degree. "

The inscriptions also demonstrate the greatness of Nalanda and the industry of the kings who maintained and furnished the University of that sugar. Devapala's bronze leaf inscriptions (810 - 850) clearly state where all five villages in Ragjir district, used to provide food and drink supplies for monks, and copy the scriptures at the Institute established by King Sumatra. . We also see Nalanda supported by kings outside of India.

Among the kings who supported the Buddhist University were King Harsha in Kanouj of the Gupta era. This king has a great cult of Buddhism. It was during this king's life that Huyen Trang visited India. According to Huyen Trang, King Harsha established a bronze temple and transferred the tax amount of one hundred villages for the University to spend, and two hundred families in those villages offered food and drinks such as rice, milk and butter. . A Brahmin, Suvishnu concurrently with Nagarjuna, established at least 108 monks of the monastery for both the Mahayana and Hinayana schools.

Famous professors at Nalandà

Nalanda produced a number of philosophers, grammarians, theorists and religious leaders. Books these people have written up to now still recite. Mahayana philosophy was fully developed here, and thanks to Nalanda, Mahayana Buddhism was spread everywhere. At present we know only a few of the names of the famous Architects, but only those names express the value of Nalanda and prove that Nalanda truly deserves to be a most famous institution of that time:

Nagarjuna, who first explained the Mahayana teachings and was also the first Abbot; Arya Deva explained Madhyamika, Asanga (Asanga) about Yogacara and his brother, Vasubandhu (The Body) who was even more famous than his brother, were all Director next. Then came Mr. Dinnaga (Tran Na), the founder of Nhon Minh Ton. This person is also a Darvidjan like Nagarjuna. He won a famous Brahmin and was awarded the Tarkapungava title. Then came Dharmapala. Next is Mr. Silabhadra (About Hien), it was during his time as Rector, Mr. Huyen Trang visited and studied in Nalanda. Mr. Huyen Trang in his memoirs praised many of the virtues of Mr. Silabhadra, both a great scholar and a master of virtue. Then came Dharmakirti, perhaps the most famous commentator in India, not only on the commentary (Abhidhamma) but including logic. He defended Mr. Kumarala, a famous philosopher and orator of the time. Then came Shantarakshita. He was invited to come to Tibet to translate the Buddhist scriptures into Tibetan. After translation is completed, he swears on the spot in 762 AD. Another one, named Padmasambhava, also came to Tibet to found the lama, still in vogue until now.

Visitors to Nalanda

Visitors to Nalanda were very crowded, especially Chinese. We have learned that Phap Hien visited in the fifth century and that of Huyen Trang and in the seventh century. After Xuanzang, 11 Koreans and Chinese continued to visit and study in Nalanda for a while. Another very important person, Y-tsing (Nghia Tinh) came to Nalanda in 673 and stayed in Nalanda for quite a long time. He described Nalanda more meticulously and completely than Xuanzang. He said that all monks live an ideal life, serving as a model for all Buddhists. The issues of teaching and researching in Nalanda are not only Buddhism but also philosophical systems, literature, ethics ... so scholars throughout the country are eager to study and research.

Nalandà is destroyed

Around the eighth century Nalanda began to fall apart, partly because of the changing political situation in the country, partly because Hinduism had begun to have famous philosophers like Sankaracharya. This person wrote many Sanskrit books attacking Buddhism. Finally, the Muslim invaders entered and occupied. This enemy did not respect a religion other than Islam. Not only chasing or killing Buddhist monks, they also destroyed pagodas, stupas, monasteries, smashed stone statues of Buddha and Bodhisattva and burned scriptures. We have heard that at least 3,000 monks were devastated. The survivors fled, mostly to Tibet. The Muslim king captured Ma Kiet Da and destroyed Buddhism named Bahktiyar Khilji.

Mr. Huyen Trang talked about Nalanda

A king of that land, King Sakraditya, who respected the supernatural teachings, and took the respect of the Three Jewels, chose a nice place, and founded a monastery. While digging the ground, this king wounded a snake god. A famous prophet, of the pagan Nigranthas sect, when he saw that the situation left the following prophecy: "This is an ultimate terrain, if a monastery is to be established on this place. will become a prestigious monastery: it will set an example everywhere. After 1,000 years, it will still be prosperous, students of all levels will be able to succeed easily. bloodshed from the wound of this snake god ". (This prophecy is confirmed by truth). While digging the ground, this king wounded a snake god. A famous prophet, of the pagan Nigranthas sect (Ni Kien Da), when he saw that the situation left the following prophecy: "This is an ultimate terrain, if you establish a monastery on this place. will become a prestigious monastery: it will set an example everywhere. After 1,000 years, it is still thriving, its students of all ranks will be able to succeed easily. bloodshed from this snake god's wound. (This prophecy is confirmed by truth). While digging the ground, this king wounded a snake god. A famous prophet, of the pagan Nigranthas sect, when he saw that the situation left the following prophecy: "This is an ultimate terrain, if a monastery is to be established on this place. will become a prestigious monastery: it will set an example everywhere. After 1,000 years, it will still be prosperous, students of all levels will be able to succeed easily. bloodshed from the wound of this snake god ". (This prophecy is confirmed by truth). that monastery will be an example everywhere. Over 1,000 years, the monastery is still thriving, students of all levels are easily successful. But many will bleed because of the wound of this snake god. "(This prophecy is confirmed by truth). that monastery will be an example everywhere. Over 1,000 years, the monastery is still thriving, students of all levels are easily successful. But many will bleed because of the wound of this snake god. "(This prophecy is confirmed by truth).

The king's son, King Buddhaguptaraja ascended the throne and continues his father's fine work. South of the monastery, the king established another monastery. King Tathagatagupta, also enthusiastically followed the ancestral industry and established another monastery to the east. King Baladiya succeeded the throne of Emperor and established another monastery in the northeast. This king's son, Vajra, took over and his faith in Buddha was very solid. This man also built another monastery to the west. Accordingly, a king of Central India built another monastery in the north. This man again built a high citadel with an entrance to cover the monasteries. The successors continued to erect statues, making the scene of the College a wonderful wonder. The king said: "In the king's room established the first monastery,

2. The towers

Tower 3 is the largest. A wide level floor brought up to the top of the tower. Here you can see the whole realm of Nalanda. The statues around the tower vary widely, proving to have been carved or carved in different eras. Among the stone statues of the Gupta period, there are many very beautiful. The middle tower, surrounded by many small towers. These small stupas, perhaps containing the tea-crumbs of monks at the Buddhist academy who passed away, are not large towers in Vietnamese temples. In a roof northeast of the main tower is a beautiful statue of the Bodhisattva Avalokitesvara (Avalokitesvara). A statue to the southeast is considered to be the statue of Nagarjuna (Nagarjuna), the first abbot of Nalanda Road University.

North of tower number 3 is tower number 12. This also has two layers of two eras. This tower has a special feature that on the tower road, there are waiting rooms, square pillars carved many beautiful statues. There are statues of Buddha or Bodhisattva at the examination site, but only a few statues remain. To the north and south of the tower is a brick shrine. Each temple has a large Buddha statue, hand shaking Bhumisparsa Mudra seal. There are also towers 170 feet long and 165 feet wide. Tower 14 remains a very large statue base and small pieces of frescoes. This particular feature is rarely seen in the north of India. Certainly the foot of the statue belongs to a very large Buddha image.

Tower 2 is not in the same system as the other towers. This tower has 211 carvings presented as follows: two sides of the main door, each side has 20 walls and 3 wall sides each side has 57 pictures. Perhaps these carvings were touches in the 6th or 7th century.

3. The amnesty

Amnesty No. 1 is the most important, very large and has 7 floors. The entrance towards the northern citadel. According to the document of the stele dug up in these monasteries, the first floor was probably erected by King Sumatra, during the reign of King Devàpala, the third king of the Pala Dynasty (770 - 810 TL). It was a two-story house, because many monks were dug up and under these monks there were old stone foundations buried. The upper room should be less than 18 feet away from the floor. There are two statues in the upper and lower houses. The Buddhist temple of the lower monastery is to the east. Perhaps there must be a very large Buddha statue in place. The special feature of the temple is the stone pedestal, both sides of the temple, perhaps for the professors to perform, while the students sit on the floor on the ground. There is a well to the northwest, surrounded by small rooms, certainly the rooms of scholars. A special feature is that the ceiling of these rooms is arc-shaped. In this monastery people have dug a stone, carved eight stories of the life of the Buddha. The stone is now in the Nalanda Museum. The large floors and objects clearly show that the art of architecture and sculpture at that time had much improved.

The monastery consisted of, as usual, a number of Sangha rooms with wide awnings brought forward. In the past the monks were built around a large square yard, but later on the monks were separated by a large wall. In the past, the monastery had two or more floors as evidenced by one level at the base of the Southeast.

Amnesty 4 has two special features, one is a hole in the wall, the next level is probably used as a light hole for the three levels. A little-found architecture in old-fashioned houses. Second, a coin from the Kumaragupta (413 - 455) dynasty was found after the epoch, one of the oldest coins found in Nalanda. Passing the 5th monastery, we reach 6th monastery. This monastery has two brick courtyards. This is also a two-story house because there is a level. In the middle of the terrace there are two rows of fire furnaces, someone supposed to cook, but probably to dye the monks' robes, since cooking is not allowed at the monastery. It also houses a well and three altars, two downstairs and one on the upper floor. In the northeastern part of the 7th monastery, there are carvings of Buddha's precursors and many other common products. Most of the monasteries have the same architecture. Here the three houses were piled up and the place dug up in a way that makes three stages of construction clearly visible. We see brick yard in particular and Sangha in general of three eras.

A square yard in the middle, surrounded by two or three blocks of rooms. A porch with stone pillars or brick supports, running along the cabins. The western sequence towards the entrance is usually a Buddha shrine or a Bodhisattva. Occasionally there is a well in the yard, such as on the 1st house. The walls are plastered with plaster and the yard is tiled or stone. The special thing is that the wall is very thick, more than an arm's length because the summer in Nalanda is very hot. Except for the 1A and 1B monasteries, the monasteries are facing the west, and the Buddha statue is oriented to the East, separated from the monasteries by long corridors.

4. Around Nalanda

The range of Nalanda in the old days was not just within the currently fenced in area, but very wide. Standing on the upper floor of the main tower, looking around, through the ancient towers, wide lotus lakes, earthy hills, we can estimate the scope of the University, including 150 professors and 10,000 students. excluding the maids, it is 1,000 acres wide.

Over time, things change, making it difficult to know what was around Nalanda. It is better to rely on Huyen Trang's description to find some traces of the past:

- "Around the monastery there are hundreds of small towers worshiping relics, but please tell a few only. To the west of the monastery, there is a temple not too far away. Here, Duc Nhu Lai stopped in the past. for three months to lecture on the Fa-rectification, the angels, and to the south about 100 steps, there is a small tower where a bhikkhu from a distance sees the Buddha. of the Bodhisattva at the Bodhisattva Sometimes, he is seen holding a pacifier, going to the temple of the Buddha and turning to the left hand side. hand of the Buddha for three months Those who are sick of childbirth come here and walk around the tower, most of them are healed.Western here is a tower near a lake. Dao holds a sparrow, asks the Buddha about life and death.

To the south-east about 50 meters, inside the wall, there was a very strange tree, about 8, 9 feet high, and the trunk, split in two. When the Buddha was in the world he threw his toothpick here and the toothpick grew into a tree. Currently in India most people still floss and brush their teeth with a fresh plant. Over the years, the tree did not grow or die.

Near the east there is a temple, about 20 feet high. In this place, the Tathagata has been in four months, explaining the miraculous dharma. From here, going north about 100 steps, there is a temple worshiping a statue of Quan The Am Bo-slapping. The devoted disciples, when making offerings to the Buddha, did not see Avalokiteshvara in a certain place. When I saw Him near the door, when I saw Him on the porch. Buddhists at home often come in many places to pay homage and make offerings.

North of this monastery was another temple, about 300 meters high, erected by King Baladitya. Regarding its splendor, size, and the Buddha image in it, the temple is like a spire under a Bodhi tree. To the northeast of this temple is a tower. At this place, the old Buddha Tathagata gave a lecture in 7 days. To the Northwest, there is one place, the four past Buddhas are all seated here.

In the south there is a bronze temple founded but unfinished by King Siladatya. If done, this temple would be 100 feet tall. Nearby about 200 meters east of the wall, outside the row of walls is a vertical bronze Buddha image created by King Purnavarma himself, 80 feet high; a six-story building covered the statue. North of the 2 or 3-mile statue, there is a brick temple with a statue of Tara Bodhisattva. This statue is very tall and very transcendent. Eight, nine miles south of the monastery, we come to a village called Kulika, a village with a tower built by King Ashoka: that is the birthplace of Muc Kien Lien.

Four and five miles east of the village of Muc Lien Lien, there is a temple where King Bimbisàra (Qin Ba Ta La) came to meet with the Buddha. Southeast where King Qin-ba-la-la met the Buddha, about 20 miles away, we arrive at a city called Kalapinaka. In this city there is a stupa commemorating the birthplace of Xa Loi Phat, also erected by King Ashoka ... "

Currently, the excavation work to find ancient remains has not been completed. There are many high earth mounds that have not been dug, probably still many relics are buried under those mounds. In the fields around Nalanda, we also noticed layers of bricks under the furrows. There are fairy tales under these fields, for a long time ago, the sandy soil completely filled up the temple towers below, and then people came to plow and cultivate upwards.

5. Museums

After visiting Nalanda, we went to see the Museum, because the excavated monuments in Nalanda were all stored there. Four types are stored at this museum: inscriptions, statues, seals and ceramics.

A. Inscription - These inscriptions are very important to help us understand the history of Nalanda down through the ages. The inscriptions are either engraved on copper foil, or on stone walls, or on imitation marble lake walls. As the inscription of King Devapala is mentioned on the bronze inscriptions of Samudra Gupta, Devapala and Dharmapàla found in Nalanda, now brought to the museum in Calcutta. There are two inscriptions on rock at the Nalanda Museum, one by Yasovarmadeva, and one by Vipulasrimitra. The first inscription records the gifts of Mālàdà, the only son of a Minister of King Yasovarmadeva, king of Kanduj in the 8th century. That tower was established by King Bàlàditya. Inscriptions made by Vipulasrimitra, like the erection of Tare shrine (Taà we think is Duc Chuan De, do not understand right?) With the approaching courtyards, a lake and the monastery is described as "a wonder of the world. gender ", More splendid than the palaces of Deity. There are also many inscriptions recording the Buddha's teachings. There is an inscription on a statue of Tàrà, tower number A1-304, written in Sanskrit as follows: "Om Tàre Tuttàre ture svàhà. Om Padmavati Om Turukulle svàhà. Ye dharmà hetu-prabhavà, hetum tesam Tathàgato hyavadat, Tesam ca yo nirodho , evam and dimàha-sramanath ".

B. Statue - Many statues of Buddha, statues of Bodhisattvas and other angels. Since Nalanda is the center of Mahayana Buddhism, in addition to the Buddha image, there are also many statues of Bodhisattvas. Most of the statues belong to the Pāla period, but there are also a few statues from the Gupta period. The statues here are not very big, but the special thing is the large number of metal statues. There are also a few Hindu statues proving that Hinduism once occupied Nalanda as if it had occupied other places. Black bronze Buddha statues, with a very special 1-532 statue placed on top of a round lotus. The Bodhisattva statues are also very special and beautiful in comparison to the statues in other places. There is a statue of Bodhisattva Padmapàni with a lotus branch in hand. There is the statue of Avalokitesvara No. 12 holding a rosary, a lotus branch, and a sunflower. Sitting on a lion is the statue of Vajrapàni, numbered 9-157, I do not understand whether it is the statue of Venerable Dai The Chi or that he is Pho Hien. There are also many other statues such as Manjusri (Germany Van Thu), Jambhala (?), Tàrà (Standard Subject), Trailokyvijaya Prajnàpàramità (Prajnàpàramità (Prajnàpàpàramità), Mārìchi Sarasvatì, Aparàjità, ...

C. Marks -  Many bronze seals and plates are found in the monasteries with seals engraved with a Buddha image or a scripture; Again there are the markers of Nalanda University. As the mark "Sri Nalanda Māhà Vihàrìyarya Bhikhsu Sanghasya ', which translates as:" Of the Venerable Church at the monastery in Nalanda ". This inscription features a Falun with two deer on either side. Many markings show that a monastery or residence has its own seal. There are also marks belonging to King Narasinha Gupta and Kumà-Ragupta 2 in the Gupta period, Bhàskaravarman in Assam, Harshavaàrdhama in Kanauj and many other kings or princes. These stereotypes show that the kings all paid special attention to and supported Nalanda, the most famous Institute in India.

D. Pottery - Pottery  items found in Nalanda show that the civilizational level of the people at that time has risen to a rather high level.

New Nalanda (Nalanda Mahavihara)

"With long mountains, wide fields, deep holes,
Bodhi eight growth keeper.
I sincerely thank you.
And look forward to living with you for years. (TC)

Purpose of establishment

New N alanda is the Pāli and Buddhist Research Institute, not only for India but also for many countries around the world, especially Southeast Asian countries. The person who initiated and followed the establishment work was Venerable Kassapa. The late President Dr. Rajendra Prasad made a stone laying ceremony for the first building on November 19, 1951. Vice President Dr. S. Radhak-Rishnam, Prime Minister Nehru also visited Nalanda.

During the stone laying ceremony, the late President R. Prasad said: "Wanting to relive the shining past of Nalanda, a world learning center, the Government of Bihar built a new Nalanda to help scholars go. Deep into the Pāli and Sanskrit languages, Buddhist literature and philosophy We strongly endorse that noble initiative The name Nalanda has written golden inscriptions in our country's history book; not only it has flourishing a lot of flowers of thought in the country, which has been the center from which good education has spread to all over the world.

Through the words of the late President R. Prasad, we see that the Indians were very proud of Nalanda in the past. Hence they tried to establish a new Nalanda. The new Nalanda introduction booklet reads:

1. Set up in Nalanda a Vihàra-style institute (in which teachers and learners live together, respectfully, to follow college studies) for the advancement of Pāli language studies. , literature and Buddhism learned through Sanskrit, Tibetan, Chinese, Mongolian, Japanese, and other Asian languages.
   

2. Organize a modern library full of Buddhist scriptures in Pali, Sanskrit and other languages, in print or in text, including newly published works and Pali and Buddhist studies as well as new theories, to facilitate comparison and research.
   

3. Establish a shelter for monastic students and lay scholar who understand alumni and familiarize them with today's way of learning, research and comparison. Adopt graduate students from recognized Universities and train them under college programs and guide them to study Buddhism recorded in Pali, Sanskrit and other languages, making them familiar with the identity of antique background.

With this beautiful purpose, the new Nalanda has received a lot of approval and support from many Buddhist countries. The Tibetan government sent an Ambassador from Lhasa to bring back complete Tibetan scriptures and numerous Buddha statues. The Thai government and the Japanese Buddhist Association donated many valuable scriptures. The US Government has donated over 10,000 Dollars to equip libraries, the Chinese Buddhist Association donated Tripitaka scriptures in Chinese characters. The Chinese and central governments of India help fund the construction of a very large library and research lab.

New Nalanda location

New Nalanda is located on a spacious land, away from old Nalanda by Indra lake full of lotus in summer, blue water in autumn. Its background is surrounded by Vuong Xa mountain. Nalanda is located in the middle of Patna - Bodhi Dao-colon road and 10 kilometers from Vuong Xa. Construction is currently ongoing. Currently, excluding the residence of the Director. Professors and students of the school. The new Nalanda currently has two very large buildings: one housing, a dining room, a common meeting room for monks and foreign scholars, a library, an auditorium with offices and research rooms. Although far from the streets (far from Patna, the capital of the state of Bihar, with 40 million population, about 80 kilometers), Nalanda still has enough amenities such as electricity, water, train, bus, taxi ... air The peaceful and peaceful scene here, the serene and poetic tranquility, is very suitable for study and liberation life,

content

- Library: When it comes to a Research Institute, people immediately think of a library. Although newly established in about 12 years, Nalanda library has collected a number of books worth nearly 40,000 volumes of literature and philosophy in many words: Pali, Sanskrit, Hindi, Tibet, China. Japanese, English, French, German, Thai, Burmese, Cambodian ... it can be said that this is the largest library of antiquities and Buddhism in India.

- Professors: The current Rector of Nalanda is Dr. Mookejree, a well-known scholar of Sanskrit and logic. The faculty consisted of many Indian, Sri Lankan, Japanese and Tibetan doctoral (Ph.D) and master (MA). This year, the government, according to the Rector, invited Venerable Minh Chau to teach about Pali and Buddhism. More professors will be invited in the new school year.

- Scholars and students: In addition to a large number of Indian scholars and students, Nalanda also has scholars and students from many countries studying such as Germany, Japan, Vietnam, Islam, Thailand, Myanmar. Electricity, Cambodia, Laos, Tibet .... Nalanda is more of an academy than a monastery. However, student life here is different from other places. Most of the foreign scholars and students here are monks, so life is very simple and pure. The Nalanda Buddhist Association, of which Venerable Minh Chau is Chairman, helps a large part of the student's spiritual life. In my opinion, apart from Nalanda, perhaps it is difficult to find a quite convenient place for students and monks to study. Moreover, Nalanda is a government school, not a sect, so the spiritual life of students and monks is not disturbed.

- Educational program: The Nalanda educational program is only for college students and research scholars. Pa is the core subject for the college classes, consisting of four departments:

1. Section A: Literature.
2. Section B: Thesis (Abhidhamma)
3. Section C: History and Inscription.
4. Section D: Mahayana Buddhism, including logic, epistemology and metaphysics.

Because there are many foreign students, English is used for teaching, in all classes except the Acariya Pali (Master of Pali) exam, which must be written entirely in Pali, while the MA exam can be written in Pali. , Hindi, or English.

In addition, the institute also offers classes teaching Hindi, Sanskrit, English, Tibetan, Chinese and Japanese. Hindi is an obligatory language for foreign students.

About research scholars, there are professional professors to guide. The PhD thesis must be written with theses related to Buddhism in one of the English, Hindi and Pali scripts.

It must be added that Nalanda was the place to develop the Mahayana sect, so Mahayana Buddhism was in Tibet, Népal, China, Vietnam, Cao Ly, Japan, Cambodia, Thailand, Laos ... during the period. Newly introduced Buddhism period was also influenced by the lineages developed in Nalanda.

The patriarchs such as Mr. Long Tho, De Ba, Vo Before, The Body, the Dharma Protector, the Mahayana sect of the Mahayana sects such as No-Religion, Faith, Monk religion, .. are the President Professor of old Nalanda. Those who have been instrumental in translating and developing Mahayana in China such as Cuu Ma La Thap, Chon De, Huyen Trang ... all received teachings in the old Nalanda. But today, the destiny has changed. The monks of the Theravada lands outnumber Tonong and the professors are also more familiar with Theravada Buddhism. Therefore, the Mahayana school system has not been actively taught here. Only Venerable Minh Chau, a Japanese professor and scholar, studied the Mahayana only, the Tibetan lamas were also studying Sanskrit of Mahayana. Teacher Thien Chau and teacher Huyen Vi are few, so they must follow the majority and the two teachers also want to study Pali and learn about the Theravada school.

Some achievements

Although Nalanda was newly built after India's independence, in no time, but thanks to the aroma of the old Nalanda, most scholars around the world know and when having the opportunity to visit India is they visit the new Nalanda. Therefore, Nalanda students also receive a lot of new ideas. Moreover, the Tripitaka sutras comprised of 42 volumes and valuable research volumes of all Nalanda professors and scholars were published by the Government under the supervision of the Nalanda India and donated to the above great libraries. world. As a result, Nalanda is widely known and is considered as the only center of Buddhist research in India, after nearly 10 centuries of Buddhist silence, becoming known in this monastery.

More importantly, the 142 MAs and 4 PhDs (this year there are 26 MA exams and 8 PhD thesis submissions) trained by Nalanda are scattered everywhere, in India as well as abroad. is sufficient evidence to show the maturity of the new Nalanda. We Vietnamese Buddhists also have one more joy that Venerable Minh Chau, a Vietnamese, has passed an MA exam, an honor that has been reserved only for Indians. The Venerable was also the first to pass a Ph.D. from the new Nalanda. Most foreign students only study to MA, then move to another discipline or return home because Pali and this philosophy is relatively difficult, not only for foreigners but also for Indians. The Venerable's dissertation and research volumes have been praised by notable scholars.

In short, the new Nalanda is new but old, because before it had the brilliant old Nalanda. We wish that the Indian government in the program of revitalizing and developing its lofty culture always pay attention and continue to expand the new Nalanda.

Our worship ends with Nalanda New Buddha Institute, exactly one month visiting 12 most important relics and some quite large towns in India. We will never forget the two main goals of this pilgrimage, and wherever we go, we pay tribute to the important Buddhas, pray to the nation's safety, introduce Vietnamese Buddhism and records meticulously visited monuments. And also thanks to the homogeneous religion of the four of us, and thanks to our hearts that are far away from the country but never forget our homeland, the worship ended in success, joy and right to this "Road to the land of Buddha". was born to bring Buddhists and friends of Vietnamese Buddhists with us following the example of Mr. Huyen Trang, the Chinese and Mr. Dai Dang Dang, the Vietnamese,

Attachments

Vesali (Tỳ-sa-li)

VEsàli is about 200 kilometers from Nalanda, but because of the way, we can not go until this year also during the Puja. Must go back to Patna to stay one night so the next morning to sail early. Lesson "3 hours early than a minute late" we learned forever but not yet memorized. It was only 3 minutes late and we were delayed a train and there were many problems. Because we left while it was still dark, plus our hasty haste, the police and the police noticed it. Before, in the eyes of most Indians, we were Burmese or Tibetan. But during the days when the Central Indian war broke out at the border, we suddenly became Chinese. Because we have a "Chinese-like" face and yellow yellow skin. We know there is watch and watch but don't want to correct it. Recalling the Buddha's teaching about the harmful effects of prejudice, meanwhile is the right time The Buddha taught: "Understanding - false prejudice - makes the truth impossible to see".

Despite being questioned about the papers, but we are still happy and think: "Because of the duty to the country during the chaos, people have the right to question, if we are honest, there is nothing to fear". After learning we were Nalanda, they apologized and thanked us.

We leave Patna for the 8am train. Only far away can you see the wide stable terrain of Patna, formerly known as Pataliputra, an important and ancient city in the oldest cities in the world. Patna is the capital of the state of Bihar with 47 million inhabitants. Bihar means pagoda because in the old days there were many pagodas of Buddhism and Hinduism. The capital city is located on the banks of the Ganges River, which is very convenient for transportation and farming. King Asoka was stationed here. The third canonical assembly conference was also held by King Asoka here. Going to India without visiting Patna has not seen all of India. For that big cities like Delhi, Bombay, Calcutta, Madras are very much Europeanized cities. Duy Patna still retains a lot of traces and customs of India "mysterious" old times. Bihar is poor physically, but mentally and morally rich. The priests of the major religions in India such as Buddha, Mahavira, Jain (Thang Luan Professor) ... have all been enlightened and evangelized in this country for many years. The great philosophical sources such as No-religious, Monk-religious, and Chinese-cult ... are also emerging here. Rajgir (Vuong Xa), Vesāli (Bhikkhu Xa Li), Nalanda, Buddhagaya (Bodhidharma) are areas with many mountains, caves and temples, places of practice and propagation of morality in the past. The late President R. Prasad, the first President of the Republic of India, was also a Bihar. In the period from the 4th century to the 12th century, there were universities, though of Buddhism, but full of subjects such as philosophy, morality, grammar and language. Nalanda University with 10,000 students when Mr. Huyen Trang came to study; Vikramasila University in Bhagalpur, whose list of professors for generations has risen to 10,000; Odantapuri University in Biharsharip is also big but not as big as Nalanda; Mithila was another great and contemporary form of Hinduism with Nalanda.

The Ganges River is really wide, three times as wide as the width of the Dong Nai River in Bien Hoa. In the dry season, the sand in the river becomes wider. In the past, the Buddha used the amount of sand of the Ganges as an example of the uncountable plural, such as "Hang on the number of Buddhas, The number of Buddhas in the world" ... Ships along the river a long distance then cross over to the other side.

Take a train from the pier and around 12:30 we arrive at Mazaffarpur. After having rice water, we rested for half an hour, we rented a car to Vaisali. Meeting the driver was fun and proficient so we didn't have to look for a guide.

Vesàli is about 30 kilometers from Muzaffarpur. Vesàli was the capital of the Licchavi Republic of the Vajji race. The country was founded by Visala, son of King Ikshvaku. The principles of living in the democratic spirit of this country are mentioned and praised by the Buddha.

"Hey Ananda, did you hear that the Vajjis usually gather in large numbers?"

"Bach The Ton! I have heard!" replied Ananda.

"Good, Ananda, as long as the Vajjians often gather in large numbers, then their prosperity increases without diminishing."

"Hey Ananda, as long as the Vajji gather together in harmony, as long as they decide and work together in harmony, as long as they keep the rules without disturbance to the order, they respect and worship the elders and obey them; as long as their women and young women go out without being bullied, as long as they respect and worship their temples, as long as they preserve without contempt for custom, as long as they protect respect and support the virtuous practitioners, then the prosperity of the Vajji people increases without diminishing. "

It was these teachings that made King Ajatasatru give up his intention to conquer this country for fear of not being able to win a country where the entire people lived freely and united under a democratic regime. We think that our Vietnamese people, if we want to prosper, cannot do anything other than apply the above democratic principles.

Vesàli is now only a small district in Bihar. The garden trees here are very fertile. There are many large green lakes around. People are polite and respectful of guests. We stopped in an old citadel. Venerable Minh Chau showed us that here people are digging for archeology.

The Buddha came to Vesali for the first time

According to Mahavatsu, at that time the people of Vesāli had a plague, many people died. All physicians are giving up. Finally they thought of the Buddha. President Tomara brought the request of the people to Magadha to pray to the Buddha. The Buddha accepted the invitation but King Bimbisàra forced the people of Vesāli to go to the border to request the Buddha. The ceremony to bring Buddha to Vesāli was very solemn. King Bimbisàra saw the Buddha off to the Ganges River. The people of Vesàli, with a brilliant and solemn ceremony beyond imagination of King Bimbisàra, came to the border to request the Buddha. The Buddha crossed the Ganges River and went ashore to the hinterland of Vesali.

Wherever he passed, thunder rose and rain fell, sickness eliminated, healthy people. When he reached the city, the Buddha gave a sermon of Ratana, the Three Jewels. And have Ananda pass it on to the chant. The Buddha himself also recited this sutra in the Dharma Assembly and then tens of thousands of people asked for refuge. The people and the Government joined forces to build the monastery in the Mahavana forest to invite the Buddha and the monks to stay. After 7 days, the Buddha returned to Magadha, the ceremony was solemnly received several times.

The Buddha then went to Vesali many more times. It was the years that nearly entered Nirvana that he stayed in Vesali. Many sutras such as Mahali, Mahasìhanadas, Cula Saccaka Mahasaccaka ... were given by the Buddha at Vesàli, in which he described interesting things while he was in Vesāli. And in the other sutras, we also see many things happening here that are related to the dhamma:

- Establishment of nuns:Three times, Ms. Mahaprajapati asked the Buddha to leave home but he refused, because it is difficult for women to leave the family to live the ascetic life. But she is still not discouraged. While the Buddha was in Vesāli, Mahaprajatati came to see him in a brown robe, hairless head, dusty, swollen legs, as she walked from Kapilavastu to Vesāli. Following her are many Sakya women who also want to ordain. She was afraid to enter and stand outside the doorway. The faithful image of Ms. Mahaprajapati and the Sakya group of women touched Ananda, so he went on her behalf to ask the Buddha. He emphasized: "As the Blessed One teaches women that if they practice diligently they can also witness Arahantship, why are they not accepted into the Church as men, especially Madame Mahaprajapati who has replaced Queen Maya nurtured and took care of the Buddha when she was a child.

Thanks to the earnest request of Mr. Ananda, the Buddha accepted to Mahaprajapati and the Sakya women to ordain on the condition that they must keep exactly 8 respectful things. Here are the notable points of the 8 above:

1. Bhikkhu-stilts must respect Bhikkhu-stilts even though there is only one year old for monks.
2. Bhikkhu-stilts-nuns must study ethics on monks.
3. Bhikkhu-stilts-nuns must study ethics on monks.
4. Every half a month, monks and nuns must pay homage to the masses.
5. A bhikkhuni has no right to criticize and disparage a monk. On the contrary, a bhikkhu has that right over a bhikkhun.

Madame Mahaprajapati very happily accepted the above conditions and established the nunnery. From then on, all the women ordained were guided and taught by her.

Historians believe that the establishment of the Buddha's nuns was indeed a very revolutionary thing. Regardless of the old days, today, except for the big cities, the Indian woman still suffers a mishap. A parent's biggest nuisance is the birth of a girl. They have to take care of marrying a daughter and spend dowry money for the son's family. Most of the women have to live in secret rooms, some Muslims have to hide their face when going out. Men do small jobs such as selling medicinal betel and vegetables. There is a lot of shortcoming in women's education. According to the Indians, that is their truth. But we see something inequality between men and women. Especially the religions here, except Buddhism, have no nuns.

Buddha was born more than 2500 years ago, but he has raised the value of women. In the sutras the Buddha uses the term Mātugā (mothers) to refer to the elderly women and Paramàsakhà (the good friends of their husbands) to refer to married women. The Buddha determined that women can witness Arahantship. They are called Uu-Bà-di on par with Uu-ba-Tac (male and female Buddhists at home). Monks and nuns are on par with Bhikkhus, after being ordained.

There are many people who base on "eight things of reverence" and the more about the Vinaya's precepts for the Vinaya precepts and say that there is no equality between men and women in Buddhism. This is not true. Because we carefully review the principles of equality and the morality of religion, we see that the Buddha was indeed a wise revolutionary. Buddhism advocates equality between men and women. But this equality must be built on two aspects of talent and virtue, that is, having equality in terms of ability and virtue, then equality is meaningful and does not create confusion and lack of order. The respectful things are set out because the Buddha wants to preserve the harmony between the monks and nuns and especially to force the Sangha to have the duty to guide and support the nuns. And the precepts are more than monks because everyone recognizes that women are weak, both physically and mentally, If you have a lot of pain, you must take a lot of medicine. If taking many drugs, the disease quickly heals Thus the Buddha appropriately raised the value of women.

Ambapali: Ambapali is the most beautiful and famous prostitute of Vesàli. Her beauty has fascinated not only the princes in Vesali but also neighboring countries. King Bimbisàra in Magadha almost lost his life because he was infatuated with her beauty.

One day the Buddha stopped by at her mango garden outside the city. Receiving this good news, she drove the splendid car to the Buddha's resting place. The Buddha's solemn appearance and virtue transformed this geek. She requested the Buddha and the monks tomorrow to come to serve her son. Buddha accepted. On the way back she met a convoy of luxury Licchavis who also went to worship the Buddha. They stopped her car and asked where she was going. She said: The Buddha and the monks tomorrow will take on her son. These Licchavis were angry and asked each other: "Why did the Buddha take the word of taking the marriage at the house of a prostitute?" Then in order to prevent Ambapali from making offerings to the Buddha, they told her that if they gave them up to the Buddha tomorrow, they would give her 10,000 gold coins. She replied: "Both Vesali property,

No one expected that the prostitute had converted the Buddha's mind to ordain and became a pure and dignified person. We ourselves also thought about this story and realized more about the compassion and equality of the Buddha. The Buddha loves all sentient beings and saves anyone who can save. His disciples not only had kings like King Bimbisara and Basenadi but also people of the same nail as Upali, Cunda, not only virtuous people like Princess Yasodhara but also prostitutes like Ambapali. . According to Buddhism, among the most evil, there is still kindness. If they know the direction of goodness and meet the good religion, good teacher, good friends, they will still be enlightened.

The 2nd classic gathering place

The second canonical assembly conference was held in Vesàli around 377 years ago, with participation of 700 monks and nuns. Actually, this is just a conference to review the precepts. The reason is that some monks in Vesàli act in contravention of the precepts such as:

- Keep salt to add to flat dishes.
- Eat a bit past noon.
- Get two meals in one morning.
- Receive money ....

The result of the Conference was the victory of the Venerable. And since then the Church divided into two factions. The sect of monks not following the precepts is called progressive (Maha-Sanghika). This faction outnumbered and also held another classic rallying Conference. It is thought that the germ of the division of Theravada and Tonkin came from here, and therefore, there is a prejudice that Tonkin does not respect the precepts like Nam Tong, and there are many who go further than that. Nam Tong is the Chief Justice. This prejudice has caused a divide between the masses of Buddhists. Recently, thanks to the exchange closeness, the prejudice on the times has been reduced, especially in South Vietnam, being eliminated.

To be honest, the acts of disciplining the precepts are mild things, which are found in both Theravada and Tonkin. However, Nam Tong still retains more primitive customs such as wearing golden robes, going begging ... while Tonkin is also because local customs have removed many original customs. But there is a big mistake of the majority is based on the outside to evaluate the inside. For example, during our first encounters - representing Tonkin - with the Theravada monks did not avoid the curiosity and inquiry of the Theravada monks. After our talks and meetings, we stayed with three Nam Tong teachers from Burmese, Thai and Cambodian. lack of goodwill propaganda. Because we also live the virtuous life, also keep the monastic precepts. We have the Bodhisattva world, but we consider it our own secret vow. Therefore, it is not surprising that you stay at home that we, the Vietnamese monks of the "Tonkin", live happily in harmony with the majority of the Theravada monks. The concrete evidence is that Venerable Minh Chau is a professor of the Institute but also the President of the Nalanda Buddhist Association. Venerable Thien Chau is the Secretary-General, and the office's assistant has two people: one belongs to Nantong India, the other belongs to Tibet. We very much agree with Venerable Sangharakshita, the British, on the liberation of sectarian perseverance. Venerable Venerable said: "The sect if needed is to serve the Dharma". And according to the Venerable, an exemplary Sangha is an old Sangha who has a "primitive" moral life and the Bodhisattva's mind.

We studied and chatted here for a long time and then visited the Ancient House. The museums here are not very big, but there are many historical treasures. Looking through the pottery, jewelry of women such as diamond chains, jade and many beautiful Buddha statues, we can guess that the people of Vesāli and the states of Vesāli had a fairly high civilization in the distant period. old. The Director welcomes us with the same kindness and respect as the Sadhu (Hindu monks). He took us to visit the guesthouse and invited us to stay. The guesthouse is located beside a pure green lake Unfortunately, because of the war situation, we didn't plan to stay, so we rented a car and left. We were also taken by you to visit an area that is being excavated.

After the cremation of the Buddha's body, the people of Malla gathered many relics. They intend to not divide it to anyone and keep everything for worship. But the emissaries of King Ajatasatru in Magadha, of Vesāli, of the Sakya family in Kapilabastu, King of the country of Koliya in Ramagrama, the country of Buliya of Alkappa, the Brahmins of Vedhadwipa ... came to ask for the sake of sharing. At first, the people of Malla refused. But the messengers threatened and, thanks to the advice of a few old Brahmins, they divided Sā-benefits into eight parts and gave them to the messengers of the nations to bring to the altar. The Pippalivana emissary arrived slowly so only the remainder of the ashes was received. The people of Vesàli worship Buddha in this stupa. Huyen Trang has found this tower in the seventh century intact.

Leaving this place, we visited the Asoka stone pillar. Round pillar 10 meters high, smooth, head shaped like a lion, not as beautiful as the lion of three heads in Sarnath. Thanks to these Asoka stone pillars, people can find the places of Buddha relics easily. Next to it is a dilapidated pagoda and a stone Buddha statue remaining. The image is very strict but different from the statue in other places because the crown is similar to the Ti Lu crown. This event tells us that statues and pagodas were built in the "Tonkin" period here.

The afternoon scene here is so bold and smooth. The life of the people in India is not much different from Vietnam. The buffaloes slowly returned to the barn, followed by a few field mullahs with pipes in hand. Clusters of pairs of three thatched roofs are located between sweet potatoes and rice fields. But we felt something was lacking; Is that ringtone ...

Silently watching the bright green Bodhi leaves vibrating in the afternoon wind, when the voice of Master Huyen Vi called back, we slowly left the stone beside the tree, then got on the bus back to Muzaffarpur. In the car, on the way back, the sight and teachings of the Buddha when he said goodbye to Vesali one after another appeared through our memory: During the years that passed into Nirvana, the Buddha resided in Vesāli. From Capala temple, Buddha went to Kutagarasala with Ananda. Go to where the Buddha told Ananda to meet all the monks in Vesali. Before the Congress, the Buddha taught: "Hey, monks! You should diligently practice the Tathagata teachings for a long time. Think carefully about the truths that you have heard from the Tathagata and then pass on spread these truths t Find ancient people.

"This is the Silao junction", Mr. Ghosananda said, pointing and saying:

- The name "Silao" is taken from "Silabhadra" (Precepts) the name of the former Rector of Nalanda University and is also the professor of Mr. Huyen Trang. In the past, the Buddha used to stop here to give lectures to the people on the way to the Royal Citadel to Nalanda. At that time there was a pagan sect here. The teacher named Suppiya, because seeing the Buddha was offered by many respectful people, he was disparaging and defaming. On the contrary, a disciple named Brahmadatta praised and praised the Buddha's serious virtue. When they heard the slander, some monks were angry, and on the contrary, they were happy to hear the praise of the Buddha. Knowing this, the Buddha advised: "Bhikkhus! If meeting users in this and that way defames, Tathagata, slanders Dharma and monks,

It's already nine o'clock but it's still cool. The sky, the trees, the grass rained a soft, beautiful color. Far away from the Vuong Xa mountain range, hiding behind the silver fog, it seemed to witness the direction of the delegation of believers. Occasionally, along the way, we had to get out of the car and help support the horse through difficult roads. It was only 13 kilometers from Nalanda to Vuong Xa, but it took us two hours to reach it.

History of Vuong Xa

Wang Xa (Ràjagriha in Indian) is the oldest citadel in India. According to the Ràmàyana practice, this citadel was founded by King Vasu and named Vasumati. In the life of the Buddha, known as the king of the distance, because many palaces were built here. Ràja means Vuong Griha means Xa, collectively known as the Amnesty. This city is famous throughout India for being the capital of Ma-master-da-da. According to Buddhaghosa (Buddha Yin) this city has 32 main doors and 64 auxiliary doors. After King A-so-so (Ajatasatru) built Pàtaliputra on the banks of the Ganges River (there are still a few monuments in Patna, the capital of Bihar), the Royal Amnesty gradually lost its important position.

The Buddha came to the Citadel many times. Before the Dac enlightenment, the Buddha went to begging around the city. Knowing that he was the Prince of the Sakyamuni lineage, King Tan-da-ta-la (Bimbisara) invited him to give up his religious life to rule a part of the land of Ma-ma-ma-da. He refused, but promised, after attaining enlightenment, he would return to the teaching, as requested by the King. The Buddha was often in many places in this city. His favorite place is Linh-Thuu mountain (Gridharakuta) He is also often in Truc Lam nunnery (Veluvana).

After sending the luggage in the Burmese temple we in turn visit the following relics:

1. Truc Lam Vihara (Veluvana).
2. Leaf house (Pippalaguha).
3. Place of the first classic gathering, Saptaparni cave.
4. Hot spring.
5. Linh Thuu Mountain (Gridharakuta).

1. Truc Lam nunnery

First of all, we went to Truc-Lam, a large monastery near Vuong-Xa citadel, donated by King Tan-ba-la-la to the Buddha and the Sangha. Currently, it is not known for sure where Truc Lam is located. In the past, this area was a wilderness. After researching many documents, the Indian government recently fenced a fairly large area near Nhat Bon pagoda and this place is considered the Truc Lam nunnery. In this garden, trees were straightened, flowers were green, there were many large old bamboo bushes inside. Perhaps that is why it is called Truc Lam nunnery. A small lake, clear blue water, leaning over the trees, is considered Lake Kalandaka, where the Buddha used to bathe. Huyen Trang mentioned this lake in his memoir. By the lake is a standing Buddha in a square empty tower erected by the Government of India to commemorate. Mr. Huyen Trang also added that Truc Lam nunnery is about a mile from the northern gate. Many bamboo clusters grow throughout the area, the Buddha spent many months in this monastery. Here are a few of the Buddhist sutras here: Mahākassapa, Mahamoggallana and Mahacun-dabhojihangasutta. Mr. Muc-kien-inter-related generations before the monastery after being assassinated by the pagans, and especially the Buddha gave a place to build a tower to worship him.

After the Buddha's ceremony and walking around the lake, we all went for a vacation under a tree. It was noon, but we did not want to return because we did not want to leave the pure landscape and many of these teachers.

2. Pippalaguha stone house

After having a meal and rest, we continue our program at 2:30. We went straight up the stone house. Saying the house, but actually just an ambient background with a railing. Maybe it was just a guard house before, but after that there were monks who became a divine relic. On the floor of the house is the Pippala cave, which Pali scriptures mention. This cave is located on the east side of Vaibhàra hill. The cave has lost its natural look because of the surrounding rocks, it is four meters high and 26 meters long. It is said that Mr. Ca Lettuce stayed in this cave and one day he was seriously ill and was given a lecture by the Buddha to teach the Seven Bodhi Sermons. After listening to the sermon he healed immediately. We stayed here for a few minutes to enjoy the panoramic view of Vuong Xa and then continued to climb up to the Saptaparni cave, where 500 Arahants gathered for the first time.

3. Place of gathering classics

The way to Saptaparni cave is really high, taller and farther than the road to Huyen Khong cave (Ngu Hanh Son, Da Nang). We rested our feet and drank water twice to gain strength; yet, Ghosananda still had to stay at a Hindu temple. It was afternoon. A few gibbons sitting on top of the lamp silently watched the scene before night fell. A large and white fur jumped down to scare us who came to stir them up.

Currently, the exact location of the Saptaparni cave is unknown. For two theories are considered plausible: John Marshall claims a further north; There is a dilapidated stone house there. This place is far away and there is no way to go. Mr. Aurel Stain said that the four caves to the outside of Vaibhàra hill go down from the temple of Thang ch luận. Both are famous archaeologists. The following theory is admitted by the Ancient Institute. We just got to the back seat. This is a wide sequence consisting of four small caves, not very deep, the entrance is bumpy and dark. Each cave can hold 40 people, but outside there are pumice stones that can be worn down. Therefore, someone said that the old cave was wide open to the outside, but now it has collapsed so it is so small.

When we returned, we did not forget to visit the Buddhist monks. There is a temple built right on top of Saptaparni. A few other temples were built next to the old temple with stone Buddha statues still firmly attached to the wall, but had broken nose, ears, feet, and arms. How painful and sad it is for this deserted Holy Land. We do not understand why people can mercilessly invade Buddhism, a religion rich in compassion.

4. Hot spring

We rushed back because it was already dark, but because we were too tired, we stopped by the hot springs to take a bath. The Buddha spoke many times about this stream during his sermon. Perhaps the Buddha also sometimes came to bathe in this stream. Once there was a temple called Tapodàràma near this stream. Now no more, only Hinduism, set up on fountains and swimming pools. Water is both melted from the mountain and converted into multiple faucets to supply many swimming pools. On each tap there is a tomb of a Hindu god. A rather hot pool for bathers to soak in for longer. Many people with skin diseases or rheumatism come to baths for treatment. In winter, people come to bathe a lot. I'm tired but shower, I feel fine. Setting up a Hindu temple on this spring,

On the way back to the Burmese temple, we intend to visit the Japanese temple again shortly. But then, happily, we stayed here for one night. The temple is in a very peaceful place. The elaborate drumming in harmony with the deep chanting of Japanese teachers brought back to life the image and sound of the meticulous afternoon sessions in the country. The Venerable Abbot welcomed us warmly. There are only two masters here. They belong to the Nhut Lien district. Their regular recitation is the phrase "Nam Mo Dieu Dharma Lotus Flower". To commemorate the place where the Buddha preached the Lotus Sutras, they made a temple here. The two monks practiced austerity. There are large burn marks on each of their arms to offer the Lotus Sutra. After talking back and forth, we went to the Chief of the Buddha's ceremony. Here, from Buddha statues to the decoration, everything is like Vietnam. Especially the vase of flowers, the poetic twigs of forest flowers mixed in the hibiscus leaves, but how artistic! We thought that perhaps all the art of Japanese flower arrangement was completely contained in those vase.

After the Buddha ceremony, we all rested on the bench next to the temple. Here, we met an Indian family from Calcutta coming to visit the scene. In the story, we asked the patriarch what religion he believes in. His answer is Hinduism. Then he said that Buddhism and Hinduism are no different. Indeed, most Indians believed that Buddha was the ninth incarnation of Shiva. The Hindu priests often say the same. Many to Hinduism worship Buddha statues, which is no different from the bronze amps in our country. It is a "fair fight" to satisfy the demands of the Indians who love the Buddha. This incident partly caused Buddhism in India to decline rapidly and its revival slowly. But then because of knowledge and understanding of the greatness of the Buddha,

Since the road and mountain climbing were too tiring, we went on vacation earlier than usual. In the morning we left for Linh Thuu at 5:30. The meeting time was short. But the farewell love between the guests and the owner is very strong and passionate. Thanks to the horse-drawn carriage, we had enough time to ask and listen to lectures about the side achievements:

1. About 500 meters away from the Japanese temple, where the road intersects with two adjacent mountain tops is where the Buddha surrendered to the drunken elephant of King Arahant to harm Buddha.

2. Going about 300 meters away, there is a wide and long rock platform, located at the foot of the mountain to the right. It was Nagarjuna's pre-monastery, a professor at the former Nalanda College and also a famous commentator on No-Religion, who propagated the Tonkin teachings.

3. Furthermore, there is an old painting of stone 2 meters thick. This place is considered the place where King Arahant, because wanting to be king soon, he imprisoned his father, Tan-ba-la-la, until death. While being held at this prison, King Tan-Bà-ba-la often saw the Buddha walking back and forth on Linh Thu mountain. Thanks to that, the king reduced much suffering. They have dug an iron ring to bind prisoners here. Therefore, it can be believed that this is the prison of King Tan-ba-la-la.

4. Near Linh Thuc mountain, not far from the wall, there is a large monastery. It is the monastery of a famous physician named Jivaka who took refuge with Buddha and vowed to heal the Church for the rest of his life while Buddha was still alive.

5. Mount Linh Thuu (Gridhrakùta)

The carriage stopped right in front of the three levels on the way to Linh Thu Son Mountain. This is the most important of the relics in the Citadel. Buddha resides here. Most of the Mahāvāna sutras such as the Dharma States were taught by the Buddha here. King Qin-ba-la-la built a three-tier stone up to the top of the hill. Take one stop to a signboard saying: "This place King Tan-ba-ta-la down the palanquin, when the king attended the audience of the Buddha". Climbing up a few levels and a few more levels, there was a signboard reading: "This place King Qin-ba-la-la told his servants to stay and let the king go to see the Buddha alone". Through a rocky ravine, near the foot of high rocks is where De-BA-reach-multi-bucket rocked Buddha injured his leg. Going up again, then around through the cave of Buddha Ananda to the Buddhist temple at. The dilapidated temple is right on top of a hill. Before the whole hill was covered by trees, now demolished, and the Indian government repaired the roads so it was easy to reach the summit. The temple has only three small square feet inside with a small stone pedestal where the Buddha rested in the past, weeds grow on the floor, but the surroundings are very clean.

We light incense lamps, pay homage and chant prayers here. We commemorate Dai Thang Dang, one of the 7th century Vietnamese monks who left themselves due to illness at Song Lam and Venerable Hue Quang, Vice President of the Vietnam Buddhist Association, passed away on Buddhist land while attending the fourth world Buddhist conference, and prayed for the country's Buddhism to flourish. It has been three months, although we have chanted the sutras with Pali, but today we are united in the ritual chanting of the homeland, we are overjoyed and touched. The sound resounded in the hills. The scent spreads gradually with the early wind. The eucalyptus light shimmered as if it wanted to blend with the golden rays of sunlight that just climbed out of the mountain. All create a scene that is both solemn and magical !.

When reciting the Nam Mo Lin Son of the Upper Bodhisattva, a cold stream of cold emanating from the top of the head and then spreading across the body makes us gently refreshed. Next was two unstoppable tears pouring out. Now that I remember, I realize then suddenly a feeling of joy filled my soul because I saw myself as hearing the dharma in the Spirit Mountain, but then the sadness came next because I could not see the Buddha and the Saints. gentle where anymore.

After the Buddha's ceremony, we both backed out to sit on a large rock and looked down at the surrounding landscape. The more I look, the more I remember all of the Buddha's practice and birth. And we understand clearly why the Buddha chose this place as his permanent residence: circumstances and terrain are not everything, in part it can make the human mind become one or the other. There is a new high to see wide, it goes beyond what is inferior, in a great and majestic place arose a super magical thought. The Buddha showed the coincidence as well as a few other scenes in the Amnesty. "Happy and beautiful instead of Vuong Xa !. Beautiful fun instead of Linh Thuu mountain! How nice to be Truc Lam! How nice to be Saptaparni! Etc ..".

Must return in time for the bus trip to Bodhi Dao-duo, so we from fake Linh Thuu in our regret and attachment at 8 o'clock.

On the way back, we said to Venerable Minh Chau: "If Buddhism we do not build on Linh Thu a temple, we would not be wise to build a temple on it by the pagans. a monastery is too wasteful! "

Venerable Minh Chau said: "In the past, Venerable Kashyap had intended it but could not implement it. The first reason was that there were not many local monks and Buddhists in the Vuong Xa area. And foreigners were not enough. strength, more than most countries have built temples in Buddhagaya, Linh Thuu is too far from the village, so no one has the courage to live there. Previously, there was a Chinese monk who practiced meditation at Ananda more. One month, after being robbed by thieves, he did not stay. Me and a few teachers in Nalanda sometimes went up to meditate and slept there! "

His memoir Phap Hien

"... A week to the West for a week_ (1 yojama) will come to the new city of the Amnesty. This city was founded by King A-bar, two temples in the middle. Out of the west gate. There will come a tower, built by King Arahant to worship Xa Loi Buddha, which in the past he was partially divided.This tower is massive, beautiful and solemn. Four miles south, we came to a valley, which led to five hills, these five tops like a wall covering a wide land, that is the old citadel of King Arah. This city was 5, 6 miles wide from east to west, 7 or 8 miles from north to south. -mien-da dug a pit full of fire and offered food with poison to the Buddha.And also the place where the drunken elephant of King Arahant ran to harm the Buddha and was surrendered by the Buddha.

In the northeast corner of the royal citadel, there is a temple where Jivaka invited the Buddha and 1,250 monks to pay homage. That temple still exists. The city is completely deserted, uninhabited. Going into the valley and approaching the mountain range about 15 miles southeast we reach Linh Thuu mountain. Three miles from the top of the mountain, there is a pedestal, among large rocks. That is where Ananda sat in meditation, facing south. About 30 steps to the northeast, there is a rocky cave where Ananda meditated. At that time there was a demon Pisuna in heaven, transforming into a vulture, standing in front of the cave and threatening Mr. Aban. The Buddha used his miraculous powers to expand the rocky cave, took Ananda's hand and made Aban all fear. The head of the bird and the hole in which the Buddha reached over to hold Ananda still remains. Therefore, that mountain is called the hill of the vulture's cave. In front of this cave is the residence of four Buddhas. The Arahants, each of which has a similar cave when they meditate. The number of galleries is 700.

While the Buddha was walking from east to west in front of the stone house, De-Bà-attain-da, standing on the northern ledge, rolled down a rock and wounded the Buddha's toes, the rock still existed. The Buddha's lecture hall was ruined, leaving only the foot of the brick wall. This hill is balanced and dignified because it is taller than all 5 surrounding hills.

Phap Hien, after buying flowers and oil lamps in the city, hired two people to take them to Linh Thuu cave and mountain. After offering incense and flowers, natural lights come on. Dharma Hien was touched and sad to cry and said: "Before, the Buddha stayed in this place. It was here that the Buddha taught the Thu Lang Nghiem sutra. However, I can see a little bit because I used to read the Thu Lang Nghiem sutra in front of this cave and stayed there for one night ... "(Excerpt from the biography of Mr. Phap Hien) ).

His memoir Huyen Trang

Around there are flowers and some tea trees. Traces of rotten tree roots and roots are still visible. The Buddha stopped here when he was still alive. Near this lecture hall, Jivaka's house was in ruins and an old well remains.

To the northeast of the Citadel at 14, 15 miles is Linh Thuu mountain, on the southern slope of the northern mountain, there is a very high mountain peak, birds nest here. This mountain top is shaped like a gazebo, the blue of the sky reflected down the mountain to create a beautiful, mellow scenery.

For about 50 years propagating the Dharma of the Tathagata often stayed in this mountain and gave lectures even more profound. King Tan-she-ta-la because he wanted to hear the law, often went up the mountain with some entourage. These people flattened valleys, bridged waterfalls and erect rocks as steps 10 feet wide and 5 or 6 miles long. Halfway there are two small towers, one called "get off the car" because when the king came to this place, he walked up the mountain; the other end "tells his entourage to go away", because the king separates his entourage, not allowing them to follow him. This mountain is east to west and narrow from north to south. There is a temple made of bricks, one side is a valley very deep west of the mountain. This temple door is facing to the east. Nowadays, the Tathagata often stops and teaches. The temple is tall and very beautiful.

To the east of the temple is a long rock, the Buddha used to walk on it to recover. Next to it is a very large rock 15.15 feet high and 30 feet in circle. That is where De-she-reach-multi-bucket kicks the Buddha's harm.

To the south under the abyss there is a tower. When the Tathagata was still alive, he sermons Saddharma-pundarika (Magic Lotus Lotus). Also there, on the side of the mountain, there is a stone house on the side of the mountain: it is here that the Tathagata often meditate. In front of the stone house to the northwest, there is a very large rock with a strange shape. Sun fake A Nan was intimidated by the devil here. Next to the pagoda, there are many other stone houses, which is the place where Mr. Xa Loi Phat and the great Arahants entered samadhi.

In the northeast of the temple, in the middle of a stream flowing on rock, a large rock emerges. That is where Germany Tathagata drying Ca Sa shirt. Nearby on a rock there are Buddha footprints. The outer wheel-shaped markings were faded, as are still received. There is a tower at the top of the mountain range in the north. From that place, Germany Tathagata saw the Ma-masterpiece-da; He gave consecutive lectures for 7 days here. To the west, at the northern gate is a mountain called Vipulagiri. According to village tradition, there were 500 hot springs in the north of the mountains to the southwest. Now there are only about 10 streams, some warm springs, some cold springs, but none of them are hot and boiling. At the mouths of the hot springs, there are rocks carved with lions, or white elephants' heads. Many places have water pipes, water flows in the water pipes upwards, below there are lakes with stone, the water flows in like a swimming pool. People everywhere often go to bathe in those lakes. Those who are sick, after bathing, can heal. The two sides of the brook, there are many dilapidated towers or pagodas, not far from each other. At those places, the four Buddhas of the past all came to meditate or go to practice, and left traces behind. These places are surrounded by mountains, and are full of broth, so the intellectuals who come to live, there are many Indian monks who also live in this pure scene.

To the west of the hot springs is the Pipala stone house. Atop Vipula there is a tower. That is where the Buddha taught Dharma in the past. Currently, the people who follow the "naked" religion (Nigranthas) often come to that place very crowded. They do it day and night without rest, from morning to evening, they walk around the towers, admiring very respectfully.

To the left of the north citadel, to the east, to the north of the south mountain range 2 or 3 miles, we arrived at a great stone house, which was the place where De-Bà-attain-da meditated.

A mile from the northern gate, we arrived at Karandaveluvana Temple. Here, now only a stone foundation and brick walls of the old temple.

East of Karandaveluvana pagoda is a tower. This tower was founded by King Arahant. After the Tathagata entered Nirvana, the kings divided Xa Loi. King Arahant brought his part and built a tower to worship. When King Ashoka became a Buddhist, he opened that tower to take relics and built another tower himself. This tower always shines a very magical light. On one side of the tower of King Arahant, there is another tower erected half of the relics of Aban.

On the southwestern side of Truc-Lam, 6 miles north of the mountain, there is a bamboo forest. In the middle of that bamboo forest, there was a very large stone house. Here, Venerable Ca Lettuce with 499 A-la-Han, after the Buddha entered Nirvana convened a conference to gather the Tripitaka.

In the Northwest of the place where Venerable Ca Lettuce convened the Conference, there was a tower. That is where Germany A-nan, after being not allowed to attend the Conference to sit alone silently Meditate and attained Arahantship. He was then invited to attend the convention.

From there going west for about 20 miles, there was a tower erected by King Ashoka. That is the place where the Sangha Church meets to gather the scriptures. A 200-step walk north of Truc Lam, we reached Karanda Lake. Northwest of the 2 or 3-mile lake, there is a tower erected by King Ashoka. The tower is 60 feet high and has an elephant at the top.

Going to the northeast of the stone pillar not very far, we reached the royal citadel. The outer wall was destroyed with no trace left. The inner wall, even though it was ruined, still has places higher than flat ground and about 20 miles circle.

Legend has it that King A-so-so first established this foundation, and when the king took the throne, also considered it the capital, until the reign of King Ashoka. This King moved the capital to Pataliputra and delivered into United Kingdom amnesty for the Ba-la-Mon. Therefore, Vuong Amnesty no longer sees people in, but only Brahmin houses estimated about 1000 families ... "

The memoir of Mr. Phap Hien and Mr. Huyen Trang clearly describes the remaining achievements in the Citadel. And the current Uncle Ho is also relying on the two above memoirs to find the places that have been described so carefully. Only regret now that there are no longer all the towers that Mr. Huyen Trang has told. Therefore, it is difficult to find all the achievements described in their memoirs.

Buddha Gaya (Buddha Gaya)

"The wind music rang to rejoice on the day of birth , the
horn was stunned with great majesty of Bodhi tower.
The eternal symbol of Golden
religion appeared The Truth of Truth Shining the world of the three heavenly worlds".
(Shakyamuni Bodhisattva)

The Venerable Dharma is the second site of our worship.

We crossed a narrow mountain range south of the Citadel, as desolate as a desert, with a living competition in our hearts. Now the scene is like the shade of the cool forest that in the past many great monks recited the beautiful scriptures in Theragàthà, Therigàthà. This Bihar land is all green, everything is boiling with living sap, a pressing need, an epidemic, a rice crop, the countryside brimming with pests and children. Everything is to the point of an extreme poverty, first of all an immense poverty, a great poverty. The rains have turned the arid wilderness of the field into waves of green, rippled rice, but the furrows have been filled with tears of the afflicted sorrows. Every year, terrible floods occur, followed by terrible plagues. We passed many villages full of people and people. The villagers of Bihar have a small body, bony bones; most of them lack of food, and the extreme weather is imprinting mourning on people's faces.

Crossing the Ni-Lien-Zen River (Neranjara) the rain rises, making the river large and wide. In the afternoon, the colors appeared, separated by the narrow black and gray hills of Brahmayoni. Gaya is a bunch of mud and dark brown bricks; what is the mosque, what is the rusty lagoon flowing with the scent waves, the clouds of smoke rising from the shit fires. How can you describe the hustle and bustle of factory whistles, ringing bells, radios screaming, bragging, whining, a whole mess, fluttering, overflowing, boiling assorted, trust and class, hatred, complacency, madness, destruction, withering, suffering, poverty and begging.

The road to Bodh Gaya runs along the river Ni-Lien-meditation. The closer you get to the shrine, the greater the security. A gentle cool breeze runs across the river. Pipal forests are serene, adding to the tranquility and tranquility. The whole area seems to have not lost sight of the tranquility of the past, the tranquility that the monks of the past liked. So far the noise of Buddhagaya village has not been able to thwart the pure path to the Bodhi tree. It is the same path that once fervent hermit Siddhartha Gautama from Mount Dungsiri, a dry mountain and like a furnace in the summer month, across the riverbank, set foot on the dike for the first time to the status of Buddha. Tathagata.

Early in the morning with us more Venerable Sukitti, the Thai living in Bodhgaya. We left and headed for Mount Dungsiri (asceticism). We also practice some gentle austerities to deepen the flexible feelings acquired along the way. Wading across the Ni-inter-meditation river was the first test. The river is deep and the water flows strongly. Wet clothes are ragged. Sometimes we feel like we are swept away by water. Crossing the river, while it rained, was a bit of hardship for us, especially the shorter Venerable Minh Chau. Crossing fields and villages, sometimes we had to cross muddy puddles, muddy springs. The villages and paths were left behind one by one. The steep and high climbing. Huge rocks were scattered all over the place. Serrated ridges, The smooth rocks are the representations of an enthusiastic, honest, determined spirit on the path of virtue: "Don't be discouraged, go ahead!" A Tibetan monk-poet always wears the dress. Milarepa sang, saying:

"On the mountain there is a stone path, where one can trade chaotic reincarnation for boundless bliss."

Across the mountainside, a small Tibetan temple is hung like a swallow's nest. Three lamas, belonging to the sect of the venerable monastic precept, are touching some details for a church examination. Panoramic Tibetan pagoda with flags with golden scriptures, Om Mani Padme Hum tapes. The roofs that are covered with gold, the fireplaces are whitewashed to burn the incense, filled with a liberating atmosphere, with contempt. In front of the eaves, there are mats for meditation; and in the foreground are bright carnation branches; It was the Bodhisattva who practiced asceticism in this place.

We crawled into the rather large cave where the Buddha hid while practicing asceticism. This cave has now turned into a Tibetan-style carved temple to enhance the beauty of the tranquil mountain and forest landscape. The virtuous and rhythmic chanting of the Vietnamese virtues gave me a pure feeling. Can an overly excited Zen teacher make a search and chant chanting a distance?

However, the Bodhisattva gave up this ascetic cave.

"It's been too long to visualize the dharmakaya, non-emptiness, non-living, I forgot all the definitions of one purpose or another. Too long used to visualize material qualities as dharmakaya, I forgot all things. visualization created by the mind For a long time, I am used to contemplating on the branches of immeasurable liberation, I forgot all the customary and customary means, often calm. proud and proud through the great heroes (Milarepa: Jetsun Khbun) "... and he slowly approached the Bodhi tree.

The ceremony of reciting Buddhist sutras under Bodhi root is a sacred memory for me. How many times the ceremony of the Buddha is just a gesture, a procedure, a emotional practice, and even though it has the meaning of expressing all kinds of spiritual attitudes, it is not too much ... The Feast of Buddha under Bodhi root, and new candles were re-lit: Ceylon incense smoke covered the whole tower, thousands of peanut oil lamps were in harmony with the light of electric lamps that the Venerables and Venerables of Vietnam asked to light. pray for Vietnamese Buddhism to be revived quickly, making the whole holy place brighter and happier. The powerful deep voice of the lamas encouraged the spirituality of religion. The sound of Thai chanting is also similar. But the Vietnamese sutra accent has many special virtues and quartets, making the listener imagine the following:

"Falling and falling like a soft bamboo, elated by the breeze of spring." Buddhism must always be new, fresh, stimulating, excited, liberated beyond idealism and materialism. Feast of the Buddha with the highest sense must be a combination of wisdom and means, a persistent effort to reach the other shore, a constant control and meditation, a scientific precision. and a painter intuition, and ultimately overcoming all. Let us sit down under the most special tree of all the trees; then the Vajra Court, the temple of the Ma-ha Bodhi tower, a golden Buddha statue with a liberating smile, no respect, no ritual, no vain praise.

"From the Dharma we must see the Buddha.
From the Dharmakaya, we see the path of their direction.
Yet the true nature of the dhamma cannot be distinguished, and cannot be perceived as an object" ( E. Conze translation).

A new day. We headed south, under great trees, along the river ni-inter-Zen. Across the riverbank, Dungsiri was hazy in the mist of dawn, like Lo Son cave, the famous meditation place of the Song and Tran monks. We passed through fields that were still misty, and here and there a little lagoon full of green water ferns, signaling us that the lake has arrived. Here, Venerable Father, when it was stormy, overcame 7 meditation like a snake-god wrapped around him. It's coming fall, it's poetic and refreshing, this fresh and warm morning: "Refresh in this place". The Pali scripture has written so. Small, winding streams flow to Lake Micalinda. The fields are infused with irrigation water and the villagers also appear much more optimistic.

We waded across the river and arrived at the place where the German Enlightenment was resting at the restaurant Sujata (Tu-saras). A mound may have an underlying tower - considered the former farm of Sujata who gave milk to Shakyamuni, when he returned from Dungsiri cave.

In the afternoon we went to visit a small Chinese temple of the Pure Land sect. The old and courageous nun welcomed us very warmly. This position has lived here for a long time, patiently, humble, faithful and loving. The silence is so touching!

Nearby is a Geluppas Tibetan temple, commonly known as the "golden hat" sect. There have been many books on this "secret land", most of which are very distorted, ambiguous, because they look through the obscurity and agitation of mysticism. Since the Tibetan refugees passed through India and still have passeders, the Vajrayāma (Vajrayana) sect of Nalanda in the Pāla era was revived according to Tibetan media. We had a good chance to learn about Lamaism. The Tibetan temple in Bodhgaya has a giant Dharma wheel. The frescoes, the surroundings, the oil were completely new ... seemingly belonged to a different world. The feeling of dread is intensified again, when we go upstairs and enter the Buddhist shrine. At first people have a feeling of confusion. The Buddha Hall looks like a mess of pictures, Mortal paintings and bizarre objects. But when sitting still for a while, it gradually comes to realize that a special mental system regulates. The most important Tankha has the wheel of reincarnation. The vibrant colors do not dazzle, and the drawings follow a traditional orthodox system meticulously in every detail to achieve the desired results. The complexity of the figure represents the chaos of samsaric life; the path to liberation and the image of the sermon and transmission is a system of clear geometry. and drawings follow a traditional orthodox system meticulously in detail to achieve desired results. The complexity of the figure represents the chaos of samsaric life; the path to liberation and the image of the sermon and transmission is a system of clear geometry. and drawings follow a traditional orthodox system meticulously in detail to achieve desired results. The complexity of the figure represents the chaos of samsaric life; the path to liberation and the image of the sermon and transmission is a system of clear geometry.

In the wheel shaft is a drawing of a chicken, a snake and a pig representing greed, anger, and delusion. One bit the other's tail and made an infinite circle. The circle around the axle is divided into two parts, black and white, symbolizing Karma or karma, part of which is upstream, bringing to heaven, good faith: Part of the lower direction, sending to hell, evil. Those who create good deeds will be included in the white image above, while evil karma creators will be placed in the black below. The compartment between the black and white parts and the wheel rim is divided into 6 parts. The upper, middle (mentioned) section describes the pure, happy realms of the luminous gods; on the left hand side of the celestial realm is our human world; the right hand side is the image of the ferocious A-tu-la, trying to destroy the angels. The three sections below, in the middle of us the horrible torture of hell, on the one hand, red fire, and on the other, terrible swirling waters; on the right hand side are ghouls, with very small throats; the left side describes the realm of suffering of animals.

The rim of the car is divided into 12 compartments to express the reason of Duyen Khoi; a blind woman who shows ignorance (Avijjà); a potter is stuffing clay for Hanh (Sankhàra), an ape holding a potted chair indicating "Vinnàna": identity (Nàmarùpa) is someone in a boat: a house with six doors the book is Luc imported (Sàlàyàtana); a couple of boys and girls hugged each other just for Giac (Phasso); Tho (Vedana) is a person who draws an arrow in the eye: a constant alcoholic, pointing to Ai (Tanhà); Prime (Upadana) is a monkey picking fruit; an erotic image is Sanh (Jàti); Lao (Jarà) is a stickman; Maranam (Maranam) is a number of people carrying a dead corpse, also pointing to the continuation of life leading to another life. A creepy monster, The Maou (Mara) is clutching the entire wheel in its fangs and is always spinning the wheel around with the claws of both hands and feet. On the side, the left corner of Shakyamuni stood upright, high and far, with his arms and legs and wheels.

Many paintings (Tankhas) cover the walls with formidable demons, bloodthirsty, dull with terrible laughter, mockery and demons, fervent liberation seekers often use mind paintings. this cosmic theory; to these monks the self is just ghostly dullness. The whole subconscious is a confusing large being. The subconscious is a vast, confusing, undiscovered, dangerous entity. This entity becomes consciousness when affected. The Tankhas are psychological formulas for the meditator to meditate, a means of realizing realization and controlling sexual outbursts. The other Tankhas represent a human figure, representing Prajnàpàramita, dancing the sword of wisdom, cutting ignorance, a wisdom that brings people to the other shore.

Are the weaknesses of the Vajrayana Mahayana sect in contrast with the Venerable sect that the Thai virtues recited in the morning and afternoon in Pali clearly state the selflessness of the five aggregates? It is at the Thai temple that also resounds poems about the reasons of 12 conditions and conditions, expressing the emptiness of all things.

Our last night at Bodhgaya, at the Great Bodhi tower, near the stone pillars where the Buddha went, we bowed to an old lama with very intelligent looks. This gentleman came to us humbly and we learned how to greet the Tibetan monks; one person encounters the other. The lama radiated such a warm feeling that we immediately felt that we and them were good friends for a long time, even though we met for the first time, a minute ago. The Rimpotche continued to practice; once again we thought about the architecture of the Great Bodhi stupa; This architecture has revealed the living resin of enlightenment. Inside there are many temples and Buddha statues. The bridge arches chiseled in the stone with simple lines show the influence of the Hinayana. Here, two monks are sitting in solemn pure meditation. Over there our Tibetan Lama Rimpotche and a lovely old Thai Venerable, walked the long road from Thailand to India, with just a bowl to live without touching to one coin. Like the situation in the old days, the enemy and bandits attacked Dai Duc, Dai Duc has experienced many dangerous hardships in the jungle and deep mountains. However, the Venerable's face always showed a generous smile as well as the smile of the Rimpotche, who most likely had to go through similar arduous places on the "snow-covered roof of the world". Venerable Venerable has experienced many dangerous hardships in the jungle and deep mountains. However, the Venerable's face always showed a generous smile as well as the smile of the Rimpotche, who most likely had to go through similar arduous places on the "snow-covered roof of the world". Venerable Venerable has experienced many dangerous hardships in the jungle and deep mountains. However, the Venerable's face always showed a generous smile as well as the smile of the Rimpotche, who most likely had to go through similar arduous places on the "snow-covered roof of the world".

"There is a stone path where one can trade chaotic reincarnation for boundless bliss."

We started to go to the Brahmin but we could never forget the Bodhidharma, an exciting symbol of unsurpassed enlightenment, a call for great unity for all Buddhists, and moreover a great Bodhisattva. Parallel to the Bodhi tree is the smile of a golden Buddha statue.

History section

For Buddhists, the history of Bodhgaya dates back to when Prince Siddhartha was a monk at Uruvela and after the Buddha became enlightened under the Bodhi tree. All Buddhists in the natural world consider Bodh Gaya as the most important achievement. And so for more than 2,500 years, Buddhists from all over the countries eagerly came to contemplate and repair Bodh Gaya, to this day, too.

King Ashoka himself also came to worship this place many times, and his worship is carved into memorial stone, still kept at Sanchi. It is possible that King A Duc created this tower but unfortunately lacks inscriptions to verify. Perhaps because the following kings also built the tower to commemorate, the success of King Ashoka was gradually forgotten. And it is also possible that the temple and tower that were erected were destroyed by King Sasanka. This king was very hostile to Buddhism.

To understand the history of Bodh Gaya, it is necessary to find the documents of Mr. Phap Hien and Mr. Huyen Trang. Based on this document we can safely guess that the current tower was established around the second century AD.

Phap Hien visited Bodh Gaya in the year 409 AD, wrote: "On the spot of the enlightened Buddha there are 3 stupas and many monks who practice. The surrounding people's families offer food, clothes, Very complete, not missing anything. The monks keep the precepts very pure and solemn. (Chronicle of James Legge's Fa-hsien pp. 89, 90).

Huyen Trang worshiped Bodhi Dao in 637, wrote that to the east of the Bodhi tree, there was a tower about 52 meters high, the base of the tower was 20 square meters, the wall was green brick, plastered with lime: each floor is covered with gold. The four sides of the wall were full of beautiful carvings; this place is a picture of long chains of pearls, there is fairy. The tower is a gold-plated bronze Amlak. On the east side, there is a three-story building and eaves, pillars and pillars, and large doors and windows are decorated with images of gold or silver, with ivory emeralds attached to statues and crevices. The dark rooms and secret corridors have doors that open to the upper floors. On the side and to the left are both the Bodhisattva Avalokiteshvara and the statue of the Bodhisattva Maitreya. But this statue is all silver and 3 meters high. At the current tower spot,

According to Mr. Alexander Cunningham, the tower that Mr. Huyen Trang described is the current tower, there is no doubt that it has been repaired and changed. (Cunningham's Maha Bodhi, p. 18).

Although we do not find a continuous history of Bodhidharma in ancient times, the documents found also prove that the stupa was built by Buddhists, until the Muslim occupation around the century 19th after TL And all the modifications and changes, not only by the Buddhists of India, but also by Sri Lankan Buddhists, Burmese and other countries also participated. Thus, Bodhgaya is not a sect that is a public relic of the Buddhists of the world.

Historically, Ceylon was related to Bodhgaya since King Ashoka sent Venerable Sanghamitta to Ceylon with a branch of Bodhi. And King Meghavana established a temple at Bodhi Dao in 330 for the Sri Lankan monks and visitors from all directions to come to contemplate. Around 1079 Burmese Buddhists repaired both the tower and the surrounding wall. A monk named Dham Marakkhita in 1100-1200 was restored and the expense was borne by King Asokamala, king of Sapadalaksha. In 1298, Burmese Buddhists restored that place again.

A 1202 stele found at Janibigha in Bihar contains a village dedicated to restoration and vajra worship at Bodh Gaya and that village is managed by a Sri Lankan bhikkhu Mangalaswami.

The above documents prove that at least until the 12th century AD, Bodhidharma belonged to either the Sri Lankan Buddhist, or the Indian Buddhist and only when the Muslim invaded, Bodh Gaya newly abandoned, with no caregivers until Mr. Mahant arrived there.

In about 1590 an Indian monk named Gosin Ghamandi Gir arrived in the village of Buddhagaya. Because he loved the pure scene, he decided to choose that place as a long-term shelter. He built a small temple near the main tower and gathered a number of disciples. Over time, that temple flourished. Spent a few hundred years becoming Math (small temple). Mr. Mahant is currently the 13th successor from Mr. Ghamandi Gir. It was in Mr. Mahani Lal Gir's life that Mr. Mahant's Math was expanded. The village of Mittipur Taradih was given to him by the Muslim king of Delhi. But it should be noted that nothing witnesses that Mr. Mahant had ownership of the tower, because at that time the tower was destroyed, no one repaired it.

By 1811, the Burmese monarch came to worship and after King Ava, two delegates came to find Bodh Gaya and nearby relics, thanks to Buddhist scriptures.

Dr. Buchannan Hamilton dental doctor had the title of visiting Buddhagaya in 1812. He found the main tower completely abandoned and clearly Mr. Mahant had no interest in Maha Bodhi tower.

In 1833, the Burmese Ambassador named Mengy Maha Chesu with his entourage visited Bodhgaya. He found a Pali inscription in Burmese on that spot. Here is a translation: "This is one of the 84,000 stupas erected by King Ashoka, the king of Pluto, to commemorate his enlightenment after consuming milk and honey about 218 years after he entered. Nirvana (326 before TL) ". Over time the stupa was destroyed and restored by a monk named Nai-kamahanta, then destroyed, and then restored by King Sadomang. After a while, it was also ruined, until King Sewpyu Sakhetaramangyi sent his master Dhammarajagune to oversee the reconstruction of the stupa. This person, along with his disciple Kasyapa, began to restore the stupa, but could not complete it, despite the great help of the king. Later Venerable Varadasi Naik asked the king to stand up for himself. The king agreed and sent Prince Pyusa Kheng and the Minister named Ratha to restore. Thus, the tower was revised for the fourth time, and on the sixth day of October of the Pyadola calendar, the 667 year of King Sakharaja's reign (1306 after TL) was completed. The inauguration ceremony was held very solemnly, in the ceremony there were offerings of food, incense, lamp, and name; Kalpa Virikha and the poor are also given alms like the son of a king. Thus the inauguration ceremony is celebrated with many charitable works. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya. and on the sixth day of October of the Pyadola calendar, the 667th year of King Sakharaja's reign (1306 after TL) was completed. The inauguration ceremony was held very solemnly, in the ceremony there were offerings of food, incense, lamp, and name; Kalpa Virikha and the poor are also given alms like the son of a king. Thus the inauguration ceremony is celebrated with many charitable works. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an Arahant in the life of the future Buddha, Maitreya. and on the sixth day of October of the Pyadola calendar, the 667th year of King Sakharaja's reign (1306 after TL) was completed. The inauguration ceremony was held very solemnly, in the ceremony there were offerings of food, incense, lamp, and name; Kalpa Virikha and the poor are also given alms like the son of a king. Thus the inauguration ceremony is celebrated with many charitable works. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya. Such merit is a permanent reward for those restored. They will live in the fame of enjoying a pure Nirvana and become an arhat in the life of the future Buddha, Maitreya.

In 1874, a Burmese king sent a delegation to meet the Indian government with many precious gifts for the Bodhi tree and asked the Government to help delegates worshiping this relic on behalf of the relic. The King also stated his intention to repair around the Bodhi tree and nominate delegates to stay near that tree. The King of Burma also hopes that once or twice a year, the Burmese people will be allowed to come to offer the Bodhi tree. The Burmese king's request was sent to Mr. Mahant and he accepted. Shortly thereafter, delegates came to worship and report to the King of Burma. The price of money and treasures is in gold and silver, worth up to Rs 60,000 (about 900,000 VND). The Burmese King told Mr. Mahant to build a Paribhoga tower to store the jewels at the expense of the king, but Mr. Mahant took it as his own.

After the delegation arrived in Burma, the Burmese Ministry of Foreign Affairs sent the Governor-General on August 18, 1875 to request permission to repair around the Bodhi tree, to restore the stupa established by King Ashoka, Build a wall to support a Bodhi branch, on the right hand side, repair all the dilapidated temples within the Bodhi tree, set up near Bodhi a temple that can house about 20 monks., to practice ceremonies such as lighting lamps, offering flowers and water, building a wall around the temple, hiring people in place to preserve and provide supplies for the temple; set up a Paribhoga tower to store objects offered by the king. Mr. Mahant agreed to have the restoration work carried out, and the Burmese king spent a sizable amount of money on it. But the job was not proceeded in a satisfactory manner. After the Indian Government had to send Alexander Cunningham and Dr. Rajentralal Mitra to oversee the restoration. Meanwhile, war broke out between Great Britain and Burma. Therefore, the restoration of the tower which was supposed to be under the foreman of the Burmese delegate was under the authority of Mr. Mahant and the Indian Government.

The government continues to repair the tower at a cost of Rs 100,000 (about 1,500,000 VND). All have been repaired. The government sent Mr. Maddox foreman, who must visit once a month, to see what the stupa is for Buddhists. He also wrote letters to Buddhist countries, demanding attention to this matter. His love was not answered by anyone, until Anagrika Dharmapala himself took over the responsibility in 1891. What a historic day when Dharmapala arrived at Bodhgaya and paid homage to the Bodhi tree. Honored, on January 21, 1891. His Holiness Dharmaplala wrote in his diary: "I went to Mr. Durga Babu and Dr. Chetteijee in Budhagaya, the most treasured place of Buddhists. After traveling about 6 miles. We arrived at the relic. In about a mile, we can see statues of the Father Diep we rolled around here and there. At the temple of Mr. Mahant on two sides of the door there are statues of the Buddha meditating or teaching. Oh! Respect how this precious tower! . The Buddha sat on the court and the pervasive solemnity made the disciple cry. Oh how happy! When my forehead touched the Vajrasattva, an idea arose and hit me hard on my mind. That notion told me to stop here and keep this Venerable Relic, so dignified that nothing in the world could match, for this is the place where Prince Siddhartha was enlightened under Bodhidharma. I picked up a few very special leaf tops and a blade of grass. When an idea suddenly came to me, I asked if the Japanese monk named Kozen would be willing to stay with us? This person happily agreed. And more, This taste also thinks like me. We both solemnly swear to stay here until some monks come and overse this relic "(January 22, 1891).

After returning to Ceylon for worshiping, Dharmaphala held a public meeting chaired by Sumangala on June 31, 1891. During this meeting, the Maha Bodhi assembly was formally established for the purpose of regained Bodhgaya and propagated the Dharma in India. Venerable Samangala was appointed Chief of the hall and Mr. Dharmapala, Chief Secretary.

In July 1891, he came to Bodh Gaya with 4 monks and left them behind. Mr. Hemnarayan Gir, the Mahant at that time, sympathized with Dharmapala's work and wished it could be accomplished soon. Later, this man reluctantly allowed the temporary use of a small piece of land to build in a shelter for Buddhists to worship. Unfortunately this Mahant died and Krishna Dalyal Gir took over, on February 4, 1892. When he became Mahant, hardships began to occur. Because he had no sympathy for Dharmapala's work, and became an opponent.

After attending a religious conference in Chicago, in 1893 Venerable Dharmapala brought from Japan a beautiful Buddha statue. This statue, the Japanese Buddhists want him to worship on the upper floor of the stupa in Bodhgaya. On February 25, 1895, Mr. Dharmapala personally invited the statue to go upstairs. After finishing the position of the statue, he paid homage and meditated. Immediately, Mahant's men came and threw the statue down. Some people who accompanied Dharmapala to worship Buddha were also beaten. One person was seriously injured. Due to this assault, a lawsuit occurred between Mr. Dharmapala and Mr. Mahant. In the first and secondary courts, Mr. Dharmapala won the case, but to the high court, Mr. Mahant won. Here, it is also important to note that the judges all know that the stupa belongs entirely to Buddhists. But since this lawsuit is pictured, should not talk about whose stupa belongs. A judge, while arguing in court, said: a) The tower regularly and continues to be worshiped and worshiped by Buddhists. b) No form of Hindu worship has been performed in that stupa, and nothing to indicate that Hindu ceremonies have been performed there, down through the centuries, since the reign of the king. Sankara. Only since July of last year has there been an attempt at Hindu rituals before the image of the Buddha placed at the shrine downstairs. These ceremonies were apparently instigated by Mr. Mahant and his disciples. Starting from there, as the governor of the stupa declared, a brahmin monk used to light a lamp in front of the statue, ring the bell, wipe the statue and place of worship, mark Tilak on his forehead, wear a shirt on the statue and make up the flower on the flower. The governor is also a Brahmin of the highest caste, claiming that the rites were not really Hindu. It should be noted that even though these rituals were performed, Mr. Mahant or his disciple did not have a person who came to celebrate in that tower. All Hindu rituals started only last year, after Dharmapala placed the Buddha Buddha image on the upper floor of the stupa, and after carefully questioning the events, we have no doubts. is not assertive: the Hindu rituals performed here are merely a conspiracy for Mr. Mahant to interfere with the Buddhist actions towards the tower and to strengthen his ownership. to enjoy the offerings there. although these rituals were performed, Mr. Mahant or his disciple did not have a person who came to perform in that tower. All Hindu rituals started only last year, after Dharmapala placed the Buddha Buddha image on the upper floor of the stupa, and after carefully questioning the events, we have no doubts. is not assertive: the Hindu rituals performed here are merely a conspiracy for Mr. Mahant to interfere with the Buddhist actions towards the tower and to strengthen his ownership. to enjoy the offerings there. although these rituals were performed, Mr. Mahant or his disciple did not have a person who came to perform in that tower. All Hindu rituals started only last year, after Dharmapala placed the Buddha Buddha image on the upper floor of the stupa, and after carefully questioning the events, we have no doubts. is not assertive: the Hindu rituals performed here are just a conspiracy for Mr. Mahant to interfere with the Buddhist actions towards the tower and to strengthen his ownership. to enjoy the offerings there.

The high judge in Calcutta, after hearing his testimony, stated: "We can admit that the Bodhi tower is an ancient stupa that is very revered for Buddhists. and even though the stupa is owned by the Mahantas, it has not yet been turned into a Hindu temple, meaning that there are statues of Hindu gods in it and the official Hindu ritual. is celebrated on that spot. Until now, all Buddhists have the right to freely visit and worship.

Although Dharmapala lost the case, the loss made the world's Buddhists understand the dire situation of Bodhgaya, the most precious place of Buddhists. The verdict was published in all newspapers and the Bodhidharma issue became a hotly debated issue throughout India, Burma and other countries. Mr. Dharmapala did not have enough money to bring this matter to the Private Council.

In 1902, a Japanese deity monk named Okakura arrived at Bodh Gaya and began to associate with Mr. Mahant to establish an independent Mahayana monastery there. The Indian government is afraid of political implications, so the job is unsuccessful. The intention of the Japanese monk brings disastrous results to Dharmapala's work, as the Indian Government that previously sympathized with his work is afraid of the difficulties caused by Japan's intervention, and becomes opposition against Buddhists. Realizing that the Indian government had changed the capital city, Mr. Mahant boldly filed a lawsuit against Dharmapala in 1906 to expel him from the Burmese amnesty from which he has so far been safe. Mr. Mahant was sued again and thus the Buddhists were expelled from Bodh Gaya, their most venerable place.

Although Mr. Dharmapala failed but was not discouraged, he immediately used the press as a means of propaganda to call on the public to intervene. As a result, the intellectuals approved the work of Dharmapala and greatly helped Buddhists regain Bodhidharma.

The issue of Bodhgaya was debated at the Indian National Congress held in Gaya, Belgaon, Coconada and elsewhere. The issue was also discussed at the Hindumaha Sabha conference held at Muzaffapur, where Dharmapala attended with other Buddhists. The Indian Congress Party appointed a panel chaired by Dr. Rajendra Prasad to examine this matter. After careful consideration, the committee drafted a very sophisticated sentence and proposed to set up a council of Buddhists and Hindus to oversee the tower. The Maha Sabha meeting held at Cawnpore nominated another committee chaired by Mr. Bha Paramananda. This board also studied the issue very carefully and also has a similar proposal to the previous committee. The proposals were not implemented because Mr. Mahant objected.

After India's independence, this issue was debated and finally the Government of India stepped in and delegated the authority of the Bodhidharma stupa to a group of 11 people, five Buddhists and These five Hindus included Mr. Mahant and a president appointed by the Government of India to oversee the tower. Mr. Mahant had no ownership any more, just a member of it. Since Bodh Gaya was handed over to that board for the governor, things have been done for the convenience of Buddhists. Not only sending people to renovate and take care of, the Government of India also encouraged Buddhist countries to set up temples around the stupa to facilitate visitors from all over the world to worship. There is now a Burmese temple, a Tibetan Dharma, a Assembly Hall of the Ma-ha Bodhi Association, a Chinese temple called the Great Chinese Buddhist Temple; The Thai government has now completed a very large temple and has sent many Thai monks to take care of it. All Buddhist countries are planning to build temples to represent their own Buddhism. Bodhgaya in the very near future will be the center of international Buddhism. That is the hope of all Buddhists in the world when coming to worship at this relic.

Deer Park (Sarnath)

"The mountains are long and wide, the sky is high,
my boat crossed the waves and entered the far shore".
(Through the Ganges River of Shakyamuni Buddha).

After two days of observing the important Buddhas where the Buddha was practiced, we left Bodhgaya at 5 pm in an atmosphere of intimacy and solidarity between the Thai virtues and them. I.

Directly to the city of Gaya in the dark, we felt a lack of light and lost the most precious things of our monk's life. Images of Bodhi Bodhisattva, Ni-inter-meditation river (Néranjara), Dukkarakrya and gentle pagodas kept showing, hiding, hiding and appearing in our mind. I prayed silently, "Dear Blessed One, having witnessed your hardships, we still have one of the moral beings that you find under the Bodhi tree, may you please follow Your example and practice of Dharma, dedicate yourself to the religion all the time to serve the Dharma and serve sentient beings.

On this road, there is a Cambodian monk and two lay faithful, also going from Bodh Gaya to the station, on Rikhsoh cars (like a rickshaw on our side). Tonight we have to stay at the station to wait for the train to go to Sarnath.

At 5 a.m., we all didn't call anyone to wake up. Venerable Minh Chau went to get train tickets, and we prepared luggage. Unfortunately Mr. Ghosànanda cannot continue with us! The delegation only remained Venerable Minh Chau, teacher Thien Chau, teacher Pasàdika and us. At exactly 7:20 a.m., the train began to change wheels. Our hearts rejoiced with the sound of the boat's drilling movement.

The light of dawn appeared, the sky became clear, the scenery was beautiful. The ship carried us through this green field, to the old village and ancient times. Strange scene continued forever before our gazing eyes. This is the Ganges River (Gange), a historic river with fine white sand; Vietnamese Buddhists have no one but hear the name of this river through the scriptures. When the Buddha gave sermon, Buddha used to give the Ganges sands examples for the uncountable number, such as saying the infinite number of worlds, countless numbers of Buddhas.

Train runs through many big cities, small, old, new ... Behold is Kàsi, a great city near the city of Ba-la-complaint and then to Vànasi station. We got off this station and stayed here to take a shower, then went to Rikhsoh's car and went straight to Sarnath, about 10 kilometers from the station. On the two sides of the road, the trees are shady, the houses are majestic. Venerable Minh Chau said: "This is Sarnath, where the Buddha turned the first wheel of dharma and the fifth degree of monks."

Looking closely, we see many massive temples, great historical relics ... Sarnath (Loc Vuong) is a new name for Migadàya (Loc Uyen) or Rishipatana. Buddha turned the wheel of dharma for the first time here. Hence, Sarnath is the second most important divine relic after Buddhagaya. Sarnath and Buddhagava are considered immovable. (Acalaceliyas) because all the Buddhas used these two places, one to become enlightened, one to preach for the first time. Here are the important places in Sarnath:

1. Mulàgandhakuti Vihara.
2. Dhamek Tower.
3. The area to be dug.
4. Museum.
5. Mùlàgandhakuti Vihara Library.
6. Schools and hospitals of the Ma-ha Bodhi Association.
7. Choukhanda Tower.
8. Arya Dharma Sangha Dhamasālà.

1. Mùlàgandhakuti Vihara

After we finished arranging accommodation at the hostel, we immediately went to the Mulàgandhakuti Temple. Walking to the temple gate is to see the dharma image on both sides of the alley. I recalled the Buddha's teaching in the sutras: "The Dharma often changes wisdom." Indeed, wherever the Dhamma is passed on, sentient beings are opened up to pure wisdom and compassion. Going deeper is a new temple, built in 1931 by Dharmapala and his disciple. This is the most solemn and noble relic of Dharmapala who has for many years tried to revive Buddhism in India.

Entering the main hall, we met 3 Cambodian monks who also went to worship. The two sides greet each other very warmly and cordially. Around us were European, American, Indian, etc. tourists bustling in and out to worship and visit the scenery.

Going to the Buddha's temple, as usual, we offer incense to light the lanterns, recite the chanting ceremony and one-pointedly wish for Vietnamese Buddhists to study diligently and the dharma realm of living beings all towards liberation. After looking closely, we knew that the temple was made of Chunar stone. The temple tower is Buddhagaya-style, adding a long room with a row of columns from the entrance. In front of the Buddha's temple, there is a very large, golden rose, donated by the Nhat deities on the left wall and on the side with a marble board inscribed with the names of the donors who donated money to build the temple. It is very simple to stay in the Buddha's house, without any frills; There is only one central Buddha statue carved in the style of turning the wheel of dharma back to the museum. On the wall are paintings depicting the life of the Buddha by a Japanese painter, Mr. Kosetsunosu painted according to the statues of Ajanta cave, all by Mr. BL Broughton, Former President of the Maha Bodhi Society in Great Britain. In the temple, there is worship of Xa Loi Buddha. The Indian government donated to the temple relics found in Taxila, Nagarjuni Konda. Here, every year on the inauguration of the temple, the Buddha's relics are carried through the main streets of Sarnath. These processions include Buddhists from India, Sri Lanka, Burma, China, Tibet, Japan, Korea, Thailand, and Europe and America.

During the days in Sarnath, every morning we went to Buddha at this temple, because the temple was not far from where we lived, and it was very cool and peaceful.

Visiting the temple, the Buddha praying ceremony finished, we went to Dhamek tower ceremony within the pagoda's flower park.

2. Dhamek Tower

Dhamek is the abbreviation of the word Dhama Mukha, which means Dharma contemplation. Do not understand what the ancient people built this tower for? There is a theory saying that the Buddha blessed Maitreya in the future to become Buddha. The tower is 32 meters high. The lower part is made of beautifully carved stone panels. Most are swastikas drawn in many styles and parallel to the lotus patterns. The tower has 4 temples, many statues in the past but no longer exist. The golden statues of Huyen Trang could have seen them, and must have been stolen. This tower had many holes in it and the gems were removed. These holes were filled by the ancient Institute of Uncle Ho with ordinary stone bricks. There is an inscription proving that in the fourth century after TL, the right-wing Nhut (Sarvastivàdà) prevailed in Bon Chieu, the abbot of this pagoda. We all entered the living room, the two sides welcomed the security. Venerable Minh Chau asked through the construction of the temple and the practice of the Venerables here. "Where did the temple get built like this?"

The Venerable Abbot happily replied:

- Mostly thanks to the philanthropists in Singapore, and a small part is donated by the faithful here.

- How many years have you been here?

- 30 years.

- How much does the temple cost?

- Level 40,000 RS (about 6 million Vietnamese silver).

- How many great virtues reside here?

Permanent residence is only five.

- How many followers have taken refuge in this temple?

- The Chinese are scattered all over India, and the Indians have a few clans, about 600 people in all.

- How does the teaching work here?

- Occasionally there are sermons preaching, also daily to worry about reciting, worshiping, offering ...

The Venerable Venerable cordially gave us each one a book of Buddhist scriptures (Chinese, English contrast) and the radiant Amitabha Buddha, Guan Yin, The Chi. In response to that sentimentality, we donated a few photos of Vietnamese pagodas to keep a deep and lasting memory. We excused ourselves from leaving, the Venerable Abbot came to the temple gate.

On the way back to the guest house, we thought and discussed that there are massive Buddhist temples in different countries like this. Looking back and forth, there has never been a Vietnamese temple set up in a Buddhist site. How sad! Not to say that everyone knows that Buddhism has lived with the Vietnamese people for 1,700 years of history.

The next morning, we also went to Mulàgandhakuti temple very early to celebrate Buddha and pray and meditate. Throughout the day we continued to worship many other places.

Although many times destroyed by Islam, but the Buddha remains still and fully traces of ancient times. We visited the Muslim-destroyed ruins that were heartbreaking.

3. The area is excavated for archeology

a. Kittoe Vihara. Heading north from the Museum, we reached the area to be excavated. First we saw Kittoe Vihara. The reason why this Vihara was named Kittoe was because Mr. Kittoe ordered a dig in Sarnath from 1934 to 1937. Only the base of the monastery was intact, each length up to 33 meters, and there were 28 monks in total. . This nunnery has certainly been burned, because there are many burnt bread, rice or rice dug in this place, the well found in the middle of the yard is the well of Tinh Xa.

b. The Sri Dharmaràjikà Tower.This is just a circular mound with the surrounding lake. This tower used to be very large, equal to Dhamek tower, but destroyed (the reason will be later). His Holiness Phap Hien in the fifth century visited this Tower and left to sign the proof. In 1794, before the ancient Institute of Uncle Ho was established, Mr. Jagat Singh, Minister of King Chet Singh in Bahrain, due to lack of building materials for the city of Jagatguni in Bahrain, sent people to carrying bricks and stones here, while digging for stones and bricks, he found a stone box in which a marble box contained "Ash" was definitely Buddha relics or a few holy monks. Not knowing what to use this relics for, according to Hindu custom, he dropped into the Ganges River. So we Buddhists have lost a lot of precious things. How many towers share the same fate, before the Ancient Hospital was founded. In this tower can find inscriptions Sthirapala, and Vasantapàla. The monastery in Calcutta, founded by Dharmapala in 1921, also took the name Sri Dharmàrajikà. This is the main tower, around the other towers built later. Here, there is a temple called Mulàgandhakuti meaning aromatic rooms, only rooms where the Buddha lives. The reason this temple got that name was because it was where the Buddha stayed for the first 3 months, after he became Bodhi.

c. The shrine around has a railing of King A Duc . Entering the courtyard of the main pagoda, we saw a small tower, surrounded by smooth stone railing style similar to those of King A Duc. But why lying here is difficult to understand! It is noteworthy that the main tower currently stands on other small towers that were erected in the past, but because of the time the tower was ruined, then the dust piled up for centuries to centuries, so it was on the towers. The old days had very thick layers of soil. Later the others, because they did not know, built new towers on top.

d. King Ashst stone pillars:Under a flat roof and surrounded by an iron fence, we see a part of the foundation of the stone pillar erected by King Ashoka, the oldest pillar found here. We can believe that, at the very site of this pillar erection, the Buddha gave the Dhamma-cakka pavattana sutta to the five monks, formerly practicing asceticism with him. Huyen Trang, when visiting this place, said about the stone pillars as follows: "In the west of the five temples, there is a stone tower erected by King A Duc, the head was ruined but also 3 walls 30 meters long. It was as smooth as jade. The stone pillar was bright and glittery, and those who came to the solemn ceremony, depending on their prayers, would see good or bad images appearing. After becoming enlightened, the wheel of dharma begins to change. The lower part of the pillar is engraved with the following words in Brahmi: " The Monk taught: The monks and nuns are not divided. If any bhikkhu destroys the Church, he must wear the Mahāvastu and stay in a pure place of sincere penance. ”This directive must be declared everywhere for the Sangha and Nuns to be known. The emperor issued that such an instruction must be carved into the meeting place, which must be strictly enforced. " And this is the second directive: "The lay people of the house every full moon or the first day must attend meetings to share more diligent karma. And on Buddhist holidays, officials must come to the ceremony to to gain more moral trust. The District, District and Commune levels, no matter how far away, must also spread this directive in its own right to the people to follow ". During the Mohammed Ghori invasion, this pillar collapsed, but fortunately,

e. Kumara Vihara Temple. After walking along a long thick wall, we arrived at a temple called Dharmacakra Jina Vihara. The upper wall is the outer ring of the temple. According to inscriptions, this pagoda was founded by a benefactor in 1136 after the Archbishop. She was the wife of King Govinda, of Kannouj. Since she is in South India, many scholars predict that the temple is built in the South Indian style. Unfortunately, now there are only a few bricks, towards the wall, there are a few pretty statues, helping us to guess the splendor of the temple. This temple was demolished in 1194. It is remarkable that Kumara Devi is a Buddhist, and her husband is a Hindu.

After observing the excavated areas, we went to the Museum to see the long-held relics. Here are all relics of Buddhism.

4. Museum museum

This museum was established in 1910 in the style of an old monastery, to store the dug up in Sarnath. In the main house, there is a stone pillar of King A Duc, this stone pillar is placed in the middle of the room with two rows of balustrades on both sides. No antiquities found in India can be compared to this pillar and just seeing this pillar is enough to satisfy the worship. It is this pillar that the Government of India has taken as the National Emblem for the Government. The balanced architecture, the flexibility of the animals and the smooth glaze, make the stone pillar considered as the second most valuable treasure in sculpture. Mr. Marshall criticizes the inscriptions and carvings on stone pillars saying: They are very close to nature in an intense and authentic manner, expressed in a simple and discreet way, two characteristics of the works of art. shaping. Indeed India cannot make other sculptures more beautiful or with these objects. Seeing this stone pillar is not boring, the more you see it, the more beautiful you are and the more you admire the ancient Indian sculpture.

Red stone statue of the Bodhisattva: This statue also has a stone pillar upright on the right hand side of the stone pillar of King Ashoka, different from the white stone statue, brought from Chunar and Mitzapur, 30 miles away. The inscription after the statue states that this statue was made in Muthutra and brought back by a monk named Bala in the third year of King Kaniska's life, where the Buddha once traveled. To the north there is a stone parasol, which used to be placed behind the statue, to shield from the rain and sun, a huge parasol and only made with rocks immediately.

Buddha's turn of Dharma:This statue is considered to be the most beautiful statue found in India of the 4th or 5th century AD Chunar stone statue, in the gesture of turning the wheel of dharma, teaching the Dhammacakkappavattana. The sculptor was successful because he expressed complete liberation on the face of the Buddha. Unfortunately, the nose and one finger were lost due to the destruction of the Islamists. The Buddha statue covers both shoulders, the base is engraved with the picture of 5 of his disciples, the middle is carved with a Falun image, the two sides have two deer. The woman and child in the left corner are probably the only donor. This explanation is not necessarily correct. This statue was later sculpted. Like the statue at Mulāgandhakuti Temple, or at Buddhavihara Temple in New-Delhi also follows this pattern. We found that the stone statues were several times more beautiful than their later counterparts, especially the gold or bronze statues. The bronze statue is too shiny so it harms the art and the balance on the face of the statue. We found a stone statue more flexible than a bronze or gold statue. Venerable Thich Minh Chau said: "These are all special relics of the Buddha" and pointed to a rock in the Museum is not too big, has all the Buddha's relics, this is Queen Maya dreaming ; Prince was born; Thai Tu bathing ceremony; The prince rode out of the palace; haircuts; meditate under the root of Bodhi, the first sermon. Only lack of space when the Buddha entered Nirvana. Missing is because the stone carving this legend is carried out. Venerable Thich Minh Chau said: "These are all special relics of the Buddha" and pointed to a rock in the Museum is not too big, has all the Buddha's relics, this is Queen Maya dreaming ; Prince was born; Thai Tu bathing ceremony; The prince rode out of the palace; haircuts; meditate under the root of Bodhi, the first sermon. Only lack of space when the Buddha entered Nirvana. Missing is because the stone carving this legend is carried out. Venerable Thich Minh Chau said: "These are all special relics of the Buddha" and pointed to a rock in the Museum is not too big, has all the Buddha's relics, this is Queen Maya dreaming ; Prince was born; Thai Tu bathing ceremony; The prince rode out of the palace; haircuts; meditate under the root of Bodhi, the first sermon. Only lack of space when the Buddha entered Nirvana. Missing is because the stone carving this legend is carried out.

The house behind:In a mirror cupboard in the middle of the room is a statue of Bodhisattva of Bodhisattva made of white stone like ivory. The statues are very artistic. No statue in the Museum can match it. At the western statue there is a huge statue of Siva, disgusting, killing a demon. The presence of this statue proves that Hinduism gradually robbed the Buddhas. On the right hand side is an inscription of Mrs. Kumara Devi, who established the last monastery in Sarnath. In this room there is a very special stone engraved with the legend of Khantivàda Jataka, a story of Buddha's predecessor, the court ladies dancing in front of the king, the maids listening to a hermit preaching and the hermit being beheaded.

Northern house: There is no special statue here like in the two previous houses, the earth statues are mostly damaged, the limbs are broken, the nose is damaged. The Muslim army not only burned Buddha statues and carved the ears, nose and eyes of the Buddha statues. The more painful you look. We thought: Religion is supposed to be a force that makes people love one another, but this is on the contrary a formidable force, causing people to slash each other! In this house, there are also many pottery items such as jams, jars, etc., perhaps for storing rice and other grains to be used in the monastery.

On the way back to the guesthouse to have a good meal, we stopped by to look at the library.

5. Mùlagandhakuti Library

The Maha Bodhi Association has set up a fairly complete library of Buddhist scriptures, including the Singalese, Burmese, Thai and Chinese Sutras.

Here, especially, each region has its own library. We hope that every Vietnamese Buddhist propaganda agency has a library, so how precious is it for scholars and local people to learn and study Buddhism.

6. Buddhist schools and hospitals

In accordance with the spirit of the Buddha's forgiveness The Maha Bodhi Society has established 3 schools:

a. Hindi Primary School.
b. English High school and
c. Dharmapala Kumara Vidylaya School.

These cases are all built and managed by the Association. The school of architecture is very large and majestic in a modern style, the purpose of training children in education, physical education and ethics. Every week there are catechism in Pali. Hospitals give medicine to people, heal people suffering from wounds. These two activities of the Association were warmly welcomed by the Indian people.

In the afternoon we went to visit an old tower about two kilometers away.

7. Tháp Choukhanda hay Chankhandi

This place, after the Enlightenment, the Buddha went to meet 5 monks. These five monks previously practiced asceticism with the Buddha, and later saw the Buddha poured milk, so they left here. When full of seeing the Buddha coming, these five people told each other not to greet and do not respectfully do anything. But when the Buddha approached because he loved his majestic demeanor, his solemn general, no one told anyone, some made a seat, some held a bowl, and some looked for water to wash the Buddha's feet. After meeting on this spot, the Buddha brought all five of them to a place half a mile away and gave his first sermon.

The current Choukhanda is a pile of old bricks, above it is an octagonal gazebo. It was most likely a tower, now only a pile of bricks and a gazebo 25 meters high. Mr. Cunningham, an ancient Uncle Ho in 1836, dug pine to the bottom, but found nothing. Long time to commemorate King Humay hiding here. Brick with the same architecture helps us predict this gazebo was established in the second or third century after TL

8. Arya Dharma Sangha Dharmasala

This is the amnesty of the Maha Bodhi Association donated by Mr. Jugol Kishore Birla. This house consists of two floors, spacious and cool, with up to 32 rooms for visitors to live in, free of cost. During our stay in Sarnath, we stayed here, very comfortable. When we say goodbye, we have a souvenir photo of a Vietnamese temple to commemorate.

Sarnath is splendidly rectified thanks to Dharmapala. He dedicated himself to promoting and rebuilding this place. Therefore, a large street here bears his name and his statue was built in front of the Malāgandhakuti temple. If there were many people sacrificing for their faith in every place like him, why would the golden light not spread? To understand more Sarnath Buddha you should read the following history.

Sarnath History

Sarnath history began when the Buddha searched for five ascetic practitioners. The word Sarnath is not in Pali or Sanskrit literature. It is the word Sarnath, which means king of the buds, then referred to as Sarnath city. The Pali Sutra often uses the word Migadàya or Isipatana, sometimes using both Migadàya and Isipatana. Sanskrit ispatana is Rsipatana meaning the place of hermit. Because the word Patana also means falling, falling, the Phap Hien Phap is where the hermit meditate. According to the legend, some of the Buddha's Pratyekabuddhas passed away in the void, then the body fell to the ground. No matter what, Isipatana is also an important area, including Isipatana is also an important area, including Migadàya (Loc Garden). Monks often stay here to practice meditation. And the word Migadàya means Loc Ã, which is the place where King Ba-la-complaint so that the buds can live freely, no one is allowed to hunt and kill. Naturally this place became ideal for hermits who wanted to stay away from the city.

A very good precursor story called Nigrodhamiga is related to this place, and has many educational implications, so we would like to translate the following, Xuanzang's accounts:

"... This place is not far away, in a large garden, there is a tower. This is where De-Bà-reach-da together with Bodhisattva in a lifetime are the king of the buds. At that time in the midst of a very large forest, there were two groups of deer, each with 500 and managed by two Deer. To ensure peace, the deer volunteered: "We will hope born a deer every day for the king to use. So the king always has fresh meat and we can prolong the life. ”The king accepted this proposal, and told the driver to return to the palace. The king lived and died, one after another flock, one after another, in the flock of De-Bà-reach-da, one Loc brought death in turn. -bà-attained) that said: "Although I am willing to die, But it is not my child's turn yet, so please give me another one, when my child grows up, we will bring two bodies to die. ”The emperor angrily shouted:" There is someone here who doesn't know how to appreciate life? ". Filtered a sigh answered:" But my Majesty, Your Majesty is not humanitarian at all, lack of love for your fellow human beings, if Your Majesty kills what is not born. " Still, he will definitely not listen. The deer now comes to present his miserable plight to the Bodhisattva (the king of the other flock). nothing is alive. Today I will die like that for you. Because I have no right to force anyone else to suffer this fate ... ". Loc King angrily shouted: "Who here does not know how to value life?". The Son of a sigh answered: "But my Majesty, Your Majesty is not at all humane, lacking love for your fellow human beings, if Your Majesty kills what is not born." Thread-BA-reach-multi still definitely does not listen. This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for you. For I have no right to force anyone else to suffer this fate .. . ". Loc King angrily shouted: "Who here does not know how to value life?". The Son of a sigh answered: "But my Majesty, Your Majesty is not at all humane, lacking love for your fellow human beings, if Your Majesty kills what is not born." Thread-BA-reach-multi still definitely does not listen. This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for her. For I have no right to force anyone else to suffer this fate .. . ". This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for you. For I have no right to force anyone else to suffer this fate .. . ". This deer immediately came to show his miserable plight for the Bodhisattva (Loc King of the other flock). The Bodhisattva said in a gentle voice: "Noble for the heart of a mother who loves what has not been lived. Today I will die for you. For I have no right to force anyone else to suffer this fate .. . ".

Then the Loc King went to the King's palace and put his head on the table waiting for the butcher to cut his throat! People on the road or have sex, spread the news to each other and say: "Loc vong is really wonderful". The people and the officials rushed to see it. Upon hearing this news, the King did not believe it was the truth. But until the guard came in and gathered the truth, the king believed. Then the king asked Loc Vuong, "Why did you come here?". Loc Vuong tau: "A Loc brings the turn to die, I have no heart to let an unborn Loc die unjustly, so I came to replace the Loc to become pregnant". The King heard and sighed and said: "I do have a human body, but unlike the Loc, on the contrary, this Loc, although carrying a LoL body, has something different than humans". The King felt compassionate and spared the Loc King, it is not required to load a Loc again every day. The king left the whole forest for the Loc species and so this forest is called the Loc forest (Loc Lộc. Migadàya) ”.

The above story gives us the original name of this place. It is very appropriate. From there this forest became a good place, peaceful of the Loc species, until the time of the Buddha. Statues depicting the life stories of the Buddha all have a drawing of two Locs on either side, the Dharma in the middle. Currently, there is a flock of Locs behind Mulagandhakuti pagoda. We have come to see and take pictures.

As mentioned above, the Buddha stayed for the first 3 months in this place, after he attained enlightenment, Sarnath did not appear to be the permanent residence of the Buddha and his close disciples. Maybe he only visited two or three times after turning the wheel of dharma. But his disciples often come to practice here. It is certain that at the end of the fourth century before TL Sarnath became a very important place. When King Ashoka took the throne, this place became a very popular place of Buddhism. King Ashoka has built many stone pillars to commemorate, but unfortunately cannot find it at present, except the stone pillars mentioned above. After King Ashoka, we do not know the serial history of Sarnath. Only when Phap Hien visited in the fifth century did we learn more. According to Phap Hien, Sarnath is a prosperous place. So probably a few centuries before His worship, it is a prosperous place, but perhaps the most prosperous period is between the third and seventh centuries (250-650 AD) like stone statues and most of the carvings belong to the period. great above. Most of the towers have not been dug up proves that the objects used to make temples and the inscriptions found also belong to this era. Except for the pillar of King Ashoka which was erected in 250 BC and the temple of Kumara Devi was erected in 1192 after TL.

In the sixth century, Mihircula, the Hung invaders emerged, devastating this place, but according to Huyen Trang, it seems that in the seventh century, this place was all overhauled, because he did not say anything about it. havoc. In the following centuries, nothing significant, surely that place will still be prosperous. By the 10th century, Sarnath began to decline, and although many Buddhists tried to revive, it had not much influence. Brahmin continued to expand stronger and stronger, and Brahmin disciples began to set up temples in this place. In the second century, it was sacked again by King Mahmud Gaznavi and finally by Mr. Kutbuddin, a general of King Mahmud Ghrori, sacked all that remained of Sarnath. Since then, Sarnath was completely dominated by circumstances, so the Buddhists abandoned, the pagoda towers were destroyed, except for the two main towers mentioned above.

From that century to the 17th century, we do not know anything about Sarnath's history, it must be completely abandoned, the people dare not leave. Year after year, hurricanes brought sand and dust piled up, covering Sarnath. The trees grew so much that the panorama was buried under lush grass. Until archaeologists dig to find relics, we get to know Sarnath. In early 1834, General Makenzie came to dig that place to find many relics. Then came archaeologist Alexander Cunningham, who had to pay his own money to fund the search. The objects he found were stored at the Museum in Calcutta. It should be known that at that time some statues and bricks in Sarnath were brought back to the Queen College, Duncan Bridge and Benarès station. Just one Duncan bridge used 48 stone statues. Beginning in 1851, Mr. Kittoe came to dig, Found the temple and named it Kittoe temple. In 1905, the ancient Institute of Uncle dug up the relics mentioned above.

But all of the above industries only made Sarnath known to some scholars, and the people, especially Buddhists in the four directions, did not think of this important Buddha. It was not until Dharmapala arrived there, in 1891, that there was a real Buddhist revival. When he arrived, Sarnath was a place full of wild plants, and a breeding ground, so messy that he did not dare to set foot. He decided to revive this place. First he bought a piece of land, donated by his mother, Kakkika Hewavitarne Lamtani, to build the current temple, and then bought another piece from King Raja Bhinga donated money. He also intends to open a modern education class, industrialized to improve agriculture. But most of his careers failed, because at that time people opposed what was new that he advocated.

However, today we see that he has built the Mulàandhakuti temple, established many schools for the people, opened the doors of the hospital, etc. It is these industries that awaken Buddhists to be active themselves until today and partially recovering Dhamapala's first flourishes is great for the Buddhist revival in India.

The work of worshiping Sarnath is finished, we prepare the luggage back to Ba-la-complaint. In Bahrain, we visited the University of Sanskrit, U Pradesh state. National monks converge on 25 degrees. The school is very large and magnificent, with dormitories. Spacious classes, full library etc .. Surrounding the cool trees, beautiful flowers and leaves, it is worthy of a university in this country.

The evening of that day, hosted by the Venerable students here at the street, took place in a friendly and welcoming atmosphere. After taking a son, Venerable Phalanana guided us to visit the Ganges (Gange).

Seven o'clock that evening, we boarded the train, continued to go to worship Kusinara, where Buddha entered Nirvana.

The two days in Sarnath passed quickly. We passed away in the fondness of love and wished to be worshiped many times in the Buddha's name Zhuan Falun for the first time, but also a pure and cool place that made us gentle and refreshed.

During the quiet hours here, our ears seem to be absent from hearing the Buddha Zhuan Falun:

This is misery, this is the episode.
This is death, this is religion.
This is suffering, I know, this is the episode, I have broken.
This is the cessation, I have witnessed, this is Dao, I have cultivated.
This is suffering, you should know, this is the episode, you should pass.
This is the cessation, you should witness, and this is the way, you should practice.
Magical change scene Sarnath!

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Dhammacakkapattana Sutta

At that time, the Buddha called 5 monks and taught: "Hey, monks, there are 2 outrageous things, the monastic should not follow. What is two? Phàm phu is not worthy of holy virtue, no loss of religion Second is ascetic practice, suffering, not worthy of holy virtue, no loss of religion. Enlightenment of the middle way, the path that brings legal person, wisdom, brings peace, wisdom, enlightenment, Nirvana ".

"Hey, bhikkhus, the Middle Path enlightened by the Tathagata, the path that brings legal person, wisdom, brings peace, wisdom, and enlightenment. What is Nirvana? What is the Holy Way? Eight branches: right view, right thought, right speech, right action, right life, right diligence, mindfulness, right concentration. Enlightenment, the path leading to dharma vision, wisdom, brings purity, wisdom, enlightenment and Nirvana ".

"Hey, monks, this is the Noble Truth: birth is suffering, old is suffering, sickness is suffering, death is suffering, hatred meets each other is suffering, dear separation is suffering, may not be suffering, in short, the five clinging aggregates are suffering ".

"Hey, monks, this is the holy set of suffering, which is the love that leads to being, corresponding to joy and greed, looking for pleasure here and there, which is sex, no-birth."

"Monks, this is the cessation of holy suffering, which is cessation, celibacy, renunciation, seclusion, liberation, freedom for love".

"Hey monks, this is the way to eliminate suffering, leading to the cessation of suffering, which is the path of the Holy Eight branches: right view, right thought, right speech, right action, right life, right diligence, mindfulness, right concentration ".

"The Dharma monks, this holy Dhamma, have never heard before, for the dharma s, that is where I am born, mind, wisdom, birth, light birth. this practice of holy suffering is necessary to cease this practice for the dhammas that have never been heard before, it is where I birth eyes, birth wisdom, wisdom, birth, light birth. is this cessation, for the dharma that has never been heard before, it is from the place where We are born, mind, born, wisdom, born, light.

"Hey monks, this is the cessation of holy suffering, for the dharma s that have never been heard before, it is where I am born of sight, mind, birth, wisdom, birth, light. To destroy this holy suffering requires realization, for the dhammas that have never been heard before, it is where I generate sight, wisdom, wisdom, birth, light birth. The soles need to practice this practice, for the dhammas never before heard, it is in the place of birth, wisdom, wisdom, birth, light birth. This practice, for the dharma that has never been heard before, is where we are born with eyes, mind, birth, wisdom, birth, light ".

"Bhikkhus, if I have real knowledge, for these four holy dharma s end of the three transformations, twelve rotations, not completely pure, My time does not declare to the gods, the Maou, Brahma, with the Sa-subjects and Brahmins including the celestial beings that: I have realized the superiority of righteousness, righteousness. This saint comes, at the end of the three transformations, the twelve rotations completely pure, only then will the Bhikkhus and I declare to the Devas, the Ma-kings, the Brahma and the Samaritans and the Brahmins. -mon including the human nature that: "I have realized the Supreme Chief Justice, Righteousness. And it is in Me, the knowledge that arises; My mind has been liberated for sure. This is My last life. Now there is no other life ".

The Buddha sermons like that. The five monks happily praised the Buddha's words. When the Buddha preached this sutra, Venerable Kondanna (Kieu Tran Nhu), attained a pure Dhamma, did not impregnate and realized that all dhammas created by birth are dhammas that must be destroyed.

When the Buddha Shifts the Wheel of the Dharma, the gods in this earth shout out loudly: "Now at Ba-la-complaint, the devas of the land, the garden of Loc. This has never been transported by Sa-Mon, Ba-la-Mon, Thien, Ma, Pham Thien or anyone in this world. When listening to the gods in this realm shouting so loudly, the four heavenly kings also shouted: "Now at Ba-la-complaint, the gods of the land, the garden of Loc, this noble Dharma have been Germany. Religion transport. This Falun has never been transported by Sa-Mon, Brahmin, Thien, Ma, Brahma, or anyone in this world. When listening to the four Heavenly Kings shouting so loudly, the gods of the Three-decade-three heaven ... the gods and the devas in the Brahma world both shout out loudly: "

It was at that moment, at that moment, that the shout came through the realm of Brahma and thus all ten thousand worlds were vibrating, moving, back and forth, and an infinite aura, radiating dark. In this land, far away from the light of the Chu Thien line.

At that time, the Blessed One announced aloud that "It was Kieu Tran Nhu as he has witnessed". Thus the Venerable Kieu-Tran-Nhu was named Annatakondanno "

(Translated according to the Pāli Mahàvagga).

The following is the second discourse of the Buddha taught at the Loc Garden.

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Anatta Lakkhana Sutta (Anatta Lakkhana Sutta)

" N spoiled this I hear: A time of the World Religion in the city of Ba-la-complaint, where the gods fall in land (Isipatana), the garden (Migadàya).

At that time, the Buddha called them 5 monks that: "Hey, monks". The monks answered: "Bach Duc The Ton". The Buddha said this: "Bhikkhus, rupa is not self. Bhikkhus, if rupa is self, this rupa time will not be sick and we can say my" rupa "will like this"! Bhikkhus, since rupa is not self, rupa must be sick, and we cannot say, "My rupa is not like this; my rupa will not be like this."

"Hey bhikkhus, feeling is not a self, bhikkhus, if feeling is self, life will not be sick, and we can say," My life will be like this. My life will not be like this. ”Bhikkhus, since feeling is not a self, feeling must be sick and we cannot say,“ My life will be like this. My life won't be like this ".

"Hey monks, the thought is not a self. Hey monks, if you think it is a self, this time will not get sick, and we can say:" My thoughts will be like this. My thoughts will not be like this. ”The monks, since they thought it was not a self, thought that they must be sick and we could not say:" My thought should be like this; My idea wouldn't be like this ".

"Bhikkhus, the action is not the self. Hey monks, if the practice is the self of this time, there will be no sickness, and we can say:" My action will be like this; My practice will not be like this. ”Hey bhikkhus, since the action is not a self, the action must be sick, and we cannot say:" My action will be like this, My onions wouldn't be like this ".

"Hey bhikkhus, consciousness is not a self. Bhikkhus, if consciousness is this temporal self, we will not get sick, and we can say:" My consciousness will have to be like this; My consciousness will not be like this. ”Bhikkhus, since consciousness is not self, consciousness must be sick, and we cannot say:“ My consciousness should be like this, My mood wouldn't be like this ".

"Is materiality impermanent or impermanent, monks?" - "The White Buddha is impermanent" - "What is impermanent is suffering or happiness?" - "Bai Thế Tôn, is suffering" - "Is it reasonable to give impermanence, the changed suffering is:" This is mine, I am like this, this is my self "-" Bach The Ton! It can't be like that.

"Hey, monks, is life impermanent or impermanent?" - "The White Buddha, is impermanent" - "What is impermanent is suffering or happiness?" - "Bach Thế Tôn is suffering" - "Is it reasonable to give what is endless, suffering, changed as:" This is mine, I am like this, this is my self? "-" Bach Thế Tôn, it cannot be like that ".

"Hey, monks, think is impermanent or impermanent?" - "Bach Thế Tôn, is impermanent" _ "What is impermanent is suffering or happiness?" - "Bach Thế Tôn, is suffering" - "Is it reasonable, when giving impermanence, suffering, being changed is:" This is mine, I am like this, this is my ego ? "- Bach Thế Tôn, it cannot be like that".

"Hey monks, is the practice impermanent or impermanent?" - Bach Thế Tôn, is impermanent "-" What is impermanent is suffering or bliss? "-" The White World, is suffering "-" Is it reasonable for what is impermanent to suffer, to be changed as: " This is mine, am I like this, is this my self? " - "Bach The Ton, it cannot be like that".

"Hey monks, is consciousness impermanent or impermanent?" - "The White Buddha, is impermanent" - "What is impermanent is suffering or happiness?" - Bach Thế Tôn, is suffering "-" Is it reasonable to give what is impermanent, suffering to be changed is: "This is mine, I am like this, this is my self?" - "Bach The Ton, it cannot be like that".

"So, bhikkhus, all the present, past or future rupas, internal or external, gross or subtle, sublime or noble, far or near, all rupas." it must be mine, not me, not my self. "Therefore, we must contemplate with the real right view".

"So, bhikkhus, all the present, past or future feelings, internal or external, gross or subtle, sublime or sublime, far or near, all of them." of me, not me, is not my self. "Therefore, we must contemplate with true right view".

"So, bhikkhus, all the present, past or future ideas, internal or external, gross or subtle, sublime or sublime, far or near, all of them." it must be mine, not me, not my self. "As such, we must contemplate with true righteous thoughts."

"So, bhikkhus, all the present, past or future actions, internal or external, gross or subtle, sublime or sublime, far or near, all of them." it must be mine, not me, not my self. "Therefore, we must contemplate with the real right view."

"So, bhikkhus, all the present, past or future consciousness, internal or external, gross or subtle, sublime or sublime, far or near, all of them." it must be mine, not me, not my self. "Therefore, we must contemplate with the real right view."

"Hey, monks, thanks to such insight, that the Multiculturalists, the disciples, aversion to identity, aversion to feeling, aversion to thought, aversion of practice, of consciousness. Thanks to hatred, birth. Discharge, through renunciation to liberation. They understand that: "I have been liberated, birth has passed away, virtue has been achieved, the things to be done, do not have to be born again another life".

The Buddha said so. The monks happily praised the teachings of the Blessed One. When this teaching is declared so, the five Bhikkhus no longer cling, freeing the mind of contraband.

"At that time, in this life there are six A-la-Han".

Verse-Psalm (Ksinagara)

"Buddha was born in the flower garden of
Tao He saved the pool.
Return to the place of his being
he released his dream body".
(Queen Mahamaya Business Travel).

A pressure vessel Vanarasi - Gorakhpur at 10 o'clock at night, we went to Gorakhpur when both bright sun. We had to cross the bus to go another 54 kilometers to get to Psalm, where the Buddha entered Nirvana.

The more to the north, the colder it gets. The late autumn sun did not melt a thick foggy sky. The shadow of two rows of trees by the side of the road enveloped us. The speed of the vehicle increased on the empty road. The wind under the window seeped into the fan in the car. Everyone was silent and thought about it. As for us, the son's sorrow and grief were only allowed to return to visit a father after hearing the news that his father had passed away a long time ago, wearing it heavily on his lap since he got into the car. Wanting to talk to ease sadness, but looking to the side saw Mr. Passadika silently looking at the Quai-na we did not want to disturb him, and then let sadness take over.

The car stopped in front of the Burmese pagoda, we all brought our luggage and asked to stay here. The pagoda was built on a fairly large land, next to the Sa-la forest. In addition to the main hall, the pagoda also has a monkhood, guest house, a mundane and a five-class school to teach people around the area. Venerable Chandhamani, Burmese, the abbot of this temple for more than 40 years, has merit, virtue, solemnity and simplicity. The people who live in the temple, thanks to the teachings of the great virtues, know the form of respect and service to the monks. We take a bath, wash and rest here until afternoon to Sa-la forest. During our rest time, we reread the Psalms literature and examined our surroundings.

1. History of Verse

Verse-na is one of four important divine relics: Lin-ni-ni, where the Buddha was born. Bodhi Bodhisattva is where the Buddha attained enlightenment, Deer Park, where the Buddha Shakyamuni and Versa where the Buddha entered Nirvana. After the Buddha entered Nirvana, the two countries Mallas and Vajjians were captured and grafted into the Magadha country. When Phap Hien came to visit (in the fifth century), the place was deserted and deserted. Temples are ruined. But by the end of the 5th century, the Svami Haribala rebuilt a main tower. It was not until 1825 that Mr. Carlyle began to dig here. He himself found the statue of the Buddha entered Nirvana and repaired it. He has digs, medicine bones and burned objects inside the temple. This proves that there was an accident for people in the temple burned to death with the temple. Perhaps this accident happened during the Muslim siege. Digging continues but is often interrupted; until 1912 it stopped completely. Vogel and Pandit Hirananda Sastrra are two scholars focused on studying this divine relic. A bhikkhu named Mahabir from India was the first to set up a temple here to revive Buddhism. After ordained in Ceylon, this person came here, built a small hut to stay; then Mr. Khee Zharee helped finance the creation of a commune that allowed guests to stay and live in the village. After that, Venerable Chandhamani continued his work. Nowadays, Verseza is in a remote and remote place, but not so much as a country. Along the way to the Sa-la forest, in addition to the Burmese Pagoda, there are also Chinese, Tibetan, Birla Amnesty, government guest houses, and 9, 10 civilian houses. The high school here is spacious and clean as well. Land is very fertile. Rich color flowers. People in the surrounding villages seem more elegant than the others. Their beliefs are not complicated because there are few Hindu temples here. Some have taken refuge in the Three Jewels.

2. The relics

Every day, in other places, after arriving, we were all eager to go and worship the relics right away. Today here, no one told anyone, all do not want to delay such important work. Through thoughtful faces and small voices, we know that we all want to evade the need to witness this sad or sad scene.

After afternoon tea, Venerable Thich Minh Chau said: "Summer, let's go to Sala forest in the afternoon". Dark leaf trees. Flowers are not fresh anymore. The lake is still in the shape of a tower Weak rays of gold could not penetrate the cool trees. The afternoon wind gently shook the Sala branches. The scene is covered with a tile color. Then we slowly walked up to the temple to worship the statue of Nirvana Buddha.

a. The pagoda is to worship Buddha Nirvana

The pagoda was built on a 2-meter-high brick floor surrounded by a lotus lake, followed by a forest of trees. The architecture is different than the temples we have ever seen. The roof of the temple is a pointed arc up in the middle. The pagoda is wide, not deep, just enough to worship a statue of Nirvana. The lime color inside mixed with the light shining through the windows on the roof makes the Buddha temple more magical. Buddha in the gesture of lying down, his head turned to the north, facing the south, his legs overlapped like when the Buddha entered Nirvana. The statue is 7 meters long and decorated on a stone pedestal carved in an original Chunar rock. The famous sculptural art of Mathura craftsmen makes the statue complete with 32 good generals, 82 beauty and symbolic expressions of the virtues of Tu, Compassion, Hy, and Xa. As usual, when we arrive at a divine relic we chant our prayers. Especially here in the chanting of all of us as if there is something ill-fated. Perhaps due to silence (because he could not chant Vietnamese0, Mr. Pasadika was fully emotional through both appearance and sound. into a band Nirvana Lam ly but transcendent.

To be honest, we dare not look at the statue. Because I kept looking for a little while, there was a stir in my heart and tears flowed from my eyes. The scene of the writhing and crying of Ananda and thousands of Buddhists before the moment of leaving the noble teacher continued to happen in our minds. Then we can sympathize with the pain of Mr. Tu-baht-da-la, an old man who was a Buddha degree so he passed away before the Buddha. After chanting, we could not find teacher Huyen Vi anywhere. It turned out that the master was sitting in the yard, in an old corner of the wall, his face down, in his hands. Knowing that he was deeply touched, we did not dare to call and let him be naturally with his spiritual flow.

a. Tháp Mahaparanirvana

After the Buddha ceremony, we all went out and went a lot around the Mahàparinirvàna. The tower is located to the east of the main temple where the Buddha entered Nirvana. The Malla tribe built this tower to worship the part of Xa Loi that they were divided into. The tower is round, doorless, 8 meters in diameter. When Mr. Huyen Trang saw it, the tower was 50 meters tall now, only 15 centimeters. Three months before entering Nirvana, the Buddha told Ananda that he would enter Nirvana and told Ananda to choose this forest of the Malla tribe as the place to let go of his body. Ananda was very surprised, because he did not understand why the Buddha chose a remote place and few disciples to enter Nirvana. Because he has not proved A-la-Han, so A-nan did not understand the Buddha's respect. In our opinion, perhaps because he did not want many disciples to suffer from having to witness the separation between teachers and students, the Buddha did not enter Nirvana in urban places,

In order to suppress the sorrows that are rising, we are thinking while thinking of the words of Ananda to A-nan when Ananda cried and told the Buddha that had died:  "Hey Ananda and his brothers! The Buddha does not have to die but go to a peaceful place of normal life " . And one more thing that makes us think a lot is that the Buddha was born under the tree of No-priority, attained enlightenment under the Bodhi tree, turned the wheel of dharma in the Loc garden and entered Nirvana under the Sala trees. Oh! How beautiful is the liberating virtue of the Merciful!

Then by reading the stelae, we know that the tower was repaired many times over many periods and in the 5th century after the TL was repaired again. While digging for this place to find relics, a bronze raft filled with valuables was excavated. There is a bronze plate inscribed with Sanskrit word about "Twelve conditions and conditions" and inscribed that it was an offering of the Svami Haripala. It is a bronze plate placed in the tower of the Buddha entered Nirvana. The tower that Mr. Huyen Trang is sure of is this tower. We do not understand when this tower collapsed. Perhaps during the devastating Islamic period. The government's Institute of Uncle Ho completed the excavation and repair work in 1912. But it was thanks to a Burmese Buddhist, Mr. U Po-Kya, that the tower was dignified as it is today.

c. The area is excavated for archeology

After the tower was finished, we went around to the front of the pagoda to see the area dug up by the Ancient Institute for archeology. This is a land area of ​​500 square meters, full of old brick floors of many monasteries and huts. The inscription found that the whole area was called the Mahaparinirvana monastery. There are also small nearby monasteries such as Vishnu Dviparinirhara, Bhadanta Suviravihara, etc. The clear and sweet water well that Mr. Xuanzang saw is still located beside the lake and near the monastery grounds. Saa has only four large trees growing parallel to each other. The ancient Institute of Uncle is replanting a lot of safflower trees throughout the forest. We walked quickly through the anchorages in the forest as it was getting dark. The creaking of birds, the voices of apes calling out in our hearts the barbarous feelings:

"The day dies according to the heels of the sunset
The afternoon shadow falls to the
mood. The green pine is scattered with yellow chalk.
Listen in the wind, the bow is farewell". (HK)

Not daring to let our thoughts dissipate any more, we silently recite the Buddha's poem and Van Thu taught about impermanence:

"Today has passed,
Life is also reduced,
Like a little fish,
What joy?
Mass! Need to be diligent!
Like saving the fire oil,
Just reciting impermanence,
Don't let go."

As we walked, thinking, we left the forest when we didn't know

d. The place of celebration of the cremation, Angra Chatya

We visit Angra Chatya tomorrow October 19th. It is sunny today, but there is no change in our hearts. The road to the place of the Buddha's incarnation ceremony was large, but only 4 of us went. The solitude of the path helps us to recall the solemn events that happened during the cremation ceremony that we had read in the Nirvana Sutta. And the Buddha's teaching about the duty of teaching the ordination of the monastic order and the Dharma protector of the house again insists on us:

"Hey A-nan! Do not think anything about the ritual for the body of the Tathagata. I just hope A-nan and his disciples to go on the job of liberation. has found lay people, Ba-la-subject, Head fake, the disciple of the Tathagata ".

The tower was erected to commemorate the place where the body of the Buddha was divided, no longer intact, but just a huge tomb covered with green grass. We had no place to chant, so we just lit incense, paid homage, and circled the tower along a path full of flowers. One hopeless wish that came to us was the wish to find some of the relics that fell here. Then the image of the Buddha using supernatural powers to turn on the optical needle cap to bow to his mother, Queen Ma-Gia, came down from Dao Loi. Another image is the Buddha taking his legs out of the golden light so that Ca Lettuce, a virtuous old disciple who was teaching the Dharma late in the distance, was warmly welcomed. Although we are unfamiliar, we deeply respect this brave man: Because of the virtue of virtue, people have given up on narrow feelings that linger in the border to come here to live a beautiful life. Before leaving, looking in the bag with only a packet of ginger jam, we presented Venerable Venerable that precious homeland gift, and then said goodbye to him in sweet sweetness; At that time, feelings of wandering, homesickness, love of the family were no longer lingering in our minds.

During our two-day stay at the verse, tomorrow, in the evening, we all went to Sa-la forest to chant and meditate. Of the great relics, the Psalms are where we enjoy the most of us. That evening, after we finished chanting at the main hall, we went out alone, sitting on a rock under an ancient root, leading to the Great Tower to calm down. The first moon of the week is not very big. Just enough light rises up. The night sky fell. We were immersed in both ambiguous and fanciful scenery. Thanks to that, the sincere ideas flowed easily and smoothly. Considering our spiritual practice, we are half happy and half sad: happy because we have met masters and friends, so our cultivation has many favorable conditions; sad for being unable to avoid stumbling on the way to the horizon of liberation. Our mood now is not very different from that of Ananda: Ananda was sad and worried before the Buddha entered Nirvana. He worries that his mistakes have not been eliminated and can be re-committed. Meanwhile, the Buddha entered Nirvana again. Who is someone who loves and supports themselves on the path of spirituality and enlightenment. Come to think of it, the aging image of our guru, Venerable Tay Thien, appeared and made us even more upset, thinking that nothing could be more unhappy for us than if we could not meet. the guru's face for the last time before he returned to Buddha. We were immersed in sadness and fortunately the following words of virtue and lenience of Venerable Tu Fathers were in our ears: Who is someone who loves and supports themselves on the path of cultivation and enlightenment. Come to think of it, the aging image of our guru, Venerable Tay Thien, appeared and made us even more upset, thinking that nothing could be more unhappy for us than if we could not meet. the guru's face for the last time before he returned to Buddha. We were immersed in sadness and fortunately the following words of virtue and lenience of Venerable Tu Fathers were in our ears: Who is someone who loves and supports themselves on the path of cultivation and enlightenment. Come to think of it, the aging image of our guru, Venerable Tay Thien, appeared and made us even more upset, thinking that nothing could be more unhappy for us than if we could not meet. the guru's face for the last time before he returned to Buddha. We were immersed in sadness, but fortunately the following words of virtue and lenience of Venerable Tu Fathers were in our ears:

"C'mon A-nan1 Do not grieve and cry! Until now, you have served me with gentle gestures, language of love and joyful mindset are the same, no matter how much, you have worshiped me. Apparently, neither of the devas of Ma-Pham, Sa-Mon and Brahmin cannot be equal. You should be diligent. (The A-function School).

It is these words that bring peace of mind to us and cheer us up so much. Another night, instead of sitting in one sitting, we went on a meditation retreat. Having traveled to many places, but only here, do we feel light and refreshing in every step. The moon is brighter today than the night before. Four quiet sides. Our heels glided around the lake. From time to time a few clones, agitated and sensitive, fell into the water, making the surface of the lake glisten with both moon and moon. Is this a golden sand lotus pond lined the bottom of the ultimate bliss realm? The more we walked the more we wanted to go and felt like we were walking in a flower garden of the Heavenly Palace. Also in the Sa la garden, one dewy morning, we met Mr. J. Buisseret of Belgium, who is in his fifties but still strong. For the past three years, he said, With his old bicycle, he traveled 27 countries and visited patients in hospitals to comfort and encourage them to return to a spiritual and moral life. During the past three months he has visited many hospitals across India. He came here for that visitation, but this solitude and elegance fascinated him. Knowing that I am a Vietnamese, he was very happy because before, around 1946, he was in Vietnam and felt the resilient spirit of the Vietnamese nation. Meeting Venerable Thich Minh Chau, the conversation in French was more fluent, so soon he became a familiar friend to all of us. He accepted an invitation to have breakfast with us at the Burmese temple. During the meal, consisting of Vietnamese, Burmese, German and Belgian, The back and forth stories are also international in color but inclined in spirit and morality. We all agreed with each other: "If humanity wants to live and live happily on this earth there is no other way than to return to the moral life". Mr. J. Buisseret himself emphasized: "Humankind is now crazy drunk in a dream of killing each other. Maybe it is not after the third world war that humanity will awaken and return to love and feet. physical". He said with a voice that was both blaming and pitying. Mr. Pasadika, a former armored officer, added to the story: "I thought they were crazy, but they said that the compassionate people not to kill are crazy. I was ridiculed by my friends and considered insane, first. when I left them to come here to practice living the Buddha's life ". Mr. J.

During the days of living in Psalms, there was no time when we were not as sad as we were when we were chanting the Nirvana Sutra. It is in this sad scene that we have enjoyed many liberating flavors. Two days passed quickly. So we had to leave Sa-la forest to go to Sa-guard also on a cold windy and dewy morning.

His memoir about Kusinara

"Twelve weeks to the east, the worshipers came to the city of Kā-di-na-dep (Kusinagara). North of this city, between two trees, on the banks of the river Hy-Lien-boats (Hiranyavati) is the place of virtue) The Blessed One entered Nirvana, head towards the North, The towers were erected in the following places: The place where he Tu-attain (Subhadra), the last disciple attained the Buddha's enlightenment, was in the Vajra Buddha. It seems 7 days; where the Kim cang athlete (Vajrapani) launched the Golden Tree, where 8 kings divided Xa Loi, with Sangha-lam, still exist. In the sparsely populated city, only a few they increase and villagers.

His memoir Huyen Trang

Mr. Xuanzang returned to Kusinara as follows:

"The capital of this country is in ruins, the towns and villages are damaged and ruined. The brick wall of the old capital is about 10 miles in circumference. There is a small population, the roads in the city are uninhabited and abandoned. In the northeastern part of the city there is a tower erected by King Ashoka, this is the old house of Chunda, in the middle of which is a well that he dug when he offered food to the Buddha. flooded, the water was still clear and sweet. ”To the northwest of the city about 3, 4 miles across the river Ajitavati, not far west, we came to a forest with saola trees. Huk, the bark is white and green, the leaves are shiny and smooth, in this forest there are four tall trees, slightly different from the other trees where Buddha entered Nirvana.

"In this place there is a brick monastery, in which is a statue of the Tathagata entering Nirvana. He lies head towards the north as if sleeping. Next to the monastery is a tower erected by King Ashoka, though Damaged, but still nearly 200 feet (about 60 meters) high. In front of this tower is a stone pillar commemorating the Buddha's entrance to Nirvana; on the stone pillar has inscriptions but no date.

"Not far from the temple, there is another tower. That is where the Buddha when he was a Bodhisattva, was born king of a group of pheasants, and put out a fire. Also near this tower, there is a tower. Another recorded the Bodhisattva's story before ordaining, living as a deer body to save many sentient beings.

"Not too far west, there is a tower. This is where Mr. Subhadra (Tu-bah-da-la), sworn. Next to the tower of Subhadra entering Nirvana, there is a tower. This is where he is." Vajrapani (Vajrapani god) fell unconscious to the ground Next to the place where the Vajrapani fell to the ground, there was a tower where the offering was made, 7 days after the Buddha entered Nirvana. The Buddha's body was kept, with a tower where Queen Ma-Da cried the Buddha.

"North of the city, crossing the river and walking about 200 steps, there is a tower. This is the place where the Buddha's body is worshiped. The land is now black, gold, and earth are mixed. The devotion to this place is bound to pray to find some relics of the Buddha.

Lumbini (Lumbini)

R ời from Kusinara glass tomb, we come back to visit Gorakhpur station Lumbini, the birth place of Lord From side.

From Gorakhpur to Nowgarh it takes 3 hours by train. When it was already dark, we had to sleep at the station until morning to continue the journey of worship. Nowgarh is a small country station, so it's not too noisy unless trains stop by. When we arrived, the scenery here seemed to be vividly colored. Cool, fresh air.

How strange! To any Holy Land, our hearts were filled with excitement. Starting to go to bed, I told myself to sleep a little early this night so that the journey would continue tomorrow. But the images of Lin-ni-ni, imagined by me, kept appearing in full color! It was nearly 1 o'clock before I fell asleep, at 4 o'clock, teacher Thien Chau woke up and turned on the light, asking us to pack our luggage together. It was not yet time, but Venerable Minh Chau urged us to put the luggage in the car. All want to hurry up until now to visit and worship this important Buddha, the birthplace of the noble Father. A place for thousands of years still remembered by Buddhists in five continents.

At 7:00 a.m., the new bus departs, taking us from Nowgarh to the Lin-Ty-ni (Lumbini) garden. The car passed gently through the lush green fields. The Himalayas (Himalaya) with majestic white peaks hidden behind clouds of blue. Ancient temples appeared one by one before our eyes. The bus carried us across the Indian border into Népal territory. The plaza is almost 40 kilometers long, but we felt close by. The scene of Birth was like flickering before our eyes.

"Still see immeasurable conservation tree, a
thousand years keep poetic beauty ..."

The details of the birth history recorded in the Nidànakathà came to mind one by one:

- "More than 2,500 years ago, at this Garden of Linyi, a great Enlightened One was born. He was born to bring wonderful light to the wrong world of suffering.

According to traditional Indian customs (nowadays in some places still, women have to return to their parents' hometowns to give birth to their first child. Queen Tau King Tinh Sansk: "Tau Hoang Thuong, near the birth date, according to traditional custom, I would like to return to Devadaha, the capital city of my parents ...". order for the subjects to repair and decorate the road from the Caperna-la-guard (Kapilavastu) city to the capital city of Ajana, where Queen's father is now reigning. The main queen sits on a flower palanquin.

Between the two cities of the two monarchs, there is a peaceful garden, there is an Infinite tree (Asoka) blooming with many beautiful petals. (It is said that this flower blooms every few thousand years. When the flower blooms, the omen appears for a saint to appear.) The local villagers call this garden Lumbini Nava. At that time, the garden was full of flowers, fragrant with strange grass and green trees. Swarms of bees, butterflies fluttering, from flower to flower, to suck nectar. Birds of four directions played each other to play melodious and smooth music, creating a wonderful painting for the wings of Lam-nun.

The queen descended from the palanquin and slowly stepped into the breathtaking garden, often with the beautiful scenery of dawn. An imperceptible tree branch seemed to droop to: "Welcome superhuman to appear ...". The Queen's right hand reached out to pick the petals of Supreme, at that moment, the Prince was born. The four heavenly kings held soft Kieu-thi-ca shirts and held Thai Tu. Then the nine dragons sprayed water into the golden bath to bathe the Prince. Seven consecutive lotus flowers appeared to support His heels. Whose five-tone music resounds even before. Mandala-da-la did not know from nowhere scattered all over the garden.

Oh! How magical and joyous! Received the good news of the Prince's birth, the sky flag, the trumpet rose to the ground. King Tinh Phan personally went to receive the Queen and the Prince to the palace. All the gods were gathered to name the Prince Siddhartha (Siddhartha), the name of the extraordinary Prince came from there. "

And in Buddhacarita also it is written: "After the Prince was born, he looked to the directions: East, West and looked up, down, looked down all four directions, then turned to the North seven steps on the miraculous lotus flowers. Mysteriously this transcendent gesture. Going to the seventh step, both solemn and majestic, he said:  'Heavenly, earth, only one solitary' .

We entered the historic forest, lit incense lanterns for the ceremony, sincerely prayed for all ordinary people to be happy and found the miraculous light that Prince Siddhartha has brought to this world. 2,500 years. Accompanying us were five Uu-Bà-di and a Buddhist student in Burma. They also celebrate with us.

The landscape was beautiful in the past, and today the garden is in ruins. Although there are trees, temples, but the scenery is not as splendid as before and especially not as good as the relics of the Indian government that we have worshiped. The Népal government is trying to fix this relic, but perhaps because of the way to turn around, the work has not been successful! We are a little sad for this little divine relic, as thanks to the Buddha's teachings on impermanence: "A human possesses a form, a vision of the future" makes us maintain peace of mind.

We go deep into the garden to find the ruins. In turn we visit the following scenes:

1. The stone pillar of King Ashoka

The Garden of Lin-ni was found by Mr. Furere in 1806, after meeting the stone pillar of King Ashoka at this place. Gathered enough documents and proved to be sure, Mr. Furere publicly declared: "This place is the Garden of Lin-ni, where the Buddha was born". Then recognized by the Nepalese government. From then on, this garden became a miracle, widely visited by Indians and foreigners.

King Ashoka erected this stone pillar, when He visited and celebrated at the garden of Lin-ni. On the stone pillar is inscribed with the words: "This is the place where Gautama was born". This stone pillar is still in good condition, although there is a chipped line, it may be caused by lightning or destroyed by the pagan. There is no picture on the top of the stone pillar. In the memoir of Mr. Huyen Trang, it is said: "The head of the stone pillar has a very fine and smooth horse shape". But at present, there is no such special horse-shaped relic. On the body of the post, there are 5 lines of Brahmi inscriptions:

Devannapiyena piyadasina lajina-visativasabhisitena.
Atana-agacha mahiyite. Hida Budhe-jate sakyamuniti.
Silavigadabhicha kalapita silathabhe-cha usapapite.
Hida Bhagavam jateti Lumbinigame ubalike kate,
Athabhagiye cha.

The translation roughly translates as follows: "King Pryadarsin, loved and supported by the angels, personally came to pay homage to this place, 20 years after the throne. This is the place where Sakya Muni was born. He commanded the court officials to build a very large statue and place a stone pillar erected on it, to mark the place where the Blessed One was born. rituals and paying 1/8 of the income "

This stone pillar clearly tells us that this place is the place where Duc Tu was born. The stone pillar of King Ashoka rebuilding Sarnath (Ba-la-complaint) is not clearly stated as where the Buddha first turned the Falun, the remaining Buddhagaya (the place of Buddhism) and Kusinara (where the Buddha entered Nirvana) is not. There are any pillars.

2. The Temple of Rummindel

To the south of the temple is a lake called Puskarini Lake, about 50 square feet in circumference. Legend has it that: "This historic lake was sprayed by nine dragons from the sky to bathe the Prince, now remaining". The authorities here built a lake to preserve the water and the local people believe that whoever bathes in this lake, the sickness will be eliminated, the sin is gone. When we came here, there were a few Brahmins who were showering respectfully.

3. The background of a nunnery

Near the road through the stone pillar temple of King Ashoka, we also saw the foundations of an old, rectangular nunnery that seemed to be just a large office. Some people here told us that there are already many enlightened monks in this monastery. And it was here that people dug some small statues of Bodhisattva Quan The Am, Dai Thế Chí in black bronze and a coin that is not very clear. At the temple there are many fragments of broken statues, we did not understand what it was. Do not know if it is a horse statue on the stone pillar of King Ashoka? After observing the background of a monastery, we were afraid that we could not return to the car in noon, so we hurried over to visit the two new stupas.

4. Two new towers

The Nepali government in the program to repair this Monument has built two circular cylindrical towers, with materials excavated around Lin-ni-ni. These two towers are not very artistic.

It's already 10 o'clock at noon, we have to say goodbye to the place where the first footprints of the Prince and son of Tinh Phan are recorded to continue the work of worship in many other places.

On the winding road back to the station, the bus slowly changed wheels, our hearts felt overwhelmed and forever attached to the image of Lam-nun.

Sitting in the car, I thought: there is no strength like moral strength, there is no thing as noble as true love. Since many thousands of years ago, the life of Father Diep has retreated to the past, leaving only a compassion that does not know how many worshipers, and countless peoples are heading towards liberation. of Him.

Career founders on strength, power, tricks like Hitler, Napoleon, Qin Shihuang, etc ..., although fame was once true, but quickly faded, and only left behind anger and anger. . Today anyone, who is righteous, still wants to mention their names or establish them all to worship them?

His Holiness built his karma with true love, with sublime morality, without using an oppressive power, without wasting an arrow or a bullet, but his karma is forever followed by everyone. Another Buddha relic, from the place of the World Religion to the Dao, the scene of the Dharma Wheel to the garden of Lam-nuns, etc., we have come to the place to worship, make offerings, worship. This is where the Buddha manifest and arises, how can we not go? Thinking like that we put our luggage at the station, bringing only a few needed items.

At five-thirty in the morning, we painfully used tea in place of breakfast at a poor budget restaurant, the carriage we rented earlier today was ready to wait. We got in the carriage and the horses began to run steadily on the cold foggy road.

True to the people said, the road is really rough and dangerous; In many parts we had to walk down because sitting in a car was more difficult than walking, the easiest fear was when we crossed the loose bridges. The more we headed towards the Himalayas, the more we were enveloped by mist and mist, and only saw what was about three meters away from us. It seems that the mist wants to stop our progress. However, the carriage slowly slid forward and left behind a heavy thick mass of mist.

It took more than three hours to reach the Ca-la-defense, the historical capital that Buddhists in five continents mentioned. Sun high up. The fog vanished. The green trees and old houses appeared one after another. We are very happy that thanks to the good fortune of our previous life, we were able to visit the beloved homeland of His Holiness, where Vietnamese Buddhists often sing:

"Thanh Ca-la-la living happily in the Pure Land life,
Happy people, Thich Ca He was born ..."

A layman warmly welcomed us and brought us into the house. The entire family of this gentleman treated us warmly. After asking me, this is the Sakya family.

After quenching our thirst, his children took us to visit "Citadel" about 4 km away. Later, we would like to recount some historical facts of the Buddha, when he was in this city: "Before he was born in the city of Bhikkhu-kha, he was still a Bodhisattva. On the Heaven's Palace of the rate to sermon and educate the gods.
When the fate has come. He observed that in the four continents of the world, there were King Tinh Phan and Queen Maya who are long-standing virtuous cultivators, worthy of being His parents, as well as the parents of all nations. He rode a 6-ivory white elephant from the Heavenly Palace of the Palace to the Ca-la-la-defense city. At that time, on the feast of stars, in Ca-la-la-guard, from officials to the people, they were allowed to leave their jobs to celebrate the ceremony. Everyone was busy playing, singing and singing. How many strange talks are performed everywhere. Particularly, Queen Maya, after attending the Royal Palace praying ceremony, went to noon to give alms to the poor. Then the Queen returned to the comforting palace. A strange dream has come to the Queen: A handsome appearance, riding a 6-ivory white elephant, squeezed into the right hip of the Queen.

"Maya's dream to joy,
White elephant kneeling is threatening platinum venture.
Music cardinal celebrated the electrodes.
Vang praise Assembly pants First
Christmas day was not far away.
A good news all parts!
Screening that every away from darkness,
then there will be a sacred golden religion ... (NH).

After the Crown Prince's birth for 7 days, the Queen, thanks to the blessing of birth, gave birth to the future enlightened One, and was promoted to Dao Loi. King Tinh Sanskrit entrusted Prince to Ms. Mahaprajapati (Ma-ha Ba-bar-ba-subject) nurture. As the days passed, he became more and more grown up, the Prince studied with excellence and outstanding talent. But he saw that the human beings suffer, the world is impermanent, so he decided to leave home to find the way to free himself and save sentient beings. One night, when the third watch was nearing the end, he was sitting thoughtfully, thinking that he suddenly heard somewhere in the sky, the voices of the gods resounded:

"Nowadays, the age is getting old.
Why don't you remember the old vows.
Please testify what the truth is that the
world is still intoxicated to do? What time do
you still choose,
who are the stupid beings who tell you to give them.
Quickly open the way." Nirvana Nirvana
lights up Wisdom reveals ignorance. (LSP T)

He thought that he could not gradually be more ordained but had to seek the truth. One night after the banquet and everyone were asleep, he and Xa Nac rode the horse Kien Trac to cross this Ca-la-defense citadel to "Commit in the dust to seek spirituality".

5. Thanh Ca-la-la-defense

Going through a field, consisting of mango gardens, water ditches, we arrived in the inner city of Caesarea.

At present, the research and thorough research of Mr. Vincent Smith and Mr. De Vost tells us that the Bhikkhu-shilpa of King Tinh Sansk used to be, now located in the place called Tilaurakota, in the county. Terai and 20 kilometers away from Shoharatgarh station. This whole area of ​​Ca-la-la-guard is surrounded by the sparse houses of the villagers of Taulihwa. Great immense citadel and located on the banks of the Banganga River. We found vestiges of the walls of that city and many high hills, possibly the ancient temples. Currently the entire area is covered by trees. We could only see far away from a dense forest. Close to see a lot of rubble, this was probably a large building of the city. Teacher Thien Chau picked up an old brick to make a souvenir. Probably no one has dug this place.

Phap Hien came to worship the Ca-la-la-guard in 403 AD and he saw that the whole area was a wild forest of weeds, sparsely populated, and saw only ruins. There are a number of ascetic monks here and around 30 public families. He visited the monks about the relic of this city. They said that the whole area was the ancient Ca-la-defense city, and they tried to stay here to preserve this relic, but did not have enough means, had to give up.

In 636, Mr. Huyen Trang also visited the castle and described it clearly. He wrote: "The citadel of Ca-la-guard is built in ancient style, built entirely of precious bricks, the wall is still there, and the construction is very solid. At present, there are only 634 streets, the poet. , and a few of the people are living there, and there are around 100 damaged nunnery around. Nearby there is a great monastery, 30 Theravada monks, and two Bala-dharma temples. ".

Mr. Huyen Trang mentioned that the stone pillar of King Ashoka was raised to a height of 9 meters, on the top of the stone pillar there was a beautiful lion. To the northwest of the city there were more than 100 small towers, marking the place where the Sakyamuni family was slaughtered by the enemy. According to Huyen Trang, the perimeter of Ca-la-la-guard was about 400 miles or 664 miles.

A few monuments into Ca-la-defense

a. Nigaliwa: About 4 miles from Taulihwa there is a large lake called Nigali Lake. Near the lake is a broken stone pillar, the upper part is 5 meters long, covered by weeds, the lower part is still buried deep in the ground, the upper part is inscribed with the Tibetan word "OM MANI PADME HUM" (Alma- ni-ni-pink); On this inscription there are two peacocks, the lower pillar is engraved with Brahmi. King A Duc has come to Ca-la-la-defense. He returned from the Garden of Lin-ni-ni, wrote the following verse:

Devanam piyen piyadasin lajin chodasavasa (bhisi).
Bùdhasa kranak manas thue dutiyan baddhihite (Bisttiva).
Sabhisten chatina agach mahiyite (Sila thuhey chus).
Papite ...

Interpretation: "Emperor Piyadasin in the 14th year this dynasty expanded for the second time, the tower of the Buddha Kanaka and by the year 20 dynasty he personally came here to worship and erect stone pillars".

b. Piprahwa Tower: This is the tower built on the relics of the Sakya family Buddha. In this place, people have dug a large stone box in which there are treasures and more than 1,000 broken bones in stone, a lot of jade and jewels. This relic is the relic of the Buddha, because there are many inscription of Brahami: "This is the relics of Gautama, buried in this place by the Sakya lineages and built up on the dharma."

c. Kudan: According to some famous archaeologists, Kudan village, about two kilometers away from Taulihwa, could be the birthplace of Krakuchanda Buddha. There are two large mounds of land in brick and earth; The local people called it Lori-KiKudan. There is a theory that this is the place where the Buddha met King Tinh Sansk after his enlightenment and is where 500 people of the Sakyamuni order directed the Three Jewels; also in this place the Buddha preached miracles to the gods.

d. Lake Kunau: This place is believed to be the place where the Prince and the princes and the prince are archery, so it is called Saea-kup (shot arrow). When King Tinh Phan chose Princess Gia-du-da-la for the Crown Prince, King Thien Giac made the condition that: "Whoever wants to marry the princess must compete in literature and martial arts". Prince Tat-reached-multi-literature martial arts, proved to be an outstanding man, should be married to Princess Gia-du-da-la.

e. Sagarhwa: This place is said to be where the Sakyan royal family was slaughtered. Mr. Smith wrote that in January Mr. A. Fuhrer found in this place 17 small spiers that were most likely the site of the slaughter of the Sakyan royal family. After being killed by the rebels, the Buddha released the rejuvenation of the holy spirits of those with good karma in the Shakyamuni lineage born into the Holy realm.

f. Shiva Temple in Taulihwa: This is a very rough stone pillar. Near the foot of this stone pillar, there are two circular plates like a tray, thick in the middle, thinner outside, in the middle there is a pillar emerging, the bottom has an angular canopy. It is similar to the Linga stone pillar at Ba Den pagoda (Saigon). Asked, the people there told us that: The local people intended to dig the pillar, but dig forever. Therefore, they believe that it is Shiva Linga and often go there to worship, worship and pray.

g. The newly established temple in Taulihwa (outside the citadel of Ca-la-guard): wants to repay the eternal merit to the ancestors, the remaining Shakyamuni family families have set up a temple in the village of Taulihwa. We visited that temple: The temple is quite beautiful with a circle of four sides.

We think that if any monk comes to the abbot here, it will surely be easy to cultivate the religion, because there are already a number of Shakyamuni families who fully support them.

The patriarch told us that he will try to complete this temple within this year. To contribute a bit of the result, we donated 200 VND for the construction. We hope this place quickly revives its faith, founded by the people of the Sakyan family.

The Sakyamuni family

"The secular people are getting more and more distant, the Sakyamuni family is getting closer and closer". True to the above statement, the family of the patriarch and other uncles met us to greet us happily and seem to have known for a long time. Venerable Minh Chau asked through the family background of the Sakyan family, and was told by the patriarch that there are now about 36 families, over 60 people of the Sakyamuni family, but most of them live in Nepal, now near the Capitol- la-guard only three families All three of these families have given us their names to celebrate. As a sentimental electric current, we and these people have a strange fondness for each other, the affection from people of the same blood, especially after they know that we also carry the surname Sakya (Like) like them.

Upon arriving at the Ca-la-la-guard city, at 12 o'clock, we ate at the patriarch's house. This is a delicious vegetarian meal that we have at the house of the Shakyamuni family. The patriarchs and grandparents cleaned up a rather spacious room upstairs and chose precious food items to offer to monks. While taking a boy, the head of the clan stood as his attendant. Compassion through love makes today's meal delicious and meaningful.

Hiep to that cup, come and go. Unfortunately we only stayed here for a few hours. After boyhood is finished, we are about to leave. On the face of any one person, there is also a nostalgic, confused expression. To record this precious meeting, we took some commemorative photos. Attachment filled each person's heart, in fact we did not want to go home at all, especially to see the children in the family too affectionate. The car was running, but the lady and the children were still running. A young professor from the Sakyamuni clan ran after, bringing pen and books to begging to give to teacher Thien Chau as a souvenir. Teacher tried to refuse, but couldn't forever "Only involved with the two words Shakyamuni is painful!".

On the way back

We groaned the way back to Shorasgarh station, we pity the decline of the city of Caesarea and are attached to the brothers and sisters of the Thich clan. Thinking of the prosperity of life and witnessing people walking away, our hearts are like a king of sadness.

"Thuong hai variable vi tang fill" is clear. The former Ca-sha-la-defending citadel before when King Tinh Phan was ruling, there were so many palaces, majestic castles, so many strange flowers, poetic beauty, so many cars crowded around city, so many streets, houses surrounded. But where is this flourishing time! Only a few clumps of ragged trees, dormant thatched roofs, and people are sparsely poor. While feeling saddened by the scene, I immediately remembered the Buddha's teaching: "There is birth and death, there is union, there must be a cup, prosperity is the common sense of things". The truth is that, although the Ca-la-la-defense city is no longer the same, the noble spirit of this Prince has spread and become immortal. Ca-la-la-defense is still forever. When the bus arrived at midnight, we had to sleep at the station, wait until morning before we could go to the Guard. The sentence "

The earliest bus took us to Xa guard after nearly an hour passed through the streets and villages. We all brought our luggage by ourselves to Dai Tu Temple, the Chinese temple located next to the Ky Vien, the abbot of this place was gone. We received a warm reception from a woman from Calcutta coming up here to write sutras. The first precious gift we each receive is a Vajra Sutra written by this man himself at the place where the Buddha gave this sutra.

Chiem worship Ky Vien

It will be sunny when it is already sunny to clean up the shelter, shower and use the morning. We would like to dedicate an entire session to the miraculous visit of the Wonders. Although only in the outer world of Dai Tong Lam, we have also enjoyed many pure flavors of liberation. It can be said that this Great Enlightenment Throne is a Little Samsara, built with the intention of reviving Buddhism here of this Chinese Venerable. Beautiful trees crowded together on ten acres of land covering the main hall of the architectural style of half India and half flowers. Spacious and tidy guest houses, street boys and floors. The scenery of the whole pagoda is filled with a lonely and serene look. Nothing makes us happier than being in a place away from the noisy streets without the sound of a mechanical noise after having to collide with the noisy train station, the scramble at bus station, Chaos of human society morally forgetting! Today's guests of the temple seemed to be happier because they witnessed the meaningful and rhythmic activities of the visitors coming from far away. In this corner, Venerable Minh Chau continues to write the volume "Hsuan-tsang, the torch-bearer of the Dharma" (Huyen Trang, the founder of the Dharma). We are revising the first draft of the worship for submission to Lien Hoa magazine. Over there, Mr. Pasadika reviews the history of the Wonders to immediately explain the places we will visit. Next to that, teacher Huyen Vi was typing the document "The Road to the Land of Buddha". The ticking of the typewriter reminded us of what Professor Thach Trung Gia, the author of mysterious but meaningful poems, told us on Hai Duc hill - Nha Trang: "Teacher, But with Professor's explanations and up to now, after witnessing the full harmony between static and dynamic, moving in still and still, we find Professor Thach Trung Jia right. Indeed, nothing is more beautiful than the image of a monk in the pure meditation scene recording - with machines that science has invented, but humans do not know how to use it properly with good morality - truths Useful after maturing reflection to pervade life in turmoil. But with Professor's explanations and up to now, after witnessing the full harmony between static and dynamic, moving in still and still, we find Professor Thach Trung Jia right. In fact, nothing is more beautiful than the image of a monk in a pure meditation scene recording - with machines that science has invented but humans do not know how to use it properly with good morality - truths Useful after maturing reflection to pervade life in turmoil.

We departed for the worship at 2:35 p.m. in the sun. The road to Ky Vien was not far away, but the dry sun today urged pilgrims to walk quickly to arrive soon. The park is now a forest 50 acres wide, emerging in the middle of a vast yellow green rice field, about two kilometers from the old Xa-guard capital. The closer we get, the more we are invited to a sunny holiday here by a fresh leafy tree. We went to sit under a tree, next to the blooming forest flowers. Occasionally the scent with the wind brings mild, sweet pleasures. The birds on the trees continue to perform the song "Ca-lieu-frequency-old-old" that they left unfinished when we first arrived.

We are engrossed with the music, the serene poetic soul, when the clear voice of Master Pasadika resounds, he would like to carry out his duty to recount the history of the Great Song Lin:

"At that time, the Blessed One was at the Royal House, Mr. Cap-lon-lon (Anàthapindika), who used to help the poor, a millionaire and had a Religion, heard his name, came from Xa-guard to You go to Truc Lam to pay homage to the Buddha and make offerings to the monks.

Arriving home, Mr. Cap-Solitary immediately found a worthy place to welcome the Buddha. His garden is large but not beautiful. In the city there is only one largest and most beautiful flower park, but it is owned by Prince Amidabha (Jita). He risked to ask to buy. Prince does not sell. He insisted forever, the Prince smiled and replied:

- I'll sell it if you put gold all over the garden.

The lonely Mr. Cap agreed to happily buy and return to the man who brought the gold to the bribe. There is still a piece of land that has not been finished yet, but because he loves the precious spirituality of Mr. Cap-lonely, the Prince said:

- Stop lining, I just take half of the gold and offer all the trees in the garden to the Buddha.

Found the place then, he Grant-solitary for relatives to visit United Kingdom amnesty to visit the Buddha. A few days later, he, his family and many eye-catching people in the city, welcomed and invited the Buddha to Ky Vien. He dedicated the garden to the Buddha and the monks as a permanent residence. To commemorate the spirituality of the two great benefactors, the Buddha named this park "The Longevity of the Grant" (Jetavana Anàthapindikàràma. This relic was inscribed in Bharhut in the second century AD). And the Buddha said his feelings for this Great Samsara:

"This park is the best place of residence for the Tathagata and the monks. We can live peacefully because the climate is not too hot and too cold. The beast cannot come in. Mosquitoes are not there, so it is calm. This park can restrain strong rain, strong winds and dry sun It inspires a source of spirituality and we can meditate easily for hours and hours. offerings to the Church The lay person conscientiously makes offerings to the monks, real medicine. Nirvana ".

Since then, the Buddha and monks resided in this park. Mr. Cap's family is lonely every day happily offering four things to the Church. But one day the following good and generous thought came to him:

"I am very happy because I have the good fortune to be offered to the Buddha and the monks. I will reap the merits in this life and the next. But why do I and my family only enjoy such merit? ? No! I have to share the merit with others.

He went to the audience of King Persia Nac (Prasenajit) and presented what he thought. Being a smart man, moreover because he abstained from the lonely Grant, a benefactor who greatly supported the national budget, the king immediately approved. For seven days in a row, he went around the streets to fire news to the people that Buddha and monks were staying in Ky Vien and called them to listen to the Fa and make offerings to contribute merit. Among countless recipients, there are two most memorable female believers, the poorest female guard and Mrs. Visakha (Bhikkhu-amnesty-kh) as rich as Mr. Cap-solitary.

This poor girl, in respect of the Buddha's devotion, cherished the sincere humble gesture of Mr. Cap Lon Lon, offered her unique shirt. After learning about this woman's spirituality, Mr. Cap-solitary for the person who brought her many other beautiful dresses. But the next day, she died and was born into the god-like realm. Recalling her past life, she went down to listen to the Buddha's sermon in Ky Vien.

Mrs. Visakha is rich and has many descendants, has also become a Dharma protector. The day after the Buddha and the monks took a long time at her home, she asked the Buddha for permission to fulfill eight things:

"Lifetime offerings:
1. Medicine in the rainy season (apart from three) for monks.
2. Food for newly arrived monks.
3. Food for monks to go away.
4. Food for sick monks
5. Food for those who feed sick monks
6. Medicine for sick monks
7. Tomorrow milk porridge for monks
8 Medicine bath for the monks and nuns.

The Buddha promised to give her the full explanation of the offering after hearing her explanation. He taught: "Good luck! So it will reap two many results. ".

The Buddha himself approved the merit of Mrs. Visakha:

"A sincere disciple of the Tathagata is always happy and unrepentant while offering any of the items. Therefore, melancholy dissipates, merit arises. This blissful life helps people to walk. on the way to liberate the treachery and impurities of man. That kind direction will make people happy and peaceful in charity work ".

The Pùràràma Monastery in the east of the United States was made by Mrs. Visakha. And she is the leader of the faithful in Xa Loi. "

Venerable Minh Chau added: "It is through the full external conditions that the Buddha has resided here for nearly 25 years. Most of the important sutras are given by the Buddha here. It is from here that the monks- Talented stilts have traveled around neighboring countries to spread the Dharma ".

Bodhi Tree: Coming here, after a short break in the sun, we started to visit each scene one by one. Going to the east, the first place we came to was this Bodhi tree, which was planted here by Mr. Cap-solitary, who bought a branch from the Bodhi tree. Although it is not as green as the Bodhi Bodhi tree, it still retains the majestic, majestic nuance, rising high above the trees around it. Every time we see a tree and a Bodhi leaf, our hearts are filled with joy and confidence. Because it is a precious souvenir and also a symbol of enlightenment. Sunlight shines on the lustrous linden leaves, making the whole tree seem to radiate a cool aura.

We spend a very short time on the less important places, there are many places that just pass by. The pagoda and nunnery here do not know how many, although only brick floors remain. We just came to admire and meticulously study the following scenes:

Temple number 3: This pagoda is the most sacred relic in Ky Vien built by Mr. Cap-solitary as a permanent residence for the Buddha. In front of the pagoda, there are two brick pedestals built on the old path of Buddhist practice. On the statue of a Bodhisattva found near this place, there is an inscription from the 1st century AD, stating that this statue was erected on the spot where the Buddha went to travel (Kosambakuti) by Mr. Bala during his reign. A Kushan king, Mr. Huyen Trang saw this statue.

We pay homage and commemorate here, on a rocky brick floor. Sun exposure, forehead touching sandy soil but we feel so happy and cool! Because we visualize that the Buddha is sitting here. Our hands and forehead touched His feet. But it was just a dream. However, this dream also gave us a peaceful feeling.

Amnesty number 19: Vihara No. 19 is located on the west and facing the east. This is the largest monastery in Ky Vien, consisting of a Buddha shrine, a well in the courtyard, 22 surrounding small hermitages and a number of large pillars running along the inner corridor. It seems that this monastery has been rebuilt three times on a foundation. This oldest throne only partially found the wall belonging to the sixth century after TL, the second one probably belonged to the 10th century. Above, people can find some Buddha statues including a statue in the gesture of capturing Bhumisparsamudra seal, with Avalokiteshvara and Maitreya on both sides, a gibbon carving offering honey to Buddha; Two carvings with inscriptions recorded in the 9th and 10th centuries. The last temple was erected in the 11th and 12th centuries, the foundation still remains. Square foundations, each of 36 feet, an uncovered courtyard in the center, It is surrounded by the monk's hermitage, with a long inner corridor. The main room facing the doors is a Buddha shrine, so anyone who comes out will see the Buddha statue first. This hostel has 24 rooms in total. There is a small brick bed in each room. In a hermitage in this monastery was dug up a bronze plate engraved that Prince Govindachandra of Kanauj in 1130 AD had saved the income of a few temples around the Xa-guard to provide for the monks. in Ky Vien. Thanks to this bronze plate, people know exactly where this Saheth is a Wonderland and prove that Buddhism at least up to the 12th century is still prevalent in India. There is a small brick bed in each room. In a hermitage in this monastery was dug up a bronze plate engraved that Prince Govindachandra of Kanauj in 1130 AD had saved the income of a few temples around the Xa-guard to provide for the monks. in Ky Vien. Thanks to this bronze plate, people know exactly where this Saheth is a Wonderland and prove that Buddhism at least up to the 12th century is still prevalent in India. There is a small brick bed in each room. In a hermitage in this monastery was dug up a bronze plate inscribed that Prince Govindachandra of Kanauj in 1130 AD had saved the income of a few temples around the Xa-guard to provide for the monks. in Ky Vien. Thanks to this bronze plate, people know exactly where this Saheth is a Wonderland and prove that Buddhism at least up to the 12th century is still prevalent in India.

We think that the monastery architecture here is strictly in accordance with the precepts and suitable for the meditation of monks. Too much human-human interaction causes disadvantages for the cultivator in terms of time and mindfulness. The tranquility gives the spiritual practitioner insightful enough to know himself better and not be attracted to the negative influence of others. However, if living together too apart, it is easy to create division, jealousy and especially not to enjoy the leadership and control of good knowledge. Therefore, in our opinion, one room per person and living close to each other in a monastery is the best residence of the Sangha. The architecture of the pagodas in the form of Khau or Mon, in our side, pays too much attention to worship and is only convenient for the collective worship.

After nearly two hours of worshiping, visiting, and exploring all the temples and monasteries everywhere in the United States, we visited a large lake in the middle of the tree arches that were considered to be the bathing lake of monks and then arrived. A large well and the floor of a bathroom are considered the bathing place of the Buddha. Through the remaining wells we also know that the vast majority of monks in the Buddha's hut are still alive and in the following centuries.

It was already sunny. Plants change color. We climbed up a not very high hill near the lake to see the panoramic view of the United States. Perhaps because he wanted to be quiet to meditate on the Buddha's teachings in the context of the Buddha's permanent residence for many years, Venerable Minh Chau suggested that each person should find a place to calm down for 30 minutes before leaving. about. Mr. Pasadika did not lose the convenient opportunity, so please sit back on this hill for another 10 minutes so that you can continue the history of the Ky-member.

- "This wonder, Master Pasadika said, as we have seen through the remaining monuments, not only built during the Buddha's time but continued to build in the following centuries. When ascending the throne, he visited this Ky-member In order to commemorate the visit, the king erected two pillars of stone 22 meters high at the east gate, one with the Falun on top and the other with a cow. Trang, King Asoka also built nearby a tower to worship relics of the Buddha.

In the first centuries after TL, during the Kushans dynasty, Buddhism flourished, here temples and monasteries were restored and rebuilt. The most righteous (Sarvastivada, the seed of Tonkin) is also prevalent in this place.

Under the era of Guptas, Brahminism was strong and wanted to destroy Buddhism, but this Ky-Vien scene was still maintained as before. Phap Hien visited Ky Vien at the beginning of the fifth century and was welcomed by the monks here, and they were very surprised to understand why someone from far away came here because they had never seen him before Han all. Phap Hien also saw two stone pillars with a number of towers and electricity erected in the middle of the lake. The trees were lush and flowers were very many, he also saw the two-story floor where the Buddha stayed for 25 years, and according to him, it used to have 7 floors, but after being burned, it was only two floors. Most of the monuments we see were built during the Guptas period.

Huyen Trang visited in the reign of King Harsha (606-647) and found that Ky Vien was disabled, although the temples and Buddha statues were still there, but there was not a single monk here.

After Xuanzang's visit, Buddhism was revived in this place. For there are many statues and inscriptions found on site such as the Lokanàtha Trailokyavijiya, Avalokitesvara (Avalokitesvara), Simhanàda, Lokésvara Jambhala (Avalokitesvara), which belonged to the ages after Huyen Trang arrived and until half a century. 12th, many temples and nunnery still exist here. It was thanks to the support of King Gahadavàla of Kanauj named Madanapàla and Prince Govindachandra. Inscriptions of these times are found here. After that, he was taken over by the Muslim king. A few Muslim monuments are still in Sa-guard. And this Statesman was also destroyed and forgotten until Mr. Cunningham found this place in 1863. "

Mr. Pasadika ended after two hours of gentle thanks with a bored expression.

After that, Venerable Minh Chau, Master Huyen Vi and Teacher Pasadika dissolved to find a place to meditate. We are alone on the hill. So we don't have to go find any more quiet place. Sitting leaning on a samadhi tree after a few minutes of rest for good health, then meditate with retreat But a sadness that invaded our mind after looking back at the ruin in the day's nearness made us unable to focus our thoughts on a single point.

The calls to leave of the road tree repair workers here resounded, prompting me to ask:

- "Why has this great retreat that lasted for almost 16 centuries become a deserted place and thousands of monks in the monasteries now have no shadows? Answer by the Hindi professor in Nalanda Can you fully answer each of these questions? . Then followed by the nearly 300-year British domination that caused Buddhism here to lose form. We Indians now consider Buddhism a tribe of India and they still practice the Buddha's teachings, especially nonviolent compassion. "

Yes, in Indian history there are these events, but the decline of Buddhism here is due to many other reasons that the "revenge" of Brahminism is one. We ourselves had the opportunity to discuss the cause above with Mr. Prasad, a scholar working on "Economy and religion" in Nalanda. He agreed with us: "Buddhism is inherently revolutionary. The lofty and lofty teachings of the Buddha have overshadowed the philosophical system of Brahmanism, a religion full of suspicion. Buddhism has transformed many kings and intellectuals, many Brahmin monks themselves have also turned to Buddhism, this incident makes the Brahmin leaders angry and wait for a good opportunity to take revenge.

One more question we ask: "When it comes to depression, every country's Buddhism has a time of decline. No matter how degenerating, there is a time to revive; Chinese Buddhism three times Vietnamese Buddhism was destroyed during the period of internal turmoil and French colonialism but was not as ruined as India, where Buddhism originated and there were many temples, nuns, caves mighty".

We would like to talk about an important internal cause that caused the rapid decline of Buddhism and its now a meager revival. That is the lack of monks. Perhaps after killing the Muslim monks, no one dared to leave home to study and guide the followers; then, because of the lack of a guide, the first time was willing or oppressed to live with the customs of Brahmanism, the religion of India, the religion that the monks could live with. people in the village. To this day, although Buddhism in India is considered by the government and praised by many intellectuals, the revival is only in the modification of the relics, the re-printing of the Tripitaka. the encouragement of students and scholars on Buddhist studies.

The cause is just the lack of the Sangha shadow. With a population of nearly 400 million, the Indian Buddhist monks and nuns do not exceed 115, most of them live in Assam, a few in Calcuta, so it is impervious. Foreign monks, mostly Ceylon, actively helped Indian Buddhism, but due to conflicting language and customs, it was difficult to reap the results. Recently, millions of people following the example of Doctor Ambedkar adore the Three Jewels, but they must support each other and not be guided by the monks. A young Indian today wants to be ordained more difficult than a young European and American, because there are no convenient circumstances like in the old days - Even in Nalanda, no matter the ordinary student, the Indian monks have only 6, how many are foreign monks. The Maha Bodhi Association is looking for ways to encourage young Indians to leave home to make the work of reviving Buddhism here easier and faster.

Worrying about Buddhism in the place where it was born, the visceral shadow of Master Pasadika travels on an old brick floor that reminds us that Buddhism is the truth of all ages. While there are not good conditions for development here, that truth lives up vigorously throughout Asia and is blossoming and flowering in Europe and America. The belief in the bright future of Buddhism rests in our hearts. Next, the silhouettes of Venerable Minh Chau and Huyen Vi in the distance evoked in our mind the map of Vietnamese Buddhist Dai Tong Lam that we were shown by Venerable Thien Hoa. Before leaving, we wish one day to be happy to live and serve in an old refuge like the former member of the past to always be comforted and guided by our friendship.

The day has melted but it is not very dark because the moon has risen. To commemorate the place where the Buddha himself preached the Amitabha Sutra, that night all of us and the Venerable abbot here went to the Pure Land. It has been a long time since I recited Amitabha, thought to have forgotten it all, but strangely, after the first few sentences, we did not need to watch the sutras for a long time. Photos of 7 rows of balustrades, seven rows of nets, seven rows of precious trees, lotus pond, etc. of the solemn Ultimate Bliss scene appeared in our minds one after another. Perhaps Dai Tong Lam Ky helped us to imagine the Ultimate Bliss scene with ease. The musical instruments here are not "Miraculous" like at home but also help us have a completely Vietnamese chant. The ritual chanting of Theravada Buddhist countries is not bad, but for us the Vietnamese and Chinese chanting, Soothing and full of meditation! We do not intend to make religious discrimination, and this is only a matter of affection. One time, the righteous Chanh Tri reminded me of a saying that the faithful told a friend of Theravada: "I like to chant Chinese scriptures and play bells, because maybe in my previous life I was Chinese". This statement is also the voice of our spirit at that time. The chanting session, though ended, but the words of the sutra, the sound of the gonging sound still rang in the ear. A nostalgia for the homeland through the curved pagoda roofs hidden under the old trees, and the gentle, rhythmic bells of the sound resound in the afternoon.

Under the golden light, in the peaceful scene of the Great Pratyekabuddha that night, we could not enter the room to continue our work. We all sat down on the porch to talk about tomorrow's program. Just sitting still, the Venerable Abbot brought a textbook and said what to Venerable Minh Chau we did not understand. Then Venerable Minh Chau said the Venerable Abbot asked: "Did we just chant Amitabha just now?" I immediately understood that: Because Venerable Minh Chau speaks Chinese and when we asked to borrow Amitabha sutras in the afternoon, Venerable Buddha thought that we would chant Chinese, so he went to the Pure Land with us. It turned out that we watched the Chinese scriptures but chanted the Vietnamese pronunciation!

I presented my opinion on how to learn Chinese characters with Venerable Minh Chau and teacher Huyen Vi. After a while of discussion, we all agreed that the Chinese learning style of the Vietnamese people in general and the monks and nuns in particular was beneficial only in the national territory but not in the international realm. In order to reap the broad benefits of learning Chinese, we need to revise the way of teaching and learning, that is, learning Chinese characters like English, French, etc. students. Must be able to write and speak. Currently, China is a language spoken and written by many people in the world. Studying in the old Vietnamese way is for domestic use only and for reading. Therefore, teachers and learners also lack excitement. Venerable Minh Chau thanks to his Chinese pronunciation, so he has added a valuable advantage of language. The monk communicated with the Chinese in Chinese, wrote books, and taught Chinese and foreign to know Chinese. After discussing a few more details in the educational program of the Vietnamese Buddhist institutes, we immediately got to the main thing: planning the program of worship and work for tomorrow.

Late at night. The moon is brighter. The singing of the villagers from afar reminds us of a wish: May all beings be peaceful and the Vietnamese people will soon be out of the fire.

"May sentient beings be peaceful, All beings will live
forever according to the heels of the ancients.
And pray for life to end suffering".

Xa-Ve

In the morning, after breakfast, we set out for the Xa guard. This citadel, two kilometers from Ky Vien, is now only a pile of soil surrounding a wild land about 200 acres wide. Climbing a high mound of perhaps an old fortress, we clearly see the Aciravati River, which is mentioned many times in the scriptures. Originating from the noble Himalayas, over the romantic hills and mountains and green fields, the Aciravati River wraps around half of the circumference of the citadel. Blue river bed, river water flowing slowly. Its elegance is no less than the Perfume River flowing through the ancient capital of Phu Xuan. In the far city, there are scattered neighbors. There was absolutely no longer a tiled roof or wall in the city. According to documents recorded in the sutras, the Guardians are the capital of Kosala. This city was the most crowded and richest of the state at that time. On this gazebo, we were told by Venerable Minh Chau about the obedience of the Persian king and reread the Buddha's sermons to the king. At that time, King of Persia heard the Buddha coming and stayed at Ky Vien immediately with his entourage coming to worship him. The king accepted his hand and said:

"Happiness for my lowly country is cared for and permanently resided by the Blessed One. Tragedy and tribulation will not have a chance while the Enlightened One is here. Today I am very happy to be. contemplate the face of the Blessed One. Please sprinkle nectar water and give the dharma to cool. The light is still full of sorrow. Only virtuous ones can have bliss.

Knowing that the king's heart was once inclined to sensual pleasures, but now knows the direction of goodness, he does not miss a good opportunity, the Buddha taught:

"Even ordinary people still have noble virtues when they meet virtuous beings, much less a King, who has good retribution, of course he will be easy to guide goodness.

"The Tathagata will briefly summarize a few Dharma things. Listen, please:

"Our actions of good or evil follow us forever like a shadow. The essential thing we must have is love. Think of subjects as children and children, do not oppress them, do not harm them. On the contrary, protect them as you are keeping your hands and feet.

All religious teachings must be at the service of human intellect. Otherwise they have no reason to exist.

"Truth is not exclusive of the monk but of the common of mankind. There is no distinction between monk and layman in the question of finding truth because there are many monks who have to degenerate while there are The wave of lust is a dangerous accident for all: it engulfs everything, no one will avoid it. Only a boat of wisdom can overcome it. religion awakens people to save themselves from the trap of the Maou.

"Since we cannot escape the karmic retribution of our actions caused by us, let's practice good deeds, control our thoughts and not think evil. Because we will reap what we will reap. we sow.

"There are paths from light to dark and from dark to light. There are paths that go from dim to dark and from light to dark. Mindful people always keep their eyes open. to receive as much light as possible, they are always advancing on the light path in order to draw closer to the truth.

"Be noble by living with virtue, and cultivate wisdom. Acknowledge and reflect on the inferiority of materiality and the distractions of a blasphemy life.

"Raise your mind and integrity to your ideals. Don't underestimate the necessary virtues of a monarch. Find the main happiness in your heart, don't run after external matter and be human." build a solid reputation ".

After following the golden words of the Blessed One, the Persian King promised to be a sincere disciple of the Buddha. "

Venerable Minh Chau added:

- "Thanks to the admiration of King Persia-nac that Dhamma was popularized quickly, throughout the territory of Kosala at that time".

Sun high up. We have to leave the gazebo and keep going. The story of the Persian King and the proper sermons of the Buddha remind us of a few cases in the history of Buddhism in Vietnam and the country of Vietnam.

The period when the Vietnamese nation was reigned and glorified in victories and literature were the times when Buddhism was inaugurated. The King knows how to cultivate the nature, has compassion for people People respect morality, forget their own love, and think of common sense. These are the Dinh, Le, Ly, and Tran dynasties. On the contrary, when kings are insatiable, indulgent, and if you think about religion, you will only sacrifice yourself to bless you; In the times when subjects were fond of fame and hatred, if they studied and demanded ethical literature only to gain advantage and advance, then the country faced many turmoil. Those were the Long Dinh, Late Tran, Trinh, Nguyen dynasties, etc.

We think further: the first duty of the leaders is to be very ethical, to truly study the religions that exist in the country, to encourage people to choose and to live true religions. Religious discrimination among those in power is a great cause of ethnic divisions. Religious warfare either hot or cold is harmful to national unity and national sovereignty. On the contrary, the fact that people follow the religion of the people gives the authorities half the work of peace, especially in litigation. The people's differences in religion are not worrisome, but should be feared that people do not live up to the teachings of their masters. Because there is no righteous teacher who teaches believers to hate others, to commit harm, to kill people, to die, to treason. They all teach: to love and help others,

Go to the northbound road, turn east to Pakki Kuti. This is the largest and tallest mound in the city. According to the memoir of Huyen Trang and Mr. Nghia Tinh, this is the relic of the tower commemorating the transformation of Angulimala. After observing the panorama of Pakki Kuti, we all went to the resort under a tree. Master Pasadika continued to perform his duties, telling the story of Angulimala's transformation:

- "At that time there was a robbery general named Angulimala outside of this town called Angulimala. This bandit general has been pestering the village for a long time and every time he kills people, he will chop a finger and add it to the chain of his fingers. The soldiers of the court succumbed to the extraordinary strength and ability of this murderer.

When coming to stay at Ky-member, hearing this news, the Buddha wanted to convert Angulimala. One day he went to find Angulimala. Many people discouraged him from going, but He still did His work.

Seeing Sir Angulimala chasing with joy that someone died for his mother and he was about to complete a wreath of a thousand fingers of a thousand people. And so he will be initiated according to the teachings of the Guru. With a very fast speed, but unable to keep up with the Buddha. Angulimala said angrily to himself: "Heck! I used to run faster than elephants and wagons, but why am I so helpless today: not to follow the Taoist who is walking leisurely?" He stopped shouting: - "Stop! That Taoist!".

He stopped. Waiting for Angulimala to come near, the Buddha said: "Hey Angulimala! I stopped to let you get a job. But should you stop your evil killing? If possible, the Tathagata will help you back on the road. The Tathagata believes that good will not die in your heart. If you give it a convenient opportunity, it will live again, change your life and make you happy. "

Angulimala was touched and felt as if he had been knocked down by his compassionate voice. He respectfully respects the Buddha:

- "Today, Your miraculous voice awakened me. From now on I firmly give up all the atrocities. Please kindly guide me on the path of goodness." Immediately then Angulimala threw into the hole of the finger ring that he had proudly carried for a long time, then humbled himself to the Buddha and asked him to accept as his disciple. The Buddha said:

- Who wants, follow the Tathagata.

For a long time, the soldiers of the court as well as the Persian king himself were angry and humiliated for not being able to rule Angulimala. King lost face with subjects and neighboring countries about Angulimala case. One day the King came to worship the Buddha, he asked: - Great King! What happened? Is there something wrong with King Bimbisara of Magadha with King Licchavis of Vesali or some other enemy?

- Bach The Ton! There is no problem with those countries, the only shameful thing for you is that you have not been able to cure Angulimala. It was so damaging to the village and killing the people!

- Hey, King! If now you see Angulimala clean-shaven in the golden robes of a virtuous monk, how are you dealing with him?

- Bach The Ton! I will bow and invite him to sit. I will offer the same offerings as I did to the Venerables here. But Bach The Ton! How can the shade of virtue be covered by that violent person?

At that moment the Buddha pointed to the right where Angulimala sat and said: - Hey, Great King! This is Angulimala.

The Persian king was both surprised and trembling. Seeing that, the Buddha taught: - There is nothing to be afraid of here. Lord!

The king regained his composure went straight to where Angulimala was sitting and said: - Are you really Angulimala?

- My Lord King, I am Angulimala.

- Which family line does his father and mother belong to?

- My father belongs to the Gagga family, the Great King, and my mother is Mantani.

- Virtue for a son of Gagga and Mantani. I will give all the supplies I need.

At that time, Venerable Angulimala asked the Buddha to stay in a pure place to meditate, and wore only three algae chalk robes (the kind of medicine that was picked up in the sewage pile) so Venerable refuse to accept more items from the king.

Standing up to the Buddha, King Persia praised: "The Blessed One! How miraculous! How wonderful! He is the one who is able to treat those who are difficult to treat, and overcome those who are difficult to conquer. You have been conquered by mercy for those who I cannot conquer with the sword.

One day, I was going alms in the city. Venerable Angulimala was thrown stones, beaten to spit blood on his head, his bowl was broken, his clothes were tattered. The Venerable came to present himself before the Buddha. He taught:

- Angulimala! Be courageous and try to endure all the small sufferings for great peace !.

Venerable Angulimala happily accepted the teachings of the Buddha. With a bliss emanating from a liberated soul, Venerable Venerable said:

- Whoever shows diligence in the place of no diligence, whoever embraces his past with virtue, whoever is in the youth cling to the Buddha, he or she is like the moon shining the earth with light. Let my enemies listen to this holy doctrine, obey this faith and follow the children of wisdom. Let my enemies hear this call to love at the right moment, a call to be patient, and to live up to it. I, the thief known as the "Wreath of the human finger" lived and was washed down the stream until "The Man" took me to the mainland. As "Wreath of human fingers", we bathe in peach blood; But now I am free! "

The above story ourselves was heard and told over and over again, but today it still gives us a lot of fun. Perhaps because we are seeing historical relics, the meaning of the story is still alive. In my opinion, the Buddha and the teachings of the Throne have transformed many Angulimala. But nowadays there are so many Angulimala living everywhere on the earth, causing mourning for how many honest people also because they have not met the Dharma. May the Buddha's disciples have full virtue and majesty to bring the Buddha's Dharma to those present Angulimala.

We went to visit another historic site, Kacchè Kutè. Also according to the Chinese worshipers, this high ground with 2 round towers is the tower of Mr. Sudatta (also known as the level-solitary), a powerful Buddhist protector when the Buddha was still in this world. on.

Returning to Dai Giac Tu, just in time, the Abbot Abbot is waiting for us. After eating, we returned to the hotel to rest. That afternoon, after our private hours, we all returned to visit the United States for the last time and stayed here until sunset.

At night, we chant Vajrayana. There was also teacher Pasadika chanting. But the master sat silently meditating until the end. After the session, we all sat down on the spot yesterday to watch the moon and discuss. While waiting for Venerable Minh Chau's return, Master Pasadika asked what we had chanted just now. We answer is chanting Kim Cang. And it is always convenient for us to read, translate and briefly clarify the verses that we think may be the general idea of ​​the entire sutra for the teacher.

"All for conditioned phenomena,
Like dreams, magic, water bubbles.
Like morning mist, like lightning You
need to visualize like that
If you see the Tathagata through the form
Hear Tathagata through sound,
He has cultivated. according to the wrong way,
Can not see the Tathagata ".

He rejoiced and told us: "Right now the Sanskrit Mahayana scriptures are very rare in India. In Nepal there are only a few places where a few learned scholars. Bombay, Poona, Santiniketan, Calcuta, Benarès, etc. have reprinted an essay of the Body, As before, Nagarjuna, etc. but not yet penetrated the treasure of Sanskrit scriptures. Kanji is to have the key to unlock the vast treasure of Mahayana teachings. I wish to learn Chinese characters one day. "

Our story was still exciting when Venerable Minh Chau returned and then we discussed the farewell work and the journey the next day.

Dai Ky-member Tong Lam lived in a place far away from the street, so the traffic was difficult. We had to wait at the junction for nearly 2 hours to catch the bus. While waiting for the car, a group of nine or ten children, approximately the same age, saw that we were strangers, so they gathered around to watch. Reading is always boring, we get up and play with them. Hindi has been studying for more than three months but we can only speak a few languages ​​and a few simple sentences like Namaste (hello), Tumkomakan kuha huh? (Where is your home?) Tumbarakyaman shouted? (What's your name?), Bahút accha (great job) and Dannabat (thank you). How to know "treatment of singularities" Even though we used only a few of these sentences, we got acquainted with all the groups. Saying to play with them we actually study with them. Borrowing a reading book, apparently fourth grade, we practice reading Hindi, under their guidance. Every time we read it wrong, they laugh and fix it for us. After reading, we borrowed the blackboard and asked for some spelling chalk by asking the names one by one. Our spelling mistakes are corrected immediately after they are written. Sometimes we act naive and goofy and it gives them a good laugh. We have practiced a Buddhist Family motto: "Play, learn".

The sun was already high. Sunny. The sun warmed us tomorrow. A few passersby saw crowds coming. They expressed delight and pride to see that we are foreigners trying to learn their native language. Our hearts burst into a joyful and youthful joy to learn to alleviate ignorance.

This outdoor class was very helpful to us. Because we are students alone and can reach 10 professors, all of us can be our teachers because they all know how to read and write Hindi. The sentence "Study any question" in this case is for us very reasonable.

Here we feel like small and young again. Uh, it can't be small because we're still in school! A roadside poster is a short lesson for us. A procession, masked women etc. all made us ask questions. Like a country child going to the street with his mother, most of all we ask Venerable Minh Chau. Sometimes we annoy the Venerable Master because the questions aren't there. We are indeed going to school and studying while walking.

The bus arrived. We bid farewell to Xa-guard, a once-famous city when the Persian King reigned, and the religion of the World Religion was here. The friendly voices of Namasté and the innocent waving of the children of the Guardians made us even more envious.

Phap Hien and Huyen Trang both visited the Xa Guard citadel, and the city lost its status as a great city in ancient times.

Phap Hien says:

"From here to the south at 8 degrees because of the week, we went to Kieu-Tat-la (Kosala) and Xa Xa (Sràvasti), the population of this city is very sparse, about 200 families only. -nặc (Prasenajit) held the position in this country. Sudatta), at the place of the Venerable-ma-ma (Angulimāla) and made a tea ceremony after entering Nirvana. thunder rumbles and their evil deeds fail.

About 1,200 steps outside the south gate, on the west side of the road is a monastery built by the elder Tu-attain. This monastery is facing to the east and in front of the two large rooms of the monastery there are two stone pillars. On the stone pillar, on the left side there is a statue of Falun, on the right side there is a statue of a buffalo, calm lake water, lush plants, hundred colors, lovely looking. This place means Ky-complete-amnesty (Jetavana).

When the Buddha went to the heavenly Đao-benefit (Trayastrimsas) to teach his mother in 90 days. The Persian king remembered Buddha and told him to carve a wooden statue of the burdock head (Gosirsha). The king placed this statue where the Buddha used to sit. When the Buddha returned to the monastery, this statue stood up from its seat and welcomed the Buddha. The Buddha said, "You should retire to the old seat. After I enter Nirvana, please model the four of them according to which to create an image". Statue that heard that, then go back to the old seat. This statue is the first Buddha image and later people imitate this pattern. Then the Buddha came to another small nunnery 20 steps south of the Buddha image.

The previous Ky Hoan monastery has 7 floors. Kings and people from all over the countries competed to make offerings, hang rosary, treasure, canopy flowers, light incense, and light lamps all day and night, never stopping. One day, a mouse released a red light and burned a lot of flowers, say, the whole 7-floor building was burned. Kings, mandarins, countries and people mourned very illusionary, afraid that the flock statue would also be burned. But five or six days later, when they opened the door of a small monastery to the east, suddenly they found the Buddha statue intact and extremely happy, they rebuilt a two-story monastery and invited the Buddha statue to its original place.

When he first arrived at Ky-Hoan monastery, Phap Hien and Dao Chanh thought that the Buddha had stayed in this monastery for 25 years, and they regretfully had to have to be born in the border. Thinking of fellow worshipers in other countries, some returning to the country, others in the middle of the road of death, today looking at the Buddha's absence from each other, the souls of the two pilgrims could not help but feel compassion!

The monks here come to welcome the Dharma Hien and the Path Chanh. They asked: - Where are you from?

- We are here from China, these two replied.

They marveled in surprise:

- How strange! Period instead! People in the far country come here to pray for the law.

And they said to each other that up until now, the great virtuous monks continued to tell each other, no one had ever seen Han Chinese monks come here.

Four miles northwest of the monastery was a forest called "Bright Eyes Again". Once there were 500 blind people near this monastery, the Buddha preached to them and their eyes were bright again. They happily planted the sticks on the ground and paid homage to the Buddha. The sticks took root and grew. People who respect this place do not dare to cut these trees. As a result, the tree grows into a forest, which is called the "Bright eye again" forest. Six or seven miles northeast of the Abhidharma monastery is the monk's house built up to make offerings to the Buddha and the Sangha. Existing relics.

The great amnesty testicle has two doors, one to the east and one to the north. It is in this garden that the Chief Priest Tu Dat spreads the gold lining the soil to buy a garden. The monastery was built at the Center of the garden and the Buddha stayed there longer than any other place. The stupas with many different names are built at the places where the Buddha preached about the dharma of birth, practice and sitting in the boat. This place is also the place where pagan woman Ton Da Loi (Sundari) was killed to slander the Buddha.

From the east gate of the Marqua Amnesty 70 steps west of the road is where the Buddha argued with 96 pagans. Kings, mandarins, people, lay people gathered to attend the audience. At that time, there was a pagan woman named Chieng-price-ma-na (Chin Chimara) because of jealousy, a pile of clothes on her stomach as if she were pregnant in the middle of the hall accused the Buddha of having colluded with her. At that time, Thien De Thich (Sakra) transformed into a white mouse that bit off the rope, causing the pile of clothes to fall to the ground. Then the earth split open and the Shepherd-the-manna fell into hell. It was also in this place that Devadatta used poisoned nails to harm the Buddha and also fell into hell. All these places are marked by the next generation. On the spot where the Buddha argued with the pagan religion, a 6-foot-tall monastery was erected. In the monastery there is a sitting Buddha image. East of the road, there is a shrine to worship a god named "Anh Phu" (shadow shading) this temple is 6 staff high and built by the Brahmin heathen in front of a nunnery, where the argument is made. This shrine has such a name, because when the sun is to the west, the shadow of the Buddhist temple hides the shrine, but when the sun is in the east, the shadow of the shrine falls to the north and never covers the throne. Buddha's amnesty.

The pagans often send people to take care of the temple, sweep, water, burn incense, light lamps and make offerings; but in the morning the lights disappeared and were found in the Buddhist monastery. The Brahmins were angry and said, "Injustice! The Samans took the lamp to make offerings to the Buddha, we must pick them up." That night they watched and saw the gods they worshiped taking the lamps to circumambulate the Buddha's monastery three times and then made offerings to the Buddha, and suddenly disappeared. Then the Brahmins realized that the Buddha was greater than the gods they worshiped, so they abandoned the family to enter the religion. Legend has it that it happened recently.

Around the Ky Hoan monastery, there are 98 temples and monk's living in every temple, except for one that is uninhabited.

In central India there are a total of 96 pagan sects who claim to know all the present and future. Each sect has them and according to the alms of alms, just do not use the bowl only. They also pray for blessings, repeat the "roadside blessings" with accommodation, beds and chairs, meals provided for the worshipers, the monks, the passersby but their purpose while praying. Blessed are not the same as Buddhists.

It was at this point that the disciples of De-Bà-attainment only made offerings to the three Buddhas of the past but did not offer to Shakyamuni Buddha.

Four miles southeast of the city of Xa Guard is where the Buddha stood on the side of the road while King Luu Ly (Virudhaka) took his soldiers to kill the Shakyamuni family, a tower erected on the site.

50 miles west of this city, worshipers come to a hamlet called Do Duy (Tadwa). It was here that the Buddha was born, met his father and entered Nirvana, the stupas were erected in place. A large tower was also built on the relics of Buddha Ca Lettuce.

The memoir of Mr. Huyen Trang

From this place to the northeast about 500 miles to the country That La Phiet Tat De (Sràvasti, formerly known as Xa Guard is wrong). In a circumference of more than 6,000 miles, there are hundreds of old-made houses and thousands of them. They all learn Righteousness (Sammitiya). When the Buddha was living, Ba-la-na-thi-da (Chinese translation is Thang Quan, formerly known as Ba-private) was the capital of King. In the city there is the old foundation of the king's palace. Not far to the East, there was the old foundation of a great lecture hall that King Thắng Quân had erected to the Buddha. There is a tower built in the distant temple Bhikkhunis by the Buddha Maitreya named Bat-la-bar-bowl-subject (Prajapat) The Chinese translation is Sanh Chu, formerly called Ba-bar-ba-subject is wrong) Raised to the east, there was a tower set up at Tat's house (Sudatta, Chinese translated as Lac Thi, formerly known as Tu Dat).

Five or six miles south of this city is the forest The Da (Jetavana, translated by Chinese as Thang Lam, formerly known as Ky Da). This is the garden of the level-loneliness (Anàthapindika), there was old-lam at this place, now ruined. On the left and right hand side of the east side, there were two stone pillars over 70 meters high, erected by King Vo Uu. The houses were all dilapidated, except for one brick house, in which there was a golden Buddha statue. When the Buddha went to heaven, Tao benefited from the sermon for his mother. King Thang Quan (Persia Nac) started to fall in love. King Van Xuat Ai (Udayara, or Uday Dien) then carved the Buddha image on a flock of wood and also carved this golden statue.

Not far behind the Già lam throne is the pagan Pham Chi place who killed a prostitute to destroy the Buddha's burial. More than 100 meters east of the blue old house is a deep hole, which is where De Ba Dat used to poison Buddha so he fell into hell. To the south, there is another great deep hole, which is where Cu Gia Le (Kokalika) Bhikkhu-stilts destroyed the Buddha's body, the living body falls into hell. More than 800 meters to the South there is a place of Brahmin named Chieu Price (Chandamana), because of destroying the Buddha's body, living body falls into hell. These three holes are so deep that no bottom is found.

More than 700 steps east Old Old Lam had a very large monastery. In this monastery there is a seated Buddha image facing the East. This is where the Tathagata argues with paganism. A shrine to the east as large as a temple. When the sun moves, the shadow of the shrine does not cover the relic Buddha, on the contrary, the shadow of the Buddha's temple covers the shrine. Three or four miles to the east is a tower. It is the place where Mr. Xa Loi Phat argued with the pagans in the past.

More than 600 miles northwest of Beijing is the remains of an old castle. This is the capital city of Buddha Ca Lettuce's father. The south is where the Buddha met his father for the first time after becoming enlightened. To the north is the tower that erects the Buddha's full body.

Ajantà Caves and Ellora Caves

Ajantà Cave

All day 30-10-61, we were on the train all the way from Sanchi to Jalgaon. Because the passengers were too crowded, we had to sit in two different cars, me and teacher Huyen Vi took one car, teacher Thien Chau and the German monk sat one car. It was also a good opportunity for us to talk to the Indians in the same car; and here we see the courtesy of some Indian intellectuals towards us.

At exactly 10:30 pm, we arrived at Jalgaon station. We stayed at the station for one night to go to Ajantà tomorrow morning. The station has become our familiar sleeping house. Although it was noisy, it was also quite pleasant. Because when the body is tired but the spirit is calm, every place will sleep well. Before going to bed, we went to the tourist department at the station to buy books about Ajantà and ask for the time of the car. We bought many books with pictures of the artists in Ajantà and signed the tourist department's yellow book as a souvenir.

On the morning of October 31, we got up to take a bus to Ajantà. Large passengers have to queue for tickets. At exactly 6:30 we departed and at about 9:20 am arrived in Ajantà. We dropped out of the one-night sleep program in Ajantà because it was one day late at Sanchi.

Ajantà is a series of caves, chiseled into a large range of rocky hills, running along a rather deep and gentle stream of water. The scene is pure ugliness. Above the stream there is Satdhara waterfall. Regarding the rainy season, the natural beauty is even more delicate.

It is not known what period these caves were chiseled into, but it is generally considered that the oldest caves were chiseled around the second century AD, and the newest caves were chiseled in the next seventh century. TL Thus, these caves were formed over many centuries, and so not only can we judge the gradual development of the architectural art of the temples, but also learn about the life of people through the ages. Not to mention the very special architectural art of these caves, it is the paintings on the wall of Ajantà that really make Ajantà famous around the globe; and the famous painters all agree that these paintings are listed among the most beautiful paintings in the world.

There are a total of 29 caves in Ajantà, four caves of the type of Buddha shrine. The other caves are monasteries or temples for them to live in. At least 13 caves have paintings on the wall, but only 6 caves still quite nicely preserve the paintings such as cave number 1, number 2, number 9, number 10, number 16 and number 17.

These caves were found only in 1819 by a group of British soldiers. In 1839, Mr. James Alexander described these caves at the Royal Aisatic Society in London, and later published an article in the "Belgian Asiatic Society" that same year. Shortly thereafter, Mr. James Fergusson, a famous writer, visited Ajantà and wrote books introducing this place to the world. As a result, people began to visit to see the murals, and soon Ajantà became a Mecca for those who love the art of worship. After Mr. Fergusson visited, Mr. Gill was sent by the East India Company to reproduce those paintings. He repainted until 20 years to finish and eventually exhibited the paintings at the Crystal Palace in London. Unfortunately that painting was burned by the fire, except for only 5 paintings. In 1875, Mr. Griffith, director of the Government School of Fine Arts in Bomba, also redrawn the paintings, and strangely enough, those paintings were also burned again except for 56 escapes. These are currently displayed at the Victoria and Albert Museum in London. Ms. Herringham, a female painter who also came to Ajantà many times and published a beautiful book with many paintings featuring the most important paintings in Ajantà, and thus Ajantà's reputation has been greatly admired. The Hyderabad government has published a complete set of paintings and has categorized them. A female painter also came to Ajantà many times and published a beautiful book with many paintings on the most important paintings in Ajantà and thus Ajantà's reputation was even more admired. The Hyderabad government has published a complete set of paintings and has categorized them. A female painter also came to Ajantà many times and published a beautiful book with many paintings on the most important paintings in Ajantà and thus Ajantà's reputation was even more admired. The Hyderabad government has published a complete set of paintings and has categorized them.

We cannot fully describe the same paintings and caves. If you want to know better, you need to do on-site surveys or read books about Ajantà that have been published.

Cave number 1 is the most beautiful monastery in Ajantà. Walls have many paintings and many are considered the best. The architecture is very simple, the inside is a large shrine, worshiping a stone Buddha statue larger than ordinary people, the two sides are quite large caves of monks, each cave, a bed and pillow of monks. is chiseled in the rock. In the middle is a fairly large group room, with pictures on the ceiling and around the wall. To see these walls, separate electric lights have to be hired for lighting, and interpreters are also available on site to interpret the paintings if we wish to rent. In this cave, upstairs has the following paintings: "Tempting the Buddha", "The divine powers in Xa-guard", "The Precursor of Sibi" and a painting called "The Ambassador of Persia visited" . But the most beautiful picture is a picture of a Bodhisattva standing near the Buddha shrine, and a lotus in his hand. Professor Cecconi, the famous Italian painter, said that this painting represents a miraculous artistic value of leg depiction; This painting in general, reminiscent of the painter Michael Angello at the Sixtine Church, the bright color of the flesh, very similar to nature with the glitter of darkness very similar to the paintings by Correggio . How to draw a special magic expression. The generosity of technique, the expression expressing the shape of the perfect hand, can compare the author of this painting with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. This painting in general, reminisces that of the painter Michael Angello at the Sixtine Church, the bright color of the flesh, very similar to nature, with the glitter of darkness very similar to the paintings by Correggio. . How to draw a special magical facial expression. The generosity of technique, the expression expressing the shape of the perfect hand, can compare the author of this painting with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. This painting in general, reminisces that of the painter Michael Angello at the Sixtine Church, the bright color of the flesh, very similar to nature, with the glitter of darkness very similar to the paintings by Correggio. . How to draw a magical facial expression in a special way. The generosity of technique, the expression expressing the shape of the perfect hand, can compare the author of this painting with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. the expression expressing the shape of the perfect hand is so extreme that the author of this painting can be compared with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent. the expression expressing the shape of the perfect hand is so extreme that the author of this painting can be compared with the two great painters of the Italian Renaissance ... Léonard de Vinci and Raphael. The gentle and elegant lotus hand is depicted with a rather sublime talent.

Cave No. 2 is like cave No. 1, the only difference is that there are two more Tang rooms. There are also many beautiful paintings such as the depiction of "Devaradhana", "Queen Maya dreaming", "Visiting Lam Ty Ni garden", "Prince Shakyamuni", "He took 7 steps after "," The story of Khantivada precursor "and" The Forerunner story of Hamsa ". On this wall, on the right hand side is a painting depicting brothers Purana and Bhabila. These two monks built a wooden Buddha temple to commemorate the escape from death at sea. In this cave, there are two paintings that are talked about by critics and are redesigned: "The messenger" and "A punished maiden".

Cave number 4 is the largest monastery cave in Ajantà. This front porch has up to eight supporting eight-sided columns. The architectural theme here is very simple, but there are also many carvings on the walls and porch. The statue of the Bodhisattva Padmapani towards his right hand is worth the attention. There are also drawings of a man and a woman running away from an evil elephant.

Cave No. 6 is a two-story cave, unique in this place. There is no special painting here. It is worth noting that the way the ladder is arranged to the upper floor. The 9th cave is a Buddha shrine, there is no room for monks and is considered the oldest cave in Ajantà. Unlike other Buddhist temples, this one is square, but the long surrounding columns are covered in a hemispherical shape as usual. The two columns are octagonal and have no carvings. The electric ceiling is curled up and there are circular seams. There are windows in the style of Bodhi leaves. There was a painting on the columns, but now much damaged. The statue inside has a few remaining paintings, probably the oldest paintings in Ajantà. The church tower has no carvings.

Cave number 10 is similar to cave number 9 but is wider. This cave has many paintings that tell us about clothes and some ornaments from that time. There is a drawing of a king and queen that deserves attention. The 16th cave is the most beautiful cave in Ajantà and with the complete architecture is considered an elite product. The porch has many large stone pillars, and the particular main door with many stone elephants stands holding the door. The tower inside is shone by the light of the door, proving the outstanding talent of this architect. This cave is also famous for many paintings, only regret that these paintings are mostly blurred. Unfortunately, these pictures are also considered excellent. The picture of the dying princess painted on the left wall is the most beautiful. Mr. Griffith said: "In terms of expressions of emotion, grief, along with art of presentation, I see no painting that can win against this one. Florence painters can paint better, Venise painters can mix colors better, but no one can express with much thought through color, with these paintings. ”Other paintings performed. description: "Buddha Shakyamuni was born", "A-Tu-da guess General", "The Buddha went to the city-Amnesty", "The Buddha went to the four doors to see four forms of suffering", "Sujata offered repair" , "Two merchants Tapassu and Bhalluka offered", "Nan Da ordained" and "The forerunner of Sutasoma." There are still many paintings but do not understand what the description is. Other paintings depict: "Buddha Shakyamuni born", "A-Tu-da guess General", "The Buddha went to the city-amnesty", "The Buddha went to the four doors to see four forms of suffering", "Sujata offering repair", "Two merchants Tapassu and Bhalluka offered", "Nan Da ordained" and "The forerunner of Sutasoma". There are also many paintings but do not understand how to describe the legend. Other paintings depict: "Buddha Shakyamuni born", "A-Tu-da guess General", "The Buddha went to the city-amnesty", "The Buddha went to the four doors to see four forms of suffering", "Sujata offering repair", "Two merchants Tapassu and Bhalluka offered", "Nan Da ordained" and "The forerunner of Sutasoma". There are also many paintings, but do not understand how to describe the legend.

Cave number 17 is also listed in the most special caves in Ajantà. The eaves, doors, and outer pillars were all enormous. On the door and inside there are many statues carved in stone, especially the statue of Buddha entering Nirvana and when he was tempted by the Maou. Professor Cecconi criticized the entrance of this cave as saying: "What a great work of artistic value. The decoration on the door is wonderful, as well as the other eight paintings, decorating the door. this ". Here there are many paintings listed in the masterpiece. To the left of the eaves there was a drawing of Samsaracakra. Near this picture is a picture of a Prince sitting with his wife, while another Princess is standing in an elegant pose with an umbrella over her head. Through the window, we see two other women sitting thinking, pondering. Do not understand what the picture describes? If it's the scene of a family reuniting, it doesn't seem to suit the religious life very well. On this picture there is a picture of fairies fluttering around. Each fairy holds an instrument. Therefore, can be seen as the goddess Candharvas in the Heaven Palace. Looking at these paintings, Mr. Burgess said: "Both in terms of general purity and composition, this is the most elegant of the paintings in Ajantà. This drawing brings us closer to the art of painting. Y Dai Loi was in the 13th and 14th centuries. The gentle expression is difficult for any picture to win. This cave also has a famous painting in the world, which is: "Mother and child", probably Yasodhara and Rahula. It is a picture that portrays the mother of the Buddha and asks her son to come claim the inheritance. There is really no painting that can match the elegance and gentleness of this picture. Mr. EB Havell, a famous painting critic, said: "In an elegant way of expressing emotions, it can be compared to the marvelous painting of the Saints of Giovanni Ballini". Professor Lorenzo Cecconi said: "These two figures, the depiction of their heads and their faces are wonderfully elegant. Their first expression towards the Buddha reminds us of the visual arts we have. met in the Umbrian and Tascany schools of our special painters, the Quatrocentists, "said Laurenve Binyon:" It is one of the things that will never be forgotten .... Not a single painting. Is there any painting in the world that leaves a deep sense of the elegant, high definition like this one? There is also a picture of a Queen wearing makeup with a mirror in her hand and a maid with a maid tray standing next to her. The art of this painting is not in the figure of the Empress Dowager but entirely in the mirror she holds in her hand. It was dark in the cave, the light at the entrance was only dim, but the mirror held in her hand seemed to capture all the light outside the door and reflect the Queen's entire body. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind. The art of this painting is not in the figure of the Empress Dowager but entirely in the mirror she holds in her hand. It was dark in the cave, the light at the entrance was only dim, but the mirror held in her hand was like capturing all the light outside the door and reflecting the Queen's entire body. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind. The art of this painting is not in the figure of the Empress Dowager but entirely in the mirror she holds in her hand. It was dark in the cave, the light at the entrance was only dim, but the mirror held in her hand seemed to capture all the light outside the door and reflect the Queen's entire body. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for two children of Prince Vessantara to clearly express the ambition and evil of mankind. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind. In this cave there are also the following pictures: "Buddha persuaded drunken elephant Chaddanta, Mahakapi, Sutasoma, Miga, Matribosaka, Sarabha, Sama, Matsya and Vessantara". The Brahmin Jùjaka asked for the two children of Prince Vessantara to express clearly the ambition and evil of mankind.

Most critics of Ajantà's paintings believe that these painters have a knack for contours while expressing characters. Captain Gladstone Solomons said: "If Europe had invented the mystique of color, surely East Asia would have discovered the lines." The truth is that all paintings are great in expressing the characters' hearts with appropriate and flexible lines. And to this day, no Indian artist can match the ancient painters, in the way of expressing the gestures, facial expressions, emotions, gestures of the characters. None of these paintings are undamaged, but we must also be surprised to see them last like this, having been forgotten for almost 10 centuries.

Cave number 19 is a temple of Chaitya Buddha according to the usual architecture. The cave is decorated with numerous internal and external carvings, and the sculpture is so complete that this cave is considered "one of the most complete sculptures in sculpture in India". Especially the main door, the carved wall outside the Buddha temple door is beautifully decorated. The paintings on the four pillars of the door and the exterior are flawless, and the decorations around the main door just can't describe the beauty. Unfortunately, many pillars have been damaged.

Cave number 20 is also a monastery with great architectural value. The eaves columns are decorated with pictures of women walking by. The architecture of the floors and the decoration are similar to Amuradhapura and Polonnaruwa in Sri Lanka. Cave 26 is a Buddha shrine like number 19. Here the carvings are very large. The entrance was damaged, but fortunately the facade paintings are still intact. The interior decorations are more numerous than the other caves, and on the stone plates across the columns are carvings of Buddha's life. The Buddha Shrine is decorated in the same way as that of the Buddha in cave number 19, but the Buddha here is touched in a European-western style and in the first Zhuan Falun gesture. The curves in the ceiling are also very special.

Above is just a brief overview of the main cave Below is a translation of Huyen Trang's account:

- "At the eastern border of this country is a huge mountain with tall rocks and a series of rock formations piled up together with deep caves. It is here that a Sangharama monastery was established. in the middle of a long valley High veranda and deep rooms that run along the face of a long rock, one floor overlapping on another, leaning against the rock and facing the valley side.

This amnesty was established by the Arahant Achara. This person is a native of western India. His mother passed away. He found out where she was reborn, in which family line and learned that she was reborn as a woman in that country. The Arahant immediately came to the spot to transform her according to her ability to receive Dharma. He went into the village to beg for alms and came to her house. A daughter brought out food to worship him. It was then that this taste's breasts bleed and her girlfriends took it as a bad symptom. But the A-la-Han immediately recounted her forerunner and the girl she proved the result. To show gratitude to her nurturing work and want to repay her, so Arahant established this monastery. The monastery is 170 feet high, in the middle is a stone Buddha image up to 70 feet high. Above is a stone treasure with seven floors, Tall straight up and appears to have nothing to support. The space between the tanks is 3 feet. Tradition, thanks to the great aspiration of the A-la-Han that told the stand in place. There are also people who believe that due to his miracles, there are rumors that it is due to some secret substance; But there is really no reliable argument to explain that magic. All four sides of the wall around the monastery have many depictions of the Buddha when he was a Bodhisattva, the magic points when he was enlightened and when he entered Nirvana. These stories are carved right in the rock with a sophisticated and authentic art. Outside the cave entrance, east and south, on the right hand side and on the left hand side there is a stone elephant statue. Rumors of this stone elephant sometimes roar loudly and cause the surrounding soil to vibrate. In ancient times, the Bodhisattva Jina used to stop this monastery ".

What made us think a lot is that we do not know who is the author of architectural paintings of famous caves around the world, especially the unique paintings in the world. We asked the monks here that they said it was the local monks who drew and sculpted those paintings, because in the old days they also painted both paintings and sculptures. But the puzzling point is how the monks can and are allowed to describe or depict worldly scenes, family reunions, and beautiful girls. When we asked other people, they said it was from the old painters of India, who the king invited in to draw pictures and make offerings to the monks. But there is another confusing point as to why painters and sculptors,

In any case, we must admit that paintings and statues are due to their attainment of sublime and beautiful qualities because the painters and sculptors have been so much imbued with Buddhism. The most precious point of this cave is the pure air that covers the whole mountain and hills, which is very convenient for meditation scene.

In fact, to understand the value of paintings, you must visit them yourself, understand the basic teachings of Buddhism, have an artist's soul, and also know the main principles of painting together. architectural art. We find that there are many missing points, so we can only tell briefly as above according to the readable materials.

Hang Ellora

These caves are located in the province of Aurangabad and consist of three religions, Buddhism, Brahmins, and Jain, demonstrating the rivalry between the three religions throughout Indian religious history. About Buddha there are 12 caves. Brahmin education of 20 and 7, 8 cave Jains (Thang commentator).

Compared with the Ajantà cave, the Buddhist caves here are far behind, not only are there no paintings, but the architecture is also primitive with nothing special. The remarkable point is that it appears that the caves have been chiseled to continue from century to century, not to be created during a time. The first cave is wide, long, 41 x 42 feet deep, has a degree of 16 Increase room. A central room for worship and assembly. Like the architecture in Ajantà, the Buddha statue is deep in the middle, the two sides are the Sangha, the front is the meeting place. This cave has no decorations, probably the oldest. The second cave was more decorated and was made later, a part of the cave has not been dug. The meeting room in the middle of the cave entrance is very special, with up to 12 large pillars supporting and also a few statues. The Buddha statue in the middle is very large in the gesture of the sermon sitting on the seat with a lion. The two sides of the door are statues of two Bodhisattvas, up to 13 or 14 feet high. In the rooms on either side of the monks' residence, there are also many Buddha statues in the same gesture as the Buddha statue in the middle; There are also many statues of Buddha and Bodhisattva around.

Cave number 3 is in the hill below, square 43 feet in each corner and up to 11 feet high. Looks like this cave is not finished. There are many stone pillars erected not for support but only for decoration. There are also many statues of Bodhisattvas performing the same ceremony as Padmapani Bodhisattva. The fourth cave has a Buddha statue sitting under a Bodhi tree with leaves behind him. The fifth cave is the largest in Ellora, 117 feet deep and 58 feet wide. The next cave has nothing special, except cave 8 has a path to travel, not found in the other caves. Cave number 10 is a Buddha like the one in Ajantà. Cave number 11 and number 12 have 2 and 3 floors. In these two caves there are also many statues of Buddha and Bodhisattva.

This Ellora cave truth is nothing special compared to Ajantà. There are also Brahmin caves, such as the Kailas cave, a shrine that is considered to be the most beautiful in India compared to the Brahmin shrines. If one can say that the Taj-Mahal is a marble poem, one could also say this is a letter of stone. Because this cave belongs to Brahminism, and we did not pay much attention to this religion, so we just talked briefly.

Sanchi

"...  A the Buddha by thousands of beautiful linen hand made from past to present him to the stone carving, bronze, marble, is the symbol of Indian culture or at least one aspect of it.

"The Buddha sat on the lotus seat motionless before sensuality, undeterred by worldly storms. He dwells in a great place!

"However, if we look closely, we will see that after that stillness there is a wonderful and powerful aspiration of compassion far more powerful than our desires and emotions.

"From those seemingly closed eyes shines a spiritual light and an overwhelming vitality. Although time goes back to the past but the Buddha is still not far from us, his golden words are as fluttering and speaking we say: "Do not run away from the struggles of life, but look straight at it with calm eyes and find better opportunities to progress ..." (Excerpted in the speech of Prime Minister J. Nehru recited at the inauguration of a new temple at Sanchi, 1952).

From Agra Station to Sanchi, trains have to run for 10 hours. The train changes wheels from 10:00 pm to 7:00 am to arrive at Sanchi. After two days of visiting Agra and Mathura, we were suffocated by the dusty atmosphere, the noisy city scenery. Perhaps to partially make up for it and thanks to the diplomacy of the Venerable Minh Chau, the captain gave us a special train room. We can rest freely and peacefully. The weather was cool, so after the chanting finished, we all slept until 4am, despite the ship screaming, stopping, running and passing through the fog and dust.

The sky just dawned, the green, green hills, far away hidden in the silver mist, gradually approached us. The train stopped, and we stepped on the Sanchi Sanctuary. The pagoda is gray-brown and stands out between the green forest and the golden white of the morning. The scenery here is really beautiful, just like the hills at Nha Trang Buddhist Academy.

Step out of the station, our hearts were happy as if to match the five-color flag fluttering on the pagoda of the Ma-ha Bodhi association. We brought in luggage and stayed here. The Venerable Abbot of Sri Lanka, received us with close piety. We have breakfast here. This breakfast was very special to us because we used Ceylon food and did not have forks, spoons, and chopsticks like elsewhere. We have to "go hand in hand" like the Sri Lankans and the Indians. This is the first time we "eat" from day to India. But one thing is precious that the kitchen prepares all vegetarian food for us. During the breakfast, the Venerable Abbot told us that the association would construct a temple here that would be sufficiently comfortable for international monks to study or study. We are very happy and hope that the Buddha will soon achieve.

On the way to visit the places, we met many delegations of the Sri Lankan monks and Buddhists from Burma, Ceylon, Thailand, etc. They were very happy to return to visit the Buddha-land, where their ancestors were born. , from the common line of Buddhists in the five continents. Thinking of the monks and the Vietnamese Buddhists, we feel a bit sad that very few Vietnamese Buddhists come to worship the Buddha-land, and there are no Vietnamese Buddhist temples everywhere, while every Holy Land is. there are pagodas of Buddhist countries. Therefore, Buddhists from other countries go to worship very easily. Every place has a place to stay, with their monks here to guide; Moreover, the application for documents and the means of transport are not difficult or difficult, because their Government helps people to worship. Because of that, Buddhists from Burma, Sri Lanka, Myanmar, Laos, Japan, etc.

We hope that Vietnamese Buddhists will then be as blessed as the Buddhists of other countries.

At 9 o'clock we set off to admire the temples on the tower of Mount Sanchi. The view is very spectacular. Surrounding mountains and hills. The road to the pagoda has been repaired by the Government very convenient, tram can reach the top of the hill. Although it is up high, there are enough water lights and all amenities. While going to the great tower, I felt this road was like the way to the lighthouse in Vung Tau, but the lighthouse was just a light to light the way for ships in the dark, and this is "Endless posting. "Illuminate and remind sentient beings to stay away from dark dangerous places, and to progress to enlightenment and liberation. We hope how precious it is for the mountains of Vietnam to have such a great tower, especially the hills at Nha Trang Buddhist Academy, if built a huge tower, it will be Sanchi's second. Buddhism.

We went to the main temple at the Buddha's ceremony and worshiped Xa Loi by Muc kien-Lien and Xa-Loi-waving. The tall temple was built on the mountain, so it is very majestic and massive. After the Buddha's ceremony and the worshiping process finished, we went out to take souvenir photos. Then we began to visit the hill and tower scenes sequentially. Please join us to go scene by scene. But let us talk about the history of Sanchi first.

In Buddhist literature, it is not said that Buddha visited Sanchi. But now Sanchi becomes important. Relics of Mr. Xa-benefit-waving and Mr. Muc-kien-related are found here. King Ashoka built many stone pillars and temples to commemorate, this event proved that the king paid special attention to Sanchi, whose former name was Kakanara, and in the Mahavansa called Chetigiri. King Ashoka paid special attention to this divine relic. Perhaps when he was young, he lived for many years in Ujjaini as the Viceroy in Malwa. It was during this time that he married Devi in ​​Vedisa, a town a few miles from Sanchi. This Devi is the mother of Mahinda, the wise and moral son of Ashoka, ordained as a monk and sent to a mission in Sri Lanka. Before going to Ceylon, he stayed at the temple established by his mother. Thus, Sanchi became an important Buddhist relic in Mulwa, it was abandoned until the second century AD. But perhaps because it was covered by many trees, it was not plundered by those looking for gold. Hence the temples were kept in good condition until the 18th century. After Alexander Cunningham printed the book "Bhilsa Tope" in 1854, treasure seekers began to search and destroy. It was Captain FC Maisey who damaged Sanchi the most, but was also the one who found the relics of the missionaries as mentioned above. Only since the ancient Uncle Ho's hospital was established, did Sanchi not be more devastated and nowadays the hospital is especially noticed. When we got here, the roads were greatly expanded and the ruined temples and towers repaired. After Alexander Cunningham published the book "Bhilsa Tope" in 1854, treasure seekers began to search and destroy. It was Captain FC Maisey who damaged Sanchi the most, but was also the one who found the relics of the missionaries as mentioned above. Only since the ancient Uncle Ho's hospital was established, did Sanchi not be more devastated and nowadays the hospital is especially noticed. When we got here, the roads were greatly expanded and the ruined temples and towers repaired. After Alexander Cunningham published the book "Bhilsa Tope" in 1854, treasure seekers began to search and destroy. It was Captain FC Maisey who damaged Sanchi the most, but was also the one who found the relics of the missionaries as mentioned above. Only since the ancient Uncle Ho's hospital was established, did Sanchi not be more devastated and nowadays, she receives special attention from the ancient Uncle Ho hospital. When we got here, the roads were greatly expanded and the ruined temples and towers repaired.

Sanchi stands on a hill, the surrounding style is beautiful and tranquil. This place is famous for the ancient Indian architectural art. The following are the remaining scenes.

1. Great tower with railing, very artistic carving

This tower is the most special relic here. It is also very far away because the tower is 16 meters high and 38 and 54 in diameter. The tower is hemispherical, with a stone door with a guardrail around the tower. The four sides have four very fine art carved stone doors. Both the upper and lower railings are made of smooth Churna stone, with the second tower made of boulders, both balustrades and four stone doors are in harmony, proving that the whole tower was only sketched by a talented architect. .

It is often said that this tower was built by King Ashoka, but perhaps King Aoka only built a tower of brick, and then later kings or others rebuilt with stone and large bowl like today : If the tower was not erected by King Ashoka, it would not have been completed in His life. The balustrades are according to the architectural style of King Ashoka, if the stone doors were erected later, it can also be believed that it started in the reign of King Ashoka. On a few stone railing pillars, there are engravings with the names of those who worship. Thus, the railing is not created by a Buddhist, but by many Buddhists together. This tower was destroyed by Pusyamitra, the Prime Minister of King Mauryan, who overthrew the old dynasty and established his own dynasty (184-143 BC).

Four-sided stone doors are engraved very delicately, the architectures are nearly the same, each door consists of two large square stone pillars, on top of a stone carved animal image. These rocks support the horizontal rocks, all have three plates, slightly curved up the middle and these horizontal stones connect the two pillars, the top one has a Falun in the middle, two shapes of Triple Gem. sides and finally the stone plates are engraved with animals. Those stone pillars and horizontal stones are beautifully carved, touching the Buddha's life stories, or some of his predecessors. There are also many pictures that cannot be depicted. The special point here is not to carve the Buddha image because according to the old concept, such engraving is blasphemy. Whenever needed, just carve the Bodhi tree, or his footprints, or carve the stone pedestal of His seat. There are also a few historical stories inscribed such as King Ashoka visited Bodhgaya, Ramagrama, Buddha relics burial tower. The reason why King Ashoka could not get this relics was because he was opposed by Kokiyas, so he had to come to the tower to worship. There are also two scenes of the king's delegates coming to Kusinagara to invite the Buddha's relics and the scene where King Qin Ba Ta La (Bimbisara) went from the Citadel to meet the Buddha. Animal figures: lions, horses, elephants, buffaloes, camels and other birds and other tree figures, meticulously engraved and beautiful. In these carved walls are vines; Therefore, there is a theory that is influenced by foreign countries. This theory is not recognized by all Buddhists. Others tell us that the stone pillar at the west gate and the horizontal stone were worshiped by Mr. Nagapiya, a banker in Achavada.

2. The tower holds the relics of his Section-Kien-related and Xa-benefit-waving

At about 60 meters northeast of the Great Stupa, there is a smaller tower, but famous for its relics of two great disciples of the Buddha found on that spot. But this relic was found by Mr. Alexander Cunningham and Captain FC Meisey in two stone boxes, on which they had their names engraved. They took an oath before the Buddha, but we do not know when the relics were brought to Sanchi and do not understand if this tower was erected during the Buddha's time. This tower is structured in the same way as the Great Tower, except that there is no railing at the bottom. There is only one stone door here. There are also many stories about the Buddha's life, but not as valuable as the great stupa touches.

3. Tower 2

This tower was in a place a bit far from the previous towers, had to go down 400 meters west of the hill to arrive. Thanks to the three levels, going down was easy. This tower is also important because it was here that people found the relics of the great virtues that brought the Buddha Dharma to spread far away countries in the reign of King Ashoka. This tower is the same style as the previous two towers, the only difference is that there is no stone door. Alexander Cunningham himself found these relics in a room away from the present tower. Outer stone box is made of white stone, two meters long. In this stone box there are four other small stone boxes containing the relics of the Venerable kings starting with the Arhat Kasya Pagotra and the Arahant Vatsi Suvijatata.

4. Tower number 4

In the northeast of the 3rd tower, there is a smaller tower, the 4th tower, which was much damaged and was repaired by the ancient Institute of Uncle. There are many platforms of monk burial towers here.

5. Stone pillars of King A-Duc and other stone pillars

Unlike other relics, Sanchi has many stone pillars. There are still 4 quite important stone pillars and other small stone pillars belonging to the Gupta era. The most important stone pillar is the one erected by King A Duc at the southern gate of the Great Tower. Now only the body and the stone plate remain, because this pillar was destroyed by a man named Semindar to make a table of sugar cane. Erect up to a height of 14 meters and carved only with a rock. The rock and lion are still in the ancient Institute of Uncle. The second stone pillar worth mentioning is the eastern one, belonging to the Gupta era, only 5 feet 57 high and different from the stone pillar of King Ashoka because it has 8 sides. The animal at the top of the tower was not found. The third stone pillar, near the upper pillar also belongs to the Gupta era, is light gray with fractures in four segments. This stone pillar has clearly engraved many lines of words. Two stone pillars at the door, a mandapa at a monastery and a window by Mr. Rudrasinha, the son of Gosura Sinhabala, the governor of a temple. The fourth stone pillar near the north gate is probably the one mentioned in the inscriptions above. This stone pillar is larger, but currently only 7 meters high in the Gupta era because the base is square. A statue of the Bodhisattva Vajrapani is found near this pillar, and according to Mr. Cunningham and Marshall, this statue is on the stone pillar. Perhaps so it should be called the Vajrapani stone pillar. and according to Mr. Cunningham and Marshall, the statue is on that stone pillar. Perhaps so it should be called the Vajrapani stone pillar. and according to Mr. Cunningham and Marshall, the statue is on that stone pillar. Perhaps so it should be called the Vajrapani stone pillar.

6. Old temples and monasteries

The main temple facing the southern stone gate of the Great Tower has 9 square stone pillars up to 5 meters high, proving that the temple is very great, perhaps the temple is made in the style of Ajanta and Karki caves because the towers are the same type. Currently, only the foundation and the wall are four corners at a height of 1 meter. This temple probably did not do before 650 AD. A stone bowl, some tile was found in this place; East of this temple is a small shrine, like a new temple in Ba-la-complaint, all of stone with flat stone roof, with a Buddha temple and a front porch. This awning has four carved stone pillars and two square pillars to support. Another stand behind the tower number 5, with a flat roof, guarded on the stone pillars in this temple has a Buddha statue sitting on the lotus.

The south has a number of pagodas and the most important is the large monastery. The monastery has only the foundation and legs of the pillars. There are traces of pagodas being repaired. The main buildings are probably very old. There are 50 stone pillars, and up to 3 temples. To the east there is also a fairly important temple that is probably the last temple built in Sanchi around the 10th or 11th century AD.

7. Museum

This museum contains relics of Buddhism with many statues, markings, etc. found here. We went to see it very meticulously.

8. The present Ma-ha Bo-de Temple

1. Temple scene: The temple land is two acres wide. The pagoda is located near the station and observatory, many fragrant flowers are planted on all four sides, surrounded by fences. The entrance gate is simple, but no less beautiful. This is the basis for spreading Buddhism to the people and welcoming the monks of the four directions. Anyone who wants to meditate will go to the temple on the hill, where the scene is very quiet and cool.

2. Amnesty: Two long rows of houses used to make rooms for monks. Each room is very large, can accommodate four tastes, has bathroom, toilet, arranged very orderly, quite convenient for studying, researching and composing. The all-flat type house has a spacious hallway on all four sides.

3. Main Hall: The Association is constructing a main hall made of reinforced cement. When we arrived, the lower floor was almost finished building, and the upper floor was about to be built. This main hall is very spacious and massive, with an estimated cost of three million Vietnamese silver. We inquired, the Abbot said that the local government donated 400,000 VND, the Ministry of Finance offered 200,000 VND, in addition. , Ma-ha Bodhi assembly covers all. What a remarkable temple in this area.

4. Trai street: Next to the pagoda is a Trai street, with three houses built in a new way. We have a boy in this street for two days. One thing that we have to pay attention to, is that at the temples in India, Trai Duong is built separately, not with the same place of worship as ours.

5. The surrounding terraces: The four sides have many houses for the faithful guests, teachers as well as the brothers and sisters to stay. Every house is clean and tidy. Especially the temple hires young people to cook food and each has their own house.

6. Schools and Libraries: The Ma-ha Bodhi Association has a school for children in the area. The school teaches strictly according to the Government program, in addition, every week there are two hours of catechism in Pali. The association is also about to open a library to facilitate research by intellectuals and scholars. The program of the association is really large-scale and is being carried out with the unity of the two monastic groups and at home.

Standing on the hill of Sanchi looking down, the view is very spectacular, no houses, streets, residents, cars ... high and low places. Far away from mountains and mountains, overlapping each other, forming a majestic painting of nature. Regretfully, we see the Great Tower again. Even though it has been centuries ago, the shape and line have not been damaged at all. This is the largest and most beautiful of the towers that we have seen. It was noon, and we had to go back to the temple to eat.

During today's lunch, the 3 Virtues who lived there happily lived with us. The Venerable Abbot told us that he went to Vietnam once during his first visit to the relics of Saigon on the way to the Dong Kinh (Nhat Bon) conference. The Venerable Venerable greatly praised the fervent belief of Vietnamese Buddhists in the Dharma in the relics. Venerable Venerable hopes that there will be a predestined opportunity to visit Vietnam many more times.

After taking my son and meditating, at 3pm, we even climbed Mount Sanchi again, accompanied by a young Ceylon man who was very fond and respectful of the monks. Stepping up the three levels of the hill, we met an Indian couple with their hands clasped respectfully as the sentence: "Head continues to recite the ceremony". It was very touching to respect the Three Jewels of these Buddhists. After the ceremony, they stood upright, respectfully clasping their hands and watching, until we lost our new form.

In the afternoon, the view of the tower is even more brilliant. The forest flowers are fragrant on both sides of the roadside. Teacher Thien Chau went up and burned incense, we made the worshiping of Buddha and Dai Thap again. Then we visited all over, from the tower to the outside of the tower, from the top to the remote clinics and hidden in the thick woods. The surrounding old monks and nuns were built with great care.

At 5 o'clock, Venerable Minh Chau urged us to return, to prepare our luggage. We walked away, but our faces turned around. Thought should also be repeated: The landscape of the pagoda here is the most natural and the greatest among the Buddhas that we have experienced in this worship. On the way back, teacher Thien Chau expressed his earnest hope in how it would be possible for Vietnamese Buddhism to be such a great landscape in the future. "Whether or not it is the duty of the young gentleman," said Venerable Minh Chau.

At exactly 6 pm, we said goodbye to the Venerable Abbot and gave some photos of Vietnamese temples to commemorate. In response, the Venerable Abbot gave us each a robe.

The 7pm train has no seats. We had to go back to Ma-ha Bodhi pagoda. This is also a boon. Perhaps everyone loves Sanchi so they were born with such a situation. We get to live at Sanchi one more night.

Breakfast finished breakfast, packed and at exactly 9:30 we head out to the station. This time the seats were reserved for us by the Central Railway Service at the request of the head of Station Sanchi. They are very nice to us because we are monks and foreigners. We boarded a train to visit Ajantà. On the way, we are forever attached to and dreaming of the great scenery of Sanchi

Elephanta and Kanheri

The last locations on our show, Elephanta and Kanheri, are located near Bombay, a thriving metropolis on the banks of the Indian Ocean. The city was Europeanized earlier than other towns in India, vastly clean, with lots of suburban industrial factories. Most of the daily items of the Indian people, such as burlap, medicine, machinery ... are made here. Bombay is located on the transport axis from Europe to Asia which is convenient by water, road and air, so it is playing an important economic role in India. From the organization to the architecture, they are modeled after British cities.

We stayed at Japanese temples. The pagoda was built in the architectural style of the great Bodhi tower in Bodhi Dao. In the morning, in the afternoon, devotees come to beat the drum and recite the phrase "Nam Mo Dieu Phap Lien Hoa Kinh". Monks of this sect every time they go out on the street beat small drums and recite the sutra of Dharma flowers. One thing we find it necessary to imitate is that they always keep in mind, "All sentient beings that are Buddhas will become". Therefore, they are very honest and humble towards everyone.

We visited some important places in the city but could not find any source of joy; because for a month we lived in a pure, cool sacred relic, now having to see live, noisy, hot scenes, so we felt uncomfortable and wanted to look to the peaceful natural place.

One afternoon, we visited the park "Nehru" also called the hanging garden, as it is located on a spacious hilltop near the city. Here, the plants and trees are fresh, the bushes are trimmed in the shape of animals like lions, galloping horses .... Flowers of all kinds. The most strange thing is a giant shoe, on the boot is a small house. Visitors to the park all crowded in and climbed up to see the scenery. We felt it "mundane", so we just looked but didn't want to get close, especially when we saw a large number of people squeezing through the heels of their shoes.

We think of the "One Pillar Pagoda" of the country, growing from under a lotus lake and blooming like a lotus, emanating from the lotus smells of incense. Who is the architect of this temple? Must be a Taoist; It is said that Van Hanh Zen Master. Oh, how meaningful and elegant!

Then, across the garden on a high mound, we saw thousands of vultures and crows flying back and forth on a temple roof. Venerable Minh Chau told us that it is the temple of the Parsis sect. All dead corpses of this sect are dried to feed vultures and crows. Parsis believers consider this very meaningful, because they think that when the human body is dead, whether buried, burned or eaten by the vultures are the same. Furthermore, the following is a useful one: feed the vulture with a useless human dead zombie.

We stayed here until sunset before we left. Electric lights were on around Bombay Bay, traffic was so busy that Mr. Pasadika told us: Actually India is not poor, but because of the large population, the Government cannot solve social problems quickly. .

Elephanta Cave

Another morning we took a motorboat to Elephanta cave. The entire Bombay port appeared before my eyes, when the boat set sail. Elephanta Island makes us think in a flexible way Stevenson's "Treasure Island", with lush tropical tropical trees, or Tuy Van in the middle of Tam Giang lagoon.

The Hindu caves are intricately carved in the eighth century after TL The whole shrine was erected to worship Shiva. In the middle are giant Linga. In terms of art, the statues seem to be more talented and flexible than the oldest statues in Ajantà. Within their world of thought, thoughts of an intense vitality of Hindu pantheism, they have indeed achieved a perfect technique. Caves and forests sprouted around, woven together into a symbolic identity. The tropic fertility is planted in the shrine to form figures of dancing, climbing, crawling, destruction and reproduction. A Shiva Goliah is dancing in space with his wife Parvati (Shiva is the disgusting, eight-armed god), a dance of indignation, carnage, causing a poetic contrast next to the cute and beautiful river goddesses Yamuna and Ganga. The raging waves of the body imbued with artistic inspiration and ecstatic enthusiasm represent a giant symbol of unconsciousness: birth, death, and death. Though unintentionally, we must think of Pergomon, a marvelous Greek feat in Central Asia, the shrine of Zeus, the existential tragedy of Greek art, a testimony of the creative will. of man: the Olympians fighting the Titans, mighty, strength in Zeus's body, and the art of ODysseus in Athena's spear. Hindu gods battle with Asuras, and Vishnu slaughter King Asura; Shiva kicks his enemies, Lucifer rebels in Judaism and Christianity, but then God overcomes Lucifer. A collection of all religions.

That afternoon, we stayed and had lunch in the woods. A monkey boldly came to probe the compassion of all of us. At first he was reserved but after seeing us love him, he fed him so he approached and sat with us like a friend. But strangely every time someone else passed, it jumped into the tree to hide. Strangers, it comes back to eat us ...

Could an aura of compassion emanate from all of us and made the monkey feel safe when it came near? On the way back, the teachings of compassion and the monkey silhouette always appeared in our mind. We pray silently for that monkey, after dying, thanks to the moral influence of the monks that it met, reincarnated as a human, to meet us again and live peacefully under the compassionate shadow of the Buddha.

Kanheri Cave

"Mountains filled with clear water,
A rocky world,
frequented by black-faced monkeys and timid deer,
Under bright blooming flowers, flowing silver-white streams,
These are the plateaus. my favorite "(Rhys David)

On the morning of 7 November we visited the Kanheri cave, 20 miles north of Bombay bordered by Krishnagiri National Park. The whole area is surrounded by many beautiful mountains and hills, full of dense forests. From the mellow green color, standing up a huge black stone, about to form an irregular hemisphere. The Buddhist caves are very large, only decorated electricity, like the caves in Karli. Towards the entrance, two giant Buddha statues are guarding, these are the largest Buddha statues in India. A Gupta inscription named Buddhaghosa, is he the famous Pāli commentary? Another large conference room, apparently used for both a conference room and a dining room. We see many long stone tables. The arrangement of the panorama is very ingenious. The individual caves surround the hilly circle in a hemispherical shape, the caves only one person can climb up like a pattern of soil on the hill. The caves are not chiseled according to certain graphics, but depending on the natural position of the rock. All caves have beds in stone. At the entrance of the cave, we sat on the stone tables and chairs, where the ancient monks rested at dusk. Every place has a water tank. In a group of caves, there is a very solemn place, carved many images of the Buddha holding his robe with his left hand raised, the folds are very artistic and gentle but not as elegant as the carvings in Mathura. The mobility of the carvings can be compared with Elephanta cave, but does not go to the massive. The carvings in Kanheri do not compare to the perfection of the Guptas, but for that reason they are more grateful than anywhere else, because, we can believe that all of these carvings are made by the hands of the houses. should practice. Not all monks are skilled artists. But the persistence, endurance, loyalty of "mediocrity" is touching and admiring. Enthusiastic devotion to the Dharma goes beyond superficial measurements, reasoning, and perceptions. All caves are connected by convenient trails. But the necessary isolation is very special. No monk can see, hear, or upset the next person. Sitting quietly in a cave, the ear buds still resonate with the frenetic bustle of the city, but then the breath gradually becomes gentle and comfortable. Looking out from the cave entrance, the landscape glides gently from the blue sky dome, across the vast jungle under the horizon. In the distance, the waves of the Indian Ocean bubbling white. Oil for the hottest summer, the sea breeze also brought in cool salty currents. Is that one of the perfect blissful havens that the ancient monks have praised as follows:

"Oh, (who will live in peace), either on the curb of the cave rocks where the wild boar and deer live together.
Or in the open grove of trees,
Or in the deep forest, get new rain." to refresh ...
It is here that happiness awaits him,
He has lived in caves,
The cool breeze blowing ...
The Guru has my loyalty and love,
And the words The Buddha has finished practicing.
I have put down the burden that I have brought. The person that
created samsara is no longer in me. " (Theragàthà, Elder).

Kanheri is not as artistic as Ajantà, not as great as Bodhidharma, but we love Kanheri for its rich natural look. It can be said that the Kanheri is a great plagiarism poem. Pure how individual caves curl under huge rocks hidden behind green canopy. How can you describe the poetic poetry of the murmuring streams surrounding the cool mountainside? Occasionally the sea breeze comes in and brings the sweet scent of wild flowers.

I mean to stay here for at least one night to enjoy that meditation but not because we didn't plan it first, and the carriage we rented was already past time. We left in nostalgia.

Dr. Ambedkar

One day before leaving Bombay, Venerable Minh Chau accepted the request of some Indian Buddhists to come to their home to demonstrate the New Year's ceremony and take refuge for some newcomers towards the Three Jewels. These people are poor but very loyal. We, Master Huyen Vi and Pasadika, followed.

What surprised us very much was that at the Buddha's table there was an additional statue of a man dressed in a white-glasses dress. I was very shy during the ceremony because a Buddhist should only worship the Buddha Dharma and cannot worship anyone else.

- Teacher, monks as well as believers in Southern land often only worship one statue of the Buddha, why do they add something strange like this here?

- It's Dr. Ambedkar's statue. Because of deep gratitude to the Doctor, who brought them to the Dharma, they also worship the Doctor's statue. They see the Doctor as a Bodhisattva born to bring those who share the same mind back to the teachings of compassion and equality. They admired the Buddha but they thought that without Dr. Ambedkar, perhaps  our understanding of Dr. Ambedkar and the large movement of followers of the Buddha that we had read in the literature. around 1956 while still at home.

So our curiosity got a good chance to function. I have carefully asked Venerable Minh Chau and some of these intellectuals among these new Buddhists about Dr. Ambedkar's religious life and the following are the documents we have collected.

- "Dr. Ambedkar, who is one of the same Indian people, has endured countless hardships caused by the divided Hinduism's caste influence. With her circumstances, the Doctor has achieved great achievements in education, he has passed all the following advanced certificates: MA (Master), Ph.D. (Doctor of Philosophy), DM (Doctor Doctor of Medicine), LL.D. (Doctor of Law), D.Litt (Doctor of Literature), Doctor became the leader of the Confederate class, drafted the Indian constitution and served as President Ministry of Justice. The person who took refuge in Buddhism was not out of coercion but out of willingness. "

Let's go back in time to find out what motivated the Doctor to return to Buddhism and how this historical trend played out.

In 1936, Dr. Ambedkar announced his retirement from Hinduism, a religion full of theocracy and caste division. At the same time the doctor also said the person will choose a new religion. This voice is not the only one for the Doctor but for millions of people of the same class as the Doctor.

This news was spread and made other religions joy and hope. Because these religions think that if they can attract Dr. Ambedkar, they will be able to attract millions of people under Doctor's leadership. And so, their religion has another great backing. Islam seeks to conquer this prestigious person. Sikhism began to raise money to help those who were in love to buy the Doctor. The response of the Sikhs was so strong that with the proceeds, they built Khalsa College, after learning that the doctor had no intention of becoming a Sikh.

Doctors with wisdom were in no hurry to induce any religion. The decision to follow a new religion came to the doctor after 20 years of deliberation and reflection. During that period of time, the Doctor learned and objectively compared all religions. The religion that the doctor likes most, after discovering its things or beauty, is Buddhism. The doctor immediately declared: "I will be a Buddhist because I firmly believe that Buddhism is the only religion that will bring happiness to me as well as millions of people who follow me".

On October 14, 1956 in the city of Nagpur, the Doctor officially renounced Hinduism and returned to Buddhism with a Refuge ceremony under the witness of the Venerable Venerable U Chandramani, Burmese, current abbot at Verse Na. Tens of thousands of people who attended the ceremony clearly saw Doctor's joy on their faces and heard the sincere voices of Doctor and his wife in the verses of the Three Precepts and the Five Precepts.

After the Refuge ceremony, the Doctor met people with the same nails and told them why he took refuge in the Buddha. At the same time, doctors also consulted them on religious issues. Millions of people happily followed the path of the Doctor. At that time, the movement of followers of the same followers of Buddha appeared all over India, making other religions angry.

It is said that during his lectures, the doctor used to say: "I was born from Hinduism but I could not die in Hinduism". The doctor shed tears by tens of thousands of people when recounting the hardships that he himself had endured as when he was in high school. According to the program chosen by the Doctor, Sanskrit is a second language but he was forced to learn Persian because the professor Sanskrit contemptuously refused to teach Sanskrit to "incapable" people. The doctor spoke of the bitterness caused by Hinduism that people of the same faith have suffered. According to the Hindu theory, the one with the same nail is a disgusting animal if anyone touches it and loses his "holy body" and cannot return to Brahma (Pham Thien), so that people in the upper class dare not touch the ball their.

The doctor strongly condemned the class regime set up by Hinduism and Brahmins and appealed to people of the same orientation toward Buddhism. Because according to the Manu law of Hinduism, human society consists of four classes. The Brahmins (Priests) were born from Pham Thien's mouth; the Assassin class (King) from the shoulder; the Bhikkhu-amnesty (peasantry) class from the belly and the Thu Da La class (with the nail) from the foot. But according to Buddhism, everyone is equal, the nobility of a human being is not born of an upper or lower class, but because of everyone's good and evil deeds. All people are equal before the law of cause and effect. Therefore, a person in the Brahmin class cannot be noble when he commits crimes such as theft, adultery ... The law also punishes them. On the contrary, people of the ordinary class are still respectable people if they are truly talented and virtuous. It is the "Karma" of man that makes a person tall or short, worthy or despicable, not Brahma. On the positive side, Buddhism advocates that all sentient beings are capable of enlightenment (Buddha nature). The class regime caused hatred and dispute. The spirit of equality makes people love and love each other.

Also in the lectures, the doctor told those who shared his belief that Buddhism is a religion with a high democratic spirit. Buddhism is able to help the Government implement noble things in the Constitution and make the people live by and inherit the democratic spirit of the Constitution.

The doctor vows to quickly bring the Dharma back to life on the earth it gave birth to, to save those suffering in a magical theocratic dream and the immoral brutal class regime.

Exactly 7 weeks after returning to the light of Duc Giac Enlightenment, the Doctor passed away quietly. Many doubts are raised and it is understood that there is something secret about Dr. Ambedkar's death. Anyway, the doctor fulfilled his promise: "I am born from Hinduism but cannot die in Hinduism". The doctor took his last breath on December 6, 1956, staying up late at night writing "The Buddha and his Dharma". Millions of people following the doctor's footsteps suffer helplessness, for having lost a wise leader in a society lacking truth and love!

The term "Neo-Buddhist" was used by the Indian media to refer to Dr. Ambedkar and his fellow Buddhists during that period. The noun is not used correctly (because these new Buddhists did not have to take refuge with another Buddha but only return to the teachings of Shakyamuni Buddha taught more than 2500 years ago), but there is a record. Beautiful events have taken place in Buddhist history.

After a brief understanding of some of the religious lifestyles of Dr. Ambedkar and the historical orientation of these poor people, our trust in the Dharma intensified and our love for the Buddhas grew. New death even more earnestly!

Although we stayed in Bombay not long ago, but our farewell days have made a lot of attachment to these new Buddhists. They paid homage to all of us before we all got in the car. On the car, we wondered: How to help the spiritual life of these material poor people. The Dharma is powerful, but the Sangha is too short, millions of Buddhists, but there are only 3 or 4 monks in Bombay and Poona.

We present those concerns to Venerable Minh Chau. The Venerable Venerable Sangharakshita, Anglo-Cat-Loi, is currently in Kalimpong and that some of his congregation come here to give lectures every year. Dharma classes are also held regularly and they have small organizations such as our own to guide each other on the way to study.

I secretly wish that tomorrow we will have enough merit and if we are allowed by the Venerable in our home country, we will join the congregation of Venerable Sangharakshita to contribute to the work of strongly reviving the Dharma on Buddha land and Help those who have followed Dr. Ambedkar's call.

Nalandà

"Indra separating Nalanda
Scenery seems real face that the
low pagoda buried in the red soil The
lecture hall rises among the flowers.
Thousand years of history still marks the
Brightness of tomorrow coming, not far from
Xuan Trang's mirror in old shadow,
bold Glad to welcome guests from far away. " (TC)

N If Lumbini is the Holy Land, by the Buddha dealt born there, Nalanda is the sacred land has witnessed the emergence of two of his disciples was Venerable Xa-profit-waving and venerable Section-Kien -Cont. The Buddha praised them: "Now the monks in the ranks of the Tathagata, who have great wisdom are Xa-benefit-play and who have great supernatural powers is Section-Kien-Lien".

If Bodh Gaya was the place where the Buddha became Dharma, then Nalanda is the holy land that has transmitted that light to countless people, all over the world.

If Deer Park is a holy place, because there the Buddha turned the Wheel of Dharma for the first time, then Nalanda is a sacred land that has propagated the Dharma, for a time longer than thousand years.

If Verse-Thi-Na is a Holy Land, because there the Buddha entered Nirvana, Nalanda is a sacred land that has witnessed the passing of the Buddha.

Moreover, the Buddha never returned many times to visit Lam-Bhikkhu, Bodhi Bodhisattva, Bodhisattva, and Sentence-na, after his birth, enlightenment, turning the wheel of dharma and entering Nirvana, but He visited Nalanda many times.

1. History of Nalanda

Nalanda is widely mentioned in Buddhist literature and Jain literature. He was born near Nalanda. The Buddha also often visited this place when he visited the Royal Citadel. Niganthanah-taputta, the founder of Jainism, was also born near Nalanda. King of Ma Kiệt Da has established a graceful sitting not far from Nalanda. But only since Nalanda became a Buddhist University, this holy place is truly famous around the world, because Nalanda's teachers are considered to be the best in India. King Ashoka is the founder of Nalanda, but not Nalanda University, but just Nalanda temple. Here this king also established a monastery and made offerings at the temple of Xa-benefit-waving. We cannot know when Nalanda University was founded; probably beginning in the first century, before the Western calendar, since Nagarjuna (Nagarjuna) was born in the second century, was considered to study there and later became the Director. This point is recorded in the history of Taranatha.

Over time, Nalanda Institute became huge, and once enrolled up to 10 thousand students. Students are free of charge, as the fees are covered by the kings or the Vietnamese1. Students only specialize in studying. Among the kings of the Gupta era that supported the College, there was King Kakradutya. According to Huyen Trang, this king himself offered the monasteries to the monks. But successive kings such as Buddhagupta, Tathagatagupta, Bàlàgitya, Kunnàragupta and Vajra all followed him and made offerings of many monasteries.

Phap Hien visited India in the fifth century, not mentioning Nalanda; perhaps Nalanda was only famous in the following centuries, and when he visited it was just a small Academy like the other Buddhist Institutes.

On the contrary, when Xuanzang came to India in the seventh century, Nalanda became a center of learning. He studied here for 13 years. He studied Buddhist philosophical systems under the direction of the Rector Silabhadra (Precepts). This person is considered the most famous Buddhist scholar in India. At that time, Mr. Huyen Trang also studied Hetuvidya (Nhon Minh), Sabdavidya (grammar), Cikitsavidya (medicine), Vedas of Brahminism. Below is a description of his Nalanda:

- "The number of monks reaching a number of thousands are outstanding talents. These are mostly talented people, famous in foreign countries. Their virtue is completely pure. , there is no one to blame. They sincerely follow the precepts. The monastic rules are very strict and all monks are obliged to obey. The whole of India respect and obey the teachings They don't have enough time all day to ask and answer profoundly meaningful questions From morning to night, they are always arguing. Those who cannot argue about the scriptures are not respected and must be shunned out of shame.
Scholars from other cities, who wanted to gain fame in the debates, came to Nalanda in large numbers, to get answers to their doubts, and so the reputation of those in Nalanda spread. very large. That is why many people want to have the name of Nalanda to be respected. People of other sexes who want to participate in debates have to be asked questions by the gatekeeper, many who cannot answer have to return. You must learn both the neo and the old classics well to be accepted. The unknown students have to show their talent in harsh debates, and the number of broken people compared to those who passed the 7th, 8th and 10th degree. "

The inscriptions also demonstrate the greatness of Nalanda and the industry of the kings who maintained and furnished the University of that sugar. Devapala's bronze leaf inscriptions (810 - 850) clearly state where all five villages in Ragjir district, used to provide food and drink supplies for monks, and copy the scriptures at the Institute established by King Sumatra. . We also see Nalanda supported by kings outside of India.

Among the kings who supported the Buddhist University were King Harsha in Kanouj of the Gupta era. This king has a great cult of Buddhism. It was during this king's life that Huyen Trang visited India. According to Huyen Trang, King Harsha established a bronze temple and transferred the tax amount of one hundred villages for the University to spend, and two hundred families in those villages offered food and drinks such as rice, milk and butter. . A Brahmin, Suvishnu concurrently with Nagarjuna, established at least 108 monks of the monastery for both the Mahayana and Hinayana schools.

Famous professors at Nalandà

Nalanda produced a number of philosophers, grammarians, theorists and religious leaders. Books these people have written up to now still recite. Mahayana philosophy was fully developed here, and thanks to Nalanda, Mahayana Buddhism was spread everywhere. At present we know only a few of the names of the famous Architects, but only those names express the value of Nalanda and prove that Nalanda truly deserves to be a most famous institution of that time:

Nagarjuna, who first explained the Mahayana teachings and was also the first Abbot; Arya Deva explained Madhyamika, Asanga (Asanga) about Yogacara and his brother, Vasubandhu (The Body) who was even more famous than his brother, were all Director next. Then came Mr. Dinnaga (Tran Na), the founder of Nhon Minh Ton. This person is also a Darvidjan like Nagarjuna. He won a famous Brahmin and was awarded the Tarkapungava title. Then came Dharmapala. Next is Mr. Silabhadra (About Hien), it was during his time as Rector, Mr. Huyen Trang visited and studied in Nalanda. Mr. Huyen Trang in his memoirs praised many of the virtues of Mr. Silabhadra, both a great scholar and a master of virtue. Then came Dharmakirti, perhaps the most famous commentator in India, not only on the commentary (Abhidhamma) but including logic. He defended Mr. Kumarala, a famous philosopher and orator of the time. Then came Shantarakshita. He was invited to come to Tibet to translate the Buddhist scriptures into Tibetan. After translation is completed, he swears on the spot in 762 AD. Another one, named Padmasambhava, also came to Tibet to found the lama, still in vogue until now.

Visitors to Nalanda

Visitors to Nalanda were very crowded, especially Chinese. We have learned that Phap Hien visited in the fifth century and that of Huyen Trang and in the seventh century. After Xuanzang, 11 Koreans and Chinese continued to visit and study in Nalanda for a while. Another very important person, Y-tsing (Nghia Tinh) came to Nalanda in 673 and stayed in Nalanda for quite a long time. He described Nalanda more meticulously and completely than Xuanzang. He said that all monks live an ideal life, serving as a model for all Buddhists. The issues of teaching and researching in Nalanda are not only Buddhism but also philosophical systems, literature, ethics ... so scholars throughout the country are eager to study and research.

Nalandà is destroyed

Around the eighth century Nalanda began to fall apart, partly because of the changing political situation in the country, partly because Hinduism had begun to have famous philosophers like Sankaracharya. This person wrote many Sanskrit books attacking Buddhism. Finally, the Muslim invaders entered and occupied. This enemy did not respect a religion other than Islam. Not only chasing or killing Buddhist monks, they also destroyed pagodas, stupas, monasteries, smashed stone statues of Buddha and Bodhisattva and burned scriptures. We have heard that at least 3,000 monks were devastated. The survivors fled, mostly to Tibet. The Muslim king captured Ma Kiet Da and destroyed Buddhism named Bahktiyar Khilji.

Mr. Huyen Trang talked about Nalanda

A king of that land, King Sakraditya, who respected the supernatural teachings, and took the respect of the Three Jewels, chose a nice place, and founded a monastery. While digging the ground, this king wounded a snake god. A famous prophet, of the pagan Nigranthas sect, when he saw that the situation left the following prophecy: "This is an ultimate terrain, if a monastery is to be established on this place. will become a prestigious monastery: it will set an example everywhere. After 1,000 years, it will still be prosperous, students of all levels will be able to succeed easily. bloodshed from the wound of this snake god ". (This prophecy is confirmed by truth). While digging the ground, this king wounded a snake god. A famous prophet, of the pagan Nigranthas sect (Ni Kien Da), when he saw that the situation left the following prophecy: "This is an ultimate terrain, if you establish a monastery on this place. will become a prestigious monastery: it will set an example everywhere. After 1,000 years, it is still thriving, its students of all ranks will be able to succeed easily. bloodshed from this snake god's wound. (This prophecy is confirmed by truth). While digging the ground, this king wounded a snake god. A famous prophet, of the pagan Nigranthas sect, when he saw that the situation left the following prophecy: "This is an ultimate terrain, if a monastery is to be established on this place. will become a prestigious monastery: it will set an example everywhere. After 1,000 years, it will still be prosperous, students of all levels will be able to succeed easily. bloodshed from the wound of this snake god ". (This prophecy is confirmed by truth). that monastery will be an example everywhere. Over 1,000 years, the monastery is still thriving, students of all levels are easily successful. But many will bleed because of the wound of this snake god. "(This prophecy is confirmed by truth). that monastery will be an example everywhere. Over 1,000 years, the monastery is still thriving, students of all levels are easily successful. But many will bleed because of the wound of this snake god. "(This prophecy is confirmed by truth).

The king's son, King Buddhaguptaraja ascended the throne and continues his father's fine work. South of the monastery, the king established another monastery. King Tathagatagupta, also enthusiastically followed the ancestral industry and established another monastery to the east. King Baladiya succeeded the throne of Emperor and established another monastery in the northeast. This king's son, Vajra, took over and his faith in Buddha was very solid. This man also built another monastery to the west. Accordingly, a king of Central India built another monastery in the north. This man again built a high citadel with an entrance to cover the monasteries. The successors continued to erect statues, making the scene of the College a wonderful wonder. The king said: "In the king's room established the first monastery,

2. The towers

Tower 3 is the largest. A wide level floor brought up to the top of the tower. Here you can see the whole realm of Nalanda. The statues around the tower vary widely, proving to have been carved or carved in different eras. Among the stone statues of the Gupta period, there are many very beautiful. The middle tower, surrounded by many small towers. These small stupas, perhaps containing the tea-crumbs of monks at the Buddhist academy who passed away, are not large towers in Vietnamese temples. In a roof northeast of the main tower is a beautiful statue of the Bodhisattva Avalokitesvara (Avalokitesvara). A statue to the southeast is considered to be the statue of Nagarjuna (Nagarjuna), the first abbot of Nalanda Road University.

North of tower number 3 is tower number 12. This also has two layers of two eras. This tower has a special feature that on the tower road, there are waiting rooms, square pillars carved many beautiful statues. There are statues of Buddha or Bodhisattva at the examination site, but only a few statues remain. To the north and south of the tower is a brick shrine. Each temple has a large Buddha statue, hand shaking Bhumisparsa Mudra seal. There are also towers 170 feet long and 165 feet wide. Tower 14 remains a very large statue base and small pieces of frescoes. This particular feature is rarely seen in the north of India. Certainly the foot of the statue belongs to a very large Buddha image.

Tower 2 is not in the same system as the other towers. This tower has 211 carvings presented as follows: two sides of the main door, each side has 20 walls and 3 wall sides each side has 57 pictures. Perhaps these carvings were touches in the 6th or 7th century.

3. The amnesty

Amnesty No. 1 is the most important, very large and has 7 floors. The entrance towards the northern citadel. According to the document of the stele dug up in these monasteries, the first floor was probably erected by King Sumatra, during the reign of King Devàpala, the third king of the Pala Dynasty (770 - 810 TL). It was a two-story house, because many monks were dug up and under these monks there were old stone foundations buried. The upper room should be less than 18 feet away from the floor. There are two statues in the upper and lower houses. The Buddhist temple of the lower monastery is to the east. Perhaps there must be a very large Buddha statue in place. The special feature of the temple is the stone pedestal, both sides of the temple, perhaps for the professors to perform, while the students sit on the floor on the ground. There is a well to the northwest, surrounded by small rooms, certainly the rooms of scholars. A special feature is that the ceiling of these rooms is arc-shaped. In this monastery people have dug a stone, carved eight stories of the life of the Buddha. The stone is now in the Nalanda Museum. The large floors and objects clearly show that the art of architecture and sculpture at that time had much improved.

The monastery consisted of, as usual, a number of Sangha rooms with wide awnings brought forward. In the past the monks were built around a large square yard, but later on the monks were separated by a large wall. In the past, the monastery had two or more floors as evidenced by one level at the base of the Southeast.

Amnesty 4 has two special features, one is a hole in the wall, the next level is probably used as a light hole for the three levels. A little-found architecture in old-fashioned houses. Second, a coin from the Kumaragupta (413 - 455) dynasty was found after the epoch, one of the oldest coins found in Nalanda. Passing the 5th monastery, we reach 6th monastery. This monastery has two brick courtyards. This is also a two-story house because there is a level. In the middle of the terrace there are two rows of fire furnaces, someone supposed to cook, but probably to dye the monks' robes, since cooking is not allowed at the monastery. It also houses a well and three altars, two downstairs and one on the upper floor. In the northeastern part of the 7th monastery, there are carvings of Buddha's precursors and many other common products. Most of the monasteries have the same architecture. Here the three houses were piled up and the place dug up in a way that makes three stages of construction clearly visible. We see brick yard in particular and Sangha in general of three eras.

A square yard in the middle, surrounded by two or three blocks of rooms. A porch with stone pillars or brick supports, running along the cabins. The western sequence towards the entrance is usually a Buddha shrine or a Bodhisattva. Occasionally there is a well in the yard, such as on the 1st house. The walls are plastered with plaster and the yard is tiled or stone. The special thing is that the wall is very thick, more than an arm's length because the summer in Nalanda is very hot. Except for the 1A and 1B monasteries, the monasteries are facing the west, and the Buddha statue is oriented to the East, separated from the monasteries by long corridors.

4. Around Nalanda

The range of Nalanda in the old days was not just within the currently fenced in area, but very wide. Standing on the upper floor of the main tower, looking around, through the ancient towers, wide lotus lakes, earthy hills, we can estimate the scope of the University, including 150 professors and 10,000 students. excluding the maids, it is 1,000 acres wide.

Over time, things change, making it difficult to know what was around Nalanda. It is better to rely on Huyen Trang's description to find some traces of the past:

- "Around the monastery there are hundreds of small towers worshiping relics, but please tell a few only. To the west of the monastery, there is a temple not too far away. Here, Duc Nhu Lai stopped in the past. for three months to lecture on the Fa-rectification, the angels, and to the south about 100 steps, there is a small tower where a bhikkhu from a distance sees the Buddha. of the Bodhisattva at the Bodhisattva Sometimes, he is seen holding a pacifier, going to the temple of the Buddha and turning to the left hand side. hand of the Buddha for three months Those who are sick of childbirth come here and walk around the tower, most of them are healed.Western here is a tower near a lake. Dao holds a sparrow, asks the Buddha about life and death.

To the south-east about 50 meters, inside the wall, there was a very strange tree, about 8, 9 feet high, and the trunk, split in two. When the Buddha was in the world he threw his toothpick here and the toothpick grew into a tree. Currently in India most people still floss and brush their teeth with a fresh plant. Over the years, the tree did not grow or die.

Near the east there is a temple, about 20 feet high. In this place, the Tathagata has been in four months, explaining the miraculous dharma. From here, going north about 100 steps, there is a temple worshiping a statue of Quan The Am Bo-slapping. The devoted disciples, when making offerings to the Buddha, did not see Avalokiteshvara in a certain place. When I saw Him near the door, when I saw Him on the porch. Buddhists at home often come in many places to pay homage and make offerings.

North of this monastery was another temple, about 300 meters high, erected by King Baladitya. Regarding its splendor, size, and the Buddha image in it, the temple is like a spire under a Bodhi tree. To the northeast of this temple is a tower. At this place, the old Buddha Tathagata gave a lecture in 7 days. To the Northwest, there is one place, the four past Buddhas are all seated here.

In the south there is a bronze temple founded but unfinished by King Siladatya. If done, this temple would be 100 feet tall. Nearby about 200 meters east of the wall, outside the row of walls is a vertical bronze Buddha image created by King Purnavarma himself, 80 feet high; a six-story building covered the statue. North of the 2 or 3-mile statue, there is a brick temple with a statue of Tara Bodhisattva. This statue is very tall and very transcendent. Eight, nine miles south of the monastery, we come to a village called Kulika, a village with a tower built by King Ashoka: that is the birthplace of Muc Kien Lien.

Four and five miles east of the village of Muc Lien Lien, there is a temple where King Bimbisàra (Qin Ba Ta La) came to meet with the Buddha. Southeast where King Qin-ba-la-la met the Buddha, about 20 miles away, we arrive at a city called Kalapinaka. In this city there is a stupa commemorating the birthplace of Xa Loi Phat, also erected by King Ashoka ... "

Currently, the excavation work to find ancient remains has not been completed. There are many high earth mounds that have not been dug, probably still many relics are buried under those mounds. In the fields around Nalanda, we also noticed layers of bricks under the furrows. There are fairy tales under these fields, for a long time ago, the sandy soil completely filled up the temple towers below, and then people came to plow and cultivate upwards.

5. Museums

After visiting Nalanda, we went to see the Museum, because the excavated monuments in Nalanda were all stored there. Four types are stored at this museum: inscriptions, statues, seals and ceramics.

A. Inscription - These inscriptions are very important to help us understand the history of Nalanda down through the ages. The inscriptions are either engraved on copper foil, or on stone walls, or on imitation marble lake walls. As the inscription of King Devapala is mentioned on the bronze inscriptions of Samudra Gupta, Devapala and Dharmapàla found in Nalanda, now brought to the museum in Calcutta. There are two inscriptions on rock at the Nalanda Museum, one by Yasovarmadeva, and one by Vipulasrimitra. The first inscription records the gifts of Mālàdà, the only son of a Minister of King Yasovarmadeva, king of Kanduj in the 8th century. That tower was established by King Bàlàditya. Inscriptions made by Vipulasrimitra, like the erection of Tare shrine (Taà we think is Duc Chuan De, do not understand right?) With the approaching courtyards, a lake and the monastery is described as "a wonder of the world. gender ", More splendid than the palaces of Deity. There are also many inscriptions recording the Buddha's teachings. There is an inscription on a statue of Tàrà, tower number A1-304, written in Sanskrit as follows: "Om Tàre Tuttàre ture svàhà. Om Padmavati Om Turukulle svàhà. Ye dharmà hetu-prabhavà, hetum tesam Tathàgato hyavadat, Tesam ca yo nirodho , evam and dimàha-sramanath ".

B. Statue - Many statues of Buddha, statues of Bodhisattvas and other angels. Since Nalanda is the center of Mahayana Buddhism, in addition to the Buddha image, there are also many statues of Bodhisattvas. Most of the statues belong to the Pāla period, but there are also a few statues from the Gupta period. The statues here are not very big, but the special thing is the large number of metal statues. There are also a few Hindu statues proving that Hinduism once occupied Nalanda as if it had occupied other places. Black bronze Buddha statues, with a very special 1-532 statue placed on top of a round lotus. The Bodhisattva statues are also very special and beautiful in comparison to the statues in other places. There is a statue of Bodhisattva Padmapàni with a lotus branch in hand. There is the statue of Avalokitesvara No. 12 holding a rosary, a lotus branch, and a sunflower. Sitting on a lion is the statue of Vajrapàni, numbered 9-157, I do not understand whether it is the statue of Venerable Dai The Chi or that he is Pho Hien. There are also many other statues such as Manjusri (Germany Van Thu), Jambhala (?), Tàrà (Standard Subject), Trailokyvijaya Prajnàpàramità (Prajnàpàramità (Prajnàpàpàramità), Mārìchi Sarasvatì, Aparàjità, ...

C. Marks -  Many bronze seals and plates are found in the monasteries with seals engraved with a Buddha image or a scripture; Again there are the markers of Nalanda University. As the mark "Sri Nalanda Māhà Vihàrìyarya Bhikhsu Sanghasya ', which translates as:" Of the Venerable Church at the monastery in Nalanda ". This inscription features a Falun with two deer on either side. Many markings show that a monastery or residence has its own seal. There are also marks belonging to King Narasinha Gupta and Kumà-Ragupta 2 in the Gupta period, Bhàskaravarman in Assam, Harshavaàrdhama in Kanauj and many other kings or princes. These stereotypes show that the kings all paid special attention to and supported Nalanda, the most famous Institute in India.

D. Pottery - Pottery  items found in Nalanda show that the civilizational level of the people at that time has risen to a rather high level.

New Nalanda (Nalanda Mahavihara)

"With long mountains, wide fields, deep holes,
Bodhi eight growth keeper.
I sincerely thank you.
And look forward to living with you for years. (TC)

Purpose of establishment

New N alanda is the Pāli and Buddhist Research Institute, not only for India but also for many countries around the world, especially Southeast Asian countries. The person who initiated and followed the establishment work was Venerable Kassapa. The late President Dr. Rajendra Prasad made a stone laying ceremony for the first building on November 19, 1951. Vice President Dr. S. Radhak-Rishnam, Prime Minister Nehru also visited Nalanda.

During the stone laying ceremony, the late President R. Prasad said: "Wanting to relive the shining past of Nalanda, a world learning center, the Government of Bihar built a new Nalanda to help scholars go. Deep into the Pāli and Sanskrit languages, Buddhist literature and philosophy We strongly endorse that noble initiative The name Nalanda has written golden inscriptions in our country's history book; not only it has flourishing a lot of flowers of thought in the country, which has been the center from which good education has spread to all over the world.

Through the words of the late President R. Prasad, we see that the Indians were very proud of Nalanda in the past. Hence they tried to establish a new Nalanda. The new Nalanda introduction booklet reads:

1. Set up in Nalanda a Vihàra-style institute (in which teachers and learners live together, respectfully, to follow college studies) for the advancement of Pāli language studies. , literature and Buddhism learned through Sanskrit, Tibetan, Chinese, Mongolian, Japanese, and other Asian languages.
   

2. Organize a modern library full of Buddhist scriptures in Pali, Sanskrit and other languages, in print or in text, including newly published works and Pali and Buddhist studies as well as new theories, to facilitate comparison and research.
   

3. Establish a shelter for monastic students and lay scholar who understand alumni and familiarize them with today's way of learning, research and comparison. Adopt graduate students from recognized Universities and train them under college programs and guide them to study Buddhism recorded in Pali, Sanskrit and other languages, making them familiar with the identity of antique background.

With this beautiful purpose, the new Nalanda has received a lot of approval and support from many Buddhist countries. The Tibetan government sent an Ambassador from Lhasa to bring back complete Tibetan scriptures and numerous Buddha statues. The Thai government and the Japanese Buddhist Association donated many valuable scriptures. The US Government has donated over 10,000 Dollars to equip libraries, the Chinese Buddhist Association donated Tripitaka scriptures in Chinese characters. The Chinese and central governments of India help fund the construction of a very large library and research lab.

New Nalanda location

New Nalanda is located on a spacious land, away from old Nalanda by Indra lake full of lotus in summer, blue water in autumn. Its background is surrounded by Vuong Xa mountain. Nalanda is located in the middle of Patna - Bodhi Dao-colon road and 10 kilometers from Vuong Xa. Construction is currently ongoing. Currently, excluding the residence of the Director. Professors and students of the school. The new Nalanda currently has two very large buildings: one housing, a dining room, a common meeting room for monks and foreign scholars, a library, an auditorium with offices and research rooms. Although far from the streets (far from Patna, the capital of the state of Bihar, with 40 million population, about 80 kilometers), Nalanda still has enough amenities such as electricity, water, train, bus, taxi ... air The peaceful and peaceful scene here, the serene and poetic tranquility, is very suitable for study and liberation life,

content

- Library: When it comes to a Research Institute, people immediately think of a library. Although newly established in about 12 years, Nalanda library has collected a number of books worth nearly 40,000 volumes of literature and philosophy in many words: Pali, Sanskrit, Hindi, Tibet, China. Japanese, English, French, German, Thai, Burmese, Cambodian ... it can be said that this is the largest library of antiquities and Buddhism in India.

- Professors: The current Rector of Nalanda is Dr. Mookejree, a well-known scholar of Sanskrit and logic. The faculty consisted of many Indian, Sri Lankan, Japanese and Tibetan doctoral (Ph.D) and master (MA). This year, the government, according to the Rector, invited Venerable Minh Chau to teach about Pali and Buddhism. More professors will be invited in the new school year.

- Scholars and students: In addition to a large number of Indian scholars and students, Nalanda also has scholars and students from many countries studying such as Germany, Japan, Vietnam, Islam, Thailand, Myanmar. Electricity, Cambodia, Laos, Tibet .... Nalanda is more of an academy than a monastery. However, student life here is different from other places. Most of the foreign scholars and students here are monks, so life is very simple and pure. The Nalanda Buddhist Association, of which Venerable Minh Chau is Chairman, helps a large part of the student's spiritual life. In my opinion, apart from Nalanda, perhaps it is difficult to find a quite convenient place for students and monks to study. Moreover, Nalanda is a government school, not a sect, so the spiritual life of students and monks is not disturbed.

- Educational program: The Nalanda educational program is only for college students and research scholars. Pa is the core subject for the college classes, consisting of four departments:

1. Section A: Literature.
2. Section B: Thesis (Abhidhamma)
3. Section C: History and Inscription.
4. Section D: Mahayana Buddhism, including logic, epistemology and metaphysics.

Because there are many foreign students, English is used for teaching, in all classes except the Acariya Pali (Master of Pali) exam, which must be written entirely in Pali, while the MA exam can be written in Pali. , Hindi, or English.

In addition, the institute also offers classes teaching Hindi, Sanskrit, English, Tibetan, Chinese and Japanese. Hindi is an obligatory language for foreign students.

About research scholars, there are professional professors to guide. The PhD thesis must be written with theses related to Buddhism in one of the English, Hindi and Pali scripts.

It must be added that Nalanda was the place to develop the Mahayana sect, so Mahayana Buddhism was in Tibet, Népal, China, Vietnam, Cao Ly, Japan, Cambodia, Thailand, Laos ... during the period. Newly introduced Buddhism period was also influenced by the lineages developed in Nalanda.

The patriarchs such as Mr. Long Tho, De Ba, Vo Before, The Body, the Dharma Protector, the Mahayana sect of the Mahayana sects such as No-Religion, Faith, Monk religion, .. are the President Professor of old Nalanda. Those who have been instrumental in translating and developing Mahayana in China such as Cuu Ma La Thap, Chon De, Huyen Trang ... all received teachings in the old Nalanda. But today, the destiny has changed. The monks of the Theravada lands outnumber Tonong and the professors are also more familiar with Theravada Buddhism. Therefore, the Mahayana school system has not been actively taught here. Only Venerable Minh Chau, a Japanese professor and scholar, studied the Mahayana only, the Tibetan lamas were also studying Sanskrit of Mahayana. Teacher Thien Chau and teacher Huyen Vi are few, so they must follow the majority and the two teachers also want to study Pali and learn about the Theravada school.

Some achievements

Although Nalanda was newly built after India's independence, in no time, but thanks to the aroma of the old Nalanda, most scholars around the world know and when having the opportunity to visit India is they visit the new Nalanda. Therefore, Nalanda students also receive a lot of new ideas. Moreover, the Tripitaka sutras comprised of 42 volumes and valuable research volumes of all Nalanda professors and scholars were published by the Government under the supervision of the Nalanda India and donated to the above great libraries. world. As a result, Nalanda is widely known and is considered as the only center of Buddhist research in India, after nearly 10 centuries of Buddhist silence, becoming known in this monastery.

More importantly, the 142 MAs and 4 PhDs (this year there are 26 MA exams and 8 PhD thesis submissions) trained by Nalanda are scattered everywhere, in India as well as abroad. is sufficient evidence to show the maturity of the new Nalanda. We Vietnamese Buddhists also have one more joy that Venerable Minh Chau, a Vietnamese, has passed an MA exam, an honor that has been reserved only for Indians. The Venerable was also the first to pass a Ph.D. from the new Nalanda. Most foreign students only study to MA, then move to another discipline or return home because Pali and this philosophy is relatively difficult, not only for foreigners but also for Indians. The Venerable's dissertation and research volumes have been praised by notable scholars.

In short, the new Nalanda is new but old, because before it had the brilliant old Nalanda. We wish that the Indian government in the program of revitalizing and developing its lofty culture always pay attention and continue to expand the new Nalanda.

Our worship ends with Nalanda New Buddha Institute, exactly one month visiting 12 most important relics and some quite large towns in India. We will never forget the two main goals of this pilgrimage, and wherever we go, we pay tribute to the important Buddhas, pray to the nation's safety, introduce Vietnamese Buddhism and records meticulously visited monuments. And also thanks to the homogeneous religion of the four of us, and thanks to our hearts that are far away from the country but never forget our homeland, the worship ended in success, joy and right to this "Road to the land of Buddha". was born to bring Buddhists and friends of Vietnamese Buddhists with us following the example of Mr. Huyen Trang, the Chinese and Mr. Dai Dang Dang, the Vietnamese,

Attachments

Vesali (Tỳ-sa-li)

VEsàli is about 200 kilometers from Nalanda, but because of the way, we can not go until this year also during the Puja. Must go back to Patna to stay one night so the next morning to sail early. Lesson "3 hours early than a minute late" we learned forever but not yet memorized. It was only 3 minutes late and we were delayed a train and there were many problems. Because we left while it was still dark, plus our hasty haste, the police and the police noticed it. Before, in the eyes of most Indians, we were Burmese or Tibetan. But during the days when the Central Indian war broke out at the border, we suddenly became Chinese. Because we have a "Chinese-like" face and yellow yellow skin. We know there is watch and watch but don't want to correct it. Recalling the Buddha's teaching about the harmful effects of prejudice, meanwhile is the right time The Buddha taught: "Understanding - false prejudice - makes the truth impossible to see".

Despite being questioned about the papers, but we are still happy and think: "Because of the duty to the country during the chaos, people have the right to question, if we are honest, there is nothing to fear". After learning we were Nalanda, they apologized and thanked us.

We leave Patna for the 8am train. Only far away can you see the wide stable terrain of Patna, formerly known as Pataliputra, an important and ancient city in the oldest cities in the world. Patna is the capital of the state of Bihar with 47 million inhabitants. Bihar means pagoda because in the old days there were many pagodas of Buddhism and Hinduism. The capital city is located on the banks of the Ganges River, which is very convenient for transportation and farming. King Asoka was stationed here. The third canonical assembly conference was also held by King Asoka here. Going to India without visiting Patna has not seen all of India. For that big cities like Delhi, Bombay, Calcutta, Madras are very much Europeanized cities. Duy Patna still retains a lot of traces and customs of India "mysterious" old times. Bihar is poor physically, but mentally and morally rich. The priests of the major religions in India such as Buddha, Mahavira, Jain (Thang Luan Professor) ... have all been enlightened and evangelized in this country for many years. The great philosophical sources such as No-religious, Monk-religious, and Chinese-cult ... are also emerging here. Rajgir (Vuong Xa), Vesāli (Bhikkhu Xa Li), Nalanda, Buddhagaya (Bodhidharma) are areas with many mountains, caves and temples, places of practice and propagation of morality in the past. The late President R. Prasad, the first President of the Republic of India, was also a Bihar. In the period from the 4th century to the 12th century, there were universities, though of Buddhism, but full of subjects such as philosophy, morality, grammar and language. Nalanda University with 10,000 students when Mr. Huyen Trang came to study; Vikramasila University in Bhagalpur, whose list of professors for generations has risen to 10,000; Odantapuri University in Biharsharip is also big but not as big as Nalanda; Mithila was another great and contemporary form of Hinduism with Nalanda.

The Ganges River is really wide, three times as wide as the width of the Dong Nai River in Bien Hoa. In the dry season, the sand in the river becomes wider. In the past, the Buddha used the amount of sand of the Ganges as an example of the uncountable plural, such as "Hang on the number of Buddhas, The number of Buddhas in the world" ... Ships along the river a long distance then cross over to the other side.

Take a train from the pier and around 12:30 we arrive at Mazaffarpur. After having rice water, we rested for half an hour, we rented a car to Vaisali. Meeting the driver was fun and proficient so we didn't have to look for a guide.

Vesàli is about 30 kilometers from Muzaffarpur. Vesàli was the capital of the Licchavi Republic of the Vajji race. The country was founded by Visala, son of King Ikshvaku. The principles of living in the democratic spirit of this country are mentioned and praised by the Buddha.

"Hey Ananda, did you hear that the Vajjis usually gather in large numbers?"

"Bach The Ton! I have heard!" replied Ananda.

"Good, Ananda, as long as the Vajjians often gather in large numbers, then their prosperity increases without diminishing."

"Hey Ananda, as long as the Vajji gather together in harmony, as long as they decide and work together in harmony, as long as they keep the rules without disturbance to the order, they respect and worship the elders and obey them; as long as their women and young women go out without being bullied, as long as they respect and worship their temples, as long as they preserve without contempt for custom, as long as they protect respect and support the virtuous practitioners, then the prosperity of the Vajji people increases without diminishing. "

It was these teachings that made King Ajatasatru give up his intention to conquer this country for fear of not being able to win a country where the entire people lived freely and united under a democratic regime. We think that our Vietnamese people, if we want to prosper, cannot do anything other than apply the above democratic principles.

Vesàli is now only a small district in Bihar. The garden trees here are very fertile. There are many large green lakes around. People are polite and respectful of guests. We stopped in an old citadel. Venerable Minh Chau showed us that here people are digging for archeology.

The Buddha came to Vesali for the first time

According to Mahavatsu, at that time the people of Vesāli had a plague, many people died. All physicians are giving up. Finally they thought of the Buddha. President Tomara brought the request of the people to Magadha to pray to the Buddha. The Buddha accepted the invitation but King Bimbisàra forced the people of Vesāli to go to the border to request the Buddha. The ceremony to bring Buddha to Vesāli was very solemn. King Bimbisàra saw the Buddha off to the Ganges River. The people of Vesàli, with a brilliant and solemn ceremony beyond imagination of King Bimbisàra, came to the border to request the Buddha. The Buddha crossed the Ganges River and went ashore to the hinterland of Vesali.

Wherever he passed, thunder rose and rain fell, sickness eliminated, healthy people. When he reached the city, the Buddha gave a sermon of Ratana, the Three Jewels. And have Ananda pass it on to the chant. The Buddha himself also recited this sutra in the Dharma Assembly and then tens of thousands of people asked for refuge. The people and the Government joined forces to build the monastery in the Mahavana forest to invite the Buddha and the monks to stay. After 7 days, the Buddha returned to Magadha, the ceremony was solemnly received several times.

The Buddha then went to Vesali many more times. It was the years that nearly entered Nirvana that he stayed in Vesali. Many sutras such as Mahali, Mahasìhanadas, Cula Saccaka Mahasaccaka ... were given by the Buddha at Vesàli, in which he described interesting things while he was in Vesāli. And in the other sutras, we also see many things happening here that are related to the dhamma:

- Establishment of nuns:Three times, Ms. Mahaprajapati asked the Buddha to leave home but he refused, because it is difficult for women to leave the family to live the ascetic life. But she is still not discouraged. While the Buddha was in Vesāli, Mahaprajatati came to see him in a brown robe, hairless head, dusty, swollen legs, as she walked from Kapilavastu to Vesāli. Following her are many Sakya women who also want to ordain. She was afraid to enter and stand outside the doorway. The faithful image of Ms. Mahaprajapati and the Sakya group of women touched Ananda, so he went on her behalf to ask the Buddha. He emphasized: "As the Blessed One teaches women that if they practice diligently they can also witness Arahantship, why are they not accepted into the Church as men, especially Madame Mahaprajapati who has replaced Queen Maya nurtured and took care of the Buddha when she was a child.

Thanks to the earnest request of Mr. Ananda, the Buddha accepted to Mahaprajapati and the Sakya women to ordain on the condition that they must keep exactly 8 respectful things. Here are the notable points of the 8 above:

1. Bhikkhu-stilts must respect Bhikkhu-stilts even though there is only one year old for monks.
2. Bhikkhu-stilts-nuns must study ethics on monks.
3. Bhikkhu-stilts-nuns must study ethics on monks.
4. Every half a month, monks and nuns must pay homage to the masses.
5. A bhikkhuni has no right to criticize and disparage a monk. On the contrary, a bhikkhu has that right over a bhikkhun.

Madame Mahaprajapati very happily accepted the above conditions and established the nunnery. From then on, all the women ordained were guided and taught by her.

Historians believe that the establishment of the Buddha's nuns was indeed a very revolutionary thing. Regardless of the old days, today, except for the big cities, the Indian woman still suffers a mishap. A parent's biggest nuisance is the birth of a girl. They have to take care of marrying a daughter and spend dowry money for the son's family. Most of the women have to live in secret rooms, some Muslims have to hide their face when going out. Men do small jobs such as selling medicinal betel and vegetables. There is a lot of shortcoming in women's education. According to the Indians, that is their truth. But we see something inequality between men and women. Especially the religions here, except Buddhism, have no nuns.

Buddha was born more than 2500 years ago, but he has raised the value of women. In the sutras the Buddha uses the term Mātugā (mothers) to refer to the elderly women and Paramàsakhà (the good friends of their husbands) to refer to married women. The Buddha determined that women can witness Arahantship. They are called Uu-Bà-di on par with Uu-ba-Tac (male and female Buddhists at home). Monks and nuns are on par with Bhikkhus, after being ordained.

There are many people who base on "eight things of reverence" and the more about the Vinaya's precepts for the Vinaya precepts and say that there is no equality between men and women in Buddhism. This is not true. Because we carefully review the principles of equality and the morality of religion, we see that the Buddha was indeed a wise revolutionary. Buddhism advocates equality between men and women. But this equality must be built on two aspects of talent and virtue, that is, having equality in terms of ability and virtue, then equality is meaningful and does not create confusion and lack of order. The respectful things are set out because the Buddha wants to preserve the harmony between the monks and nuns and especially to force the Sangha to have the duty to guide and support the nuns. And the precepts are more than monks because everyone recognizes that women are weak, both physically and mentally, If you have a lot of pain, you must take a lot of medicine. If taking many drugs, the disease quickly heals Thus the Buddha appropriately raised the value of women.

Ambapali: Ambapali is the most beautiful and famous prostitute of Vesàli. Her beauty has fascinated not only the princes in Vesali but also neighboring countries. King Bimbisàra in Magadha almost lost his life because he was infatuated with her beauty.

One day the Buddha stopped by at her mango garden outside the city. Receiving this good news, she drove the splendid car to the Buddha's resting place. The Buddha's solemn appearance and virtue transformed this geek. She requested the Buddha and the monks tomorrow to come to serve her son. Buddha accepted. On the way back she met a convoy of luxury Licchavis who also went to worship the Buddha. They stopped her car and asked where she was going. She said: The Buddha and the monks tomorrow will take on her son. These Licchavis were angry and asked each other: "Why did the Buddha take the word of taking the marriage at the house of a prostitute?" Then in order to prevent Ambapali from making offerings to the Buddha, they told her that if they gave them up to the Buddha tomorrow, they would give her 10,000 gold coins. She replied: "Both Vesali property,

No one expected that the prostitute had converted the Buddha's mind to ordain and became a pure and dignified person. We ourselves also thought about this story and realized more about the compassion and equality of the Buddha. The Buddha loves all sentient beings and saves anyone who can save. His disciples not only had kings like King Bimbisara and Basenadi but also people of the same nail as Upali, Cunda, not only virtuous people like Princess Yasodhara but also prostitutes like Ambapali. . According to Buddhism, among the most evil, there is still kindness. If they know the direction of goodness and meet the good religion, good teacher, good friends, they will still be enlightened.

The 2nd classic gathering place

The second canonical assembly conference was held in Vesàli around 377 years ago, with participation of 700 monks and nuns. Actually, this is just a conference to review the precepts. The reason is that some monks in Vesàli act in contravention of the precepts such as:

- Keep salt to add to flat dishes.
- Eat a bit past noon.
- Get two meals in one morning.
- Receive money ....

The result of the Conference was the victory of the Venerable. And since then the Church divided into two factions. The sect of monks not following the precepts is called progressive (Maha-Sanghika). This faction outnumbered and also held another classic rallying Conference. It is thought that the germ of the division of Theravada and Tonkin came from here, and therefore, there is a prejudice that Tonkin does not respect the precepts like Nam Tong, and there are many who go further than that. Nam Tong is the Chief Justice. This prejudice has caused a divide between the masses of Buddhists. Recently, thanks to the exchange closeness, the prejudice on the times has been reduced, especially in South Vietnam, being eliminated.

To be honest, the acts of disciplining the precepts are mild things, which are found in both Theravada and Tonkin. However, Nam Tong still retains more primitive customs such as wearing golden robes, going begging ... while Tonkin is also because local customs have removed many original customs. But there is a big mistake of the majority is based on the outside to evaluate the inside. For example, during our first encounters - representing Tonkin - with the Theravada monks did not avoid the curiosity and inquiry of the Theravada monks. After our talks and meetings, we stayed with three Nam Tong teachers from Burmese, Thai and Cambodian. lack of goodwill propaganda. Because we also live the virtuous life, also keep the monastic precepts. We have the Bodhisattva world, but we consider it our own secret vow. Therefore, it is not surprising that you stay at home that we, the Vietnamese monks of the "Tonkin", live happily in harmony with the majority of the Theravada monks. The concrete evidence is that Venerable Minh Chau is a professor of the Institute but also the President of the Nalanda Buddhist Association. Venerable Thien Chau is the Secretary-General, and the office's assistant has two people: one belongs to Nantong India, the other belongs to Tibet. We very much agree with Venerable Sangharakshita, the British, on the liberation of sectarian perseverance. Venerable Venerable said: "The sect if needed is to serve the Dharma". And according to the Venerable, an exemplary Sangha is an old Sangha who has a "primitive" moral life and the Bodhisattva's mind.

We studied and chatted here for a long time and then visited the Ancient House. The museums here are not very big, but there are many historical treasures. Looking through the pottery, jewelry of women such as diamond chains, jade and many beautiful Buddha statues, we can guess that the people of Vesāli and the states of Vesāli had a fairly high civilization in the distant period. old. The Director welcomes us with the same kindness and respect as the Sadhu (Hindu monks). He took us to visit the guesthouse and invited us to stay. The guesthouse is located beside a pure green lake Unfortunately, because of the war situation, we didn't plan to stay, so we rented a car and left. We were also taken by you to visit an area that is being excavated.

After the cremation of the Buddha's body, the people of Malla gathered many relics. They intend to not divide it to anyone and keep everything for worship. But the emissaries of King Ajatasatru in Magadha, of Vesāli, of the Sakya family in Kapilabastu, King of the country of Koliya in Ramagrama, the country of Buliya of Alkappa, the Brahmins of Vedhadwipa ... came to ask for the sake of sharing. At first, the people of Malla refused. But the messengers threatened and, thanks to the advice of a few old Brahmins, they divided Sā-benefits into eight parts and gave them to the messengers of the nations to bring to the altar. The Pippalivana emissary arrived slowly so only the remainder of the ashes was received. The people of Vesàli worship Buddha in this stupa. Huyen Trang has found this tower in the seventh century intact.

Leaving this place, we visited the Asoka stone pillar. Round pillar 10 meters high, smooth, head shaped like a lion, not as beautiful as the lion of three heads in Sarnath. Thanks to these Asoka stone pillars, people can find the places of Buddha relics easily. Next to it is a dilapidated pagoda and a stone Buddha statue remaining. The image is very strict but different from the statue in other places because the crown is similar to the Ti Lu crown. This event tells us that statues and pagodas were built in the "Tonkin" period here.

The afternoon scene here is so bold and smooth. The life of the people in India is not much different from Vietnam. The buffaloes slowly returned to the barn, followed by a few field mullahs with pipes in hand. Clusters of pairs of three thatched roofs are located between sweet potatoes and rice fields. But we felt something was lacking; Is that ringtone ...

Silently watching the bright green Bodhi leaves vibrating in the afternoon wind, when the voice of Master Huyen Vi called back, we slowly left the stone beside the tree, then got on the bus back to Muzaffarpur. In the car, on the way back, the sight and teachings of the Buddha when he said goodbye to Vesali one after another appeared through our memory: During the years that passed into Nirvana, the Buddha resided in Vesāli. From Capala temple, Buddha went to Kutagarasala with Ananda. Go to where the Buddha told Ananda to meet all the monks in Vesali. Before the Congress, the Buddha taught: "Hey, monks! You should diligently practice the Tathagata teachings for a long time. Think carefully about the truths that you have heard from the Tathagata and then pass on spread these truths to bring happiness and happiness to everyone and to heaven. Eliminate delusion and practice according to the right path. In three months the Tathagata will enter Nirvana. "The Buddha further instructed." Be active, cautious and elegant - Save your spirituality by fulfilling your duties in the life of the upstream. Those who diligently in the Dharma of the Tathagata will be freed from delusion, defilements and liberation of samsara "(Mahaparinibbana).

After the meeting, the Buddha together with Ananda quietly said goodbye to Vesali and went towards Kusinara.

Hearing that the Buddha was about to enter Nirvana and said goodbye to Vesala, the people were following more and more. They cried and begged the Buddha to stay. Many times Buddha told them to retreat, but no one obeyed. In the end, He had to stop and give advice and give the vase He used to use as a man. According to Phap Hien, the Chinese who worshiped India in the 5th century, after repeatedly advising the Vesian people to retreat, but ineffective, the Buddha used divine powers to turn the river of strong flowing water separating between He and his crew followed Him. This separation river forced them to return to Vesāli and the Buddha slowly passed through Kusinara to let go of the impermanent body, to enter the realm of death and peace. Then the people of Vesàli built a main stupa where teachers and students separated for eternal memory. Phap Hien has seen this stūpa.

- Ends - o bring happiness and happiness to everyone and to heaven. Eliminate delusion and practice according to the right path. In three months the Tathagata will enter Nirvana. "The Buddha further instructed." Be active, cautious and elegant - Save your spirituality by fulfilling your duties in the life of the upstream. Those who diligently in the Dharma of the Tathagata will be freed from delusion, defilements and liberation of samsara "(Mahaparinibbana).

After the meeting, the Buddha together with Ananda quietly said goodbye to Vesali and went towards Kusinara.

Hearing that the Buddha was about to enter Nirvana and said goodbye to Vesala, the people were following more and more. They cried and begged the Buddha to stay. Many times Buddha told them to retreat, but no one obeyed. In the end, He had to stop and give advice and give the vase He used to use as a man. According to Phap Hien, the Chinese who worshiped India in the 5th century, after repeatedly advising the Vesian people to retreat, but ineffective, the Buddha used divine powers to turn the river of strong flowing water separating between He and his crew followed Him. This separation river forced them to return to Vesāli and the Buddha slowly passed through Kusinara to let gents separated for eternal me.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.3/10/2020.