The Origin and Propagation of the Buddha's Doctrine Dhamma Protects the Origin and Spreads of the Buddha's Doctrine Not everyone thinks the same way. They have their own needs, influences, and tendencies in every area of ​​life, even religion. As a master of wisdom, the Buddha used a variety of teaching methods to meet the different radical needs of each living being. We will now look at the development of the two main traditions of Buddhism, Pāli and Sanskrit (Sanskrit) language. First, we begin with stories about the life of Buddha Shakyamuni. LIFE OF the Buddha In the common view of the two traditions, Prince Siddhārtha Gautama, of the Sakya family, was born around the fifth or sixth century BC (bce ) and grew up on what is now known as the border between India and Nepal. From childhood, he was kind and always excelled in subjects and the arts. Prince Prince lived a life wrapped in a palace during his teen years. When he was a young man, he ventured out into the palace. When he entered town, he saw a sick person, an old man, and a corpse, causing him to reflect on the suffering nature of life. When he saw a hermit traveling, he realized the way to liberation from the cycle of samsara. At the age of twenty-nine, Siddhārtha Gautama left the palace, leaving his royal attire, to enter a beggar lifestyle. He followed the meditation method with the great meditators during that time and attained high meditations, but he found that these high meditations still did not lead to liberation. For six years, he practiced asceticism in the forest, and realized that torturing the body could not control the mind. After that, he chose the middle way, keeping his body healthy so that he had the necessary needs for spiritual practice. Sitting under the bodhi tree at present-day Bodhgaya, India (Bodhgaya, India), he vowed not to get up until enlightenment was attained. On the full moon day of the fourth month of the lunar calendar, he completed the process of eliminating fetters, developing meditations, becoming the omniscient (sammāsambuddha, samyaksaṃbuddha) at that time, he was thirty-five years old. For the next forty-five years, the Buddha taught the message of liberation to anyone who sought liberation. The Buddha taught all men and women without class, race, and age group. Many disciples choose to give up the lay life into the monastic life, from which the sangha was established. The Dharma disciples became the wisdom teachers, spreading the dharma throughout India. In the following centuries, the Dharma spread southward to Ceylon; into today's western Afghanistan; northeast to China, Korea, Japan; Southeast Asia, Indonesia; north of Central Asia, Tibet and Mongolia. In recent years, many Buddhist centers have been established in Europe, America, the former Soviet republics, Australia, and Africa. I feel extremely grateful for the doctrine and life of Lord Tu Shakyamuni. He understands the workings of the mind and teaches us that our views affect our experience. The fruit of the painful and happy experiences of ignorance and defilement is from our hearts, not by others. Similarly, liberation and enlightenment are also states of mind, not by the outside environment. BUDDHIST CHARACTERISTICS AND TRANSMISSION OF THE Dharma (vehicle) and Path are synonymous. Sometimes these words are used to refer to the process of practice, especially to let go of mind and wisdom. The Buddha turned the wheel of dharma, through the practice of the three yanas: Sravakaya (Sāvakayāna, Śrāvakayāna), Dependent Origination (Paccekabuddhayāna, Pratyekabuddhayāna), and Bodhisattva (Bodhisattayāna, Bodhisattvayāna). According to the Sanskrit (Sanskrit) tradition, the three yanas are distinguished differently in terms of motivation and practice results, as well as deeds and time required to be attained. The two traditions of Theravada (Pali) and Tonkin (Sanskrit) both have scriptural and monastic teachings of all three yanas. Sravaka practitioners mainly practice according to the Pali tradition, and Mahayana Bodhisattvas practice according to the Sanskrit tradition. Nowadays, almost a few practitioners follow the Dependent Origination. After the Buddha entered nirvana, Buddhism was widely spread in India over the centuries. In the third century BC (bce), two children of King Asoka (Asoka) brought Buddhism to Sri Lanka (Sri Lanka). First, the sutras are passed down orally from the monastics (bhanakas) - which are responsible for memorizing the scriptures. According to sources from Sri Lanka, the sutras were written down around the first century BC to form the Pali Canon of the Nathong (Pāli Canon). Over the centuries, starting in India, Sinhala monks used Sinhala language to propagate, from which commentaries were formed. In the fifth century, the Great Buddha (Buddhaghosa), the great translator and commentator, compiled the ancient essays and translated them into the Pali language. The Great Buddha Yin also had before the work of the Purification of Taoism (Visuddhimagga), a famous masterpiece and many commentaries. In the sixth century, Dhammapāla, a philosopher of southern India, also wrote many lectures in the Pali language. Currently, Pāli is the canonical language that unifies all Buddhists of the Theravada School (Theravāda). Beginning in the first century BC (1st Century bce), the Bac Sanskrit tradition developed and spread in India. In which there are four schools of philosophy (four tenet systems) 1) Bhikkhu Sa or Distinguished Ministry (Vaibhāṣika), 2) Kinh Kinh (Sautrāntika); 3) Du Old meditation sect, also known as Duy Tam or Duy Thuc (Cittamatra, Vijñānavāda); 4) Trung Quan (Mādhyamika). Although many points in the Theravada teachings are shared among the four above schools of philosophy, scholars of each school have systematically argued for points not clearly explained in the scriptures. Many Buddhist institutes have been established: Nālandā, Odantapuri, and Vikramaśilā, many Buddhists from different traditions have come here to study and practice. Philosophy is an ancient custom widely practiced in India; The losers often have to switch to the winners' schools. The saints need a reasonable argument to prove the value of the Buddha's teaching through philosophical arguments with the pagans. Therefore, well-known Buddhist commentators are also profound practitioners. However, not all Buddhist practitioners are concerned with this argumentative tendency. Many people just like to study sutras or meditate in retreat. The current, The Buddhist Canon is recorded in Pali, Chinese, and Tibetan. The Sanskrit Great Sanskrit (Sanskrit) is not recorded in India. In each set of the Great Tripitaka includes the Tripitaka - related to the three teachings of Gender, Concentration and Wisdom. The Vinaya with the theme of the monastic precepts, the Sutra Pitaka with emphasis on meditation, and the Abhidhamma Pitaka are mainly related to analytical wisdom. The Sino-Chinese Sutra was first published in 983, and some have since been reprinted. The present-day Chinese Great Sutra Pitaka, published by the Taisho Shinshu Daizokyo, published in Tokyo in 1934, consists of four parts: sūtras, law (vinaya), treatise (śāstra). , and countless sutras are written in Chinese. The Great Tripitaka in Chinese is very comprehensive, corresponding to many sutras in the Pali and Tibetan Great Sutras. Especially, The A Ham (Āgamas) in the Chinese Canon corresponds to the first four sutras of the Pali Canon (Four Nikāyas). In the fourteenth century, Buton Rinpoche edited and codified the Tibetan Sutra Pitaka. The first editions of the Great Tibetan Sutras were published in 1411 in Beijing. Later versions were published in Nartang, Tibet in 1731-1742 and later in Derge and Choné. The Great Tibetan Sutras include the Kangyur and the Tengyur. In Kangyur, there are 108 volumes of Buddha's teachings. In Tengyur, included in 225 wonderful commentary books from Indian groups. Most of these books have been translated into Tibetan directly from the Indian languages, mainly Sanskrit, although a few have been translated from Chinese and Central Asian languages. THE PĀLI TRADITION spread to Sri Lanka, China and Southeast Asia from centuries before coming to Tibet. I respect these fraternal chief masters. The Theravada school today is derived from the Sthaviravāda school, one of the eighteen schools in ancient India. Theravada does not seem to denote a school in India prior to Buddhism's arrival in Sri Lanka. According to the Sinhala historical records, in the fourth century, Dipavamsa used the term Theravada (Hinayana) to describe the Buddhists living on this island. There are three monasteries belonging to the three branches of the Theravada school, each with its own name: Abhayagiri (Dharmaruci), Mahavihara, and Jetavana. The Abhayagiri Theravada sect had a strong affinity with India and brought many Sanskrit scriptures from India. The Jetavanins were the same, but less charming. The Theravada Mahāvihārins sect always maintains the orthodox Theravada teachings. In the twelfth century, the king abolished the Abhayagiri and Jetavana traditions and merged the Sangha with a Theravada sect. From there, only Theravada Mahāvihārins was noticed. Buddhism endured many hardships after the Sri Lankan capital fell under pressure from the Cola group in 1017. The sangha and nuns were destroyed. When the king of Ceylon invited the Burmese monks to ordain the ordination, the Bhikshu sangha was restored. Sri Lanka is considered the center of Theravada Buddhism and the re-development of Buddhism. When Theravada Buddhism was adversely affected, the leaders always asked monks from other Theravada countries to give ordination. This tradition continues to this day. At the end of the eighteenth century in Thailand, King Rama I began to remove the elements related to Brahmanism and tantric practice, yet traces of archives remain in many Thai temples such as a four-sided Brahmin statue in today's temple courtyard. . King Rama IV (r. 1851-1868), who was a monk almost thirty years before his enthronement, witnessed the laxity of teachings and precepts within the Sangha. The king established a system of sangha reform and invited Burmese monks to come to ordain. The king founded Dhammayuttika Nikaya, unified other sects into Mahā Nikaya under the central Church, and directed the monastic precepts more closely. King Rama IV reformed the monastic education system, wrote textbooks and removed any cultural elements that were not associated with Thai Buddhism. The Thai government set up a Sangha committee to do ordination. The Sangha Act of 1902, gathered all the monks under royal control, by centralizing the entire Sangha in the Supreme Central Sangha Council (Mahathera Samakhom) led by the monk. King Rama V's step-brother, Prince Wachirayan, uses new textbooks as the basis for the National Monk Examination, which aims to improve the knowledge of monks as well as to select and recruit. high-ranking in the church. Colonialism hurt Buddhism in Ceylon, but thanks to the interest in Buddhism by some Westerners, especially the Theosophists Helena Blavatsky and Henry Olcott, the Buddhist Anagarika Dhammapala speaks more rational Buddhist teachings to connect with all international Buddhists. Buddhism also provided a good rallying point for the Sri Lankan people in dealing with colonization and the creation of an independent nation. The colonial policy did not harm Buddhism in Burma, on the contrary, it encouraged the king to invite monks to teach Vipassanā at the palace. Soon all people of all walks of life enjoyed the practice of meditation. Monks Ledi Sayadaw (1846-1923) and Mingon Sayadaw (1868-1955) founded meditation centers, and Mahasi Sayadaw (1904-1982) passed the methods of practice to lay teachers. This meditation is very popular nowadays in Burma. Selection system increases different leadership. In Thailand, it is usually appointed by the king. In other countries it is based on seniority or an electoral process. The authority of the monk was also different: some were puppets; others, such as the late Venerable Mahā Ghosananda of Cambodia, had great prestige and influence due to high morality and commitment to progressive social welfare. The Thai Sangha dates back to the eighteenth century, is part of a national operating system that deals with important matters in the Sangha. The Sangha has total authority with the Sangha, works in the government apparatus, and is supported by the Supreme Sangha Council. In Cambodia, the position in the Sangha was dropped during the Khmer period, but in 1981 the government was re-established. In many cases, the national government has established these changes to reduce the traditional responsibility of the Sangha, which is the mandate of teachers and healers, to replace it with the educational system. secular and modern medicine. As a result, the Theravada Sangha, as well as the sangha of fraternal countries in the North Ton tradition, they must rethink the role of the Sangha in society in the modernization process. CHINA BUDDHISM Buddhism began to enter China in the first century BC, first via the Silk Road from Central Asia, where Buddhism flourished and then by sea from India. Degrees and Sri Lanka (Sri Lanka). By the second century, a Chinese Buddhist monastery was established, and translation of Chinese scriptures was carried out. The first translations used inappropriate terminology, leading to some misunderstanding of Buddhist thought, but by the fifth century the terminology became more stable. The early fifth century marked the development of many Vinaya translations. For centuries, emperors financed the service of printing, hence a treasure of sutras, treatises from India and Central Asia have been translated into Chinese. Chinese Buddhism encompasses many schools. Some perspectives and practices are common to all schools, and some only apply to individual schools. Some schools are distinguished on the basis of philosophical principles (tenets), others based on practice, others based on their own selection of texts. Historically there are ten main schools that developed in China as follows: Zen Zong (C. Chan; J. Zen): Bodhidharma (Bodhidharma) brought Zen Zong from India to China in the early century. six. He is the twenty-eighth ancestor of India and the first ancestor of Zen Zong China. Currently, the two branches of Zen Zong are Linji (C. Linji, J. Rinzai) and Cao Dong (C. Caodong, J. Soto). Lin Te, mainly using hua-tous - challenges the students to overcome the confines of the written concept of mind and to refer to enlightenment. Cao Dong focuses on the "sitting" shop and slowly comes to enlightenment. The first Zen teachers of Zen based on the Lang Old (Laṅkāvatāra) and Prajñāpāramitā, Vajracchedikā Sutra. The Zen masters then applied the Tathagatagarbha (tathāgatagarbha), or Buddha nature. The Surangama Sutra (Śūraṅgama Sūtra) was popular in China during the Chinese Zen period. Today, Zen students in Korea and some in China study Middle Way philosophy. In the thirteenth century, Dogen Zenji (Taoyuan Zen Master) and Myōan Eisai (Western Palace) contributed to the introduction of Zen in Japan. Pure Land Tong (C. Jingtu, J. Jodo): is based on the three sets of Suttas and the Great Amitayus Sutra (Sukhāvatīvyūha sūtras) and the Amitāyurdhyāna Sūtra. Tinh Do Tong emphasizes holding the title of Amitabha Buddha to one-pointed unrest with the fervent vow to be born in the realm of Bliss, which helps the practitioner have many means and circumstances necessary to study the Dharma and attain enlightenment. Fully enlightened through the method of chanting, reciting Amitabha Buddha. The Pure Land world is also Buddha nature, the pure nature of our mind. China's Pure Land ancestors such as Zhiyi (Zhiyi), Hanshan Deqing (Hanshan Deqing), and Manchu Zhixu (Ouyi Zhixu) write essays on how to practice the Pure Land, discuss how to achieve to be pure, peaceful and realize Buddha nature when contemplating Amitabha Buddha. After the ninth century, Tinh Do Tong introduced to many other Chinese Zen sects, and today many monasteries in China practice both methods of meditation. Honen (Honen) brought the Pure Land teachings to Japan in the late twelfth century. Thien Thai Tong (Tendai J.): founded by Hue Tu (Huisi, 515-76). His disciple, Zhiyi (Zhiyi, 538-97), founded the practice of gradual practice, which progresses from easy to deep, with profound teachings found in sutras such as the Saddharmapuṇḍarīka Sūtra. , The Mahāparinirvāṇa Sūtra, and the Mahāprajñāpāramitā-upadeśa of Nagarjuna (Nāgārjuna). The Thien Thai School (Tendai J.) balances learning and practice. Japanese: Kegon; Chinese: Hua Yen is based on the Avataṃsaka Sūtra. The Avataṃsaka Sūtra was translated into Chinese around 420. Monk Do Thuan (Dushun, 557-640) and Hien Thu Dharma (Zongmi Fa-tsang, 781-841) are the two ancestors of Hoa Nghiem Tong. Hoa Nghiem Tong emphasized the reason for the interdependence of all dharma s. The Hoa Nghiem teachings also emphasize the Bodhisattva's practice of worldly aspirations for the benefit of all sentient beings. The Three Bodhisattvas (C. Sanlun, J. Sanron) or the Trung Quan school was founded by famous Indian translators such as Cuu Ma Luoi (Kumarajiva, 334-413), mainly based on the Fundamental of Central Abhidhamma The chanting (Mūlamadhyamakakārikā) and the Twelve Disciples of the Abhidhamma (Dvādaśanikāya Śāstra) by the Great Master Nagarjuna and the First Encyclopedia (Śataka Śāstra) of the Bodhisattva of Holy Heaven (Āryadeva). Nagarjuna's Mahāprajñāpāramitā-upadeśa (Mahāprajñāpāramitā-upadeśa) was also added as the fourth commentary of the Sanlun school. The Three Commentaries school is based on the Prajñāpāramitā Sūtras and the Akṣayamatinirdeśa Bodhisattva scriptures. The Sanskrit school asserts that these sutras represent the absolute meanings of the Buddha's teaching. Du Gioi Tong (Yogācāra, C. Faxiang, J. Hossō): based on the Sadhinirmocana Sūtra and Yogācāryabhūmi Śāstra), the Consciousness Consciousness (Vijñaptimātrasiddhi Śāstra), and others. of the Bodhisattva Maitreya (Maitreya), the Great Ahead (Asaṅga), and the Great Master of the Body (Vasubandhu). The Master Xuanzang (Xuan-zang, 602-64) translated many of these important sutras and established this school of the Yogic School in China after his return from India. Vajra Tong (C. Zhenyan, J. Shingon): based on the Mahāvairocana Sūtra, Vajraśekhara Sūtra, The Prajna Mind Sutra (Adhyardhaśatikā Prajñāpāramitā Sūtra), and Su Ge Kinh (Susiddhikara), explain the practice of yogic mantra. Vajrayana Vajrayana was not popular in China, this school was brought to Japan by To Khong Hai (Kukai, 774-835) and is still practiced in Japan by Buddhists. The Law of Tong (The Vinaya, C. Lu, J. Ritshū): established by Dao Tuyen (Daoxuan, 596-667), mainly based on the four parts of the law of the Dam Vo Duc sect (Dharmaguptaka vinaya) translated into Chinese. in 412. The other Four Vinaya have also been translated into Chinese. Sincere Tong (Satyasiddhi, J. Jōjitsu; C. Chengshi,): based on Satyasiddhi Śāstra, a commentary in the teaching of Abhidharmastyle, discussing the emptiness of all phenomena. Some say this school emphasizes Thanh Van Thua, others say this school is the bridge between Sravaka and Bodhisattva (Bodhisattva). This school is not widely available at present. Sentence of Excellency (C. Kosa, J. Kusha): based on Abhidharmakośa by Vasubandhu, brought into China by Master Xuanzang (Xuanzang). This school prevailed in the "golden age of Buddhism" in the Tang Dynasty (618-907), now it is not as flourishing as it once was. Currently, some of the ten schools mentioned above still hold the policy of independence. But the Vinaya school is no longer a separate sect, as the Vinaya school is present in all other sects and the Sangha flourished in Taiwan, Korea and Vietnam. No more the particular schools of Vi Dieu Phap, Du Già Tong, and Trung Quan Tong is studied and contemplated in the indigenous schools of China, Korea, Japan, and Vietnam. The changes of society in the early twentieth century spurred Buddhist reform in China. The fall of the Qing dynasty in 1911 stopped royal patronage of the sangha. The government, the military, and educational organizations want to confiscate the monasteries' property for use in life. Buddhists are puzzled about how the role of the Dharma is transported when encountering advances in foreign modernity, science, and culture. Social transformation caused a wide range of reactions. The Venerable Master Taixu (Taixu, 1890-1947), a prominent Chinese monk at that time, reformed the system of Trung Ngua and Du Gioi, established new Buddhist institutes for the sangha to apply educational methods. modern. Venerable Thai Huu combines useful real-world knowledge and invites Buddhists to participate in social work. He visited European and Asian countries, contacted Buddhists of other traditions, and established the World Buddhist Research Institute branch, he encouraged Chinese Buddhists to go to Tibet, Japan, and Ceylon for research. He founded Buddhist institutes in China to teach the Tibetan, Japanese, and Pāli scriptures. The Venerable Master also advocated the model of "Humanistic Buddhism" (Buddhism for people), in which the practitioner diligently practices to purify the world by practicing Bodhisattvaism as well as purifying his mind through meditation. Some young Chinese monks studied and practiced Buddhism in Tibet in the 1920s and 1930s. The Venerable Dharma Sun (Fazun, 1902-1980), a disciple of the Venerable Master Taihu, is a monk practicing at Drepung Monastery, has translated into Chinese many profound Indian treatises, and some works by His Holiness the Tsongkhapa (Je Tsongkhapa). Monk Nenghai (Nenghai, 1886-1967) used to study at Drepung Monastery, and when he returned to China, he established many monasteries following the method of Lama Tsongkhapa. In 1945, Venerable Bisong (also known as Qing To Quality - Xing Suzhi, 1916-) was studying at Drepung Monastery, the first Chinese person to become the Master of the Dharma of Tibet (Geshe Lharampa). . In order to broaden his understanding of Buddhist scriptures, scholar Lucheng (Lucheng) made a list of Great Tibetan Sutras in Chinese and Tibetan already translated into other languages, so that talented Chinese and Tibetan scholars. data exchange and research. Around the first half of the twentieth century, Chinese Buddhists became interested in Tibetan Buddhism, especially tantra, and invited a number of Tibetan teachers to teach in China. Tibetan monks and Chinese disciples translated most of the tantric documents. The Great Master India Shun (Yinshun, 1906-2005), a disciple of the Venerable Thai Hu (Taixu), was a scholarly great monk who studied sutras and treatises in Pali, Han, and Tibet. Great Master India Thuan is also a famous writer, especially giving excellent awards to the works of His Excellency Lama Tsongkhapa (Tsongkhapa). Great Master An Shun emphasized on Trung Quan and the Prajñā Sutras that Chinese Buddhists began to enjoy the views of these two works. Great Master India Shun developed a schematic diagram of the current major philosophical systems in Chinese Buddhism: (1) idealist (C. Weishi) is the point of view of Du Gia Dharma. (2) foot like (C. Zenru) is Tathagata, popular in China and has a strong influence on the practice tradition. (3) Real zero (C. Buruo) is an intermediate view based on the Prajnaparamita Sutras. Great Master An Thuan also encouraged bringing religion into life through the model of "Buddhism for Humanities" (Buddhism for people). Tibetan Buddhism Tibetan Buddhism originated in Indian Buddhist Universities such as Nālandā. Beginning in the early centuries of the period (the Common Era) and extending into the early thirteenth century, Nālandā and other Buddhist institutes had many wise scholars and practitioners studying scriptures, A profound Buddhist philosophical argument has fueled a diverse philosophy. Buddhism first arrived in Tibet in the seventh century through two wives of the Tibetan king Songtsen Gampo (605 or 617-49), one was a princess of Nepal (Nepal) and the other was a princess. Chinese lord. Two princesses brought Buddha statues to Tibet and later Buddhist scriptures in Sanskrit were also introduced. From the end of the eighth century onwards, Tibetans became interested in Buddhist scriptures directly coming from India. Consequently, most of the sutras in the Tibetan Sutras are translated from the Indian scriptures. Buddhism flourished in Tibet under the King Trisong Detsen r. 756-ca. 800). The King invited two important Patriarchs: 1) Grand Master Tis Ho Ho (Śāntarakṣita), theorist and philosopher Trung Quan Luan (Madhyamaka), from the University of Norway and 2) Great Master Padmasambhava ( Padmasambhava), Indians, follow the Tantric Dharma to Tibet. Ho Ho founded the Sangha and practiced the ordination rituals for the Tibetan monks, while Great Master Padmasambhava gave tantric empowerments and guided the practice of mantras. Grand Master Xi Ho encouraged the Tibetan king to translate the scriptures into Tibetan. At the beginning of the ninth century, many translations were made, and a committee of Tibetan and Indian scholars standardized many terms and drafted a list of Sanskrit terms. However, during the reign of King Langdarma (838-42), Buddhism was persecuted and many monasteries were closed. Since the scriptures are gone, people's practice becomes disoriented, they no longer know how to practice the teachings in a consistent and correct manner. At this crucial moment, A-subject-sa great master also known as Nhien Dang Cat Tuong Tri (Atisa, 982-1054), a profound scholar of the University of Norway, was invited to Tibet. Great master Nhien Dang Cat Tuong Tri gave extensive explanations and broke many misconceptions. He compiled The Lamp for the Path to Enlightenment (Bodhipathapradīpa), explaining that both the teachings of sutras and tantras can be practiced in parallel without contradiction. Thanks to him that Tibetans understand the ordination discipline (vinaya), the ideal of bodhisattva in the sutrayana (sutrayana), and the skillful means of transformation of the Vajrayana (Vajrayāna) can complement each other. Monasteries were rebuilt and Buddhism flourished in Tibet. Before Atisha arrived in Tibet, Tibetan Buddhism is known as the Nyingma or "old school of translation". The new lineages of Dharma entering Tibet beginning in the eleventh century became the "new school of translation" (Sarma), and formed the Tantric sects such as the Kadam, Kagyu and Sakya. The Kadam tradition later became known as the Gelug. Four Tibetan Buddhist traditions exist today: Nyingma, Kagyu, Sakya, and Gelug all emphasize the practice of Bodhisattva, based on both sutras and tantras and the philosophical view of the Middle East. Following the example of the Great Master Patriarch (śāntarakṣita), many Tibetan monks, in addition to meditating, also study the sutras, laws and arguments of teachings. In the past, unfortunately, some used the wrong terminology) and called Tibetan Buddhism "Lamaism", "living Buddha" and "God king". Westerners who came into contact with Tibetan Buddhism in the nineteenth century called "lamaism", a term originally coined by the Chinese, perhaps because they saw so many monks in Tibet. and mistakenly thought that all monks were lamas (gurus). Or perhaps the Chinese saw the disciples worship the teacher and mistakenly thought that they should also worship these gurus. In either case, Tibetan Buddhism should not be called a lamaism. Lama (lamas) and reincarnations (tulkus, defining emanations of the master) are respected in Tibetan society. In some cases, however, these positions are simply social positions. Calling someone a tulku, a monk (rinpoche), or a master (lama, lama) easily leads to abuse. **** {Translator's Note: Lama means Teacher, Not all monks are teachers. But there are many Lamas. The Dalai Lama is the spiritual leader of the Tibetans and the only present Dalai Lama is the 14th Dalai Lama} I am sad that people put so much value into titles. Buddhism is not social status. It is important to reflect on the high morality of a teacher before accepting him or her as spiritual counselor. A teacher of life must practice diligently and be worthy of the respect, whether he has a title or not. Some people mistakenly think that the tulkus are recognized as reincarnations of the great masters of the previous life, they must be Buddhas and thus call them "living Buddha" (C. huofo). However, not all tulkus are Bodhisattvas, then why call them Buddhas? The "emperor" may have originated in Western press and attributed the position of the Dalai Lama. Since the Tibetans saw His Holiness the Dalai Lama as the embodiment of Avalokiteshvara, the compassionate Bodhisattva, the press has said that His Holiness the Dalai Lama is a "king". And since the Dalai Lama is the political leader of Tibet, the press is considered a monarch. Although I currently hold the position of His Holiness the Dalai Lama, but I keep reminding people that I am simply a Buddhist monk, nothing more. The Dalai Lama is not a monarch. Now the head of the Tibetan Administrative Center in Dharamsala, India, is a prime minister, so the Dalai Lama is no longer a monarch. Some people mistakenly think that the position of the Dalai Lama is like a pope of Buddhism. The four main traditions in Tibetan Buddhism and their branches operate more or less independently. The abbeys, rinpoches, and respected life teachers meet from time to time to discuss common issues under the demonstrated sponsorship of the Ministry of Religion and Culture in the administrative center of Tibet. The Dalai Lama does not control their decisions. Likewise, the Dalai Lama is not the head of any one tradition. The head of the Gelug lineage is Lord Ganden Tripa, a position with alternate terms, and other traditions all have their own approach to choosing leaders for their sects. Similarities and Differences Sometimes Tibetan Buddhism, especially Vajrayana is mistaken for separate from Buddhism. When I visited Thailand many years ago, some people at first thought that Tibetans had a different religion. However, when sitting together and discussing sutras, laws, treatises, and topics such as thirty-seven aids to awakening, the four concentrations, the four concentrations, (four immaterial absorptions), four truths of the āryas, and noble eightfold path, we find that Theravada Buddhism and Tibetan Buddhism have many similar practices and teachings. together. Chinese, Korean, and Vietnamese Buddhists and Tibetan Buddhism share the same tradition of ordination, Bodhisattva Precepts, Sanskrit scriptures, and recite Buddha Amitabha and Avalokiteshvara , Bodhisattva Van Thu, Bodhisattva Samantabhadra, and Medicine Buddha. When the Tibetan and Japanese Buddhists met, we discussed the Bodhisattva Precepts and scriptures such as the Sūtra of the Dharmapala (Saddharmapuṇḍarīka Sūtra). With the Japanese Shingon sect, we share the tantric practice, the mandala of Vajradhātu maṇḍala (Vajradhātu maṇḍala) and the Vajradhātu Maṇḍala (Vairocanābhisaṃbodhi). Although there are separate sutras in each of the Great Sutras, there is a lot in common. We'll explore in more depth in the following chapters, but here are a few examples of the similarities. In the Pāli Sutta (SN 11: 4-5), the Buddha spoke in detail about the weaknesses of anger and gave the antidote. In the Commentary Bodhicitta (Śāntideva's Bodhicaryāvatāra) of President Tich Thien he also taught how to overcome anger. The Bible (SN 04: 13) tells the story of Buddha experiencing pain when his leg was cut by a piece of rock. However, he was not depressed. When prompted by the Demon King for harassment, he replied: "I lie down, full of compassion for all sentient beings". This is the compassion arising from the "give and take" (Tibetan called Tonglen) meditation taught in the Sanskrit tradition when the practitioner visualizes himself asking to accept the sufferings of others, and asking for bring your own happiness to others. Moreover, the bodhichitta vow of great importance in the Sanskrit tradition is the extension of the four brahmavihāras or the four immeasurables as taught in the Pali Sutra. The Pāram and Sanskrit (Sanskrit) sutta traditions share many Brahmins (pāram, pāramitā). The qualities of a Buddha, such as ten powers, four fearlessness, and eighteen unshared qualities are described in the classics of both traditions. Both traditions talk about impermanence, suffering, emptiness and egolessness. The Sanskrit tradition includes the teachings of the Pāli tradition and adds some main emphasis, for example, the contemplation of cessation according to the Prajñāpāramitā sutras and the Tathāgatagarbha sutras and a tantric number. Terms from Thai Buddhism, Sri Lankan Buddhism, Chinese Buddhism, Tibetan Buddhism, Korean Buddhism, etc. are subject to social interests. In each case, Buddhism in a country is not just one tradition but actually there are many traditions. Among these, more branches are divided according to the monastic systems or the tutors. Some branch traditions emphasize cultivation, while others are concerned with meditation. Some like to meditate only (samatha, śamatha), others like insight meditation (vipassanā, vipaśyanā), and others like to practice both. While a country may have many traditions, a tradition is practiced in many countries as well. Theravada Buddhism (Theravāda) is practiced in Sri Lanka, Thailand, Burma, Laos, Cambodia, and even Vietnam. In Theravāda countries, some are based on Buddhist sutras in the period but not on commentaries (later stage), while others are based on commentaries. Even the Sangha dress in a country or a tradition is different. Similarly, Zen Buddhism (Chan, Zen) is practiced in China, Taiwan, Korea, Japan, and Vietnam. Students who practice meditation in these countries are basically based on the same sutras, but the teaching and method of meditation are different. In Western countries, many Buddhist traditions are present. Several Asian immigrant temples, established as religious centers, where Asian communities can use their native language to communicate, use familiar homeland foods, and teach younger generations about the culture of my homeland. Another group in the West is largely converted from Westerners. Another is mixed races (race). As disciples of the Buddha, let us keep in mind the rich variety of traditions. Likewise, we should not think that all traditions or temples can be mixed together in one country. We are a large Buddhist family with the same compassionate master of wisdom, Shakyamuni Buddha himself. I believe that diversity is one of our strengths that will help Buddhism spread around the world, benefiting billions of people on this planet.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.