The following story proves that the Buddha never evoked the fluctuating emotions that dominated our mature thinking. He advised us to be calm and lucid, as real (yathàbhùtam) confirm things and then have appropriate attitudes. When asked by the bhikkhus, why the non-Buddhist Suppiyo used countless means to slander the Buddha, Dharma, and Sangha, while the youth Brahmadatta, on the contrary, used countless means to praise the Buddha, Dharma, and Sangha, the Buddha replied. His words were gentle but truly impartial and wise, he respected the "human" among the monks, advising them to comment calmly, impartially, based on relevant facts to refute or approve. : "Monks, if someone slanders me, slanders the Dharma, or slanders the Sangha, you should not be angry, angry, or upset. If someone slanders me, slander the Dharma or slander the Sangha, and if you are angry and upset, can you tell if what these people are saying is right or wrong?" "--Venerable sir, that's impossible!" "Bhikkhus, when someone slanders me, slanders the Dharma, or slanders the Sangha, you must state clearly points that are not true and are not true: "Thus, these points are not true. ; like this, this point is not correct; this is not between us; This does not happen between us." "Monks, if someone praises me, praises the Dharma, or praises the Sangha, then you should not rejoice, your mind should not rejoice. Bhikkhus, if someone praises me, praises the Dharma, or praises the Sangha, if you are happy and delighted, then it will be harmful to you. Monks, if someone praises me, compared with the law. If they do not conform to the sutras, do not correspond to the law, the teachers may conclude: "Surely these words are not the words of the Blessed One, and the Male-stilts have received the wrong teaching". - Stilts, monks, give them up. When compared with the sutras, compared with the law, and if they are in accordance with the sutras, in accordance with the rules, then you may conclude: "Surely these words must be the teachings of the Blessed One. And the That bhikkhu received the true teaching." We must be careful, not slander, not praise, learn every word, every sentence, then compare it with the sutras, compare with the law; If it is suitable, it will be accepted, if it is not suitable, it will not be accepted. A thoughtful, well-coordinated attitude is an effective and practical method when dealing with the complexities of disinformation and propaganda. do not believe for the sake of metaphysical reasoning; do not believe for the sake of a position; do not believe because of a superficial assessment of the facts; do not believe because it is consistent with prejudice; Do not believe because it comes from a place of authority, do not believe because a recluse is your Guru. When, Kalamas, do you know: 'These things are bad, these are unwholesome, these are criticized by the wise, these things, if followed and done, bring harm. and evil", then renounce them. these things, if followed and practiced, will bring good benefits", then accept them" (Anguttara Nikaya I, Great Tripitaka, The Sutras of the Kesaputta, page 336). We clearly see, Buddha always respects our thoughts, comments and decisions, He does not want us to close our eyes and obey Him, obey His judgment. He does not want us to play a passive role, blindly believing in traditions, rumors or relying on our personal or teacher's reputation to avoid thinking and being decisive. He requires of Buddhists a mature reflection, a sense of self-experience, then judge whether things are good or evil, then have an attitude of compliance or abandonment. We are happy because the Buddha respects us, because the Buddha believes in our ability to think critically, because it is the very "human" attitude in us that has the potential to make fairly accurate judgments, not playing the role of passive game, slave to anyone. When it comes to education, we often think of knowledge training, professional ability training for students. If there is a mention of ethical behavior, then consider this issue as a matter of morality, determined by tradition or social practice. This concept does not go beyond the purpose and direction of contemporary education, but neglects or fails to appreciate the importance of two aspects of "attitude" and "method" of education that we think must be considered. plays an important role to build a so-called comprehensive or complete education. The problem here is because our people, when faced with external things or internal concepts, have reactions, attitudes, gestures of the body, of the mouth. or consciousness, the terms that Buddhism calls by technical nouns are Kayakamma (body karma), Vacikamma (speech kamma) and Manokamma (mind kamma). A person who likes to drink alcohol, feeling happy to have a bottle of wine in front of me and making a gesture to bring the bottle back to me to drink. On the contrary, a person who hates alcohol feels uncomfortable when he has a bottle of wine in front of him and wants to scare away the bottle like flies and mosquitoes. And if you don't hate or like alcohol, you should behave calmly and freely with alcohol. In short, our human being in front of objects always has one of three reactions: One is to like, to bring back his favorite object; the second is to hate and push away from that object; the third is indifference, neither liking nor disliking. In Buddhism, the gesture of bringing about oneself is greed (lobha), the gesture of pushing away from oneself is anger (dosa), and the gesture of indifference is equanimity (upekkhā). This definition does not imply a moral or ethical meaning, but is just a human response to different objects. The Buddha, with his psychological perspective, saw that people are always dominated, affected by external things, not free, not self-controlled. And the method of education here is to train people to be self-controlled and free towards objects. In other words, man must be educated in such a way that he becomes a master of the object, not a slave of the object. The Buddha went further, he looked for the cause of greed and hatred. He found out why people have two opposite reactions to objects, and he found that the reason there is greed because of the misunderstanding that there is a self, so he gives himself something that the self likes; The reason is that there is anger, because of misunderstanding that there is a self, so push yourself away from what the self hates. The misunderstanding here, Buddhism calls it delusion or moha. We have greed because we have delusion, we have anger because we have delusion, greed always goes hand-in-hand with delusion and hatred always goes hand-in-hand with delusion not greed does not arise once with anger. And education here is aimed at eradicating delusion or changing a wrong view with a right one, replacing misunderstanding (ignorance) with wisdom. In other words, Buddhist education focuses on taking wisdom (Wisdom of the market) to eliminate delusion, delusion to eliminate, greed and hatred are also eliminated. As long as there is one knowledge, one point of view, one right view (enlightenment), then all good and bad deeds, greed and hatred will be eradicated (liberation). The problem of education is no longer a matter of ethics and morality, but a problem of knowledge, a problem of knowledge, an intellectual problem, an attitude problem, a reaction problem. The following advice from King Ashoka, in Inscription XII, may displease many: " One should not only respect one's own religion and refute the religions of others, but must respect the religion of others for one reason or another. That way we can make our religion grow and help other religions too. Otherwise, we have dug a grave for our own religion and also harmed other religions. Those who only respect their own beliefs and reject others, actually do so out of devotion to their own beliefs, thinking, "I will glorify my religion". But on the contrary, in doing so they hurt their religion even more. So harmony is good: Everyone should listen and be willing to listen to the theories proposed by others.” (W. Rahula's Path to the End of Suffering – Thich Nu Tri Hai Translation, page 20). We understand that: As Buddhists, It does not mean that following a religion called Buddhism is called a Buddhist, but it is necessary to have a gesture of respect for other religions and other ideas to be a Buddhist. The gesture of silence and equanimity before the impermanence of the Buddha and the gesture of respecting other religions and thoughts different from his own are two attitudes, two gestures, expressing the material of liberation and tolerance of the religion. Buddha. Upbringing here helps us to have an appropriate and reasonable attitude and gesture when we have to face the multifaceted situations of today's society. Some people will say, such education makes people become stone, no emotion, no desire, life is not interesting anymore. Really, the point here is not whether life is interesting or not. The main problem is where people react to various objects, and people behave, act, react like a master or a slave, that's all. Buddhism goes even further, the Buddha considers man to be the synthesis of two powers that are called the Form life faculty (Rùpajìvitind riya) and the Name life faculty (Nàmajìvitindriya). The forces that make people live, the people that grow and age, the powers that make the blood run, the heart beat, the pulse jump, the lungs breathe, the powers that make the hair grow, the bones harden and grow longer, the powers that make the limbs grow move, make people have this gesture, say that... ; In Buddhism, it is called the Sac Network Root. The forces that make people feel happy or sad, happy or sad, lust after things, aversion to other things, when thinking like this, when thinking like that, all drive the emotional world , the intellectual world, the active spiritual world, all of that power is called the name of life. And man is a combination of these two powers, abilities and capacities. These two capacities are closely related, interrelated and mutually supportive. Our food affects not only our physical body but also our emotional world, our intellectual world. On the contrary, the things we worry about, the thoughts we reflect, the books we read, our greed, our anger all have corresponding reactions to our bodies. Since our human being is a combination of two such powers, within us we emit light rays, invisible forces that affect the surroundings. Someone we just met for the first time has affectionately admired us. Some people see us, hate us right away, without thinking twice. Our words, our gestures, our facial expressions, our thoughts, all exude forces and influences that govern the people and things we come into contact with; Buddhism uses a noun mahesakkà, the powerful and appesakkà, the less powerful (Buddha and the Buddha's teachings, page 306); to indicate human dominance. Thus we see that the practice or rather the education here is how to train each individual to contain and develop the abilities, but the power to govern well for others. or the scene with which we come into contact. Here, the question of knowledge is no longer posed, but the issue of ability, the problem of using spiritual strength, and moral strength is paid special attention. But to avoid misunderstandings, we need to determine that these forces have no moral connotations, even though they may have so-called moral effects. Thus man turns into a center with forces of attraction and repulsion towards things and things also have the ability to attract and repel people, which the Buddhist technical term is called greed (lobha). ), and anger (dosa), even though it has no moral effect. We put the two needles close to each other, the North needle of this area comes and sticks with the South needle of the other area, on the contrary, push the North needle. This attraction and repulsion is just a theorem of reciprocal and reciprocal, not moral. With this theorem, we try to understand the phenomena that have occurred that we usually consider to be fate or chance due to a regular punishment of a divine being. We see people who are only a minute late to escape the plane crash, or by suddenly crouching down to avoid the bullet hit. Many times dead and alive, becomes a hairline problem. The bullet they called was accidental like choosing one to avoid the other. The bomb that we call accidental, seems to choose where to fall, to find where to hit. We say it seems, there is really nothing like it, but only governed by the forward and reverse theorems, the gravitation and antigravity theorems. And with that understanding, we will see how the matter of teaching or education here is completely geared towards training individuals in the powers of the rupa and the life roots, so that people can become a mainstay. dominant effect rather than a passive, dominated force. The Buddha's aura is just a gathering of the enlightened and pure reflections of his rupa and nama-span-sense, there's no such thing as secret or moral. Returning to the human world and entering the realm of reality, We clearly see that the current human being is strongly shaken by the influence of politics, economy, society before the attraction of sex. People today live in turmoil, confusion, anxiety, fear, doubt, confusion, lack of calmness of people who are not shaken, completely lost the free attitude of self-controlled souls, There was no such thing as the equanimity of egalitarian postures. Therefore, a so-called comprehensive education, in addition to training young people with general knowledge and specialized abilities, must also train young people with a balanced soul, a free attitude and a self-centered attitude. serenity. The Buddha's teaching is very simple, because only a wise person utters simple words. But those simple words are likened to the roar of a lion, scaring evil spirits, making evil spirits tremble. Thus, his teaching contains both an extraordinary power, a powerful ability to dominate. Let's find out the effectiveness of the Buddha's teachings on leadership issues, leadership principles, especially the leadership of the Church. Because this is a very important issue that has dominated many activities of monks and lay people and has puzzled some people. Seeing that the Buddha was old and weak, Devadatta had long wanted to take the throne, and said to the Buddha: "World-Honored One, please rest assured to practice meditation and take the responsibility of leading the Sangha. I will take full responsibility for it.” The Buddha's reply was clear and unequivocal, "I have not even given the responsibility of leading the Church to Sariputra and Muc Kien Lien, let alone to the Master. no mind, but petty mind. (Vinaya, II page 188)”. It is easy to understand why the Buddha did not assign Devadatta to lead the Church. But what makes us wonder is why the Buddha refused both to the two Venerable Sariputta, the first wisdom and the first magical Moggallana. The following passage, from the Maha-Parinibbana Sutta (The Buddha's Last Days and Teachings, pages 47, 48), helps answer our confusion. Ananda was afraid of the Buddha's death without having a last word for the Church, the Buddha replied: "Ananda, what else do the bhikkhus expect from me? I have taught the Dharma, Ananda, without distinction between the inside and the outside, for, Ananda, the Tathagata is never a teacher who holds hands (mitthi-àcarya) with respect to dharmas. Those, Ananda, who think, 'I will be the head of the Order of Bhikkhus or of the Order of Bhikkhus subject to My instruction', at this time Ananda, The Tathagata did not think: "I will be the leader of the bhikkhus, or the group of bhikkhus will be subject to my instruction." At this time, Ananda, how could the Tathagata have a message for the bhikkhus?" (page 100). In this passage, the Buddha humbly declined his leadership role, and refused to consider the bhikkhus to be subject to his instruction. We are sure the Buddha never had vain modest gestures, pushy words, words to speak. He refused to lead, because his role was only as a guide: “Tumhchi Kiccam àtappam.” “Tathàgoto akkhàtaro” Dhammapada, no. 276, “Do your best, the Tathagata is just a guide. road". The Buddha's further advice to Ananda clearly states the Buddha's direction of teaching monks and nuns, if we want to see the Buddha as a teacher: "So, Behold, Ananda, be a light unto yourself; Lean on yourself, like yourself, and don't lean on anything else. Use the Dharma as a lamp, use the Dharma as a refuge, take refuge in nothing else.” “Ananda, those who, after I have passed away, are themselves a lamp for themselves, they themselves rely on themselves. themselves, do not rely on anything else, use the Dharma as a lamp, use the Dharma as a refuge, do not rely on anything else; they, Ananda, are the foremost among my bhikkhus" (page l01). And to reassure Ananda, and once again, personally to put the Dharma ahead, the Buddha reminded He told his disciples the last words of consolation: "Ananda, if one of you thinks, "The words of the Guru are no more. We do not have a Guru. O Ananda. , Not imposed from above, not from the outside, but from within, the responsibility of leaders and educators is to arouse, stimulate, liven up and develop existing potentials. within each person, and guide and direct those potentials to develop and flourish towards better goals. (Lecture for students of Vietnam Higher School of Buddhist Studies, class III 1993 - 1996). 16. TRANSLATION OF THE SUBJECTS AND THE UNIVERSITY When we started translating the Pali Sutras into Vietnamese, someone said it was a purely religious duty, unrelated to the University. Someone more rigorously criticized: "Being the President of a University and translating the scriptures will be harmful to the responsibility of running a University". We want to prove that translating scriptures as we are doing is also a university service, not only without conflict, which is a good representation for the assimilation of human knowledge and culture, and promotes the spirit of progress, research and creativity of the University. First of all, translating sutras is a major task for monks who go to India to study. Like the Chinese Phap Hien, traveling through India and Ceylon in the fourth century, he left behind a number of important translations that can be translated from Sanskrit, Prakrit, and Pali into Chinese characters. Mr. Huyen Trang, a 7th-century Chinese astrologer, studied abroad for over 17 years, and when he returned home, he translated all 77 sutras from Sanskrit into Chinese. Then, in the eighth century, the Chinese monk Nghia Tinh also went to study in India with a Vietnamese monk, Dai Thang Dang, and when he returned, he translated from Sanskrit into Chinese. And the Indian monks who went to Vietnam and through China also translated the sutras from Sanskrit into Chinese, and famous master translators such as Sanghadeva, who translated the Ahamic Concentration, and Kumarajiva, who translated the Maha Prajñāpāramitā, the Wonderful Dharma Lotus. Flowers etc. It is the work of these translators that has built the Chinese Tripitaka, the richest Tibetan translation among the Tibetan translations. In fact, the matter of translating the scriptures is more of a cultural work than a religious one, and the Three Tripitakas of Buddhism are not only the richest in quantity but also the richest in philosophical and subtle insights. about spiritual practices. The terms "Dhammacakkam pavatteti" (Turning the wheel of the Dharma wheel), "Dhammam deseti" (Teaching the Dharma) carry a heavy burden of truth transmission and dharma transmission, and so sutra translation is a purely cultural service and Very suitable for university work. When we translate from Pali into Vietnamese, we want to introduce the three Pali Canons to Vietnamese Buddhists and scholars, a very rich canonical Tripitaka, very close to the original teaching of the Buddha. It was widely disseminated throughout the five continents, through the translation work of the Pali Text Society, London. We especially translate the Sutta Pitaka, which is one of the three Tripitakas that is considered the most faithful and pure record of the original teachings of the Buddha. Up to now, although there are a number of scriptures that have been translated from Pali into Vietnamese, most of them are excerpts and translations, and the translated sutras are mostly used for chanting and reciting in rituals, so they have much religious character. than. Here, we try to translate completely, without skipping a single sutra. and translated with the original Pali printed version compared with the intention so that readers can find out the original meaning of each word and sentence by themselves, without falling into the interpretation or deviation of the translator. The Pāli Canon was introduced to Vietnamese people and Vietnamese people were able to read the Pali Canon directly in Vietnamese with the original Pali collation for the first time. Not only do we introduce the Pali Canon for Vietnamese Buddhists and scholars to recite, we also provide Vietnamese scholars with research and reference materials to write treatises on Buddhism. In the past, scholars who wrote about Buddhism could only quote books written by foreigners about Buddhism, it was difficult to refer to the Pali or Chinese canon, and thus could be misunderstood and misleading. . Scholars can now cite our translation from Pali into Vietnamese, there are more Pali verbatim comparisons. Thus the citation is accurate and not misleading. When we introduced the Pali Canon with its translations of the five Nikayas (the School of Sutras, the Middle Schools, the Sahuttas, the Sanghas, and the Minors), we indirectly introduced the four A-functions. These are the A-ham School, the Middle A-ham, the A-A-ham, and the countless other equivalent sutras belonging to many other schools that so far, very few people refer to. The A-ham School was translated into Vietnamese by Most Venerable Thich Thien Sieu, but it was incomplete. Trung A-ham was translated into Vietnamese by the Most Venerable Thich Thanh Tu and Dai Duc Tue, but only translated a few sutras and have not yet been printed into a book. Although the Chinese version is studied at Buddhist Institutes, it is also criticized. The Chinese text was translated in the 2nd century AD, so it is very old and difficult to understand and has few references. we hope to pave the way for more studies that place heavy emphasis on the four A-functions and other sutras scattered throughout the Tripitaka. Thus, while we directly introduce the Pali canon, we indirectly introduce the A-function canon and its equivalent, and this contribution is both cultural and university-based. For the translation and printing of the Pali texts, we want nothing more than for Buddhists, Scholars, and Students to read directly into the truly original or near-primitive scriptures, and themselves. learn the true teachings of the Buddha, without having to go through the positions of the sects. Especially without having to go through the distortions of Scholars and Buddhists who want to explain Buddhism according to their desires and wrong views. Want to follow lust, then explains the sutras easily that Buddhism accepts and forgives lust. Wanting to kill and wanting to defend the murderer, Buddhism is explained as being able to forgive and accept murder. Wanting to follow heresy and wrong views, explain Buddhism to be unobstructed, accept all wrong views, all wrong theories. Any wrong view, any heresy is Buddhism. In order to avoid the above accidents, it is most necessary to disseminate the most original or close to the original sutras, so that Buddhists can read the Buddhist scriptures directly, without going through a colored lens. Buddhism needs individual Buddhists who can think, analyze, learn for themselves, and then confirm their understanding through practice and personal experience. Buddhism does not need crowds of Buddhists, blindly, passively, with their eyes closed, or distort Buddhism by themselves according to their wrong views and desires. It is the Great Parinirvana Sutra, pages 124 - 126, volume III that: No matter what bhikkhus we hear say, listen to the Buddha yourself, listen to the Venerables, the Guardians, etc.. Such is the Dharma, such is the Law, the Buddha advised not to praise, criticize, accept or give up immediately, but to compare it with the Sutra, compare it with the Law, whether it is appropriate to be accepted, or not. Time to give up. Buddhism requires a lot of personal reflection, investigation, and reflection. But we can only comment, investigate, and reflect when we can only observe, investigate, and reflect when we have read the most orthodox teachings of the Buddha. We translate the Pali scriptures, not for the purpose of wanting to support or not to support a school, a position. Our purpose is only to introduce the scriptures that can be considered as the most primitive or the most primitive, so that readers can learn the true teaching of the Buddha, without going through the lens of any school. whether India, China or Vietnam. It is also our responsibility to make it clear to our readers which passages are original and which are not. Only the reader, after reading, researching, thinking, observing, and experiencing for himself, can understand for himself and see which passage is truly original. The responsibility of understanding and personal experience is the responsibility of the reader, not the translator, because Buddhism is the Tao that comes to see, not the Tao that comes to ask someone to see for you, the Way of the one with eyes (Cakkhumato). , not the Tao of those who close their eyes, the Tao of those who see, of those who know (Passato Jànato), not the Way of those who do not see, do not know (Apassato Ajànato). So only readers can see, understand and experience for themselves. Really, we just ask that you read carefully and think carefully, the passages that we translate, and then ask yourself, are these passages "Hinayana" reserved for the If you have a small mind, you only know self-interest and don't know altruism, you only know self-awareness and don't know enlightenment. As we have analyzed in the introduction to the translation of the volume "Mahayana and its Relation with the Hinayana", let us not fall into the trap of the Hindu Brahmins who have sought to label the word "Hinayana". ", in order to exclude the basic teachings of the Buddha, as some Mahayana Buddhists were fascinated, did not dare to read the teachings of the Buddha, because they were labeled Hinayana. On the Theravada side, although worshiping the Pali Tripitaka, some Buddhists also fell into a similar situation, only studying the Vinaya and the Abhidhamma, abandoning the Pali Canon because they were watching the Abhidharma. The new canon refers to the First Meaning Emperor, while the Canon only deals with the customary emperor. This is also a very naive and dangerous mistake. Because the Abhidharma comes from the Sutras, and leaving the root to find the top is no different from someone who is looking for the core of a tree, but only brings back branches and leaves. In fact, Buddhism does not distinguish between the Hinayana and the Mahayana, nor does it divide the Truth and the conventional truth. These divisions are only post-works, either of a Brahmin priest named a Buddhist who wants to remove the most quintessential Buddhism from being taught and practiced by Buddhists, or of some Buddhist disciples. If you want to be the Patriarch of a sect, you should promote theories that overwhelm the original teachings of the Buddha. We really have only one responsibility, to read and understand the teachings that are really the teachings of the Buddha, and because of that responsibility we are trying to translate the Pali Canon into Vietnamese. We just need to read, think carefully, and then realize for ourselves what the true teachings of our guru are. This is Van Hanh University's contribution to Buddhist culture by fully and honestly introducing the most precious Vietnamese documents on the Pali canon, both for Buddhists to learn and practice. practice and experience, while helping Buddhist scholars have quite complete and honest references. Van Hanh University is the first, if not the only, environment that has attempted to introduce the Pali Canon to Vietnamese Buddhists, Vietnamese Scholars, and the Vietnamese people. Van Hanh University also pioneered the way for a research climax to go straight to the original teachings of the Buddha, free from the deviations of the school or of the Brahminism. More importantly, Van Hanh University wants to encourage Scholars and Buddhists to open their own eyes to learn, reflect, and compare, without blindly believing, without passively accepting, contrary to must know how to assimilate, compare, analyze, to clarify the original teachings of the Buddha. 17. VIETNAM COURT AND RELATIONSHIP WITH THE Ethnic Culture Truc Lam Zen hall, Truc Lam pagoda, where I have the honor and honor, through the invitation of the Venerable Abbot Thich Thien Chau, to contact and talk With you is a new temple, a Vietnamese temple but built abroad, in France, near the magnificent capital of Paris. Is it right according to the prediction of Dharma Master Thai Hu when he visited Vietnam more than half a century ago, in the couplets he gave to Quan Su pagoda: The Dharma wheel is opposite to the East and West, and the Buddhist path is left and right. => The wheel of dharma is like the earth moving from East to West, Buddhism returning to the source will smooth both the left and the right. Recently, reading newspapers, I have learned that in Western countries, especially in the US, the Federal Republic of Germany, in the UK, in Italy, Spain and a part in France, there is a movement to build many Buddhist temples. , Monastery. Our Truc Lam Zen hall is one of those pagodas and Zen monasteries. The movement towards Buddhism in Western countries proves the current practicality, the ever-living humanity of Buddhism. As long as the human race is suffering and is not at peace, the human race still needs Buddhism. It is the way to end suffering and bring peace to humans, regardless of whether they are Eastern or Western people. In Thai Xu's couplets there are two meanings, One is that the Buddha's teachings are always shifting, in time as well as in space. That is the development of Buddhism. It was Buddhism that evolved, and in that development, it couldn't help but adapt to time and space. The requirements of sentient beings in general, and of Buddhists in particular, are generally to be free from suffering and to be happy, but they cannot be colorful depending on time and space. Therefore, Buddhism must evolve to adapt to the new requirements of time and space. That is the reason for the formation of sects after 100 years of Buddha's Nirvana and also the reason for the emergence of later Mahayana Buddhism. However, no matter how the old tree grows and develops luxuriant branches, nor can it be separated from its primordial root. Buddhism too, the more it grows, the more it has to return to the source to ensure a healthy development in the right direction, so that it is forever green. Mr. Thai Hu said that the Buddhist way is full of origin, returning to the source is according to that meaning. Overseas Vietnamese Buddhism has two origins, one of which is in India, where the Buddha Shakyamuni was born. Here, as you all know, King Bimbisara, of Magadha, after hearing the Buddha preach at Vuong Xa, made offerings to Buddha in Truc Lam Garden, as a monastery for the Buddha and the Sangha to live in. Asked by the king about the requirement for a monastery, the Buddha replied that the monastery must be in a deserted place not too far, but not too close to the city, so that anyone who wants to, can come, but during the day. not too crowded, and not too noisy at night, a cool place... And King Bimbisara found that Truc Lam garden was very suitable for all the requirements of the Buddha for a monastery. And so Truc Lam Monastery was formed, where the Buddha and Sangha spent six periods of summer retreat, and where the Buddha gave many important sermons. The Truc Lam Zen hall of Venerable Thich Thien Chau and you are not too far, not too close to Paris, hoping to meet the requirements of Shakyamuni Buddha for a monastery or a Zen hall. And I sincerely and joyfully wish your Truc Lam Zen Hall to fulfill its sacred mission. On the one hand, developing Buddhism, in accordance with the basis of modern times, on the other hand, ensuring the pure nature of the religion, in accordance with the basic teachings of the Buddha Shakyamuni. In my opinion, that is the first source of Vietnamese Buddhism abroad. The second source is Vietnamese Buddhism in the home country. A Vietnamese Buddhism that is very proud of its history of more than 18 centuries, of its heroic national tradition, of the achievements of the two Buddhist dynasties Ly and Tran. the most glorious and brilliant period of the entire history of the Vietnamese nation. The newly established Vietnam Institute of Buddhist Studies, of which I have the honor to be appointed by the Buddhist Sangha of Vietnam, is focusing all research efforts on clarifying the practical contributions of Vietnamese Buddhism. into the history of the Vietnamese nation, especially the glorious history of the Ly and Tran dynasties. I am not quite sure what Venerable Thich Thien Chau meant when he asked me to talk about ancient Vietnamese temples. Is that also the request of all overseas Vietnamese Buddhists in France, On the occasion of the inauguration of this new and beautiful Truc Lam Zen Monastery, it always looks towards the ancient Buddhism of Vietnam, the ancient temples in Vietnam that due to the long-standing national and historical nature do not exist. What modern, talented architect in France can rebuild. Of course, your Truc Lam Pagoda has its youthful beauty, but Truc Lam Pagoda in Hue is a bamboo garden. near Paris there are no bamboos, there are bamboos, but only maronniers. But Truc Lam Pagoda in Hue, where the current abbot of the Most Venerable Phap Phap Master Mat Hien is, can be said to be hiding in a dense bamboo garden. Truc Lam Pagoda here, although quite far from the noisy and magnificent Paris, still does not have the quiet and peaceful atmosphere of the Nam Giao hills near the ancient capital of Hue. Truc Lam Pagoda in Hue still retains treasures from the Tay Son Dynasty, the Kim Cang Prajna sutra woven on brocade, According to legend, it was embroidered by Princess Ngoc Han, wife Nguyen Hue. In Hue, besides Truc Lam ancient pagoda, there are many other ancient pagodas, especially Thien Mu pagoda, where the current abbot of the Most Venerable Thich Don Hau, Deputy Head of the Vietnam Buddhist Sangha. Wind blows bamboo branches, Thien Mu bell, Tho Xuong chicken soup. Thien Mu bell is famous throughout the country for its far-reaching sound. This bell was minted by Lord Hien Tong (Nguyen Phuc Chu) in the year of Canh gradually (1750). The bell of Thien Mu Pagoda symbolizes Thien Mu bell is famous throughout the country for its far-reaching sound. This bell was minted by Lord Hien Tong (Nguyen Phuc Chu) in the year of Canh gradually (1750). The bell of Thien Mu Pagoda symbolizes Thien Mu bell is famous throughout the country for its far-reaching sound. This bell was minted by Lord Hien Tong (Nguyen Phuc Chu) in the year of Canh gradually (1750). The bell of Thien Mu Pagoda symbolizesthe presence of Buddhism daily, early and late afternoon in Hue, in the hearts of every citizen in Hue. Thien Mu is the old woman of the God family. According to legend, when Cao Bien was the colonial ruler of Annam in our country, under the Tang dynasty, under the orders of the Tang king, Duong Y Ton (860-873), he went everywhere in our country, looking for good places with good land. Prosperity, all set up protection spells. Cao Bien went to Thuan Hoa, Ha Khe commune, Huong Tra district, saw suddenly a dragon-shaped hill appeared in the middle of the plain, knew it was a sacred place, so he dug a trench at the foot of the hill. At night, Bien dreamed of an old woman with white hair, sitting at the foot of the hill complaining and saying loudly: "In the next life, if there is a wise master who wants to build up the mountain veins and bring spiritual energy to these hills, then let's set up a temple to worship Buddha here..." Nguyen Hoang, when he entered Thuan Hoa, sought to build his influence, to isolate and oppose the Trinh family, came to this place, heard the elders tell the story of the old woman Troi and Cao Bien, was very happy, immediately built a pagoda on the mountain, and wrote the pagoda sign by hand as "Thien Mu Tu" (Thien Mu pagoda - pagoda) old lady of the God house). The average Vietnamese believe in feng shui, but at the same time also believe in Buddha, Bodhisattva, and Buddhism. Cao Bien has the ability to defend, but the Vietnamese people built Buddhist temples and all of Cao Bien's magic spells were destroyed. The influence of Buddhist temples is the influence of the Three Jewels, of the resident Buddha, of the Dharma whose wheels are always moving, and of the Sangha who are responsible for maintaining and propagating the Dharma in this world. In the ancient capital of Hue, in addition to two pagodas Truc Lam and Thien Mu, there are also some other ancient pagodas such as Dieu De Pagoda, Quoc An Pagoda, Tu Dam Pagoda, Bao Quoc Pagoda, Tuong Van Pagoda, Thuyen Ton Pagoda etc.. located on the right bank of the Perfume River. However, in the whole country, the number of ancient pagodas is most concentrated in the North, where the famous Luy Lau Buddhist and Buddhist center is located, with high monks coming from here to teach in Southern China. , which organized the translation of the oldest sutras in the Prajna literature, that is, the Eight-Thousand-Songs of Prajna, and many other Mahayana sutras. Among them, the scriptures belonging to the Prajna family, translated by Lokasema, who was contemporaneous with An The Cao in 172 BC, is the Astadasasahasrika (18,000 chants), not the oldest. Another notable event is that the daily recitation of the Diamond Sutra, which is recited by Vietnamese Zen master Thanh Bian, of the fourth generation of the Tinida-luu-chi Zen lineage, must appear earlier than the early days. two centuries from the first edition of the Vajra Prajnaparamita Sutra in China in the year 868, May 11th. The history of the world printing industry remembers this day, like the day the first printed book came out, and it was a Buddhist scripture. However, according to "Zen Uyen Tap Anh", the oldest Buddhist history, written in the Tran dynasty, Thanh Bian passed away in 686, so it is certain that Thanh Bian used a different version of the Diamond Sutra. may have been transferred directly from South India, and translated in Vietnam, by Vietnamese high monks who knew both Sanskrit and Chinese characters. The above details, though small, are enough to show the antiquity of Vietnamese Buddhism, of the Luy Lau Buddhist Center, and of the Vietnamese pagodas and towers built at that time, whose architecture and carvings are certainly impressive. imprint of Indian influence, more than that of China. Those Vietnamese pagodas and towers are no longer present, but their shadow and influence continue to linger in the pagodas of the Ly and Tran dynasties. The pagodas of the Ly Tran dynasty must have been built quite popularly, and on a rather large scale, so Le Van Huu, the Tran monk who talked about the pagodas of the Ly dynasty, had sentences like: "Build a tall pagoda sky, planted pillars of carved stone pagodas, Buddha pagodas are more splendid than the king's palace, more than half of the people are monks, there are temples everywhere in the country..." (Poetry of Van Ly Tran, volume II - 368). It is possible that Le Van Huu is referring to the two towers that Ly Thanh Tong built, one in Thang Long (Hanoi), ie Bao Thien tower, and the other is Lan Kha tower in Phat Tich temple and some other towers. These days are no longer but are mentioned in history books with the height parameters that surprise us, and it is impossible not to ask the question: Phat Tich pagoda tower is thousands of feet high? The tower of Bao Thien pagoda is a few hundred feet high, the stone pillar in Hanoi's One Pillar Pagoda is 10 meters high, and the Chuong Son tower is left with a 19-meter-long foot. If roughly 3 zhang is equal to 1 meter west, then the height of the towers of the Ly dynasty is remarkable. Legend has it that when Phat Tich tower was still standing, from Thang Long (Hanoi), one could see the top of Phat Tich tower. Bao Thien tower built at Sung Khanh Thang Long pagoda by decree of King Ly Thanh Tong, the fifth year of Long Thuy Thai Binh (l056) is a 12-storey tower, more than 80 meters high, originally named Dai Thang Thien Bao by the king. Tower, called Bao Thien tower for short. In the past, when it comes to the four major architectural and sculptural works of Vietnam, Bao Thien tower is one. When the Ming general, Vuong Thong was besieged by the army of Le Loi - Nguyen Trai in the citadel, Vuong Thong had to demolish the Bao Thien tower and take materials to build fortifications (1414). The base of the tower is as wide as the hill. In the 18th century (1791), people excavated here, eight statues of Vajra God, Divided into four gates, the statues of people, fairies, birds, beds and chairs are all made of stone" (according to the book Tang Thuong Nuoc Luc). The bronze spire is said to have been designed and cast by monk Khong Lo of the Ly dynasty, with the bronze by the master using magical powers obtained from the Song king's warehouse in Nanjing. The amount of copper brought back was so great that monk Khong Lo also used it to sculpt Buddha statues at Quynh Lam pagoda, cast Quy Dien bells for Dien Huu pagoda, and cauldrons at Pho Minh pagoda. Those were the four largest, most beautiful, and most famous sculptures of that time, called "Vietnam's Four Great Airs", and were made by a monk Khong Lo. Engineer, a skilled bronze-caster, later revered by the Vietnamese bronze casting industry as the Vietnamese bronze casting patriarch, and whose temple was in Lo Duc ward, Hanoi. but it shows that the Vietnamese monks of the Ly dynasty had many talents, many professions, and were very helpful and practical to people's lives. The poem "Bao Thien tower bay" by Confucian scholar Pham Su Manh also gives us an idea of ​​the tower's height, as well as its magnificent architecture: "Suppressing East and West to keep the imperial capital, a tower stands alone. , The river is firm, the hand of the sky is strong, the ancient Kim does not wear out the top of the tower, Sometimes the wind shakes the bell to answer, Come here to want the tip of the pen, Occupy the spring river as ink for poetry..." Sentences like "Non" The river is firmly supported by the hands of the sky, the ancient Kim does not wear the top of the tower." Or the sentence: "Suppressing East and West to keep the imperial capital". Not only does it give us an idea of ​​the scale of the tower, but also about the position and role of Buddhism as a state religion, protecting the nation and the nation. As long as the basic ideas of Buddhist teachings such as loving-kindness, compassion, wisdom, filial piety, and peace, selflessness and altruism remain integral components of the cultural tradition. As long as Vietnamese Buddhism is blended with the Vietnamese people, the country of Vietnam is like water and milk, Buddhism will last forever like the Vietnamese people. Pham Su Manh's poem: "Sometimes the wind shakes the bell to answer". It shows that Bao Thien tower has many small bells, every time the wind blows, the bell rings, like the music of Heaven. This kind of small bell decoration is no longer found in Vietnamese temples today, but is probably common in temples of the Ly dynasty, and may have been a decoration imported from India. When passing Ulan Ude, capital of the Bouriate Autonomous Socialist Republic (Former Soviet Union) I see the big pagodas here all decorated with such small bells on the golden pagoda towers which are very beautiful, and every time there is a breeze blowing through, even if it's light, we hear the sound of bells ringing like the music of Heaven. There is a folk saying: King land, village pagoda, Buddha landscape. The landscape of the Buddha is a beautiful landscape, but it is not only beautiful, but there are also pagodas, monks and nuns, the sound of bells chanting sutras, and followers in all directions, so it is called a Buddha landscape? Or is the landscape of the Buddha only for a beautiful landscape in a transcendent way, far from mundane. But it is certain that in our country, especially in the North of Vietnam, where there are beautiful scenes, there are pagodas. The pagoda is immersed in nature, making nature more beautiful, a vivid beauty but still transcendent. Combination of scenic spots, It is very common in Vietnam today that seeing a place that is already a scenic spot is a place of beauty, that is, a famous pagoda. Of course, the establishment of a temple is primarily due to the religious needs of the people, so in Vietnam there are many village pagodas, market pagodas, urban pagodas, etc. Vietnamese pagodas not only immerse themselves in nature, but also immerse themselves in nature. mingle with the people of the nation. Because pagodas were built to meet the religious needs of the people, with a few rare exceptions, all temples were founded by the people's contributions. The abbot usually only plays the role of consecrating and controlling the embellishment. Because, Vietnamese people believe that building pagodas and publishing Buddhist scriptures is a great merit. At the same time, pagodas for them are the center of their spiritual life, which they attach great importance to more than their material life. them anymore. That is why the pagoda has become a popular architectural landscape in our country, very typical for our country and nation. Two folk poems: The roof of the pagoda protects the soul of the nation, The eternal life of the ancestors. enough to say why Vietnamese people love and respect temples. The attitude of the Vietnamese people, even the Confucian scholars who strongly criticized Buddhism, were forced to admit it. Confucianist Le Quat wrote on the stele of Thien Phuc pagoda in Bac Giang as follows: "Study Buddhism touches people's hearts with harm and good fortune, how can it be so profound and solid. From the top to the king, from the bottom to the people, whatever they do. Whatever belongs to the Buddha, even if you bring all your inheritance, you will not regret it. so from the capital city, outside to the continent, Roads and alleys, do not follow, cannot believe, wherever people live, there is a Buddhist temple. If you throw it away, do it again, if it's broken, fix it. The castle bells and drums are also half the size of people's houses..." I think, so far, there is no epitaph that more vividly expresses the universality of Buddhist beliefs among the people. Vietnam by the epitaph of Le Quat, a Confucian scholar who disapproved of Buddhism and criticized Buddhism. Like believing in Buddha, worshiping Buddha, cherishing the Three Jewels has long germinated and has deep roots in the hearts of the Vietnamese people.As you all know, some ancient pagodas in the North such as One Pillar Pagoda, Vinh Nghiem Pagoda, etc. has been rebuilt, in the South, such as Nhat Tru (One Pillar) pagoda in Thu Duc, Vinh Nghiem pagoda in the center of Ho Chi Minh City today. Vinh Nghiem Pagoda in Ha Bac was originally built during the Ly Dynasty, and later became a large communal house of the Truc Lam Yen Tu sect under the Tran dynasty. Pilgrims from Hanoi to Yen Tu often stop at Vinh Nghiem pagoda. Since Phap Loa, the second patriarch of the Truc Lam Zen sect, came to the temple, Vinh Nghiem Pagoda became a famous Buddhist center of the Truc Lam Church. From here and here, Venerable Phap Loa has made important decisions to reorganize the Sangha, such as every three years to organize a monk's exam, who, although ordained, proved unqualified and educated. not be re-issued, ie a type of identity card of monks at that time. It was Huyen Quang, who later became the third patriarch of the Truc Lam Zen school, when he was still a poinsettia and a mandarin. used to follow King Tran Nhan Tong to Vinh Nghiem pagoda to listen to Phap Loa preaching the Dharma, get enlightenment and ask the king's permission to leave home. In folklore, there is a saying: "Whoever passed Yen Tu Quynh Lam, Vinh Nghiem has not come yet, Zen mind has not been able to". I myself have visited this ancient temple, admired the statues of the three patriarchs of the Truc Lam Zen sect, seen many wooden carvings of great artistic value, as well as many engravings of the Mahayana sutras. important, such as the Hoa Nghiem Sutra, etc. are all treasures of the temple. Truc Lam the 3rd Patriarch Huyen Quang also wrote a poem in the bay of Dien Huu Pagoda, ie Nhat Tru Pagoda or One Pillar Pagoda, a unique architecture of Thang Long Buddhism. The Zen master and poet described the scene of the pagoda under the autumn moon, on a cold lake, amidst the sound of bells. Vinh Nghiem Pagoda as well as Nhat Tru Pagoda in Ho Chi Minh City are famous for its special architecture, and also famous for inheriting the architectural features, Zen taste and names of two ancient temples in Thang Long. Speaking of ancient pagodas in the North, it is impossible not to mention the cluster of pagodas on Yen Tu mountain. I have read the introduction to Yen Tu mountain pagoda cluster by Hoang Xuan Han, published in the Social Science Journal No. 5 in 1978, published by the Vietnam Social Science Association in France. After introducing in detail the pagodas, temples and towers on Yen Tu mountain, Mr. Hoang Xuan Han asked the question that he should have a plan to "preserve, repair and recreate the Yen Tu architectural and historical system as a high school". points of Vietnamese culture, along with locations such as Con Son, Kiet Dat, etc.." He suggested that "along with Ha Long Bay in the east, which Tran Nhan Tong had to personally direct. The main thought of Zen in the early Tran dynasty was said by National Master Truc Lam to King Tran Nhan Tong, when King Thai Tong went to Yen Tu mountain, he wanted to leave home to pray for Buddha. "Son bodhisattva has no Buddha, the mind remains intact. The mind of the child is tri tri, the true name of the Buddha". Meaning "In the mountains, there is no Buddha, Buddha is only in the mind. A quiet mind that knows, that is the real Buddha". In other words, train the mind, train the mind so that the mind becomes calm and clear, and then you will become a Buddha, without having to pray anywhere outside, whether in the mountains, in the temple or in the scriptures. Temples or scriptures are only means to Buddha, not the real Buddha. The real Buddha is our own heart, made quiet and clear. If you want your heart to be calm and clear, you must live a Buddhist ethical life, keeping the five precepts, the ten virtues, See the sweetness but also see the danger of desires, live always mindful and alert, live in the middle of life without being attached to the world, in the midst of sound and form without being attached to sound and form, just as in the Vajra Sutra says: "The mind of the enlightened person does not dwell, is not attached, is not attached to sound and form, to the outer world, so that he is completely free, free, truly liberated, attaining to the lucid silence of the Saints. The mind is quiet and clear, that is the secret to the strength of Buddhism under the Tran dynasty, the strength of our nation under the Tran dynasty. Buddhism in the Tran Dynasty gives people who understand the Way the inner strength, the real strength. That was the strength of Tran Thai Tong, when he declared that he could leave the throne at any time, like a torn shoe. Such was the strength of Tran Binh Trong, when he shouted at the Yuan army, wanted to seduce and bribe him: "Better to be a ghost of the South, not to be a king of the North", is the strength of Pham Ngu Lao sitting in the middle of the road knitting baskets, Tran Hung Dao's soldiers thrust their spears into his thighs, still sitting still. stand up etc.. The strength of Buddhism in the Tran Dynasty is that it is Buddhism not only of the monks, but of everyone. In the book Hu Luc, Tran Thai Tong wrote: "Making great seclusion, small hidden, retired at home, left home, no longer a monk or a layman, only a matter of reason ..." Meaning: Can't be a great recluse or a small recluse, regardless of whether monastic or layman, regardless of whether he is a monk or a layman, he only needs to judge his mind... Bien Tam, according to Tran Thai Tong, is to practice the mind, to learn the mind, to train the mind, to be kind-hearted. confusion turns into a clear mind, from an evil mind turns into a good mind, from a scattered mind turns into a calm mind. Anyone who knows how to reason like that, that is, that person will be a Saint in Buddhism, whether practicing in a temple (small hermitage), or living in the world (big recluse). An introverted, rational, and a Buddhist of all people... that is the strength of Buddhism in the Tran dynasty, of the Truc Lam Yen Tu Zen sect, immortal spiritual values, and a weapon to help. Our nation won three times over the invaders of the Mongols, which had stormed over half of Asia and Europe at that time. In the poem Yen Tu Bay, the Confucianist Pham Su Manh, although he had no sympathy for Buddhism, still uttered sentences confirming the relationship between Yen Tu and the victory over the Mongols under the Tran dynasty: "Remembering the old Tran Trung Hung, Skillfully rotates heaven and earth, Thousands of battleships on the water, Thousands of flags with young heads, Returning to communes, Hoai tanh clean Giang Son, At this point, people of four pools Long-term record victory over Nguyen ..." The Vietnam Institute of Buddhist Studies (Vietnam Buddhist Department) recently received from the North two valuable documents about Tran Nhan Tong: One is some photos of Minh Khanh Pagoda, where Tran Nhan Tong frequented. times, and left a blood letter and nine relics of the jewel. According to historical records, after Phap Loa held a cremation, Tran Nhan Tong's relics were divided into three parts: one was kept in Hue Quang tower on Yen Tu, another part was kept in Pho Minh tower, in Tuc Mac village. , home of the Tran dynasty, and a third part at Duc Lang, whose whereabouts are unknown. Is Duc Lang commune Thanh Binh commune, Nam Thanh district (Hai Hung), where the Minh Khanh pagoda is located, where people discovered the relics of Tran Nhan Tong, the four decrees of the Later Le dynasty, talking about the painting. The blood letter of Tran Nhan Tong left the temple. Therefore, The pagoda has been recognized by the Ministry of Culture as a historical relic of national significance. I have brought here three pictures of the temple scene, sent by the Temple Restoration Board to Master Mandala, and I would also like to introduce to you. The temple door is called Truc Lam Mon (Truc Lam Gate). The two sides of the temple door. "Minh Khanh Thien Thu Nhan Phung, Thanh Binh thousands of ancient blood books incense". There is mention of Tran Nhan Tong and his blood letter. Thanh Binh is the name of the commune and Minh Khanh is the name of the pagoda. Currently, the Minh Khanh Pagoda Restoration Board is organizing the restoration of the pagoda, rebuilding the three gates and composing a pamphlet "King Tran Nhan Tong and Minh Khanh Pagoda" to introduce the pagoda and call for the contributions of the Buddhist people. both domestic and overseas so that the temple restoration work can be completed quickly. The second document received by the Vietnam Institute of Buddhist Studies is the Institute of Han Nom, under the Vietnam Academy of Social Sciences. A manuscript collection titled "Vietnam's ancient pagodas" with nearly 500 entries, arranged in alphabetical alphabetical order, based on processing and synthesizing 150 bibliographies of basic types, we have now assigned to the Committee. Vietnamese Buddhism, belonging to the Institute, we read and comment on the scientific value of the manuscript.I hope that Truc Lam Zen Monastery, under the guidance of Venerable Thich Thien Chau and the cooperation of you, of many The island of overseas Vietnamese Buddhists in France, will become an international center of Buddhist studies that will study in depth and solve many problems of international concern. Director of the Vietnam Institute of Buddhist Studies, I would like to formally raise the issue of coordinating research work between your Truc Lam Monastery and the Vietnam Institute of Buddhist Studies, in order to research and clarify a series of Vietnamese and international Buddhist issues. The form of cooperation can be the exchange of works, research documents, joint research on some Vietnamese and international Buddhist issues. For example, there are some issues that are currently being studied by Vietnamese Buddhism and the Department of Buddhist Expertise, under our Institute, and have organized many scientific conferences, such as "Characteristics of Buddhism in Vietnam". (different from Chinese Buddhism), "Zen studies of Tran Thai Tong", "Tru Lam Yen Tu Zen School", "Divergence and sectarianism in the history of Indian Buddhism", "Buddhist Ethics", " Buddhist Education", "Vietnamese Zen" etc.. Because Truc Lam Zen Monastery is located near the city of Paris, there is a rich and updated source of information. The Vietnam Institute of Buddhist Studies looks forward to the timely and complete provision of such information by Truc Lam Zen Monastery. To conclude my talk, I would like to sincerely wish that the Truc Lam Zen Monastery of Venerable Thich Thien Chau and you will play a worthy role as the living symbol of the Buddhism of the nation in Hai Phong. Foreigners, in France, there are a large number of overseas Vietnamese Buddhists, often turning to the beloved Fatherland, and the country's Buddhism. 18. SPRING BACK WITH BUDDHA'S TEACHINGS Today is the first day of the New Year of the Goat, 1991, Venerables, Venerables, Sanghas, Nuns, Buddhists and friends, gather at this Van Hanh Zen Monastery for this ceremony. Buddha, listening to the Dharma at the beginning of the year, expresses the sincere reverence of monastic and lay Buddhists towards the revered and revered Master. In the solemn and respectful atmosphere of the New Year's ceremony, let's listen to some of the basic teachings of the Blessed One, on his way of saving birth. At Rajagaha, Ambalatthika, Nalanda, etc.. The Blessed One emphasized and repeated many times the three Laws of Non-smuggling, learning Precepts, Concentration, and Wisdom that all monastic disciples need to practice: "This is Precept, this is Concentration. , this is Tue. Concentration together with Precepts will lead to great results, great benefits. Tue together with Concentration will lead to great results and great benefits. Mind and Tue will lead to complete liberation of all. smuggled or , ie Sex smuggled, Possession smuggled, Ignorance smuggled" (The Great Parinirvana Sutra, p. 84). At Pataligàma, the Blessed One explained to the lay followers five dangers for those who break the precepts to live against the law: "Here, householders, those who violate the precepts and live against the law will have to spend a lot of money, because they live recklessly. That is the first danger for those who break the precepts and live against the precepts. "Again. , householders, people who break the precepts and live against the precepts are rumored to be far away. That is the second danger for those who break the precepts, live against the precepts. "Again, householders, a person who violates the precepts and lives in violation of the precepts when he enters a community, either a shahdi, or a brahmin, or a householder, or a recluse, he enters. That is the third danger for those who break the precepts, live against the precepts. . That is the fourth danger for those who break the precepts, live against the precepts. "Again, householders, transgressors of precepts, living in violation of the precepts, after the breakup of the body, after death, will be reborn in a miserable state, an evil destination, a lower land, and hell. That is the fifth danger for those who break the precepts, live against the precepts. "These are the five dangers, householders, for those who break the precepts and live against the precepts." What is the year? "Here, householders, those who keep the precepts and live according to the precepts will have abundant money, because they live without distraction. That is the first benefit for those who keep the precepts and live according to the precepts." "Again, householders, people who keep the precepts who live by the precepts are widely known. That is the second benefit to those who keep the precepts, who live by the precepts. "Again, householders, you keep the precepts, live according to the precepts when entering any community, or the slayings, or brahmins, either the householder, or the recluse, he enters with a spirit of fearlessness and confusion. That is the third benefit for those who keep the precepts, live by the precepts. "Again, householders, those who keep the precepts live according to the precepts, and after the breakup of the body, die together with the undisturbed souls. That is the fourth benefit for those who keep the precepts, and live by the precepts. "Again. Furthermore, householders, those who keep the precepts who live according to the precepts, after the breakup of the body, after death, will be reborn in a good destination, in the heavenly world, in this world. That is the fifth benefit for those who keep the precepts, live by the precepts. These are the five benefits, householders, for those who keep the precepts and live by the precepts.” At Kotigàma, the Blessed One taught the bhikkhus the four Noble Truths of Suffering, Origin, Cessation, Path, the cause, and the way for the arising and cessation of samsara. "Bhikkhus, it is not enlightenment, If we don't understand the Noble Truth of Suffering, we have to go through samsara for many years. Me and you guys. Bhikkhus, it is because of not being enlightened, not understanding the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering that Cessation of Suffering is the Noble Truth that we have to go through samsara for so many years, you and I. When, bhikkhus, this Noble Truth of Suffering is enlightened and understood, when this Noble Truth of Suffering is enlightened, understood, when the Noble Truth of Suffering is attained, is enlightened, understood, when the Noble Truth of Suffering ceases to be. This truth is enlightened, understood, the time of existence and craving is eradicated, the leading to a life is cut off. because they do not see the Four Saints coming, so there is a long-term rotation in many lives." "When these truths are perceived, the cause of another life is eliminated.” "When the root of suffering is eradicated, there will be no other life." At Vadikà, the World-Honored One preached on the Mirror of the Dharma (Dharma mirror), it is by looking into this mirror that anyone who is a monastic or a lay disciple will witness. Those who attain this dharma will declare themselves thus: "For me, there will be no more hells, no more rebirths in the realms of the beast, the hungry ghosts, the lower realms, and the evil beasts. I will witness the fruit of stream-entry, will definitely not fall into the evil path, will attain Right Enlightenment." "What is this respect, Ananda, that the noble disciple, after attaining this Dharma meaning, will, if he wishes, declare himself thus: "For me, there will be no more hells, no rebirth in the eagle realms. rebirth, hungry ghosts, evil lands, evil beasts. I have attained the fruit of Stream-streaming. I will definitely not fall into the evil paths and will attain Right Enlightenment. Ananda, the noble disciple has right faith in the Buddha: "The Blessed One is an Arahant, Right Enlightenment, Perfection of Wisdom, Good Conduct, Compassionate, World-Solving One, Unsurpassed One, Master of the Law, Master of Heaven and Humanity, Buddha, and World Honored One. well-taught, practical, beyond the domination of time, comes to see, leads to liberation, is understood by the wise. He has right faith in the Sangha: "The Sangha, the disciples of the Blessed One, truly practice, the Sangha and the disciples of the Blessed One practice, the Sangha, the disciples of the Blessed One, practice purity, that is, four pairs of eight. . The Sangha and disciples of the Blessed One are worthy of being welcomed, worthy of offerings, worthy of contemplation, worthy of clasping hands, the unsurpassed field of merit in the world." He is full of virtues, favored by the Noble Ones, perfected without fragmentation, perfected without blemish, without blemish, without blemish, with virtues leading to liberation, praised by the wise, guided to meditation. "Ananda, it is with this respect that the noble disciple, after attaining this Dharma-meaning, will, if he wishes, declare himself thus: "For me, there will be no more hells, no rebirth in the animal realm, I have attained the fruit of stream-entry, I will definitely not fall into the evil paths, I will attain Perfect Enlightenment." It was in Beluva that the Blessed One encouraged the venerable Ananda and the monks: "Therefore, Ananda, be yourself a lamp, rely on yourself, rely on nothing else. The Dhamma as a lamp, using the Dharma as a refuge, relying on nothing else. use the Dharma as a lamp, use the Dharma as a refuge, and rely on nothing else." "In the life of a bhikkhu, Ananda, with respect to coal, contemplation of the body, diligence, awakening, mindfulness, subduing all greed, craving, grief, and lamentation in the world; with respect to feelings ... with respect to the mind. ... with respect to the dharmas, contemplation of the dharma, effort, awakening, mindfulness, subduing all greed, craving, grief, and compassion in the world. he leans on himself, leaning on nothing else, uses the Dharma as a lamp, uses the Dharma as a support, and does not rely on anything else. At Kùtàgàra, the World-Honored One invited all the bhikkhus and summed up the teachings he had taught. "Bhikkhus, now that the dharmas that I have realized and taught to you, you must carefully study, realize, practice, and propagate them so that the holy life can be perpetuated, eternal, for the happiness of sentient beings. , for the welfare of sentient beings, out of compassion for the world, for the benefit, for happiness, for the well-being of Gods and humans. Monks, what are the dharmas that I have realized and taught? , for the welfare of sentient beings, out of compassion for the world, for the benefit, for happiness, for the peace of Gods and humans? These are the four foundations of mindfulness, the four right efforts, the four divine powers, the five faculties, the five powers, the seven parts of bodhicitta, and the eight parts of the holy path. It is these, bhikkhus, which are realized and taught by me, that you must well study, realize, practice, and propagate so that the holy life may last forever, for the sake of the happiness of sentient beings. out of compassion for the world, for the benefit, for happiness, for the well-being of gods and humans." Above are some of the teachings of the Buddha during his missionary years, the teachings that we Buddhists need to take to heart the teachings that, if practiced, will lead us to the path of liberation and Enlightenment will help us in our present and future lives to live peacefully and happily. We think that with the practical teachings of a Guru who has warmly loved us, wants us to live peacefully and happily, then our shared responsibility is to build this existence life, become an ideal Buddhist environment so that all of us, monastics and lay people, can live and practice according to the teachings of the Master. We will try to understand the Buddha's teachings through classes teaching sutras, Becoming like a Dharma ashram gives us immeasurable dharma bliss and helps us to understand the Buddha's teachings more and more deeply. We will demonstrate the Buddhist way of life through the practice of the Eight Precepts and Meditation classes, how the practices of the Eight Precepts and Walking Meditation become a source of Zen bliss for everyone. practice. Let's try to make all Buddhists who have clear faith, keep the vows they have made, study the teachings, do good deeds of body, speech, mind, live a healthy lifestyle. , joyful, positive, in accordance with the spirit of Buddhist ethics. We, in our ability to live in the spirit of harmony, sympathize with each other, get to know each other, forgive each other, help each other to bring happiness and peace to everyone.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.25/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.