Buddhist Self-Discourse (Udàna) - Minor (Khuddhaka Nikaya) by Most Venerable Thich Minh Chau translated into Vietnamese Introduction to Buddhist Sutras Self-Discourse (Udàna). The Udana Sutra, translated as Buddha's own discourse, means that these sutras the Buddha said himself, due to sudden strong emotions, no one invited the Buddha to preach. It is also sometimes translated as "There is no question of self-talk", which means that no one asked the Buddha to speak for himself. Sometimes translated as "Inspirational Words", that is, the sudden speech, motivated by strong emotions, when the Buddha himself witnessed things happening around. According to the Upanishads, the word Udàna means the breaths of life (prāna, apāna, sumāna, vyāna, udāna), which are emitted from the center of the throat. This volume consists of eight chapters. Each chapter has 10 sutras. Thus there are eighty sutras in all. For ease of search, when writing "I, 2", the time is understood as Chapter I, No. 2; when writing "IV, This elephant was also disturbed by the elephants, so he went to live alone with the Buddha. The story when the Buddha gave up life practice and declared that after three months he would enter Nirvana is described by Sutra VI, 1. And also described as the last meal offered by the blacksmith Cunda to the Buddha. After that meal, the Buddha became ill and soon the Buddha entered Nirvana. The above stories help us to have some more documents about the history of Buddha. In parallel with the stories of the Buddha's life, the Udana episode talks about a lot of the Buddha's disciples, such as Sàriputta, Moggallana, Kaccâna, Subbùti, Mahakassapa, Nanda... Mahakassapa was sick and meditated for 7 days in order to disease treatment (Sutra III, 7); Nanda initially fell in love with fairies, so he became a monk. After being criticized by his fellow Brahmans, he diligently practiced and attained arahantship (III, 2); Sariputta sitting in meditation was hit on the head by the Yaksha demon (IV. 4, 7); The 500 bhikkhus led by Yasoja made noise and were chased away by the Buddha, and after diligently cultivating, attained arahantship (III, 3). The Buddha commended the venerable Lakunlaka Bhaddiya in his ugly appearance but had attained liberation (VII, 5) The venerable Dabba Mallaputta entered the samadhi of fire and burned himself before the Sangha, leaving no ashes (VIII, 9, 10). . Followed by lay disciples, like laywoman Visàkhà twice came to see the Buddha, once because there was a matter to be resolved with King Pasenadi (II, 9), once a grandson died, so they came. Buddha report (VIII, 8). The story of 500 palace maids of King Udena, including Samavati being burned to death is also mentioned. King Pasenadi of Kosala was mentioned many times and once the king asked the Buddha if he could know if the practitioners had attained fruition, at that time the Buddha replied to people like King Pasenadi living in sensual pleasures, hard to know the results of the monks (VI, 2). As always, between the Buddha and the heathens, there are conflicts, conflicts, and these are heard quite a lot in the Udana. The first is the fact that when the Tathagata had not yet appeared, the non-Buddhist religions were reverently offered by the masses, but when the Tathagata appeared, the time of reverence and offerings was terminated (Vi, 9; II, 9). Because of that, the pagans hated the Buddha and the Sangha, killed a prostitute named Sundarì and buried them in Jetavana to slander the Sangha (IV, 8). And the people in Thuma were instigated by pagans to pour grass and garbage into the well to prevent the Buddha from drinking water (VII, 9). Often the Buddha used some ironic image to refer to the heathens. We remember the story of the blind men touching the elephants, describing the pagans who each adhered to their own doctrine (VI, 4). Also ironic is the story of a pagan wanderer, looking for oil for his wife who was about to give birth, went to the king's storehouse to drink too much oil to bring back to his wife, but because he drank too much oil, he was in pain, rolling, and miserable. (II, 6). In addition many social problems, very ordinary are also talked about. Just as the Buddha saw a child tormenting a snake (II, 3), the people of the Vajra Kingdom competed with each other over a prostitute (VI, 8), the Sàvatthi people were too passionate about sex (VII, 3, 4) also received virtue. Buddha mentioned and spoke words of inspiration. Of the 80 suttas of the Udāna, 80 cases are recorded where the Buddha uttered inspirational words, after feeling moved by some event, and it is the inspirational words that are so important in this Udāna. . Because this is the Buddha's opportunity to speak his opinion about the events that happened around; and it was these views that became the main teachings that the Buddha taught and presented. We have found the dharma and depending on the dharma that the Buddha preached right through those inspirational words. First of all, the principle of 12 causes and conditions or the reason for dependent origination is presented three times, in the first three sutras I. 1, 2, 3, in the direction, in the opposite direction, in the direction and in the opposite direction, from ignorance and dependent consciousness. , the consciousness of the name and form to the birth, old age and death, sorrow, pain, grief and depression. The process of human birth and death, from the past to the present, from the present to the future, is skillfully animated in the theory of dependent origination. As always, the Buddha aimed in the chain of birth and death, the two dharmas "sex" and "craving" are very important. And so many inspirational words refer to sex and craving. In sutras VII, 4, the people of Sàvatthi were so infatuated with sex that the Buddha lamented: Blinded by lusts, envied by the net of lusts, envied by lust, Still bound, By bondage by distraction, Like fish caught in a net, They grow old and die, Like calves suckling milk, Going to with its mother." With love, there is love, there is suffering.When Visakha came to complain to the Buddha about the death of a grandson, the Buddha said: "Those who have 100 dear fruits have 100 sufferings; 90 loved ones are 90 sufferers... until 1 loved one is a sufferer." (VIII, 8) "Mourning and suffering, Difference exists in life, Love and affection we have, No dear they are not. Therefore, he is at peace, he has no sorrow, Those who are in the world, Have no loved ones, Therefore who are earnest, Get no sorrow, no greed, Don't make friends, do love, With someone in the world." Sex and craving were present, when there was a birth medicine, there was a continuation of a life, so there was suffering when there was a birth medicine: In the middle of the village, in the mountains and forests, Feeling pain and happiness, Do not refer to yourself, Do not refer to others. The contact is felt, Is due to the birth y. For the one who has not given birth, Why, why, feel feelings?!" (II, 4) When the Buddha gave up his life (VI, 1) He wanted to cut off all birth and existence: "The hermit renounces, the the act of being born, being born with a weight, being born without a weight. Favoring introspection, True concentration and tranquility, Breaking the ego of birth and existence, As if taking off one's armor." In the sutras, the Buddha praised his disciples for practicing meditation because it was the way to liberation. In sutras III, 5, Mr. Muc Kien Lien sat in meditation, cultivated his body and practiced mindfulness, and was inspired by the Buddha's words: "The body is established in mindfulness, the six bases of contact are controlled, the monk often meditates, and he self-realizes Nirvana." In sutras III, 4, Venerable Sariputta sat in meditation, to recite in front of him, Not far from the Blessed One, and the Blessed One spoke with inspiration: "Like a mountain of stone, Unmoved, so well abiding, So a bhikkhu, The cessation of ignorance, Like a mountain of stone, Unbound move." Venerable Subhuti (Sudhùti), meditated without thinking (avitakkam samādhim) and was praised and inspired by the Blessed One, who said: "For those whose mind is cleansed, The inner mind is skillfully cut off, There is no residue left, Overcoming craving That infection. Achieving formless perception, Overcoming the four afflictions, Not going to a life span." But that Buddha realized for sentient beings, hard to see is no-self, hard to see is the truth. Therefore, the Buddha often taught his disciples a view of "no-self": "Above below, all over, Completely liberated, No longer contemplating "This is me". Never crossed, No more falling. you are not this life, you are not the next life, you are not the middle life. Thus is the end of suffering" (Sutra I, 10). "Monks, there is this land (Ayatana), where there is no earth, no water, no fire, no wind; no boundless space; no boundless consciousness; there is no possessive origin; no non-non-perception-non-perception, no life in this world; there is no afterlife, neither moon nor sun. Therefore, bhikkhus, I declare that there is no coming, no going, no abiding, no cessation, no birth, no abiding, no passing, no conditioning. This is the cessation of suffering." The next paragraph also describes the state of Nirvana: "There is, bhikkhus, unborn, non-existent, unmade, unconditioned. Monks, if there were no unborn, unborn, unmade, unconditioned, The time here cannot present the detachment from birth, being made, conditioned. Since, bhikkhus, there is that which is unborn, not existing, not made, and unconditioned, the detachment from birth, being, being made, and conditioned is presented" (VIII, 3). ) This is also the inspired word of the Buddha about the liberated Nirvana state: "Whatever has support, that is volatile, what is not dependent, that is not wavering. There is no oscillation while there is peace. There is a time of disdain and no favoritism. There is no bias, no time comes and goes. There is no coming and going, there is no cessation and birth. There is no birth and death, no time in this life, no next life, no life in between. This is the cessation of suffering." (VIII, 4) Thus in this Udana.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.30/5/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.