Wheel Image In Buddhism. In the field of belief and culture, the wheel is also a very popular symbol in religious traditions on many different continents. For Buddhism, this symbol has become one of the most representative, sacred, and meaningful images for the existence and mission of this spiritual tradition towards humanity for more than two thousand years. by. Introduction: One of the important inventions with a great impact on the history of human civilization is the wheel. If we look at the technical mechanics or most vehicles, from a rudimentary vehicle to sophisticated mechanical systems, we can easily see the role of this invention in life. daily life of each person. From the movement of pebbles, tree trunks, or round objects on the mountainside, Human beings from ancient times have turned those images in memory into an invention with decisive significance for the advancement of human society. Excavations in Iraq, Finland, India and China show that for thousands of BC, the ancestors of mankind have been able to apply this invention to life's activities. Interestingly, they applied this invention to engineering and manufacturing activities before using it in vehicles. In the field of belief and culture, the wheel is also a very popular symbol in religious traditions on many different continents. For Buddhism, this symbol has become one of the most representative, sacred, and meaningful images for the existence and mission of this spiritual tradition towards mankind for over two thousand years. by. I. The wheel in Indian culture When it comes to religious symbols in Indian culture, we can easily see the importance of the wheel image and its implications on this cultural rich land. . Ancient forms of Indian beliefs are often rooted in the sages' exposure to and reflection on natural phenomena. According to the custom from ancient times, the Indian masters often had the tradition of meditating towards the East [1]. So the first beautiful and sacred image that they often come into contact with during each new day's beginning meditation is the sun. Starting from the fragile rays of light, the sun is radiantly visible on the far horizon with a round shape and its size gradually changing with each moment of time. It is the shape and transformation of the sun that evokes feelings of the cycle of change or rotation of the earth and the universe in the souls of hermits. All such feelings and reflections have been recorded in the scriptures and later handed down in folklore. In the Vedic tradition, the sun is often expressed in the form of a circle or wheel. The sun god is depicted in the image of a young man with a broken carriage and these seven horses represent the seven colors of sunlight. The wheel of the carriage represents the working of the universe, in which the center of the wheel is life and the spokes represent all things of the universe. The number of spokes on this wheel is usually 5, 12, or 360, representing the five seasons, 12 months or 360 days of the year. Besides, The wheel is also a symbol of Vishnu, or for the whole world and sentient beings (Atharva Veda). The Rigveda sutras refer to the powerful wheel that controls it as the god of the likes of God. The Brihadaranyaka Upanishad (IV-13 & 15) explains that the structure of the universe and its relationship with countless other individuals are like a wheel where the axis is the center, the spokes are the driving force, and the point of contact between the spokes and the wheel rim are the sensory organs of each person [2]. Among the popular symbols embodied in Indian art and religion such as lotus, swastika, lightning ... the wheel is always the most popular symbol: mighty kings are called the The Wheel of Life (Cakravatin), the suffering and bliss of life are likened to the two indispensable categories in the time wheel change, Lord Krishna stood on a chariot to lecture the Bhagavat Gita ... etc ... In the ancient scriptures and art works in caves, stupas, temples ... the image of the wheel is often seen as a picture. Typical icons speak the operating principle of the universe and man. Starting from the symbolic meaning of the change and evolution of a year through the cycles of seasons, months and days, the wheel image later paved the way for the reference to the ultimate power mentioned in Vedic tradition. II. Wheel in Buddhist Culture In Buddhist texts, the word cakka (S: cakra) is often used to refer to the wheel (the Third School), a weapon (deity I), or one of the thirty two good generals of great men (Truong Bo II). This term also refers to a dwelling place of gods and humans, where the following four blessings are met: reside in a fixed place, close to the good dhammas, perfect oneself, and create merit in the previous life. Sometimes the noun cakka is also used in other phrases such as catucakkam (Samyutta I) or iriyāpatha-cakka (Commentary of the School) to indicate the four postures of each person. In Sanskrit, the word cakra often appears in separate noun phrases for the name of the person (cakrapāṇi, the name of a Bodhisattva), the names of the herbs (cakra-vimala, cakra-s'atapattra), and the name of a mountain range surrounds the earth (cakra-vā ,a, cakravā )a). The term cakra is also commonly used in the terms saṃsāra-cakra or bhava-cakra to refer to the transformation, reincarnation, or existence of sentient beings with four cycles: birth, pillar, singularity, kill. The origin of the image of the wheel of reincarnation or the cycle of reincarnation, perhaps, comes from a story in the Example Sutra as follows. Venerable Muc Kien Lien, the foremost disciple of the Buddha's divine powers, not only practices in the human realm, but also often travels to the hell realms, hungry ghosts, animals, and heaven. After witnessing living beings come back to life, slaughtered, tortured in hell, the scenes of animals fighting and killing each other, the devils of hunger and thirst, the scene of heavenly people having no merit is decimated. lost, lost, the scene of human being torn apart by craving, dire need ... Buddha, advises them to be aware of the constant suffering of Ta Ba realm that diligently cultivate towards the realm of tranquility. Once, when the Buddha was staying at Vuong Xa citadel, the venerable Muc Kien Lien also brought the above scenes to promote the monks and nuns. When he saw that everyone was surrounding and attentively listening to the venerable, the Buddha asked Ananda why the people were surrounding the Venerable Muc Lien, when he learned the reason, the Buddha taught: "Elder Mister Kien Lien or any other Bhikkhu such as an elder cannot be present in many places at the same time (to educate people), so it is advisable to make the shape of a five-part wheel set right at the entrance. (of the amnesty). " At that time, the monks were still wondering, not knowing how to design the wheel, the Buddha instructed the following: the five parts of the wheel are illustrated to represent the five realms, three realms. below is hell, animals, hungry ghosts, the above two realms are heaven and human, scenes of four continents Dong Thang Than, Tay Nguu Hoa, Bac Cau Lo, and Nam Them Bo were also added. In the middle are images of three animals: pigeons (for example), serpent (example for anger), and pig (example for ignorance), the image of liberation of the Buddhas and the realm of Nirvana are shown through halo, sublime is illustrated by the scene of floating beings. in the country, the outer ring shows the 12 limbs of dependent origination in two opposite directions. This wheel represents all the details of the realm of reincarnation in all times, and all is swallowed up by the impermanent (demon). In addition to the above images, two verses about the practice of the Dharma to overcome defilements and escape from samsara should also be engraved on the wheel. Also according to this sutra, when coming to the monastery, the lay people ask about the meaning of the image of the wheel, there are some monks who cannot explain it. Therefore, according to the Buddha's teachings, The monks then choose the positions with full knowledge to explain to the laypeople about the meaning above every time they ask questions [3]. The above image of reincarnation is clearly depicted in caves in India and is very popular in Chinese and Tibetan monasteries. Particularly in Tibet, apart from the above image, the image of the new six-part reincarnation wheel is also very popular. In addition to the above five realms, this new type of image has an A-tu-la realm, and except for the human realm, the remaining five realms appear the image of Avalokiteshvara representing the Buddha, because Great compassion that appears to be born. Nowadays, the image of the cycle of reincarnation usually appears in Tibetan Buddhist monasteries in the following illustration style. In the middle of the circle is an image of three roosters, snakes, and pigs, respectively, sucking their tails. The color of the rooster's feathers is purplish red with yellow, represents the heat of the fire of desire. In terms of temperament, the rooster is an animal that is both greedy but also very arrogant, so it is considered a symbol of desire. The rooster's mouth is attached to the tail of the green serpent, symbolizing the infinite greed of beings, and because of being too greedy, sentient beings never feel satisfied, from which anger arises. Anger is a poison that impulses the mind, making the mind always smoldering hatred and eventually emanating through rude speech and uncontrolled behavior. Such negative karma keeps flowing, persisting without being able to stop it, as well as the elongated body of the snake. The green color of the snake signifies a cold, lack of sympathy for people. A snake is a species that kills another with its venom and by strangulation, that is also a characteristic of the yard. Next to the snake is a pig with a heavy appearance. The pig's tail is clamped down by a snake's mouth, and the pig leans over to a rooster's tail. This pig is black, symbolizing si. Its heaviness symbolizes the drowsiness of mind and body. Pigs are a species of greed and foraging in dirty places, irrespective of filth, and when immersed in ignorance, lack of right understanding, sentient beings often seek pleasures in the scum of fame. of life. The three animals above are painted on a blue background to symbolize that although greed, anger, and delusion are heavy and hard to eliminate, their nature is empty, is free from nature, and is not permanent. The next big circle of the wheel is the realms of sentient beings, the outer ring is the chains representing the 12 branches of dependent origination. This whole wheel was grasped by a giant monster, or impermanent demon, implying that everything in samsara is dominated by impermanence. 2. In Tantric For Tantric, cakra is considered to be one of the most popular terms. Tantra often refers to the cakras which are located at key locations in the human body. These chakras are paramount energy centers because they are the places where mental energies and bodily activities penetrate and mingle. It is also in these places that the energies of the body and the universe meet to crystallize into the qualities of the body, and from there these qualities are transformed into the spiritual energies of each person. [4]. The seven main chakras in the body of each person that Tibetan Tantric often refer to include: Mūlādhāra-cakra (the area of ​​the syllable point, the living energy area), svādhiṣṭhāna-cakra (the area of ​​the Guan Yuan point, the sexual energy zone), manipura-cakra (the central central point where the energy of the individual and the environment intersects), anāhata-cakra (the central point of energy, the area of ​​love energy), visuddha-cakra ( The Divine Ground, the Energy Area of ​​Communication), the ājña-cakra (the Vajra Path, the Energy Area of ​​Consciousness), and the Sahasrāra-padma (the Encyclopedia, the Energy Area of ​​Wisdom). Sometimes the term cakra has the same meaning as the word mandala (maṇḍala). While meditating, yogi often contemplate the whole body as a large mandala containing many other small mandala (chakras). In addition, the chakras are considered the residences of the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya), or are closely related to other material factors. 3.The Falun a). Origin When learning about the wheel image in Buddhism, we cannot but mention the dharma (P. dhammacakka, S. dharmacakra), one of the most unique artistic images and the supreme spiritual symbol of this spiritual tradition. Falun is the wheel of dharma. The Dhamma here is the principle or truth that Buddha realized on the night of his enlightenment and then he proclaimed it to the world. Normally, the wheel of dharma is used to lure the Buddha's teachings, consisting of three main meanings: evil (the Buddha's teaching has the power to eliminate the crimes of sentient beings), and transformation (the Buddha's teachings as well as the wheel always moving, not stopping at anyone or anywhere), and perfecting (the Buddha's teachings are full, full of wheels) [5]. Sometimes, the wheel of dharma is also known as the Pham Wheel. According to Dai Tri Do treatise, this grammar is explained in many ways as follows: 1) Pham is large, The Buddha turned the wheel of dharma to all ten directions, so it was called offense; 2) The Buddha used four virtuous minds (loving kindness, compassion, joy, discharge) to sermon should be called offense; 3) When he first became enlightened, Pham Thien recommended that the Buddha change the wheel of dharma, so it was called a criminal wheel; 4) During the turn of the Buddha's wheel of dharma in Ba-la-complaint, the false religious attained Kieu Tran Nhu attaining pure enlightenment, so it is called offense; 5) The ancient Indians already respected Brahma, so in order to depend on the world, the dharma was also called a morality [6]; 6) Pham is pure, the Buddha's teachings are pure, so it is called offense; 7) The Buddha is the Great Pham, always using sound to lecture [7]. This commentary also explains the difference between morality and dharma as follows: the discourse teaches the four immeasurable minds and the dharma talks about the four saints, Pham Luan teaches that by virtue of these four immeasurable minds to attain enlightenment, the dharma teaches that according to other methods, to attain enlightenment, the dharma wheel only shows about the four jhānas, and the dharma only shows about thirty-seven auxiliary products, the moral of teaching. religious meditation also teaches the Dharma to practice holy wisdom [8]. According to the Sutras Sutras I and the Great Products (Vinaya Nam Truyen I), after his enlightenment, at the request of Pham Thien, the Buddha decided to come to the Ba-la-complaint land to proclaim the Dhamma he just had. realized five ascetics who were His fellow practitioners. In response to the question of the naked Taoist Upaka, the Buddha replied that he went to Kāsi city to turn the wheel of dharma, to beat the immortal drum [9]. This is the Buddha's first statement before he officially established his dharma kingdom. The Buddha's purpose in coming to Ba-la-complaint like that is the same goal that the Buddhas have for many generations shown in this world presented in the Dharma Flower Sutra: showing sentient beings the view of Buddhas and help them understand and witness to attain that knowledge. The Sangha Sutra also states that Buddha appeared in life for the following five purposes: (1) turning the wheel of dharma, (2) leveling the parents, (3) establishing beliefs for the unbeliever, (4 ) makes people who have not generated Bodhisattva mind to generate Bodhisattva mind, (5) to take up life for future Buddhas [10]. From here on, the wheel of dharma becomes a symbol of the Buddha's dharma. b) Falun and the Development of Buddhist Thought The Buddha turned the wheel of dharma at Deer Park to ring the bell of awakening, to play the immortal drum is considered one of the four most important events in his life as well as in the history of formation and development of Buddhism [11]. The term commonly used to indicate this fact is the Turning of the Wheel of Dharma (P. dhammacakkappavattana, S. dharmacakra-pravartana). In addition to the common meaning of transporting the wheel of dharma, this term also has the meaning of establishing the kingdom of wisdom or building the kingdom of truth [12]. That kingdom the Buddha enlightened was not built on violence, power, and the wheel of dharma that he transported nor was it based on the imposition of blind beliefs, but on the contrary they were founded on the background of the vision of life and the desire to build an upper spiritual life. This is reflected in the content of his first talk. The content of the Buddha's first discourse is recorded in many Buddhist texts of different traditions [13]. Among these texts, the Biblical Bridge (Central I, corresponding to the La Ma sutra in Central Amam), Nidānakathā - the introductory chapter of the commentary on the jātakatthakathā, the Zhuan Falun (in The Mahasatipatthana Sutta Pitaka), the Samyutta Sutta, and the Abhidhamma Sutra are the most important sources [14]. It is worth noting that while narrating the events of the Buddha's turn of the wheel of dharma, the above documents presented differently about the content of the teachings that the Buddha taught. The Bible recounts that at Deer Park the Buddha explained to the five monks about the dangers of birth, old age, sickness, death, defilements, sensual pleasures and the way to get rid of those hindrances to see what is possible. birth, immaculate, unsettled, overcome the suffering, attained Nirvana [15]. The La Ma Sutra states that the Buddha preached about the Middle Way and the Eightfold Path [16]. Particularly in the Samyutta, chapter Samyutta Aggregates (Samyutta III) says that the Buddha taught about the impermanence, suffering, and selflessness of the five aggregates [17], and the chapter of Samyutta The Truth (Samyutta V) is reported that the Buddha initially explained about the Middle Way, the Noble Eightfold Path, then he explained in detail about the Four Noble Truths [18]. According to the Sutra Pitaka, volume 15, the Buddha taught the Four Noble Truths to the monks at Loc Uyen [19]. The Zhuan Falun Sutra records that the Buddha taught the truth of the Middle Way and the Four Noble Truths to his first five disciples. Thus, although the above texts have some differences, we can still confirm that the main teaching that the Buddha preached for the first time at Deer Park was the Four Noble Truths. According to Zhuan Falun, as soon as the Buddha gave his first sermon at Deer Park, the celestial realms of the celestial realms sequentially said, “That ultimate wheel of Dharma was transported by the Buddha in Three -la-complaint, at Isipatana, where the deer garden cannot be transported inversely by sa-mon, bra-la-subjects, Thien Nhan, Ma King, Pham Thien, or anyone in the world. “At that time, ten thousand worlds shocked, a radiant aura radiated transcendental light even the aura of the gods of the heavens [20]. When saying that the wheel of dhamma cannot be "transported backwards" like this, the above passage affirms the fact that the Buddha's teachings are immutable, coherent in all times, everywhere, beneficial for all. radicals. This is one of the most unique features of the Dharma image in Buddhism. For always in harmony with the truth of life, So the Buddha's teachings are like a wheel that can move forward, move, spread to many different lands. That Dharma was originally completed, permissive, and transported by the Buddha himself at the largest cultural and spiritual center of that time in the kingdom where he was residing, which is the city of Three. -la-complaint. If Vuong Xa was the largest political and economic center of Ma-dep-da kingdom, Ba-la-complaint, a sacred land located on the banks of the Ganges River, was dubbed the city of gods. An important cultural and spiritual center, gathering place of the most outstanding spiritual leaders of that time. Right from the time when he and Xaac left the Ca-la-la-la-la, Prince Siddhartha affirmed the concept of renouncing all supremacy to find the source of great spiritual strength. Therefore, Right after his enlightenment He decided to go to Ba-la-complaint, spiritual capital of that time to raise the immortal drum sound and transport the wheel of Dharma, bringing the light of truth into life. From here on, the duty of generations following that spiritual tradition is to preserve and continue to transport the wheel of dharma to all the different heavens. This will was sent by the Buddha to the Venerable Xa-benefit-waving, the first dharma holder, as follows: "Hey Sàriputta, for example, the son of the King of Rotation King, the right foot transporting bread. The car was transported by the king's father. Likewise, this Sàriputta, Mr. Chan Chanh transports the unsurpassable dharma that has been transported by Me. ”[21] The above shows show that the term dharma is derived from the term turning dharma, meaning transport. french wheel. So the image of the wheel in the term of the Dharma does not refer to the incarnation or realization of the dharma (such as the term dharmapala) but to the meaning of spreading the Dharma. The main meaning of the dhamma in this term presented in the Zhuan Falun is the teaching of the Four Noble Truths - the four noble truths. In addition to the image of turning the wheel of dharma, the Buddhist scriptures also use the following images: beating the drum of the Dharma (the ancient dharma), blowing the French trumpet (thinking of the dharma), raising the flag of the Dharma (Dharma rectification), burning the torch resisting), pouring out the rain (dancing dance) ... to describe the sermon, propagate the Buddha's Dharma [22]. The Zhuan Falun records that when teaching this sutta to the five venerable brothers, the Buddha, the Buddha transported the wheel of dharma that no one had ever transferred, whether it was Heavenly Man, or Maou. Pham Thien. This implies that the Buddha was the first to give mankind the priceless gift of dharma, thereby forming the three jewels of the world. The Dharma that the Buddha used to transport is invaluable because its nature is inherently consistent with the true nature of all beings. According to the Abhidhamma Thesis, Abhidhamma Comment, the Great Eight Nirvana Sutra ..., of the twenty sects, the first ten sects such as Friendship, Multicultural, Kinh Luong ... take the Eightfold Path as the legal form. rotation, the remaining ten sets such as Mahamudra, Dharma Tripitaka, Moist Quang Bo ... then think that the Buddha's teachings are the body of the Dharma [23]. In the Phuong Quang Dai Trang Nghiem sutta, the Buddha explained the dissolution of this nature to Maitreya and the other Bodhisattvas as follows: the profound, miraculous, difficult to see, hard to know, hard to understand, solid, discourse. vast, cannot use consciousness to reflect, cannot use mind to understand, leave all extremes, all conditions, far away from the intention or not the intention ... can only use the Kim Cang position to attain. Because the wheel of dharma displays the immortal nature of the dharma s, attaining the truth as reality, those who convert the dharma wheel like this are called Buddha, the Chief Justice of the world, the Dharma King, the Great Master [24] ... This teaching has stated the eternal and incomparable value of the wheel of dharma that the Buddha transported. The Dharma that the Buddha conveyed in the first time in Ba-la-complaint, then at Old-da, Vuong Xa, Bhikkhu-amnesty, Xa Ve ... though different in terms of language or mode express, but have uniformity of thought and purpose. According to Khuy Co, the five main characteristics of the dharma are self-nature, kinship, cause, sight, and effect. The self-nature of the Dharma is to cut the dharma, sensory chi, right view, etc., Human of the Dharma is or born holy Dharma such as literature, private, private .vv ... Dependent on the dharma is the holy aid. The scene of the Dharma is the teachings on the truth and truth ... The result of the dharma is Bodhi, Nirvana [25]. Some Mahayana texts claim that the turn of the Falun at Deer Park is only the first of the Buddha's three turns of Falun. According to the Samantabhadra Sutta, at the Ba-la-complaint, the Buddha turned the wheel of dharma for the first time through the Four Noble Truths discourse to those who have the nature of Purification. Although this is a profound teaching that no one has been able to declare before, it is not yet the perfect teaching. In the second turning of the dharma wheel the Buddha explained that the dhammas are inherently free from nature, non-birth, and cessation, pure nirvana, and nirvana. Although the teachings at this stage are extremely rare and profound, they are hidden, difficult to understand, and contain a lot of controversy, and this is the reason for the Buddha to turn the wheel of dharma for the third time. In this final teaching, the Buddha, for the practitioners' attention to all the sects, preached in a transparent and thorough manner on the nature of non-birth, deathlessness, tranquility, purity, and emptiness. the nature of dhammas. The Dharma transported in this last time is rare, free from any controversy, perfect, and ultimate [26]. This sutta is considered to be the basis for the later Mahayana monks, especially the Chinese and Tibetan Buddhist commentators, to give different interpretations of the three turning of the Buddha's dharma wheel. If the difference in the doctrine of the first turn of the wheel of dharma and the next two times is the doctrinal thought of Tsinghua and Mahayana, then the difference between the second and the third turning of the wheel of dharma is the immutable meaning. (or the willow meaning - neyārtha) and willow meaning religion (nītārtha). Willow doctrine is the teachings, the scriptures are presented in a transparent, thorough manner, and Non-meaning doctrine is the scriptures presented through means or doctrines to facilitate their teaching. birth of many different faculties. According to the commentator Nagarjuna, the Buddha Dharma is boundless, as extensive as the ocean, the sublime sees the dharma with a wealth of differences, but the positions - who have penetrated the teachings of the sutras, commentaries and nature. No, we will know that the Buddha's teachings are all Dharma and do not contradict each other [27]. Also because of the difference between the Buddha's profound teachings and the secular knowledge of the sublime, the great master Tsong kha pa (Tong-kha-ba) encouraged the Buddhists to study the teachings of the Buddha. The Buddha was based on the commentaries of the Mahayana masters such as the Nagarjuna and Asanga. Tsong kha pa explained that the reason Buddhists had to rely on the commentaries of the above masters because they used immaculate wisdom to explain the Buddha's teachings, and the Buddha himself used to be mysterious. sign that these masters are the ones who explain the Dharma correctly and properly [28]. According to Tsong kha pa, the basis of the discernment of the three times of turning the wheel of dharma is not the periods of practice in the life of the Buddha or the basis of the audience in each period of time. but it is the way of presenting the doctrine of anatta in each of these times. During the first turning of the wheel of dharma, the Buddha made a subtle presentation of the principle of selflessness, but upon receiving the teachings during this period the audience gave rise to the thought that the aggregates and other dhammas are real. . During the second turning of the wheel of dharma, the Buddha denied this view and he declared that the dhammas are inherently non-intrinsic so they are not real. In the third turning of the wheel of dharma, the Buddha explained the difference between the three nature and the three natures of the dharma [29]. Similar to the explanation Tsong kha pa, Dge lugs pa scholars all believe that the division of the above three turns of dharma turns is made on the basis of the doctrinal theme of the Buddha and that the method of presenting the teachings of anatta is the decisive factor. with respect to such a division [30]. In China, Truthfulness (499-569) and Huyen Trang (600-664), two famous business translators, also offer different three dharma theories. According to the Truth, during the 45 years of the Buddha's propagation, he proclaimed the three dharma wheels, namely, turning, maturing, and maintaining. These three transfers include display and secret. Tantra is from the night of enlightenment until the night of entering Nirvana, he turns the three dharma wheels. It is evident that in the first seven years after becoming enlightened, the Buddha only preached the four Noble Truths, called the turning of the wheel of dharma. During the next 31 years, he proclaimed the Prajñā sutras, etc. to display emptiness, called the legal transfer of the wheel, during the remaining seven years, he sermons The Secret Secret ... to display the middle way, called the legal cycle [31]. In the work Hoa Nghiem Nhat Thua Giao Nghia Phan Quy Chuong, he said that if he is based on the views of the shaman Huyen Trang and the thoughts of other sutras such as Meditation Mantra, Kim Quang Minh, and Abhidharma then the Buddha's teachings include the three types of dharma: first, at the deer garden, the Buddha turns the four bases of dharma, which is the Hinayana, called the turning of the wheel; Second, He talks about emptiness, ie the secret of the Mahayana, called the Dharma Wheel; third, He lectures on the three nature and truths like the emptiness of the Mahayana display teaching, called the Dharma [32]. According to Mr. Khuy Co's viewpoint, although it is divided into three such turning periods, But the Buddha's teachings are like a heavy rain, permeating everything. Because for depending on the basis of that treatment, should have hidden-visible, yes-no. Considering the middle-way, Dhamma that is homogeneous, no difference [33]. The Tripitaka Dharma theory of the Shakyamuni is quite different from the above theory. According to him, the dharma consists of three types; radical, chi, and regency photography. The dharma-wheelbase only gives the Hoa Nghiem scriptures that the Buddha declared first immediately after attaining enlightenment. The Dharma Dharma is a Hinayana Dharma theory that is designed for the roots of the world, unable to comprehend the profound teachings of the United States. Photography rules mandate is only for the time of the Dharma of the United States of America in charge of the most successful [34]. Based on the above arguments of the Mantrayana Sutta and of the Mahayana commentaries, some Buddhists conclude that the content of the three turns of the dharma wheel is as follows: the first time, through the scriptures and commentaries of the Theravada and Hinayana sects, the Four Noble Truths teachings were given to practitioners of Theravada; in the second time the principle of emptiness was declared to the Bodhisattva practitioners, typical medical texts in this period are the Bat Nha sutras; and in the last time, with the system of Mahayana sutras of paramount importance such as Dharma Hoa, Tathagata, Samantabhadra ... teachings of the three self-nature, the three natures, Buddha Tanh, Tathagata, Dharma body ... are declared make luggage for Mahayana practitioners [35]. c). Falun in architecture, Buddhist art The fact that the Buddha turned the wheel of dharma is one of the main topics of Buddhist sculptors in India. The beautiful statue of Buddha sitting cross-legged with his hand shaking the wheel of the dharma wheel found at Deer Park is the most representative statue of this subject. Almost this statue appears in most of the major Buddhist art works in India. For the Indian artisans, the image of the Buddha sitting on a throne, holding the wheel of the dharma seal with various postures and appearances, is sometimes combined with the image of the five bhikkhus or the image of the The deer somewhat recreated the meaningful scene in the first turning of the Buddha's wheel of dharma. It is possible that when giving a lecture to the five venerable brothers Kieu Tran Nhu, the Buddha used hand gestures to illustrate ideas that are difficult to express through ordinary language. Of course, during the talk, the gestures and movements of His hands are shown through many different figures. This is the basis for the Indian artisans to express the Buddha's two-handed posture during the first lecture at Deer Park (the turning of the wheel of dharma) and in his other lectures (the dharma seal) in other places. together. The Dharma Wheel of the Wheel is shown through the statue of the wheel of dharma at Loc Uyen as follows: the right hand is raised to the chest level, the palms are facing out, the tips of the two thumbs and index fingers touch each other to create a hypnotic circle While the left hand is raised slightly, the palm is facing inward, the middle finger lightly touches the upper contact point. In a mural at Ajaṇṭā, the hands are raised to chest height, the left hand is held diagonally, the index finger and thumb of the right hand touch and seem to press lightly on the finger of the left hand. Also in this cave is another painting depicting the arms raised in the posture of turning the wheel of dharma, but don't touch each other. In another Gandhāra work of art, the right hand is contracted, the palm is inward, the thumb and index finger of the left hand is on the lower part of the right palm, the other fingers are all contracted. . The dharma seals in Tibet and China have similarities: the right hand is placed across the chest, the palm is facing out, the index and thumb are touching, the index and thumb of the left hand are also. touching, palm facing inward, sometimes left hand covering the lower part or more than half of right palm [36]. In the field of art, the dharma image has also become a popular symbol in Buddhist architecture. Usually the dharma is represented by the image of an eight-spoke wheel. The axle of the wheel represents the precepts, The rim represents the specific state of meditation, the eight spokes represent the Noble Eightfold, and the center of the wheel is often twisted into four spiral lines, each colored differently to indicate the four directions. and also to represent the Four Noble Truths or the four great (earth, water, wind, fire) [37]. Some wheel symbols in Buddhist stupas and temples are also engraved with 12, 16, 32, or countless spokes with the meaning of representing the 12 factors of dependent origination, 16 characteristics of the principle. emptiness, the 32 excellent forms of enlightened beings, and the innumerable rays of the heavens, the countless Buddhas in the universe, or the countless teachings and disciplines taught by Shakyamuni Buddha. Sculptures from TK I Tr. Sun at the Sanchi tower still maintains the image of the wheel representing the dharma. This wheel is proportionally depicted and placed on a two-story stone pedestal with images of many people worshiping around. According to archaeologist Cunningham, the wheel is the main symbol on the top of each gate at the tower Sanchi [38]. The southern gate of the Barhut tower (early century I Tr. CN) also maintains the image of a wheel placed on a pedestal surrounded by a shrine. It is noteworthy that the axle and rim of the wheel are decorated with many wreaths, around which is the scene of pilgrims walking barefoot or riding a four-horse carriage to worship at the above shrine. This shows that the wheel was used as a symbol of the Buddha himself. In the early stages of Buddhist art in India, when the image of the Buddha was not depicted, the main artistic themes were the relics associated with the Buddha's life such as: bodhi tree. , kim cang court, lotus, footprints, etc. If these relics refer to events in the life of the Buddha, the wheel represents the Buddha himself, or more accurately, the dharmakaya of Buddha. What we easily recognize is that in the Pali Buddhist texts, the terms Sambhogakaya and Nirmanakaya have not yet appeared. Particularly the term dharmakaya is recorded in important sutras such as "Tathagata can be called Dharmakaya (Dhammakaya) or Pham body (Brahmakāya)" (School of the III), or "Whoever sees dhamma is to see me ( Buddha) ”(Samyutta III). Therefore, once the dharma is used to represent the Buddha, it also represents his dharmakaya [39]. When it comes to the personality and people of the Buddha, the Pali Canon often proclaims him the Great Sage (Mahāpurisa), Sun Sunday (Ādicca-bandhu), The Holy King Rotation (Rājā cakkavattī), Thien Trung Thien (Devātideva) ... to say his transcendent qualities. The way of proclaiming the Buddha to be Dai Nhon or Zhuan Wheel of the Holy King is only relative because, apart from the merits of good looks and inherent beauty of a Great Man or of a Holy King Zhuan Wheel, the Buddha he is also an enlightened being, and that is why He once affirmed that: "I am not a divine being, Cansan-ma-ma-ma-ma, or mortal." (Tang Chi II). Sometimes the Buddha is also called Zhuan Wheel King, but his kingdom is not the four worlds of the world, but the kingdom of Dharma. Once the Brahmin Sela was able to contemplate the thirty-two good generals of the Buddha, he immediately praised the Buddha as a monarch, a monk, a king ..., the Buddha replied that he was also king, but His kingdom is the Dharma, He also turns the wheel of treasure (such as Zhuan Wheel King turning the control of the chariot to rule the world), but his wheel of dharma is not reversed (Sela Sutra, Central Vietnam II). If the wheel in the ancient culture of India represents the sun, the supreme authority, for the Holy King Zhuan Wheel, then the wheel in Buddhism represents the teachings of the Buddha and for Buddha himself. Zhuan Wheel of the Holy King uses a treasure car to surrender to the enemies, rule the world, keep the realm of the world, and the Buddha transports the wheel of dharma to regain and eliminate defilements in the minds of beings. d). The Falun emblem at Deer Park It can be said that the most important dharma image still remaining is the wheel of dharma mounted on the top of the stone pillar adorned at Deer Park to mark the place where the Buddha turns the wheel of dharma according to identity. only of King Ashoka. In 1905 FO Oertel discovered the broken parts of this stone pillar and on the body of this stone pillar was engraved with the edict of King Ashoka. On the top of this stone pillar is the statue of four lions facing all four directions, looking extremely majestic and powerful. Above these four lions is the dharma image. These four lions sit on a drum depicted with four different animals: lion, elephant, cow, and horse. Between these four beasts is the shape of four wheels. Evaluating the sculpture of the top part of this stone pillar, researcher VA Smith gave the following comment: “It is hard to find in any country an ancient animal sculpture more unique or equivalent to this beautiful work of art, which successfully combines idealism and practical stereotype. , and completed in great detail. ”[40] This dharma image at Deer Park was later simulated and depicted with the image of two deer lying on either side of the pose. at, attentive, and joyful. The deer on the right has a majestic and strong appearance, symbolizing the male and the female on the left has the soft and meek look of the female. In addition to the symbolic meaning of the first turning of the wheel of dharma in Loc Uyen, the image of the dharma wheel and the pair of deer like that also expresses the beauty of life in seclusion, emanating under the Dharma, as well as the thought of compassion. , nonviolence, symbiosis, harmony between man and all things, between sentient beings and unconsciousness according to the Buddhist teachings of dependent origination and non-self. Like a peaceful ringing in the infinite universe, like the light of the sun spreading everywhere, deep into the darkest places of the globe, echoing love and the light of insight. That the Buddha arose from the ancient Ba-la-complaint that spread all over the world, penetrating deeply into the veins of millions of hearts, from the emperors to those in misfortune. His wheel of dharma carried ascetic masters such as Kiều Trần Như to the holy realm, turned the Ambapālī feminine passion into the passion for dharma, transformed the bloodthirsty of No-God. into a desire for holy results, turned the expeditionary ambition of King Ashoka into a self-conquering. Although he is a lay Buddhist, King Ashoka successfully completed the mission of continuing and transporting the Buddha's Dharma wheel throughout his kingdom, and then to neighboring countries and faraway lands. The king himself sent Buddhist missions to many different countries to carry out that mission. Thanks to that Dharma wheel transport of King Ashoka, when India was invaded by foreign forces, Buddhism, though decimated in the homeland, but took root, proliferated and thrived in the regions. other land. The invisible, formless wheel of dharma that the Buddha transported at Deer Park was depicted by King Ashoka, a few hundred years later, on the majestic lion stone pillars with the aspiration of being the Buddha's teachings as This mighty beast's roar will echo forever, and will be transported until the next thousand. The miracle is that the wheel of dharma that King Ashoka built on a lion's stone pillar in the old Deer Park has become a sacred symbol on the Indian flag and fluttering all over India. The lion on the head of the stone pillar has also become the emblem of this country. After India gained independence from the nonviolent struggle initiated by Mahatma Gandhi, while the constitutional assembly of India was busy drafting a constitution for the country, the matter of choice. The emblem for the national flag and emblem of India has been meticulously discussed by national leaders. After a period of serious work, finally the lion image on the head of the stone pillar King Ashoka and the Buddha's dharma were chosen by the Indian leaders to be the national symbol. At 10 a.m. on July 22, 1947 in the presence of President Rajendra Prasad and the constitutional assembly, Jawaharlal Nehru, the first independent Prime Minister of India, boldly declared: "The The Indian period will consist of three horizontally symmetrical horizontal bands of saffron, white and dark green. In the middle of the white band will be a blue wheel representing the Chakra. This wheel pattern is based on the model of the wheel located on top of the lion-head stone pillar of King Ashoka at Sarnath ... When it comes to the name of Ashoka, I want you to know that the period of Ashoka is inherently one. international chunk of Indian history. It was not a small national period. It was a period when the ambassadors of India were sent everywhere, to distant countries, not in the way of an imperialism and imperialism, but as heralds of peace, of goodwill and culture. ”[41] After being approved by the constitutional assembly, on August 15, 1947 the Buddha's Dharma Wheel officially became a symbol of freedom, prosperity, and happiness. of the people of India. Explaining the choice of the dharma as a national symbol as above, Dr. Ambedkar, the father of the Indian constitution, said: “When the issue of the flag and the emblem was considered by the co-constitution, we did not can find a suitable symbol from Brahmin culture. In the end, the Buddhist culture saved us and we agreed to use the Dharma-Chakra as the national symbol. ”[42] 4. The philosophy of living through the image of the Wheel in Buddha teacher a. Exposure to life In the flow of life, each person's life is like a wheel rolling steadily on the road of life. Interestingly, although the circumference of this wheel is very large, but the wheel's contact with the ground is just a small spot. Thus, the most realistic and most realistic values ​​of the wheel's operation are not at the points that have passed or the points that have not yet come into contact with the ground on the wheel, but are the current contact points. . Likewise, Buddhism considers life in the present moment of each person as the key to manipulating happiness in this life. Everything in the past, whether bitter failure or satisfying success is only in memories and dreams for the future are only an illusion in each person's mind. The present is the moment to show the true and flexible life of each person. In order to create a life of real happiness and peace, people need to identify and come into contact with what they are in the present. Living with the present is real life and through that people can feel the true values ​​of life. That is real life and tremendous mystery. b. Dhamma: the heart of Buddhism Buddha taught that one who sees (understands and experiences) the Dhamma sees the Buddha. Before entering Nirvana, the Buddha taught Ananda that after he passed away, he should consider the teaching as a teacher, as a lamp, and to rely on the Dharma. The Dharma that the Buddha realized on the night of his enlightenment is also the dharma that the Buddhas of the past and the future have and will realize. Therefore, what the Buddha taught are the truths about suffering and the way to escape suffering, yet peace in life taught by the Buddhas of the three generations. The Buddha did not allow his disciples to worship him as a god, a powerful lord, but should only consider him a guide. Those who live strictly with the Dharma and transport the wheel of dharma are worthy students of the Buddha's teachings. Buddhism does not focus on the Buddha, but rather with the Dhamma. As long as this teaching is preserved and practiced, the Buddha-dharma will still exist in this world. c. The advancement of knowledge and morality The working of the wheel of dharma in today's society always implies two profound meanings: 1. The Buddha's teachings are always dependent but unchanging. Buddhism in each locality, country, each era has its own nuance, but converges towards a life of awareness and liberation; 2. Life is always a constant movement and change. Scientific civilization is advancing like a storm, But if people only focus on material development and lack of spiritual or spiritual progress, then people will fall into serious psychological crises, and that will be the cause of the collapse. burst personal happiness, family, and society. Therefore, if the journey of a human life is a vehicle, then the carriage must consist of two sets of wheels paralleling both material and spirit. Spiritual life is an essential element to relieve problems in spiritual life, creating a necessary balance in daily life of each person. Therefore, from the Buddhist point of view, along with the wheel of civilization, there is a need for the wheel of dharma to create human harmony and happiness. d. The transformation of the spiritual world The spiritual world is one is a world in which each practitioner goes on a low to high, from ordinary to holy path, like a wheel climbing a hill and mountain. The higher it goes, the more magical and beautiful the world is, but the more difficult and difficult it is. Therefore, spiritual practitioners need to have a lot of energy, patience and strong determination to achieve their spiritual attainment. Conclusion: Among the popular symbols in Buddhism, perhaps the wheel of dharma is the most important one because it represents the essence of Buddhism: the teachings of the Buddha. From a symbol that appeared a long time ago in ancient Indian culture, the Buddha used this image as the main symbol of Buddhism as soon as he taught the first discourse in his cultivating life at the garden. Nai, that is Zhuan Falun. The teachings of Buddhism are passed down continuously as a wheel is transported from the past to the present, from the present to the future. With this icon, Buddhism always aims to have a desire for uplifting and sublimation in everyone's life. Life is something that is constantly changing, but those changes are directed towards a spirit of morality and a clear spirituality, which will bring more happiness to human life.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/2/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.