The Three Revolutions Of The Dharma Wheel. Along The Formation Of Buddhist Sutras & Sects Indian and Tibetan Buddhism classifies and codifies the entire Buddha's teachings into three different cycles called the "three revolutions of the Dharma wheel" (tridharmacakra) or also known as the three Zhuan Falun. . The classification and systematization of the scriptures according to these three cycles should not be confused with the times of "review" or "gathering" (samgiti) of the Sutras held after the Buddha's death, for the purpose of rectifying. and preserve the truthfulness of His teachings. At least three important gatherings were held during the period when the Dharma was still oral and then another about five more, and the last was held in the Burmese capital Rangoon in 1950. Chinese Buddhism and Japanese Buddhism do not use the above canonical classifications of Indian and Tibetan Buddhism. For example, Dharma General Tong (Faxiang) of China, founded by Xuanzang (602-664), still divides the Buddha's teachings into three cycles but is based on different criteria. The two sects of Tiantai (Tiantai, 6th century) and Hoa Nghiem (Huayan, 6th-7th century) classify Buddha's teachings into five cycles, but the standards are not the same. However, the most remarkable point is that most of the sects and schools of Buddhism recognize that all the sutras, including the late-appearing sutras, are orthodox, that is, the main ones. The Buddha of Siddhartha-Got-a-Talks.Only Theravada Buddhism admits only the scriptures of the first of the three circles are orthodox. The classification of the Buddha's teachings into the "three revolutions" of Indian and Tibetan Buddhism seems quite consistent with the historical developments and changes, so this article will be based on The above system is to analyze some of the main "evolution" lines of the Dharma over time, and thus learn more about the orthodoxy of the scriptures in general as well as the formation of the cardboard. different sects and sects. 1- The First Circle: The Four Noble Truths, The Path of the Eight Trues, Impermanence and the concept of no self The Buddha started the Dharma wheel for the first time at the Deer Park (Mrgadava) in Varanasi with the discourses on the Four Noble Truths (the Four Noble Truths), The Way of the Eight Trues Dud (Eightfold Path) and the teaching on "having no self" (No Self). During the next forty-five years, the Buddha constantly developed the above teachings on many different aspects and levels, in order to adapt to many different types of listeners. Here are a few lines summarizing that very essential essence of the Dharma. Concept of the Four Noble Truths (Catvaryaryasatyani) The Four Noble Truths are: 1- The truth of suffering (duhkhasatya): it is the suffering caused by impermanence, such as old age, sickness and death, suffering from not being able to fulfill one's desires, suffering. because you have to suffer what you don't like. 2- The truth about the cause of suffering (duhkhasamudayasatya): the cause of suffering is craving and all the disturbing emotions arising from ignorance and ignorance of one's true self and of everything around. 3- The truth about the cessation of suffering (nirodhasatya): it is possible to stop the causes of suffering. To get rid of the delusion that is our false understanding is the way to bring us the joy and peace of Nirvana. 4- The truth of the Noble Path (Arya-Astangika-Marga): that is the way or means to help cure his illness of confusion and ignorance. That illness or ignorance is the cause of all kinds of suffering. That Noble Path consists of the Eight True Things (the Eightfold Path) that must be done. The Concept of the Eight True Things (Margasatya) The Eight Truths include: 1- right understanding (samyag drsti) 2- correct thinking (samyak samkalpa) 3 - correct speech (samyag vac) 4- right action (samyak karmanta) 5- live right (samyag ajiva) 6 - try to be right (samyag vyayama) 7- right mindfulness (samyak smrti) (meaning correct awareness of one's own nature and all things) 8 - correct mental concentration (samyak samadhi) (meaning correct meditation) The above Eight True Things relate to three different areas: wisdom (articles 1 and 2), morality (articles 3, 4 and 5), and psychiatry (articles 7 and 8). These are the three main areas of practice for all Buddhists. Practitioners must first understand what the Four Noble Truths are, and then follow the Path of the Eight Trues. Anyway, the most important thing is to contemplate one's own true nature, which is "no self" or so-called "no-self" essence. The word "self" is Chinese, Sanskrit is atman, is "I" or "mine". The Buddha taught that the "I" or "the self" is not an entity that exists permanently and independently, but is simply a temporary creation of consciousness. So what is the real "I" or "the self"? The concept of the ego (atman) When you climb a ladder or stand on the rooftop of a multi-storey building and look down at the ground, you can get dizzy with fear of falling, it is a revealed form of "me". On the contrary, when we stand on flat ground, that form of "I" does not appear, we feel more secure, and that is the "I" in another form appearing. When crossing the road, we look right, left, look ahead, look behind to avoid traffic, but if you see the road is deserted, then you feel more secure and just cross the street to get where you want to go faster. is a way of revealing two forms of "I" in two different cases. If someone slander or say insulting words to me, I will get angry, or vice versa, if this person speaks flattering words, it will make me happy, cheerful,These are also different ways of revealing the "I". If a young man tells a girl a gentle flirting she blushes, her eyes blink, it is the revelation of her ego in the young woman. A person who has lost love and just wants to commit suicide is the "me" that incites him. An insane person crying or choking alone, it is an ego in a state of "crazy". When I see delicious foods or expensive goods for sale in stores, I want to eat those foods or possess them, it is the "me" that expresses its craving. A young man sees a beautiful girl, the "me" will appear through some certain thoughts in his mind. A young woman looked at her portrait in the mirror, tilted her head, lifted her hair, smiled ... to see if she was charming or not,then it is also a way of intentionally expressing "I" and worrying for your own "mine", etc. and so on. For reactions sort of appearing continuously in the mind leading to reactions. and the daily behavior as above, it is "I" or "mine" of himself. If someone calls my name correctly, I will immediately turn around. It is a way of assimilating my name with my "me". Parents arbitrarily give birth to me and also arbitrarily give us a name. Growing up, the name becomes more deeply embedded and bold on the continuation line of knowledge and becomes his own "I". We tie ourselves to that name, cling to it as something of our own inheritance. It gives us the feeling of being "master" of that name. There are guys with a very majestic name, but every time you see a ghost appearing, your face is pale. There are girls with very gentle names, but when a couple quarrels, they do not lose to anyone. If you consider the feeling of that mess including the name and the reaction things mentioned above as your own "I", it is a great mistake. Clinging to false creation is a way of confining ourselves to our own sufferings. By reducing the effects of these lingering emotions and at the same time promoting awareness, those deeply instinctive forms of selfishness of the "I" will also be lessened. If you can delete the image of the "I" created by you by observing the temporary composition of the five components (the five aggregates) that create a human individual, then the personality will be illusory and artificial. of "I" and "mine" will also appear more clearly. The Buddha said that all these things are not real, do not exist spontaneously and invariably and are not permanent. They are just temporary manifestations arising from the myriad conditions and interconnected conditions: from the external context to the impulses and intentions within the mind as well as the general functioning of the five constructs. combined to create each individual human being. The practice of removing the domination of the "I" and the "mine" is the main aspect of the "selfless" teaching that the Buddha preached in the Anattalakkhana-sutta ( Sutta on the Doctrine of No Fall ). The concept of impermanence (anitya) In addition to the above doctrine on "selflessness", the Buddha also shows us an extremely universal natural law governing the entire operation of the world, which is the impermanent nature of all phenomena, that is, the constantly changing and changing nature of all things. Inside that constant movement, there is also a very strict law that is the law of karma or the law of cause-and-effect that always governs and governs the entire world. Presenting the impermanence of all phenomena is the Buddha's way of reminding us to be aware of the preciousness of the human form we currently have, because of the constant flow and change of knowledge, we rarely qualify for the human form. Such a form only occurs and can only exist for a very short time. Long Thu said as follows: “An animal that wants to qualify to become a human is just as difficult as a blind turtle diving on the ocean floor that wants to slip its head into a wooden yoke floating on the water. " (Quoted in Mulamadhyamaka- karika ). It is difficult for human form to have it, but only that form is qualified to understand what Dhamma is. To summarize in the first rotation of the Dharma wheel, the Buddha stated the suffering nature of existence and the concepts related to samsara and nirvana and the ethical principles related to one's behavior. individual. These concepts are established on the principle of contrast: the contrast between the bound form and the suffering of "samsara" and the peaceful and liberating form of "nirvana" (nirvana); contrast between negative and positive personality in each individual's actions, words and thoughts. That universal contrast makes each individual aware of what an action is right, what is a wrong action, in order to control their own behavior. Through each action, word and thought, each individual must create positive and virtuous things,That is what will affect and affect the continual flow of your knowledge in the present as well as in future lives. This is the complete, complete and practical teaching basis of the first cycle to help each individual see the Path he must follow. Basically the above teachings are grouped together in two organs, Vinayapitaka ( Vinaya ) and Suttapitaka ( Sutta Pitaka) . These two sutras form the basis for all the teachings of "Theravada" Buddhism, also known as "Hinayana" Buddhism. Actually, both terms are quite familiar and common are not very precise, so it is better to call this sect Theravada Buddhism. Apart from the above two Tripitaka, the first rotation also includes adding a third organ Abhidhammapitaka ( Abhidharma ). The Abhidhammapitaka is not really a sutra, because what is written down is not the Buddha's instructions but only the commentary on his teachings prepared by the great masters. There is a theory that some of the commentaries in the Abhidhamma Pitaka have very ancient origins, from the oral times, but most of the commentaries are from later writings. Anyway, Theravada Buddhism still considers the texts in the Abhidhamma PitakaIt is essential that helps to fully understand the teachings of the Buddha, and thus has accepted all of the above three sutras and considers it a complete and coherent teaching foundation, without any need to add any more. another scripture. These three Sutras are collectively referred to as the Tripitaka ( Pali is Tipitaka , Sanskrit is Tripitaka ). Anyway, all other sects and schools of Buddhism also recognize the Tripi Tamaka of the first circle as the foundation of the Buddha's teachings and taught by the Buddha himself. 2- The second rotation of the wheel of Dharma : Emptiness and the Law of Mutual Relations If the first cycle states the suffering nature of the world, the operating principles of all phenomena and the consequences of each individual's actions create for themselves with the aim of helping each individual to be aware of the Son. The road needs to be followed, the second cycle continues to expand more deeply than the above teaching but at the same time offers many new expressions of the above teaching and thus has also leading to some changes especially in terms of practice. Indeed the second cycle coincided with the growth of Mahayana Buddhism and the formation of a new sect, Trung Quan Tong. Therefore, some concepts related to Mahayana and Trung Quan Tong were also formed, among these, perhaps the concept of the Bodhisattva is the most important, at least in terms of practice. In terms of teaching, the most important event that happened in the second rotation was the formation of Trung Quan Tong founded by Long Thu in the second century. This sect has marked a new stage of development in the history of Buddhism. If in the first circle the Buddha stated the "no-self" or "emptiness" of the human individual (pudgalashunyata), the most prominent feature in the second circle was that Trung Quan Tong expanded this concept by stating the "non-self" or "emptiness" of all phenomena (dharmashunyata). In addition to that extended explanation of emptiness one also finds a new interpretation of the concept of "two truths" and the appearance of the concept of the relationship between phenomena (dependent origination). The concept of emptiness (sunyata) The concept of emptiness is not simply a visual form of the mind, nor is it an ideal that the practitioner must achieve, but rather a concrete and "skillful" means. "(Upaya) helps the practitioner promote the ability to see the true existence of all phenomena. That form of existence transcends affirmation as well as negation, meaning that when we look at a phenomenon we cannot say that it is "yes" or "not", because "is" or "is not. "Are also only temporary manifestations which depend on the interactions of countless other phenomena. Sometimes "yes" sometimes "not" is the emptiness of all phenomena.Seeing that emptiness will cause the mind of an individual to no longer cling to the "being" as well as the "non-existence" of all things and no longer see itself as the center of the world. . This is also a way to expand love and compassion to help an individual develop his wisdom. The Buddha preached the teachings on emptiness on the top of Virtue in Rajagrha, and these teachings were recorded in the enormous sutra Prajnaparamita-sutra ( "Sutras of supernatural knowledge" , transliterated as The Prajnaparamita Sutras). This sutta consists of many suttas combined and presented in many different versions, there are short versions of several dozen sentences but there are also very long versions of several tens of thousands of sentences. The content of this sutra is to raise the "supernatural understanding" (prajnaparamita) that is the direct experience of emptiness through the clear and transparent attention of the mind. The "supernatural understanding" is the perfect and true realization of reality, reflecting one's own innermost primordial, natural and innate form of consciousness. The concept of interrelation (pratityasamutpada) Actually, this concept has also been the Buddha raised in the business Nidana and Mahanidana-Sutta ( Beijing short and Beijing term is causal ), but furs were widely deployed this concept and put into a the position is very important in the teachings of Trung Quan Tong. The concept of interdependence (interdependence) refers to the interrelated, interrelated and interrelated operation between all phenomena, governed and governed by the "cause-effect" law. That binding operation between phenomena is also known as "production interdependante / dependent origination" or "production conditionnée / conditioned production." Briefly, all phenomena are compositional thanks to the interrelationships and interconnections of countless other phenomena, and it is these phenomena that create the necessary conditions for development. giving birth to other phenomena. In short, the phenomena of clinging together, pushing together to function and moving together, are like a long series of linked phenomena in an ever-changing state. The above event shows that all phenomena in the world are not created by the power of an eternal God, but only the inevitable consequences of the interaction between causes and causes. conditions related to those phenomena. This shows that not only phenomena are composite and impermanent, but the causes and conditions that create them also have a composite and impermanent nature. The concept of two truths (dvasatya) In general, Buddhism sees existence or reality under two different angles called "two truths" or "two realities": "relative reality" and "absolute reality". All the great sects such as Theravada, Vaibhasika (Tìbhasika), Sautrantika (Sutras) in the first cycle, Madhyamaka (Trung Quan Tong) in the second circle, and Cittamatra (Only Consciousness). , Vajrayana (Vajrayana), Meditation of the third circle, all raise this concept, but all offer different interpretations. The following is an explanation of two facts of Trung Quan Tong. "Relative reality" (samvrtisatya) its original meaning is "outer reality" also called "conventional reality", that is the external manifestation of all phenomena, or in simple words. rather, it is "seen with the eyes". Actually, these things are just temporary manifestations arising from the relationship and interaction between phenomena, governed by the law of cause-and-effect. All phenomena known through the above external manifestations belong to the realm of relative truth. "Absolute reality" (paramarthasatya) or "ultimate reality" designates the true nature of all phenomena. Ordinary people do not perceive the difference between absolute and relative truths of things, because they perceive only relative reality through their senses. Again, Buddhism views consciousness as a sense as well and its objects as thoughts and emotions are just relative truths as well. Trung Quan Tong believes that absolute reality is the emptiness of all phenomena. Knowledge (consciousness) of an individual is also a phenomenon and the "self" or "I" created by the mind is just emptiness. In summary absolute reality or emptiness is the true way of being or the innate nature of all phenomena. Please also note that different definitions and interpretations of two truths or two realities are among the main causes and reasons giving rise to different sects and sects. This is a rather complicated topic that cannot be explained in detail in the framework of this article and will only be briefly reiterated when presenting some of the major philosophical sects in the following sections. The Bodhisattva concept (bodhisattva) The concept of the Bodhisattva is one of the typical concepts of "Mahayana" in general, but "Theravada" or Theravada Buddhism also mentioned this concept, but it is said that the practice of Bodhisattva -taping to attain the ultimate Enlightenment of a perfect Buddha will be extremely difficult, while the practice of becoming an Arahant will be easier and more practical. In fact, the Bodhisattva sets himself up for a too high ideal, that is, he does not wish to attain the Arahant form, nor will he integrate into nirvana, but only wishes to become a complete Buddha. (Samyaksambudha / Righteousness of the Buddha) and then will also continue to remain in this world for thousands of lives in order to be able to save sentient beings more effectively. In short, the second cycle marks a very important development period of the Dharma with the formation of Mahayana Buddhism and the Middle Quan doctrine founded by Long Thu, a doctrine with many profound philosophical aspects. sharp. 3- The third rotation of the wheel of Dharma : The essence-of-Buddha, everything is only consciousness, the three essences of all phenomena. The third rotation of the Dharma wheel marks a period of development that can be said to be the most flourishing of the Dharma with the emergence of many new and very basic concepts such as: "The-essence of Buddha" (Tathagatagarbha), "all is only consciousness" (cittamatra), "the three essences of all phenomena" (trilaksana), etc. So what are these concepts? The concept of the Buddha-Essence (Tathagatagarbha) If in the first circle, the Buddha raised the doctrine of egolessness, that is, there is no "I" and if in the second circle this teaching is extended and gives a very broad view. Regarding the emptiness of all phenomena, in the third circle the concept of emptiness is again envisioned in a completely new dimension through the very concrete and positive concepts called the Essence. -of-Buddha, Buddha nature, etc ... We have seen in the second cycle above that the practices are directed at the realization of absolute emptiness for the purpose of dissolving an extremely complex and strict law called the "law of interdependence. and the relationship between all phenomena, which includes the common law of "cause-and-effect", with the aim of eliminating all causes of suffering, and this practice is called the "negative path". On the contrary, in the third cycle, a new and more positive practice path has been formed. The absolute and ultimate emptiness is replaced by a more concrete concept, which is the Buddha-Essence, also known as Tathagata, Buddha nature, Truthfulness, Reality, Dharmakaya, etc. This is called the "positive path". The concretization or "materialization" (chosification / reification) of emptiness to turn it into the Buddha-Essence is an extremely important event that helps practitioners to more easily reveal mental forms. God is necessary for the transformation of his mind, similar to the space needed to enable all phenomena to manifest under a thousand different forms. In short, that dynamic and positive contemplation of emptiness gives the practitioner the essential abilities to help him visualize forms beyond both emptiness and emptiness- emptiness of all phenomena, in other words, to transcend the existence and non-existence of reality, including the conventional language labels we attribute to them.That is also a way to help practitioners understand the meaning of a famous sentence in the Heart Sutra:"Emptiness is form, form is emptiness" . In the second cycle emptiness is determined by theories based on the unreasonable principle called the four-paragraphs given by Long Thu. These ways of reasoning are seen as a means to help the practitioner break all the constructions of the mind based on formal and conventional understanding. Indeed only when all forms of knowledge imposed by the duality principle - that is to say, there must be the knowing subject and the object of understanding - can then the essence of reality manifest. OK. That is how the basic teaching in the third circle has assumed that this essence of reality is also the non-dualistic primitive nature of the mind. That unity between reality and mind is very real and full and is considered the "fullness of emptiness" (plenitude of emptiness).That form of the mind that contemplates, or feels, the fullness (plenitude / fullness) of emptiness is the Being-of-Buddha or Buddhahood. This shift of the third circle is both pragmatic and subtle psychological aspects, and also clearly signaled the emergence of the great sects of Duy Thuc Hoc and Vajra. Zen and Zen Study. In addition, the concept of the Essence-of-Buddha or Tathagata, Buddha Nature, Dharmakaya… also lurks within it a certain spiritual form. It is this divine personality that has influenced the practices and has given rise to many forms of rituals of all kinds and thus has also contributed positively to the gradual transformation of the Buddha's Dharma into a religion of his own accord. meaning today. The concept of the essence-of-Buddha only began to be clearly and definitively stated from the third century in the sutras such as: Tathagatagarbha-sutra ( Tathagatagarbha-sutra, around the beginning of the third century), Shrimaladevishimhanada. -sutra ( Horror about Queen Maladevi and the roar of the lion, also known as Thang Man Kinh ), Avatamsaka-sutra ( Hoa Nghiem Kinh, 3rd century) ... In addition, the concept of Buddha Nature or Essence door-Buddha has also been particularly true focus and extensive deployment of collective reasoning Uttaratantra-sastra called Ratnagotravibhaga ( Make a comment properties,4th or 5th century). According to legend, this commentary was transmitted by Maitreya Buddha to Amitabha before this person went to visit the heaven of Dua Capacity. Thereafter, Vixu recorded in writing in the fourth century. But this episode disappeared very soon and was found only six centuries later, that is, in the eleventh century, and was also translated into Tibetan in this century. However, according to Chinese Buddhism, the above discussion was written by a great South Indian master, Sthiramati (Chinese scriptures called An Hue, 475-555) and has been translated into Chinese literature. year 511. The reason for giving some details about the above typical case is to show that legends and historical data are often intertwined on the historical development of Buddhism. Uttaratantra-sastrais an essay that presents in depth the qualities related to the Being-of-Buddha. This collection is also one of the most essential texts that led to the formation of the Vajrayana. The concept of The-can-of-Buddha or Buddha nature have also been detailed in the Business Lankavatara-sutra ( Lankavatara Beijing ) and this prayer is seen as preached by the Buddha himself when he came to Ceylon. However, based on some historical data, this sutra may have been written many times from the first to the third centuries. Anyway, this sutra clearly shows that the content of the teachings of the third rotation, and the first Chinese translation of this sutra was done in 443, which also coincides with the third rotation. . Lankavatara-sutra is also the sutra that Bodhidharma later used as the foundation to establish Zen in China. Buddha Count has also been deployed in doing Mahaparinirvana-sutra ( Mahaparinirvana Beijing , early third century) and in doing Sanmdhinirmocana-sutra ( Sandhinirmocana Sutra, the first century-III) is a set of basic of Consciousness (Cittamatra). The earliest and oldest versions of this sutra may have been written from the first or second centuries, the last to be completed in the third century and As before also wrote a commentary on the sutra. this in the 4th century.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.