Buddhist monks and nuns.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
[01] Chapter oneBackground-ooOoo- Ä n Pure is one of the areas with the most ancient civilizations of human history. It is a civilization in the upper Indus River (Indus River), stretching down the upper Gange River (Ganges). For a long time, at least from 4000 to 1000 BC, this place was the concentration of settlers such as Mundian, Samerian ...., and the most populous, most notably. Dravidian. It can be said that the center and soul of India's oldest and most pure civilization were concentrated in the aforementioned Punjab (Ngu Ha) region, upstream of the Indus river. This is an agricultural civilization, in the Bronze Age. Archaeological excavations have confirmed that a large city was built around two or three thousand years before the Western calendar. In the thirteenth century BC, one of the Aryan people from Caucasia region, between Ly Hai and Hac Hai (Aménia, the former Soviet Union (former) bordering Europe and Turkey, descended and crossed the Hindu mountains. Kush went into Northwest India, down to the Punjab where they met the strong and rather persistent resistance of the Dravidians, but the Aryans, which were nomads, were very friendly, defeating the indigenous people. The Dravidians partly moved south and southeast, either purebred or mixed with some other ethnic group, forming small states; another remained in the Punjab, coexisting and subject to the Aryan domination . Perhaps Punjab is a convenient land, the climate is not so strict; A wide valley has been cleared for cultivation; the big city, the rules; The standard of living, including agriculture, handicraft and primary commerce, represents a civilization and culture. Therefore, a nomadic tribe used to hunting, familiar with hooves with swords and bows, was the Aryan people, stopped here, imposing their rule on the indigenous people. But the ruled is someone who has a higher civilization, so the ruler, though self-regarded as having a high rank, has the power to impose, rule, organize the government ... rule. The two cultures were fused together, progressive country, industrial expansion, agriculture, commerce and technical development. Civilization moved to the Iron Age. Thought, religion richer and more diverse. The Vedas (Vedas), especially the Rig-Vedas (Vedas) of the Aryan were formed when the Punjab region was completely in the hands of the Aryans. The core thought of the Sutras is of course tinged with the colors of the Aryan people, apparently from time immemorial, in Caucasia or somewhere before, or from stopovers, after passing through many forests and mountains. A desert or a vast steppe, under the harsh sun, under the floods, the stormy winds, the cold snow, or by the fire flickering in the night ... a universe full of power but closely related to man, something great, wide and tall is difficult to describe, praising how much is not enough, that is Brahman. This cosmology becomes closer, more specifically, through the silhouettes of the Earth God, the Tree God, the Ox god of Dravidian people, and the ancient agricultural civilization. Brahman's thought and perhaps a large number of poems that existed from a long time ago, about 1200 years to 1000 years before the Western calendar, were expressed, arranged, further created, into rich songs. , nice. Over a period of more than two hundred years, 1017 songs of praise were added, after which 11 additional songs were arranged to be formed; rather, some formed long before and some were added long after. Other Vedas such as Samma-Vedas (Samma Phath-da), Yajur-Vedas (Gia-descendent-da) and Athar-Vedas (A-ved-da, later named a Venerable) has been shaped for perhaps centuries. These ministries place too much emphasis on praying for rituals. After several three centuries of fighting, oppression, struggles, mixing, assimilation ..., the Punjab region has become a prosperous country with a rather brilliant civilization and is often called China. National or Central (Medhyadesa). The countries here belong to the system of urban civilization, increasingly flourishing. Kuruksetna (Sentence-Lu), Pancàla (Bá-ca-la), Matsya (Ma-ma), Yuracena (Tu-ma-sharp-na) ... It was in the tenth and ninth century before the Western calendar. The Central Civilization began to flow south and southeast, down the Gange River (Hang Ha), following in the footsteps of the immigrants, mainly of the Aryans; sometimes it can be by the hooves of the main horse, but most of it is by friendship, by trade exchanges, by the spread of religion, ideas, scholarship ... Southern and Southeast countries , initially considered semi-confined or barbaric areas, has sought to rise up while living with people in the north. These countries have also learned from the Central Committee through their participation in the war in the manner of their vassals called by the Central countries for help, or to go to the North to trade, study ... self-reliance, the countries of the South and Southeast grew steadily, and in a few centuries, by the 7th century BC, prospered: Kosala (Verse-slap-la), Kasi (Ca -thi), Videba (Vi-dec-her), Magadha (Ma-master-da) with big cities including castles, palaces, parks, market hammers ... Sàvathi (Xa-guard) of Kosala, Rājagaha (King Xa) of Magadha, Kosambi (Kieu-thief-di) of Vamsa (Vam-di), Vesali (Phath-amn-ly) of Vajji (Bah-period) ... Cultural civilization in the Central countries has flourished, the result of the harmony between Dravidian and Aryan civilizations through the Vedas ideological system, but by the 7th and 6th centuries before the West. the calendar seems to be stalled. Ba-la-subject teachers take Vedas as the basis, has established a strict order of four levels: Brahmana (Brahmana - Master), Sat-soles-benefit (Shastriya - royal, soldier ), Bhikkhu-amnesty-da (Vaisya - people, agriculture and commerce) and Thu-da-la (Sudra - slave, low-class labor). Although the above four classes are intended to be strictly divided in the realization of religion, they clearly affect all fields and dimensions: economy, politics, society ... especially at the time when private consciousness. thought, religion is developing highly. Spiritual leadership, especially in religious and sacrificial practices, is the prerogative of the Brahmin caste; Next is the leadership, direction and administration of the country of Sat-to-benefit caste, which is the driving force to promote national development at the beginning and mobilize all activities in the national development process. Such a division of caste, of course, prevented the rise of the majority of the workforce, the two classes of Bhikkhu-dynasty and Thu-da-la which were considered inferior, even the last. Thu-da-la is stripped of almost all rights. Since then, gradually forming the thought of fighting discontent and in the long run, the social reorganization of course must be done. Of course, preventing the rise of the majority of the workforce, the two classes of Bhikkhu-Amnesty and Thu-da-la which are considered to be inferior, even the last being Thu-da-la almost deprived of all rights. Since then, gradually forming the thought of fighting discontent and in the long run, the social reorganization of course must be done. Of course, preventing the rise of the majority of the workforce, the two classes of Bhikkhu-Amnesty and Thu-da-la which are considered to be inferior, even the last being Thu-da-la almost deprived of all rights. Since then, gradually forming the thought of fighting discontent and in the long run, the social reorganization of course must be done. Social organization under the Brahmin system, by intelligence, leadership skills, power, stabilized life, improved production, made a long step, a new turning point in the calendar. Indian history. But as the country grew and the infrastructure was highly developed, the superstructure showed signs of failing to play its role, initially hindering the nation's development. It can be said that the national vitality at that time almost decreased. Sacrifices, religious rites, and the people's spiritual and daily dependence on Brahminism is too much. Everything turned out to be constrained, monotonous, dull. It is time for nations to move forward, to embrace a different leadership thought, or it is time for Brahmanism to continue to take the leadership role, to transform into a new system. The countries of the South and Southeast are developing, a sense of freedom is proliferating, a pragmatism has imbued with the transition to iron civilization in parallel with the development of technology, handicrafts and trade. Karma. All create a new spirit, the reality is more human. The Vedas from reflecting on the figures of clairvoyants (Rsi-Risi), praising the supreme being, praising a vast and powerful cosmic self, Brahman, then brought Brahman closer to you. more people by means of island prayers, rituals. But once civilization is high, the ideology has developed and expanded, the patriarchal forms, even though they have been pulled down in the way of living through forbidden precepts, rituals ... are still confined. great, contrary to the free love, the practical love at that time. The first transformation of the Brahminism was the interpretation of the Vedas in many different ways according to each Vedanga sect. After that, the outstanding feature, marking a step forward, a new feature born from the Vedas is the Upanisads thought. The doctrine is included in the 108 (?) Volumes, in particular the thirteen often reminded: Isàvgàsya, Kena, Katha, Chàndoya, Brakadànanyaka, Kansìtaki, Maitràyaniya, Prasna, Mundaka, Tattrirìya, Māndakya, Aitareya and Svetàsvatara. More than half of the thirteen above were formed before the Buddha's time (from 700 to 550 BC). This doctrine aims to explain and develop the Vedas in a new, concrete, deeper and more detailed spirit. The Atman is discovered, deepened. God Brahman is complete in Atman, the Great Self included in the Little Self. The meaning of the word Upanisad is to sit near, listen, sit at the teacher's feet. The relationship of the individual, of the I to the supernatural becomes more intimate. Atman means body, breath, being, self, soul. The Upanisad doctrine attempts to promote the Ngai, illustrating the way for the Little Self to identify with the Great Self, the universe. From here on, the thought of breaking away from the old stereotype has come to life and grew up. Parallel to the social and economic context, philosophical thought was not confined to the Vedas system's influences, even though Vedas had shifted colors to the Upanisads. The Luc sect appeared and brought with each sect a large number of followers, disciples, creating a jubilant philosophical atmosphere of a new era. These six sects, can be said to be anti-Vedic thoughts. Roughly, based on the Sa-subject Business in the School of Business (Dìgha Nikàya), we can tell:
In fact, in that context, there are many other theories as well. The five parts of the law that said at that time, King Tan-Bhikkhu-sa-la was Ca-saved to welcome representatives of the ninety-six sect. Such new sects and religions have spread everywhere and dominated the influence of Brahminism. The rising countries in the South and the South East Central are of course still under the influence of Brahmanism, but not too heavily, because they are far from the Central, because the people here are less pure and because some other reasons stated. These are the lands for cultivation and development of the above theories. Magadha is the center of activity for the Professor. The two sages that the Buddha came to ask for when he was ordained are Alàra Kālama (Samkhya sect) and Uddaka Ràmaputta (Yoga - Du-old sect) are the two leaders of two famous Sa-subjects in Magadha (Ma -kiệt-momentum) and Vesali (Bhikkhu-amnesty-li). The three Elder brothers Kassapa (Ca-lettuce) belonged to the Sa-subjects Latilika group, the Nigradha sect (Pham chi Ni-verse-Lu) recorded in A-Ham, from near the Rājagaha (Vuong Xa) city of Magadha (Ma- masterpiece-da) ... In general, from Kapilavatthu (Ca-la-la-guard) to Savatthi (Xa-guard) to Kasina (Question-thi-na), Among the newly risen nations, Kosala (Verse-slap-la) and Magadha are the two largest. Magadha country alone is rapidly reaching, its territory is right downstream of the Gange River (Hang Ha), the east is close to the sea, the west stretches to the Sona River (Them-ba) and the south is adjacent to Pundra mountain (Tan- dollars). Magadha was in a dispute for influence with Kasala during the Buddha's time and when Buddha was about to die, a few small countries overpowered Kosala, which opened the reunification of India two hundred years later. Within five hundred years, from the tenth century before the Western calendar onwards, Indian social ideology has passed through conflicts of struggle, contradictions, synthesis, division ... through periods of time. silently, sometimes loudly, sometimes spreading out, reaching up to height, settling down to depth ..., creating a diverse and rich context with confusing and multifaceted problems. This is the natural result of a living organism, very real, very dialectic, being human, being human in a society, in a community of societies, being human. The continuous changes, restlessness and concerns of philosophy and ethics have proved that the spiritual life, and since then, the material life has still had obstacles, still incomplete, and suffering. Truth is still prominent, round, widespread in this reality here; There are things, the "litigant" people do not fully grasp, sometimes only feel for a moment, or longer, but still not enough to call experience, meeting, evidence. Again, the empirical method of attaining the truth, the verbal expression - whether through communication or reflection - is still a problem. In India in particular, at that time, apart from the powerful gods accepted by the religious tradition, there was no real person, a noble, historical man who was close to everyone, an enlightened person. Truth enlightenment has the ability to re-issue problems to solve and thereby solve all the confusion of thought at that time. He is not a creator, does not monopolize the truth, does not bring anything new to reality, does not put more ideas, doctrine. He just tolerated, tolerated, in harmony. He begins with reality, performs and accomplishes in reality with a very real thing that saves suffering, liberates man. He is the Buddha. He is a prince, named Siddhattha (Tat-att-da), family Gotama (Co-talk), King Sakya (Thich-ca, of the class Shatiya (Sat-base-benefit), son of King Suddhodana (Pure Land) Sanskrit) and Hòang Hậu Mayadevì (Ma-Gia). He was born in 544 BC, in Lumbini garden (Lam-ni-ni), east of Kapilavatthu (Ca-la-la-guard), Kapilavatthu country. Thought should also briefly determine the location of some cities, countries, places where the footprints of the Buddha and his disciples were once imprinted. Kapilavatthu is a small country, today Tilaura Kot, in Nepal, bordering India. About a hundred kilometers west, Sàvatthi (Xa-guard) belongs to Kosala, and is now Sàhet Mahet on the right bank of the Rapti River. Slightly two hundred kilometers southeast of Kapilavat, about two hundred kilometers, is Kusinagara (Verse-thi-na) of Kasia (Ca-Thi), in present-day Utta Pradesh, two hundred kilometers east, slightly down south is Vesali citadel. -xá-ly) of Vamsa (Vam-di), now Besàrh on the river Gandaki. Still going East and down south, crossing the Gange River, about two hundred kilometers from Vesali is Rājagaha (Vuong Xa) city, the capital of Magadha (Ma-master-da), now in the land of Bihar. A few dozen kilometers south of Rājagaha is Gaya, now Boddhigaya, the place of enlightenment. Right there, down to the South is a mountainous area where the Buddha six years of asceticism. About three hundred kilometers west of Gaya, Slightly north is Baranàsi (Ba-la-complaint), a city on the left bank of the Gange River. About three hundred kilometers upstream of the Gange River, going south a few tens of kilometers is Kosambi (Kieu-thieu-di) of Vamsa, now Kosam, southwest of Allahàbàd. The distances mentioned above are in flight paths, relative numbers only; If taking into account the current road, especially at that time, of course it must be much different, the real number could be twice or more long. According to the Mahayana Sutta, the School of the Nikaya (and many other sutras of Nikàya), Prince Siddhattha was born with thirty-two good forms and eighty beauty, signs of the cdg, or the future reincarnation. Seven days after the Crown Prince's birth, Queen Maiadevì passed away. The Prince grew up, trained through all the arts, to the ability to reason, reason, think, he was outstanding. When growing up, He had thought of wanting to escape, investigating; The king knew, using all material luxuries to bind His feet. By order of his father, he married Yasodhàra (Da-du-da-la), a talented and virtuous princess of neighboring Kosala. At the age of twenty-nine, the Crown Prince had one son, Rahula (La-la-la). Seeing the symbols of suffering (old age, sickness, death) and the serene character of a Satan, after much pondering and confusion, awake about suffering, saving suffering and liberation, the Prince decided to secretly leave the palace, give up all that life called worldly happiness, go to find great religion. In the night, he came out of the wall straight to the end of the territory of the country of Kapilavatthu. Here he said goodbye to Chandaka (Xa-nac), his loyal servant, and Kanthaka (Kien-compassion), his son of a monk. He changed his royal robe, dressed in a monk's robe, and wandered alone on the way to search. He descended to the Southeast, crossed mountains and villages to Vesalì to learn from the Taoist Alàra Kālama (A-la-raa of Gianna), the leader of the Samkhya sect, and then attained the highest attainment. This has been achieved by entering the landlessness. Not satisfied with this result, the Crown Prince swept to the East, slipped south, crossed the Gange River, to Magadha, towards the capital Ràjagaha (Vuong Xa), where culture, thought, the teachings of the famous sects to study with the Taoist Uddaka Ràmaputta (Uddaka-old La-ma-Tu), the leader of the Yoga sect (Du-old), and soon he attained the highest attainment. This position is to enter the non-non-non-native land. This is the highest attainment that contemporaries achieve. With great wisdom, Prince, or rather, the Bodhisattva found that in this great fruit, there is still entangled with karma, the truth has not been fully experienced. He entered the concentration of contemplating all over, realizing that no one in the world could teach him any more, so he decided to say goodbye to Uddaka Ràmaputta to find a place to practice, to realize liberation by himself. This is the highest attainment that contemporaries achieve. With great wisdom, Prince, or rather, the Bodhisattva found that in this great fruit, there is still entangled with karma, the truth has not been fully experienced. He entered the concentration of contemplating all over, realizing that no one in the world could teach him any more, so he decided to say goodbye to Uddaka Ràmaputta to find a place to practice, to realize liberation by himself. This is the highest attainment that contemporaries achieve. With great wisdom, Prince, or rather, the Bodhisattva found that in this great fruit, there is still entangled with karma, the truth has not been fully experienced. He entered the concentration of contemplating all over, realizing that no one in the world could teach him any more, so he decided to say goodbye to Uddaka Ràmaputta to find a place to practice, to realize liberation by himself. According to him, there were five disciples of Uddaka, namely Annà Kodannà (A-elegant Kieu-tran-like), Assaji (Abst or Ma Thang or Thieu Thi), Dasabàla Kassapa (Ten Force Ca-lettuce) and Bhadaka (Bat- Subject), Bo-slapped the same five Sa-subjects swept south, to the Uruvelà (Uu-long-frequency-speaker), called Gaya, about ten kilometers further to a place of deep mountains; close by, the western edge is the Niranjara line (Ni-inter-boat). He and his five companions chose this place to practice asceticism. During six years, Bo-slaps endured hunger, cold ..., thin body only skin and bones. He endeavored to practice Meditation, finding ways to dwell on his mind, determined to practice the body, manipulate his breath, and even tried to stop breathing to hope for spiritual liberation. Fatigue, pain, and insecurity still show up. He recalled his previous experiences, even though he was staying in first meditation, he was very comfortable, serene, gentle (feeling when he was seven, when his father performed fieldwork); But now the opposite is quite true! He found himself on the wrong path, tilted towards an extreme. He decided to eat and drink again for full health, completely giving up spiritual practice. Five fellow disciples, the Monastic Kodannà group, said that he was discouraged, leaving him and going west to Baranàsi about three hundred kilometers away, in the land of Kàsi, Bo-slapped at that time only left alone in a deserted forest, lonely but serene, sure to become enlightened. He took a bath in the Niranjaga River and then went up north to return to Gaya, Uruvelà, which was not far from the main road, the village, but a quiet, green forest, Bo-slaps used milk porridge from the village of Sujàta ( Tu-beams) consecrated, received eight fine grass bundles of lawn mower named Svastika (Kiet Tuong) to make seats, on a flat stone, under an old tree (later called the Bodhi tree - Bodhi). He vowed not to leave this place without being faithful. Except for the times when he walked away from meditation to walk around here, during the seven weeks he entered samadhi and finally attained the ultimate attainment. From now on, Shakyamuni has become the greatest Enlightenment, worthy of ten titles: Tathagata, Respect, Righteousness, Minh Hanh Túc, Thien Thought, World Religion, Supreme Master, Thought. Truong Phu, Thien Nhon Su, Buddha, The Ton. The Buddha has attained the ultimate truth, has become the truth. Truth still manifests in mundane reality, but because people are obscured by ignorance, people cannot enter the truth, lives must wander, writhing pain in samsara. Buddha gave up everything in search of the truth, wasn't it to eliminate ignorance, overcome samsara, and cessation of suffering present in life? Therefore, after seven days sitting quietly under the Bodhi tree enjoying the blissful bliss of Dzogpa Chenpo, the Buddha pondered over the unsurpassable dharma and the limit of human wisdom, and wondered about bringing Dhamma to teach people. The Maha Vagga has written about the thinking of the Buddha at that time:
But that work continued:
So Buddha returned to the world, opened the truth, taught people to see, understand the incarnation (opening, seeing, enlightenment, entering). This decision was made right at the place where he became enlightened. Two merchants, along with the convoy carrying goods to the North, passing through that place, saw the beautiful majestic, gentle appearance of the Buddha, gave joy, made offerings, paid homage to him. Being taught the Dharma by the Buddha, both of them sincerely asked for refuge. Those two, named Bhallika (Bat-la-ca) and Trapusha (De-Le-phu-she), are considered the first two disciples of the Buddha's house. The content of the Buddha's teachings to the above two lay laypeople is not recorded, but these are certainly comforting words, moral, ethical, common behavior, in accordance with the basis of an ordinary person that any sage can teach; What causes confidence for these two is probably due to the visualization, the appearance of the Enlightened One. The Buddha was a man who lived, reflected, learned, practiced and attained the Dharma. He is the result of a living process of an organic body, that organic body is life, is a thoughtful man, who has operated for a long time from beginningless time. The ultimate Dharma that He attained, as mentioned above, is the eternal, ultimate, absolute, still shown in all aspects of life. There are things that reflect the truth that people do not grasp, or only grasp the fragments, or incorrect deduction about it. He is the supreme Satan, the highest witness and decided to bring the ultimate Dharma to enlighten and save all beings. Buddha, Dharma, Sangha, the Three Jewels, fully capital in Him, His being is the Three Jewels. The Buddha is great in that he did not create new things, but that he knew how to convert, system, modify, supplement all the existing philosophical thoughts, or rather, he knew. The method and content present the truth that he enlightened, reflect the Dharma that he experienced, attained, leaned upon, and he himself is the Dharma. "Is this Dharma not enlightened by me? Why don't I worship and take it as a refuge?" The sutra continues to write:
The Dharma is Buddha, represents Buddha, or vice versa, so the Buddha taught:
That is why after the Buddha passed away, the Brahmin Maggallàna (Cù-nặc-kien-Liên) and the mandarin Vassakàra (So) asked who was the successor of the Buddha, then the Venerable Ananda replied:
Because Buddha, Dharma, and Sangha are one, so even in the absence of the Buddha, one can depend on the Buddha's teachings and on the Sangha. The problem must also be raised is how the Sangha, the Congregation, or the Buddhist Church, must do to assume that noble function. The Sangha, in principle, is a unified body, properly manifesting as the Dharma, like the Buddha, the Dharma, and the Buddha. That is the content to be developed next. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.21/8/2020. |
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