The Di Giao Sutra is an abbreviation of the Buddhist Di Giao Sutra, which means the Buddha's Last Teaching Sutra. This sutra also has a fuller name, which is the Sutra of the Buddha Speaks in Summary of the Teachings at the Time of Nirvana (Buddha Thuy Nirvana Summary of the Teachings of the Precepts Sutra 佛垂般涅槃略說教誡經). The Buddhist Sutra was translated from Sanskrit into Chinese by Mr. Kumarajiva (Kumārajīva 344-413). The content of this sutra emphasizes the Way of Liberation, the Buddha not only taught (teaching) the important things in the monastic life, but also reminded his disciples to remember and practice the precepts that have been lived, keep the simple lifestyle of the cultivators, stay away from the materialistic lifestyle of the world, not seek fame and fortune through politics, business, superstition, superstition, especially selling deities, “acting strangely to deceive people,” etc.. He also taught Buddha's disciples to collect the six senses, to stay away from greed, anger, conceit, and envy, to diligently practice mindfulness, meditation and wisdom in order to be enlightened and liberated. Finally, the Buddha emphasized the Four Noble Truths: suffering, origin, cessation, and the path are the unchanging truth. The venerable Ananda took the place of the saints and affirmed: "Dear World Honored One, the moon may be hot and the sun may be cold, but these four noble truths spoken by the Buddha are not wrong. can be different.” Full Moon Moonlight Bodhisattva True Meaning Of Wealth & Joy With Death Returning To The Old Home To Find The Origin Verses Bathing Buddha Buddha Endless Treasure Ten Poems On Mother's Grace Pure Karma Ten Loving Rosary Articles Others Perhaps, someone will ask: Buddhism in China, Vietnam, Korea and Japan belong to the East Asian Mahayana Buddhism lineage, taking the Bodhisattva Way as the foundation for practicing and propagating the Dharma. So, the main idea of ​​the Buddhist Di Dao Sutra is Liberation, as mentioned above, how is it appropriate? In fact, the Bodhisattva Way is a combination of the Way of Liberation and the Virtue of Virtue on the principle of "bringing the spirit of the world to work in the world." In other words, the bodhisattva path must be based on the path of liberation to be meaningful and practical. For example, from the basis of the Four Noble Truths of the Path of Liberation comes the Four Vows of the Bodhisattva Way. Specifically, because of seeing the truth of suffering, the bodhisattva started to have compassion to save sentient beings. This is the basis of the first vow: "The boundless sentient beings vow to save." Because he saw the truth, craving for afflictions as the cause of sentient beings' suffering, the Bodhisatta made his second vow: "I vow to end the afflictions without end." Because I want to show countless sentient beings the truth, the path leading to liberation and enlightenment, so the Bodhisatta made his third vow: "The Dharma-door is boundless and vows to learn." Because he wanted to help all sentient beings put an end to suffering and enjoy Nirvana, the Bodhisatta made his fourth vow: "The unsurpassed Buddhist path vows to be fulfilled."[i] Therefore, although the main thought is, The main point of the Maitreya Sutra is Liberation, but it is still recognized by the Mahayana Masters from India such as Vasubandhu, Kumarajiva, etc., to the Patriarchs in China such as Nui Ich, Lien Tri, etc. are all enthusiastic. In fact, East Asian Mahayana Buddhism has never abandoned the precepts of the Way of Liberation (Paramalakti), taking the Four Parts of Law as a basis, monastics must be ordained as a monk to stand in. Tang Bao's ranks. In addition, some people believe that, The precepts of the Di Giao Sutra have many things that are no longer consistent with the actual life in the ancient agricultural society or in today's civilized society, such as not being able to cultivate, having to live by begging for food, etc.... In this regard, Mr. An Thuan and Thanh Nghiem explained, after six years of enlightenment, the Buddha constantly revised the precepts to suit contemporary society, customs, and practices, but the spirit of separation Education, separation of cravings, purity and liberation of precepts remain unchanged. The Buddha has passed away, we must not change the precepts, but must understand the law and practice the law in the spirit of medical meaning, not using language, understanding the circumstances of the precepts, without having to cling to the text. ​ For example, in ancient times the practice of begging for food was no longer appropriate in China. Under the reign of Tang Ma To, he established an army, Bach Truong made Thanh Quy, adopted a lifestyle of agriculture and meditation. self-sufficiency as the basis of subsistence. But the spirit of begging for alms: "Above to ask for the Buddha's teachings to feed the body, below to ask for food of dan-na to maintain life" is still intact. People who have left home at the temple, even though they receive food offerings, have little desire to live, "preventing the mind from the error of greed and hatred, which is the root" and for the purpose of "using this rice for the sake of achieving the career path" (the five senses at the time of life). ), is it any different from going for alms? Even praying for peace and supplication is a form of livelihood and economic maintenance of most monasteries today, if monks and nuns do it with the spirit of alms as above, it is in accordance with the Dharma. In the past, the Buddha and the monks carried their bowls to the city or village for alms every day, in addition to the need for life, but also because they wanted to create an opportunity for sentient beings to have a good relationship with the Three Jewels. Likewise, true cultivators come to sentient beings to pray for peace, The supplications all come from the heart of compassion, wanting to make a good relationship to teach sentient beings. Sentient beings have a predestined relationship, thereby generating respect and gratitude, so they develop the mind to make offerings to and protect the Three Jewels. So what's wrong? The problem here is the motive (why), the how (how), but not the thing (what). This is also the difference between a monk following Buddhism and a priest following folk beliefs. Again, if the monks and nuns chant Vietnamese sutras so that the householder can read and understand the Buddha's teachings, reduce the cumbersome form of chanting or rituals, and spend time teaching the Dharma and guiding the family during the mourning period. confused, the significance and benefits of chanting at funerals are even greater. This is the bodhisattva's spirit: Raising the Dharma flag where the Net Breaker is suspicious of the class. old times, Monks hold their bowls to the city for alms, so they are close to teaching sentient beings. Currently, monks and nuns bring their verse, as well as their Dao style and ethics, to Buddhist families, to meet the religious needs of society, and also to teach sentient beings. Although the work is different, as long as the motive and noble purpose are the same, it is still consistent with the spirit of the Buddhist scriptures: "Just like a bee takes nectar from a flower, it only takes away the sweetness without harming the fragrance. Likewise, bhikkhus, taking offerings from people to quench their hunger and thirst, do not ask for much, thus destroying people's Tao and mind." ​ Therefore, in the tradition of Zen Buddhism, the Maitreya Sutra plays a very important role in the education of the Sangha and the renunciation of monastics. Many Buddhist monks in Zen Buddhism respect and strive to propagate the Di Dao Sutra. Northern Song Dynasty, Di Dao Sutra, The Fourteenth Chapter and Quy Son Canh Sach were printed together, with the name Buddha To Tam Kinh. The Di Dao Sutra and the Four Twelve Chapters are Buddhist scriptures, while Quy Son Canh Sach is the Patriarch's Sutra. This set of scriptures was used as a textbook that novices who had just entered the Zen Gate had to study.[ii] During the Tang Dynasty, King Thai Tong even issued an edict to transcribe the Buddhist scriptures of Di Giao and assign them to the five-level mandarins. and higher, and the governors in each province have a copy, so that "if you find that the actions of monks and nuns are not similar to those of the scriptures, they should advise you publicly or privately, so that they must be followed."[iii] The motives and ways of Duong Thai Tong still need to be reviewed, but in the past, the holy life of monks and nuns was the lifeblood of Buddhism, the factor that conquered people's hearts, and won the support of powerful people. undisputed thing. ​ In addition to the content of thought, the Buddhist Maitreya Sutra also brings readers deep emotional recitation, strengthens the Taoist heart, and encourages monastics to advance bravely on the path to liberation. After the precepts for his disciples were finished, the Buddha said the last words: - Monks, you should know that the world is impermanent. . The world is like that, one must practice diligently and seek the path of liberation soon. Use bright wisdom to dispel the darkness of delusion! Life is very fragile, nothing is certain. Today, we will pass away as if we were able to get rid of an evil disease. This body should be abandoned, the object of many crimes, pretending to be the body, forever immersed in the sea of ​​birth, old age, sickness and death. Letting go of this body is like killing an enemy, so why can't the wise give rise to joy? - Monks, should always be one-pointed, diligently seeking liberation. All worldly dharmas, either moving or unmoving, are impermanent signs, nothing is safe. Please stop, say no more. The moment has come, the Tathagata is about to perish. This is the last commandment I leave behind. ​ What could be more passionate and moving than these last thoughtful reminders of the Blessed One? No wonder that those who have not yet witnessed A-la-Han, even though they try to suppress it, they still have to shed tears of grief! When we recite the Maitreya Buddha's Sutra, let us imagine that we are in the sala forest of the Twin Lifespan, at the moment when the Blessed One is about to enter nirvana. We are with the World-Honored One, a father, a great teacher, for decades, traveling everywhere teaching sentient beings. Today he lies here, about to leave the world because of his old age and weakness, but he still gets up to teach his children, give students the most enthusiastic words. Thus, every word of the sutra can penetrate to the deepest part of the soul, reawakening the forgotten initial monastic mind, lighting up the fading ideal of liberation, and heating up the enthusiasm of the soul. the one who carries the will to the ceiling, sergeant! For the writer, the Buddhist Sutra not only summarizes the main meaning of the path of liberation, as the foundation for the bodhisattva path, but also the final scene of the Buddha's book for his monastic disciples. Unable to bear to let such a valuable and practical holy book fade into oblivion, the writer advocated reciting the Di Giao Sutra and reading the scene of the monastic ordination in the morning instead of chanting the Shurangama mantra, a ritual. influence of Tantric Buddhism, was only included in the recitation from the end of the Yuan and the beginning of the Qing dynasties in China. Later, reading the Buddha's Maitreya Sutra, I just learned that Zen Master Thanh Nghiem also asked novices and novices to recite Buddhist scriptures in the days of Bosattva repentance. It is not an easy job to make the Di Dao Buddhist Sutra into a daily recitation course in Zen Buddhism because it goes against the long-standing custom in Vietnamese temples. But according to the author, at least on the days of repenting Bo-slaps, they should leave home to read and recite the Buddhist scriptures, especially in the summer retreat season of the monks and nuns. This is a possible job in the immediate future. ​ For this purpose, the writer translates the Buddhist scriptures in five-letter rhythms, focusing on harmonized tones that are easy to read and recite. This sutra is used by a pseudo-writer at Thien Tuong Monastery during the morning rituals and annual gratitude retreats. After a year of testing, the fake pen received a lot of approval from readers. Therefore, today the fake pen boldly publishes, making offerings to the masses, to repay the Buddha's gratitude in all respects. The part of the ritual recitation of Buddhist scriptures is printed and published together with the Canh Sac Book of Ordaining, including the Canh Sac Book of Ordaining by Zen Master Tu Tho and the Canh Ca of a Disciple of a Monk by Master Dao An, collectively called Buddha Ancestor Canh Book.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.1/11/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.