Zen Buddhism.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Founder: From Shakyamuni Buddha to Bodhidharma, there are 28 generations. Bodhidharma passed to China in the 6th century. Hue Neng founded the Southern Zen lineage in the 7th century. Vinh Tay (Rinzai) transmitted the Lam Chi sect to Japan in the 12th century. Dogen brought the Cao Dong school to Japan in the 13th century. Basic teachings: Bodhidharma preached the Tomb of God, and Hui Neng preached the Vajra Sutra. Since then, Hue Neng Patriarch has taken the Dharma Bao Dan Kinh as the main outline. The principle: Do not set up a text to teach meaning, point directly to the human mind, see the nature of becoming a Buddha. I- History 1- History of Indian Zen Buddhism Zen Buddhism considers Shakyamuni Buddha as the founder, unlike most other sects, there is an enlightened patriarch, applying a certain part of the teachings in the Buddhist scriptures to found the sect. mine. This is because Zen Buddhism does not attach importance to the transmission through doctrines and scriptures, but only accepts "passionately mind transmission", meaning there must be a direct transmission between the master and the disciple. One day, the Buddha at Grdhrakuta mountain, held a flower branch and held it up in the midst of the assembly and said nothing. The crowd was bewildered, puzzled and did not understand, only Mr. Maha Kassapa smiled. At that time, the Buddha said: "I have the True Dharma eye, the wonderful mind of Nirvana, and now I pass it on to Maha Kassapa." From there, Mr. Kassapa received the lineage, becoming the first patriarch of Indian Zen Buddhism. After Mr. Kassapa, the second Patriarch was Venerable Ananda, the third Patriarch was Venerable Thuongna Hoa-tu, the fourth Patriarch was Venerable Upagupta (Upagupta), the fifth Patriarch Venerable De-daca, the sixth Patriarch is Venerable Di-gaya, the seventh Patriarch is Venerable Batu-mita (Vasumitra), the eighth Patriarch is Venerable Buddha-nanda Nanda (Buddhanandi), the ninth patriarch is the venerable Buddha-da-da (Buddhamitra), the tenth is the venerable Hiep,[45] the eleventh is the venerable Phu-na Da-xa, the twelfth is Great Master Ma Minh, the Thirteenth Patriarch is Venerable Capil Mala (Kapimala), the fourteenth Patriarch is the Great Great Dragon Thu, the fifteenth Patriarch is Venerable Canadba, the Tenth Patriarch The sixth is Venerable Lahulada, the seventeenth is the Venerable Sangha Nanda, the eighteenth is the Venerable Giada Sada, the nineteenth is the Venerable Cuuma -lada, the twenty-first Patriarch is Venerable Sa-da-da, the twenty-first Patriarch is Venerable Batu Table-head (Vasubandhu),[46] The twenty-second Patriarch is Venerable Manola (Manorata), the twenty-third Patriarch is Venerable Hac-la-na, the twenty-fourth Patriarch is Venerable Lion,[47] the twenty-fifth is the venerable Brahma, the twenty-sixth is the venerable Unlike Matda, the twenty-seventh is the venerable Prajna-Dala, the twenty-eighth is the Bodhidharma (Bodhidharma).[48] 2- Zen Buddhism spread to China Around 520, the 28th Patriarch of Zen Buddhism in India went to China. He was a third prince, also the youngest son of King Huong Chi of Casi[49] in South India. He obeyed the testament of his master, Patriarch Prajna Dala, by sea to China to propagate the Dharma. On September 21, 520, when he arrived in Guangdong, he was highly respected by Emperor Wu of the Liang Dynasty, personally going out to greet him from afar. But the king did not have the capacity of the Mahayana, and after coming into contact with him, he did not learn anything. He immediately went to Tung Son, entered a deserted cave and sat quietly for nine years. People do not understand, call him "Brahmin teacher sitting looking at the wall"[50]. This is Thieu That Cave, later named for the book Thieu That Luc Mon, which records his teachings on Zen studies. At that time, there was a monk named Than Quang, who was well-educated, knowledgeable, and profoundly wise. Hearing the story of the Patriarch sitting and looking at the wall, Than Quang knew that he was a superman and immediately came to see him. Than Quang arrived, worshiped many times, the Patriarch still sat silently looking at the wall, not paying attention to anything. Than Quang thought to himself: "The ancients sought the Way without regretting their lives. Now we have to show our sincerity to ask for the way.” Than Quang stood in front of the cave all night without sleeping. At that time, it was cold, and in the morning, the snow covered everyone, reaching above the knees, but Than Quang still stood still with his hands folded towards the Patriarch, his face unchanged. The Patriarch knew that he was sincerely praying for the Way, so he turned and asked: “You stood all night in the cold snow, wishing for something in your heart?” “Disciples want to pray for the miraculous path.” The Patriarch said: "The wonderful way of the Buddhas must go through many difficulties to aspire to. Now, you've only spent one night in the cold, but you want to get the wonderful way?" Than Quang knew that he had met a true successor, determined to seek the way, immediately cut off his left arm with a sharp knife and offered it in front of the Patriarch. Bodhidharma taught that: “All the Buddhas who seek the Way have forgotten themselves for the sake of the Dharma. Now, if you cut off your hand to pray, you can also say that you have a sincere intention. If you have something in your heart to ask, just ask." Than Quang said: "My mind is not at peace, please teach me peace of mind." The Patriarch said, "Give me your mind, I will give you peace of mind." Than Quang was silent for a moment and then said, "I can't find my heart." The patriarch said: "I am at peace with you." Shen Guang heard the great enlightenment. The patriarch immediately changed his name to Hue Kha. Later, Bodhidharma gave the robes and bowls to Hue Kha. He was the First Patriarch who transmitted Zen Buddhism to China, so Hue Kha followed him and became the Second Patriarch. The next patriarchs were the Three Patriarchs Tang Xan, the Four Patriarchs Dao Tin, the Five Patriarchs Hoang Nhan, and the Six Patriarchs Hui Neng. From Hui Neng onwards, Zen Buddhism was divided into two sects of Southern and Northern Zen. The Southern School advocates the method of Zen enlightenment, initiated by Mr. Hue Neng. The Northern School follows the Zen Enlightenment method, led by Master Than Tu. Master Than Tu is also a master of the Fifth Patriarch Hoang Nhan, was once assigned by the Five Patriarchs to be a teacher, in charge of teaching thousands of other disciples. The Southern Zen Buddhism, handed down by Mr. Hui Neng, later formed five major sects called the Five Families, including the Lam Te, Quy Ngang, Cao Dong, Yunmen and Phap Nhan sects. Later, the Lam Te sect produced two more tribes, Hoang Long and Duong Ky, which combined all into seven sects, called Seven sects. Therefore, when it comes to Chinese Zen, people often use the phrase "Five Families Seven Schools" to refer to all these sects. Buddha, St .'s photo 3- Nam Nang – Bac Tu The Zen Buddhism transmitted from Bodhidharma to the Five Patriarchs of Hong Ren is still only a single source. However, among his disciples there was a great difference in their views, and therefore different methods of practice. This was first revealed when Hui Neng and Shen Xiu together presented two verses to the Five Patriarchs to express their views. The verse of Master Than Tu is as follows: Bodhi tree body, The mind is like a mirror. Time to wake up, Who is the history of the world. Translated: The body is the Bodhi tree, Mind is like a bright mirror. Often diligently wiping, diligently washing, Don't let dust collect. Through the above verse, Great Master Than Tu said that the enlightened nature is inherent in every human being, but it cannot manifest itself without diligent practice. Therefore, he compared the mind to a bright mirror, but if it wants to reflect the image, it needs to be regularly cleaned and cleaned. If this is not the case, even a bright mirror cannot display and promote its properties, because layers of dust will accumulate on the surface and make the mirror no longer able to reflect images. ! That "regular cleaning" is the place to practice for a meditator. Hui Neng's verse was written after he had read Shen Xiu's verse, and is not actually a stand-alone verse, but merely a counter-argument, in order to highlight differences in his views compared to the verse. with Master Than Tu. The full text of the verse is as follows: Bodhi tree is in vain, Minh glass heron flying radio. The incomparable hybrid, Ha land naked who? Translated: Bodhi is not a tree, A bright mirror is not a radio. Previously, there was not an object, Where can dust collect? Through this verse, Mr. Hui Neng presented a completely different understanding from Mr. Than Tu. He said that the enlightened nature is not revealed, but it has never been obscured by external conditions. This view is not only different from Than Tu but also from the teachings of all other sects of the time. Mr. Hui Neng said that the perception of truth, or enlightenment, is an independent and instantaneous process, as long as the practitioner knows how to look directly into the mind, abandon all false views, then there is a can be immediately enlightened, having nothing to do with those "dust" covers. This teaching of "cutting enlightenment" is extremely transcendent and not everyone is able to receive it right away. Therefore, Mr. Than Tu, through this exchange, still maintained his point of view. The Fifth Patriarch Hoang Nhan immediately recognized the difference between the two students' views on the method of practice. Therefore, he immediately passed the robes and bowls to Hui Neng to make the sixth nest and taught him to retreat to the South for a while. This shows that he agrees with Hui-neng's understanding, and also knows that the teaching of "surpassing enlightenment" cannot be received immediately, but it will take a while to wait. Through this, the distinction between the Southern and Northern Zen schools began to form. After that, Great Master Than Tu became a national teacher, taught many followers in the North and remained faithful to his "monastic" method, always teaching people to practice diligently, "regularly". cleansing” to keep the mind clear, getting closer and closer to enlightenment each day. In contrast, Mr. Hui Neng wandered to the South, hid for more than 15 years, and then began to propagate the doctrine of "cutting enlightenment". He taught that the most important thing for a meditator is to perceive the reality that never comes to be. Because there has never been birth and death, in that reality "there has never been a thing", there is no need to turn around in it and seek liberation. As long as you directly perceive the true nature of yourself and all things, or the Buddha nature, you will naturally no longer be bound by all external conditions. He called this immediate liberation or "knowing of enlightenment" the "knowledge of nature to become a Buddha". Later people called the division of Zen Buddhism into two such factions as Nam Nang and Bac Tu. That is, the South was taught by Mr. Hue Neng, and the North was the place where Mr. Than Tu taught. 4- Zen Buddhism spread to Japan In 1191, Venerable Vinh Tay first transmitted the Rinzai Zen sect to Japan, known as Rinzai. Mr. Vinh Tay is Japanese, his name in Japanese is Eisai, the Chinese read it as Vinh Tay. He was born in 1141 and died in 1215, the founder of the Rinzai sect, that is, the Rinzai sect in Japan. He was born into a Shinto family, but began to study Buddhism at a young age, mainly the teachings of the Thien Thai sect in Mount Sirui. There, he was disappointed by the dishonesty of some of the leading monks, so he sought to go to China to learn the true teachings. He stayed in China for less than a year, but was very impressed with what he learned, and returned to Mount Sirui carrying many texts of the Tiantai school. After that, he went to Kyushu to practice and teach, and then had the opportunity to go to China again in 1187. This time, he planned to go further to India, but was unsuccessful because of obstacles. politically. During this trip, he met Hu Am Hoai Sang, a Zen master of the Hoang Long branch of the Lam Te Zen lineage, and studied with him. Four years later, in 1191, after receiving the seal of Hoai Sang, he returned to Japan and established the first Zen monastery in Japan, Thanh Phuc Temple. He was able to continue his activities in the Kyushu region, but due to the uncertain security conditions in the Mount Sisters, he was prevented from teaching in the capital. In response to this prohibition, he went to Kamakura and built the Kenninji Temple in Kyoto. He died in 1215, after completing the construction of another monastery, the Tho Phuc Temple (Jufukuji) in Kamakura. He was also the first to introduce the cultivation and use of the tea plant (tea) to Japan, and wrote a book on the subject, which mentioned the medicinal properties of the tea. drink this. Some of his other works are Bodaishinron koketsu (The Bodhicitta Speech), Kôzengokoku ron (Hung Zen for Nationalism), Shukke daiko (General ordination), and there are a number of other works written on Buddhism. Thien Thai and Tantric. Another Japanese monk, Dogen, introduced the Soto Zen school to Japan in 1227. Mr. Dogen's Japanese name is Dogen, the Chinese read it as Dogen. He was born in 1200 and died in 1253, the founder of the Soto school, that is, the Soto sect in Japan. Born in a noble family but orphaned at a young age, he came to Mount Tirui to study religion at the age of 13 and stayed there for about 2 years. After studying with Mr. Kien (Cong Dan) at Miidera Temple (Three Provinces) for a while, he went to Kenninji Temple (Kien Nhan Temple) and had the opportunity to study with Mr. Rinzai (Lin Chi). After the death of his teacher, Vinh Tay, he went to China with his successor, Vinh Tay, Myzen (Minh Toan). There, he came into contact with many influential Zen lines in China, including Dai Hui. However, his attainment of enlightenment only came after meeting a Zen master of the Totō school, Nhu Tinh, at Thien Dong mountain. In 1227, Dogen returned to Japan and began teaching Sotong teachings at Kenninji, and later moved to Fukakusa, where he erected the Kôshōji Temple. Here, he spent 10 years writing many works, the most important of which was the Shebogenz book series. The next stage was the last important one in his life, when he moved to the mountains of the Echizen region and established a monastic center, away from all the mundane influences of the metropolis. This new monastery was originally called Daibutsuji Temple (Great Buddha Temple), then renamed Eiheiji Temple (Eternal Temple), which still exists today. In addition to the Canon of Dhamma eye (95 volumes), he also compiled many other influential works such as Fukanzazengi (Prussian zazen, 1 volume), Eiheishingi (Vinh Binh Thanh Quy, 2 volumes), and Gakuza yôshin sh (Learning to use the mind to practice, 1 book). In 1655, the third Zen school, the Huang Ba school, was brought to Japan by a Chinese Zen master. This school of Zen, known in Japanese as the Ơbaku, or Huangbo school, especially maintains the distinctive features of Chinese Zen. II- Doctrine Strictly speaking in the narrow sense of the word, Zen Buddhism does not have and does not accept any doctrine, because any written expression can become an obstacle for the practitioner. However, from a broader perspective, this "non-literary" view of Zen Buddhism can also be seen as a specific type of doctrine of this school. Understood in this way, the doctrine of Zen Buddhism is to know how to use all doctrines only as a means to help the practice to attain enlightenment, and one should always keep in mind not to get attached to those means. When Bodhidharma crossed the sea to China to inaugurate Zen Buddhism, he brought the Lang Gia Sutra and later passed it on to Second Patriarch Hue Kha. The Sixth Patriarch Hui Neng attained enlightenment when he heard the Diamond Sutra. Therefore, Zen Buddhism often refers to these two sutras as the foundation of Zen studies. From those fundamental teachings, combined with the realized experiences of the Patriarchs, many books have been written and circulated in Zen houses, in order to help Zen learners understand the principles and methods of meditation. practice method. Among them, two are generally considered the most important. The first is the book Thieu That Luc Mon,[51] recording the teachings of Bodhidharma. The second is the book Dharma Treasure Dan Kinh, which records the teachings of the Sixth Patriarch Hui Neng. In addition, there are many sets of records such asBich Nhat Lu, Vo Mon Quan ... records the verses and comments of the Zen masters, often considered as very important suggestions for meditators, helping them to more easily reach enlightenment. enlightenment. However, the most important doctrine of Zen Buddhism is still to focus on self-realization, not accepting any advice or guidance from others, even if that person is a master! All of these can only be taken as suggestions, and the practice to attain enlightenment must be found and practiced by each person himself.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.