Political Scene From Ajatasattu To Mahapadma Nanda.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

The first episode was held early after the Buddha entered Nirvana (486 BC) in the eighth year of the reign of King A-Xa The (Ajatasattu), who reigned for 32 years, from the year 493 million TL. A Xa The expanded the territory of his father outside the land of Ma Kiet Da (Magadha) and ruled Anga, Kasi as well as other lands of the Vajjian federation. The Buddhist sects all say that at the beginning of A Soap World did not have much sympathy with the Buddha and his teachings, but later the king changed his mind and became a Buddhist protector, wholeheartedly helping to do so. First episode. 

The Great History (Mahavamsa) and Manjusrimulakalpa say that A Xa The was excited to support new Buddhism but did not say that he was interested in spreading Buddhism.

UDAYIBHADDA (461-445 TR TL)

According to the PG sources and Danh teacher, but not according to the "Purana" book, A Soap World is succeeded by his son Udyibhadda. He reigned for 16 years, from 567 million TL. Manjusrimulakalpa says that like his father, he not only worshiped PG but also collected the Buddha's teachings. But this volume also states that after the Buddha's death, his teachings will deteriorate, the kings will dispute with each other and the monks will be preoccupied with worldly things, catch each other's fault, and lack the selfconstruct. Monks and lay people will decline in morality, like to argue about things that are not beneficial, and envy each other. The pagan will prevail, and people will return to Brahmanism, kill animals to sacrifice and practice other evil spirits. If these contradictory details in Manjusrimulakalpa are considered in conjunction with the mysterious silence of the Sri Lankan history of King Udayibhadda's activity, one might guess that the king did not favor much PG. The book further states that there will be some good people, gods and non-humans who continue to worship relics and the recession of PG, there will be eight noble monks upholding the dharma, that is Ton false monk Sariputra, Mandgalyayana , Mahakasya, Subhuti, Rahula, Nanda, Bhadrika and Kaphina. 

The Bu-ston scholar of Tibet wrote that the righteous Buddha protected the Dharma for Venerable Lama, who transmitted it to Ananda, Mandgalyaya, and Ananda passed away during the reign of Asojas. Nan taught his disciples, Sanavasiha, to protect the PG after his extermination, and then take the ordination ceremony for Upagupta, the man of Mathura (the fourth group of Zen Tong). A Nan said that according to the Buddha's life, Upagupta would become a Buddha, but not with all the qualities of a Buddha Sense (Sambuddha). 

Just before he passed away, A Nan also gave teachings to five hundred Balinese monks, headed by Madhyantika, and he gave him the propagation of Dharma in Kashmir. The Sri Lankan History does not say anything about Madhyantika and his activities in Kashmir.

UNURUDDHA AND MUNDA (445-437 P. TL)

After reigning for sixteen years (461-445) Udayibhadda was succeeded by his son Anurudda. All the reign of King Anuruddha and his son Munda was only eight years (445-437 Tr TL). In the book "Divyavadana" King Munda is considered the son of King Udayibhadda, and does not see anything to say to King Anuruddha. In the Anguttara Nikaya, King Munda came to meet the bhikkhu Narada when Queen Bhaddha died. In the city of Pataliputta, he heard the bhikkhu Narada preaching the impermanence of beings and all things. The book of "Paristaparvan" by Danh Giao states that a prince disguised as a novice monk killed Udayin. Professor Chattopadhyaya guesses that this satay is king Munda.

NAGADASAKA (437-413 tr TL)

King Munda was succeeded by his son Nagadasaka. He reigned for 24 years and was the last king of the king's line to begin with Qin Ba Xa La (Bimbisara). The history of the Sri Lankan nation states that all the successors of Qin Ba Xa La are kings to kill their fathers, how true is what has to be reviewed, but it seems that the Buddhists dislike These kings are very much, as evidenced by the book "Manjusrimulakalpa" saying that PG was degraded during this half-century. The Madhyantika's departure from Kashmir to spread Buddhism away from Madogha also implies the disreputation of many PG's in the region where this religion arises.

SISUNAGA

The throne of King Nagadasaka was seized by Prime Minister Sisunaga.According to Uttara-Vihara atthakatha, Sisunaga is the son of a royal ruler of Licchavi in ​​Vaisali city and a female technician. Because he was adopted by an official, he was later considered the son of a court official. "Malalankara-vatthu" says that Sisunaga had a palace in Vaisali, and then he left the capital from Rajagaha to Vaisali. He reigned for 18 years (413-395 Tr.TL), and is considered to have defeated the Pradyota dynasty of the Avanti tribe. In the books of PG people there is no big event happening in PG history during King Sisunaga's time.

According to the Sri Lankan history, Sisunaga's successor was his son, King Kalasoka (395-367 Tr.TL), according to the Sri Lankan history, and the "Purana" said that his successor was Kakavarnin. Many scholars think that they are two names of the same person. "Asokavadana" ranks Kakavarnin after Munda, and says nothing to Kalasoka, while "Manjusrimulakalpa" says that Visoka is Sisunaga's successor. Tibetan historian Taranatha mistook Emperor Asoka for Kalasoka and saw Visoka as the son of Emperor. In "Kathavatthu-atthakatha" Kalasoka is called Asoka. In the life of King Kalasoka, a great event in the history of PG took place, which is the 2nd Classics gathering.

According to the book "Mahabodhivamasa" succeeding Kalasoka are ten children of Bradrasena, Korandavarna, Mangura, Sabbanjaha, Jalaka, Ubhaka, Sanjaya, Koravya, Nandivardhana and Pancamaka, who ruled together for 22 years (367-345 pages). , but the "Puranas" book only refers to one person, that is Mandivardhana. Other PG sources say that Kalasoka or Visoka was succeeded by his son Surasena, reigned for 17 years. 

King Surasena helps the monks of the four directions for three years and offers a hundred essential items to all the church towers (Caitya) on the earth. Tibetan historian Taranatha for La Han Sanavasika and Arhat Gia Xá (Yasa) lived during King Surasena's time, and spoke of the appearance of Mahadeva with his five propositions in this king's life.

Surasana was succeeded by Nan Da (Nanda) who, according to Tarantha, was his son. "Manjusrimulakalpa" writes that King Nan Da was very powerful, maintained a large army, and took the city of Puspapura as his capital. He is also considered to gain many possessions with magic. Based on a story in this book, historian Jayaswal said that at first Nan Da was an official of the previous king, and he belonged to a low-class family, but was a leading person in the community.Due to the sudden acquisition of many properties, he became the king of Ma Kiet Da (Magadha). He protected the pretentious monks in Kasi for many years. His court officials were Brahmin, and he also gave many to them. Following the example of his teacher, he offered the towers of relics of the Buddha, King Nan Da ruled for 20 years, and when he died at 66,

During the time of King Nan Da, Billion Kheo Naga praised Mahadeva's five propositions which were the ones that led to the division of the four sects. In addition, historian Taranatha said that during the reign of King Asoka (Asoka), Kalasoka, there was a Brahmin named Vatsa (or Vatsiputra, Single Prince) in Kashmir who was educated but very dangerous. He liked to talk about the Self-Self theory (Atmaka), often traveling around the country to convince the simple people to believe in their teachings and cause discord in the Sangha. Everyone knows that the Single Prince (Vatsiputriya) is one of the four sects, and this faction appeared earlier but was only recognized as a separate faction at the time of King Nan Da.

Both Tibetan historians Taranatha and Buonon all said that the successor of the Nansha king was his son, Mahapadma, a devotee of Buddhism and provided the monks at the Kusumapura castle with all necessary supplies. for life. The two historians added that Vararuci and Panini, who were mandarins in the court of the King of Nan Da, continued to be keen on Mahapadma, but the king hated and killed Vararuci. To atone for killing a Brahmin, Mahapadma king built 24 monasteries. The historian Taranatha says that in his time a Bhikkhu Naga named Sthiramati caused more division in the Sangha by promoting his Master's suggestions.

Raichaudhury and other scholars ranked King Nan Da after the time of the children of King Kalasoka. Based on "Manjusrimulakalpa", Jayaswal placed King Surasena after King Kalasoka. Maybe Surasena, the eldest son of King Kalasoka.We know that after the second episode of King Kalasoka, the Sangha has many discord. The two Masters (Vasumitra) and Qing Bujian (Bhavya / Bhavaviveka) regard Mahadeva's five propositions as the main cause of this discord. Following Mahadeva was Naga, then went to Sthiramati to do the propaganda of the proposed five things. Considering the succession of these monks, we can say that King Kalasoka was succeeded by Surasena and Surasena by Nan Da. The historian Bu ston wrote that the obstacle appeared in the Sangha after the Buddha entered 137 years of Nirvana, thus in the time of King Nan Da, and so, according to Bu-ston as well as Taranatha, it was reasonable to put King Surasena between Kalasoka and Nan Da, but it is possible that two Tibetan historians mistakenly called Mahapadma Nanda's name which was of the two characters, Nanas and Mahapadma and gave that Mahapadma is the son of Nan Da. Maybe after the throne King Padma took the name Mahapadma.

"Manjusrimulakalpa" and two Tibetan historians provide us with fascinating information about the time and activities of two famous linguists Panini and Vararuci. Panini was born in the land of Bhirukavana in the Western region (perhaps Northwest) and despite being a Brahmin, he turned to PG. Due to the blessing of Bodhisattva Quan The Yin, he had talent in linguistics (Sabdasastra, grammar). He composed the famous book "Panini-vyakarana" and attained the results of the Thanh Van (Sravakabodhi). Westerners Weber, Maxmuller, Keith and others argue that Pasini lived between 350 and 300 million TL, so it is the same time as Nan Da. PG historians seem to be rightly told that Nan Da and Panini lived together.

About Vararuci, we are told that he is a profound scholar, and has written books on the teachings of the Buddha. Professor Belvalka has gathered a lot of evidence that Vararuci is another name for the Aindra linguistic Katyayana.Tibetan historian Taranatha said that the Aindra faction is considered to be pre-Panini. Kaccayana's Pali grammar also belongs to this sect. Professor Belvalka also wrote that Vararuci wrote many commentary books. Thus it can be said that Vararuci lived at the same time as the king of Nan Da and Panini, and like the same name Mahakaccayana, he also wrote a commentary on the Buddha's teachings. From the above, it can be concluded that disagreements in the PG Sangha arise during the time of King Kalasoka and increased during King Surasena and King Mahapadma Nanda.

Major Buddhist Centers

The names of monks and geographic information provided by documents on the Second Episcopal Conference help us to know the extent of the area influenced by the PG Church. During the time of the eight elders were considered leaders, namely Sabbkami, Salha, Revata, Khujjasobhita, Yasa, Sambhuta Sanavasi, Vasabhagamika and Sumana [1]. The first six are disciples of Duc A Nan, the latter two are disciples of Anuruddha. A Nan passed away at the end of King A Soap's reign and so during the Second Episodes his disciples were already old. At that time Sabbakami and Sangha (Sanghatthera) but Revata were recognized leaders. In Sankrit tradition, Sambbkami Sanavasi is considered to be the leader because he was chosen by A Nam as his successor to oversee the Church.Chinese sources indicate that he played a leading role in the discussions of the Episode. The Vaisali monks were from the eastern lands of India, as well as the Sabhakami, Salha, people of Sahajati, Khujjasobhita and Vasabhagamika.Tibetan historian Bu ston writes that Sabbakami resides in Vaisali. Xuanzang claimed that Khujjasobhita was a Pataliputra, and Salha was a Vaisali. It was noticed that Salha was a Sahajati city or Vaisali city at first. Also, King Kalasoka initially supported the Vaisali people, but later, due to the intervention of his sister Bhikkhu Nanda, he leaned toward the Westerners. In the early period of Buddhist history, Vaisali has been described as a city full of non-religious thinkers and a center of followers of Nigantha Nataputta, the Jain's patriarch. Therefore, in accordance with the tradition of this region, PG monks tend to be unorthodox in finding a place here.

Elder Yasa was the most active and the cause of the dispute and according to Xuanzang, Yasa was a Kosala, leaving Vaisali to Kosambi, organizing a Sangha of sixty monks of the Avanti, all in the west. . Mr. Yasa went with them to meet the elder Elder Sambhuta Sanavasi in Ahoganga. Along with this they went to see Revata (also in the West) of Kanauj people in Soreyya, the fourth Western monk was the elder Sumana. Thus we see there is a clear geographical distinction between monks. Elder Yasa of Kosala was the initiator of the anti-monks' actions against Vaisali, with the support of the Human Revata of Soreyya (Kanauji), Sambhuta Sanavasi of Mathura and Sumana (no records of birth records) of these people). This shows the monks in the west, ie Kausambi, Avanti, Mathura, there is a more orthodox way of respecting the precepts that the elders have accepted. In the discussions of this episode, even though the Elder Sabbhakami was not given the right to preside, it also proved that he did not fully support the protest initiated by Yasa. As mentioned above, Salha did not insist at first, and perhaps the Pataliputra Khujjashobhita also had this attitude. 

Professor Przyluski also noticed the geographic division of monks, and said that there were three distinct centers: Vaisali, Kausambi and Mathura. The city of Kausambi and all the southwestern lands later became the territory of the Presbyterian, and Mathura and the northwestern regions were of the First Family.So westerners in this episode are monks who are later called Presbyterians (Sthaviras) and Sarvastivadins. Meanwhile the eastern people in Vaisali city will belong to the Mahasangahikas and other tribes. Whatever the difference between the eastern and western factions, one thing is clear is that at that time PG prevailed throughout the central Indian range from Avanti to Vaisali, and from Mathura to Kausambi. Perhaps the main center of PG moved during that time from Rajagrha to Pataliputra, which is also the capital of the Ma Kiệt kingdom. The Protestants also took Pataliputra as their main center.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.4/6/2019.