Sangha old Buddha.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
[01]
Chapter oneBackground
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Ä n Pure is one of the areas with the most ancient civilizations of human history. This is the civilization in the upper reaches of the Indus River (Indian River), which spreads down the upper Gange River (Ganges River). For a long time, at least from 4000 to 1000 BC, this place was the gathering place of settlers such as Mundian, Samerian ...., and the most crowded, most prominent people Dravidian. It can be said that the center and soul of India's relatively pure and ancient civilization were concentrated in the Punjab region, the upper reaches of the Indus river. This is an agricultural civilization, in the Bronze Age.The archaeological excavations have verified here a large city built around two or three thousand years ago.
By the thirteenth century before the Western calendar, a number of Aryan people from the Caucasian region, between Ly Hai and Hac Hai (belonging to Aménia, the former Soviet Union) bordering Europe and Turkey, flooded across the Hindu mountains - Kush that goes to Northwest India, down to Punjab region, where they meet the strong and persistent resistance of the Dravidian people, but the Aryans who are nomadic, are very good at fighting, defeating the indigenous people. The Dravidian people partially moved south and southeast, either kept pure or united with some other ethnic groups, formed small countries, another part remained in the Punjab region, lived and lived under the rule of the Aryan people. .
Perhaps Punjab is a convenient land, the climate is not so severe; spacious valley has been cultivated; big and regulated cities; harmonious living standards, including initial agriculture, handicraft and trade, which represents a strong civilization and culture. Therefore, a tribe of nomadic hunters, familiar with the road and the swords and arrows of the Aryans, stopped here, imposing their rule on the natives. But the person who was ruled was the one with a higher civilization, so the ruler, though deemed to be of a high level, had the power to impose, govern, organize the government ... to tease his thoughts rule. The two cultures have fused together, the country has made progress, expanding its industry, agriculture, trade and development techniques. Civilization changed to the Iron Age. Thought and religion are richer and more diverse.
The Vedas, especially the Rig-Veda of the Aryan people, were formed when the Punjab regional government completely reached the Aryan hands. The core thought of the Scriptures is of course tinged with the colors of the Aryan people, as in ancient times, in the Caucasian region or somewhere before, or from the station, after crossing many mountains and forests wild desert or vast steppe, under the harsh sun, under the flood, stormy wind, cold snow, or the fire flickering the night of the night ... a majestic universe full of power but it is closely related to people, something great, big and difficult to describe, praising how much is not enough, it is Brahman. The universe has become closer and more specific through the silhouette of the God of Land, God of Tree, Cow god of Dravidian people, of ancient agricultural civilization.
Brahman's thought and perhaps a great number of poems that had existed for a long time, then, about 1200 years to 1,000 years ago, the Western calendar was shown, arranged, created more, into rich chants. , nice.In more than two hundred years, 1017 songs, after adding 11 additional songs were arranged to form;rather, some formed a long time ago and some were added a long time later. Other Vedas such as Samma-Vedas (Yama-Vedas), Yajur-Vedas (Judaism-da) and Athar-Veda (Ahah Phai-da; It was formed later that could be for centuries. These ministries pay too much attention to the sacrifice of sacrifices.
After a few centuries of fighting, oppression, struggle, blending, tolerance ..., the Punjab region has become prosperous nations, with quite brilliant civilizations and people are called Trung. National or Central (Medhyadesa). The countries here belong to the urban civilization system, more and more flourishing. Kuruksetna (Cau-lư), Pancàla (Bá-ca-la), Matsya (Ma-da), Yuracena (Tú-ma-sắc-na) ... It was in the 10th and 9th centuries before the Western calendar. Central civilization began to overflow to the south and southeast, down the Gange River (Hengshi), following the footsteps of immigration, mainly of the Aryans; sometimes it may be a great horse, but mostly by friendship, by trade exchanges, by the spread of religion, ideology, scholarship ... Southern and Southeastern States , originally considered to be semi-perjury or barbaric regions, sought to rise when living with people in the North poured down. These countries have also learned from the Central Government through their participation in warfare as they are called by the Central States to seek help, or find themselves in the North to trade and study ... self-power, the south and southeast states grew steadily, and in a few centuries, to the 7th century before the Western calendar, became prosperous: Kosala (Slapped-la), Kasi (Ca -thi), Videba (Vi-dey), Magadha (Ma-master-da) with large cities including castles, palaces, parks, markets ... Sàvathi (Xa-ki) of Kosala, Rajagaha (King of the Xa) of Magadha, Kosambi (Kieu-thăng-di) of Vamsa (Vam-di), Vesali (Phệ-xá-ly) of Vajji (Tarpaulin) ...
Cultural civilization in Central countries has flourished, the result of the harmony of the Dravidian and Aryan civilizations through the organization of the Vedas ideological system, but in the seventh century, VI in front of the West The calendar seems to stop. Brahmin took the Vedas as the basis, established a strict four-level order: Brahana (Brahmana), Assassination-god (Shastriya - king, soldier ), Bhikkhu-da-da (Vaisya - the people, farm and trade) and Thu-da-la (Sudra - slaves, low-level labor). The above four levels, though aimed at closely dividing the religious performance, clearly affect all areas: economic, political, social ... especially at the time of ideological consciousness. thought, religion is developing highly. Spiritual leadership, especially in religious practice, is a privilege of Brahmin caste; Next is the leadership, direction, and national administration of the Siddhartha class which is the driving force behind national development at the beginning and mobilization of all activities in the national development process. Such a class division, naturally preventing the rise of the majority of workers, is the two levels of Bhikkhu-da-da and the da-da-la which are considered to be inferior, even to the last level. Thu-da-la is almost deprived of all rights. Since then, gradually forming thoughts of discontent struggle and in the long run, the reorganization of society must of course be done. of course prevented the rise of the majority of workers were the two levels of monk-amnesty and Thu-da-la which were considered to be inferior, even the last level was Thu-da-la almost deprived of all rights. Since then, gradually forming thoughts of discontent struggle and in the long run, the reorganization of society must of course be done. of course prevented the rise of the majority of workers were the two levels of monk-amnesty and Thu-da-la which were considered to be inferior, even the last level was Thu-da-la almost deprived of all rights. Since then, gradually forming thoughts of discontent struggle and in the long run, the reorganization of society must of course be done.
Social organization according to the Brahmin system, due to intellect, due to leadership skills, by power, stabilized life, improved production, made a great step forward, a new turning point in the calendar Indian history. But as the nation grew, the infrastructure was highly developed, the superstructure was showing signs of failing to play its role, starting to hinder national development. It can be said that the national vitality of the country has almost declined. The sacrifices, religious rituals, and spiritual dependence and daily life of the people on the Brahmin religion are too many. All became tight, monotonous, boring. The time has come for countries to move further, to embrace another leadership thought, or it is time for Brahmanism to continue to assume a leadership role, to transform into a new system.
South and Southeast countries are developing, the sense of freedom is flourishing, the pragmatic spirit has intensified with the transition to iron civilization in parallel with the development of industry and handicrafts and trade. career. All create a new climate, reality is more human.
The Vedas from the reflection of the figures of the clairvoyant (Rsi-Risi), praising the supreme being, praising a powerful, powerful universal universe, Brahman, then bringing Brahman close to him. more people in the form of islands and sacrifices. But once civilization was high, the thought developed liberally, the form of pedestrian images, despite being pulled down in the way of activities through the forbidden world, rituals .... are still confined, far away. good, contrary to the love of freedom and love at the time.
The first transformation of Brahmanism is the interpretation of the Vedas in various ways according to the Vedanga sect. Then, the outstanding feature, marking a step forward, a new form of abortion from the Vedas is the thought of Upanisads. The doctrine is included in 108 (?) Sets of books, especially the thirteen frequently reminded ones: Isàvgàsya, Kena, Katha, Chandoya, Brakadànanyaka, Kansìtaki, Maitràyaniya, Prasna, Mundaka, Tattrirìya, Cóndakya, Aitareya and Svetàsvatara. More than half of the thirteen above were formed before Buddha's time (from 700 to 550 BC). This doctrine aims to explain and deploy Vedas in a new, specific, profound, and more profound spirit. The Little Self (Atman) was discovered, deepened.The Brahman is full in Atman, the Great Self that covers in the Little Self. The meaning of Upanisad is to sit close, listen, sit at Thay's feet. The relationship of the individual, the self with supernatural becomes more intimate. The ego (Atman) means the body, the breath, the being, the self, the soul. The Upanisad doctrine attempts to promote Ngai, illustrating the way for the Little Self to be identified with the Great, the universe.
From here, the thought of escaping the old model has grown and grown up. In parallel with the economic and social context, philosophical thought does not limit the dominance of the Vedas system, even though Vedas has changed colors through Upanisads. The factions of the Six Teachers appeared and enticed a large number of followers and followers to follow each faction, creating a jubilant philosophical atmosphere of a new era. These six factions, it can be said that the anti-momentum thoughts. Essentially, based on the Sutra of Sutra in the Ministry of Sutra (Dìgha Nikàya), we can tell:
In fact, in that context, there are many other theories. The five-part section of the law states that the king of Tan-Bhikkhu-sa-la is the Ca-la, opening the banquet of representatives of the sects including ninety-six.Such new sects and religions have spread everywhere and dominate the influence of Brahmanism.
The nations that are rising in the South and Southeast Central are still under the influence of Brahmanism but not too heavy, because they are far from the Central, because the people here are less pure and because Some other reasons stated. These are the cultivation and development lands of the above doctrines.Magadha is the center of operation of the Six Masters. The two sages that the Buddha came to ask for guidance when they were ordained were Alàra Kàlama (Samkhya sect) and Uddaka Ramaputta (Yoga sect - Du-old) were the two leaders of the famous monks in Magadha (Ma -i-da-da) and Vesali (Bhikkhuni-li-li). The three brothers Elder Kassapa (Ca-lettuce) belong to the Latilika Group of Monks, the Nigradha sect (Pham Chi Ni-Cau-Lu) was recorded in Abram, near the Ragagaha citadel (Vuong Xa) in Magadha (Ma- masterpiece-da) ... In general from Kapilavatthu (Ca-Bhikkhu-la-guard) to Savatthi (Xa-ve) to Kasina (Cau-thi-na),
Among the newly emerging nations, Kosala (Sarat-la) and Magadha are the two largest nations. The country of Magadha alone has a rapid rise, the territory is close to the downstream of Gange River (Hang Ha), to the east near to the sea, to the west to the Sona River (Shu-ba) and to the south by the mountain of Pundra (Tan- dollars). Magadha was disputing the influence with Kasala during the Buddha's time and when Buddha was about to die, he had to pay some small and overwhelming countries Kosala, opening India's reunification two hundred years later.
Within five hundred years, from the 10th century BC, backwards and forwards, Indian social thought has been through conflicts, conflicts, synthesis, division ... through periods of time. silently, when it is massive, when it spreads out, it reaches its height, settles to the depth ..., creates a diverse and rich context with confusing and multifaceted issues. This is the natural result of a very real, very dialectical, human body, the people in a society, in a community of societies, human beings. The transformations, awakenings, and worries of philosophy and morality continue continuously showing the spiritual life, and since then, material life, there are still obstacles, incomplete, suffering. The truth still stands out, full, popular in this reality here; there is something, the "person" The person who does not fully grasp, sometimes only feels it for a moment, or longer, but is still not enough to call it an experience, an association, a body. Again, the experimental method of attaining truth, the expression in language - whether through communication or reflection - is still a problem.
In particular, India at that time, in addition to the powerful gods accepted according to the tradition of faith, there is no real person, historical person, noble but close to everyone, human beings enlightening truth is able to re-solve problems to solve and thereby solve all the troubles of thought then. He is not a creator, does not monopolize the truth, does not bring anything new to reality, no more thoughts and doctrines. He only tolerated, tolerated, harmonized. He begins with reality, performs and accomplishes in reality with a very real thing that is to save suffering, to liberate people.
He is the Buddha.
He is a prince, named Siddhattha (Tat-da-da), the Gotama family (Co-talks), the Sakya dynasty (Shakyamuni, of the Shatiya class), the son of Suddhodana (Tinh Sanskrit) and Hoang Hau Mayadevi (Ma-gia), He was born in 544 BC, at Lumbini Garden (Lam-Bhikkhu-ni), the East of Kapilavatthu (Ca-Bhikkhu-la-guard), Kapilavatthu country.
Ideas should also be briefly identified by the location of some cities, countries, places that once imprinted the Buddha's footsteps and the monks of his disciples.
Kapilavatthu is a small country, now Tilaura Kot, in Nepal, bordering India. Slight to the West about a hundred km is Sàvatthi (Xa-Ve) in Kosala, now Sàhet Mahet in the right bank of Rapti river. Slightly down to the southeast of Kapilavatthu about two hundred kilometers away is the Kusinagara (Cau-thi-na) citadel of Kasia (Ca-thi), in the present Utta Pradesh, about two hundred kilometers east, the south of the island is Vesali. -xá-ly) of Vamsa (Vam-di), now is Besàrh on Gandaki river. Still going down to the East and down to the South, crossing the Gange River, about two hundred kilometers from Vesali is the city of Ragagaha (Vuong Xa), the capital of Magadha (Ma-master-da), now in Bihar. The south of Nagagaha a few tens of kilometers is Gaya, now Boddhigaya, where Buddha is enlightened. Right there, down to the south is the mountain forest, where Buddha six years of ascetic practice. About three hundred kilometers from Gaya to the west, Slightly up north is Baranàsi (Ba-la-complaint), the city is located right on the left bank of the Gange river. In contrast to the Gange River, about three hundred kilometers away, going to the South a few dozen kilometers away is Kosambi (Kieu-thát-di) belonging to Vamsa, now Kosam, to the southwest of Allahàbàd.
The aforementioned distances are calculated by the flight path, only relative numbers; If you follow the current road, especially at that time, of course it must be much different, the real number may be twice or more.
According to the Great Law, the Ministry (and many other Nikàya), the prince Siddhattha was born at the time with thirty-two good generals and eighty beauty, the sign of the cdg level, or the future Zhuan Falun in the future. Seven days after the Prince's birth, Queen Mameadevi died. The prince grew up, was educated through all the arts, until his ability to reason, to argue, to meditate, he showed great excellence.When he grew up, he had the thought of wanting to escape and reach the path; Your father knows, using all material luxuries to hold His feet. According to the order of his father, he married Yasodhàra (Da-du-da-la), a talented princess, the virtue of the neighboring Kosala. At the age of twenty-nine, the Prince had a son, Rahula (La-almost-la). Seeing the symbol of suffering (old, sick, dead) and the elegant way of a Sa-mon, after much reflection, wondering, to be awake about suffering, to save suffering, to liberate, the prince decided to secretly leave the palace, to give up everything that his life called worldly happiness, go out to find great religion. In the late night, He came out into a straight line to the end of Kapilavatthu's country. Here he left Chandaka (Xa-an), a loyal servant, and Kanthaka (his passionate son), his son of a horse. He changed his king, dressed in monk's robes, one body alone fell on the path. He swept to the southeast, crossed the mountains and villages, to Vesalì to learn the Taoist Alàra Kālama (Arhata Mahāna), the leader of Samkhya, and then attained the highest attainment. This is achieved as the input is owned by the owner. Unsatisfied with this result, the Crown Prince swept to the East, slid south, crossed the Gange River, to Magadha, proceeded to the capital of Ragagaha (Vuong Xa), where the culture and thoughts were concentrated. the study of the famous sects to study with the Taoist Uddaka Ramaputta (Uu-da-la-ma-ma), the leader of Yoga (Du-old), and not too long He attained the highest attainment of this position is to enter non-ideal non-ideal. This is the highest fruit of the contemporaries. With great wisdom, the Prince, or more correctly, Bo-slaps found that in this great fruit, there are still problems with karma and truth that has not been fully experienced. He entered to contemplate all over, found that no one in the world could teach him any more, so he decided to leave Uddaka Ramaputta to find a place to practice, to liberate. This is the highest fruit of the contemporaries. With great wisdom, the Prince, or more correctly, Bo-slaps found that in this great fruit, there are still problems with karma and truth that has not been fully experienced. He entered to contemplate all over, found that no one in the world could teach him any more, so he decided to leave Uddaka Ramaputta to find a place to practice, to liberate. This is the highest fruit of the contemporaries. With great wisdom, the Prince, or more correctly, Bo-slaps found that in this great fruit, there are still problems with karma and truth that has not been fully experienced. He entered to contemplate all over, found that no one in the world could teach him any more, so he decided to leave Uddaka Ramaputta to find a place to practice, to liberate.
Also according to him, there were five disciples of Uddaka, Ann Kodannà (Auntie Kieu-like), Assaji (A-pedestal or Ma Thang or Theory), Dasabàla Kassapa (Ten-force Ca-lettuce) and Bhadaka (Canvas- ), Bo-slapped together with the five monks who went down to the South, to the Uruvelà region (Superior-long-frequency-speaker), called Gaya, about ten kilometers further to a deep, secluded mountain forest; closely, the Western edge is Niranjara (Ni-inter-boat). He and five companions choose this place to cultivate asceticism.
For six years, Bo-slapped endured hunger, coldness ..., his thin body was only skin and bones. He strives to practice meditation, find ways to dwell intently, determined to do things, move his breath, and even tries to stop breathing in order to seek spiritual liberation. Tiredness, pain, feeling of insecurity are constantly showing. He recalled his previous experiences, though he was at the time of his meditation, he was very relaxed, serene, gentle (feeling when he was seven years old, when his father made a feast); but now it's the opposite! He realized that he had gone on the wrong track, was already leaning toward an extreme. He decided to eat again and again for full health, to abandon his practice. In the fellow monk, the Venerable Kodannà, thought that he had rotten, left Him and went west to Baranàsi about three hundred kilometers away, belonging to Kāsi,
Bo-slapped then only left alone in the jungle, lonely but serene, determined to become a director. He took a bath in the Niranjaga River and went north to return to Gaya, Uruvelà, not far from the main roads, villages, but a green, quiet, Bo-slapped forest using milk porridge of the village Sujàta ( Tu-soap-style offering, offering eight smooth grass bundles of the grass-cutter Svastika to spread the seat, on a flat stone, under an old tree (later called Bodhi tree - Bodhi. He vowed not to leave the place when he was not yet enlightened. Except for the time of meditation walking around here and there, during the seven weeks he entered into samadhi and finally attained the ultimate result.
From now on, Venerable Shakyamuni has become the greatest Enlightenment, worthy of ten titles: Tathagata, Suffering, Venerable Almond, Almond, Suffering, Worldly Meditation, Supreme Master, The Noble Truong Phu, Thien Nhon Su, Buddha, The Ton.
Buddha attained the ultimate truth, became the truth. The truth still manifests itself in earthly reality, but because of being obscured by ignorance, human beings cannot enter the truth, life must be wandering, writhing and suffering in samsara. The Buddha gave up all to find the truth, not to destroy ignorance, to overcome samsara, to eliminate suffering that is present in life? Therefore, after seven days of sitting quietly under the Bodhi tree enjoying the peaceful happiness of the Great Sense, the Buddha hesitated to think about the supreme dharma and the limit of human intellect, wondering about bringing Dharma to teach people.
The Collection (Maha Vagga) wrote about the Buddha's thoughts at that time:
But that work is still written:
So the Buddha returned to the world, opened the truth, taught people to see, understand the enterable form (declaration, vision, enlightenment, import).
This decision was made at the place where He was enlightened. The two merchants, along with the cargo convoy, went north, across the place, saw the Buddha's beautiful, peaceful general, who had a happy heart, made offerings, bowed to him. Being preached by the Buddha, both are sincerely asking for refuge. The two names were Bhallika (Bahamian) and Trapusha (Di-le-phu-phu), considered to be the first two home disciples of the Buddha. The content of the Buddha's teachings for the two lay people is not recorded, but it is certainly comforting words, moral and moral words, about the usual handling, in accordance with the essence of an ordinary person that any sage can preach; What makes them believe is probably because of the image and appearance of the Enlightenment.
The Buddha was a living person, who betrayed the province, learned, practiced and attained the Fa. He is the result of a living process of an organic body, that organic body is life, a thoughtful person, who operates for a long time from beginninglessness. The ultimate Dharma that He attained, as mentioned above, is the constant, ultimate, absolute law, still manifested in all aspects of life. There are things that reflect truths that people do not know, or just grasp the small, sporadic parts, or infer things about it. He is the most noble monk, the most noble result and decides to bring the ultimate Dharma to the opening and saving suffering for living beings. The Buddha, the Dharma, the Sangha, the Three Jewels, the full capital in Him, His people are the Three Jewels.
The Buddha was great in that he did not create something new, but in that he knew how to reconcile, system, modify, and complete all the philosophical ideas that were, or more correctly, He knew. method, content presents the truth that He enlightened, reflecting the Dharma that he experienced, attained, relied on, and that He was the Dharma. "Isn't this Dharma enlightened by me? Why don't we worship and take it as a refuge?".
The scriptures continue:
The Fa-rectification is Buddha, representing Buddha, or vice versa, so the Buddha taught:
That is why after the Buddha passed away, the Brahallana Maggallana (Cu-anonymously-contemplative) and the mandarin Vassakàra (So) asked who was the successor of the Buddha, Ananda answered:
Because Buddha, Dharma, and Sangha are one, so even though Buddha is absent, one can rely on Buddha Dharma and enter Sangha. The problem must also be raised as the Sangha, the Congregation, the Buddhist Church must do so to take on that great function.
Sangha, in principle, is a unified body, manifesting as Dharma, as Buddha, being Dharma, Buddha. That is the content that will be developed next. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.13/5/2019.
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