The Buddha's Autobiography (Udàna) - Minor (Khuddhaka Nikaya).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Introduction to Buddhist Sutras (Udana) The Udana scriptures, translated as Buddha's own discourses, mean that these sutras the Buddha said himself, due to sudden strong emotions, no one invited the Buddha to preach. It is also sometimes translated as "There is no question of self-talk", which means that no one asked the Buddha to speak for himself. Sometimes translated as "Inspirational Words", that is, the sudden speech, motivated by strong emotions, when the Buddha himself witnessed things happening around. According to the Upanishads, the word Udàna means the breaths of life (prāna, apāna, sumāna, vyāna, udāna), which are emitted from the center of the throat. This volume consists of eight chapters. Each chapter has 10 sutras. Thus there are eighty sutras in all. For ease of search, when writing "I, 2", the time is understood as Chapter I, No. 2; when writing "IV, 7", it is understood as chapter IV, sutra 7 etc.. Each sutra consists of two parts, the first part is prose, recording a story witnessed by the Buddha or narrated by the monks, and the second part. the second is the inspired words of the Buddha, mostly in verses (chàtha), only 1 or 2 Udana Suttas are written in prose. First of all, there are some sutras related to the life of the Buddha, such as the first three sutras, the Bodhi chapter describes the Buddha when he first attained enlightenment, sitting in meditation under the Bodhi tree, thinking about the 12 causes and conditions, positive and negative, then speak of inspiration. (see I. 1, 2,3). Sutra II, 1 talks about the Buddha sitting in meditation, facing heavy rain and wind, with a snake Mucalinda wrapped around the Buddha to protect him. Sutra IV, 5 mentions that the Buddha was disturbed by monks, lay people, and kings, so he went to the mountain alone and lived with an elephant, this elephant was also disturbed by elephants. to live alone with the Buddha. The story when the Buddha gave up life practice and declared that after three months he would enter Nirvana is described by Sutra VI, 1. And also described as the last meal offered by the blacksmith Cunda to the Buddha. After that meal, Buddha became ill and soon the Buddha entered Nirvana. The above stories help us to have some more documents about the history of Buddha. In parallel with the stories about the Buddha's life, the Udana volume talks about a lot of the Buddha's disciples, such as Sàriputta, Moggallana, Kaccâna, Subbùti, Mahakassapa, Nanda... Mahakassapa was sick and meditated for 7 days. disease treatment (Sutra III, 7); Nanda initially fell in love with fairies, so he became a monk. After being criticized by his fellow Brahmans, he diligently practiced and attained arahantship (III, 2); Sàriputta sitting in meditation was hit on the head by the yaksha demon (IV. 4, 7); The 500 bhikkhus led by Yasoja made noise and were chased away by the Buddha, and after diligently cultivating, attained arahantship (III, 3). The Buddha commended the venerable Lakunlaka Bhaddiya in his ugly appearance but had attained liberation (VII, 5) The venerable Dabba Mallaputta entered the samadhi of fire and burned himself before the Sangha, leaving no ashes (VIII, 9, 10). . Followed by lay disciples, such as laywoman Visàkhà twice came to see the Buddha, once because there was a matter to be resolved with King Pasenadi (II, 9), once a grandson died, so they came. Buddha report (VIII, 8). The story of 500 palace maids of King Udena, including Samavati being burned to death is also mentioned. King Pasenadi of Kosala was mentioned many times and once the king asked the Buddha if he could know if the practitioners had attained fruition, at that time the Buddha replied to people like King Pasenadi who live in sensual pleasures, it is difficult to know. results of the monks (VI, 2). As always, between the Buddha and the heathens, there are conflicts, conflicts, and these are heard quite a lot in the Udana. The first is the fact that when the Tathagata had not yet appeared, the non-Buddhist religions were reverently offered by the masses, but when the Tathagata appeared, the time of reverence and offerings was terminated (Vi, 9; II, 9). Because of that, the pagans hated the Buddha and the Sangha, killed a prostitute named Sundarì and buried them in Jetavana to slander the Sangha (IV, 8). And the people in Thuma were instigated by pagans to pour grass and garbage into the well to prevent the Buddha from drinking water (VII, 9). Often the Buddha used some ironic image to refer to the heathens. We remember the story of the blind men touching the elephants, describing the pagans who each adhered to their own doctrine (VI, 4). Also ironic is the story of a pagan wanderer, looking for oil for his wife who was about to give birth, went to the king's storehouse to drink too much oil to bring back to his wife, but because he drank too much oil, he was in pain, rolling, and miserable. (II, 6). In addition many social problems, very ordinary are also talked about. Just as the Buddha saw a child tormenting a snake (II, 3), the people of the Vajra Kingdom competed with each other over a prostitute (VI, 8), the Sàvatthi people were too passionate about sex (VII, 3, 4) also received virtue. Buddha mentioned and spoke words of inspiration. Of the 80 suttas of the Udāna, 80 cases are recorded where the Buddha uttered words of inspiration, after feeling moved by some event, and it is the inspirational words that are so important in this Udāna. . Because this is the Buddha's opportunity to speak his opinion about the events that happened around; and it was these views that became the main teachings that the Buddha taught and presented. We have found the dharmas and depending on the dharma that the Buddha preached right through those inspirational words. First of all, the reason for the 12 causes and conditions or the reason for dependent origination is presented three times, in the first three sutras I. 1, 2, 3, in the direction, in the opposite direction, in the direction and in the opposite direction, from ignorance and dependent consciousness. , the consciousness of the name and form to the birth, old age and death, sorrow, pain, grief and depression. The process of human birth and death, from the past to the present, from the present to the future, is skillfully animated in the theory of dependent origination. As always, the Buddha aimed in the chain of birth and death, the two dharmas "sex" and "craving" are very important. And so many inspirational words refer to sex and craving. In sutras VII, 4, the people of Sàvatthi were so passionate about sex that the Buddha lamented: Blinded by lusts, envied by the net of lust, envied by lust, Still bound, By bondage of distraction, Like fish caught in a net, They grow old and die, Like calves suckling milk, Walking to his mother." With love, there is love and there is suffering. When Visakha came to complain to the Buddha that his grandson had just died, the Buddha said: "Those who have 100 dear fruits have 100 sufferings; 90 loved ones are 90 sufferers... up to 1 relative. Love is a sufferer." (VIII, 8) "Grief and suffering, Difference exists in the world, Condition is dear to them, Is not dear to them. Therefore, the person is at peace, He has no sorrow Are those in the world, There is no loved one, Because So whoever is earnest, Gets no sorrow, no greed, Do n't be friends, do not love, With anyone in the world." Desire and craving are present, there is a birth medicine, there is a continuation of a life, so there is suffering when there is a birth medicine: "In the middle of the village, in the mountains and forests, Feeling pain and happiness, Do not refer to yourself, Do not refer to others. Touch is felt, It is due to the birth of medicine. For the taste that does not give birth to medicine, Because of this, feelings are felt. ?!" (II, 4) When the Buddha renounced life practice (VI, 1) He wanted to cut off all samsaric actions: "The recluse renounces, The actions of birth, the birth of existence has weight, The birth of existence has no measure. Prefers inward direction, Really calms and calms , Destroys the self of birth, Like taking off the armor. " In the sutras, the Buddha praised his disciples for practicing meditation because it was the way to liberation. In sutras III, 5, Mr. Muc Kien Lien sat in meditation, practiced mindfulness, and was inspired by the Buddha: "The body practices mindfulness and establishes an establishment, the six bases of contact are controlled, the bhikkhu meditates regularly, and self-realizes nirvana." In sutras III, 4, Venerable Shariputra sat in meditation, to recite in front of him, not far from the Blessed One, and the Blessed One spoke inspired words: "As a mountain of stone, unmoving, abides well, So too, a monk, is the cessation of ignorance, Like a mountain of stone, Unshaken." The Venerable Subhuti (Sudhùti), meditated without thinking (avitakkam samādhim) and was praised and inspired by the Blessed One: "For anyone whose mind is swept clean, their inner mind is well cut off, there is no residue left, overcome that craving. Achieving formless perception, Overcoming the four afflictions, Not going to life." (Sutta VI, 7) But that Buddha realized for sentient beings, hard to see is no-self, hard to see is the truth. So the Buddha often taught his disciples a "no-self" view: "Above and below, all over, Completely liberated, No longer contemplating "This is me." Liberation thus transcends the stream, Never crossed before, No longer falls. Enters birth and death life" . The ultimate goal of spiritual practice is the liberation of Nirvana and in the Udana there are many sutras and inspirational words that refer to the state of Nirvana, a state that is difficult to describe with words. Bahiya Darucìriya practiced, thinking that she had attained arahantship thanks to the Buddha's teaching: "Therefore, Bahiya, you should learn thus: 'In seeing will be only seeing. In the hearing, there will be only the hearing. In the perceived feeling, there will only be the perceived feeling. In the knowledge, there will only be the knowledge... So, Bahiya, you need to study. For, Bahiya, as with you, in what is seen there is only what is seen, in what is heard there is only what is heard, in what is perceived there will be only what is perceived, in what is known there will be only knowledge. Therefore, Bahiya, you are not there. Because, Bahiya, you are not there. Therefore, Bahiya, you are not this life, you are not the next, you are not the middle life. Thus is the end of suffering" (Sutta I, 10). The following passage is also a description of Nirvana in prose inspiration (VIII, 1). "Bhikkhus, there is this base (Ayatana), where there is no earth, no water, no fire, no wind; no base of boundless space; no base of boundless consciousness; no base of nothingness. There is no base of neither perception nor non-perception, nor this life; there is no next life, neither moon nor sun.Therefore, bhikkhus, I declare that there is neither coming nor going. there is no abiding, there is no cessation, there is no birth, there is no abiding, there is no movement, there is no condition. This is the cessation of suffering." The next paragraph also describes the state of Nirvana: "Bhikkhus, there is the unborn, the unborn, the unmade, the unconditioned. If there were no unborn, unborn, unmade, unconditioned, then here. It is not possible to present renunciation from birth, being done, and conditioned. Since, bhikkhus, there is that which is not born, does not exist, is not made, and is not conditioned. from birth, being, being made, conditioned". (VIII, 3) These are also the inspired words of the Buddha about the state of Nirvana: "What has refuge, that fluctuates, what does not depend, that does not fluctuate. When there is no fluctuation, there is peace. When there is contempt, there is no inclination. When there is no inclination, time is not. there is come and go. There is no coming and going. There is no cessation and birth. There is no cessation and birth. There is no time in this life, there is no next life, there is no life in between. This is the cessation of suffering." (VIII, 4) Thus, in this Udana, through the inspirational sentences preached by the Buddha, some basic teachings are mentioned, a number of spiritual practices are highlighted and the ultimate purpose of the Buddha's mission of preaching is also mentioned. described to.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.1/1/2022.