Introducing the Buddhist Theory of Wisdom (Udàna).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

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K inh Udàna, translated as Buddha's sutras, means that these sutras are said by the Buddha, because of the sudden strong emotions, no one invites the Buddha's doctrine. There are also translations that are "Uncertainism", meaning that no one asked the Buddha to speak for himself. Sometimes translated as "Inspirational words", meaning sudden words, driven by strong emotions, when the Buddha himself witnessed things happening around him. According to the Upanishads, the word Udàna means the breath of life (prana, apana, sumàna, vyàna, udàna), in the center of the throat emitted.

This volume consists of eight chapters. Each chapter has 10 sutras. So there are eight all things. For convenience, when writing "I, 2", it is understood that chapter I, number 2; When writing "IV, 7", the time is understood to be the fourth chapter 7, etc. Each of the sutras consists of two parts, the first part of the prose, recognizing a story witnessed by the Buddha because the monks recounted, and the second part. the second is the inspiration of the Buddha, mostly by the verses (chicken), only 1, 2 sutta texts are written in prose.

First of all some sutras are related to the life of the Buddha, such as the first three suttas, Bodhidharma describes the Buddha when he first became an initiate, sitting in the mind of the Bodhi tree, contemplating the 12 conditions, forward and reverse direction and speak up inspiration. (see I. 1, 2,3). Sutra II, 1 refers to the area of ​​the Buddha sitting and intending to meet the heavy rain and wind, the snake Mucalinda wrapped his body around the Buddha to protect him. Sutra IV, 5 mention the area of ​​Buddha being disturbed by monks, lay people, and kings, so he left to go to the mountain alone and live with an elephant, the elephant was also harassed by the herd. come to live alone with Buddha. The legend when the Buddha renounced his life and declared after three months would enter Nirvana was Sutra VI, 1 description. And also expressed as the last meal offered by the blacksmith Cunda Buddha. After that meal, Buddha was sick and soon the Buddha entered Nirvana. The above facts help us have some more documents about the history of Buddha.

In parallel with the events of the Buddha's life, Udàna refers quite a lot to the disciples of the Buddha, such as Sàriputta, Moggallàna, Kaccāa, Subbuti, Mahakassapa, Nanda ... Mahakassapa was prone to illness for 7 days to curing diseases (Sutra III, 7); Nanda initially fell in love with the fairies and practiced, after being criticized by the accomplices, diligently practicing the Arahantship (III, 2); Sàriputta sits in the mind of being hit by the Devil in the head (IV. 4, 7); 500 billion monks led by Yasoja made noise by the Buddha chased away, after diligent practice, witnessed Arahant (III, 3). The Buddha praised the false religious Lakunlaka Bhaddiya in the ugly colors but had the result of liberation (VII, 5) The false religion Dabba Mallaputta entered the fire world to burn himself before them, leaving no ash (VIII, 9, 10) .

Next is the disciples at home, like the woman Visàkhà twice to come to the Buddha, once because there is a need to deal with King Pasenadi (II, 9), once a dead grandson should come report the Buddha (VIII, 8). The legend of the 500 female palace of King Udena, in which the deadly Sàmavati was also mentioned. King Pasenadi of Kosala was mentioned many times and once the king asked the Buddha if he could know whether the monks had the results, the Buddha answered those like King Pasenadi living in sensual pleasures, it was hard to know. testimony of monks (VI, 2).

Always the same, between the Buddha and the pagans also have collisions, 
conflicts, and these are heard quite a lot in 
Udàna. First of all is the fact that Tathagata has not appeared at the time when the 
pagans are revered by the masses, but when Tathagata appears 
, the time when the offering of respect is stopped (Vi, 9; II, 9). Also because of 
this, pagan hatred and we Increase Buddha, kill the geisha named Sundari 
buried in Jetavana to slander us Increase (IV, 8). And the people in the town 
of instigated by pagan people poured grass and garbage into the well to prevent the Buddha 
from drinking water (VII, 9).

Often the Buddha uses a few sarcastic images to refer 
to the pagans. We remember the story of the blind people, 
describing the pagans each to accept their doctrine (VI, 
4). It is also ironic that the story of a pagan sergeant, finding oil for his wife who is 
about to give birth, going to a king's house to drink too much oil to bring it to his wife, 
but because he drinks too much oil, suffers pain, roll, misery (II, 6). 
In addition, many social issues, very ordinary, are also mentioned 
. As the Buddha saw the child abusing the serpent (II, 3), the people of 
Vuong contemplated the female engineers (VI, 8), the Sàvatthi people who were too passionate 
about sex (VII, 3, 4) were also virtuous. Buddha mentioned and expressed 
inspiration.

In the 80 sutta of Udàna, 80 cases were recorded as the Buddha 
uttered inspirational words, after feeling touched by some 
events, and it was the inspirational words that were very important in this 
Udàna episode . Because this is the occasion for Buddha to express his views on 
the things that happened around him; and it is these views 
that have become the main teachings of Buddha taught and 
presented. We have found the dharma and depending on the dharma the Buddha 
preached right through those inspirational words.

First of all, the reason of the 12 conditions or the conditions of dependent origination are 
presented three times, in the first three sutras I. 1, 2, 3, in the opposite direction, 
in the opposite direction, in the opposite direction and in the opposite direction, from the ignorance of kamma, the practice of consciousness. , 
awakening the good name to the conditions of birth, aging and death, suffering and suffering. The 
process of human birth and death, from the past to the present, from the present 
to the future is cleverly animated in the doctrine of dependent origination. Always 
so, the Buddha aimed in the line of birth and death, the two 
"sex" and "love" are very important. And so many words of 
inspiration refer to sex and love. In Sutra VII, 4, the Sàvatthi people are 
so passionate about sex that the Buddha lamented:

"Being blind by sex, 

Being covered by sex, Being 

enamored with love , Being 

tied up again , Being tied up 

, 

As the fish catches the net, 

They go to old age, 

As a calf suckling, 

Go come to her mother. "

With love, there is love. When Visakh came to the 
Buddha with his newly dead grandson, the Buddha said: "Those who have 100 
dear ones have 100 sufferings; 90 loved ones are 90 suffering ... 
to one relative. love is a person suffering. " (VIII, 8)

"Sadness and suffering, 

Difference exists in life, 

Loving kindness they have, 

No affection for them. 

Therefore, the peaceful person, 

He has no melancholy 

Are those in life, 

No dear, 

Do not so whoever is fervent, and who is 

not sorrowful, does not take part, Do 

not be friendly, do love, 

For someone in life ".

Sex and love have been present, in the time of birth, there is a continuation of a life, 
so there is birth y there is suffering:

"Between the villages, in the mountains, 

Feeling pain and touch, 

for you about yourself, 

for you to other people. 

The touch sensations, 

is conditioned by birth and care. 

When you are not born care, 

Because where emotional life ?! " (II, 4)

When the Buddha renounces life (VI, 1) He wants to cut off all actions 
of being born:

"The hermit gave up, 

The action of being born, 

Born with weight, 

Born not to have weight. 

Preferring inner direction, 

Realizing tranquility, 

Destroying and falling down, 

As exiting the armor. "

In the sutras, the Buddha praised practitioners for meditating because 
it was the path to liberation. In Sutta III and 5, Section 
Kuan Lien sat meditating and practicing the mind and body and was 
inspired by the Buddha :

"Body of mindfulness of an established, 

Six contact of origin dominated, 

Male stilts often meditate, 

Self-witness Nirvana."

In Sutra III, 4, He took the Buddha's Meditation meditation, to meditate in 
front of his face, not far from How much Religion and The Blessed One said the 
inspiration:

"Like a rocky mountain, 

Not being cleverly residing, 

So also the male monk, The 

killing is foolish, 

Like a mountain of stone, 

There is no agitation."

He cultivates Bodhisattva (Sudhùti), the meditation does not reach (avitakkam samàdhim) and 
is praised by the Buddha and inspires words:

"With anyone mind sweeping clean, 

Inner mind cut off, 

No more remnants, 

Overcome the infection. 

Reaching infinite ideas, 

Beyond the four yoke of suffering , 

Do not go to life". (Sutra VI, 7)

But the Buddha realized that for beings, it is difficult to see anatta, 
it is difficult to see the truth. So Buddha often taught his disciples a 
"selfless" look:

"On the bottom, across all 

be liberated completely, 

no longer have the option to shop 

," This is me ". 

Freeing that reached the stream, 

before ever overcome, 

no longer falling. 

At birth and death, life being" .

The ultimate goal of cultivation is to liberate Nirvana and in the 
episode of Udàna there are many sutras and inspirations that refer to the state of 
Nirvana, a state that is difficult to take nouns to describe.

Ms. Chiya Daruciriya practiced, thinking that she had witnessed the Arhats by the Buddha to 
teach:

"So this, Bahiya, you need to study as follows:" In 
seeing will be only seeing. In the hearing, it will only be the hearing. In the 
life of thought, will only be a life expectancy. In the knowledge, it will only be 
a knowledge ... So, hey, Ladyhya, you need to study. Because of 
this, Bahiya, as with you, in seeing is only seeing, in hearing 
is only hearing, in the thought will only be the idea, in 
the knowledge will only be the knowledge. Therefore, hey Bahiya, you are not that 
place. Because of this, your Lady Baya is not there. Therefore, this 
Lady, you are not this life, not the next life, not the 
middle stage . So is the end of suffering "(Sutras I, 10).

The following paragraph is also a description of Nirvana in 
the prose inspired by the text (VIII, 1).

"The monks, there is this land (Ayatana), there is no land, 
no water, no fire, no wind; there is no limitlessness, 
no boundless consciousness; there is no non-ideal non 
-ideal, no life, no afterlife, no two 
sun moons, therefore, the monks, I declare no coming, 
no going, there is no stay, no killing, no birth, no 
stay, no movement, no love. This is the end of suffering 
. "

The next paragraph also describes the state of Nirvana:

"The monks, there is no birth, no existence, no 
doing, no vi. Hey monks, if not without 
being, not being, not being made, not being violated, being here It is impossible to 
present the separation from being, being and being, because of this, 
monks, there is no being, not being, not being made, not being 
enlightened, so presenting the separation. from birth, being, being, being 
vi ". (VIII, 3)

This is also the inspiration of Buddha about the state of Nirvana 
:

"What is there to rely on, that which is agitated, what does not rely 
on, that does not fluctuate? There is no agitation of the time of contempt. There is no contempt for 
time. there comes and 
goes, there is no coming and going, there is no 
killing and birth, there is no killing and birth, there is no life in this life, there is no after life, there is no life in the 
middle. (VIII, 4)

So in this episode Udàna, through the inspirational sentences of the Buddha 
to some basic teachings mentioned some 
advanced spiritual practices and ultimate purpose in the mission 
of the Buddha described. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.12/5/2019.