SWITCH IN NIKAYA.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Through the two sources of Theravada Buddhist thought and Mahayana Buddhism, the Bodhisattva's vows are: on the one hand, pray for the truth to fulfill the ideal of liberation (pray to Buddhism), and at the same time make a vow to save sentient beings. (lower beings). With this aspiration, a Bodhisattva must have the means, a will, patience, and diligence. Having a means to do it or not requires power. Thus, in vow there is already power and vice versa in the force also has aspiration. Although the Mahayana Buddhist literature in the Bodhisattva's continent does not mention aspiration, power, means, and ordination, but through the Bodhisattva's vow, Thanh Van appears to be no different from the Bodhisattva in Nikaya. The concept of "aspiration", "force", "means", "renunciation" followed by the word "Ba la secret" [1] is understood like? May, to be fully put, the aspiration, the literature of Vietnamese revolutionary poetry has also taken an oath to say that secular common sense is "swear" or written as "vow". To Huu, the leading bird of Vietnamese revolutionary poetry took a vow: " I have been a child of every family, A brother of all generations, A brother of thousands of children, No rice shirt, indulging in industriousness." " (From that moment). In Buddhism, the Brahmin vow is the determination, the will to overcome challenges to realize ambitions, dreams until achievements, without a bit of distraction, without a slight fluctuation. In a previous life, when Buddha was Mr. Nemi in the Story of the Great King Nimi -541, he practiced the vow of renunciation. The reason was that God Thich Sakkha sent Matali to drive him to visit the hell and heaven scenes. Seeing the two ways evil and good, at that moment, he rekindled his aspiration to liberate hell. After spending seven days in Tavatiṃsa, King Nimi returned to Mithila and told the people what he saw. One day, the barber saw the gray hair on his head, learned that birth, aging, sickness and death could not escape, he immediately gave up the throne, taking the throne like his predecessors had done (custom of his lineage), and asceticism. Because of the will to lead the way Know where to save and take the way back The other shore is Bodhi Self-esteem was determined to leave the love station Sacrifice foreign material for limbs Or always what life is good for the body The integrity of the ancient Buddha. Voluntary without accomplishment is not called aspiration. So, in this element of aspiration, is there a need and a support for predestined relationships? Volunteering is to lead the way, with self-determination, it is necessary to be determined and diligent to nurture aspirational achievements. A closed circle, but wide path to secularity. Prayer is a single verb, but usually comes after it as force. May lack of force, the prayer will not result, so what is the force? Surely the means of prayer. The force is the strength, or the force where the spirit comes, called the force as " the force " is the strength of the eye; force also means hard work as " filling force"Is hard work in farming. The Brahmin force is the perfection of the energy. In this perfection there must be two factors that support each other to lead to aspirational achievement. It is self-reliance, it is self-reliance. In the Bodhisattva's deeds, it is indispensable for the Brahmin power. Being yourself, yourself, like self-cultivation is self-correcting. Forgiveness is different, the force is from the outside, forgiveness is different, the other is forgiveness, just like forgiveness is another thing. In secular life, the result of this combination of "self" and "forgiveness" often leads to a glorified collective work or simply only subjective or objective factors that create an achievement. extreme or produces a negative phenomenon. The self-reliance and self-reliance of the Bodhisattva in Jataka have a completely different meaning. Arrow Story - 265 (precursor to Khurapa), told by the Master himself about a bhikkhu who lost all effort and effort. This diligent force is self-reliance. When the Master finished telling this dharma, he proclaimed the Four Noble Truths. The bhikkhu has lost all of his diligent effort but has the mercy of the master, that monk, at the end of the Four Noble Truths, he has attained holy results. More specifically, what is the role of the Bodhisattva in this precursor story? Bodhisattvas are human ranger. Growing up to lead a group of 500 rangers, claiming to hire people who want to go through the forest. Receiving 1,000 dong from the merchant, the Bodhisattva considers himself to devote his life to serving the merchant. Meet 500 robbers in the middle of the forest, everyone kneeling, only Bo slapped screaming, chasing 500 robbers. Merchants and his entourage together with 500 vehicles escaped. In front of 500 robbers with full armament in hand, surrounded by dense, Why do not Bodhisattvas feel a little fear? We try to ponder two verses of the Ranger: When many archers came shooting Many hands brought the steel blade close Before the death rampage Today I'm filled with joy That joy gave me victory I risk myself if the time comes Brave behavior wants all Being a hero must look down on my life. At times, the reader should also not see the Bodhisattva's action from the point of view of reality, because in this way, the Bodhisattva will do self-service. Just as the Bodhisattva accepts 1000 children of a merchant, and the Bodhisattva considers himself dedicated to serving the merchant, we can have the modern mindset of being only the responsibility of the payee. But, another thought that reached the point where this bodhisattva's power came from? Without that 1,000 dong, would this bodhisattva devote himself to that young merchant? We think, the force here is not at that 1,000 dong, but the force here, is the strength when facing the bow and arrow and the dense encirclement. If they are cowardly, the Bodhisattva can find a way to escape or kneel like people. The opposite is the joy of giving oneself. Is this the driving force that leads to victory? When bringing happiness to everyone, Here is the safety of everyone, Bodhisattvas feel happy. The joy that creates strength is also understandable of the Bodhisattva's conduct, the virtue of being compassionate with all species. The master is the head of the forest ranger, formerly a Bodhisattva. When the Bodhisattva feels the pleasure and enthusiasm for virtuous actions, it is also Brahmin diligence. This effort benefits sentient beings. So in aspiration, there is power, there is diligence. From the point of view of self-reliance and self-reliance, looking at the story of Sage Akitta - 480 (precursor of Akitta ), the master told of a great benefactor at Xa Ve, making offerings to the guru and increasing them during the last 7 days and days. is to worship them. This event involved a Bodhisattva named Akitti and his sister Yavasati. Both brothers were born into a rich Brahmin family. They left behind the treasure that the whole clan left behind, asked the king's permission to announce and distribute the wealth for 7 days while the treasure still remained to embark on the path of asceticism. The two just wanted to live alone, so they continued to give up on a large congregation and made a happy offering. Wherever he went alone, with offerings and admiration, he immediately continued to search for a place of refuge, living a low-sex life with fruit, leaves, a little water. It was on this island that the Dragon Snake was the stopover and the Master Sakka (Emperor Thich) wanted to test him, so he disguised himself as Brahmin to beg. Okay SakkaThree times asking for almsgiving, he thought to himself: I have attained the will of giving. He said: "This is my offering, I wish this is the means for me to attain the ultimate righteousness." He offered all the boiled leaves, which was also his last meal. After Sakka left, he also didn't cook any more dishes and sat quietly in bliss. God gave him enjoyment, he both refused and only said this from his heart: Grants us a blessing: Looking forward to liberation beyond sensual love .................................................. ...... We choose the other wish to enjoy. Akitta diligently gave up his wealth to practice meditation and wisdom, dwell in bliss to continue giving alms, practiced the four immeasurable minds and was born into the Brahma realm. The desire is achieved by will. In her aspiration to live in seclusion, Akitta overcame all the attachments that were first of all property, then the congregation made offerings. Victory over dress, dress, sleep and rest. Diligence, power, and renunciation are present in every story detail. Bodhisattvas achieve such self-reliance, is there any other external factor at work? In Buddhism, the Mahayana powers are abstractly understood as the Buddha's power, the divine power (Bodhisattva), but the forgiveness in this story of the deity is the appearance of Sakka , a Buddha-like god as a test challenge the bodhisattva's aspirations, which is also to shorten the path to enlightenment. The Bodhisattva's wish when offering even a boiled leaf offering: "This is my offering, I wish this is the means for me to attain ultimate righteousness." That, we see the close connection between aspiration and force. May the deeper, the greater the force. Effort on its own, Sakka 's presence makes the effort even more effective. He told the lord Sakka: "Seeing him, distracting his wishes, The harm is seeing the Jade Emperor". According to Theravada Buddhism, when the Bodhisattva sees results, the monks. From this thought, the Brahmins' aspirations were pushed higher and higher, and Jataka released in various shapes and sizes. Recognizing that self-reliance in Jataka seems to be a particular force, self-reliance is self-reliance to light the path for oneself. If a Bodhisattva has a path first, it is to aspire and then generate bodhicitta, generate bodhicitta and then practice Bodhisattva. This shows that the bodhicitta is the force. There is power and then the liberation of sentient beings. There is still no force that wants to level people, sometimes bringing disaster to people and yourself. However, forgiving power in Mahayana bold social features. The Phap Hoa sutra , the Prussian subject matter, is the clearest example of forgiveness. Buddhists come to the temple, everyone used to chant Pho Mon, and prostrateThe Five Encyclopedia . Anyone who has ever encountered troubles in life or unexpected disasters, will aspire to Quan Avalokiteshvara. We ourselves are among them. Even making a vow of 5,000 changes of Great Compassion of Mindfulness before the statue of Avalokiteshvara. With a sincere heart, earnest devotion, praying for something impossible, then that husband also passed away at a very young age. The first paragraph of this sutra records: "Buddha told the Bodhisattva Endless Italy: Friendly male son! If there are countless hundred thousand thousands of sentient beings who are suffering from suffering, wholeheartedly claiming the title of Bodhisattva Avalokiteshvara, he immediately listen to that sound and liberate all. If someone recites the name Avalokiteshvara Bodhisattva, if someone jumps into the fire, the fire will not be burned. It is due to the power of the Bodhisattva that attained the achievement". Here the power of the Bodhisattva Avalokiteshvara is clearly stated, but it is worth noting that this force of effort arises only when someone "confesses the name of the Bodhisattva wholeheartedly". In other words, forgiveness arises as a reaction connecting between the compassion, aspiration, and majesty of the Bodhisattva on the one hand and the sincere request of sentient beings on the other. Lack of either of these would not generate spontaneity. Likewise, we see that the sutras also mention many other powers such as the aspiration of the Medicine Buddha ( Sutras of the Medicine Buddha ), the aspiration of Amitabha Buddha ( Sutta A). -dida) ... and many other Buddhas and Bodhisattvas. To a certain extent, it is almost a spiritual means that modern society with a level of practical life is full of uncertainty. The surface manifestation of truth is always difficult to accept if thinking is based on material grounds. When the Bodhisattva has spread compassion to all beings, even kindness is seen as both a prayer and a means, including self-reliance and self-reliance as a means. Means are not only understood in a tangible sense but also in such an intangible sense. We believe that students who want to go to the institute to study catechism need a lot of means. In terms of materials, there are cars, gas, money, a driver, ... even lining up the stomach is also considered a means to support the learning of the teachers' lecture. In a certain abstract sense, having determination, having passion, having the will to study, believing in the Dharma, having health, ... are all means to go to Buddhist academy. Not to mention professors, lectures, chalkboards, projectors, tables and chairs, rooms ... are all means. So what is the Brahmin means? Why does the Buddha show up as a Bodhisattva to go around the people to meet the needs of sentient beings? The story from reality to religion is quite familiar in the A-jaw Sutra,KisagotamiA wealthy businesswoman, when she grew up, her parents died early. After giving birth, her husband also passed away. The child also died. Mental breakdown, she intended to commit suicide if this child no longer by her side. So, she tried to find a way to bring her back to life! She just went everywhere asking for a good doctor to cure her dead child. Of course, in this world, someone heals a person who has never died. She heard that The Religion could transform death and rebirth. She came and spoke of that desire. Meeting the Buddha, he agreed to save this poor woman's dead child on the condition that she had to find some ashes of the house without anyone dying, no people suffering. Of course, after tired searching in vain, she realized that: In the world everyone suffers, not only suffer. She returned to find the Buddha because she was enlightened that Buddha wanted to save her, not the dead son. The problem was raised as follows: Did the Buddha have hope? If not, then what is the object? That is the means. Buddha used words to save a life. The answer is no, because of encouragement, because of need, because of the confusion of sentient beings drowning in lust which the Buddha means by means of this situation. Is ordination considered a means or not? In the Thirteen Mantras of Theraveda there was the Brahmin ordination . So what is ordination? Monasticism , in Sanskrit Pravrajya , refers to people who follow Buddhism, renounce their family, live a virtuous life, do not care about fame or pleasure, just wish for liberation; they are in the forest or in pure places, far away from the secular life. In ancient India, there were also Brahmin monks who followed the ordination, although in a similar form, but it was Shakyamuni who brought the life of the Buddhist monk. a fuller and more practical meaning [2] . In Anathapindikovada sutta [3] , the Lone Lama became seriously ill, after being ordained by Ananda, he said: "Venerable Ananda, I am not forced to live, I am sinking into the dead. Although the guru has been under the servant for a long time and although the monks have practiced the will, I have never heard such a sermon . " Such sermons do not speak for lay people wearing white clothes, " Ananda said . This layman, such sermon says for the renunciation ". So also means the new home, the evidence is Arahant. The lay people want to witness the four results [4], they must be ordained. Immediately leaving secular life is tempted and bound by material pleasures. The word Nekkhamma means to reject worldly pleasures in order to choose a monastic life. Also, from Nekkhammait also means temporarily overcoming the dhammas that cover the path of Nirvana ( Nivarana ) by experimenting with the Jhanas . In Jakaka , this topic is also an array of " Tathagata as Great Excellency ", the precursor of The Ton. The common point about the forerunner is that the Bodhisattva was always born into the king's family, or to a wealthy, filial, and brave family. That is Mahajanaka - 539, from the king's observation, " This tree keeps its green color because it has no fruit, while its friend tree is shattered with fruit. This kingdom is like a tree with fruit, and a person's life of spiritual practice is like a tree without fruit. It is those who have possessions to be afraid, but those who are naked are not afraid. I will be like that fruitless tree, not like a tree with any fruit at all. I decided to give up all the splendor, renounce the world and become an ascetic". He saw the king's palace as a hell in the midst of the worlds, and the three realms of being [5] were on fire. In that mood, he suddenly sketched out the capital city of Mithilà with the idea: “When is the time to leave the city of Mithil as splendid splendor like this Sakka heaven (the Love) to go into the Himavat forest (Snow Son) wearing ascetic clothes? ”. The outline of the hermitage was that at that moment the king made his vows. The story of the death of Sama- 540, about the Bodhisattva who is the son of a wealthy merchant in Xa Xa, after listening to the Buddha's teachings, he realized the evil effects caused by lust, the blessings brought by his religious life and he asked. ordination. And he was only allowed to ordain when his parents allowed him. For many years of deeds, this young monk meditated deeply for 12 years without being calm. At the same time, knowing that his parents were exhausted, living miserable lives, they decided to return home to be homeowners, to take care of their parents. Although wondering between the two choices, at that moment the Master taught: “ A monastic son can help his parents.". Because before, leaving the world without seeing the Blessed One, he failed in his incomplete ordination. So now, the monk can take care of his parents and still maintain his religious life, not be a householder. But there is also the big selfish Bodhisattva, Mugapakkha - 538, The Lame, also called Temiya.. The story of a reincarnated Bodhisattva has caused people to suffer for him for 16 years without moving, until the moment he was ordered to bury alive in the cemetery, at this time the Bodhisattva had the real opportunity. shows the desire to live a hermit life. The prayer and the Brahmin force are too great to make the selfless virtue that is the basic conduct of a Bodhisattva obscure. This, we wonder when the Jataka stories were born. Because the Bodhisattva spirit, whether it is Theravada Buddhism or Mahayana, "In every action, a Bodhisattva is never selfish nor reserved for anything for himself, but is always altruistic. He always sacrificed his own happiness to create a peaceful situation for others. Although sometimes, in order to help others freely, the Bodhisattva can live happily and fully with comfort, but they are always not indulged in the transient pleasures of the world ” [6] . Indeed, in Makhàdeva- 9, only the first gray hairs are enough to remind the Bodhisattva, making him give up the bustling, impure atmosphere of the palace temple, to live a lonely and solitary life many times more convenient. for evolution on the path of enlightenment. However, seeing the gray hair, he felt a strong emotion, as if a death had come to stand nearby, as if trapped in a burning leaf house. The king thought, " Hey stupid Makhàdeva, gray hair has grown, but you can not eliminate these defilements ." And when he thought of the appearance of silver hair, the king felt burned internally, from his sweaty body, his clothes suppressed the king and became unbearable. The king thought, " Today, I must go home ." Venerable Thich Tri Quang said: " Speaking of the Bodhisattva's conduct, the first step is from the Sutras to the Bodhisattvas, taking the Prajñā Sutra as the standard, because the Buddha taught the practice of Sanh Van or Duyen Giac to the peak of Thanh Van Thua, attained A Arhat, we have wisdom, then think about the birth level ”. So affordable, according to our thinking, in this spirit must be ordained. Only Bodhisattvas practice Bodhisattva attained fruition, and lay people practice according to bodhisattva's actions as giving is just doing good deeds, lay people only bond with good karma! So ordained the Brahmin, a perfect means to practice Bodhisattva. The Theravada Sutra says that a being as a Buddha will become, Shakyamuni Buddha is a Buddha. Thus, beings who have the idea of ​​becoming a Buddha, or have made a vow, will cultivate according to his path and will also achieve. And the Hoa Nghiem Sutra pushes higher, the one who develops the mind becomes a Buddha. Kinh Hoa Nghiem says: "I develop the mind to become righteousness"According to Mahayana called Thanh Van manifest, that is, the Buddha is a Bodhisattva reappeared as Qing Wen, of course different from ordinary Qing Van. Typically, Avalokiteshvara is the present Buddha, so he can manifest all kinds of people, who need to emanate depending on the means to manifest that body in order to save sentient beings. The same is true of a Bodhisattva in the Suttas of Bodhisattva, he has immeasurable means of living, or manifests Shakyamuni, Pratyekabuddha, Buddha, male, female, Heaven, Dragon, A tu la, Ma Ma La. Old ... Buddha is currently Prince Dat Ta, in his being he already has Buddha. In Phap Hoa, Thanh Van appears as A nan, La Hau La. They have attained Arahantship, have generated bodhicitta, or cultivate the Bodhisattva path. In that spirit, when they are reborn in a certain realm, or in this life carry a warm body, they are obscured by the five warmth, that is why when we bring the human body, we think that we are ordinary. The Theravada sutra expresses this idea with the example: If a young lion is born, the mother lion dies, she is raised by sheep, she lives with sheep, so she thinks of herself as a sheep. Until he saw the real lion, he realized he was not a sheep. This is similar to the bodhisattva rebirth in the human world with the warm body, and when enlightened, the mind immediately arises. When he has generated the Bodhisattva mind, his spiritual energy and his aspiration will achieve great results, typically Prince Si Dat Ta who only practiced for six years is the attainment of Buddhahood. Together expressing that idea, the Brahmin story This is similar to the bodhisattva rebirth in the human world with the warm body, and when enlightened, the mind immediately arises. When he has generated the Bodhisattva mind, the power to practice together with his will to achieve great results, typically Prince Siddhartha for only six years is the attainment of Buddhahood. Together expressing that idea, the Brahmin story This is similar to the bodhisattva rebirth in the human world with the warm body, and when enlightened, the mind immediately arises. When he has generated the Bodhisattva mind, his spiritual energy and his aspiration will achieve great results, typically Prince Si Dat Ta who only practiced for six years is the attainment of Buddhahood. Together expressing that idea, story BrahminDarimukha - 378 reports that there was a Pacceka Buddha one day, met a Bodhisattva, recognized that this person was his friend before and advised: Hey Brahmadatta, now Great King has come to the Great King. should say goodbye to education and ordain. Sexual pleasure is just a dirty mess "Three-Root Terror" is called, I say smog and dew, Leave them, leave the world secular. The sensual pleasures of sensuality are no different than mud, like steam, like dust. All are temporary, unsustainable, because it stems from craving, aversion, and delusion. And this person advised you to give up everything. However, not all of the Bodhisattvas are also mindful of walking on the path of Buddhahood, sometimes the Bodhisattva answers: I am enamored, deep in the mud of desire, Brahmin, amazing sensual pleasures, But love life, I can't quit immediately, I would like to pray for a lifetime to do good things. But some time later, the king also gave up sensual pleasures, while the masses cried and screamed, he went to the Tuyet Son area to set up a leaf tent and ordained as a hermit. Soon he attained Vipassana and Meditations, and at the time of his death, he was born into the Brahma world. However, there are still some people who are Buddhists but cannot accept such resources. Perhaps they need concrete proof. But if we want to use physical principles to prove the existence and action of these powers, it is similar to wanting to prove cause and effect, karma. Because these effects are invisible and transcend space and time, at least currently, human scientific knowledge cannot concretely explain. However, is there any Buddhist who does not believe in cause and effect, in the existence of karma? So if you have believed in karma, then why do you doubt the forgiving strength of the Buddhas and Bodhisattvas? It is very easy for us to fall into modern viewpoints if we study the Dharma without understanding the principle of dependent origination [7]. Why is a Bodhisattva ready to feed the tiger's body? Why is liberation encouraged by the temples? From the modern point of view, we do not easily accept the above jobs. After all, better conditions are materialistic thinking. With the Bodhisattva ideal, the Buddha taught monks to contemplate conditions and conditions. So, understood in this way, the Bodhisattva discharges himself to the tigers. Even if you eat it, it will die. But when it eats the flesh of the Bodhisattva, between the Bodhisattva and it has some conditions, some rebirth, it will meet again and at that time, the Bodhisattva will continue to be born. Also, the fact that the teacher takes refuge in the animals and the believers bring them to the temple for birth is the condition for it to meet the Dharma, then in a certain lifetime, it will be free from the animal life. Why did the Buddha become enlightened, that is, after he clearly contemplated the cause and condition, He knows the five brothers Kieu Tran Nhu are sages who have not had a way out on the way to find liberation. Buddha was such that they first came, even though he went very far to get to Deer Park while the people around Buddha did not help them, because he knew they were not destined to obey. In short, when talking about the Bodhisattva's qualities, although Theravada and Mahayana do not agree in the way of expressing words, they both have the same idea. And there is no one that does not contain other paramitas. Although Theravada and Mahayana do not agree in the way of expressing words, they both have the same idea. And there is no one that does not contain other paramitas. Although Theravada and Mahayana do not agree in the way of expressing words, they both have the same idea. And there is no one that does not contain other paramitas. Although Jataka has had many debates about the time of birth as well as the content of the stories [8]but it is a set of moral books, at the same time a religious book whose content refers to the virtues, supernatural powers of the Bodhisattva which have the direction of building the ideal of service. For Buddhists, the ideal construction of the Bodhisattva is associated with work responsibilities at the office, associated with daily behavior in the family and society must be considered a sacred responsibility, an opportunity open to all. Bodhisattva. Not only responsibility to individuals but also to a social organization, to a political organization, to a residential area, to the living environment and above all to the national nation. Only responsible for the profession, making the skills more and more perfect in skills is also a paramount and when the labor product is made perfect in terms of quality, Serving for the benefit of the people is also predestined with goodness. Thinking, Bodhisattva will not be limited to any area in life. Having the ideal of the Bodhisattva, mankind will reduce the calamities created by man, so that violent war will reduce. Because of that, people are peaceful.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/4/2021.