II. Historical Buddha's life.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The passages marked ' L. ' in this book deal with the life of the Buddha. For the texts from which these passages are taken, see the introduction to the Theravada passages below. 1. The Buddha's date Scholars have yet to reach agreement on the exact date of the historical Buddha. Indian culture is not as interested in accurate dating as Chinese or Graeco-Roman cultures, so dating is not always accurate. All sources agree that Gotama was eighty years old when he died ( e.g. Dīgha -nikāya II.100), and that the Sri Lankan histories, the Island History ( Dīpavaṃsa ) and the Great History ( e.g., Dīpavaṃsa ) Mahavasa), stating that it was '218' years before the beginning of the reign of the Buddhist emperor Asoka (Pāli. Asoka, Sanskrit. Aśoka): 'long chronology' according to Pāli legend). The Theravada tradition records Asoka's coronation in 326 BC, thus the Buddha's date is 624–544 BC. This chronology has been traditionally accepted in Sri Lanka and Southeast Asia and is the basis for the celebration of the 2500th anniversary of Buddha's Parinirvana (Pāli. parinibbāna , Skt. parinirvāṇa , Nirvana without residue, finally dying ) in 1956/57 and the 2600th anniversary of enlightenment ( sambuddhatva ) in 2011/12. However, references in Ashoka's decrees to the names of ancient Greek kings lead modern scholars to place this coronation around 268 BC. Accordingly, some who accept the long chronology consider the Buddha's date as 566–486 BC. Sanskrit sources preserved in Chinese and Tibetan have a 'short chronology' in which the Buddha passed away about '100' years before the feast. taste of Ashoka. If we accordingly apply the Greek record to Ashoka's coronation, the Buddha's date would be 448–368 BC. 2. The context of the Buddha's time Religion at this time in India was complex. It is a religious system that is composed of indigenous people's worship practices that follow from the beliefs and practices of the religion of the Indus Valley (dating back to about 2500 BC); Preeminent orthodox brahminism established and maintained by the brahmin priests ( brāhmaṇa ) of the rya, and other non-orthodox sects of ascetic hermits and sages The wanderer is called a recluse (Pāli. samaṇa , Skt. śramaṇa .).; literally 'those who are diligent', but here understood as 'hermits from the world'). The brahmins claim to be the highest class in society; and many of them, but not all, function as orthodox priests. They alone were taught sacred oral traditions called the Vedas , the Brahmin scriptures, which focused on self-sacrificing rituals to various deities; they recite the Mantras ( mantras)) of the Vedas, and could perform sacrifices to the gods. The group of recluses rejected the authority of the Vedas, abandoning the family life and the sacrificial system associated with it in Brahminism. They give up their normal jobs and social status to live on begging. Because of their wandering lifestyle, they took refuge outside villages in forest hermitages, places of spiritual practice, and formed unstable congregations around teachers who had promoted various kinds of teachings. . Like their rival brahmins, they earn respect from all walks of life, and their teachings are many and varied. This period saw the formation of new republics, kingdoms and empires, the development of universal cities such as Kapilavatthu (Kapilavatthu), Rājagaha (Kingra), Sāvatthī (Xàvatthi). -guard) and Ujjenī, and the emergence of a new kind of life organized around these urban centers. A large number of people live in these cities either cut off or disgruntled with the old sources of worldview. They seek new directions for their religious interests and many thirst for knowledge. The site author contact Brahmin teacher, who seemed his thoughts in writing iconic and mystic known as the Upanishads ( Upanisads ), each of their opponents, the ascetics, responded to this new situation by leading radical intellectual and religious movements. In this context, in northern India, the son of a monarch who renounced his secular heritage and, after six years of aspiration, has convincingly declared himself to be the 'Buddha' of the time. . It was he who initiated what is known as Buddhism, a religion that straddles the line between the pursuit of pleasure and an ascetic life, with no emphasis on pleasing the gods through sacrifice, and also does not promise a life of abundance in sensual pleasures, nor does it follow the extreme asceticism practiced by some ascetics as the path of harsh mastery of the body and desires. 3. Meaning of the word 'Buddha' Originally, ' Buddha' (buddha) was a concept among groups of recluses ( samaṇa ), although by the time of the Buddha it was already accepted in the larger Indian philosophical-religious scene. In Pali and Sanskrit languages, from buddha means 'awakening' - to awaken from the sleep of ignorance pollution, and awaken to the true nature of reality [1]– or 'enlightened taste'. Its usage in Indian literature refers to characters in a wide range, from the educated to the rare individuals who have attained liberating insight. Buddhism uses this word in the second sense, referring to the rare egoless individual who has penetrated directly into the true substance of reality, achieving irreversible liberation from samsara and sufferings. consequences. Buddhists use the word Buddha in the range of related meanings: Its primary meaning is to refer to 'the Buddha', the founder of Buddhism, Siddhattha Gotama (Pāli, Skt. Siddhārtha Gautama), also known as Sakyamuni (Pāli, Skt. Śākyamuni: Sakyamuni) , the hermit of the Sakya/Śākya clan. After enlightenment, he became a guru, transmitting to everyone what he had discovered for himself. As the discoverer and teacher of liberating truth, he is a sammā-sambuddha (Pāli, Skt. samyak-sambuddha ), a fully enlightened Buddha, accomplished in virtue and wisdom. their virtue as the final result of many past lives of practice. The word Buddha , in and of itself, represents only such fully enlightened beings. They teach the Dharma (Pāli. Dhamma , Skt. Dharma), the word means roughly the 'Fundamental Model' of all things, which in effect means the teaching of a fully enlightened being, the nature of reality as he realized, and the path by which He points. Other Perfectly Enlightened Ones of past and future lives also discovered and taught the Dharma at an age when it disappeared from human society. The enlightened disciples of the sammā-sambuddha , who, like the Buddhas, are liberated from the cycle of birth and death. These are sāvaka-buddhas (Pāli, Skt. śrāvaka-buddha ), enlightened shravakas ( enlightened disciples), also known as Arahants (Pāli. arahant , Skt. arhant ). Their level of wisdom and divine power is lower than that of sammā-sambuddha . Solitary Realm (Pāli. pacceka-buddha , Skt. pratyeka-buddha: Pratyekabuddha ), appeared at a time when there was no sammā-sambuddha preaching. They cultivated the wisdom of liberation similar to those of the fully enlightened ones, but did not establish a new line of teachings, but only taught others within a limited range. In the Mahayana movement, which developed in the first century B.C.E., there is also the concept of the Perfectly Enlightened Buddhas of immeasurable other world-generations spanning the vast universe. Some Buddhas appear in worlds as trivial as ours. Several other Buddhas appeared in the Pure Lands of Buddha's Bliss, manifested by the Buddha residing there. It is said that it is possible to contact these Pure Land Buddhas in meditation, in dreams, or in apparitions. They are currently preaching the Dharma, and at the same time believers can seek rebirth in their realm. The Pure Land Buddhas are considered capable of manifesting incarnations in this physical realm, such as the Panchen Lama of Tibet. The enlightened nature of a fully enlightened being, or Buddha nature, is seen as one with the ultimate reality, nibbāna (Pāli. nibbāna , Skt. nirvāṇa ), beyond all samsara and pain. sufferings of the conditioned and temporary world. This identification probably led early Buddhist communities to symbolize the Buddha only by symbolic images, and for centuries did not venture to compile a comprehensive account of the Buddha. As time went on, the concept of Buddha-nature and Buddhas developed, often leading to more sublime and subtle ideas about the nature of Buddhahood. 4. Buddha's titles The qualities of the Buddha, which inspired faith in him, are expressed by a series of titles in honor of him. Some of them describe human qualities such as his loving-kindness, compassion, and wisdom. Some titles emphasize qualities that would otherwise go unnoticed. Some mention family lineage and identity. Some show extraordinary aspects and His unique nature. Several titles identify the Buddha as having attained perfection in all fields. His wisdom is perfect, so are body and posture. In some cases, these titles clearly indicate that the Buddha is incomparable. The superhuman force is manifested by many titles that often form the basis of devotion. Among many respected brand, respecting Buddha ( buddha ) most commonly used. Even hearing this word makes people happy. The title bhagavā , the 'Blessed One' [2] or 'World Honored One', conveys the meaning of a benevolent master full of good qualities. This is the word most often used to refer to the Buddha in the canonical texts. The word tathāgata , 'Tathagata' (see *L .20), has a vague and mysterious meaning, but implies the Buddha's harmony with the nature of reality (it is 'as' it is). The word is often used when Buddha refers to himself or to enlightened beings like him in general. The title of satthā devamanussānaṃ, 'Spirits of God', the teacher of gods and humans, pointed out that the Buddha is the one who saves all beings from samsara. He is like a guide guiding a caravan through the desert, leading them to a safe land (points to Nirvana). The title anuttaropurisa-damma-sārathi , 'Supreme Spouse of the Horseman ', ' superhuman trainer and charioteer ', describes the Buddha's skills in taming the difficult to tame; such as the taming of the murderer Aṅgulimāla ( *L .45), and the elephant Nāḷāgiri ( *L . 44). Sakyamuni , 'Shakyamuni', the Sakya hermit, refers to his clan among humans. Title mahā-purisa, 'Great Man', who has a body with 32 good signs and 80 beauties, demonstrates his extraordinary nature and good qualities cultivated in past lives ( *L . 38). The titles of the Buddha, in addition to occupying a central place in Buddhist devotion, are also mentioned in the so-called recitation of the Buddha ( buddhānussati : *Th . 134). This form of recollection, like all Buddhist meditation practices, is for the purpose of cultivating and purifying the mind. It is a method of visualization, a way of recreating the image of the Buddha. Visualizing the Buddha by contemplating his titles is important in all Buddhist traditions. 5. Buddha's life While people argue about the Buddha's age, there is no debate about his actual existence. This innovative and charismatic man, known as the recluse Gotama (Pāli. samaṇa Gotama, Skt. śramaṇa Gautama), traveled along the Ganges plains of northern and northeastern India, leading lead a religious community consisting of monks and nuns and lay men and women. Gotama was born in the Sakya city-state, the son of an elder elected to rule it. He was later seen as a 'prince', with his father a 'king'. This city-state, whose capital is Kapilavatthu (Skt. Kapilavastu, Kapilavastu), is in the plain north of the Ganges, at the foot of the Himalayas, within the Indian border-- present-day border with Nepal. The scattered passages in the early scriptures focus on important events in His life. These passages were then woven, painted, and embellished in more and more allegorical biographies, though even the early passages contained some magical and wondrous details (such as in *L. 1). His father was Pure Sanskrit (Pāli. Suddhodana, Skt. Śuddhodana), the ruler of a small city, and his mother was Mahāmāyā; *L.3-4). At the time of his conception, the lady dreamed that an auspicious white elephant entered her side. When the time to give birth was near, while traveling to her motherland, she gave birth in the forest of Lumbinī, while standing, reaching out her right hand to grasp a tree branch. The newborn baby miraculously stood up, took seven steps, and declared that this was his last life, and said he would definitely become a Buddha ( *L . 1). A few days later, the fairy Asita, an old hermit, came to see the baby and predicted that he would become a Buddha, if he decided to leave the palace and become a monk ( samaṇa). ) (see L. 2); or will be a wheel -turning- king (Pāli. Cakka-vatti , Skt. Cakra-vartin ), ruling over the whole world. [3] The baby was named Siddhattha, which means 'one who has achieved his goal'. Just a few days later, Siddhattha's mother died, so her sister, Mahāpajāpatī Gotamī, became his stepmother, raised him. When he reached adulthood, his father, wanting to see his son become a great king, tried to prevent him from leaving the palace to become a samana ( samaṇa ). He bound Him in sensual pleasures by building three palaces for Him to live in luxury for three seasons, by giving Him dancers and all the pleasures a young man could desire ( *L . 5- 6) and then arranged his marriage with Princess Yasodhara (Yasodharā). At that time, Yasodharā bore him a son, named Rāhula, which means Cover ( *L .4). At the age of twenty, he began to reflect on the harsh truths of life. Later accounts say that because of his father's constant concern and overprotection, Siddhattha knew nothing of sorrow, suffering, and unhappiness, and never saw old age, sickness, or death. However, one day, he rode out of town, and for the first time in his life had the opportunity to see an old man. Shocked by this unexpected sight, he asked the charioteer about old age, realizing that it was the destiny of all mankind. Immediately he returned to the palace; discouraged, no longer interested in the pleasures around him. The second time, He saw a sick person for the first time. He considers that man is foolish enough to enjoy carefree enjoyment under the constant threat of illness. During his third exodus, he first saw a dead body; amazing, He marveled at how people could forget the fear of death and live in a leisurely manner. The fourth time, he met a recluse (samaṇa ) was walking calmly, then resolved to leave home to live the secluded life of an aspirant. Thus, what in early literature narrates as a brooding confrontation with the universal truths of old age, sickness, and death ( *L .5 and 7); these events in post-literary literature become the story of a continuous series of discoveries about existential truth. [4] In the dead of night, Gotama took one last look at his wife and newborn baby. [5] He mounted his horse with the charioteer and went out of the sleeping city. He took off his royal clothes and ornaments, folded them up, and brought them back to his father; then cut his hair and buckled his shirt. This is the great renunciation that took place when Gotama was twenty-nine years old ( *L . 8). While searching for pure bliss, Gotama first came to Āḷāra Kālāma. The latter then taught him the method of attaining the state of 'base of nothingness', a 'formless' state that transcends all forms and consciousness ( *L . 10). Gotama practiced this dharma and quickly achieved it. Āḷāra Kālāma proposed to elevate him to the rank of co-teacher. However, Gotama realizes that this attained state is still conditioned and finite, can only lead to a happy rebirth, but cannot escape samsara. He declined the offer and left. Then he went to Uddaka Rāmaputta (Rāma's son), who taught him the method of cultivating an even more subtle state of mind; it's a state of 'non-non-fiction' ( *L .11). He mastered it and reached the goal. Finally, it was Rāmaputta who declared him then his teacher. However, he found that this attainment also did not reach what he was looking for, immortal Nirvana beyond all rebirth, and so he left Rāmaputta. Then Gotama went east, to Uruvelā near Gayā, and found a pleasant spot, suitable for practice. Having tried the mystical states that transcended the form body before, he then experimented with yet another of the possible methods of mind cultivation: mortification and suppression of desire ( *L .12-13). He practiced stopping breathing for a long time, fasting to the point of eating almost nothing. The body becomes extremely thin. Seeing this extraordinary effort, the five hermits came to practice together. He continued in this painful austerity for six years, until he found that such practice led nowhere. Then He wondered if there was another way. He then recalled an event in his youth: while sitting under the shade of a tree while his father was doing a ceremony, his mind reached a state of joyful and peaceful samadhi called the first jhāna (Pāli. jhāna , Skt. dhyana ). This recollection pointed him to an effective method ( *L . 15). However, Gotama's body was too weak to practice to achieve such a blissful experience, so he began to eat solid food. Seeing that he had given up his austerity, the five hermits were disgusted and left. Gotama saw five dreams and decided that he would soon become a Buddha. The next day he sat under a sacred tree. Sujātā, the woman who made an annual vow to make offerings to this tree god when she gave birth to a son, when her wish was fulfilled, prepared porridge and milk to offer. Her maidservant went to where Mr. Gotama was sitting under the tree, mistaking him for the tree god. The maidservant reported this to the mistress Sujātā. She hurried there and offered food to Lord Gotama. After enjoying the food, Gotama sat under the tree later known as the Bodhi tree (tree of enlightenment) at Gayā, facing east. He decided not to get up until he attained Bodhi. Demon (Māra, God of Death), the evil god who intends to keep living beings in the cycle of birth and death, is alarmed at the prospect of Mr. Gotama's victory, ie escape from death. The Devil came to attack Him with an army of fearsome demons. Gotama is protected by his accumulated kusala and loving kindness towards sentient beings. After defeating Him, the demons fled (*L. 14). Mara then used her supernatural powers to defeat Lord Gotama. But Lord Gotama invoked his supreme qualities accumulated over many previous lives. The Devil called on his relatives to testify to his good qualities , so did the venerable Gotama, but with no one beside him to testify, he touched the ground with his right hand, calling on the earth to confirm the cities. his perfection of virtue and wisdom. Earth vibration responds. Then, after being unable to intimidate and coerce, Māra turned to temptation. It sent three daughters, Thirst, Greed, and Discontent, to seduce Gotama; but he remained calm and immovable in the face of fearsome craving. The Demon and his army gave up and retreated. Then on the night of the full moon, Gotama again attained the first jhāna , and then three more levels of jhāna until he fully attained the pure state of equanimity and mindfulness. From this state, he in turn attained the three enlightenments (* L. 15). During the first watch of that night (early night), he attained the most awakening, recalling his countless past lives. In the second watch (around midnight), he attained divine vision, contemplated that living beings were dying in this place and then, depending on the good and bad karma he had intentionally created, was reborn there. In the third watch (at the end of the night), He attained the third proof, eradicating the contraband or training from beginningless ( *Th . 128). He enlightened to the Four Noble Truths of the Noble Ones (often called the 'Holy Truths'), directly seeing the reality of suffering (dukkha : pain and unpleasantness), the truth about the cause of suffering, the truth about the cause of the cessation of suffering (Nirvana) and the truth about the path leading to the cessation of suffering (see *L .27 for details). ). Mind liberated from the taint, and when dawn dawned, the venerable Gotama then attained Buddhahood ( *L .17). In response to this great event, legends say a great earthquake shook, thunder rumbled, rain poured down from the cloudless sky, and flowers fell from the heavens. After his enlightenment, Gotama remained seated at the Bodhi tree for seven days, contemplating dependent origination (see *Th . 156-168), the central principle of his teaching. Seeing the wisdom of the dharma he had enlightened to, and seeing that people were too ignorant to grasp, he hesitated about preaching what he had realized ( *L. 25). But Sahampati ('world master'), the benevolent great Brahma (and said to have received instruction from a past Buddha), saw his hesitation and asked for a sermon. Seeing that there were some people who would understand his dharma, the Buddha decided to preach the dharma. He traveled many miles to Varanasi to find his five ascetic fellow practitioners there [6] ( *L .26). The Buddha 'turned the wheel of Dharma' with a sermon to them ( *L . 27), initiating the cause of spreading the Dharma. For the next forty-five years, he traveled around North and Northeast India, teaching people to follow the Dharma. He established a monastic community of bhikkhus and bhikkhunis and a lay community of lay men and women. Disciples in the monastic order include Sāriputta (Sariputra), Moggallāna (Moggallana), Ānanda (Ananda), Anuruddha (Ana-law), Khemā (bhikkhu-stilts). -ni Sai-mite), Uppalavaṇṇā (bhikkhu-stilt-ni Lotus Flower Form). Among the lay disciples, there were Mr. Anāthapiṇḍika, King Pasenadi (Persuasion) of Kosala (Ku-sala), Mr. Citta (Quality-da) and Ms. Visākhā (Prajna). kho). [7] At the age of 80, his life span came to an end, his ultimate life came to an end, his teaching career came to an end. Since his enlightenment and attainment of Nirvana, there has not existed in him any residue that leads to rebirth. The time has come for him to enter Nirvana (Pāli. parinibbāna , Skt. parinirvāṇa; *L. 69). From now on, gods and humans no longer see him through the form body, but only through the dharmakaya, that is, the collection of his teachings and the qualities they display ( *Th . 2-4) . ). 6. Early stories about Buddha Early Buddhist canonical treasures, such as the Pali Canon, give priority to the teachings of the Buddha, and therefore do not have an exhaustive account of him. However, material on the stages of his life is scattered throughout these texts, and the translations in the 'Life of the Historical Buddha' section of this book are versions for those periods. . There are two main scholarly views on the formation of the Buddha story. First, assume that there is an original text that existed in the early period, compiled before the time of King Ashoka (c. 268-39 B.C.). This template does not currently exist; it only narrated until it received two great disciples, Sāriputta and Moggallāna. This biography of the Buddha is compiled as a part of dependent origination in the " Mahā-khandhaka " ( Mahā-khandhaka ) of the Vinaya Pitaka.Vinaya-piṭaka ), the Code of Cultivation Law that was formed at the second congress (about a century after the Buddha's extinction). It also includes the story of the Buddha's passing away, and the first years of establishing the Sangha regime. According to this first point of view, all versions of the Buddha's biography are derived from this original. The second view holds that there is a gradual development of the biographical cycle, and that these documents are subsequently aggregated into a series of more complete biographies. According to this view, the earliest stages of the development of the Buddha's biography are fragments found in the sutras ( sutta ) and the canon ( vinaya).). As can be seen in some of the anthologies in this book, they are not concerned with chronology or continuity, but are simply narratives that help convey the Buddha's message. The scriptures focus on stories of the Buddha's predecessors, the stages leading to enlightenment, enlightenment, and the account of the Buddha's final journey, passing away, and the ceremony of tea-pi (burning) Dear). On the other hand, the passages in the Vinaya focus on the Buddha, who established the monastic regime; In addition to the accounts of events related to the Buddha's enlightenment, the Vinaya passages also include accounts describing the early days of enlightenment, including the account of the conversion of the first disciples. Mahāvastu (Chinese translation is not available), Lalitavistara (Chinese translation: Universal Life Sutra), Abhiniṣkramaṇa Sūtra (Chinese translation: Buddha's Book of Practices ), Buddhacarita (Chinese translation: Buddha Department of Conduct), and part of the law Apartment Bon sarvastivada ( Mulasarvastivada ), is the new biography of the Buddha independent, compiled by the Buddhist sect an application between the first century BC and third. These stories are mainly in the legal tradition ( vinaya .).) where the story ends at the point right after the Buddha began his teaching career. These new independent biographies demonstrate three important changes that influenced the legends of the Buddha's biographies in the centuries immediately following Ashoka's reign: the inclusion of new narrative elements drawn from the Buddhist biographies. non-Buddhist sources; includes stories of the Buddha's predecessor ( jātaka ) as a means of explaining the details of Gotama's ultimate body; and the growing emphasis on the transcendental and transcendental dimensions of the Buddha-nature. While the Mahayana accepted early independent biographies and supplemented them with its own ancillary episodes, the Theravada tradition showed continued resistance to developments in the narrative tradition. . There are two samples of the story of the Buddha that had an impact and played an important role in the later history of the Theravada tradition. The first form is Personal charm shelf ( Nidanakatha ), a text of the second century BC to the third or lead to the story captioned Jataka ( Jàtaka book). This pattern traces the Buddha's career starting from his predecessor, Thien Hue (Sumedha), from many lifetimes ago, when he aspired to become a Buddha in front of the Buddha Burning Light (Dīpaṅkara), to the years following the day of Gautama Buddha. Talk (Gotama) enlightenment, when he stayed at the Vihara Jetavana (Jetavana). The second sample is a narrative document recorded in the annals of Ceylon (Sri Lanka) about Buddhism. These histories describe the Buddha's supernatural travels to the island, and then trace the influence of his two 'bodies' on the island after his death. That is, they traced the bringing of his relics to the island, proving that the relics contained beneficial magical powers, and his Dharmakaya, the treasure of teachings. The first body conjures up the Buddha's form body, and the second body conjures up the Buddha's wisdom. Excerpts in chapter 'The Life of Buddha history' of this book is the translation of the texts the entrance ( Sutta ) and law ( Vinaya ) to Pali on the life and person of the Buddha. These excerpts include material about important events in His life, and reveal some of His character. The descriptions of human characteristics as well as human transcendence hope to help the reader understand the life and person of the selfless, selfless great man who traveled tirelessly along the Ganges valley in India- and established Buddhism for the benefit of the world. 7. Some words and names have meanings: Bodhisattva (bodhisatta), Mara (Māra) and Brahma (brahmā) Bodhisattva ( Bodhisatta ): Before becoming a Buddha, from the moment he made a vow to become a Buddha, in a long past life, he was called a Bodhisattva (Pāli. bodhisatta , Skt. bodhisattva ). This word means a being aiming for the attainment of bodhi, or enlightenment. [8] As defined by a commentary [9] , a bodhisattva is a person who is working towards enlightenment ( bujjhanaka-sato ), a conqueror who is progressing towards the realization of Perfect Enlightenment ( sammā-sambodhiṃ). gantuṃ arahā satto). In the Mahayana and Vajrayana traditions, the word bodhisattva is used to refer to an ideal person who, with compassion, aims to save all sentient beings, especially aiming to attain Perfect Enlightenment in order to have sufficient skillful means. and wisdom (see *M I.2 below). Ma (Māra): also called 'Pāpimā' (Ma Three-week), ie 'Evil', the name sounding from the death god in the Veda is Pāpmā Mṛtyu . In Buddhism, a commentary says [10] : 'Called Māra because, by instigating sentient beings (to do) self-harm, it kills ( māreti ) them'. So mārameans 'bringing to death', 'death', and Māra is 'Death'. It is the deity of temptation who leads astray (Thien Ma Ba-week) residing on the highest level of the heavens of desire, with the intention of keeping people down by keeping them within its sphere of influence, ie sex. It intentionally encourages unwholesome and even deviant behavior, such as brahmin sacrifices, to fascinate people with the attractive aspects of the conditioned world, and thus bound to the realm of samsara. It is a living embodiment of ignorance and the attachments nourished by ignorance, which prevents the Buddha from attempting to enlighten sentient beings. Every sentient abode in the universe has a Māra, and Māra is not permanent, but current occupies a special place in a system of kingdoms. Just as 'Māra' (capitalized) is the name of the tempter god, the wordmāra ( lower case) is also used to indicate that which 'will have to die', i.e. anything subject to impermanence, perishing ( Saṃyutta-nikāya III.189), and it denotes the characteristic of evil, papa , present in the human mind, extinguishes the inherent light that reveals the way to enlightenment. Brahma (Brahma): senior deities called Brahma, and the most important of which is the Great Brahma, which each have a world system. In Brahminism, he is considered the creator of the world, but in Buddhism, he, like all unenlightened beings, is still subject to the cycle of birth and death, although endowed with virtue. from sublime. Buddhism also uses the word Brahma in the common sense of the word seṭṭha , ' advanced ', and in this sense the Buddha has the title 'Brahma' .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.7/11/2021.