Learn about Vu Lan .ULLAMBANA.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Speaking of Yulan, the writer meant to talk about the scriptures related to the Yulan meaning, including the notes, the previous accounts of the Grand Master's history, which have been compiled and were classified in the Mahāvāna. such as the Sutras. However, this is just a summary article in the framework of an issue, with modest documents that the writer can read. Moreover, the writings of the patriarchs over many generations on the Yulanpen Sutra are too many (more than 60 types), can not be compared all, just select a few important works for evidence. Threshold looking forward to the high rank Minh Thuy from just teaching.

I. Summary

The Vu-lan-tub sutra is only a small sutra of Phuong Dang Bo, with less than one page in DAI CHANH TAN TU DAI TANH KIEN, volume 16. But through the dynasties in China, from Tang, Song , Nguyen, Minh, Thanh to the Dan Quoc dynasty, every generation has the Patriarchs before the narrative, the uncle, commentary on this sutra, enough to see the importance of the sutras for Buddhist beliefs. In Vietnam, the Yulanpen and the Hieu Sutras are interpreted quite creatively, having entered the hearts of Buddhists as a kind of SUTRAS that almost everyone who regularly goes to the temple to chant Buddhist prayers is more or less reciting it. .

Natural Yulanpen Festival has become the biggest festival of the Buddhist circles in Vietnam, so it is necessary to learn the origin and meaning of the Yulanpen Festival. Currently, there is no one who has translated a set of Vu-lan to popularize the Buddhists, this is also a very big omission.

The creative interpretation of the Yulanpen Sutra and the Hieu Newspaper that the temples in Vietnam are now reciting on the occasion of July, are rhyming, easy to understand, close to the Vietnamese soul. However, in order to facilitate the rhyme, many places in the translation still use Sino-Vietnamese words that are too concise for ordinary people to understand, such as "Cu Lao Tu Cu Lao", "filial piety", "god province Tomb khan "etc .. The second point is that the whole sutra only helps readers to recite the word HIEU in the scope of the Nhan Vehicle, has not brought into full play the profound Mahayana meaning of the scriptures in general and the meaning of the texts. important details in the sutras.

Vu-lan-tub (Sanskrit: Ullambana-sùtra), 1 volume, translated by Mr. Truc Phap Ho translated into Chinese literature in the Tay Tan dynasty (750 - 801). The content narrates that the Buddha's disciple, Maudgalyàyana (Skt: Maudgalyàyana; Pāli: Moggallàna) pity his mother who is suffering in the hungry ghost path, so he asked the Buddha. Buddha taught only on the full moon day of the seventh month, on the day of the fourth anniversary of their monks, using the rice soup and the five fruits to make offerings to the ten directions of the Buddhas and the Sangha, which can save mothers from suffering.

The Vu-lan-tub association that this sutra says is inherently in accordance with the world's filial duties. His Excellency Tong Tantra, the 5th Patriarch of the Song Hoa Nghiem Buddhism exaggerated the thought of making filial piety to be grateful to parents, reconciling the relationship between Buddhism and the morality of the Chinese people, which took Confucianism. background. Since then, this sutta has a quite positive effect and is extremely widely circulated.

The same translation (same Sanskrit but different translators) with this sutta is An Phung Bon Kinh Newspaper (also known as Cong Duc Kinh Newspaper), it is not clear who the translator is. The Pure Land Great Bon is narrated in the 63rd book of the world is also a copy of this sutra. The large table of contents such as THE BUDDHA'S CALENDAR book 6, VU CHU SAN DEPARTMENT OF THE TABLE OF CONTENTS volume 9, THE PRINCIPLE OF EDUCATION volume 2 all say that the translator of this sutra is Truc Phap Ho, but there are also theories for that this sutra is false, because it is often incorrect to say its content and translation. EXPORT SITUATION SIGN UP, for that business is not clear translator.

However, in India since ancient times there was a belief that suffering "miraculous island" in hell, this sutra can not be arbitrary as false. If comparing the scriptures and some versions, the translator may have added some sentences in the translation. This is also common in a number of translations of other sutras, the translator has given some details consistent with the beliefs and ideology of the contemporary locality, as long as the core spirit is maintained in the text.

II. Origin of the Vu-lan-tub

In Vietnam, recently, there are a number of books and articles pointing out the fundamental error in some interpretations of the Vu-lan-tub. Kind of before, in Vietnam, many people understand the word "tub" means pots; "bowl bowl" is an object of monks used to store food. Many people have loudly attacked and quoted Sanskrit to prove that the word "bathtub" is also the translation of the three words Vu-lan-tub, not a pot. In fact, this mistake is not among Vietnamese translators, but in China, there has been such a way of understanding since ancient times.

Vu-lan-tub is a transcription of the Sanskrit word Ullambana, which translates as O-lam-Bà-noa, if translated, it means "Reversal" (the suffering is upside down). In fact, Ullambana is a translation of Avalambana, which lures the suffering of the dead very uncomfortable, like one being hung up. The major Chinese books such as PHI NGHIA DANH NGHI NGHE Episode 9, LIKE THI YIEU LÃM low book, VU-LAN-BUNG KINH LẠM ... all say that the word Vu-lan Bon is a false transliteration. Because the word "bathtub" is a transcription of the Sanskrit word "bana", not the meaning "bowl bowl" - "use a bowl of bowls to worship the Buddha and the Sangha" - as Dhamma CHAU LAM has quoted to solve Like BUDDHISM OF SURVIVAL, but over many generations, most of them misinterpret this meaning without paying attention to the above-mentioned quotes.

Starting from the work of VU-LAN-BAN BAN SUTRAS by Mr. Hue Tich of the Tang dynasty. He said that put the pride of taste in a pot, and then offered to the Buddha and Sangha to save the suffering of "Mystic Island". Mr. Tong Tantra explained in the VU-LAN EARLY BUDDHISM in lower book that Vu-lan means Huyen island, and "tub" is the thing to help, so he explained that Vu-lan Bon is "Saving the island of hypocrisy, solving suffering. ". From this explanation of Mr. Tong Tiet, the next life follows that to understand the word Vu-lan Bon.

But in VU-LAN THE EARLY BUDDHISM of the upper book of the Song Emperor Wu, the translation of the Vu-lan Bon Sutra is "The Enlightenment Theory of Reducing the Mystic Air Island" (The Enlightened One talks about the Sutras "things to save Misery Dao "). The word "tank" is the wrong way of province, Former translation is Bon-dozen-na; New translation is Mon-dozen-nàng, ie "Salvation" (the object to help), this is the transcription from the Sanskrit munna. Munna is a transliteration (camp reading) of Pali muccana and Sanskrit mocana. But actually this word means "help" and not mean "help", so the theory of Mr. Ngo Vinh is also wrong.

III. The origin of the Yulanpen ceremony

Yulanpen Festival now has become a big and very important ceremony in the Buddhist beliefs. So where did this thought come from?

The origin of Vu-lan-tub was very early, this thought predates the Buddha's time in life. In both the Great Epics of ancient India there are reports related to Yulanpen. In the 74th chapter, part 1 of the Mahàbharata series refers to the word Putra, which means that the man needs to trayate his father in hell (pun). Because in ancient India believed that if a man did not have a son after his death he would perish in a wicked place, a Brahmin until 20 years old, after his full education. Then I had to go home to get married, give birth to continue the lineage, and take it to sacrifice my ancestors.

And the Vu-lan-tub ceremony that still maintains in the Buddhist temples today is derived from the Vu-lan-tub sutra. Disciple of the Buddha is the Muc-kien-inter, using the divine eye to see his mother fall into miserable hungry ghosts, skin covering bones, constantly tortured day and night. Seeing that, Muc Lien brought the rice bowl to his mother, but because of the karma, the bowl of rice turned into charcoal. Because he wanted to save his mother from suffering, Muc Lien returned to white Buddha to ask him to show the solution to his mother. The Buddha taught that on the full moon day of the seventh month, the fourth day of their monks, using food in a bowl to make offerings to the Three Jewels, they will gain immeasurable merit, and save their parents from the past seven generations. In India since ancient times, following this teaching, practicing Vu-lan-tub, such as Binh Sa Vuong, layman Tu-reach, Lady-Margin ... used to create 500 gold bowls to worship. seem to Buddha and Sangha.

In China, according to the current history, King Luong Vo De was the first person to worship Vu-lan-tub. In 538, the king went to Dong Thai pagoda to celebrate the great Vu-Lan offering. After that, Vu-lan became a custom, the emperors as well as subjects for many generations organized this association to repay the grace of ancestors and parents.

In the Tang dynasty, kings like Dai Tong and Duc Tong paid great attention to worshiping Vu-lan-tub. King Dai Tong transformed the ritual of offering bowls and bowls in the monasteries into a court rite, and used very solemn objects. In addition to folk also imitating flowers and decorations on the front door of the house or spread them all over the street, the secondary monks eagerly come to the temple to practice merit.

By the Song Dynasty, the custom of worshiping Vu-lan was the same as that of the Tang dynasty, but the bowl and solemn objects were somewhat reduced, no longer magnificent as before. According to DONG KIEN DEPARTMENT OF CONTENTS Volume 8, Trung Nguyen Tiet, on this day, people burned money in the underworld, paper robes, and at the same time the play of Muc Lien saved his mother. In the book The Matter of Ages of Cao Thua, there is criticism that the Vu-lan-tub association has lost its true meaning in the Buddhist scriptures. Many Buddhist sutras say that the content of the Vu-lan-tub is just chanting and giving real, but thinking that the Vu-lan-tub is just for giving the truth to the devil is wrong.

However, the next generation does not understand, the monasteries also gather followers, taking the demonic progress as the main thing, which is imitated by the past, in fact it is against the will of Buddha. And the use of "hundred dishes", "fruit of five colors" means all the delicacies, not enough of 100; The five fruits [1] are only generic for fruits, not "5-color fruit" as translated by the Vietnamese translation of the Yulanpen. Using delicious dishes and strange things to offer to the Buddha and the Sangha for blessings, in the next life, I don't know how to use enough vegetables, fruit, vermicelli, rice soup, and tea flower scent to give to the devil god, that is just sending a glass. mile.

In Japan, the worship started from the Ancient Emperor Emperor's Depression (606), until the year 657 when Emperor Te Minh had a new Yulanpen festival. The Yulanpen Festival is easy to reconcile with the Japanese folk custom of "Ancestor ancestors", so it became popular throughout the inner court. This custom continues to this day.

Today, the Vu-lan-tub association is solemnly organized by monasteries. In addition to chanting and giving alms, there are also organizations to offer monks. Recently, Buddhists in Taiwan consider the full moon day of July to be Sangha, this is also the time that people call Zhongyuan. As for folk beliefs, it is widely said that on this day the gate of hell is open wide to release hungry ghosts, so this day they kill many animals, arrange all kinds of food to treat them, and then request Dao. Master chanting super sutras, with the expectation of eliminating accidents, protecting peace, doing business smoothly. But standing on the Buddhist "karma", doing so not only will not help but also create more karma, causing greed, anger for yourself and all species, the retribution will be extremely harmful, completely different from the meaning Vu-lan-tub said in Buddhist scriptures.

In Vietnam, do not know if there is any document recording the worship of Vu-lan-tub from when? But thinking from the past in Vietnam, there was a lot of Chinese cultural influence, so it was not much different. When reading "Van Dai Nguoi Ngu" by Le Quy Don, we found that there is a passage about Vu-Lan-tub, especially there are a few comments of Le Quy Don very well, we would like to quote the full text. That for reference:

"Chu Tu said again: The sages of the previous life who made sacrifices at the grave did not say anything about Nghia Ly (Tien Chanh sacrifices without meaning).

The book is written by the LUCKY COLLECTION book: Trung Nguyen New Year, people display votive objects, colored paper, use bamboo to make a three-legged bed like an oil gourd in a lamp. - alcohol. Luc Du said: It is customary to make vegetarian food to ancestors until the full moon day, make bamboo pots to store paper money, then light a bamboo stalk to burn it.

The book LIKE THI YIEU LAM copy: Sanskrit speak Vu-lan-tub as well as Chinese speak Save Dao Huyen. The Tang Dynasty's Bulletin of Information said King Tuc Tong sent Vuong Du to be Tu Tu Su. During the rituals, Vuong Du sometimes burned banknotes like people with shadow. The story of Vuong Du said: From the Han dynasty on, when the dead were buried, they all buried money. In the next life, people used to use paper as money to worship the devil god. Vuong Du also used that way to make offerings to eliminate disasters.

Chu Tu said: The ancients used jade and silk, the later people used money, in the reign of Emperor Huyen Tong, the worship of demons and gods was really complicated. Not having much money, Wang Yu took paper money instead. The book THANH DUC LUC says again: The day the Huyen Tong car was taken to the burial, the gold, silver, and money treasure are all statues to imply.

Zhou Zi again said: At the beginning of the Song dynasty, whenever it came to the ceremony, he made hats and clothes, but he did not use paper money. Is there any difference between banknotes and paper hats? Paper money dates from the reign of King Tuc Tong (756-762), was made by Ất Thái Su Vương Du, while paper hats and robes date from the Five times.

TIEU THIEM TAI records that: According to the custom of Lanh Nam, whenever a sick person is in the house, kill chickens to kill goose to pray for blessings, if the disease does not heal, then kill cows, pigs and goats to pray for island. . Ancient people laughed at this habit for a long time, because if you want to live, you will kill, that's what the devil hates. In Trung Chau, people only use incense lamps, banknotes, paper horses, fruits, and vegetarian foods to pray for islands, not to kill animals. Having preserved kindness, fostering merit, if we want to pray to God for longevity, we must use kindness and merit, devote sincerity, not in things? ... "(LANGUAGE CHARACTER volume 4, Vocabulary 9 b, 10 a, 10 b, 11 a).

Le Quy Don is obviously not a Buddhist. He was the one who came out from the gate of Confucius in Trinh yard. However, he read a lot and had an indifferent attitude, so what he wrote was very poetic and profound. Apparently, the burning of banknotes comes from China, and the killing of animals for sacrifices is the custom of the Territory (Vietnam?). The ancients have disparaged and pointed out such a serious mistake, could it be that until today, in the era of scientific development, people still burn paper clothes, horses and kill animals to make sacrifices. . Do not make excuses that the old display imitated, knowing it was wrong but still believing and following it was extremely harmful.

So to understand the Yulanpen Sutra that the Buddha taught for the purpose, we need to examine the meaning of the scriptures seriously, from which we create for ourselves an attitude, a correct view. to the sutras that the Enlightened One has kindly taught.

IV. Meaning of the Vu-lan-tub

To understand the meaning of the sutras most accurately, should have to rely on the mantra "depending on the interpretation". Note that the above-mentioned Vu-Lan-Bon Sutra is a lot. At present, in Vietnam, there is no translation of the Mantra translation series, so it is very difficult to fully understand the Vu-lan-tub sutra. Before the brief says the meaning of the sutras, we need to examine the origin of the sutras.

Sutras talk about filial piety and Vu-Lan, currently in DAI CHANH TAN TU DAI TANH episode 16, there is "Patriarch Buddha Ananda", 1 volume, by the Tripitaka shaman An Thế Cao, a national An Tuc translated into Chinese in the Late Han dynasty; "The Buddha Theory of Vu Lan Bon Kinh" was translated by the Three-Tibetan Truc Dharma Ho, a native of the Nguyet Thi country, translated into Chinese literature in the Tay Tan dynasty; "The Buddha Theory of An Phung Bon Kinh", also known as the Cong Duc Kinh Newspaper, the translation, the Dong Tan Luc [2], "The Thieu Tu Kinh Buddhist Doctrine", the Shichibukai on behalf of the Western Tan Luc [3] .

In the Great TAN TAN VAN TAN TAN SUTRAS episode 21 there are many notes, temporarily listed as follows:

- Vu-lan-tub of Tan Ky Song, 2 volumes, Mr. Tong Tiet was in the Tang dynasty, Nguyen Hieu signed in the Song Dynasty.

- Vu-lan-baskets of the Ancient Society of Kim Ky, 2 volumes, by Mr. Pho Quan Thuat.

- Vu-lan-tub Sieu Hanh Sao Khoa, 1 volume, the scientific part was planned by Mr. Ngo Vinh in the Song Dynasty.

- Vu-lan-tub of Hieu Hanh Sao, 2 volumes, including 1 original text of Buddha Theory of Vu-lan-tub Sutra, Vu-lan-tub Recitation of Mindfulness, and the text of the stars, also copied by Mr. Ngo Vinh Song Dynasty.

- Vu-lan-basin Sao Du Nghia Book, 1 volume, written by Mr. Nhat Tan in the Song Dynasty.

- Vu-lan-basin Tan Su Kinh, 1 book, by Mr. Tri Húc coming in the Ming dynasty.

- Vu-lan-baskets from Trung So Sơ, 1 volume, compiled by Mr. Linh Huy in the Qing dynasty.

- Vu-lan-tub Kinh Luoc So, 1 book, written by Mr. Nguyen Ky in the Qing dynasty.

Above are the very famous sutras, classified in the Mahayana as well as Tibetan; also according to the document of the Buddha Quang Dai Dictionary, there are more than 60 categories, including the Yulanpen Sutra of the Tang dynasty, which is somehow not classified in the Great Tibetan. The Vu-lan-tub Sutras in DAI CHANH TAN TU DAI TAN SUTRAS and the one copied in the WILD SUTRAS MISSION by Mr. Ngo Vinh are relatively similar, possibly a single version, not a translation copy. , the version in DAI CHANH TAN TU is relatively more literal, the sentence is more complete.

Looking through the above texts, we can see that the Patriarchs for many generations have been diligently compiled, what are the meanings, texts, stars, signatures, notes and even science. Reading through these series, we found that the Vu-lan-tub Kinh Tan So by Mr. Tri Húc was the best. This work was composed by the Great Master Tri Húc when he was still a novice and attached by Dao Phieu [4]. The work is divided into two parts, part 1 is a summary of the content and meaning of the sutras; Part 2 is the detailed explanation of every word of the sutras. The literature used in the work is very good, with a concise explanation but very clear and easy to understand. Since this part is too long, we cannot fully translate the text and put it here, just extract a few paragraphs and summarize the text of the explanation of the script:

"This sutta takes the offering as the name, takes the Nature of the Three Jewels as the name, takes Hieu from as the tone, uses salvation and gives pleasure to use, uses Mahayana as a minister. All the blessings in the world are nothing more than that. Three jewels, the dharma is nothing before Hieu from, wanting to repay the grace is nothing weaker than saving the happiness, wanting to achieve nothing great sacrifices with Yulanpen ... "

In this first part, Mr. Tri Húc has divided the teaching of the Yulanpen into 5 classes, in each class it is divided into 2 parts, one is explained according to the fact, the other is explained in the sense of Consciousness (psychology). The five grades are:

Rely on the mind and mind to explain Name.

Rely on the mind and France to distinguish the Body.

Rely on the mind and the mind to clarify Tong.

Rely on the mind and the dharma to display Utilization.

Rely on the and the Method of Mindfulness to speak the General.

In the first class,  Grand Master Tri Húc explained that the subject is the name of the legal offering. In the Dharma worship there are full of Three Jewels. The Three Jewels in this section are explained very carefully, it can be said that this is the most extensive explanation of the Three Jewels. The meaning of Vu-lan-tub is also explained in detail, only here has explained "tub" is an offering, then sublimated with rich meanings, such as saying:

"The bowl of the bowl is the sink, the five elements are food, the solution of suffering hung upside down on the hungry ghosts. Mindfulness is the sink, the ten factors of the food, the solution of the suffering that hangs upside down in the realm of Sex. Mindfulness is sink, practice. The Four Noble Truths are food, solve the suffering that hangs upside down in the three realms, Vow is the sink, the Six degrees of tenacity is food, the solution of the suffering hanging upside down is food [5]. eating, solving the suffering hanging upside down Nhi Bien. In particular, using the bowl and bowl (sink) and promoting food as the scene of cause and condition, if there is no reason, then where to base? then the effect of things will not be profound. Why is your mother still not out of the suffering on the road of the ghoul? "

In the Mindfulness part of the first class, the author also explained the method of worshiping Vu-lan-tub very deeply:

"The pure realm is the gas (the basin), the Four Noble Truths, the Real Tu Nghi Quan Hue is food, offering the nature of the Three Jewels, fully liberating the suffering of the inverted Bat island. Soon set foot on the realm of the world." Ignorance is the father, Craving is the mother, right there is liberated. Intellectuals are the mother, Means are the father, taking in self-possession and entering wisdom useless, so called Vu-Lan -think ".

In the second class , the author depends on the distinction of the Body of the Sutra. The monk said:

The three jewels here are the Self Nature of all beings. If there is not enough merit of the Three Jewels, the holy and the holy are separated from each other, dark and light are forever separated, mortals cannot feel but neither can saints. Mind, Buddha and sentient beings, all three are inherently indifferent, delusion and enlightenment are different, but the physical nature is still the most common. Hence the Buddhas are in the mind of sentient beings, depending upon which the reason is sent. Feeling the Buddhas in the mind of sentient beings, the Buddhas in the mind of sentient beings are ungainly mindful, willing to act ... "

Next, the author distinguishes the Three Jewels of the four meanings, and then explains in detail these four meanings, including the Abbot of the Three Jewels, Thang means the Three Jewels, the Great Mahayana General of the Three Jewels and the Unity of the Three Jewels. After that, the author relies on the mindfulness method to differentiate the Body of the Sutra, the great idea "All sentient beings, ie the form of Nirvana, cannot be destroyed, the Buddhas pray for liberation right in the mind of all beings. If such mindfulness is possible, all the Buddhadharmas are fully possible, So say: The Sea of ​​Righteous Virtues of the Buddhas from the mind of beings. that in every moment, we all remember our parents and cultivate filial piety from here? "

The third layer  is the place to clarify the Apostolic Only. Master Tri Huc wrote:

"Although there are many immeasurable precepts, but taking Hieu as the tone. Although Van Hanh is many, but Virtue is still at the top. Therefore, Duc Thich song has always been practicing Bao Filial for countless eons; Mr. Muc Lien right after Successful thinking immediately thought of parents' grace, so they know not after being enlightened to think about their parents, but because they want to repay their grace to cultivate the Holy Way. In her past life, she was a Brahmin daughter, because she wanted to save her mother, so she developed Great Compassion, as long as there is a suffering being, she will not become a Buddhist. -sat is similar ".

Next, Great Master Tri Huc distinguishes the word Hieu into two meanings of the worldly Hieu and the worldly Hieu, in which each type is divided into many meanings to analyze, document the examples of worldly filial filial piety and posture. space, of internal and paganism. At the same time, this passage also quotes many related commentaries to prove and clearly show the principle of the Yulanai Sutra, such as quoting the Law of the Five Sections, the Buddhist Doctrine of the Doctrine of the Tuition, the Mother Sutras, the Prayer of the Will , The Sutras of Confucianism ... In general, in this passage, the author has consulted many scriptures, quoted many famous quotes, used many ancient texts to lure what is worldly filial, what is filial filial piety. , France does belong to the right (means), France does belong to the real (end).

In the next paragraph, the author clarifies the meaning of  "Compassion is filial piety" . There are three classes of compassion: dependent origination, dependent upon grace, and grace of grace.

Lovingorn  is contemplating all sentient beings as parents. So Kinh Pham Vong said: "All men are my father, all women are my mother. I am forever born in them". When contemplating like that, all those who resent their relatives are equal. In the seven realms, sequentially bestowing them three joys, taking that to overcome anger, afflictions, san greed and jealousy, until the evidence of Tam Tam-Tam. Anyone who is predestined to me will save their suffering and bless them with happiness. Parents' graces are deeper than anything, so parents are the first ones that we have to save suffering and happiness.

The Dharma of dependent origination  is contemplating all dhammas from dependent arising. So Kinh Pham Vong said: "All earth and water are my fore body; all fire and wind are my own body". Beings are made up of four elements (geography, water, fire, wind), no human self, no life expectancy. When contemplating like that, those who resent their relatives are the same general, until the attainment of Tam Tam Tam, the ability to save suffering is even more hostile than Samsara.

The word ungainly  is to know mind, Buddha and sentient beings, all three are not wrong. Both the French world is the best general, true equality, does not abide in the general of the dharma and the generals of beings, the Bodhi contemplation that is defilement, Nirvana ie the birth of death, initiates the vow of No-action, eliminates the root of suffering; bar of affliction ie Bo-subject, Birth of death news Nirvana, initiate the oath of Non-work, giving bliss. From here it is Bi, Bi here is Tu, worthy of starting the practice of cutting, becoming Tam-mu. This power of great compassion is inconceivable.

In the above three Dharma Words above, dependent origination is a practice of the three yanas, but the second order is not conducive to forgiveness; The Dharma is conducive to the second yana row, there are also a few that can practice, but it is the practice of the Bodhisattva; The word "ungainly" is the First Middle Path, the second line cannot reach it. Here, the meaning of the Vu-Lan Sutra has become the ultimate Mahayana practice that without the Mahayana faculties it is difficult to perceive. Master Tri Huc quoted the Confucian's words to clarify the principle: There is no reason to harm an insect, not filial piety; without any excuse to harm a leafy plant, is not filial. Confucianism even said so, how is Buddhism even profound? In short, the filial piety of parents, monks, the Three Jewels is the ultimate filial piety.

In the section of mindfulness to clarify the principle, the author has analyzed that even where a present moment of thought has enough three jewels, depending on the discretion of observation, it is called Hieu. Thus, delusion is filial filial piety and enlightenment is filial piety. Activate mind that is contrary to the legal nature, the whole world still loves parents. "When enlightenment, then Tri Degrees, Means and Accessories are liberated; Maze, Vo Minh Phu, Tham Ai, fall into misery".

The fourth layer is the place to display the power of the sutras. Regarding the application, the Great Master Tri Húc spoke very briefly, because he understood the Name, The Body and the Tongue, the use of the Sutra does not need to be presented. In general, "saving suffering for pleasure" is the use of the Sutra. Save the suffering of birth and death, the fun of Nirvana; save the suffering of Nhi Bien, give the joy of the Middle Way ... In the Mindfulness section to make use of it, the Master said: Just contemplate a present mindfulness that has the full nature of the Three Jewels, it is possible to eliminate the nature of Suffering and Practice. in the ten fully realms, together with the nature of the ten realms of complete death.

The fifth grade is based on the teaching of the teaching of the sutras. The reasoning in this paragraph is very sharp and intelligent. First of all, the Master said this sutra belongs to the Mahayana Phuong Dang religion. Then argued that both Mahayana and Hinayana were collected on Bodhisattva. Someone asked: He was born in the past when the Buddha was in Buddhism for only 12 years, that is, in the period of A-Ham teachings, why is it called Mahayana Phuong Dang? Answer: People who only know 5 separate periods but do not know the general meaning of the 5 times, need to base on the sense to determine the position of the sutra in which order to avoid mistakes. In the Mindfulness section to say like the general, the Master said: The mind has all the yanas, so it is the general mind. If the Mind is Mahayana then nothing cannot carry it all. Just completing one mindfulness of this mindfulness can transform all mental and mental faculties. If you do not rely on the Sutras to explain the sutras, you cannot understand the things that the Tathagata has kindly taught. If we do not rely on the Mindfulness to explain it, it is not possible to practice the Vu-lan-tub offering all the time. In the sutras say: In each thought it is often necessary to think of parents, etc., that the Buddha teaches us to mindfulness. And the sutra says: On the full moon day of July each year, we do the Vu-lan-tub dhamma ... it is the Buddha that teaches us to follow the. It also says: All Buddhists should observe this dharma, which is advising us to practice both the Su and the Quan. Great Master Tri Húc that sentient beings drift from time to time in samsara ignorance, deluding both the reason and the heavy negativity and negative karma, so it is necessary to contemplate the song. If we do not rely on the Mindfulness to explain it, it is not possible to practice the Vu-lan-tub offering all the time. In the sutras say: In each thought it is often necessary to think of parents, etc., that the Buddha teaches us to mindfulness. And the sutra says: On the full moon day of July each year, we do the Vu-lan-tub dhamma ... it is the Buddha that teaches us to follow the. It also says: All Buddhists should observe this dharma, which is advising us to practice both the Su and the Quan. Great Master Tri Húc that sentient beings drift from time to time in samsara ignorance, deluding both the reason and the heavy negativity and negative karma, so it is necessary to contemplate the song. If you do not rely on the Mindfulness to explain it, it is not possible to practice Vu-lan-tub all times. In the sutras say: In each idea, we often have to think of our parents, etc ... that the Buddha teaches us to mindfulness. But the sutras say: On the full moon day of July each year, we do the Vu-lan-tub dhamma ... that the Buddha teaches us to follow the. It also says: All Buddhists should observe this dharma, which is advising us to practice both the Su and the Quan. Great Master Tri Húc that sentient beings drift from time to time in samsara ignorance, deluding both the reason and the heavy negativity and negative karma, so it is necessary to contemplate the song. On the full moon day of July each year, the Vu-lan-tub dhamma ... is the Buddha that teaches us to follow the. Also saying: All Buddhists should observe this dharma, which is advising us to practice both the Su and the Quan. Great Master Tri Húc that sentient beings drift from time to time in samsara ignorance, deluding both the reason and the heavy negativity and negative karma, so it is necessary to contemplate the song. On the full moon day of July each year, the Vu-lan-tub dhamma ... is the Buddha that teaches us to follow the. Also saying: All Buddhists should observe this dharma, which is advising us to practice both the Su and the Quan. Great Master Tri Húc that sentient beings drift from time to time in samsara ignorance, deluding both the reason and the heavy negativity and negative karma, so it is necessary to contemplate the song.

All five classes of Consensus mentioned above are just to explain the subject matter, after which Mr. Tri Huc started to enter the explanatory text. Each word of each word was thoroughly analyzed, specific evidence, enough to see the value of this work. However, to briefly understand the meaning of the Vu-Lan Sutra, just understanding the sutra is enough to show us the importance and true value of this sutra in the Buddhist Tripitaka. Understanding like that, our chanting and longevity can really benefit. What word did we begin to recite when reciting the profound scripture?

V. Abandonment about the Vu-lan ceremony in Vietnam

Buddhism was introduced into Vietnam for 20 centuries. We often praise Buddhism as the source of the nation's life, Buddhist culture as national culture Characteristic of culture in folk, nothing is more popular than festivals. The festival demonstrates the religious beauty, rich, cheerful and healthy form. The festival also has the most widely used scouting and promotion effects. So, in order to develop Buddhist culture, focusing on festivals is a very necessary job.

In Buddhism, especially Buddhism in Vietnam, the big ceremony has only two days: Buddha's Birthday and Yulanpen. Although the Spring Festival is heavily Buddhist in its color, it is ultimately a festival influenced by Buddhist beliefs, not a genuine Buddhist festival. In the central and northern regions of Vietnam, there are many traditional festivals associated with temples that are maintained, almost every province has, such as the Huong Pagoda Festival, Thay Pagoda (Ha Tay), the death anniversary of Duc Thanh Tran (Con Son, Kiep Bac - Hai Hung), Dau pagoda festival (Ha Bac), Quan Am festival (Ngu Hanh Son - Da Nang), etc ... But, these festivals are only local in nature, with heavy religious colors. folk. The general Buddhist teachings and the unique cultural beauty of Buddhism have almost gone unnoticed.

Buddha's Birthday or Yulanpen Festival, with tradition and almost absolute devotion, why Buddha's Birthday and Yulanpen Festival has not been raised at the National Ceremony?

Culture is the national soul of the nation. Surely no one dares to deny the role of Buddhism in the national cultural treasure. But in fact, right in the ranks of Buddhists, the two Yulan words for them are still ambiguous.

In folk knives, there is a saying:  "In July, on the full moon of the dead" .

Just get rid of the murder of the dead? Then what is the positive meaning of Vu-lan, if besides the vague sense of filial piety for the deceased? This is not on the part of the masses, nor of the state, but of the spiritual leaders represented by the Sangha Church.

It is not merely protecting the traditional beauty, because as mentioned above, the tradition of Vu-Lan ceremony in Vietnam is not very special. We also need to promote and explore good things, good things in other cultures, as long as they are consistent with the teachings and beliefs of our religions. Surely someone will give such a root, is borrowed? Then what? Even the "Raking Rose" is not a borrowing from another culture? Yet since it was performed in Vietnam (around the 60s) up to now, so many types of art have sprouted, which is poetry, music, painting, drama ..., that if I do not know, although it is very new, many people still think that setting roses during the Vu-Lan festival is the "traditional beauty" of Buddhism. What do we think about this problem?

The reason that the Yulanpen Festival was not replicated and celebrated as a proper festival, in our opinion, is that the Yulanpen Festival is only held at monasteries. Buddhists write down the name of the super Cuu Huyet bridge, each family has a long string, and the pagoda reads every night for several hours to finish the names of the incense. Buddhists sit and listen to the names of their parents, family, yawn and wait. Above, I skim quickly to finish, below I could not hear it, many times I did not know it, I became worried, afraid my parents could not hear the name ... I did not know that I was filial. (!). The Yulanpen Festival is not a National holiday. Buddhists who come to the temple can listen to the Dharma, chant chanting, and participate in cultural activities such as art, flower installation. Many people who are busy working at work cannot go to the temple on this day, so I gradually forgot the whole day of the Great Festival that Buddhism often calls Vu-lan Thang Hoi. The victory is a great association, the most victorious association, but in the end, only in name.

On Christmas Day, every Christian family buys a pine tree, hangs a magnificent flower lamp to celebrate. Why do not we encourage Buddhists to also celebrate Yulanpen Festival in each family? For example, also cleaning the house clean, setting a certain time on the full moon day of July, children will give flowers to parents, say something to show their respect, also hang a flower lamp, light Candle, choose the lotus flower as a Buddhist symbol for display on this day. If the church can prepare a proper rite for a family flower arrangement ceremony, the better. After the family ceremony, Buddhists will come to the temple to listen to the dharma, or attend a special mass festival held at a Buddhist institution in the district or village. The festival must be very special, such as an exhibition of pictures, calligraphy, and fine arts with a Yulan theme, to organize entertainment, sing songs, publish specialties about the merit of parents, organize contests with the form of folk activities such as boat racing, martial arts performances, etc. Are the attendees to the festival it is necessary to be a Buddhist that any old or young becomes cowardly, regardless of religion or caste. Gradually, this form of festival will become a tradition, how beautiful and beneficial it is, its educational effect is also extremely effective.

The above is just a suggestion, hoping that those who are interested in Buddhist culture will think and create, so that the Yulanpen Festival becomes a holiday of great significance and profound influence. the entire Vietnamese public.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.18/8/2020.