THE DRAGON GOES TO THE EXPANDED SKYS OF the renunciant. When Pham Thien Sahampati learned that the Buddha was hesitant to preach the dharma he had just realized under the Bodhi tree to this suffering world for the reason: “Man is still lingering in craving and aversion. hatred, it is not easy to perceive the Dharma that the Tathagata has realized. Those who are absorbed in the dark, covered by the cloud of craving, will not see the dhamma, because the teaching goes against craving, the teachings are deep, profound, difficult to perceive and delicately "[ first]. Realizing the Buddha's reluctance and hesitation, Pham Thien panicked, if the Buddha did not spread the teachings, and did not listen to the teachings, this suffering world would suffer destruction. So immediately Pham Thien Sahampati said to the Buddha: "Just as the person standing on the top of the highest mountain looks down, seeing clearly each person, around below, please look down at the beings immersed in the sea. suffering and being constantly drawn into the cycle of birth and death "[2]. History says that when Pham Thien Sahampati asked for the third time, the Buddha used his wisdom eye to observe the world and: "He noticed that there is dust in the eye, there is a bright and intelligent person. all the time, but there are also many dark ignorants. One man's temperament is good, another's bad, And the Buddha has drawn an important conclusion that man is like a lotus pond. Whether there are white, yellow or red lotus, some stems have risen out of the mud but have not yet reached the water surface, there are stems that have not yet risen from the water surface, some have already risen from the water surface but have not yet hatched. But they are the same in that they are also in the mud to rise up, and when they get up, they are not covered in mud [4]. After having drawn such a conclusion, the Buddha decided to return to earth to liberate the world which is engulfed in suffering. He immediately proclaimed the message of hope to a suffering world like this: “The door to immortality has been opened to all suffering living beings. Let those with ears who want to hear may choose to have full confidence ”[5]. Therefore, if the sutras such as Lang Gia, Hoa Nghiem, Phap Hoa, Duy Ma, Thang Man, Vien Giac, Dai Nirvana ..., especially Bat Nha, a sutra has "just above miraculous meaning" or not. "The Heart Sutra of Bat Nha, has left a huge legacy, can be said to be the greatest literary and ideological heritage in the entire history of mankind ever [6]. The sutras are so great that, Osho, a post-20th century Indian thinker, whom His Holiness the Dalai Lama said, “Osho is an enlightened master, he works in all fields. In order to help mankind overcome the difficult period in cultivating the mind ", when teaching the Vajrayana Sutta, he had to utter these absolute words:" ... The Sanskrit name of this sutra is Vajrachedika Prajna-paramita. Sutra. It means "The perfection of wisdom as sharp as lightning". If you allow, Buddha can cut you off like a lightning strike. He can behead you, He can kill you and help you be reborn ”[7]. And how did Osho explain why the Buddha had to be so cruel? "Because Buddha is both - both a" murderer "and a mother. On the one hand, He has to kill you and on the other hand He gives birth to a new person in you. The new man can only be born when the old man has been destroyed. Except for the ashes of the old man will the new man be born. Humans are phoenixes. This kind of mythological phoenix is ​​not only in mythology, it is symbolic. It represents man, that Phoenix is ​​nowhere else except in man. The old man must die in order to be reborn ”[8]. Indeed, we see that the Vajrayana Sutra is not only reincarnating the "Phoenix" child in the spiritual realm of each of us, but also on a national and social level. Any country, a people that is nurtured, is "y indicated on the miraculous meaning of" instant identity "of the Bat Nha Vajrayana, immediately that nation will definitely be reborn, that is, will also take off as high as the legendary Phoenix. Was that the case of the Trần Dynasty of Đại Việt? In the article Cu Tran Lac Dao Phu, Tran Nhan Tong, the greatest emperor of the Tran dynasty wrote: Happy hunt, love compassion Intrinsic self in the heart of constant reading And in the article Phu Vinh Yen Tu Zen Master Huyen Quang, the third ancestor of the Truc Lam Yen Tu Zen sect also said: Late in the morning, the lights of Bat Nha are lit up Wash out Ma Ha water tomorrow Without a doubt, the Tran dynasty used the Bat Nha ethics as the ideology to guide the way for the Dai Viet people in the 13th century. Otherwise, the country would be too small. the northern province now) was able to defeat three invasions by the most powerful military power, while from east to west at that time were all in the Tartar fever. But surely the Tran dynasty was not only strong in terms of military power, but over a century of existence also thrived in many more fields, especially the field of literature and thought. Under the light of Bat Nha ethics, literature over a century has certainly strengthened and strongly affirmed the independent spirit of the Vietnamese nation. Because of the long-term danger to this policy of great country hegemony, when the invasion began, “The Ming was determined to smash the cultural facilities that had been built for nearly 150 years. of Tran Buddhism. Truong Phu collected all of my ancient books and packed them in boxes and took them to Kim Lang. In July of the year of the Mau Tuat (1418), the Ming still sent two cultural officials, Dr. Ha Thi and Hanh Nhan Ha, to search and collect all the historical and historical records written by the Vietnamese. write. In 1419, the Ming let people bring their Confucian books, Taoism and Taoism to replace those previously taken by them. Thus, we can be sure that what the Tran literature has left to date is too little compared to what the Minh took home. But a great thought, in addition to that great and intense impact, of course also caused a great deal of misunderstanding. Bat Nha thought (or even Zen) is also not out of that routine. Only the great intellectuals who say according to the Buddha "only those who have little dust in their eyes" can bear this Vajrachedika Prajnaparamita "the perfection of this sharp wisdom like lightning". On the contrary, those who cannot bear this lightning strike only take advantage of Bat Nha's "thunder and split" language to justify and conceal the weak and empty soul of their own soul. In the work Discourses on the Prajnaparamita - Hridayam Sutra of Gautama the Buhdda, a collection of discourses on the Prajnaparamita mantra, Osho recounts a person who has been running through words for a lifetime to confuse and end up in hell with words. emptiness: “I know a follower of J. Krishnamurti, he is a famous scholar, all over the country knows and for at least 40 years he followed Krishnamurti, so he did not believe in God, he did not believes in Zen, he doesn't believe in praying. Then one day, he fell ill, had a heart attack. Incidentally, I was also in that city, his son called me and said, “Your father is in critical condition. If I can come, I will comfort your father a lot. Chances are your father will not make it this time ”. So I came right away, when I entered the room he was lying on the bed with his eyes closed and reciting "Rama, Rama, Rama" (The name of the Hindu God). I can't believe it! For 40 years he kept saying "God is not available, and I don't believe" and what happened to this old man? I shook him up and asked, "What are you doing?". He said, "Don't bother me. Let me do what I want ”. But I said: "This is the opposite of Krishnamurti". He replied: “Forget about Krishnamurti! I am dying and are you talking about Krishnamurti? ". But what about the past 40 years, throw it away? And he never believed that reciting Buddha's name was beneficial, or that prayer was beneficial. He said: "Yes, that's right. I never believed it, but I was going to die soon. I'm very scared…" Osho says to his best friend, "so you pray just out of fear." And Osho noted to his friend that the Buddha once taught: Wisdom cannot be born out of fear "[10]. I remember around the beginning of 1968, when Krishnamurti's The first and Last Freedom was released in Vietnam. The writer wondered why Krishnamurti was Indian, but never saw Krishnamurti lecture in Asian countries, but only lectured in other countries. Westernization? Then the writer was answered by the translator that, although Krishnamurti never mentioned Buddhism, but in fact all that Krishnamurti stated was another kind of emptiness (Sùnyavàda) of the Noble Eightfold thought of Buddhism. Therefore, Krishnamurti did not preach in countries in Asia, where Buddhist thought had developed and existed for more than 20 centuries. The scholar according to Krishnamurti above is probably no different than those of Zen and Bat Nha of Buddhism. They also use the language of Zen and Bat Nha, but the soul is not strong enough to endure the "thunder" of this great mantra and mantra. Osho said that when the Buddha declared that "there is no suffering, practice, cessation, religion", "Buddha has reached the highest peak of the revolution, the others are left behind". But it is not by accident that the Buddha reached the peak of that revolution, but as he first said after the night he attained the supreme righteousness of awareness under the Bodhi tree: Through many lifetimes reincarnation, Tathagata immense forever Tathagata look for forever without meeting. Tathagata went to find the worker who built this house. Again and again, life was really depressing. Hey, Tathagata house builders have found you. From here on, you will no longer build houses for the Tathagata. All the ribs are broken, Your barrage was also shattered. It was in these "truly depressing" lives that were repeated, that the Buddha started this endless journey to finally complete the highest revolution of the Bodhi tree. Thread. And it was through these "many troubled lives" that the Buddha was able to get up, so he also wanted his disciples to get up from that "sad life" to get up and start the journey. like Him. Perhaps Khuddaka Nikàya (Small Sutras) was the most complete and detailed teaching of the Buddha to his disciples, especially the monastic disciples. How is it possible to rise out of this muddy life, just like a lotus blossom without being stained with mud? Reading Khuddaka Nikàya we encountered an atmosphere different from the Mahayana sutras such as Hoa Nghiem, Vien Giac, Lang Gia, Bat Nha, etc ... meaning that instead of lofty thought like the mighty Himalayas, in Khuddaka Nikàya we amazed to see society more than 20 centuries ago, and still no different from the beginning of this 21st century. That means the Buddha and his monastic disciples were also cursed, insulted, and the same allegation as today. For example, the Buddha was once also condemned as "eating without sitting" or "helping to eat along" such as the Bhāravàja (plowman) sutra. Sometimes there is no reason being scolded and scolded in the middle of the road "bald one, despicable, despicable, stop" that the Vasalasuttam Sutta has fully recorded. Not only insulted with vulgar words, but also used cruel tricks to slander and capture the hats of his disciples. The Udana sutra (ud.43) states that, because the Buddha and his disciples were "respected, paid homage, made offerings, revered, and received the same objects as medicine, alms food, ready to sit. , medicine to cure the disease ”, but the other heathen wanders do not do so, they kill a female wandering named Sundari, then bury her in a hole in a ditch at Jetavana in the garden of the Anàthapindika. After completing the procedure, they went to speak to King Pasenadi of Kosala. The king immediately asked them where was Sundari's body buried? They immediately led to the burial place of Sundari's body, dug it up and carried the body on the bed to Savatthi citadel from one road to another, making the people angry, saying: "You should see the work of the Sakyamuni ! Shameless, is this subject like this death, according to the evil world, according to the evil law, lying (…. But the Buddha was not surprised by the evil human mind, because he foresaw this. The Kandaraka Sutta of the Majjhima Nikaya, when Pessa, the son of the elephant trainer came to tell the Buddha: “How rare! Bach The Ton! The Blessed One understands the happiness and unhappiness of beings, while humans live in such confusion, in such sobriety, in such cunning. Bach The Ton, rather troubled like a human, Bach The Ton, open-minded, like an animal ”. And the Buddha confirmed that the above remark made by Pessa, the son of the elephant trainer was correct: “Indeed, Pessa! Hey Pessa, confused, as human, and as open as animals! ”. In Nietzsche's so-said Zarathustra, a German philosopher of the 19th century said the same thing: "I wish my beasts would guide me! We see that living among humans is dangerous to live among animals ”. Is it true that when writing a sentence on Nietzsche was inspired by the Kandaraka Buddhist scriptures? That is almost certain because in the last work of his life, Nietzsch recognized his admiration for the Buddha: "The Buddha, the profound physiologist, has realized all of it," His 'religion' should be called a kind of 'dharma hygiene' so that one should not be confused with pitiful phenomena such as Christianity: The effectiveness of Buddhism is manifested in victory. resentment. Liberating the soul from resentment and resentment is the first step towards coldness ”is not sheep hatred that is ended with sheep hatred; Hostile sheep hatred can only end with fraternal love ”. "These words emanate from the first turning of the Buddha's wheel of dharma" [12]. Reading his "religion" sentence should be called a kind of "dharma hygiene", making it possible to think of two extremely simple verses in the Dharma Sutra: Self-purification Buddhist town Between the mind for purity That is the teaching of the Buddhas We can see the entire Buddha's teachings as nothing more than how we can clean up all the filth and filth in the hearts of each of us. When Bhikkhu Ittiya, according to the Buddha for many years, still did not attain holy results. At last Ittiya asked the Buddha to give a summary lesson that was easiest to understand. The Buddha told Ittiya that the basic daily life must be purified, Tvam adim eva visodha ti. So we can consider the whole Khuddaka Nikaya is the sutra that the Buddha has shown most carefully for such "a basic pure life". The reason that we monastics cannot be in the middle of a pure basic life as in the case of Ittiya Bhikkhu is because we have lost our own ideal direction for ordination. What is the ideal of the monk? Out-of-the-box fake, superficial development The monk takes steps to go beyond the sky and wide Perhaps there is no more concise sentence than the one above to summarize the orientation for the monk as the one above in Canh Book. Is this a typical case of such disorientation? “Like this I hear. A World Religion at Savatthi at Jetavana in the garden of the patriarch Anàthapindika. At that time, many bhikkhus after lunch, after coming back from alms, sat together at the circular pavilion with the Kareri tree, and the following story was started: "Hey, sages, who knows what profession? Who learn what profession? What is the ultimate profession? Here, some say the following: Elephant training is paramount! Some say the following: Car making is paramount! Some people say the following: Archery is the ultimate profession! Some people say the following: Swordsmanship is paramount. Some more people say the following: The profession of sealers is the ultimate profession. (According to the church of Minh Chau, the seal, Muddà, is explained in some places as a hand sign between the jewel buyer and seller, covered under a scarf, so that people around do not know the price) Some people say the following: The profession of calculation is the ultimate profession! some others say the following: Job is estimated to be the ultimate profession! Some people say the following: Writing is the ultimate profession. Some say the following: Poetry is the ultimate profession! some people say the following: The profession of guessing natural causes is paramount! some others said: The profession of controlling the national apparatus is the ultimate profession! … Then the Buddha, in the afternoon, stood up from the Meditation of Solitude and went to the circular theater with Kareri trees. After sitting down on the seat prepared, The Buddha asked what the monks were discussing? After listening to the story that the monks discussed earlier. The Buddha scolded them: Hey Bhikkhus, this is unworthy for you, who are good men, because of the faith to leave home, to leave the family, to live without a family but to talk stories. so". And then the Buddha noted the Bhikkhus that, when meeting together, there are two things that need to be done: Speak the Dharma or keep the silence of the holy master. Then the Buddha read out his feeling the following to the monks to hear: “Who lives without a job Gentle, want a little benefit The senses are tame Comprehension is liberated No home, no fall No sex, kill the devil Such a Bhikkhu Live alone ” It is because of losing one's own ordination to ordain so that it is necessary to gossip to discuss that this profession is the ultimate profession, the other is not the ultimate job, hoping to find a little vanity among secular people. Such monastic disciples were said by the Buddha to remain "blinded by senses", "covered by the net of sex", "covered by lust", and of course they are now "like a fish caught in a net. "There is no desire to escape anymore. Among the desires, which we must be wary of, the most dangerous one is still the desire for secular authority. If a monastic is seduced by lust, then maybe the monk only harms himself, and is infatuated with secular power, which will inevitably entail not only their personal collapse, but also for the sangha group. This does not require us to search anywhere in the historical past, but just looking at the present can immediately see. In the monastic ordination (sn.72), when King Binh Sa Vuong of Ma Kiet Da stood on the upper floor of the palace looking down, he saw the Buddha holding the bowl to beg for alms, with the "good and shining generals" of the king. immediately fell in admiration, and offered to give the country that the king was ruling to Buddha, the Buddha answered. On the mountainside of Snow Mountain Live a straightforward people The property is energetic enough In the country of la la The family belongs to the sun Born of the clan is Thich Ca Renounce that family Dear King, I am ordained! I do not have earnestness For all kinds of sex See the danger in sex Leave them, is okay. The Buddha dropped the throne and went away, so there is no right to exist in Buddhism at all. Certainly it is not a coincidence that in Ngu of the Dhammapada (also in Khuddaka nikaya) there are twice when the Buddha talks about those who have already left home and still bring secular thoughts to the Old Lam place, see mentally entrusted responsibilities as worldly fame: In verse 73, the Buddha criticizes those who always see themselves as an important figure in the Sangha: “Let the Sangha the secular think: 'this is done by me, everything big and small must follow my orders', the Fools keep mistakenly thinking like that, so the arrogance increases forever. And the 74th verse, the Buddha mentions of those who see those mental responsibilities as a means of achieving their goals as self-nourishing: In the monastic institute, everyone came to make offerings "(translated by Tri Duc HT). Not only to dismiss all thoughts of power, but even all the discussion of secular authority was forbidden by the Buddha in his pure church: Zetavana, the garden of the Anàthapindika, at that time, many bhikkhus came home from alms, sat in the hall, and this story was started. "Hey, Gentlemen, between these two kings, King Seniya Bimbisara of Ma Kiet Da and King Pesenadi of Kosala, who is richer, who has greater wealth, who has greater treasure, who is greater, who has a vehicle greater, who has greater power, who has greater power, who is more powerful? " Then, the story that was happening among the monks had not ended, then the Buddha in the afternoon, stood up from Meditation and went to the hall. After coming to sit down on the seat prepared, Thế Tôn asked the monks: “Hey, monks, here, what are you sitting together to discuss? And what story hasn't ended between you guys? " After hearing the story, the Buddha also scolded them as usual, that is, leaving home, leaving the family, living without a family, should not go talk about such worldly things. Then the Buddha read out this feeling to the monks. Sexual pleasures in life Not by the sixteenth Even this good bliss Lac due to love cessation (ud.10) Just sitting on a magazine about worldly power, but also banned by the Buddha, let alone those who are ordained but shake hands with worldly power, then take advantage of that power to consolidate their status, creating "high seats in the monks", of course those people are no longer the true monastic, but they are those who "borrow life training" like the group of words that we often hear today. came almost all day. But what is the end of the followers of world power? Is the insecurity and fear always weighed heavily in their souls? “Like this I hear. At one time, World Religion resided in Anupiya in the mango forest. At that time the venerable Bhaddiya, the son of King Kàligodha, went to the forest, went to the tree stump, went to the empty house and said the inspiration: "Oh how peaceful! oh happily A large number of Bhikkhus heard that Venerable Bhaddiya Kāligodha's son went to the forest (…). Hearing this, the monks thought: without a doubt, the Buddhas, the Venerable Bhaddiya the son of Kàligodha lived the virtuous life without joy, for before he was in the family he enjoyed the peace of the king, for the sake of the Buddha. remember that bliss, so every time you go to the forest (...). Then a large number of Bhikkhus came to the Blessed One, after coming to the Blessed One and then sitting down to one side, such monks Bach Thế Tôn: “Venerable Bhaddiya, the son of Kāligodha, Bhaddiya every time I go to the forest (...) . After listening to the Bhikkhus's presentation, the Blessed One told the monks, bhikkhus, go and say in my name to Bhaddiya, son of Kāligodha: Sage, the Master calls Sage. Dear yes, Bach Thế Tôn. These monks came and said to Venerable Bhaddiya: The Master called the Sage. "After arriving, pay homage to the Blessed One and then sit down to one side. The Religion asked the Sun Venerable Bhaddiya: "Is it true, this Bhaddiya, every time you go to the forest (...). For what purpose did you say such inspirational words when you went to those places? “Bach Thế Tôn, from the time when I was in my family, I enjoyed the king's peace, in the inner palace, there were people who were skillful to protect, outside of the palace, there were people who were able to protect them; In the inner city, there are people who are smart to protect, outside of the city, there are people who protect smart. There are also people in the country who are smart to protect, and overseas people also put people who are smart to protect. The White Buddha, you are protected and protected like that, but you still live in fear, anxiety, tremor, panic (bhito, ubbiggo, ussanki, utrato). But now I go to the forest, to the stump, to the empty house, I live alone, and I am still not afraid, not nervous, not trembling, not frightened, not throbbing, not panicking. panic, only calm (pannaloma), gentle (paradavutto) your soul is free like a wild beast. Bach The Ton, seeing such a purpose, when I came to the forest, To a tree stump or to an empty house, I often say my inspiration: Oh! What a bliss! Oh! What a bliss! Then the Blessed One read this feeling to encourage and support the soul of Venerable Bhaddiya: With someone inside No indignation Overcoming non-mortal He was out of fear Peace is not sad ... (ud.18) Since the sincere confession of Venerable Bhaddiya, who lived in the protection and protection of the highest rulers of that time, with the Buddha, more than 20 centuries now, the world has changed. Totally, but the fears, insecurities, and fears of those living in power have not changed at all but are even more intense? Because that insecurity is no longer limited to power, it has spread around the world. Innocent civilians suddenly find themselves victims of forces that are fighting each other for power. Can the above short text be used as a chant, to be recited every day by those who are hungry for worldly power, hoping to find some peace of their troubled soul? In addition to advising monks not to attend directly or indirectly even a magazine about secular power, in Khuddaka Nikàya, the Buddha also forbade disciples to leave these three important things. “Hey monks and Pham Hanh are allowed to live, not for the purpose of deceiving the masses, not for the purpose of flattering the masses, not for the sake of benefit, nurturing, reverence, fame, thinking:" I hope the masses will know me ”, but the monks Pham Hanh will live for the purpose of victory (abhinnattham) for the purpose of understanding (parinn-atthamca) (it-28). The appearance is of course also essential for the monastic, but more dangerous is that some people have used it to deceive those naive people who only believe in the form. The Buddha saw this harmful thing: If a Bhikkhu, if a Bhikkhu grabs the hem of the Sangha Le (Sanghàtikanne), follows me, steps in his footsteps, but he has lust in lust, with sharpness, with a mind of anger. , contagious thoughts, lost thoughts, not awareness, not calm, scattered mind, with the wild roots, he is far away from Me and I are far from him. Why? This Bhikkhu and Bhikkhus did not see the Dharma. Because we do not see the Dhamma, we do not see Me. Bhikkhus, if any Monk lives away from Me up to 100 due to weeks and he has no craving in senses, with no sharp greed, no anger, no evil thoughts, mindfulness, awareness. , the concentration of single-mindedness, the senses are controlled, then he is close to Me and I are close to him. Why? Hey monks, monks that see the Dharma. Seeing the Dhamma should see Me ”(it.90). That is why when King Pasenadi of Kosala saw that the Nuns are ascetic, hair-braided, without clothes, seven people sharing a robe, the king came to tell the Buddha the nuns. Are those Karmic beings who are walking on the path to holiness? Then the Buddha replied that, lay people living in the family, enjoying all kinds of sensual pleasures like the king, it is difficult to distinguish who is on the right path to the saints. Then the Buddha noted to the king that: "Great king must stay together (samvàsena) to know one's morality, and so for a long time not for a few days, must work The idea is not unintentional, must have wisdom, not with evil wisdom. Dear Great King, it is necessary to have a relationship to know the integrity of a person, it must be for a long time without a few days, must be intentional, not unintentional, must have wisdom not with evil wisdom. Your Majesty, it is in times of unhappiness that one knows the integrity of a person ". The Buddha (and perhaps his ordination as well) is often praised by people with a poetic image like this: Most Sanskrit She is dear to the world Life and death period The culture of spring and autumn Binh begged thousands of families A lonely body walks the roads of the world Only for one reason is life and death Culture brings people out of the prison of time The more difficult it was to teach, the more difficult he became, the more determined he was, as in the case of the most famous murderer at that time, Angulápala. But the bowl for a thousand houses, it is not so, that is, there are cases where the Buddha refused, as in the following case: “One time World Religion dwells among the people of Magadha, at Mount Dakkhinàgini, in one Brahmin village named Ekanàlà. At that time the Brahmin Kasibhàradvàja had about 500 plow blades ready, for it was the time of sowing. Then the Blessed One, in the morning wearing robes, took the bowl to go to where the Brahmin was working. At that time, the Brahmins of Kasibhàradvàja were distributing food. The Blessed One went to the place to distribute food, after arriving, he stood aside. The Brahmin Kasibhàradvàja saw the Blessed One standing aside for alms, and immediately said to the Blessed One: 'Hey samana, I plow and I sow, after plowing, after sowing, we eat. And Satan, plow and sow. After plowing and sowing, eat! '. - 'Behold Kasibhàradvàja I also plow and sow. After plowing and after sowing, I eat! ' 'But we did see the yoke, or the plow or plow blade, or the spur (buffalo), or the bulls of the Venerable Gotama. Yet Venerable Gotama said: 'Hey Brahmin Kasibhàradvàja, I have plowed and I have sown. After plowing and after sowing, I eat! ' It was then that the Buddha explained to the Brahmin kasibhàradvàja how he plowed and harrowed with verses. Faith is the Seed of Austerities is the rain of Wisdom to Me As a yoke and ploughshock Shame is the plow Italy is the rope And recite for Me Is the plow blade, the spur (...) With diligent diligence I take the responsibility I bring myself peace from suffering Thus, I go to No obstacles to regressing Wherever I go There is not melancholy And finally the Buddha concludes: Plowing mess is like that Being truly immortal After such plowing All suffering is liberated At that time, the Brahmin Kasibhàradvàja took a large bronze bowl, filled the porridge with milk, offered to the Buddha and said: 'Dear Venerable Gotama, use porridge and milk, Sun Jia is the plow man! Venerable Gotama plowed the immortal fruit! ' Buddha refused and give reasons: I do not enjoy things by each shelf bring This is not France 's rank have the right view Buddhas are rejected once sang the verse When France has existed Tradition is like so One can deduce that, if Brahmin Kasibhàradvàja makes an offering to the Buddha in the first place, it means not waiting until the Buddha explains that he is also a plow, but a plow, not to bring rice. rice came home, but plowed indiscriminately to get rid of all the sorrows and sorrows of human life. Although the following sutra he said that it was very dangerous to eat this milk porridge, Because "except the Tathagata or the disciples of the Tathagata can digest it, all the rest even the Brahma eat them. the digestive system ”. But I still remember in the last meal offered by the iron craftsman Cunda, in which there is a dish called wood ear, the dish that the Buddha also told Cunda is very dangerous, because eating it cannot be digested. We may then wonder, why did the Buddha refuse the offering of the Brahmin kasibhàradvàja and accept the offering of the iron man Cunda. Despite knowing in advance that Cunda's food can be dangerous for me? The reason the Buddha accepted the Cunda ironsmith's offering was because that offering came from his devotion to the Buddha and his teachings. An offering has meaning only when the offering must be derived from free will, that is, any "suggestion", "fix" or "persuade" to be offered are contrary to the Buddha's teachings. . And the reason the Buddha refused the Kasibhàradvàja offering because Kasibhàradvàja only accepted after being conquered and had to admit that the Buddha was also a plow, not a "eater. sitting already ”as he had thought at first. In the Hermit Sutras (sn. 35) the Buddha even said that one of the qualities of a hermit begging for alms is not to distinguish between rich and poor, but more importantly, when accepting offerings that are not praised. and also do not speak humble words in order to be offered by the hearts of people: Ask someone who lives for Receiving alms map Get from above, from the mid Give remaining space is not enough to praise not say condescending The wise realize He really hermit Venerable Mahakassapa is the one who is praised by the Buddha as the one who fully demonstrates such non-discrimination while going for alms: “Like this, I heard, At one time The Ton resided in Vuong Xa citadel in Truc Lam, where the squirrels were nurtured. At that time, Venerable Mahakassapa resided in the pipphali cave, suffering from severe pain and illness. Then the Venerable Mahakassapa, after a period of getting rid of that illness, immediately thought as follows: 'Let's go to the monkhood to beg for alms.' At that time about 500 heavenly people were trying to prepare so that Venerable Mahakassapa received food alms. But Venerable Mahakassapa dismissed those 500 heavenly beings, in the morning, wearing robes, holding bowls, entering the city of the monastery to alms, passing the paths of the poor, the path of beggars, the path of the people. Weaver. Then the Ton, after understanding this meaning, in the meantime, spoke of inspiration: Whoever lives not by an unknown person Living by himself dominates Abiding on the tree's core The contraband or anger has been eradicated He is called Brahmin Seeing the danger of running after the crowd to be honored as well as to enjoy, the Venerable Mahakassapa himself recommended the monks. Do not travel first Because the masses claim The mind is disturbed Meditation is difficult to cultivate The masses are suffering Seeing that, avoid the masses Although Sun fake also knew that monks lack internal strength, it is difficult to give up this superficial reverence, because according to Sun Jia "like a delicate arrow, it is very difficult to get out": Paying off this offering Coming from family Knowing they are really muddy. Like a delicate arrow Very difficult to get out Bad guy is hard to Give up reverence But if you give up all, power, mass crowds, fame, fame, etc., what is the message that Khuddaka Nikaya sends to all the monastics? Perhaps there are no sutras that mention so much about mountains and forests, to seclusion, to solitary meditation, that is to say the virtues of a hermit as much as Khuddaka Nikaya mentioned. Why so? For the Buddha said that a Bhikkhu must "prefer to recluse Meditation (patisallanā), enjoy Zen retreat, focus on ceto samatham, and do not interrupt meditation (Aniràkata-). jjhànà), attaining insight (vipassanàla samanagata), the practice of going to the empty houses (brùheta sunàgàrànam), then in the present moment attaining righteousness, that is, the declaration of enlightenment, is the main enlightenment. is the ultimate goal of the practitioner in search of truth. When someone asked the Venerable Mahakassapa why he was old, he had to climb a high mountain every day, he answered: When they climb the rock Some are killed in common Inheritance of the Enlightened One. Enlightenment and mindfulness Based on this Kassapa divine power climb the mountain And in another passage Venerable Mahakassapa said: Go begging back to Ca Lettuce, climb the rock of Meditation, not clinging Frightened fragment Thus, the majestic mountains are always a challenge for those who seek inner peace. In the answer of Sun fake Ca Lettuce we can understand that, Sun Jia wants to compare the conquest of our mind as challenging as when we climb a high mountain. Danger and cliffs can cost you life, but once you reach the top, the climber will see the immense majesty of heaven and earth. Likewise, those who have conquered their mind then all the insecurity, or said according to Religion, the "fear of contempt" of human beings are immediately stopped. So, the high mountains are just a symbol of the liberated mind, not necessarily on high mountains to be able to master your mind. For Buddhism, perhaps nurturing a high mountain in yourself is more important than living on a high mountain? In the Elderly Sangha, there is a story of a boy named Sivaka, when Sivaka's mother was told that his brother, Vanavaccha, was ordained, took ordination, vowed to live in the forest for life. Sivaka's mother said to me: 'Hey Sivaka, you should ordain under the guidance of Vanavaccha and serve him, for now you are old!' Sivaka obeyed his mother, ordained in the forest to take care of Vanavaccha. One day, when he went near the village, Sivaka suffered severe pain, when the medicine could not be cured, Sivaka could not return to the forest, and the elder Vanavaccha went to find Sivaka in pain lying near the village. After taking medicine and taking care, the wound healed, the elder Vanavaccha immediately said to Sivaka: 'Hey Sivaka, since I left home until now, I have not lived in the village. So let's go back to the forest together. ' Sivaka replied: 'Although your body is in the village, your mind is always directed towards the forest'. Sivaka's above statement reminds us of Tran Nhan Tong's sentence in Cu Tran Lac Dao Phu: I sat in the city of Ne using mountain forest If a Zen monk or a recluse is living on a high mountain, then they just need to let go of the aspirations in their minds about lust, but a person like King Tran Nhan Tong then letting go to leave alone will have to be difficult. double, because we have to let go of the mind and let go of the temptations in reality, because the pleasures of the world are already there and only enjoy or not. So we can say that the whole Khuddaka Nikaya is calling on the monastic to let go, give up and go ... For example, the Mon Taurus One Horns. The sutta has a total of 368 sentences, but there are 2 sentences that are repeated up to 41 times. The two sentences are: Or live alone Like a single horned rhino What does the One-Horned Teresa Call for renunciation to let go of what? First of all, the Buddha advised those who ordained, to let go of bad habits that seem to have nothing of importance, but this seemingly unimportant one loses the status of the monk, according to the sutra. was: There are some monks Living in a difficult life Like the householders Staying at the doors Carefree living Among the children of others Not following fashions , that is, forms of frivolity: No makeup, no makeup, no desire to give up all flashiness Speaks the truth And especially the sutra repeatedly repeated many times when the monk is not allowed to associate with bad friends, those of whom "cannot see the ultimate purpose of the monk": With evil friends Give up. You don't see purpose Get around crooked life It is understandable when the Buddha repeatedly told the monk to avoid associating with evil friends, because friends play a very important role not only in going up or down (that is, good or bad) of an individual but for the whole Sangha as well: If you find a good friend Cautious and wise You will live with good friends Together uniforms uniform All dangers Live with her Happy to keep mindfulness Is it true that if any monk always likes to live with "good and good friends", the sangha will not face the current challenges and dangers. The last and most important of the monastic is: Leaving aside All family symbols Like a coral tree Stripping all leaves Heroic ripping off All family ties After giving up, letting go to leave in solitude like a one-horned rhino, what will it be in the end? Will a new life appear? The One-Horned Taurus gives many images of the liberation of the person who has bravely renounced as "the wind does not catch his eye" when blowing through the net "like a deer in the mountains, nothing is tied up. , from where it wants, to find food "or as" The lotus is not soaked by water ". But the most seductive, most powerful image is when the Buddha likened the strength of a person who gave up everything alone as follows: Like a lion With the mighty jaw Lord of the beasts Live conquering Live the peaceful and distant lands Live alone Like a single horned rhino But in a society where the strength of the collective is always appreciated, the image of a lonely lion roaring in a majestic roar that terrified little animals in the deep forest seems so negative. reasonable? Like the French Revolution (1789), which then the spirit of this revolution spread around the world and influenced to this day too. Not thanks to the dormant and dormant inscriptions in the works Contrat Social, Rousseau's Emile, L'esprit Des Lois (the legal tenets), Lettres persanes (Persian letters) by Montesquieu or Lettres Philosophiques. Did Voltaile's (philosophical letter) blow a force into the French society being trampled upon by the monastic and aristocratic classes forced to rise up and destroy Bastille Prison on July 14, 1789? But with Buddhism there is an even more important revolution, which is the revolution that conquers the lustful passions that arise from the egoistic self in each of us. This revolution is more important than all other social reforms that come from external conditions. Therefore, the sutra has said that, in the night Prince Tat Dat Da destroyed the inner magic of the foreign eyes to complete the superior insight under the Bodhi tree, the earth vibrated 7 times. Does the earth vibrate or not? It does not matter, but the important thing to us, the people who are dwelling on the earth of suffering is that from the night that the Buddha miraculously conquered himself, more than 20 now For centuries and still continue to vibrate in silence so many souls longing to rise out of the tragic fate of a human life on this unsettled and dangerous planet. Epilogue: Since being on this earth, what people are almost always obsessed with, is it time? Because time leads everything to destruction and ultimately death for each of us. All that people try to accumulate and build becomes meaningless before the destruction of destruction as well as this death. As an American writer, William Faulkner, wrote in The Sound And The Fury: “Hey, Quentin, I give you this watch, I give you the grave to bury all hope and all desires… I will use this watch to put all human experience into the absurd. Reductio ad absurdum… All the needs of your life will never be satisfied, nor will all the needs of those around you. I give you this clock not for you to remember the time, but so that you can forget it for a moment, so that you will not waste your time trying to conquer it. Because, son, people never win a battle, and victory is just an illusion of idiots… ”(Pham Cong Thien translation). With the same melancholy voice, but the quieter but quieter voice of an Eastern poet, Nguyen Du of Vietnam also speaks through two verses; Spring orchid autumn chrysanthemum becomes spoiled Summer letter won the teenage Spring orchid, autumn chrysanthemum has become a problem Cold winter, hot summer has robbed the age of green. In Khuddaka Nikaya, Buddha showed man that there is a place where one is not haunted by the specter of destruction anymore, that place is described by the Buddha like this: “Hey monks, there is a land (Ayatana) where there is no land, no water, no fire, no wind, no boundless nothingness; there is no boundless consciousness; there is no landlord; there is no non-non-ideal origin; without this life, without the afterlife, without the moon, without the sun. Therefore, the Bhikkhus, I declare there is no coming, no walking, no residence, no cessation, no birth, no dwell, no transport, no predestination ... This is the fragment. suffering. " And here is another saying of the Buddha also about the place where there is no suffering: “What is supported, what does not fluctuate, what is not depends, that does not fluctuate. Without agitation, there is contempt, and if there is contempt, there is no bias. Without bias, there is no coming and going. There is no coming and going, a time where there is no cessation and birth, a time without this life, there is no afterlife, there is no middle life. This is the cessation of suffering " Although the Buddha's words above do not mention Nirvana, Minh Chau as well as most Buddhist researchers agree that these are the Buddha's descriptions of Nirvana, which is the state of a person. freedom and complete liberation have been achieved. But we have to find a place where there is no land, no water, no fire, no wind, no go, no coming, no shelter ... where is it? Find it right in our discriminating mind? When the mind arises, the birth and death, when the mind ceases, the mind that arises or dies Nhu Tue Trung Thuong Sy, a Zen scholar of the Tran Dynasty has said so? But whether we seek inside or outside, above or below or anywhere, once Nirvana is often defined as: "the reason is called Nirvana because Nirvana is the cessation of Nirvana." leaving, the separation of (Ni) from sensual craving (vna) lust ", we must let go, let go of all attachments to go away like a single horned rhino walking alone in the forest. Deeply, I hope to find that place where there is no longer suffering, otherwise I will be the same for my whole life: Vinh guest room ceiling lãng of Japan Telecom, part of the universal incense floating forever a guest room ceiling Expiration thousands of miles away from home A man like Tran Thai Tong has in his hands everything that people crave, such as power, all the pleasures of the world ... Yet still feel like he is exiled at the original horizon. , still looking forward to returning to the old roof that I lost myself on the wandering path. It is worthwhile for us, who are ordained, to meditate instead!END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA.SYDNEY.5/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.