Sentence fishing.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Founder: Bodhisattva Vasubandhu started in India and Xuanzang in China around 654. Tchitsu and Tchitasu spread to Japan in 658. The Basic Teachings: The Abhidharma Kosaka Treatise Principle: There is no self, all phenomena are only illusions, the composition of dharmas only. I- History The Kosa school is no longer present, although in the past, it had a flourishing time with many followers. However, the profound influence of this school to this day is still very evident in Buddhism. The name Koa of this school was originally transliterated from the Sanskrit word Kośa, which means "treasure". This is also the name of a famous commentary by Bodhisattva Vasubandhu. The Sanskrit name of this treatise is the Abhidharmakoa-stra, transliterated as the Abhidharmakoa-stra, and is the basic teaching of the Kosha-sect. Bodhisattva Vasubandhu (316 - 396), lived for almost the entire 4th century. He was the one who was passed on by the eight true robes and became the 21st Patriarch of Indian Zen Buddhism. He is the younger brother of Bodhisattva Asanga, the founder of the Only Consciousness School. The Kosha-sect is a school of the Hinayana, while the Consciousness-Only School is a Mahayana school. Initially, Vasubandhu studied according to the Hinayana teachings, belonging to the Mahayana school, one of the first 18 Hinayana sects of India that split after the Buddha's death nearly 200 years. He learned mastery of the teachings of this sect, studied in depth the Mahabharata. After that, he learned more about the teachings of the Sutrayana, which is also a large sect. He saw that there were points of dissatisfaction with the teachings of these sects, so he composed the Abhidharma Kosara, which is a very elaborate synthesis from the Mahayana. and the doctrine of the Sutras. Because of its reliance on the Mahāvayana, his treatises are sometimes also classified as the Sarvāstivāda, but in fact the content of this treatise has formed a new sect. That's why Kosakhara was born. The Abhidharma Kosha treatise is divided into nine chapters and is known by contemporaries as the Wisdom Treatise, or the Intelligence Commentary, to express its praise of the erudition and wisdom contained therein. These nine chapters deal with and clearly analyze nine different fundamental issues, which can be summarized as follows: 1- Precepts, talking about the body of the dharma. 2- Root, talk about the use of the dharma. 3- World class, talking about worlds, with six paths of birth in samsara: heaven, human realm, asura realm, hell realm, hungry ghosts and animals. 4- Karma, comment on good and bad karma. 5- Depending on the product, talking about the habit, that is, the tendency to fall into things that hinder the practice of the Way. There are 7 dependent dharmas: lust, anger, doubt, pride, attachment, and delusion. 6- Sage products, talk about sages. 7- Wisdom, talking about 10 types of wisdom. 8-Quality, talking about peace of mind. 9- Breaking the ego, talking about the true form of not-self because all dharmas are false and false. This is the final chapter, summarizing the entire thesis to state the principle. Chapters 3, 4, and 5 all deal with contraband. In which, the 3rd product is the illegal fruition (waterfall born in the 6 paths), and the two products 4, 5 are the illegal cause (creating good and bad karma). Chapters 6, 7 and 8 deal with the law of non-contraband. In which, the 6th chapter is the unscrupulous fruit (achievement of the sage results), and the 2nd, 7th and 8th chapters are the unscrupulous causes (the practice of wisdom and concentration). Through the above analysis, it can be seen that the Abhidharma Kosara treatise aims to display the doctrine of no-self, on the basis that all dharmas are false, unreal, exist only temporarily and hollow. Among the dharmas, they are divided into two, namely, the illegal dharma and the uncontaminated dharma. Formally, the treatise is also presented in two parts. The first part is called the Abhidharma Kosara, a recitation of about 600 verses. The first part, called the Abhidharma, is a commentary on those 600 verses. In the year 563, during the Tran Dynasty, Mr. Chan De, an Indian monk who went to China, translated into Chinese with the name of Abhidharma Kosha like commentary, including 22 volumes. In 654, in the Tang Dynasty, he again translated it with the name Abhidharma Kosara, including 30 volumes. It was through these two translations that Koshara was propagated in China. Although it was quite short, existing only during the Tang Dynasty, this sect left a great deal of influence in other sects, especially the doctrine of selflessness that became the basis of the general teachings, so the The theoretical basis of this treatise is used by many commentators to justify their sect's theory. Also in the 7th century, two Japanese monks, Tchitsu and Tchitasu, went to China to study with Xuanzang. In 658, these two returned to their home country and spread the teachings of Koshara in Japan, with the name Kusha-sh. Today, the Kosha school is no longer in Japan. But the teachings of this school are still taught in Buddhist schools and in monasteries. Literally, the Abhidhamma Kosara is still considered a famous commentary in Buddhist literature. II- Doctrine True to its name with the meaning of a "treasure", the Abhidharma Kosara treatise is indeed a priceless spiritual treasure. Those who have obtained it will no longer indulge in so-called worldly treasures. Those who understand the teachings of Kosakhara will realize that their own body is also false and fake, so it is not worth being infatuated with it. When one understands the self, one will be enlightened, no longer confused in the falsehoods of life, no longer suffering, sorrow, and lamentation. At that time, no matter how many successes and failures you encounter in life, you can still achieve peace of mind. Rich is not greedy, poor is not afraid, tribulation is not easily shaken in heart. The mind that has reached liberation is like a natural flower that opens, blooming and radiating fragrance without the slightest contamination by the dust surrounding it. The philosophy of Kosakāya holds that dharmas are the main factor of all existence. The recognition of the existence of dharmas is also in accordance with the teachings of the previous Sarvāstivāda. However, the Koshārāna posits the existence of dharmas without admitting the truth of the signs they produce, because those signs are impermanent, constantly changing and passing away. From that realization, it is impossible to find a true self in all dharmas, because even this body is just a composite, impermanent. The reason people constantly create good and bad karma to drift around in samsara is simply because of delusional attachment to the existence of dharmas, when they are only false. Like a glow of fireflies in the dark night, it can be likened to the so-called "self". What is that light really? It is a group of fireflies gathered, if separated, there is no longer that glow. But people can see it as a clear object, so it is called "firefly halo". But it's just a name, a coincidence, there's no truth in it. It's like a swarm of bees nesting in a tree. Fully assembled is called a hive, but separated, each element is not a hive! In the same way, the body and mind are brought together by many elements, and are mistakenly referred to as the "self," which is actually just a coincidence. When the union is gone, the so-called "self" is also gone. In the Na-hsien-bhikkhu Sutta, there is a dialogue between the Bhikkhu-stilts Na-hsien and King Milanda about the self, expressing this meaning quite clearly: Na-hsien asked the king, "The king called the name of the chariot, but what is it really? Is the axle a car?" The king replied, "The axle is not a car." Nahsien asked, "Is the rim of a wheel a chariot?" The king replied, "Isn't the rim of a wheel a chariot?" Again Nathan asked, "Are the spokes of the wheel a chariot?" The king replied, "The wheel of a wheel is not a car." Nahsien asked, “Is the wheel a chariot?” The king replied, "Nor is a wheel a chariot." Na-hsien asked, "So the wheel is a chariot?" The king replied, "The wheel is not a car." Na-hsien asked: “Is the yoke then a chariot?” The king replied, "A yoke is not a chariot." Again Nathan asked, "Is the seat a car?" The king replied, "A seat is not a car." Na-tsien continued: “Is the footrest a car?” The king replied, "A footrest is not a car." Na-hsien asked, "So is the hood a car?" The king replied, "The hood is not a car." Again Na-tsien asked, "So if all these things are combined, it's a car?" The king replied, "Even if all these things are combined, it is not a car." Na-hsien asked, "Suppose you don't put all of these things together, is that a car?" The king replied, "Neither of these are combined, nor are they a car." Na-hsien asked, "So is the sound coming from the car?" The king replied, "Sounds are not cars either." Then Na-hsien asked, "So what is the real car?" The king was silent and did not answer. Venerable Na-tien then leisurely said: "Buddhist scriptures teach that, if all these factors are combined to make a vehicle, one will have what is called a vehicle. So are humans. Like harmonizing all the elements of the head, face, ears, nose, tongue, neck, nape, shoulders, limbs, bones, flesh, internal organs, beauty, sound, echo, breath in and out, feeling joy and suffering, distinguishing good from evil... will form an entity called human. In the same way, the teachings of Kosāra teach that there is no real person and no so-called life. Everything is just a combination of dharmas, and this school divides them all into seventy-five dharmas, which together form the images and events that we call people and life. Therefore, names should not be accepted, for they are only concepts that point to the temporary existence of things. True, lasting nature cannot be found in the names of things. On the other hand, the composite "self" is the source of all suffering. Because people accept that fake and think it's true, but they arise greed, fight for each other from birth until they close their eyes, creating countless negative karmas... if If you understand that "ego" is not true, then people are no longer dragged by greed and attachment, nor do they accept gain and loss, gain or lose... And from there, it's easy to calm down and calm down. attain peace and liberation. Even in the face of suffering, we can also realize that suffering is just a fake, not real, so the mind is still calm without being influenced. The dharmas that make up the "self" are divided into quite a detail in the Abhidharma Kosara. All seventy-five dharmas. Among them, there are seventy-two dharmas that are conditioned and three that are considered unconditioned. The seventy-two conditioned dharmas are divided into 4 groups: - 11 dharmas of materiality (rupas) – 01 dharma belongs to consciousness - 46 dharmas belonging to mental factors - 14 dharmas that are neither mental nor physical The three unconditioned dharmas are: - Pursuit of cessation (Pratisamdikhy-nirodha) Apratisamkhy-nirodha (Apratisamkhy-nirodha) – Void (ka) Among the mentioned dharmas, there are also causes, conditions, and results. Once these are mastered, the practitioner can find the proper way for himself to attain ultimate liberation.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.6/10/2021.