The life of the Buddha.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. When we study the Buddha's teachings, we need to know about His life. When we know the life of the Buddha, understand how he made great efforts and sacrifices to become a Buddha, we will admire the Buddha more and more respectfully learn his teachings. Buddha was born on the full moon day in the year of the year 624 BC. His exact birth time is not recorded, but we can say: He was born in the morning because in recorded history that very afternoon, the hermit Kaladevila visited the Bodhisattva. The place where the Bodhisattva was born is Lumbini Park in a forest not far from the capital, Kapilavatthu. His father was King Tinh Sanskrit (Suddhodana) and his mother was Queen Mahā Māyā. That very afternoon, a hermit named Kaladevila or Asita came to the palace to visit the newborn baby. Asita hermit often visited King Tinh Phan, aware, talked with the king, but the purpose of this trip is to visit the newborn prince. When the hermit arrived, King Tinh Phan brought the child to pay homage to the hermit, but the infant turned around and put his foot on the hermit's head. The hermit Asita bowed to the baby. Seeing the hermit doing so, the king himself bowed to his son. When the hermit saw the prince, he laughed first and then cried. The king asked the reason. The hermit replied, “I laughed that the prince will become a Buddha for the benefit of all sentient beings. I cried because I couldn't live until the day the prince became Buddha ”. Five days after the prince was born, the king held a naming ceremony. The eight wise brahmin were invited to see the prince. Seven old Brahmin men looking at the prince's appearance predicted that if the prince chose the secular life he would become a Holy King Zhuan; If the prince wants to leave home, away from the world, he will become a Buddha. But the youngest Brahmin, Kondañña, only made a prediction that the prince would not live secular life, but would ordain and become a Buddha. Prince named Siddattha (Si Dat Ta) means fulfilling wishes or contentment. An important event that happened in Si Dat Ta's life was during the summer farming ceremony, a ceremony held every year for the king himself to plow first to encourage agriculture. In the past, the king and the great dignitaries of the court attended the lowland ceremony. At this ceremony, the king also brought the prince to the ceremony and assigned the maids to look after. The young maids wanted to see the festival, so he left the prince alone under the bushes of wild apple trees. Surely the prince is left lying in a curtain to avoid insects, mosquitoes etc ... When no one was there, the prince sat up and concentrated on the in-breath, the out-breath, meditated, and the prince attained the first jhana. When the maids looked after the prince, remember: I left the prince alone, and hurriedly returned. Surprised to see the prince meditating in the midst of the palace to inform the king. Seeing his son meditating, the king bowed again to the prince. This is the second time the king pays homage to his son. Meditation during the summer festival is an important event to help Bodhisattva Enlightenment in the future. After becoming a hermit, the Bodhisattva practiced many methods, but failed to achieve his desired goal, thanks to remembering the fact that he had attained the first jhana of his childhood, completely renouncing sensuality, glass of unwholesome dhamma, causing him to find the right way to practice. The sutras do not record any ceremonial ceremony where the prince meditated and attained first meditation, but we can base on other facts to know. At that time, the Bodhisattva was still a child, not old enough to join his father in attending the field ceremony. Since the low-cultivation ceremony is held every year, we can say that: on that year the Bodhisattva was less than a year old because he was still in the cradle. At the age of sixteen, Prince Si Dat Ta married Princess Yasodharā. At that time people married very early. Si Dat Ta enjoyed the lavish life of a prince for thirteen years. King Tinh Sanskrit just wanted the prince to become the Holy King Zhuan Wheel, not him to become a Buddha, so the king provided him with all the material facilities for him to forget about ordination. In the palace he enjoyed all the extravagant Material pleasures that that time could have. At the age of twenty-nine, the devas thought that this is the time to remind him of his wish, so the gods showed him four great signs. The prince has a habit of walking in the royal garden. One day while he was walking around, Prince saw an old man. Four months later the crown prince saw another sick person. Four months later, he saw another dead person. After seeing three phenomena of aging, sickness, and death, the crown prince understood the truth of life. Life is full of suffering because people suffer old age, pain, and death. No one can avoid old age, pain, death. The last time he walked around in the royal garden, the prince met a monk who might be sitting quietly in meditation under a tree. Seeing the image of the monk, the Bodhisattva understands that: I must leave the world to give up the world to help sentient beings by showing them how to free myself from the cycle of suffering samsara. After seeing that monk, the Bodhisattva prepared to return to the palace. As soon as he got in the car to go home, he received word that Yasodharā, his wife, had just given birth to a baby boy. Usually the father will be very happy to hear that his son is born, but Bodhisattva Dalai Lama does not feel the joy that he has turned to renunciation of the world. He considered the birth of a child an obstacle. When hearing the news that his son was born, the prince lamented: "A bond has arisen", that is, a bond has arisen. King Tinh Sanskrit used the first words of the prince uttered when he heard that he had a son and named the prince's son Rāhula, which means binding rope. After hearing the news that you were born, the prince returned to the palace. As soon as he arrived at the palace, he received his entourage for material pleasures. While enjoying these pleasures, Prince slept. When Prince Si Dat Ta woke up, he saw that everyone, especially the beautiful female singers and dancers who had just performed for him, were sleeping here and there, no longer keeping their thoughts, clothes. slanted, lying like dead corpses everywhere. Seeing the scene before his eyes was like a cemetery, at that moment he decided to leave. Before leaving the palace, Prince Si Dat Ta wanted to look at his wife and children. He went to his wife's bedroom. Seeing his wife sleeping, her arms obscured the newborn baby's forehead. He wanted to come into the room, perhaps to embrace him, cuddle and kiss him, but He thought: If I pick up the baby, then Yasodharā will wake up, and then I cannot bear to leave. That night, with his entourage, he left the palace. It is the full moon day of the seventh month of the solar calendar, ie the full moon day of the sixth lunar month. When he reached the gate with his entourage, the gate was already open. The sutras record that the gate is very difficult to open, it takes a lot of people to open the gate, but the gods have already opened the gate for him so he can leave easily. At that time the demon king appeared and tried to persuade him not to leave the ordination because after seven days the Bodhisattva would become a world ruler of the world. Hearing this, the Bodhisattva told the demon king: “I don't want to become the Holy King Zhuan Wheel; I want to become a Buddha to help sentient beings know how to save themselves ”. After saying that, he left. One night, after crossing the Anomā River, he cut his hair, put on his hermit robes, became a homeless man. After meeting King Bimbisāra, he met two teachers. The first teacher was Āḷāra Kālāma. He practiced with this teacher and achieved what he achieved (The Floor of Possessed Meditation). But he found that his achieved results did not lead to liberation, did not lead to the complete cessation of suffering. He left this teacher, and went to study with another one named Uddaka Rāmaputta. The Bodhisattva practiced according to the teacher's instructions, and also achieved what he taught (The Non-Chiang Non-Chiang Stage). Again, he realized that this result also could not lead to the complete elimination of mental defilements and from suffering, so he left this teacher again. After leaving the second teacher, he went everywhere looking for a teacher to study. Finally, he arrived at Ūruvelā, a beautiful, tranquil place suitable for meditation practice. He stayed there and practiced a very difficult method, the ascetic practice. This was a practice that was popular with many people at that time. At that time the young Brahmin Kondañña, who had predicted Prince Si Dat Ta would surely become a Buddha during the previous prince's naming ceremony, was there. When he learned that the crown prince was ordained, Kondañña met the children of the seven Brahmins who had come to see him at the previous naming ceremony, let them know the current whereabouts of the Gotama hermit, and asked. do they want to follow Him? Only four children decided to go with Kondañña (Kiều Trần Như). So Kiều Trần Như led these four people to the place where Gotama hermit was practicing asceticism, and they became his helpers. Later, when he attained Buddhahood, the Buddha recounted the time of extremely arduous ascetic practice in Majjima Nikāya (Central Suttas). He practiced extreme hardship, his body becoming so weak that he was only skin and bones. At that time, the Demon King wanted to discourage the Bodhisattva from practicing, and said to him: "You are going to die, now you are too sick. In this world, there are so many pleasures to enjoy, so foolishly to have austerity like this ”. But the Bodhisattva, regardless of the demon king's urging, continues to practice austerities. The Bodhisattva practiced this way for almost six years, after which he reviewed his practice and said to himself, “I have been practicing this ascetic method for many years, but I have not seen the goal at all. Maybe this is the wrong way of practice ”. He decided not to follow the ascetic method anymore because he knew that: the ascetic method is the wrong method. The Bodhisattva recalled an important event on the summer festival. At that time he was still a child, and attained the first level of meditation. While in that level of meditation, he was very happy and happy. The Bodhisattva told himself: "Maybe this is truly the way out of suffering". Thus, the Bodhisattva forcefully decides: this is the right path, and insists on following this path. However, his physical condition at that time was very weak. With this decayed body, he could not continue to pursue his meditation practice. So he started eating again. Before, when he was austere he reduced his food little by little. Sometimes he only ate a handful of beans a day, sometimes he only ate a bean, sometimes he only ate a small fruit. After the Bodhisattva decided to use food again, the five disciples left the Bodhisattva because they thought: The Bodhisattva has abandoned the right path, following the lavish path of enjoyment. They no longer enjoyed being with Him and left somewhere else. The Bodhisattva continued alone on the mapped path. Once recovered, on a full moon day in May, possibly 589 BC, while the Bodhisattva was sitting under a tree, a woman named Sujātā brought porridge to him. After receiving the porridge with the porridge container, the Bodhisattva went to the Nerañjara river to shower and eat his food. When the real life finished, the Bodhisattva dropped the bowl into the river and prayed, "If I become a Buddha, this bowl will float upstream". At that moment, the bowl floated upstream of the river. Throughout the day, the Bodhisattva sat under a tree. That evening, he walked to another tree, now called the bodhi tree. The Bodhi tree is actually called Panyan, but since Bodhisattva's Enlightenment (Bodhi) it has been called the Bodhi tree. Bodhi means Enlightenment (Bodhi). When the Bodhisattva went from the tree - where he sat during the day - to the bodhi tree, a lawn mower offered him eight bundles of grass. He spread the grass under the linden tree, then sat on it, face facing east and making a strong vow: "Oil is dry, meat is dry, only skin covers tendons, bones; I also do not give up on diligent efforts when I have not achieved this noble goal. This statement means that he decided not to change his posture: "I will not leave this posture until I attain Buddhahood." At that time around dusk, the demon king once again met the Bodhisattva with his mighty ghost army. The Maou wanted to make the Bodhisattva afraid to leave his seat, but the Bodhisattva was still unmoved. In the end, the demon king failed. After overcoming the demon king, the Bodhisattva meditated to attain Buddhahood. During the first watch of that night, the Bodhisattva practiced mindfulness on the breath, reaching the fourth level of meditation one by one and then continued to reach the formless levels of meditation. Then he attained a kind of supernatural power or wisdom through which he could remember all his past lives: where he was born, what he did, especially what karma he created, what he practiced. how, after death, where do we go to ... Thus, in the first watch, the Buddha attained Supramacy. On the second watch, the Buddha attained the Heavenly Eye of Heaven, saw all sentient beings dying in one life, reborn in another. He also saw clearly that it was Karma that caused a person to die in one place and be born elsewhere. He clearly sees that sentient beings are reborn in hell as a result of their previous unwholesome actions; sentient beings entering heaven are also the result of good kamma they did in the past, etc. Thus, he sees all sentient beings dying and reborn like the scene that appeared before his eyes. This helped the Buddha to discover the law of Karma. The Law of Karma is the natural law that He himself clearly sees, not the result of His rational reasoning or thinking. Indeed, the law of Karma was discovered by the Buddha by his own intuition, with his own wisdom, direct understanding. Thus, the Buddha discovered the law of Karma before he became Buddha. The Buddha practiced Vipassana Meditation on the twelve elements of the Twelve Causes and Conditions. He contemplates, contemplates, many times. As a result of the practice of Vipassana Meditation by contemplating the Twelve Causes of Dependent Origination, Bodhisattva Dalai Lama attained supreme insight, eliminating all defilements, becoming Venerable Samadhi at dawn. Thus, Bodhisattva Enlightened Buddha at the end of the three full-day watch of the fourth lunar month in 589 BC, at the time he was thirty-five years old. After attaining the Buddhahood, he spent seven weeks living under the bodhi tree and near the bodhi tree enjoying the happiness of Nirvana. Exactly two months after his Enlightenment, he gave his first sermon at Isipatana near Bārāṇasi where the five monks, Kiều Trần Như were practicing. At midnight that night, the Buddha gave the second sermon to Yakkhas, Hemavatta and Sattagiri. Five days later, from the day of his first sermon, the Buddha gave his third sermon, the discourse on "The Selfless Nature of Dharma". After the first discourse, one of his five students, became Sotāpanna (Tu Da Hoan). In each of the following days, the remaining students one after another attained Sotāpanna. On the fifth day, after five disciples became Tu Da Hoan, the Buddha gave a sermon on "The Selfless Nature of Dharma". After the French period, the whole year teacher Kieu Tran Nhu became A Arhat. After settling for the first rainy season in Isipatana, the Buddha went to Rājagaha, where King Bimbisāra was ruling, and King Bimbisāra made offerings to him Truc Lam Tinh Xa. The Buddha accepted, and settled in the second summer here. One year after the Enlightenment, the Buddha returned to Kapilavatthu to visit his homeland, his parents, and relatives. During this first visit, the Buddha instructed his father to obtain three holy results one by one: Tu Da Hoan, Tu Da Ham, and A Na Ham. Also during this visit, his half brother Nanda and his son Rahula also ordained. The Buddha instructed his father to obtain three holy results one time: Tu Da Hoan, Tu Da Ham, and A Na Ham. Also during this visit, his half brother Nanda and his son Rahula also ordained. The Buddha instructed his father to obtain three holy results one time: Tu Da Hoan, Tu Da Ham, and A Na Ham. Also during this visit, his half brother Nanda and his son Rahula also ordained. Buddha taught for forty-five years. He teaches day and night, not sleep like we do. He just lay on his right hand side to rest. Reading the Buddha's daily work program, we see that he did not rest for more than four hours each day. Other hours he taught lay people and monks, taught and answered the devas' questions. Thus, he spent twenty hours a day to lecture, instruct, and bring happiness and happiness to all sentient beings. After becoming a Buddha, he could rest, but the Buddha never stopped working. He taught sentient beings irrespective of day and night. Those who come to see Him are taught and guided by Him. For forty-five years, He has helped countless sentient beings. Historically, the Buddha was the monk who spent the most time and energy helping sentient beings. During the forty-five years, he worked day and night, resting no more than four hours a day. When we study the Buddha's daily course, we can only admire His compassion and efforts towards sentient beings. The Buddha tried to save sentient beings as much as possible. Saving here does not mean that He himself saves others but helps sentient beings to save themselves. During the forty-five years, the Buddha was not only helping and moderating people, but he also brought happiness and happiness to all sentient beings, including ordinary people and monks. At the age of eighty, the Buddha Nirvana was on the full moon day of the fifth month of the calendar year 544 BC in the sālā forest near the city of Kusinārā. The full moon becomes a very important day for all Buddhists. Buddha was born on the full moon day in May, Enlightenment Buddhahood on the full moon day in May, and Nirvana is also on the full moon day in May. We call these the three sacred days of Buddha's life. Several important features of the Buddha we need to understand. The Buddha is not a God because, according to the Buddha, there is no one God who created the universe and man. The Buddha was also neither a god, nor a god, nor a prophet or messenger of God, for to Him God was not real; Buddha was also not a savior in the sense of other religions, Buddha only helped sentient beings save themselves. In short, Buddha is not the savior. So who is Buddha? Buddha said: "Just know that I am Buddha". Buddha (Buddha) means that people have Enlightenment truth and teach sentient beings to be Enlightened. So was Buddha human? Yes, Buddha is a human being. But He is a special person, not an ordinary person. He is a human being, but He is a special person, especially here that He is higher than heaven, human, blasphemy ( heavenly beings are higher than the celestial realms). Thus, the Buddha was a more noble being than all other living beings. Not only nobler than humans, but greater than all sentient beings including humans, heaven and celestial beings. The Buddha has many noble qualities that cannot be counted or counted. Among the Buddha's sublime qualities, there are two characteristics we need to know: "Completely pure" , and "Having unlimited understanding " . These are very important qualities of a Buddha. The Buddha's mind was very pure, without any disturbance, no trace of defilement, and the Buddha had transcendent wisdom, understanding all things. On the way to Bārāṇāsi to give his first sermon, the Buddha met the Taoist Upaka. The Taoist Upaka asked who he was. "I am the one who knows all things," he replied . So he himself says, he was a director of Variable Tri . Where is the Buddha now? Is He in a different form somewhere? According to Buddhism, Buddha is no more. Just like the flame was extinguished, the Buddha passed away and ceased to exist, no longer reborn . Thus, according to Buddhism, at present there is no more Buddha. So how can He help us when He is no longer with us? Like the case of a person who invents radio or generator and spreads it to everyone nowadays he is no more, but we are benefiting from his inventions. Likewise, although the Buddha is no longer with us in this world, he left his teachings behind. Before he died, He said: "After the Tathagata passed away, the Tathagata's teachings are the teachers to you" . Now we have the teachings, the Buddha's instructions; we inherit and benefit from His teachings. Even though the Buddha is no longer present, but his teachings that still exist are as good as the Buddha's money. Can Buddha forgive us our sins? The word sin here is used in the Buddhist sense; that means unwholesome actions: that is unwholesome actions, unwholesome words, unwholesome thoughts. The above three akusala are called akusala. I temporarily call akusala sin. Can the Buddha forgive my (sins) for doing it? Suppose we now do unwholesome deeds (akusala), and can we go to the Buddha to ask for his forgiveness? For example, I went to the Buddha and said, "Please forgive me for my sins!" Can the Buddha forgive me? Are not! Buddha could not forgive anyone's sins simply because no one had the authority, and the power to forgive others' sins. Sin itself is sin and not because Buddha said that it is sin it becomes sin. Because it was a sin, Buddha said it was a sin, but he did not create sin. When we do sin, it is our actions. When we do something, it is our action, no one can undo it for us because the action is already done. Therefore, the Buddha could not forgive anyone's sins, Nor can anyone forgive others' sins. That does not mean that Buddha did not want to forgive sins, but because it cannot be done. That is why we say Buddha could not erase anyone's sins, and no power or authority can forgive others' sins. The Buddha has love and compassion for all sentient beings. The Buddha had great, boundless love for all sentient beings, but the Buddha's love was completely pure, unaffected by greed, hatred, and delusion: It is loving kindness, wishes for all sentient beings to be happy and happy. He also has great compassion, wishing for all sentient beings to be free of suffering, regardless. Thus, in Buddhism we cannot say that: Buddha had compassion only towards his followers and not compassion for those who did not follow him. Regardless of whether you are a disciple of the Buddha or not, he has equal love for you as everyone else. The Buddha had love for all sentient beings, except for a single sentient being. The Buddha had great love and compassion for all sentient beings. The Buddha never harmed or punished anyone. Because the Buddha was completely pure mind, not dominated by greed, hatred, and delusion, he never harmed any sentient being. Even those who have evil intentions that want to harm His life, He is not angry, but He always has compassion for that person. He has always had love for everyone, all living beings. Since the Buddha did not harm anyone, in history we have never seen the Buddha kill any sentient beings or kill many people, punish many people or suffer other sentient beings. Therefore, we can safely live with the Buddha, we are not afraid of harm or punishment or anything like that from the Buddha. The Buddha is incapable of harming sentient beings. Is there only one Buddha? Yes. There is only one Buddha in each period. Although there were many Buddhas in the past, and there will also be many Buddhas in the future, in each period there was only one Buddha in this world. The sutras that record this world cannot hold two Buddhas at the same time. Can you become Buddha? Can others become Buddhas? OK. If you want to, you can become a Buddha, and to become a Buddha you must practice the ten paramitas, and will suffer long periods of samsara in order to complete them. Thus, in theory anyone can become a Buddha, but in reality not everyone becomes a Buddha. Very few people become Buddhas because it is very difficult to become a Buddha, it takes a very long time to accumulate the necessary qualities. People who want to become a Buddha must also put effort into practice, sacrificing many things in their lives, even sacrificing their own lives. It is difficult to accomplish these properties, so becoming a Buddha is a very difficult thing. For example: All US citizens can become US president. They have the right to be president of the United States, but not everyone becomes president. There is only one president per term. Also, we can say: sentient beings have the ability, or potential to become a Buddha, but not all sentient beings will become Buddhas; only a few, very few people will become Buddhas. Because those who want to become a Buddha have to suffer long in this cycle of samsara to accumulate the Brahmin. In Buddhism, you are not forced to try to become an Omniscient Buddha. You have the right to choose either to become the Omniscient Buddha, to become a Pratyekabuddha Buddha, or to become an Enlightened Sravaka. So there are at least three options, three paths open before your eyes. You can choose the path you like. According to the Buddha's teachings, we cannot say that: you have to try to become a Buddha. If you want to complete the ten Brahmin teachings, if you want to help sentient beings save them, you can become a Buddha. If you don't want to spend a lot of time in the cycle of samsara, and if you want to get out of samsara earlier then you can choose the path of becoming Arhat. So, it is up to you if you want to become a Buddha or an Arahant. Since there is the vow to become a Buddha, how long does it take to practice? If you take the vow of becoming a Buddha, and you make a vow in the presence of a Buddha, and are signed by the Buddha, then starting from there you must spend a period of at least four Arahants. earth life and one hundred thousand earthly lives. That is the shortest time. Some Buddhas have to spend up to eight Earth Era and one hundred thousand earth lifetimes; some other Buddhas have to spend sixteen world life and one hundred thousand earth lifetimes. In a earthly life there are many lives, so it takes billions and billions of lives to accumulate noble qualities in order to become a Buddha. When we talk about the universe, we are not using miles (miles), using kilometers but using light years, million light years, billions of light years. Also, when it comes to the time a person has to spend to accumulate the Brahmin, we must say A Tang Qin, which means a very large, seemingly incalculable number. If you want to calculate an A Increase Ky you must use a number one (1) and one hundred and forty zeros (0) behind.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.9/5/2021.