Before entering Nirvana, the Buddha gave the ultimate teaching to his disciples: "The Dharma and Law that I have taught and prescribed, is your Guru after I pass away. ” Serving the Buddha's legacy, the Arahant Elders performed their first assembly at Vajrasattva city, chanting in harmony all the things that were taught by the Buddha during the forty years. five education; The foundation of Buddhist culture which later became known as the Tripitaka was established. Since then, the teachings of Shakyamuni Buddha, following in the footsteps of the holy disciples, have spread throughout the four directions. Wherever the Dharma was transmitted, there the four groups of disciples studied and practiced according to the local dialect, as instructed by the Buddha: anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitun”ti. “O bhikkhus, I allow you to learn the Buddhist language in your own dialect." He followed this teaching, from the very beginning Buddha's language was translated into many different dialects. As the Buddhist sects developed, each sect attempted to establish the Tripitaka in the local dialect as the base. When the writing system in Ancient India was not popular, the transmission of the scriptures by oral tradition was the main means. Due to oral transmission, variations in the pronunciation of different local dialects sometimes affect small variations in texts. These changes in fortune in many cases lead to different interpretations of a doctrinal point between the sects. In general, however, the essential teachings are understood and practiced equally across all traditions, Southern as well as Northern. This can be confirmed through rigorous studies of texts in two current Buddhist literary sources: Pali and Chinese. The Chinese translations from A-ham, and the currently readable Pali texts, are largely in agreement. Therefore, what is said to be the difference between the Southern and Northern traditions, which are misinterpreted and Hinayana and Mahayana, is only the difference by the historical and civilizational environment according to localities and peoples. . That is the difference between primitive and developed. Buddhism spread to the South, to South Asian countries, where the development of civilization and social institutions were not yet complicated, so the Buddha's teachings were understood and practiced close to the original. To the north, in the regions of Northeast India, and Northwest China, many different races, many different cultures, and thus also appeared many different social institutions. Buddhism was introduced there, once became the national religion of many countries. Adapting to the development of that country, the language, customs, social institutions, and teachings of the Buddha were gradually localized. The Tripitaka is the source for all knowledge of the Dharma, for study and practice, as well as for study. The Sutra and Vinaya Pitaka is a great collection of Dharma and Law taught and regulated by the Buddha himself, and is the medical facility for the knowledge and practice of the Noble Disciple in order to achieve the ultimate attainments of Wisdom and Action. The Sutras and Disciples also include the interpretations of the Noble Disciples transmitted personally from the Buddha's lips. The Abhidhamma, according to the Southern Theravada tradition, and also to the Right Order tradition, was preached by the Buddha himself. But great teachers like Vasubandhu, Like most Buddhist researchers in the modern world, they do not accept this legend, but think that it is a great collection of works of analysis, presentation, and systematization of what was taught by the Buddha. theory in Dharma and Law. The Sutras and Vinaya Pitakas were established within a certain period of time, directly or indirectly, from the Buddha's mouth, and are common to all Buddhist sects, including Mahayana Buddhism, although there are differences due to the problem of oral transmission with different accents and dialects, by time and location. The Abhidhamma is a section of the scriptures that reflects the historical development of Buddhism, including aspects of religious beliefs, philosophical thinking, scientific research, institutions and socio-political organizations. In general, it is not only reflecting the historical development of Buddhism, which also reflects the entire civilization in the places where Buddhism was transmitted. This is also proven specifically by the history of Vietnam. Each sect of Buddhism builds for itself a separate Abhidhamma culture, collects doctrinal commentaries, defends its Buddhist interpretation, and rejects heretical views. This is a massive civilization, continuously developing in many different geographical areas. Until the spread of Islam in India, Buddhism was eliminated. A part of Buddhist culture was transferred to Tibet, through Sanskrit translations, and a large number of the original Sanskrit texts were preserved. Another, largest, almost complete part, the Buddhist culture was translated into the Chinese Tripitaka, including almost all the different Buddhist thought trends that developed in Indian history, from Theravada , Sect, Mahayana, to Tantricism. Legend has it that Buddhism was introduced to China during the reign of Emperor Ming, the tenth year of Yongping (c. 65), and that the first Buddhist scripture to be translated into Chinese was the Four Decades and Two Chapters, written by Ca- Lettuce Ma-Dang and Truc Phap Lan. But this legend is not fully agreed upon by historians of Chinese Phatology. What is certain is that Khang Tang Hoi, the native of Vietnam, came from Giao Chi (Vietnam), introduced Buddhism to Jiang Cho, Southern China. The translation and explanatory works of Khang Tang Hoi have proved that before that, ie from the 247th year of the C.E. era, the time it is said that the Sangha entered the land of Kien Kar, took refuge in Ton Quyen, Buddhism was developed to a certain form in Vietnam, and a number of Buddhist scriptures were translated. This is also reinforced by what is recorded in the Mau Tu Ly or the commentary. Perhaps as a result of the Northern domination period, most of what is found in Khang Tang Hoi's behavior and in the records of Mau Tu was erased. There exist only what are recorded as transmissions from China. The first Sanskrit translator in China is confirmed to be An The Cao (who came to China between tl. 147 - 167). Before that, of course, there must have been other translators whose names are not recognized. Luong Tang Huu, based on the oldest version of the Kinh Luc of Dao An (c. 312 - 385), recorded about 134 scriptures with unknown translators; and therefore not determined before or after An The Cao. The career of translating Buddha's Sanskrit scriptures continuously from An The Cao, to the Ming and Qing dynasties was compiled into 32 volumes of Dai Chinh, including Theravada scriptures, the sects, Mahayana, Tantric, 1692 sets. The works of China, from the commentaries, commentaries, to history stories, travel books, etc., are collected from volumes 33 to 55 in Dai Chinh, including 1492 works. The number of works published in the Traditions of the Swastika is much more than that. These are the two most complete versions of the Chinese Tripitaka, in which the Dai canon is widely used on a world scale. The career of translating sutras in our country started very early, possibly even before the reign of Khang Tang Hoi, traces of which can be found in the Luc Do Sutras. The translation language of Khang Tang Hoi is Chinese. So far, no translations of Buddhist scriptures have been found in the Vietnamese language. During the Northern domination period, due to the need to master Chinese as an urgent strategy to deal with the assimilation of the North, Chinese became the dominant language. Therefore, the work of translating the Classics into the national sound could not be done. Because, the work of translating the Tripitaka in China has achieved enormous success, mainly due to the patronage of the court. Quoc yin is only used as a means of spreading the Dharma in the human world. Until the French colonial period, in the face of the state of perishing and the threat of invading culture, the national culture was in danger of losing its roots, so Son Mon launched a movement to revive Buddhism, popularizing the scriptures in English. national literature in Latin characters. Since then, in turn, important scriptures from the Chinese Tripitaka were translated according to the learning and cultivation needs of the Sangha and lay Buddhists. Most of these sutras are Mahayana, only a very few are translated from the A-functions. Whether Mahayana or Aramaic, the translated Commentaries do not follow any system. Therefore, the study of Vietnamese Buddhism still has no solid basis. On the other hand, due to the influence of Sanskrit grammar, the Chinese translations contain a number of Sanskrit grammar problems that even the great commentators of the scriptures such as Cat Tang and Tri Khai also made a lot of mistakes. It was Ngan Tong, who organized the translation of the school on the orders of Emperor Sui Yang, who pointed out some of these mistakes. Until Huyen Trang, because she discovered many mistakes in the Chinese translations, she was determined to enter Truc to pray for the Dharma, despite the imperial ban and the dangers on the route. Today, due to the discovery of many important Sanskrit texts, as well as the popularity of the Tibetan language, from which most of the Sanskrit canon has been translated, much revision work has been done on the translations. San Han. In addition, due to the popularity of the Pali language, which is considered to be the closest sacred scriptural language to the original, some errors in the A-ham translations have also been corrected, and the teachings of the Buddha have been maintained more transparently. . The above are the basic perceptions for the Vietnamese Tripitaka Translation Board to make the translations accordingly. First of all, is the translation of the A-function sutras being introduced here. The A-ham scriptures were translated into Han very early, from the Late Han Dynasty with An The Cao. But most of these transmissions came from the Western Region, from the popular Buddhist countries at that time such as Quy Tu and Vu Dien. Due to the pronunciation and dialect, the transmissions that are said to be Sanskrit contain quite a lot of errors. This can be clearly seen through a comparison of the Pali equivalents, or the references in the Great Pisces, the yoga master ground. In addition, Most of the translators studied Buddhism and Sanskrit in Western countries, not directly in India like La Cross and Huyen Trang, so their Sanskrit language skills are limited. When they first set foot in China, due to the deep desire of Chinese Buddhists to have more Buddhist scriptures to study and practice, while they were not fluent in Chinese, the translation work was able to be translated. urge to perform. Because they are not fluent in Chinese, the translation work is always mediated by a translator. The translation process goes through many stages that the translators themselves cannot fully grasp, so the translations contain very obscure and sometimes confusing passages. In such a situation, a Vietnamese translation from Sino requires a great deal of reference to hopefully reach the lost Sanskrit original, and also from there hope to be able to approach the Buddha's teachings more, which the Chinese translations due to language barriers have not been able to do. The Vietnamese Tripitaka is mainly based on the Mahayana Tripitaka, Japan, consisting of 100 volumes, edited starting from the 11th Taisho era, tl. 1922, until the 9th Showa era, tl. 1934, gathering over 100 leading Buddhist researchers of Japan, under the chairmanship of Cao Nam Thuan Thu lang (Takakusu Junjiro) and Do Bien Hai Huc (Watanabe Kaigyoku). For the copy to be used is the print version of Hai An Temple, Korea, called the Cao Le version. The work of editing the text is based on the Tong, Nguyen, and Minh inscriptions, along with a number of other Chinese and Japanese inscriptions and manuscripts such as the description of Thien Binh and Lieu of the inner hall, the table of Dai Duc pagoda, and the pagoda version. Van Duc, etc. Some texts discovered in the Western regions such as Vu Dien, Dunhuang, Quy Tu, Cao Xuong, are also used as references. Several passages from Pali and Sanskrit are also included under footnotes to compare Chinese translations that the editor suspects are inaccurate or of some variation. The content of the Great Canon is divided into three main sections: the first part, consisting of 32 volumes, is the Sanskrit translations including the Sutras, the Laws, and the Abhidhamma, which are preached by the Buddha's own mouth, or compiled by the Buddhists. The Noble Disciple, or written by the Abhidhamma. The second part, from Dai Chinh volume 33 to volume 55, is a Chinese author, including commentaries on the Sutras, Rules, and Discourses, and separate treatises of the Chinese Buddhist sects, histories, and stories. , travel books, legends; Chinese translations belonging to pagans such as Thang De, Anatomy, Persia, Christianity, Sanskrit lexicons, Sanskrit textbooks, the Sutras. The third part, from volumes 56 to 85, collects Japanese writings, including commentaries on the Sutras, Laws, and Commentaries, largely based on Chinese commentaries, with extensive interpretations, and treatises. of sects in Japan. The remaining 12 collections of statues and pictures, mostly tantric mandala puzzles. The last 3 volumes, the main table of contents, list the contents of the circulation of the Tripitaka. The Vietnamese Tripitaka Translation Department selects the Great Tripitaka as the basis for the translation and translation of all works published in it. The rules for performing the provisional translation are specified as follows: 1. The Vietnamese Tripitaka includes all Vietnamese translations of the Tripitaka Buddhist scriptures that have appeared in our country so far, through periods with different translators, to show the process of forming the Tripitaka of Vietnam through history. 2. Regarding the bottom version, the Vietnamese translation is based on the 100-volume edition of Dai Chinh Tan Tu Dai Canh Tita, each volume has 1,000 pages of Chinese characters in 10pt size and will be numbered in the order of the numbers recorded in the Dai Chinh printed version. . Each page of the Dai main print is divided into three columns: a, b, c. These page numbers and columns are included in the translation for easy reference. 3. Therefore, a Chinese scripture can have many Vietnamese translations, so after the ordinal number of Dai Chinh, the letters A, B, C... will be added to distinguish the different Vietnamese translations. of the same Chinese script. 4. Regarding document processing during translation, most of it is based on the proofreading and comparing works of the Dai Chinh version. In addition, refer to other proofreading and comparison works. 5. There are differences between editions, The Vietnamese version will be selected or edited according to the translator's perception. 6. In the Chinese version, if it is found that the translation or words are not consistent with the popular traditional teachings, the translator will refer to the necessary Sutras, Laws and Commentaries for correction. These corrections are explained in the footnotes. 7. The Chinese translation is based largely on oral transmission. Therefore, similar pronunciations can easily lead to misunderstandings, such as Pāli sam or sama and samyak; cala and jala; muti and muṭṭhi, etc. In these cases, the translator will refer to the equivalent scriptures, the Chinese translations, and speculate on the possible original form in the Sanskrit for correction. These corrections are noted in the footnotes. 8. Due to the different transmissions between the sects, in order to have an awareness of the original teachings, common to all, extensive comparative studies are needed. This work is beyond the current capacity of translators. However, where possible, differences between copies will be noted and reconciled. These notes are included in the footnotes. 9. The translated Chinese version is divided into volumes. The Vietnamese translation does not divide the number of books like that, but will be recorded in the footnote each time another volume is started. 10. Buddhist words in some Chinese translations, if not common, can make it difficult to read and study. In such cases, the translation of the Chinese version is preserved, but translated. More commonly used equivalent terms are included in the footnotes. Where possible, the translators of these translations and where they came from will be recorded for convenience of reference. 11. The scriptures referenced in the footnotes are abbreviated according to popular regulations of international researchers; See the rules on abbreviations at the end of each volume of the Vietnamese Tripitaka. II. IMPLEMENTATION PLAN The implementation project includes translation, editing, and publishing works, and a Council for Translating the Vietnamese Tripitaka was established, coordinated by the Editor-in-Chief, with the tasks assigned to it. The distribution is as follows: 1. Translating Committee. To complete a translation, the following tasks should be performed: a. Direct translation: The texts are distributed in turn to those who have a relatively good level of Chinese, basic Buddhist knowledge, and the necessary language ability, translating directly from Chinese to Vietnamese. b. Proofreading and annotation: the main task of the correction is to proofread the rough translation and correct any possible mistakes in the translation. In reality, Editors have to do more than that. First of all, the text editor. This part should have been done before translating. Editing the text may seem simple at first, as the translator only notices some confusion in the engraving of the copy. The differences between the inscriptions are mostly recorded in the footnotes in the Dai Chinh edition, the translator only needs to understand the content of the translation to be able to choose the appropriate words in the footnotes. However, due to limitations in the level of Buddhism and the ability to refer to it, most translators could not choose the correct word. On the other hand, even the words in the footnote are not entirely correct. Even the Great Master Anshun made some mistakes in word choice, because he couldn't find equivalent Pali or Sanskrit passages, so he had to rely on guesswork. The predictions are mostly wrong. On the other hand, many mistakes are not caused by the description or inscription, but by the word transmission itself. Because, most of the scriptures from India are transmitted by oral transmission. Changes in pronunciation and pronunciation, confusing one word for another, and distorting the original meaning of the teachings. Translators from Chinese without a certain level of Sanskrit cannot detect these mistakes. It is worth noting that these mistakes appear many and often in many Sanskrit translations. The editing section focuses on Sanskrit syntax, whose influence in translations confuses even the masters of Han, even the famous commentators on the scriptures. To understand the content of the Chinese translation, it is necessary to find the original Sanskrit for comparison. Master Cat Tang made the mistake when there was no basis to analyze the Sino-transitive proposition as active or passive, thus confusing the killer with the killed. It is a passage in the Abhidhamma from which the Sanskrit original of this sutta is lost, but the equivalent passage is found in Sāntideva's Sikṣasamuccaya quote. If this quoted Sanskrit passage could not be found, no one would have known that Jizhong had made a mistake. Many scriptures in the original Sanskrit have been lost. Even important works like the Great Pisces exist only in Huyen Trang's translation. The many passages cited in the Kosha translation, which Sanskrit have discovered, also give the reader of the Great Pisces a clue to delve into the content. Reading a text without mastering its content means that the translator himself does not understand, or misinterpret, How can the reader be expected to understand the translated text? Therefore, the editing work does not simply fill in the shortcomings of the translation in terms of prose, but requires a lot of effort to refer to the original content to the extent possible. The Vietnamese Tripitaka is a Vietnamese translation from the Chinese Tripitaka, so it is not possible to arbitrarily change the content even though mistakes are detected in the Chinese version. Mistakes are historical and therefore cannot be arbitrarily removed. However, the Vietnamese translation cannot ignore the detected mistakes. Faulty findings should be raised, and corrections should be suggested. These points are recorded in the footnotes so that the Vietnamese version is still close to the Chinese translation. The above are some necessary conditions for making a relatively acceptable translation. In the current situation, We only have a few who can meet the above requirements. Therefore, the project is aimed at training programs, not simply training translators, but training those with high levels of Buddhism with the ability to read and understand the languages ​​conveying the Holy Spirit. dictionaries, mainly in Pali, Sanskrit, Tibetan and Chinese. In the current world of Buddhist studies, it is difficult for those who want to study Buddhism without knowing these languages, it is difficult for them to grasp the basic teachings. And this is also what Ngan Tong stated clearly in the conditions for participating in translation in the translation institute sponsored by Emperor Sui, although Ngan Tong only requires knowledge of Sanskrit, but at the same time, it also requires erudite knowledge. You are not only well versed in Buddhist scriptures but also in pagan bibliographies. Details of the training program should be presented on another occasion. 2. Publication Committee. Publication work includes the following parts: a. Correct spelling errors of translations. Currently, spelling errors in the translations are voluntarily corrected by the teachers, teachers, and Buddhists. But it is just an amateur job, due to not being specialized, and therefore also inexperienced in error detection, so the common prints have quite a few typos. b. Print presentation. This work depends on computer technical conditions. Initially, the publishing department was not qualified to have people proficient in the use of computer technology in the presentation of the text. This job is currently in charge of the teachers, with the technical level of self-study and spontaneous. Therefore, in many cases, technical errors cannot be overcome, so the presentation of the text is not as perfect as expected. A career as an interpreter is set for about 15 years, or possibly longer. The form of the Tripitaka thus cannot be perfectly designed once. In such a development, of course, the level of technology has improved over time, so the form of presentation also needs to change to suit the times. The inevitable consequence will be the inconsistency between the previous and later editions of the Great Tripitaka. c. Printed. Once the form of presentation is accepted, the translation is sent to the printer. The responsibility for printing is assigned to the printer with the amounts stated in the contract. Such printing problems are relatively stable. However, it is also necessary to have a specialized person to monitor the printing process, in order to avoid possible technical errors caused by the printing house. d. Release, Dissemination and Advocacy. An equally important task is the publication and dissemination of the Tripitaka. This work is warranted by a dedicated publisher. But in the current personnel situation, such a Committee cannot yet be established, so the publishing committee is concurrently. In addition, the translation work is the common cause of all Vietnamese Buddhists, regardless of the Church or sect, so it requires the participation and dedication of monks and nuns, Buddhists, with constant enthusiasm and dedication. wholeheartedly, with individual or collective wishes in the form of material or spiritual support and patronage, devoted with all physical and intellectual abilities. This advocacy work to be effective with the active participation of many disciples also needs to be specialized by an advocacy committee. In the current personnel situation, the publishing committee is concurrent. After more than two thousand years of introduction, the basic teachings that the Buddha taught were learned and practiced in Vietnam, has brought a lot of peace to many individuals and societies, has contributed to building the feelings and thinking of the resident communities in Vietnam. However, the work of translating as well as publishing to popularize the Holy Scriptures, to serve as the basis of medical facilities for study and practice, has not been carried out on a large scale nationwide. The career of translation in China has gone through nearly two thousand years, with great achievements, great achievements and treasures of sacred scriptures, which have escaped many destructions due to blind faiths and unbelief. That cause was largely sponsored by the Buddhist monarchs, and has been the common cause of the entire people according to each special period of history. Although Vietnam also has Buddhist monks, but due to the influence of socio-political factors, it has never been organized on a large scale under the auspices of the imperial court. It is only due to the practical requirements of study and practice that some scriptures are translated, but it is not enough to form a relatively complete foundation for the in-depth study of doctrine. Recently, in 1973, a Council of Translators of Tripitaka was established for the first time in its history. Chairman: Venerable Thich Tri Tinh, Secretary General: Venerable Thich Quang Do, with members gathering all Both the Venerables and the Venerable Master have translated and are reputable in terms of Buddhist studies, under the direction of the Institute of Patriarchs, the Unified Buddhist Church of Vietnam. a large scale, but due to war circumstances, only a small part has been implemented. Part of this work was later published in 1993 by the Vietnam Institute of Buddhist Studies, affiliated to the Buddhist Sangha of Vietnam. under the title of "Great Tripitaka of Vietnam." This result is the sutras belonging to the A-ham series assigned by the Tripitaka Translation Council, in which, the A-ham School and the A-ham School are led by TT Thien Sieu, TT Tri Thanh and DA Tue Sy of the Institute of Colleges. Buddhist Studies Hai Duc Nha Trang; The A-ham Center and the A-ham Sangha were led by TT Thanh Tu, President Buu Hue, and Zen Center Center of Hue Nghiem College of Buddhist Studies in Saigon. In addition, another part of the assignment has also been completed such as: TT Tri Nghiem: Dai Bat Nha (translated by Huyen Trang, 600 books) belonging to the set of Prajnaparamita TT Tri Tinh: Maha Prajnaparamita sutra -major (Great Product) belongs to the set of Prajnaparamita Magical Lotus Flower (La-cross translation), belongs to the French Department of Flowers; Sutra of Dai Quang Phat Hoa Nghiem (the Eight Cross version) belongs to the Hoa Nghiem series, and the entire Great Treasure. These translations have also been published, but by their disciples, they have not been included in the Vietnamese Tripitaka. The other assignees have not yet seen the results announced. Despite great efforts, but due to the turbulent situation of the country, the achievements are very modest. In addition, these achievements have not met the conditions and convenient time to be edited and edited according to the standards of studying and translating Buddhist scriptures in the world's modern Buddhist research level. have not been able to participate in the cause of translation and Buddhist research on an international scale, such as the contribution of Vietnamese Buddhism to the human community in the cause of spreading the Dharma common to all Buddhists in the world because the benefit and well-being of all sentient beings. Such a cause cannot be a particular contribution of an individual or a group, of a Church or a denomination, but a common cause of the entire Vietnamese Buddhist Sangha. not only for one generation, but continuously for many generations, coexisting and progressing according to the advancement of society and humanity. Above all, it is to repay the kindness of the Buddha, for the sake of the welfare of all sentient beings, he has undergone countless hardships, through countless as-tank aeons. Second, inherit the career of preaching the Dharma for profit and profit of the Master so that the lamp of the Dharma is always lit in the world. Therefore, we urgently, relying on the mighty spirit of the Buddha and the Holy Sangha, together with the support of the Elders present in the Sangha, call for support and dedication with all our hearts. With all the dedication and wisdom, with all the resources and hearts, of the four groups to become Buddhists, this supreme cause of Dharma propagation can be carried out firmly and continuously from one generation to the next. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/12/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.