The meaning of the full moon day of the seventh month and the pardon of the dead. Since when did the full moon of the seventh month and the festival of pardoning the dead enter the consciousness and culture of Vietnam? We do not know the exact date and origin of this ceremony along with the story of Muc Kien Lien saving his mother on Tu Tu day - the day when the monks passed away according to the Buddhist tradition. To learn more about the significance of this festival and tradition, let's delve deeper into Buddhist scriptures and famous literary works related to this belief and culture. The custom of making offerings and dedicating blessings to deceased relatives The Buddha with great compassion cast a pure gaze on the human world and saw that deceased relatives often went to relatives' homes. During the Buddha's lifetime, One day, King Binh Sa Vuong (Bimbisara) dreamed that hungry, ragged beings clinging to the city wall crying bitterly. Being a man of great compassion, the king was deeply moved and when given the opportunity, he asked the Buddha about them - the suffering beings who appeared in his dreams - who they were and what to do for them. less suffering? In this context, the Buddha told King Binh Sa Vuong that these beings were relatives and relatives of the king in the distant past. Because they are less fortunate, when they live, they only know how to compete more than lose, save money to live through the day, do not know how to do merit, cannot study and do not live religiously, do not know how to share, do not know how to care for them. others... so after the breakup of the body and death in the human realm, they had to be reborn in the miserable realms. The beings who appeared in the king's dream have been trapped in that realm for many hundreds, many millions of years, from the time of Buddha Kasyapa and until now, when Shakyamuni Buddha appeared in the world, they only have the opportunity to appear temporarily. It was also because of the predestined relationship that a relative in the past, now King Binh Sa Vuong, was a person who knew the Way, entered the holy order and was able to do meritorious deeds for them, so they appeared to him. know to ask for help. The Buddha with great compassion shines a pure gaze on the human world and sees that relatives and relatives who have passed away often come to their relatives' homes. They stand leaning against the wall or outside the door, standing at the crossroads or at the city gate with the hope that their loved ones will recognize and do merit in their name so that they can have a little blessing as a motivation to overcome suffering. If their relatives have compassion, doing merit and dedicating that merit to them, with the mantra: “Idam no nhātinaṁ hontu – sukhita hontu nhātayo” – “May this blessing be enjoyed by our relatives, may they be auspicious." If those dead people gather in the ashrams and generate joy and gratitude for the good deeds their loved ones are doing, because of that goodwill, they will be liberated from suffering. The text (Tirokuḍḍesu sutta, KN) says: Unnate udakaṁ vutthaṁ - "Like water on a high hill, Yathā ninnaṁ pavattati - Flows to the lowlands, Evameva ito dinnaṁ - Blessings have been dedicated, Petānaṁ upakappati - Has the power to save suffering, Yathā vārivahā pura - Like a hundred rivers flowing, Paripūrenti sāgaraṁ - All towards the ocean, Evameva ito dinnaṁ - May the merit created, Petānaṁ upakappati - Insight into the spirits." Meaning and Recitation of Vu Lan Sutra Thus, the custom of worshiping and dedicating blessings to the departed spirit has existed since the time of the Buddha (sixth century BC) and was encouraged in the community of Buddhist followers. Taoists believe in karmic cause and effect and the merits and demerits of their actions, as well as in samsara in different realms. Buddhism spread to China and Vietnam in the early first century AD. Along with the beliefs and beliefs of Buddhism in relation to the local culture, the worship of the death anniversary is inherent in the culture of ancestor worship of the East Asian people. When this memorial service is guided by the Buddhist philosophy of the relationship between realms, the death anniversary and ancestor worship take on a new, more humane and broader meaning than just caring for one clan. . In lands and communities that follow Theravada (or Theravada) Buddhism, making offerings to monks and dedicating merit to deceased relatives occurs regularly throughout the year, when there are conditions, not just the past. Wait until July Vulan to do this ceremony. Since when did Vu Lan (Ulumbana) and the belief that July (AL) is the month of pardon for the Dead? We will learn more about this special occasion of the developed Northern or Buddhist communities, including Vietnam. In some Southeast Asian countries and parts of China, this time is the rainy and stormy season, especially in the coastal areas of Vietnam. After the brilliant summer days, the weather gradually calms down in Autumn. This time often has drizzling rain, clouds cover the sky, making the gloomy and dreary features of rainy and windy days make traveling to visit each other, communication, etc. becomes more difficult. Scenery affects the human mind. This weather makes people feel quiet, more introverted. And in this context, Nguyen Du, the great poet of Vietnam, wrote a famous poem. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. The birch road is dark and dark. The path is strewn with dew and dew. What heart does not long for the yang world is still the realm of the negative. Relying on the orphaned soul lingers in the dark night. Scenery affects the human mind. This weather makes people feel quiet, more introverted. And in this context, Nguyen Du, the great poet of Vietnam, wrote a famous poem. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. The birch road is dark and dark. The path is strewn with dew and dew. What heart does not long for the yang world is still the realm of the negative. Relying on the orphaned soul lingers in the dark night. Scenery affects the human mind. This weather makes people feel quiet, more introverted. And in this context, Nguyen Du, the great poet of Vietnam, wrote a famous poem. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. The birch road is dark and dark. The path is strewn with dew and dew. What heart does not long for the yang world is still the realm of the negative. Relying on the orphaned soul lingers in the dark night.. seems more introverted. And in this context, Nguyen Du, the great poet of Vietnam, wrote a famous poem. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. The birch road is dark and shady. The path is strewn with dew and dew. What heart does not long for the yang world is still the realm of the negative. Relying on the orphaned soul lingers in the dark night. seems more introverted. And in this context, Nguyen Du, the great poet of Vietnam, wrote a famous poem. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. The birch road is dark and dark. The path is strewn with dew and dew. What heart does not long for the yang world is still the realm of the negative. take refuge in the orphaned soul lingers in the dark night 2021. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. Birch road with dark shadows The path is strewn with dew and dew. What heart does not long for the yang realm is still the realm of the negative. Relying on the orphaned soul lingers in the dark night. “The rain in July fell. It was cold and dry. The human brain changed in the autumn afternoon, Thousands of reeds were tinged with silver, and the leaves of corn fell yellow. Birch road with dark shadows The path is strewn with dew and dew. What heart does not long for the yang realm is still the realm of the negative. Relying on the orphaned soul lingers in the dark night.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SHAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.8/8/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.