The Yulanpen Sutra - Investigating the origins of Han organs & Nikaya.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
However, not every event with a long history is close to the truth of the majority, even if it is a festive event full of humanity like Yulanpen Festival . Therefore, sometimes in some Buddhist forums there have been doubts about the origin, as well as concerns about the authenticity of the Yulanpen Sutra .
Comes from the skepticism and concern that has prompted us to make the research evidence on the origins and the course of Sacred Scripture form Vu lan , through classical Chinese sources and documentation organ Nikaya. That is the main aim of this essay.
Overview of the Yulanpen transmission scriptures
In the Vietnamese classic treasure, the Vu Lan sutras are currently translated by many people. Among the first Vietnamese translations can be mentioned is the Vu Lan Bon Nghia Sutra , printed in 1962, the translator is unknown. The Yulanpen Sutra , translated by Venerable Tri Quang, The Golden Lotus Printing House published in Saigon in 1971, in addition, many translators also participated in translating this sutra. Basically, the Vietnamese translations are based on scriptures called the Buddhist theory of Vu lan tub by Mr. Truc Phap Ho (226-303) 2 translated from Sanskrit into Chinese 3 .
According to the statistics of Mr. Tang Huu in the Export of the Tripitaka , volume 2, in the list of 154 sutras translated by Mr. Truc Phap Ho, there is no Yulanpen 4 . Not only that, Mr. Tang Huu also discovered a sutra named Yulan, but the translator did not know the translator, so he put in the Tan section customary composing the translation of the article 5 . The Tripitaka Chinesea is one of the first available scriptures, highly appreciated in terms of documents by the world. In terms of distance between him Truc dating French households and compilation time work Export Tripitaka set up pretty close together 6. Therefore, the acknowledgment of the Sangha is also one of the important notes on the origin of the Yulanpen .
It can be said that the first person to record the Yulanpen Sutra translated by Dam Ma La Sat (Truc Phap Ho) was the scholar in translating the School Room Funding. According to the Calendar of the Three Jewels signed , volume 6, out of 210 volumes of sutras translated by Truc Phap Ho, has the Vu Lan sutra (盂 蘭 經) 7 . Phi Truong Phong is the author of the biblical history of the Three Jewels of China , which statistics the list of classics, from the time Buddhism was present in China until the last years of the Khai Hoang era in the Sui dynasty 8 . This work, in addition to its positive contribution to the statistics and reorganization of the scriptures after the great tribulation of Chu Vu De 9 , also has certain limitations. According to Mr. Tri Thang in Natural declaration like Catholic continent , the tenth book, pointed out ten mistakes of School Fees are presented in the Chamber of work Calendar Three Jewels University signed 10 . Therefore, there are materials recorded by the School Fee, to ensure objectivity, it is necessary to check from other reputable sources.
In the work of Horror General Law , a classic collection was compiled under Luong Vu De (in position from 502-549), there is a Yulan Sutra . The survey showed that this version is similar to the translation of Mr. Truc Phap Ho, but more condensed than 11 . According to Khai, who liked Lucifer , volume 2, Vu Lan Kinh is another name for Vu Lan Kinh Kinh, in 175 translation of Mr. Truc Phap Ho, there is this sutra.
In his Buddhist theory tub Vu lan fear, Mr. Tong Password (780-841) said that economic Vu lan with translations with different names such as, at the time of Emperor Wu of Jin, with Shamans Dam Ma La Police (Truc Phap Ho-nv) translated Vu Lan Kinh , Hue Emperor period, two Phap Cu and Phap Lap translated Quan Luc Kinh , the third is Bao An (pho Bon-nv) , unknown translator 12 . The work of the Dai Duong internal scriptural work , book 9 also says that the Yulanpen Sutra, the Quan Luc Kinh, the Congregation for the Litany of the Merits, the Pure Land Yulanpen the Thirteenth Series are the same.
In the first Sanskrit-Sanskrit dictionary, the work of Thought-Chanting 14 , compiled by Mr. Huyen Ung and Tue Lam, also mentions the Yulanpen Sutra through interpretation of terms derived from Sanskrit. languages such as Uong Duong (汪洋), Bat La Hoa Sanskrit (鉢 羅 和 飯) 15 … are used in this sutra. In addition, there are also many Sanskrit terms from the Bat Neux-perfecting scriptures such as So Promised (貰 許), Dat Sanskrit (達 嚫) 16 , Treating (栲 治) recorded in Necessity scriptural meaning, volume 44.
From the above information it is proved that there was a Sanskrit Yulanpen in circulation during the reign of Truc Phap Ho, translated by many translators with different names. Remarkably, in the writings of Truc Phap Ho, there is a sutra called Bat Neha-complete shop 17 . According to, Khai used to like the continent , book 12, the perfect Bat Ne-back shop is the shop 's shop . And as analyzed, Quan Liet is another name for the Vu Lan Sutra .
Thus, the Truong Phong Tu event noted that Truc Phap Ho translating the Yulanpen business is authentic information, checked from many different sources.
The relationship and the continuation between the Vu Lan Sutra and the Muc Kien League of Time saved the metamorphosis model
The three Yulan texts that are still in the Mahasatipatthana Sutta are renovated such as Bat Ne-end-of- 18 , the Yulanpen Sutra 19 , the Buddha's theory of merit and prayer, 20 do not mention the identity of Ton. fake Muc Lien Lien as well as the reason why that false Sun's mother was in hell. Therefore, it makes it difficult for readers to imagine the context of the problem. Therefore, there is a later life work called Muc Kien Lien Chien Paradox 21 , in order to supplement those important and necessary details. In this work, the content related to the topic is in the first part, referred to as Variant .
In terms of chronology, the Yulanpen Sutra was translated by Mr. Truc Phap Ho around the end of the third century and the beginning of the fourth century. Meanwhile, the dates of the works of Dunhuang Variants in general and Muc Kien Lien Chien- c inter-parental-change in particular, is determined from the fifth century to the end of the 22nd century .
According variable text , Moggallana while at home called La Unloading (羅卜), are convinced of the Three Jewels and respect Mahayana. His mother's name is Thanh De. As one time preparing to trade and trade far away, Laoc spent part of the money left behind, telling his mother:
- When the Buddha and monks come, the mother should make offerings to her son.
After Laoc's departure, the mother got confused and hid her money without organizing her son. The son, after finishing the work, returned home and heard his mother say that I did blessings according to your instructions. Because of deceiving the holy, so after the general destiny, she immediately received suffering in the Arahant hell. Worried about the filial piety, La Boc immediately Buddha left the home. Due to diligence, listening to the practice, plus leaning thanks to dependent conditions should have attained Arahantship. After attaining the results, Sun fake Muc Lien used religious eyes to observe the six paths of reincarnation but did not see the mother. Section Lien confessed to the Buddha:
- Bach The Ton, where is your mother now and is your body and mind safe?
At that time, The Ton replied that:
- His mother is in hell A-spleen, immeasurable suffering. Although he proves to be a saint, he alone cannot save his mother. Having to rely on the day of release of the ten directions of the Sangha, thanks to the power of their aspirations, was able to save his mother.
By the way, the Buddha compassionately had the means of opening this festival every year. Yulanpen Festival started here 23 .
The story continues with the combination of two alternating prose and rhyming genres, with the specific semantic style of the Variant 24 literary line . The above is just a summary of the beginning of Variables . Due to monograph requirements, we only survey the main content related to the topic.
It can be said that although the author has not been found yet , the work of Variation is a unique cultural work of Chinese Buddhism in the Tang dynasty. Initial survey of the name as well as the main events in the novel, has proven the author variable text not only knowledgeable grape-Lao, capable of poetry, literature, but also as an author with authority about Buddhism. Therefore, this work is not only the researchers and exegesis Vu lan absorb 25 , which is also presented cultural studies, literary common interest 26 .
First of all, about the name La Boc (羅卜) of Muc Kien Lien. According to Dai Tri's thesis , book 11 states that: The son of an astrologer (占 師 子) , whose name is Cau Luat Da, they are Dai Muc Kien Lien 27 . The word Boc (卜) is used in the work Variation is synonymous with the word Chiem (占) in the essay Great position . About the word La (羅), the work Necessity of sound meaning , book 47 states that, A Force Old La Tu (沒 力 伽羅 子) former translation Muc Kien Lien is wrong. Master Thien Thai Tri A great master in his work The Magic of Inter-flowered Literature and Owl , has quoted the Emperor as saying that Mahamudra is also known as the Gioi La (勿 伽羅) 28 . Thus, La Boc is a descendant of divination astrology, named La.
Boc called La, Thanh De and vivid details from variable text also appears in the works of the Buddhist doctrine fear Vu lan tub 29 , by Mr. Tong Password (780-841) prepared, referred to as the fear . Based on the intrinsic structure, influence level as well as the popularity of Variants, we are inclined to the view that the work of Variants is before the work of Sutras. In other words, Mr. Tong Password exegesis Vu lan based on originality of Vu spread by Mr. Truc Phap Ho interpretation, and based on the evidence described in detail in the work variable text, related to the life before the ordination of the monastic monk Muc Kien Lien.
Thus, the work of Variation has played an important role in explaining why the mother of Venerable Muc Kien Lien was in hell. On what basis is this interpretation, or is it merely writing pure literature written by the post-fiction? In our opinion, the work of Transforming is based on a very early classic background. It is the Sanskrit practice of forced charm , volume 5 translated by layman Chi Khiem. The content of the story is in the section of Uu Da La, the model of the fall of the fall, called the Uu Da La pattern 30 .
The relationship and the continuation between Muc Kien Coalition in the subjugation system and the sutra of Uu Da La mother
First of all, for easy visualization, we briefly introduce a portion of the content of the Uu Da La Sutta, form 31 :
One childhood, the Buddha was in the garden of Ca-lan-da of the United Kingdom-amnesty. At that time, there was a rich rich man in that country, giving birth to a boy, with a handsome appearance, so few in the world should name it Uu Da La 32 .
When Udumbara was older, the rich man died. For the Dharma, Uu Da La developed his devotion and longed for ordination, so he pleaded with his mother. The mother replied:
- Your father is dead, besides you, I have no one, so why did you leave me to leave home? Come from here, if you want to invite the Sa-subjects, Brahmins, then the mother will buy delicious dishes for you to offer.
Hearing her mother, Uu Da La relieved. Then he often invited the Sa-subjects, Ba-la-subjects to go home to make offerings.
Uu Da La's mother saw that the priests were frequent, so she was disgusted and cursed at the Sa-Mon and Brahmins.
Once Uu Da La was away, the mother poured food and water into the pit. When the child returned, the mother immediately said:
- The child is gone, the mother at home buys good food and offers it to the Sa-subjects, Ba-la-subjects.
Uu Da La heard her mother say, very happy. Later the mother passed away and fell into the hot, hungry and suffering hungry hungry ghosts, went to where the bhikkhu said:
- I'm your mother.
The bhikkhu asked strangely:
- When I was still alive, my mother used to give alms, why is she falling into the hungry ghost species today?
The ghoul replied:
-Because the mother is greedy, miserable, she refuses to make offerings to the Sa-subjects, Ba-la-subjects, so she has to be the body of the hungry ghost. For twenty years, she was not allowed to eat or drink.
The bhikkhu asked the hungry ghosts:
- Why is it so bad?
The ghoul replied:
- Although we give alms, the mind is often confused. For the Sa-subjects, Brahmins do not have the respectful mind, and are still insulting, so today they must bear this retribution. If you ask the Buddha and the Sangha to make offerings and repent and dedicate merit to me, then I will definitely be free from the body of the hungry ghosts.
The bhikkhus heard his mother say that he encouraged the benefactors to buy food and other necessities, to offer them to the Buddha and the monks. After the offering is completed, the hungry ghost manifests itself before the masses, confesses, and after experiencing several times of birth and death, is born into the heaven of Dao Loi.
... At that time, the monks listening to the Buddha's teachings were happy to practice.
Economic Advantages La pattern Multi caused by laymen in Dong Ngo Chi Khiem service during the years 222-253. This sutra also appears in the work of The Law of Horrors , was compiled during the Luong dynasty 33 . This shows the prominence as well as the popularity of the Udumbara Sutra in this period. In terms of content, both Venerable Van and the sample Uu Da La sutra have at least twelve similarities.
First, the character line mainly includes father, mother, son, bhikkhu, monks and Buddha.
Second, the son is faithful to the Three Jewels but the mother is the opposite.
Third, I asked my mother to make offerings, but I deceived and despised the Three Jewels.
Fourth, after death, the mother falls as a demon body.
Fifth, the son is ordained, wanting to find his mother.
Sixth, the son met his mother again in the hungry devil's body.
Saturday, the demon mother has been unable to drink or eat for a long time.
Eighth, I alone cannot save you.
Ninth, the son instead made offerings to the Buddha and to the monks.
Tenth, the monks prayed.
Eleven, the mother demon was born into the Heavenly Yard.
Twelfth, the Buddha praised, the Buddha disciple happily practiced.
Although the pattern between Venerable Van and the Uu Da La pattern is almost completely similar, there is still an important difference. That is the work of Transforming Van bravely changed the name of the main character, that is, changing the name of Bhikkhu-stilts Uu Da La to Ton fake Muc Kien Lien. This change in the work Variation in our opinion, is derived from the following reasons.
First of all, the work of Variation is the continued literary development of the Vu Lan text . Therefore, the main character must be Mr. Muc Kien Lien.
Second, in terms of name influence, if it is the story of Muc Lien Lien, the influence will be far-reaching, because the Buddha is one of the great disciples of Buddha.
Third, Muc Kien Lien is known to have a predestined relationship with many kinds of hungry ghosts. The Han texts and Nikaya both confirm this . 34 .
Fourth, Muc Lien Lien himself went to hell to save sentient beings 35 , showed sentient beings how to save their loved ones who are in the hungry ghost species 36 .
Thursday, he Moggallana had to lean on the force of the Buddha to visit his mother in the world Ma-profit-chi, recorded in Fundamentals sarvastivada Pi-complaints-was the 37 .
From these five points it has been shown that the work of Variation has been selected selectively, although freely creative, but still based on credible classical sources. To be clear, the work of Variation is a highly creative synthesis among many sutras, of which mainly the Yulan and the Uu Da La .
This sample Uu Da La sutra is present in the famous bibliographies such as the Book of the Tripitaka , Volume 2, The Great Three Jewels Chronicle , Volume 5, Khai Nguyen, likes the book, volume 2 ... sutras were recorded very early.
It is especially interesting, because through in-depth examination, we have discovered the content of the Samantabhadra scriptures present in the Nikāyas document is located in the collection of Ngoi Demons .
Comparison between economic advantage Da La pattern and Peta in sutras Nikaya
According to Dinh Phuc Bao's Great Buddhist Dictionary , Uttara was translated from Uttara 38 . With one more reference to the Dictionary of Pali Proper Names , we easily found similar references in the Nikāyas. From this initial basis, a new finding has been opened in our monograph.
As mentioned, the work of Uu Da La model is the abbreviation of Uu Da La, the model of the fall of the mountain, by the layman Chi Khiem . We have discovered the equivalent Pāli original titled Uttaramātu Petavatthu 39 , which is closely translated to the original: Uat Da La, the demonic model 40 .
In the Pāli Sutras, which are related to the hungry ghost story, there are two works. That is Peta in business practice Elementary sets and work Note the ghosts of his DhammapAIa. Both these works convey many vivid details about the story related to the character Uttara. For the sake of convenience, we would like to introduce the full text of Uttara's Mother Story translated by layman Tran Phuong Lan, currently in the Minor Sutras , volume 2 41 .
Uttara's mother story (Uttaramātu)
After the master of the Dao Master passed away , at the time of the 42 -year first assembly of scriptures , Venerable Mahā-Kaccayāna (Great Ca Chien Dien) and twelve monks were residing in that forest near Kosambi. Kieu-reward-di).
At that time Uttara, the heir son of the king of Udena dynasty, was looking for wood with the carpenters to repair the house, and was preached by this Elder.
Later Uttara often offered him food and built him with a herbal remedy.
But Uttara's mother hated these offerings. She said:
- I hope that any food and drink you offer to the Satanites that I do not agree with will become blood for you to drink in the next life.
However, on the day of the offering, she allowed a bunch of peacock's tail feathers to be donated. When she died, she was reincarnated as a goddess and by offering a bundle of peacock's tail feathers, the prostitute had long, flowing, shiny black hair.
Whenever the female preta comes down to herself and says, 'I will drink the water of the Ganges' the river becomes red blood. After having been wandering for fifty years, suffering from hunger and torment, one day the pretentious woman suddenly saw Elder Kankhā Revata (Kankhā Ly-la-la) sitting on the banks of the Ganges for lunch:
This conversation follows your first two verses that compile the scriptures:
1- When a bhikkhu comes for a lunch break
And sitting on the Hang Ha water station,
Near her, a creepy female demon,
Timid posture, step out.
2- That demon's hair was really long
Let go of the spot, let go of it,
Covering the body with those hair bundles,
Female demon, Ton fake life story:
Female Ghoul:
3- Fifty years passed away,
I do not know what to drink.
Reverend, give me some water,
I am currently thirsty .
Monks:
4- This is the cool stream of the Ganges River
Flowing down from the mountains of Tuyet Son,
Take the other water and drink it urgently,
Why do you ask for water on the stream?
Female Ghoul:
5- Religious imitation, please, if the child itself
Get the water yourself from the river,
Water became blood, and so
I beg you to have some clear water.
Monks:
6. In the old days had committed evil acts yet
Due to speech, mind, body has committed,
From what karma does that hand touch
Water in the Ganges River blood, why?
Female Ghoul:
7- Your son, Ut-ta-ra,
In the past, he was a layman at home
Bringing food to the samana,
Ready, medicinal, robe.
8- My heart is excited by greed
Urging, so I defame him:
'Anything I don't want
You bring offerings to the Satan,
9- 'Harp, that thing, I pray
Into blood for you in the next life '
Due to this karma, the right hand touches
The water of the Ganges has long been bloodied.
At that time, the Venerable Revata offered water to the Sangha and dedicate the merit to the hungry goddess. After that, the false Buddha went to alms and when he received the food, he offered to the monks. Then Ton faked a few rags from the pile, washed it, dried it, Toned the garment into medicine and offered them to the Sangha.
Thanks to that, the pretentious woman enjoyed the heavenly bliss, immediately reported to the Elder the incident and expressed the miraculous happiness it had achieved.
From the above content it has been shown that most of the content of the work of Uat Da La demonic pattern is similar to the content of Uat Da La, the model of the fall of the mountain . Only about 12 own review of similarities between the variable text and the economic advantage preta Most charming La patterns fall in Sino organ; then Uat Da La Mau of the Pāli literature has only a few differences.
The difference 3rd item If the variable text and Advantage Multi La pattern , Youth Advantage offerings was the smallest mother, then in Uat Da La no details, but maintains detail mother despise Three Jewels .
The difference 5th position If the variable text and Advantage Multi La pattern , monks Advantages Da La seek after witnessing her mother; In Uat Da La, there was not this detail, but the opposite information meant that the mother was looking for a child.
6th position differences If Variations documents and Advantage Multi La pattern , monks Advantages Da La met his biological mother; in Uat Da La , the mother met Venerable Revata.
9th position differences If the variable text and Advantage Multi La pattern , monks Advantages Da La replace mother offerings; then in Uat Da La Ton fake Revata instead of the pretas to make offerings to the monks.
The difference 12th position Buddha Instead, the spreading canopy of Uat Da La Presbyterian Revata praised the friendly and advise people accordingly executed.
The five differences mentioned above could appear due to the influence of the cultural context, the active addition of translators, or even the unintentional reasons leading to errors in the retention process. Editor. In our opinion, these differences do not change the main content that the work wants to mention.
Here, there is a point to note. Because in the original Pali Pali Text Society of the story Uttaramatu Petavatthu ( Uat Da La Form the devil), located in the Vimanavatthu and Petavatthu, only nine verses include very concise 43 .The but in layman's translation Tran Phuong Lan has an introduction and ending, so the content of the story is easier to understand and extract. After checking, we found out that layman Tran Phuong Lan's translation is a combination of nine verses in the original " Ngoi Dem" and the Mantra Mantra Comment by Dhammapāla 44 .
In terms of chronology, the Venerable Dhammapāla lived around the 5th century TL, he performed the commentary of the hungry ghosts while at Badaratitthavihāra 45 . Meanwhile, his exegesis of Uat Da La Demi is largely similar to the work of Uat Da La Ma, the mother of a mistress, was translated by layman Chi Khiem in the middle of the third century. That shows, commentaries Uat the devil Da La Samples of venerable DhammapAIa inherited from a similar source material resources of laypeople Chi Khiem.
From the above analysis and comparison, it has been shown that the content similarities between the works of Uat Da La demonic demons, The Mother Story of Uttara and Muc Khat Khat Khat (Samantha) pretasious, has led to an affirmation, in the Nikāyāna there exists a work with content similar to the Yulanpen Sutra ;
Identify
Since the Buddha allowed his disciples to be studied classics under their local language 46 , the number of service multi-language classics have grown very rich. In the process of keeping and translating the scriptures, there has been a great impact on structural changes, including names or metaphors used in the scriptures. Kinh Vu Lan is one such case. However, the similarity in the basic content between the two Sino-Tibetan and Nikaya sources through the above comparison, simultaneously affirms the authenticity and consistency of the Dharma in general and the Yulanpen Sutra in particular.
The survey also shows that, in the name of someone doing merit, they still bring victorious results for them, even though they are not their relatives. The wordlessness of Buddhism is confirmed at this point. In terms of ritual, the item may be as simple as drinking water, rice soup, and rags, but the Venerable Revata still makes Uttaramātu free from suffering, as the Nikāyas document points out. So, in the name of parents, or relatives who have passed away, for them to do a lot of good deeds, including making offerings to the Three Jewels, is the righteous deed. Not only that, the sources also noted that the object's generosity, combined with the monk's aspirational power, will create positive transformative energies.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.9/8/2020.
No comments:
Post a Comment