Buddha and Saints – 01. Buddha.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The founder of Buddhism is Shakyamuni Buddha (Sākya Muni). He was born in the country of Kapilavastu in northern India, at the foot of the Himalayas, now in the territory of Nepal with the capital at Katmandou. Nepal is a separate country that is not part of the Union of the Republic of India. When he was born, he was named Siddhartha (Siddhàrta) because the word Sarvārthasiddha, translated in Chinese as "One World" (all wishes are fulfilled). His father was Pure Sanskrit (Suddhodana) king of Kapila. His mother-in-law is Madam Ma (Maya). He belongs to the Gautama lineage, so in everyday life he is called Siddhartha Gautama, belonging to the Sakya clan, translated as "Non-man" in Chinese. Again, because he was a monk, the world called him Muni (Muni), which translates as "Tich Mo" in Chinese. Shakyamuni means recluse of the Sakya clan. The appearance of Prince Siddhartha Gautama marked a great decisive step forward in human history, which the Buddhist scriptures call "the Buddha of the highest rank, the great cause of predestined people, appearing so, enlightening them all. born and entered the Buddha's knowledge and understanding" (Buddha appeared in this world for a great cause, which is to teach sentient beings to enter the Buddha's knowledge and understanding). To understand the importance of this assertion, let's find out under what circumstances the Buddha was born and how he influenced his contemporaries and posterity. INDIA SOCIAL IN THE BUDDHIST TIME About three millennia BC, the nomadic Alya (Arya) from Central Asia (it is said from the Caucasus) made a great migration into Persia and Northern India. The Aboriginal people are white, intelligent, physically strong, and thanks to an effective system, have quickly conquered the Indian aborigines who are the Dravida people. The Dravidians were small, black, physically weak, so despite a fairly strong spiritual tradition, they had to surrender in humiliation. After conquering India, the spiritual leadership class of the Abhi A race, the Brahmin ascetic, published the Ma No (Manu Code) dharma, based on which the victor built new social order. The Law of Ma No divided the entire Dravidian territory of India into the Five Seals and divided the entire population living on that territory into four classes, in which there were two ruling classes, the Brahmins and the Chaldeans. The two classes of Vesak and Thudala are two oppressed classes. In order to strengthen his position, the Brahmin priest, the author of the Ma No dharma, ranked himself in the first class, holding a monopoly on ideological scholarship, forcing the other three classes to strictly obey. And in order to bind the other three castes, they used many mysterious spells and kept the monopoly of presiding over the sacrifices. While the monopoly of religion and culture was completely in the hands of the Brahmins, the monopoly of politics was completely in the hands of the Ksatriya class. This class consists of marksmen, presides over the rule, enjoys hereditary power, has full right to kill and kill the people, and considers the ruling territory as their own private property. The third class is the Vaisya, consisting of the peasants, workers, and merchants who are not allowed to study, live and work to serve the two upper classes of authority and authority and are free to be oppressed. The fourth class is the Thudala (Sùdra) consisting of the aborigines who lived before and resembled the defeated Dravidas. This is the most tragic and miserable low class. Law of Ma No, chapter 8, sections 270-272 stipulates that Thudala is a class of gods born to be slaves, that if Thudala calls out the Brahmin's name, his tongue will be cut off, that if he disobeys the orders of the class, his tongue will be cut off. The ruling class cooks oil and pours it into their ears, etc. Hatred over the loss of a home is already high, and the unjust social system fuels that hatred even more. The conflict between the two factions, when insidious, when it broke out, was a permanent malady of Indian society at that time. But any conflict that does arise is brutally extinguished. The two classes of Thudala and Vesak live in the wrath of hell on earth. In the meantime, Buddha appeared, he made a great social revolution, declared war on this highly unjust class system. He directly abolished all classes. Even when he was still sitting in zazen under the Bodhi tree, he boldly stated the principle of that revolution with a definitive statement: "Great earth sentient beings, the Tathagata, wisdom and virtue" (All sentient beings are have the virtue of wisdom as a Tathagata). When he came out to practice, he implemented that principle with the motto: "Four natures of renunciation, concurrence of Thich Thi" (The four monastic classes are all named after Thich). Such was the case of Upa Ly, belonging to the Thudala class, who originally worked as a barber and dumper, and later became one of the ten great disciples of Buddha, leading in the discipline of precepts. That is the case of the prostitute Ma Dang Gia who also belonged to the Thudala caste, and later attained arahantship. Such was the case with many other members of his congregation, who lived by the most humble and humiliating occupations in Indian society before leaving home. INDIAN THOUGHTS IN BUDDHA'S TIME Like the A Ly A people, after being introduced to India, thanks to the fertile Ganges river basin and the inherent intelligence, they have developed here a flourishing civilization. Starting with the Rig Veda set of beautiful lyrics, which appeared over four thousand years ago, the Brahmin clergy later supplemented it with three sets of Yajur Veda, Sama Veda, and Atharva Veda, which regulate rituals and rituals. sacrificial ritual, forming the first four scriptures called the Four Vedas. With the Four Vedas, the Brahmin clergy kept a complete monopoly on both ideology and religion. Next, the Four Vedic teachings were further developed in the Upanishads with sophisticated secret texts and extremely erudite meanings. The three characteristics of the Upanishads are the doctrine of non-dualism, the doctrine of samsara, and the doctrine of liberation, which synthesizes two lines of thought of the two races of Arya and Dravida peoples and completes the cosmological view of self on the basis of most theology. The doctrine is already profound, The way of propagation was full of mysticism and trouble (never to be explained), which created for the Brahmin class a supreme position that freely raged in the name of the "Creator of the world". The development of the Upanishads lasted about two hundred years, from 750 to 550 BC. The Upanishads thought was extremely rich, but then also because of that, it was terribly divided later. Because the Brahmin clerics were determined to keep their monopoly on thought and spirituality, there was no way for the learned precepts outside of the Brahmins to find out. Therefore, the vehement reaction of these precepts, wanting to oppose it, had to turn to rational subjects. Schools of natural philosophy were born, studying and explaining the material aspect of the universe. There are two main trends: one concrete and one abstract. The first trend explains specific aspects of the universe, giving out great treatises such as Dialogues, Water Treaties, Fire Treatises, etc. The second trend gives out great treatises such as: Times, Methods, Void argument etc… At that time, Indian thought was extremely complex. And before that confusion, the masses no longer know who to trust, and the panic is also extreme. The masses began to doubt the truth of the traditional Four Vedic teachings and the Upanishads. The result of this situation are two opposing trends in human life followed by the blind masses. The propensity for enjoyment is in favor of materialism with a radical positivism. The tendency to escape life into the ascetic mountain is biased towards cynicism with the policy of no view is also radical. The essential necessity at that time appeared too obvious: to find a great path to open the truth, as a suitable refuge for a healthy outlook on life. The situation requires a revolutionary religion in thought that meets two factors of consistency and perfection. In the midst of the Buddha's appearance, he made a great thought revolution, rejecting all extreme trends to focus on one thing: the Middle Way of Dependent Origination. From there, he developed into a new system of teachings to save himself, save the Indian people at the time, and save all mankind forever. The Buddha appeared as a pearl "Concentration water pearl" decanted in a pond that was disturbed and turbid, and opened a common outlet for the Indian precepts at that time. Gia Pho Buddha When the Ali A people established the Five Seals, the entire territory of India was divided into several kingdoms (Clan). The territory of the Shakyamuni family was one of those kingdoms. The first king of this family was named "We Promise" (Favored by everyone). From the distant ancestors, we promised to pass it on to Dai Thien Sinh Vuong, the ancestor of seven generations of Prince Siddhartha. The inheritance system is as follows: Dai Thien Sanh Vuong - Monk Ma Y - Udala - Co La - Lion Giap - Tinh Sanh Vuong - Siddhartha. A.- THE PARTY OF THAT TAAT DA DA Leo Giap married Kien Gia Na (A Noa Shakyamuni's sister) and gave birth to five children: 1.- Pure Brahma Vuong married Ma Da wife gave birth to Siddhartha after seven days, then died, then Pure Brahma Vuong married Ma Ha Ba Xa Ba De gave birth to Nanda. 2.- White Brahma Vuong has two children, Devadatta and Ananda. 3.- Cam Lo Pham Vuong has two children, Ma Ha Nam and A Na Luat. 4.- Studying Sanskrit Vuong has two children, Ba Sa and Bat De. 5.- Cam Lo Vuong Phi married Thien Giac Vuong and gave birth to Da Du Da la. B.- THE SAMPLE OF THAI TAT DADA A Noa Shakyamuni King of Thien Ty city of Kosala, married Ya Du Da La (Lion Giap's sister) had three children: 1.- Thien Giac Vuong married Cam Lo Vuong Phi, giving birth to De Ba and Da Du Da La. Ya Dudala is the wife of Prince Siddhartha. 2.- Madam Madam married Pure Sanskrit King, gave birth to Siddhartha, and married Ya Yau-Dala. 3.- Ma Ha Ba Xa Ba De also took the Pure Sanskrit King (Diary of the Buddha) to give birth to Nanda. BIRTHDAY OF BUDDHA According to Indian custom, before giving birth to the first child, Ma Da must return to her mother's hometown to stay. But, when the full moon bloomed, the lady asked the permission of Tinh Pham Vuong to go out of the city to visit, then returned to her hometown later. The king was worried, so he personally accompanied a group of maids to escort. Arriving at Lumbini's garden outside the city of Kapila, the lady felt uncomfortable in her body, just reached for a branch of the Worryless tree when she gave birth to a prince here. The scriptures record that after the birth, the Prince got up, looked around with his face obediently, then took seven steps, one hand pointed to the sky, one hand pointed to the ground, saying: "In heaven and under heaven, there is only falling. reverence". Next, he said: "From countless kalpas up to now, this phen is the end". After saying that, the Crown Prince returned like any other normal newborn. Meanwhile, Tinh San Vuong was both happy and anxious to stand beside his wife and the crown prince, his eyes brooding, not missing a single gesture. The crowd, hearing the good news, also flocked to admire the crown prince. Among the people who came to see it was a Brahmin master named Asita, who was a multi-literate scholar who, at first glance, asked the king for permission to see the prince's generals. After contemplating for a while, At-Da showed great surprise and told the king: "This is a savior of mankind who has just come to earth. If he is a king, he is a wheel-turning saint, politically bringing peace to the world. If you leave home, you will become the supreme enlightened one, achieve true wisdom, and liberate all mankind in terms of religion." The year the Prince was born about twenty-five centuries ago. He was born on the full moon day of the Vesak month of the Indian calendar, which is the full moon day of the fourth month of our lunar calendar. Regarding the year of birth, there are many different theories, in general, there are two most reliable theories. The results of the two theories are also close to each other. According to "The Holy Marks" to this day, Buddha passed away in 485 BC, ie born in 565 BC, or 2533 years ago (as of 1968 solar calendar). According to Western archaeologists, Buddha passed away in 483 BC, ie born in 563 BC, or 2531 years ago (as of 1968 solar calendar). If the above two theories are close, the Buddha was born about 12 or 14 years before Confucius. But according to the World Buddhist Association, after consulting many historical documents, it has been ruled that the Buddha entered Nirvana (1968) 1512 years ago, so he was born 2592 years ago, or 642 years before the Western calendar. Compared to Confucius, Buddha was born 73 years earlier (1). At the place where he was born (Maryni garden), in 1896, British archaeologist Cuningham unearthed a stone pillar (one of the four stone pillars of King Ashoka buried to mark four places associated with German history). Buddha called the Four Caves of Mind), on the stone pillar was engraved five lines: 1.- In the 25th year of Thien Ai Thien Kien, Asoka personally came here to worship. 2.- Buddha Da, the Shakyamuni family went forth from home, was born in the place of birth. 3.- The king of color built a stone pillar to commemorate the place where he was born. 4.- Lumbini village where Buddha was born is exempt from tax. 5.- It is the Buddha's grace for the place where he was born. The West named that pillar "the birth version of the Buddha". And since then, the West has come to believe that the Buddha is a historical figure. And since then, the West has focused more and more on studying Buddhist thought than before. Because in the past, they thought that Buddha was a mythical figure and the doctrine attributed to him was just a collective creation of many lifetimes combined. (1) In the Buddhist translation, about the date of Buddha's birth, there are the following theories and are divided into two factions: a.- According to The Holy Spirit, the year of birth is 565 BC. According to Buddhist stele in Burma, it is 561 BC. According to Thien Kien law, it was 559 BC. b.- According to Buddhagaya stele in Bodh Gaya, the year of birth is 623 BC. According to Sri Lankan Buddhist history, it was 624 BC. According to Tibetan Buddhist history, it was 626 BC. If comparing the above dates with the translation of the scriptures of the Indian Patriarchs through China, the Sri Lankan Buddhist history is completely appropriate. Therefore, the World Buddhist Association ruled that Buddha was born 624 years before the A.D. ****** I.- CHILDHOOD EDUCATION According to the scriptures, for seven consecutive days after the Prince's birth, many strange omens appeared. Towards the end of Saturday, a great event occurred: Madam Ma Da passed away. Ma Ha Ba Xa Ba De (Mahà Prajàpati) is in charge of raising the Crown Prince until he grows up. She especially loved the Crown Prince, and although she later gave birth to Nanda herself, her love always placed more weight on the Prince than her own child. A group of thirty-two palace maids were selected to help her in taking care of the Crown Prince: eight people in charge of carrying, eight people in charge of bathing, eight people in charge of nursing, eight people in charge of playing fun games. Childhood passed gently in complete peace. Gradually growing up, the Prince proved to be smart, agile, and very cute. Although he was still a child, the Prince's attitude was extraordinary, and his temperament was unlike any other boy. Living in a luxurious velvet scene, the Prince's soul seemed to be sent to a distant realm, his face was always thoughtful and thoughtful. The fun presented by the palace maidens every day did not bring the Prince a bit of excitement and joy. When the Crown Prince was seven years old, his father invited famous monks from all over the world to teach. All the supreme scholarly treasures of India at that time, namely the Four Vedic Buddhas and the Five Mings, the Crown Prince were fully taught. The Pentateuch includes: 1.- Thanh Minh, ie linguistics and literature. 2.- Smart technology, ie technology technology. 3.- Medicine Phuong Minh, ie medicine and pharmacy. 4.- Human intelligence, ie logic. 5.- Inner intelligence, ie Taoism. The Four Vedas include: 1.- Rig Veda (Rig Veda) is a collection of beautiful hymns of the A Ly A people, with many mythological properties, very rich in feelings, and capable of practicing the magic of nurturing life. 2.- Thama Veda (Sama Veda) teaches about ritual sacrifice. 3.- Da Nhu Veda (Yajur Veda) teaches about military tactics. 4.- Atharva Veda (Atharva Veda) teaches about mantra culture. During the period of five years, from the age of seven to twelve, the Crown Prince understood thoroughly and thoroughly all the sciences in the Five Intelligences as well as all the philosophical knowledge of the Four Vedic Buddhas. With such a young age, he learned so quickly, because the Crown Prince was a particularly extraordinary person, heard a hundred, never before in the world. After five years, the famous masters had nothing to teach, so they all withdrew automatically. Then, at the age of thirteen, the Crown Prince specialized in martial arts. Energetic in nature, the Crown Prince learned all the martial arts and strategic tactics in a record time. Most of all, the Crown Prince is fluent and fluent. At that time in the Five Seals, the countries were seriously divided and competed for hegemony. Among the strong countries, there are two countries in the south of Kapila, Kieu Sat La (Kosala capital of Sa Ve) and Ma Kiet Da (Magadha capital of Vuong Xa capital) which are the two most powerful countries and constantly look at the territories of other countries. neighboring state. Tinh Pham Vuong now has such a talented son of martial arts and also dreamed that in the future, the Crown Prince would be the Holy King who would surely unify the entire territory of India to be attributed to the Shakyamuni family. In order to do so, the king ordered all the princes of the Shakyamuni family to practice martial arts. One day, the king convened a congress to compete high and low, Devadatta, uncle's younger brother, shot an arrow through three layers of bronze drums. Nanda, the younger brother, also had an arrow and was equally successful. The audience applauded loudly. When it was the Crown Prince's turn, he asked the attendants to enter the box to bring the bow and tie passed down for him to use, because the bow and bow of the youths who were practicing were not strong enough. An arrow released, seven layers of drums were evenly pierced. The audience clapped like thunder. After this contest, the entire Shakyamuni clan opened a banquet to celebrate. Everyone is happy and confident in the future brilliant career of their family. Especially Pure Brahma King. II.- THE PRINCESS OF THE PRINCESS AND COURT MEASURES The king's big dream was stroked like that, but the Crown Prince was less and less happy. Remembering the prophecy of At Tu Da, Tinh Pham Vuong shivered in fear. Day by day, the king opened a great festival of music and dance to hope that the Crown Prince would change his sadness and be happy. No means could possibly have served this purpose that was not used by the king, from seduction with riches and jewels, with beautiful women and fine wine, even with a palace of four seasons set up for itself. for the Crown Prince to stay. But all to no avail. The Prince's sadness was unbearable, because the Prince's nature was the saint's nature, but every day from inside the court to outside the district, the Prince also witnessed constant scenes of suffocating inequality. Indian society at that time. Historical records record that, when he was a child, one day the Crown Prince followed his father to inspect the rural situation, witnessing the misery of farmers, hands covered with mud, sweaty sweat, working his head off. dark all day until late at night without rest, while the father and I were ecstatic on horseback carriages with purple canopy and golden canopy, spending as much as you like. Those two contrasting scenes made the Crown Prince unbearable. In addition, looking down at the fields, the sight of insects and insects appeared along the furrows of the plowed field, swarming and swarming, then followed by hundreds of crows, kites, and birds in the sky swooping down to eat. The scene of strong and weak was exposed in such an unintentional and cruel way, making the Crown Prince feel sad. Sentient beings suffer, society is unfair. Those are the images that have definitely been boldly imprinted on the little heart of the Crown Prince. Subsequent witnesses only added to that imprint each day, becoming darker and indelible. Faced with the situation that every day brings a lot of anxiety to him, Tinh Pham Vuong thought of a plan to get married for his children as soon as possible, hoping that it would be the most effective rope to bind the Crown Prince. When the Crown Prince was seventeen years old, Princess Yasodhara (Yasodharà), the beautiful son of King Thien Giac (Suprabuddha) of Thien Ty (Devadarsita), was chosen to be the Crown Prince's wife. In addition to Da Du, the father also married two other wives, with many beautiful women waiting to serve. Sorrow does not go away. When Da Du gave birth to his first child, Rahula, Tinh San King thought that from now on, the Prince would have to love his son without thinking about leaving home. But the Crown Prince's illness is incurable. All orgies only work for a moment. After that, come back there. The sadness still doesn't go away. Legend has it that, to relieve sadness, the Prince asked to go on a trip, with Xa Nac (Chandaka) to follow. Three times out of the three gates of the city, the Prince witnessed three scenes of human suffering and tragedy. The first time I met a deformed old man, his body was emaciated, his face was weak, his appearance was weak, he couldn't stand. The second time, I met a sick person, his stomach was swollen like a drum, his breathing was short, his limbs were thin, his mouth was lamenting, his eyes were full of tears. The third time, I met a coffin, followed by relatives, with messy hair, a sad face, each scream with long sobs that pierced the heart and lungs of the listener. After three times the Prince witnessed the three scenes of old age, pain, and death, Tinh Pham Vuong ordered to decorate a park far from the city, sent many palace ladies there to dance and sing, and then invited the Prince to go out for a walk. Tinh Pham Vuong sent a scheming god named Udà Di (Udáin) to control those palace maidens and allow full authority to use all tricks, as long as he could tempt the Crown Prince. Uu Da Di chose the most beautiful woman, Ton Da Ly, to teach the magic of enchanting and seducing the Crown Prince. After a day of ineffective influence, Udama ordered the palace maidens to retreat. Then, in the absolute silence of the sunset, Udama and the Crown Prince sat on the same mat, discussing the three miseries of life: old age, illness, death, and the great calamity of the five desires. Uu Da Di was defeated. Not long after, the Crown Prince asked to leave the city again, and also went to the old park. Suddenly, he met a monk from afar who came to a different serene appearance. The prince happily went to welcome him. Q: “Looking at your clothes, why don't you look like anyone else? So are you human?" A: “I am a person like everyone else, but I have broken away from family ties and become a monk. Because I want to leave the sufferings of old age, sickness, and death, I only wish for the great path that brings complete freedom. For me now, there is nothing to be called sad, nor is there anything to be called joy. I do not desire wealth, do not crave color, spend the whole day in the solitude of the mountains and forests, free from all attachments to worldly fame and gain, without thinking of "I", nor of "mine". There is nothing unclean or pure to choose from, nor is there anything good or bad to distinguish. I wander for alms in towns, or in villages just to feed this false body. When I meet someone who is in distress, I seek to rescue them. I do not fear revenge from others, nor do I expect someone to remember the merits. After listening, the Prince found his heart extremely refreshing, and then wondered why the other monk's thoughts were very similar to his own. The prince bowed down to pay respects, but when he looked up, the monk was nowhere to be found. Since then, the Crown Prince determined to find the way to liberation. One full moon night, after a long dance and the tired beautiful woman fell asleep. The prince was bored watching the dirty scene appear in its original form, then sneaked into the room to look at his wife and children for the last time, then went down to the stables and told Xa Nac to take the horse Kien Sac (Kanthaka) out, then the two teachers and students escaped from the palace. electricity under the moonlight. Arriving in a forest about ten miles away from the city, in the distance appeared the shadow of a Taoist monk sitting under a tree. The Taoist's name was Bat Elder and that forest was called Ascetic Forest. At first seeing the Taoist shadow, the Prince told Xa Nac to stop the reins off the horse and ordered Xa Nac to bring the horse back to the city and tell the story to his father. Xa Nac refused and insisted on following. The historical records also record the conversation between the Crown Prince and Xa Nac from the time he was in the stable until this fake moment. The dialogue persists with many tragic details, stripping away the teacher-student relationship, the father and son's piety. But in the face of the crown prince's diamond-like nostalgia, in the end Xa Nac had to return, bringing the crown prince's hair and crown to report to his father. Done somewhere, the Prince put on a piece of robe and walked in front of the old Taoist Bat to ask to practice together. From here, a new life begins that is different from the old regal life. A complete transformation in class occurred, leading to the greatest and most tragic escape in human history that the Crown Prince would carry out six years later. The year the Crown Prince left home, according to Northern history, it was the year he was nineteen years old. But according to Southern historical records, that year he was twenty-nine years old. The later date is thought to be more reasonable, and if this is correct, the year he ordained is 531 BC or before (1968) is 2502 years. If according to the present Buddhist era, that year is 595 BC, or 2563 years ago. III.- PRIVACY AND VERIFICATIONS When the Prince approached, many Taoists in the Bat Elder group saw his extraordinary appearance and competed to perform the ceremony. The prince presented his purpose, to which they replied that they were here only to seek heaven, but not to seek liberation and enlightenment. According to the practice of this group, in terms of clothing, they wear robes made of leaves; About food, they only eat green moss, roots, skins, and fruits every day to avoid hunger. Absolutely do not use fresh plants. Sometimes when they go for alms, they give alms to others. They only eat a little bit of leftovers, so they can hold their breath and maintain their lives. When eating, imitate birds, use two feet to clamp food into the mouth. In this group of ascetic practitioners, someone from morning to evening poured cold water on themselves from head to toe. Some people sit on the ice two or six times a day. Some people slept next to the red fire to soak themselves in the hot sparks. There are people who spend all day diving under the water, praying for the light of the sun and the moon to capture them. Well, enough games and classes are extremely weird. All these austerities, according to them, will bring about happy results later in the heavens. The Prince heard it, felt sorry for them, advised them to give up that practice, arguing that: even if these practices bring pleasure in heaven, after enjoying all the happy results, they still have to go back to suffering as before, without practicing, so this suffering will practice that suffering, but there is no benefit at all. Moreover, birds also eat fruit, so how can they be reborn in heaven? One side talked, the other side, no one listened. Finally, they asked the Crown Prince, if he would stay with them, they would honor him as the supreme elder and be revered as God and God, ie as their Creator. Of course, the Crown Prince did not accept. In the group of Bat elders, there was a Taoist who was practicing magic lying on the ground, and when he heard what the Crown Prince said, he stood up and introduced to the fairy A La Lam (Arada Kalama), who at the time was respected as a saint, currently controlling a Great ashram at Qin Da mountain. The prince stayed here only for one day. The next day, set out to find A La Lam. Meanwhile, the city of Ca Pila was in turmoil because of the news that the Crown Prince had left to practice, and Tinh San Vuong sent two great ministers to quickly chase him to the Ascetic Forest. Being told by this, the two great gods went to chase again, meeting the Crown Prince along the way. The two men used all sorts of arguments to convince the Crown Prince to return, but to no avail. Finally, because they were so impressed with the Prince's iron will, they had to withdraw and promised to choose a group of Taoists to accompany them to study, to help the Prince on the path to the path. That is the group of five people: Kieu Tran Nhu (Ajnata-Kaundinya), Asvajit (Asvajit), Ma Ha Bat De (Bhadrika), Ten Luc Ca Lettu (Dasabala-Kasyapa), Ma Nam Cau Ly (Mahanama-Kulika) about finally practiced together in the Deer Garden and were also the first five disciples of Buddha. Finally, the two great gods parted. The prince crossed the Ganges River, crossed Linh Thuu mountain (known in French as Pic des Vautours), and then entered Vuong Xa citadel, the capital of Ma Kiet Da (Magadha). People in this city saw the handsome face of the Crown Prince and rushed to see. Rumors reached the ears of King Ma Kiet Da as Tan Ba ​​Sa La (Bimbisara). The king far away from the price to meet. Previously, he had heard rumors about the Prince's talent for contemplating the public in both literature and martial arts, now seeing with his own eyes the majestic majesty, the king's heart felt infinite admiration and pity. It's sad because in his opinion, why can't a person like the Crown Prince become king for the people? Or is it because Kapila is a small country? Thinking so, he immediately proposed to the Crown Prince to cede half of his country's territory to the Crown Prince to rule. Seeing the Prince shaking his head, he asked to cede his throne to the Crown Prince, and he himself only asked to be a servant to serve, in order to hope that the country of Ma Kiet Da thanks to the Prince's talents and virtues would become prosperous. more prosperous. Most of the Crown Prince refused. The king's last words before departing were to pray that the Crown Prince would soon attain enlightenment, and after attaining enlightenment, first come and save the king. The crown prince accepted this petition. Out of Vuong Xa citadel, the Prince continued his journey to find the Taoist A La Lam. At first meeting, the Crown Prince was very happy because A La Lam was indeed a scholarly scholar and multi-literate, he was well versed in all Brahmin scholarly thoughts. Not only that, he was also well versed in the canon of Samkhya (Sámkhya). What he knew, he enthusiastically explained to the Crown Prince. It was during this time that the Prince practiced Zen practices, from first meditation to non-perception meditation. The crown prince only studied in a very short time to collect all the essential laws of A La Lam. When he finished practicing the meditation on neither perception nor non-perception, which A La Lam said was the ultimate goal of liberation, the Crown Prince wondered: "In that concentration, is there any ego? If not, how can it be called non-perception, non-non-perception? If so, is that self conscious? If you don't perceive, how can you avoid being bound by the previous realm? That's not the realm of salvation that I wish for!". A La Lam listened to the Crown Prince's question as above, on the one hand he felt ashamed of himself, but on the other hand, was even more impressed with the Crown Prince. On the way to seek the path, after A La Lam, the Prince also met another famous Taoist, Ut Dau Lam Phat, also known as Udraka-Ramaputra. Although Utà's knowledge is somewhat broader than that of A La Lam, the direction of practice is not different, because he is also a member of the Samatha sect. After leaving the fake Ut Da, the Prince also traveled to many other places. Finally, when he reached the eastern bank of the Nirvana River (Nairaujanà), a branch of the Ganges, the Prince intended to go to the nearby Mount Brahma to meditate. But when climbing, the mountain is not a quiet and peaceful place. The prince came back down, crossed the Ni River to meditate, and aimed towards Gia Da (Gaya) mountain. Nearby, there is a forest where ascetics often gather to practice asceticism, so it is also called Forest Asceticism. The main Loc garden is in this forest. This ascetic forest belongs to the territory of Ma Kiet Da, located in the territory of Uruvilva village (Uruvilva), next to Gia Da mountain, about between the Ganges and Ba La Nien rivers, the front overlooks the inter-meditation Ni river. To the north of this river, there is Tuong Dau mountain (elephant head mountain), the landscape of the whole area is very quiet, very convenient for meditation. After deciding to choose this place as the ashram, the Prince swore firmly not to leave before he had attained enlightenment. Here, there is a memorial tower called Buddha Da Gia Da (Buddha-Gaya) tower, called Bodh Gaya in Vietnamese. Not long here, five people in Kieu Tran Nhu's group recruited by two great gods also came to beg the Crown Prince for permission to make friends with the monk. Here for six consecutive years, the Prince did not follow the strange practice of the old Bat group, but the austerities that the Prince experienced far exceeded the asceticism of that group. Day and night, the Crown Prince only specialized in keeping the precepts of meditation, forgetting to eat and sleep. Such a period of practice lasted quite a long time, with each passing day, his health decreased, his eyes pointed, his nose protruded, large bones and small bones protruded. The Crown Prince's body is only a skeleton with a thin skin covering the outside. Sometimes elephants or gibbons come to supply some fruit or some beans to eat. Even later, every day the Prince only ate a sesame seed or a grain of barley, just to hold his breath. Deeply in his heart, the Prince thought that if he endured such austerities, he could overcome the flesh and eliminate afflictions. But after so many years of austerity, the afflictions still do not go away, Tried this method did not work, the Prince went to find another method. Sealing both the nose and mouth The Prince practiced breath-holding spells, stopping breathing. But the result is: flower eyes, ringing ears, on the forehead like a stabbing knife, on the top of the head like a whip whipped down. Six years have passed, afflictions and delusions have not been eliminated, sex and birth and death have not been eliminated. The path to liberation is more obscure and far away. Meanwhile, Kieu Tran Nhu's group saw Thai Tu's ardent devotion to religion, and all worshiped him like Emperor Thich, always at his side. At the same time, Pure Brahma Vuong remembers that he sometimes sent people to check the news. Hearing the Prince's ascetic practice was too hard, the king involuntarily cried out. Too much love for his son, the king sent An Nac to bring the treasure to the Crown Prince to use. Ma Ha Ba Xa Ba De and Ya Du were equally merciful, also sending their gifts and rooting Xa Nac to try their best to beg the Crown Prince to accept it so that his father and relatives could feel secure. When Xa Nac met the Crown Prince, the Crown Prince flatly refused, claiming that doing so would obstruct the path. At the beginning, he was stopped by the Crown Prince, telling Xa Nac to quickly retreat, so that the Crown Prince could practice peace of mind. After six years of asceticism, one day the Crown Prince suddenly thought: "Where is the great liberation that requires the body to suffer? Hunger to eat and drink is natural. What is needed is: should not pay attention to the body and should forget about it. Because without forgetting it, the mind cannot be pure. But if the mind is not pure, the defilement cannot be eliminated. If uncleanness is not eliminated, how can one reach the great path of liberation? After thinking that, the Prince left his seat, went down to the Ni River to meditate and wash up. After taking a bath, I couldn't stand up because I was exhausted. Collapsed by the river, the Crown Prince had to reach for a branch to get up. Struggling to take a few more steps, he collapsed. At that time, at the riverside, there was a cowherd girl named Nanda Ba La, also known as Tu Xa Da (Sujata), seeing such a tragic situation, she squeezed a bowl of fresh cow's milk to offer, and the Prince received his life. After drinking for a moment, I felt refreshed in my body, and my vitality gradually recovered. When the Kieu Tran Nhu group saw the Prince receiving an offering from a cowherd girl, their hearts were filled with horror, because they thought it was unclean and thought that the Prince had become corrupt. All five people did not want to see the Crown Prince anymore for fear of contamination. The prince came to them, and they ran away. Leaving the five people, alone, one shadow, the badger crown prince aimed at Gia Da mountain straight ahead. Under a Bodhi tree, behold an old vajra throne of someone left vacant but now no longer left traces, the Prince pulled young grass (1) spread it, then sat cross-legged, and took an oath: "If If this time does not reach right enlightenment to be liberated from samsara, then vow not to get up and leave this place." That very night, the Prince attained enlightenment. Historical records record that, before he was about to become a monk, the Crown Prince was violently harassed by Mara. Both inside and outside. Ma in there is a demon of affliction, a ghost of hope. Outside ghosts have sharp, powerful ghosts. All kinds of ghosts constantly control the world that no one has been able to overcome since ancient times, to enter the true enlightenment path. A terrible heart battle happened before the crown prince became a saint. After surrendering to the demon king, the Prince found his heart absolutely calm and flat like the surface of an autumn lake, his soul as bright as the midday sun. Thanks to that, the will becomes stronger, the heart becomes more calm. Entering the Tam Muoi concentration, the Crown Prince released his mind to dissipate the realms of non-conceptual thoughtless realms. A bright world dawned before his eyes, in which appeared a whole stream of his own life and death: being a father, being a son, being a teacher, being a servant. When you cry, when you laugh, when you are born in one locality, when you are born in another, are not certain. In that stream of samsara, swarms are swarming, there are countless other sentient beings, when you are friends, when you are enemies, when you are related, when you are in battle. All are bound by the relationship of cause and effect arising. It is this causal relationship that fascinates and imprisons living beings with the end of life in craving for fame and fortune, with no means of liberation. Seeing that scene of injustice and equality, the Crown Prince felt infinite sorrow and involuntarily shed tears. In that realm of equality, birth and death appear incomparably. Birth is the clue of death, and death is also the clue of birth. Birth and death, birth and death follow each other without end. The stream of life continues to amplify further, eventually assimilating with the universe. All afflictions dissipated, filled with joy, the Prince saw that around him there was nothing worth calling space or time anymore. All distinctions disappeared, the Prince wondered if it was a dream? Is not! visible phenomena are palpable phenomena. Those are the phenomena that occurred during a high alert, he has attained the unsurpassed bodhi fruition: HE HAS BEEN BUDDHA. After realizing the true Dharma of dependent origination, the Buddha observed all worldly phenomena in detail, and found that everything flows through the twelve causes and conditions, in which Suffering plays the role of the subject. From that subject, there are the phenomena of aging, illness, and death. Why is there old age, sickness, and death? Because there was Born. · Where do you start? Due to the desire to exist. That is Huu or karma. What causes exist? Because there is a pursuit to capture. Instant Prime. · What is the cause of the request? For infatuation with sensuality. Mean Ai. Infatuation for what causes arise? Due to the feeling of suffering. That is Tho. · What is the cause of the feeling of suffering and happiness? Because there is contact, it opens the way for all perception. Angry Exposed. · Where does contact arise? Due to six units. That is Luc enter. · Where did the six bases come from? Relying on the elements that make up the mind and body of sentient beings. That is, Fame. What do the mind and body depend on for reality? Relying on the seed of past karma. Instant Awakening. · Where does the strain come from? Due to constant creation from the past. Instant Action. · Where does continuous creation arise? Relying on afflictions of fascination. That is, Ignorance. · Defilement or Ignorance is the source of suffering from birth and death. Started by Ignorance. Because Action has Consciousness. Deployed by Consciousness has Name and Form. Due to the name and form, there is a birth of the Six-entry. Due to Luc Enter there are Emotions. Due to Feelings, there is Life. Because Tho gives birth to Ai. Due to Ai should cling. Due to clinging should create Karma (Being). Due to Karma has Birth. Due to birth, there is Lao and Tzu. All sentient beings die and are reborn, the cycle of reincarnation does not stop because of this vicious cycle. The most important of the twelve causes and conditions are the first three factors: ignorance, volition, and consciousness. It is these three first limbs that are the clue, the fundamental cause that governs all phenomena not only of human life, but also of the whole universe. To break that vicious cycle of dependent origination, the most effective method is the Noble Eightfold Path, which includes: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Only the Noble Eightfold Path can destroy wrong views and attachments. The wrong view of attachment is destroyed, for example, when the firewood runs out, the fire goes out by itself. From the twelve causes and conditions, the Buddha developed a system of teachings on the Four Noble Truths: Suffering, Volume, Cessation, and Dao. With the twelve causes and conditions, the Noble Eightfold Path and the Four Noble Truths, the Buddha fulfilled his sublime Middle Way truth. It was he who realized that truth on his own, and achieved the absolute selflessness of man with a great personality, once dreamed of by the Vedic tradition of thought. If it is the truth, then there is no entanglement, no attachment. Let go of everything, but in reality not a single dharma is really abandoned. That is the First Righteous Emperor, it is the Middle Way of Non-dualism that completes the true human forever. Saying Buddha is the true self, so what is that self? - It is the universal law. - Where did all the Dharma come from? - Due to predestined arising. - Where is fate? Right in the ordinary mind of every living being. The twelve causes and conditions explain the theory of dependent origination. The Noble Eightfold Path controls that process of dependent origination. The word base presents a system of shifting both forward and reverse of the phenomenon of dependent origination. The characteristic of the Buddha's enlightenment is at the point of the Middle Way, and only at that point. All religions are built on it. All subsequent Taoism also developed there. After attaining enlightenment, the Buddha felt light-headed, without any entanglement. Recalling his past defiled birth and death, he joyfully said to himself: “I have wandered through the cycle of samsara for many lifetimes, searching and searching but not finding a homemaker. Suffering instead of life repeating again and again. Hail the housekeeper! Now that I have found you, you can no longer do housework. All your rafters and sesame seeds are broken, and your poles are all broken. My mind has reached the unsurpassed Nirvana, and all my desires have been cut off." The Buddhist scriptures also record that, on the day when the Buddha was sitting under the Bodhi tree, encountering a heavy rain and wind, a Dragon King named Mucalinda appeared, wrapped himself seven times around the Buddha's body, raised his seven heads to cover. so that Buddha does not get wet. Next, a convoy of two merchants named De Le Phu Ba (Tripussa) and Bac Ca Le (Bhallika) passed through the shrine, were blessed by the Buddha and given some hair and nails to commemorate. It was also there, for the first time, that the Four Heavenly Kings offered a bowl to the Buddha to store offerings. After these two merchants came to do business in Burma, they built towers to worship these two treasures. Thanks to that, the Burmese king and his successors at that time knew about India and came to meet the Buddha. The tower for worshiping Buddha's hair and nails is still in the capital Rangoon called Shwedagon tower. Having found the path, Buddha hesitated to think forever, not sure if he should spread it out right away? After his mind was decided, he immediately left the Vajra throne, aiming for Ca Thi (Kasi) straight ahead. Ca Thi means the city of Benares today. ****** (1) There is a theory that: in the middle of the road, he met the Sothiga family (Sothiga) who donated eight pieces of good grass for him to make a sitting throne. But the search did not find the exact origin.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/12/2021.