History of King Asoka.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Emperor Asoka ruled India in the 3rd century BC and was also one of the male ministers in the history of Buddhism. As the most famous emperor of the Maurya dynasty he unified nearly the entire semi-continent of India. Under his reign, culture was highly developed and it was also the first time in the history of India that a rich historical record in writing remained to this day. The most representative and characteristic art for Indian culture as a whole also arose during this period. As far as Buddhism is concerned, Emperor Ashoka was a famous courtier, and he took refuge in the Three Jewels after conquering the Kalinga territory with terrifying battles. He was very enthusiastic in spreading the Dharma and spread Buddhism beyond the Ganges valley, beyond the borders of India, especially to the northwest, i.e. the entire Near East, the Middle East to the border of India. European world. Resources The Ashoka dynasty is one of the rare dynasties in the ancient history of India that has recorded both accurate and rich history. However, it was not until 1837 that Western and Indian historians and scholars began to know about this historical period, thanks to the curiosity of a very simple administrative officer of the city. Calcutta is James Princep. He was the first to decipher the inscriptions on two stone pillars, one in Delhi and the other in Allahabad in northern India in the state of Uttar Pradesh. On these two pillars he read the name of a king, Devanampiya. When he looked up the historical records, James Princep found that in Ceylon there was a king named Devanampiya Tissa. It was not until 1915, an English mining engineer named C. Beadon found in the Maski region of southern India another stone pillar with inscriptions. On this stone pillar one can read the name of a king of the Mauryan dynasty, Devanampiya Piyadasi, whose title is Asoka. Since then it has been known that the king's name Devanampiya inscribed on previously discovered stone pillars and that the king bearing the title Ashoka was only one person. In fact, the emperor Ashoka had many different names, among which the name Devanampiya coincided with the name of a king of Ceylon and thus confused the administrative officer James Princep. From these discoveries, historians gradually uncover the history of one of India's oldest and brightest dynasties. The material in Western languages ​​about King Ashoka is so rich, this short article does not intend to summarize the work of historians, scholars and archaeologists but only wants to raise a historical event, a typical case of the relationship between politics and Buddhism for reflection and discussion only. The most reliable sources for scholars and historians to study and learn about the emperor Ashoka are the written records of the time. These documents are of two types: the first is the official documents of the court inscribed in stone and the second is the documents and cultural relics of a non-administrative nature. Documents inscribed in stone The types of documents inscribed on the rock also include two types: the first type is the decrees solemnly engraved on the pillars or on the cliffs, the second type includes texts of all kinds, in addition to the just mentioned edict of the royal court. Examples are documents issued by the court or declarations issued by Emperor Ashoka to the people. The content of the edicts was very clear and detailed, showing that Emperor Ashoka was a very careful person, explaining his political direction in detail to the people. The edicts were inscribed in the local languages ​​of the time, brahmi and karosti, including Greek and aramaic, a very ancient language of the Middle East and Africa. In addition to the edicts mentioned above, there are many non-administrative documents that record the merits of the royal family and officials, such as offerings, pilgrimages, holidays. important events, formal meetings and communications between the court and the Buddhist Sangha… Cultural resources There are many stories and legends passed down in folklore containing a moral and moral character called avadana that are carefully recorded and preserved to this day. Usually the main characters in these stories are bhikkhus. However, there are also many stories where the active character is the emperor Ashoka, his deeds are described in the stories intended to set an example for the kings of contemporary kingdoms, these types of stories collectively known as asokavadana. India and the Mauryan Empire before the Ashoka dynasty Throughout the history of the development of Buddhism in India, the territory of Magadha has occupied an important position. From the time of the Buddha, this territory was once a large, powerful kingdom, which today belongs to the state of Bihar, a very poor state. The capital of the kingdom of Makita was Rajagaha, but later moved to Pataliputra, the present name is Patna. Archaeological excavations in 1912 at Pataliputra discovered many remains of a very large edifice, probably the royal palace of the Mauryan Empire. The Macedonian kingdom was placed under the rule of the Nanda dynasty before the armies of Alexander the Great of the modern Macedonian empire, Greece, invaded Indian territories in the years -327 to -326. There was an anonymous person, whose origin and origin are not clearly recorded in history, who stood up to protest against foreign invaders, some documents indicate that this person belonged to a low class in society, a Others say that he is the son of a prince in the Nanda family, and as for Buddhist stories, it is said that this person is a descendant of a branch of the Shakya family who left the city of Kapiti. -la-vat (Kapilavastu) when this city was destroyed by the king of Kieu-slap-la (Kosala). That anonymous character thought that before the foreign invasion initiated by Alexander the Great, it was necessary to unify the country, but he could not convince the Nanda dynasty, so he fled to the northwest of India. There he established an army and, thanks to the help of a famous strategist of that time, he lived in the capital Taxila in the territory of Alexander the Great, a place just far from Islamabad, the capital of Pakistan today. now a few kilometers. He pulled troops to recapture many parts of India but was captured by Alexander the Great and then entered the kingdom of Makita, overthrowing the Nanda dynasty in -313. This hero's name was Candragupta Maurya, he ascended the throne and founded the Maurya dynasty. a place just a few kilometers from Islamabad, the capital of present-day Pakistan. He pulled troops to recapture many parts of India but was captured by Alexander the Great and then entered the kingdom of Makita, overthrowing the Nanda dynasty in -313. This hero's name was Candragupta Maurya, he ascended the throne and founded the Maurya dynasty. a place just a few kilometers from Islamabad, the capital of present-day Pakistan. He pulled troops to recapture many parts of India, but was captured by Alexander the Great and then entered the kingdom of Makati to overthrow the Nanda dynasty in -313. This hero's name was Candragupta Maurya, he ascended the throne and founded the Maurya dynasty. During his 25-year reign, Emperor Candragupta Maurya conquered most of northern India to expand his territory. In terms of diplomacy, he had good relations with European countries in the Mediterranean region, especially signing a peace treaty with the emperor Seulokos who succeeded Alexander the Great. The emissary of Emperor Seleucus, Megasthenes, was sent to Pataliputra, who was a scholar and writer, so on that occasion he wrote a series of books called Indus, including four books on culture, history, geography, flora and fauna of India, this book is a valuable document contributing to the understanding of the Mauryan empire at that time. Emperor Candragupta in his old age and before his death adopted Jain religion, a very old belief that predates Buddhism, Jainism advocates asceticism, non-violence and absolute prohibition of killing. The son of Candragupta who ascended the throne was named Bindusara. Little is known about this successor emperor, only that he was a man of great devotion to Hinduism, and in terms of governance was credited with quelling a few rebellions. He ruled the Mauryan Empire for about 25 years. Ashoka was the second son of this emperor, so in principle was not the next prince. Emperor Ashoka's youth The stone pillars and stele found no record of the young emperor Ashoka. The boy's childhood, Ashoka, did not seem to be very happy because he was hated by his father, and according to some accounts, the reason was because he had an ugly appearance. However, an ascetic named Ajivika predicted and told his mother that his future would be bright. Some sources also report that this monk's ascetic sect made a great impact on Ashoka when he was young. According to scholars, the royal title Asoka appeared very late, rarely found engraved on the pillars and stone faces. Usually in edicts and texts one only finds his name inscribed as "Devanampya", which means "Beloved of the gods". Buddhist scriptures often refer to him as "Dhammasoka" (Dhamma means Dharma, Dhammasoka means Ashoka of Dharma or Ascetic Practitioner), or sometimes he is written directly as Piyadassi. A cliff was found engraved with a not very important edict, but inscribed his full name as follows: Devanampiyasa Pidayasino Asokaraja, and in another edict named Raja magadhe meaning King of the land Ma-ket-da. There are many records of the biography and biography of the emperor Ashoka, of which the most reliable one indicates that he was born in -299 in Pataliputra, the half-brother of the prince who would inherit the throne. His father's successor was Susima (or Sumana). Ashoka also had a younger brother with the same mother, but the names are not the same in the records. As a young man, it seems that Asoka lived for a while in Taxila, but it is not clear why he came here. It is possible that he led an army here to quell the internal rebellion or may have been sent by his father as a viceroy to rule this region, anyway, there is no record of it. Apparently he was also the viceroy of Aventi, a western territory of India. If his presence at places such as Taxila and Aventi is not confirmed with certainty, on the contrary all documents record the fact that he served as viceroy for ten years at Ujjain, a place in the in the heart of India, today one of the seven holy cities. He took office as viceroy of Ujjain in -280. According to Venerable Bhikkhu Buddhaghosa (5th century), it was Ashoka who brought troops to conquer this place, but according to the Pali scriptures, his father, Bindusara, sent him here to take office. At Ujjain, Ashoka married a wife named Vedisa-devi, the daughter of a businessman who was president of the merchants' association. The wedding is held strictly according to "traditional rites", that is, official. When he arrived at Ujjain Ashoka stayed for a while in the mansion of this rich businessman. Vedisa-devi gave birth to two children, a boy and a girl. These two children were later ordained and sent to Ceylon to propagate the Dharma and propagate Indian culture. Seize the opportunity and inherit the father's king The account of events occurring during this period is richly recorded in the Ceylon texts, with sufficient detail and very reliable, compared with those found in the northern sources. Indian continent. According to the custom at that time, the king had many wives, some documents indicate that Bindusara, the father of Ashoka, had 101 sons. Ashoka is neither an heir nor the eldest son, which means that the next prince is not Ashoka. It is possible, however, that his ten years of experience as viceroy of Ujjain and his exploits in the subsequent conquests and revolts, especially at Taxila, made the court and the people alike. they pay more attention to him than the other princes. When his father died, Ash was supported by his courtiers and took the throne. He killed all or at least most of his brothers, except for the younger brother of the same mother. According to some documents, it seems that Asoka usurped the throne when he was informed that his father was seriously ill and had not yet appointed a successor. The northern Indian sources recount the story of the inheritance with a mixture of some magical and mythical events. The documents assert that Ashoka's mother was the official queen, but before she was recruited to the palace and made first queen, King Bindusara also had a son with another woman, who This son is named Susima and has been chosen as the next prince. Ever since he was a child, Susima was disliked by the prime minister of the court, because once jokingly he was insolent and slapped him in the ear. When he was an adult, he was sent to quell the rebellion in Taxila and while in Taxila, his father Bindusara fell ill, he sent Susima back to the court and sent Ashoka to replace him. The prime minister was afraid that when Susima ascended the throne he would exclude him, so he conspired with some of his subordinates to report to the king that Ashoka was sick and could not be sent instead. Then this group of people put on Ashoka's court clothes and brought him to his father, they asked Bindusara to make Ashoka emperor before Susima returned to the capital. Emperor Bindusara was enraged, Ashoka prayed to the gods for help, immediately his father Bindusara vomited blood and died immediately. Susima heard the news and rushed to the capital and fell into the trap of the prime minister and other officials in the court. The above is a brief story from Indian sources, Western scholars and historians do not believe in such mythical mixtures. As for the events related to Ashoka's ascension to the throne, scholars believe more in the Ceylon scriptures, No matter how the event that brought Ashoka to the throne actually happened, the inheritance was not an easy one. It is one thing to declare yourself emperor, but to reassure the people, control the officials, and rule out any power struggles to rule a vast empire is quite another. Surely Ash had to confront their brothers and subordinates. Some documents record that Ashoka killed all his half-brothers and their subordinates, but according to Western scholars, that fraternal war was greatly exaggerated. rather than fact, the purpose of exaggerating Ashoka's brutality was to prove his nickname was Chandasoka: the Wicked One Asoka. According to Western scholars, the title may also have been coined in contrast to his other nickname, Dharmasoka: Take the throne and rule the land About four years after seizing power and solidifying it with iron and blood, Ashoka held a grand coronation ceremony, presumably according to Brahmin rites and customs. However, there are also some documents that suggest that the Mauryan Empire established its own coronation rites, in which the Brahmins and representatives of all the Brahmins were present. the three major classes of society. The coronation day was held in -267 BC, when Ashoka was about 35 years old. This event holds a very important place in the history of Buddhism, as the official chronology of Buddhism is based on the above date as a reference point. In a 675-page biography of Ashoka by the famous Sri Lankan Buddhist scholar Ananda Guruge, the year of his enthronement is -265 BC, not -267. After officially ascending the throne, he made his younger brother and mother viceroy and placed the son of his father's former prime minister in the position of prime minister. Although all documents acknowledge Ashoka's use of cruel means to seize power, these events are absolutely not recorded on the rock faces or pillars in common with the passages where Emperor Ashoka formally expresses remorse and regret for his actions in the past; inscriptions mention only the brutality of wars but not his behavior when we usurped power. However, most historians, wanting to remain impartial to history, have most accepted that the usurpation of power was not always free from violence. During the first years of his reign, it seems that the emperor Ashoka also expanded his territory, annexed some new territories, and according to traditional tradition, he also granted freedom of religion to the people. Brahmins and other sects. Particularly the Ceylon documents revolve around understanding the reasons that motivated Emperor Ashoka to convert to Buddhism and conclude that it was a personal determination and was approved by Emperor Ashoka. Think carefully in advance. According to these documents, he was interested in religious issues for a long time and thoroughly studied all the beliefs of that time. Taking refuge in Buddhism and the Kalinga War Almost all historical records note that Ashoka's choice of Buddhism was more personal, for himself and for his own ideals. However, after ascending the throne, he began to realize more clearly the duty of a Buddhist in spreading the Dharma. However, the historical records do not completely agree on the motives that motivated the emperor Ashoka's choice of Buddhism. Most other sources, however, agree that the brutality of the bloody war in Kalinga was the direct and most important motive that motivated the emperor Ashoka to become a Buddhist. The following is an excerpt translated from an edict carved in stone by the emperor Ashoka: « Eight years after ascending the throne, the king and friend of the gods, Priyadarsin, conquered the Kalinga territory. One hundred and fifty thousand exiles; one hundred thousand people were killed in battle; several others many times greater than that number were killed. After Kalinga has been taken, now is the time to enthusiastically apply the Dharma Realm, respect the Dharma Realm, and follow the teachings contained in the Dharma Realm that apply throughout the territory of the friends of the gods. Regret does not let go of the friend of the gods after having conquered Kalinga. Indeed, conquering an independent country is an act of murder, causing death and exile for so many people: such thoughts arise so intensely and torment the friend of the gods... » (Translated by scholar Jules Bloch) It is therefore thought that Ashoka's act of taking refuge in Buddhism was the result of a long process of reflection and remorse. According to the Pali texts and edicts, the emperor Ashoka's determination may have stemmed directly from his nature and character and from predisposed tendencies within him. After taking power by force, he immediately selected the gods based on their morals, he associated with sages who could be called saints at that time. He learned about Buddhism when he happened to meet a novice (samanera) named Nigrodha around the year -262. He was most likely taken aback when he saw for the first time the unusual modesty and composure that emanated from the face and demeanor of a young novice novice. After meeting him, he was even more respectful of this person's exemplary actions and pure attitude, Immediately after the enthronement ceremony, Emperor Ashoka began to study and understand all the major religions of the time, and at the same time he came into contact with Buddhist monks, among whom was the monk Nigrodha whom he met before. After ascending the throne for four years, he took refuge. However, at first he was only interested in giving alms, building temples and providing the necessary needs of the sangha and later invited the monk Nigrodha to be his advisor. Since the seventh year of his reign (according to scholar Ananda Guruge is -259), he has become more active and enthusiastic, especially since his two children Mahinda and Sanghamitta left home. These are his two children with his "official" wife, Vedisa-devi, married according to the traditional custom when he was viceroy in Ujjain. The two older children ordained made him feel closer to the Sangha, and perhaps also motivated him to be more active in the protection and development of Buddhism. He began diligently studying the scriptures, learning and quickly grasping the Buddhist teachings. He also selected and provided a number of scriptures as the standard of study for monks. In the ninth year of the reign, about -257, the conquest of Kalinga took place. Even though he was a man who was imbued with Buddhism and advocated nonviolence, he still accepted to start the war because according to the edicts inscribed in stone, this was inevitable. In any case, the consequences of the conquest of Kalinga had a powerful impact and shook his conscience. In the eleventh year of his reign, he made his first pilgrimage to visit the Bodhi tree where the Buddha attained enlightenment. A small edict of little importance is found stating that Emperor Ashoka was a "Buddhist" and also a "teacher of righteous conduct". However, there is no official edict stating the motive that motivated Emperor Ashoka to become a Buddhist. Ceylon Pali texts make no mention of the Kalinga war, but only mention other conflicts, but these conflicts are not recorded in the edicts. In any case, the fact that the emperor Ashoka took refuge is undeniably obvious. Emperor Ashoka was just a Buddhist, a layman like everyone else, with no strings attached that required him to do more than others to match his authority. Regrets over the battle of Kalinga, his reverence for the Sangha and his piety was definitely something private, coming from his heart, it could be said that he was born with a pre-existing seed in his life. heart to direct him on the Buddhist path. Dharma and the administration of the land In the edicts inscribed on the stone pillars, it is common to see the word "Dharma" or "Dhamma" (Dhamma), which Western scholars used to translate as Law (Loi, Law), such as the case of scholars Jules Bloch translated an edict on the repentance of the emperor Ashoka, a passage from which was quoted in the preceding exposition. When translating into Vietnamese, the word Law in Jules Bloch's translation was suggested to be changed back to Dharma Realm, which is not completely literal, but perhaps more suitable for the meaning in the edict. When translating the word dharma or dhamma the scholar Jules Bloch may have thought of the word Svadharma, which means the rules or disciplines that each Hindu must follow in accordance with his or her class in society. Western scholars today do not seek to translate the word Dharma anymore, but directly use Sanskrit. In another edict, Emperor Ashoka defines very clearly what the word Dharma means: Dharma means "without any cause to give rise to sin, full of virtuous deeds, heart and soul." compassion, generosity, truthfulness, purity », the definition recalls a passage in the Dhammapada as follows: « Avoid doing evil, practice virtuous things, purify mind, these are the Buddha's teachings." There are also many passages in other edicts that are equivalent to those in the scriptures reminding the behavior that lay people must observe. Thus Dhamma, according to Emperor Ashoka, has a moral meaning and contains social and ethical principles, without the sacredness or mysticism contained in the ritualistic rules of Buddhism- lamon. It is also worth noting that one does not find any edicts directly inscribing the teachings of the Buddha, including sentences that suggest or allude to specific concepts. Enemies of Buddhism, even the words such as Enlightenment, Liberation, Samsara, Nirvana… are not inscribed. This is also understandable because the edicts are published to the entire population, regardless of any creed. Emperor Ashoka used a universal language, easy to understand for all sections of society, just as was the case in the past when the Buddha preached to lay people. According to most Western scholars and historians, although the battle of Kalinga was not the sole motive for the refuge of the emperor Ashoka, it did play a key role in turning the world around. ministry of politics and his country's governance. He decided to give up violence, cunning and lies in the management and administration of the country and determined to use only honesty and morality to conquer the people. This determination of the emperor Ashoka is clearly recorded starting in the tenth year of his reign, about two years after the end of the battle of Kalinga. During nearly two years of regretting and learning more about Buddhism alongside the Sangha, Emperor Ashoka completely changed his direction of rule, honoring morality, encouraging the people to take care of their health. to live long, advise them to focus on spiritual values ​​and happiness in the realm of bliss. Those ideals were not necessarily specific to Buddhism, but common to all other religious traditions at that time. The administrative apparatus was completely reformed. The levels of government must strictly implement the policy of morality and honesty proposed by him. A number of new positions and new mandarins were established, such as those called dharmamahamatra, who were responsible for educating, guiding and explaining morality to the people. Other officials in the court also had to take turns approaching and interacting with the people, explaining and persuading the moral line proposed by the imperial court, and at the same time had to act ethically themselves to set an example. People with occupations that require frequent travel, such as horse-drawn carriages, ox-carts, merchants, and even caravans of nomads who make a living by dancing, singing, and telling stories in folklore are also eligible. use, Emperor Ashoka advocated persuasion and encouragement of the people rather than coercion and use of the law. Laws and prohibitions are only enforced in some very difficult cases that cannot be resolved voluntarily, such as the prohibition of killing sacrifices. Killing animals for sacrifice was a custom influenced by Hinduism and was deeply rooted in the custom of society at that time, Emperor Ashoka had to issue a strict edict prohibiting this. He also set up active and flexible inspection committees to monitor the implementation of the imperial line. A Buddhist King Emperor Ashoka supported Buddhism in many areas. First and foremost, his grand plan aimed at building temples, monasteries, and stupas. Records at that time indicate that Ashoka performed 84,000 works in all, which is of course somewhat exaggerated for the purpose of promoting Ashoka's merit. The Pali scriptures record the great architectural works of temples in Ceylon initiated by the emperor Ashoka, while on the mainland all efforts were devoted to the construction of stupas everywhere. The construction of the stupa has the purpose of dispersing and bringing the relics closer to the people in remote localities throughout the territory. He opened stupas built after the Buddha's death to bring the relics to distribute to new stupas. As for himself, Emperor Ashoka regularly communicated with the Sangha, looking for monks to learn from. He knew how to listen to the instructions of the Sangha, for example, a Bhikkhu at that time advised Asoka to open ancient stupas to distribute relics. So the relics formerly kept secret in the first stupas were divided into 84,000 new stupas. Ashoka also followed the advice and instructions of the Arahant Upagupta and went on pilgrimages throughout the holy places of Buddhism. Emperor Ashoka also often announced that in terms of offerings he also wanted to be on the same level as Anathapindika, who donated the whole garden of Jetavana for the Buddha to recuperate and provide generously for his needs. for the Sangha. The Pali documents give precise and very detailed records of the dates. After Emperor Ashoka met again with the monk Nigrodha, he became more interested in the Sangha. In the following years, there were many monastics in his family, and he personally launched a program to build 84,000 stupas. In addition to each stupa was built a monastery, each of which was entrusted with the responsibility of studying a specific topic in the scriptures. In the year -256, a great teacher in the country died from lack of a medicine made from the buttermilk of milk, this event caused a great shock to Emperor Ashoka and he increased his offerings to the Sangha. more and more. He then issued an edict extending free health care and medical care to the people throughout his empire without distinction. However, Emperor Ashoka's generosity and devoted care for the Sangha gave rise to an inevitable fact, which can be considered a pity, that the easy life of the Sangha was attract some unworthy people. An indirect consequence of that fact was the frequent occurrence of doctrinal disputes and quarrels over the observance of the precepts among members of the sangha. This event caused the Sangha to be divided internally for many years in a row. In the seventeenth year of his reign, Emperor Ashoka saw the need to intervene directly because then there was a local neglect of going to the temple on holidays called uposatha for meditation, penance, and self-indulgence. vow to keep some more precepts on the full moon, first and eighth and twenty-second days of the month. Before that incident, he immediately sent an official to this place to inspect and advise, but perhaps because it was too clumsy or misunderstood, this official's intervention turned into violence causing opposition and Deadly. This event shocked Emperor Ashoka. A year later, he himself resolved to study and further cultivate the Buddhadharma under the guidance of a Bhikkhu Sangha named Moggaliputtatissa. Next, he personally interrogated and tested the clergy, looking for those who had a tendency to deviate from heresy and "heretics" to exclude from the Sangha. It can be seen as a campaign to "purify" the ranks of the Sangha. He entrusted Venerable Moggaliputtatissa to organize and preside over the third collection of the Pali Tripitaka. According to the Pali documents of Ceylon, the third assembly entrusted to Venerable Moggaliputtatissa by Emperor Ashoka to be held in the city of China with the following purposes: - corrected the Analects (Kathavatthu), ie one of the seven books of the Abhidhamma-pitaka (Abhidhamma-pitaka) – collect and retain the orthodox texts of all scriptures while removing heresy or heretical additions. – sent nine missions to propagate the Fa abroad, each consisting of five monks. The mission that was brought to Ceylon was accompanied by two sons of Emperor Ashoka. All three projects above were initiated by Venerable Moggaliputtatissa and presented to the congress, Emperor Ashoka was the only one to organize, provide facilities and ensure safety for the conference. The events related to this gathering and the preaching mission of the nine missions have been inscribed everywhere and are still preserved to this day. In those documents, it is also recorded that after completing the work, the monks had to return to their old temple. The above reforms took place between -249 and -248, and a mission to propagate the Dharma was sent to Ceylon in -247. Finally, in the nineteenth chronology, Bhikkhuni Sanghamitta, the daughter of emperor Ashoka, brought a branch from the Bodhi root where Buddha attained Enlightenment to plant in Ceylon. In Ceylon she met her brother who was teaching the Fa here. For her part, she established a sangha of bhikkhunis. A Buddhist King In any case, Emperor Ashoka was still a king like all other kings, modeled after the Indian tradition, ordained according to the traditional Brahmin rites. He had many wives, the documents record the names of some of the queens as follows: Mrs. Asandhimitta, the first queen married when Emperor Ashoka was crowned; Mrs. Tisyraraksa (Pali texts say Tissarakkha) she was later promoted to first queen after Asandhimitta's death; Kaluvaki, the mother of Prince Tivala, apparently lived in a harem of Emperor Ashoka in the town of Kausambi, a very rich, noble and luxurious city of that time, which is now ruined. and only the archaeological remains, located near the city of Allahabad today; Mrs. Padmavati the mother of Prince Kunala etc… ; and most of all, Mrs. Vedia-devi, The great-grandsons of Emperor Ashoka were also very numerous, among them was a man named Sumana, son of Prince Sanghamitta, who was also ordained. Two other grandchildren, one named Samprati son of prince Kanula and another named Dasaratha, both were listed as possible successors to Emperor Ashoka. The moral principles in the stone edicts included tolerance and tolerance for all religions, and the duty of the king was to take care of the well-being and harmony of all the people. them, must protect the orthodoxy of the nation, etc. In fact, these general principles are pre-existing in the Indian tradition, determining the quality of a virtuous king. Emperor Ashoka also had to conform to that to be a true monarch in the name of a "All-Powerful Emperor" (Cakravartin) according to the Indian tradition. Although he regretted and felt his own cruelty, Emperor Ashoka continued until he succeeded in the battle of Kalinga, because it was an unstoppable necessity, in his opinion. Many people still think that the Kalinga victory is not quite a glorious victory as is commonly thought. Historians and scholars say that to date, apart from the pre-existing territory of the Mauryan Empire, no one has found a stone pillar inscribed with the remorse of Emperor Ashoka in the border area. expansion of Kalinga. Religious harmony After conquering Kalinga, Emperor Ashoka limited the use of force as much as possible and tried to resolve all disputes by persuasion and dialogue. A vast empire could not avoid division and civil unrest, so the emperor Ashoka sought to unite all the people with a common ideal, and that ideal must be supported by religious groups. . According to scholar Robert Lingat, the policy of religious harmony is aimed at the management and governance of the country. Of course, as a prince, Ashoka had to be educated in how to govern, which means respecting all sections of the population regardless of their creed. According to the famous Indian historian Romila Thapar, the direction of Emperor Ashoka's rule was to seek to reassure other faiths, indirectly let them know that it is not because of the preferential treatment of Buddhism that he will exclude them from the national community. Moreover, he not only wanted religious movements to flourish fully, but also encouraged religions to come close to each other, learn and live together in harmony. That harmony can be called "multi-religious" policy in today's political institutions. Emperor Ashoka implemented this position in a concrete way, such as issuing a formal edict that placed monks of other religions in a high class, privileged and respected in the community. society, at the same time he also made offerings to all other religions. In the year -253 he dedicated two very famous natural caves exclusively to the ascetics of the Ajivika sect, which held that everything was due to fate and that the conversion of the soul depended on it. into a completely impersonal and cosmic operating principle. According to the above observations, Emperor Ashoka was both a devout Buddhist and a wise leader. He always wished that the Dharma would last forever in his family line. He expressed in a number of edicts his wish to see the Dharma passed on to children, grandchildren, great-grandchildren and forever like the sun and moon. That wish is engraved on the stone face and has helped us more than two thousand years later to still see his earnest heart for Buddhism. Monarchy and Buddhism Compassion and non-violence, if true to Buddhist ideals, are very difficult to match with the rulers' demonstration of power. When the king needed to use force, even to protect the people, the consequences of his own violence could not be avoided, and that is the law of cause and effect in Buddhism. However, in the course of history, not only in India but throughout other countries in Asia, Buddhist dynasties still promoted, promoted and praised the policy of tolerance, compassion and morality, from end violence and honor spiritual values. The stories of the Jataka and countless other scriptures that "appreciate" or "build up" virtuous examples of saints, priests, and kings are on purpose. building a virtuous nation, both beneficial to the people and consolidating the kingship. Emperor Ashoka was a king who was very interested in the two-way relationship between the Sangha and the lay people, and he was aware of his place in that relationship. The material needs of the sangha depend on offerings from lay people and the king is the head and representative of the folk mass. The case of Emperor Ashoka was a great success because he created the two-way relationship just mentioned, a great resonance between the people and the royal court, between the lay people and the Sangha, between the people and the Sangha. spiritual and material. That correlation towards a noble ideal is a force that brings unity to society and happiness to people. Emperor Ashoka's success was due to his governing policy based on honesty, from his heart. His sincerity towards religion was well compensated by the trust of the people. When studying documents and scriptures related to Emperor Ashoka, most scholars see his position in front of a fork in the road, he stands in front of two Buddhist institutions: one is the Sangha and the other. one side is secular. On the one hand, he wished to establish a Buddhist nation for monastics who were Sangha, and on the other hand, a nation of secular Buddhists. Scholar Robert Lingat commented and presented these two forms very clearly, he said that Emperor Ashoka built society on two different Buddhist models: the first is the model of a country where all everyone knows how to practice, representing a large sangha, the second model is a large group of secular people in which he is the head to set an example and guide them. The first model directed his empire towards Nirvana, The second model, although still entangled in our world, can help people be satisfied in the context of a Paradise. The two words Nirvana and Heaven are the words used by scholar Robert Linga to refer to the position of Emperor Ashoka in front of the crossroads. Using the word Paradise is a bit Western, but the way to raise the two realms of Nirvana and Heaven has described quite accurately and specifically how Emperor Ashoka ruled and what he wished to accomplish. appeared to all the people of his kingdom. The Last Years of Ashoka's Dynasty The Great History (Mahavamsa) of Ceylon recorded by Venerable Mahanama in the 6th century is a valuable historical document, and also the only history book that records very clearly a number of major events during the last ten years. of the Ashoka dynasty, in which a few notable events can be cited as follows: – the first queen died in the twenty-ninth year of her reign, circa -236. – the coronation of the new first queen, Mrs. Tissarakkha (in Sanskrit sources on the mainland, it is written as Tisyaraksa) in the thirty-second year. This woman was always jealous of Emperor Ashoka because he was always busy on pilgrimage, cultivating the Bodhi tree where the Buddha had attained Enlightenment, and regularly performing ceremonies in memory of the Buddha under this tree. . The activities mentioned above of the emperor Ashoka occurred in the period from -232 to -230. – in the thirty-fourth year of her reign, queen Tissarakkha tried to kill the Bodhi tree. – Emperor Ashoka died in the thirty-seventh year of his reign. The above-mentioned Great History is quite objective, presenting events and events accurately, including the crazy actions of the newly appointed first queen. The scriptures often mention the cruel case of this queen when Prince Kunala was sent to quell the rebellion in Taxila between -230 and -228. At the palace, she conspired to send someone to Taxila to blind both eyes of this prince, there are documents saying that both eyes are gouged out. When it was discovered that the mastermind was the first queen Tissarakkha, she was immediately sentenced to death. Speculation on the throne, intrigues and disputes in the harem and royal court were inevitable as Emperor Ashoka entered old age. On the fourth stone pillar, there is a small special edict giving Queen Kaluvaki, the mother of Prince Tivala, the right to separately list all the merits and offerings that she has made. Scholars reasoned and thought that even in terms of offerings there was contention and jealousy within the royal family. Western scholars further question that during the three-year period of silence between the death of the first empress and the completion of the selection and coronation of a replacement queen, it is very likely that a replacement queen may have occurred. fierce rivalry. Documents and scriptures show that there are dissenting views regarding certain events, and that dissent is caused by the scribes' tendencies and motivations. different. However, all historical sources admit that the Bodhi tree where Buddha attained Enlightenment at Bodh Gaya was destroyed. The scriptures on the continent claim that the Bodhi tree has miraculously sprouted again. The Sri Lankan sources put all their reverence on the branch of the Bodhi tree that was brought to Ceylon by the daughter of Emperor Ashoka, the Bhikkhuni Sanghamitta, and did not pay much attention to the above Bodhi tree. continent. Sri Lankan Buddhists see the Bodhi root in Ceylon as a revival of what has been ravaged. There are some speculative accounts that point to the mental state of Emperor Ashoka prior to his death. The Great History (Mahavamsa) in Pali language faithfully reflects the view of the Theravada school that Emperor Ashoka, like any other sentient being, cannot escape the law of nothingness. often. Continental texts claim that Emperor Ashoka died joyfully and happily because he had fulfilled his life's purpose: the merits of his offerings were comparable to his own. Loneliness, and his beloved blind son miraculously regained his sight. The Pali texts are concerned only with the introduction of Buddhism into Ceylon, and say nothing of the events that took place after the death of the emperor Ashoka. Continent records record six successive generations as rulers of the Mauryan Empire, but in fact that genealogy is inaccurate and has many obvious errors. Historians today also succumb, failing to establish a genealogy of the successors of emperor Ashoka from his death until the overthrow of the Maurya dynasty and the rise of the Sunga dynasty around -185 B.C. Western calendar. Hung Thinh Buddhist Period During the reign of King Asoka about 218 years, after the Buddha passed away from Nirvana. The King is a King of Kings who reigns over the Southern Good-Beautiful Realm, as well as a male servant who has pure faith in the Three Jewels, and is devoted to serving the Three Jewels wholeheartedly. The king ordered the construction of 84,000 pagodas and towers throughout the Southern Good-Buddhist realm, to make offerings to the Three Jewels: the Buddha, the Dharma, and the Sangha. At that time, Buddhism was strongly developed, and there were many monks and nuns. King Asoka was not only a great donor (mahā-dāyaka), but also a successor of Buddhism (dāyādo sāsanassa), because, the king allowed Thai- Prince Mahinda and Princess Saṃghamittā became a monk or nun in Buddhism. King Asoka not only protected the great monks and monks so that they could develop Buddhism in the country, but also protected and sent delegations of great monks and nuns to propagate the Buddha. - to the neighboring countries. On the Buddhist calendar year 236 (after the Buddha passed away from Nirvana), King Asoka sent a delegation of great monks and nuns led by the great elder Mahindatthera, along with four another Elder, went to the island nation of Sri Lanka to spread Buddhism. Note (1) He was originally the Crown Prince of King Asoka, now he is an Arahant. And a delegation of Venerable Bhikkhu-Bhikkhus led by Venerable Soṇatthera and Venerable Uttaratthera went to Suvaṇṇabhūmi (golden land) now Indonesia, Myanmar (Burma, Vietnam). Thailand, Laos, Cambodia... to spread Buddhism. Later, King Asoka also sent a delegation of Venerable Bhikkhunis, led by Venerable Venerable Saṃghamittā, to the island nation of Sri Lanka, to perform the ceremony. Bhikkhuni's life span for female attendants on this island nation. Note (1) She was originally the Princess of King Asoka, now she is the Arahant Saintess. From then on, bhikkhunis-Sangha also developed, until the period of the fourth collection of the Pāi Tripitaka and the Pāḷi Commentary in 450, after the Buddha passed away Nirvana on the island. Sri Lanka. According to the translation of Theragāthā and Therīgāthā in Burmese (Burmese), the preface and the beginning and end of the bhikkhunis (2), the Elders commented that: “During the period of the fourth collection of the Pāi Tripitaka and the Pāḷi Commentary on the island nation of Sri Lanka in 450 after the Buddha's passing away from Nirvana, the bhikkhunis remained; but 500 years after the Buddha passed away from Nirvana, the monks and nuns were no more." Notes (2) The Theragāthā and Therīgāthā in Myanmar (Burma), preface. Thus, the bhikkhuni-Sangha had disappeared first, leaving only the Bhikkhu-monk-sang remaining in the countries of Ceylon (Srilankā), Burma (Myanmar), Thailand, and Thailand. Laos, Cambodia, etc… Today, Buddhism is widely spread to many countries around the world. The Bhikkhu-Bhikkhu-Sangha still preserve and maintain the tradition from the time of the Buddha, but in the future, Buddhism gradually fades away and degrades according to the life span of Buddhism. 5,000 years. The meaning of the stone pillar of King Asoka in Buddhism The Asoka pillar with four lions was carved by King Asoka as a memorial at the holy place at Sarnath, where the Buddha gave his first sermon (Dhammacakkapavatana Sutta) and the monks appeared, when the king visit this shrine. This stone pillar is 50 feet (15.24 meters) high. On the stone pillar is engraved the edict of King Asoka that "no one should cause division in the Sangha". The special feature of the Asoka pillar in Sarnath is the pillar with the head of four lions leaning against each other, placed on a short round pillar. On the surface of this short pillar are four wheel-turning wheels, each with 24 spokes, interspersed with four surrounding animals: an elephant, a bull, a horse, and a lion. Continuity with the cylindrical segment is a lotus-shaped hemispherical base sloping down. The four lions turn to the four directions to show the Buddha's true dharma, from the Deer Park, where he gave his first sermon and where this stone pillar was built, which was spread throughout the four directions. The wheel represents the wheel of dharma that rotates everywhere. Later, Buddhist countries, Buddhist organizations and religious institutions like to use the wheel symbol to decorate, make logos and symbols for their organizations with the same meaning. 24 spokes wheel The Three Wisdom Wheels in the Four Noble Truths 1- Sacca ñāṇa: Wisdom-learning in the Four Noble Truths. 2- Kicca ñāṇa: Wisdom-action in the Four Noble Truths. 3- Kata āṇa: Wisdom-fulfillment fulfills the duties of the Four Noble Truths. 4 Truths (The Truth of Suffering + The Truth of Suffering + the Truth of Cessation + the Truth of the Way) x 3 (Wisdom School + Wisdom of Actions + Wisdom of Success) = 12 types of wisdom-wisdom that play an important role in realizing the truth-truth The Noble Truth that Buddha Gotama preached in the Dhammacakkappavattanasutta: The Dhammacakkappavattanasutta that: - O monks! When wisdom-meditation-wisdom sees clearly, knows the true nature of the four Noble Truths according to the three-fold wisdom-wheel (wisdom study, wisdom practice, wisdom success) (4×3) into 12 types of wisdom that are completely clear and pure have arisen to the Tathagata. - O monks! At that time, the Tathagata boldly proclaimed: "Anuttaraṃ sammāsambodhiṃ abhisambuddho" The Tathagata had attained unsurpassed Buddhahood in all sentient beings: mankind, kings, recluses, brahmins, gods, kings, and brahmins all. 4 Noble Paths + 4 Noble Fruits + 1 Nirvana = 9 Precepts + Concentration + Wisdom = 3 On the Asoka pillar there are 4 important animals of Buddhism 1-The Elephant symbolizes the idea of ​​​​the Maya queen's dream. She dreamed that a white elephant entered her right hip, and she conceived the crown prince. 2- The bull is a symbol of the abundance and happiness of the world when the Bodhisattva was still a prince living in the palace. 3- The Horse symbolizes the departure to find a way out of suffering for mankind. The night of crossing the monastic city, the prince left on a horse. 4. The Lion symbolizes the full life of the Buddha. The Dharma he preached is like the roar of a lion, turning the ignorant into the wise, bringing ordinary people to the sages, and liberated from birth and death in the three worlds.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.1/10/2021.