IV. Collection of Theravada Buddhism.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. first. Paragraphs marked ' Th .' in this book represent the traditional scriptures of Theravada Buddhism. The canonical culture of Theravada is preserved in the Pali language, which in its present form cannot be completely identified with any of the ancient spoken languages ​​of India, although it has many characteristics. It is a common language with the group of ancient Indo-Aryan languages, both in literature and orally, and has the main features of the Central Indian Prākrit (Mixed Sanskrit). It was only adopted by Theravada Buddhists in order to preserve what they identified as the Buddha's speech, and then called 'Pāli', perhaps because it was the language of the Buddhist scriptures. the highest authoritative dictionary, by pālimeans 'text' or 'canon'. For followers of Theravada Buddhism, the Pali Canon is considered the authoritative basis for Buddhist teachings and precepts to be followed in the monastic life of the community of monks and nuns who claim to belong to the Theravada system. the set. 2. Contents of the Pali Canon The Pali Canon consists of three great treasures or collections , called the piṭaka , literally 'basket', and hence also called the 'Three collections' (Pāli. Tipiṭaka , Skt. Tripiṭaka ), words also used by the collections. Other early sects only for their own classics. The contents of the Pali Canon include: - Vinaya ( Vinaya-Pitaka): grand synthesis discipline of spiritual, mainly due to the Buddha promulgated, along with the school of origin individuals, and the legal rules often act in reinforcements to ensure the uniqueness of with the goals of the monks and nuns, as well as to ensure that the disciples live together in harmony in order to facilitate the attainment of the goal of the holy life. The collection also contains a small amount of material on stories and teachings. - Canons ( Sutta-Pitaka ) : grand synthesis of 'Dharma', convey the teachings of the Buddha and the disciples, is the theory in many different occasions. The Tripitaka is organized into five sets called the nikāya : The School ( Dīgha-nikāya ) , or 'long set' of 34 Sutras (3 volumes); The Central ( Majjhimanikāya ) , or 'medium length' includes 152 Sutras (3 volumes); Samyutta ( samyutta-Nikaya ) , or 'contact the themed' Business consists of 7.762, gathered into 56 themes contact called corresponds ( samyutta ) (5 episodes); The Sangha ( Aṅguttara-nikāya ) , or 'increase in numbers' of 9,550 articles, gathers the suttas according to the number of entries of each dharma (from one to eleven) to which the suttas refer (5 volumes); Sub Department ( Khuddaka-Nikaya ) , or 'the little' includes 15 sets of chloroplast is divided into 20 episodes, many of genre verses, contain the earliest documents of the Holy Scriptures and later. These 15 sutras include: (a) Small Recitation ( Khuddaka-pāṭha ) , a collection of 'short readings' for chanting; (b) The Dhammapada ( Dhammapada ) , or 'the verses of the French' , a famous collection includes concise verse 423, the majority of moral content. Translated many times into Western languages ​​reflects the universality of this sutra; (c) Inspiration shelf ( Udana ) , eighty texts ( Sutta ) short based on spontaneous inspiration; (d) As Market Theory ( Itivuttaka ) , or 'be like this theory': 112 texts ( Sutta ) Short ; (e) Business Class ( Suttanipàta ) , 'group of texts', gathers 71 of ( Sutta ) form of verse, contained a number of documents could be very ancient, such as bath products ( Atthaka-Vagga ) ; (f) Thien Cung Su ( Vimānavatthu ) , 'the story of the heavenly palace', which tells the story of being reborn in the celestial realm; (g) Peta ( Petavatthu ) , 'about the dead', tell stories reborn in ghosts; (h) Presbyterian Shelf ( Theragatha ) , 'the verses of the elders' storytelling time some preliminary monks attained an Arhat; (i) Presbyterian Ni Verses ( Therīgāthā ) , the same as (h), but for the ni side; (j) Jataka ( Jàtaka book ) , set of 547 'about responsibility birth' of the predecessor of the Buddha, for the purpose of illustrating the moral qualities hero of Bodhisattva ( bodhisatta ) is tu volume – the full story is told in the commentary, based on the verses of the canon, in all six volumes – while this is a relatively late part of the canon, it probably incorporates many Indian folk tales. -degree. These stories are very common and often used in the suttas; (k) Meaning Like ( Niddesa ) , 'interpretation' on the set (e); (l) Forever Bumper Prize Act ( Patisambhidamagga ) , analyzed by category Abhidhamma about some points in the teaching (2 volumes); (m) Parables ( Apadāna ) , 'narratives of karma and results' in the past and present lives of monks and nuns in (h) and (i), together with some brief information about the Buddha and the Bich Chi-Buddha (Doc Giac); (n) Buddhist ( Buddha-Vamsa ) , 'the chronicles of the Buddhas', tells the story of the past 24 Buddhas; (o) The Tripitaka ( Cariyā-piṭaka ) , the 'basket of formations ', of the practice of Gotama Buddha in previous lives, the growth of the 'perfections' of a bodhisattva- slap ( bodhisatta ) when he works towards Buddhahood. The Burmese tradition (Burma/Myanmar) also adds the Minor ( Khuddaka-nikāya ): (p) Business collective weak ( Sutta-sangaha ), 'classic compendium'; (q and r) The Pitaka ( Peṭakopadesa ) , the ' Commentary on the Pitaka', and the Guide to the Path ( Nettippakaraṇa ) , the 'instruction', are all attributed to Kaccāna Thera and are aimed at commentators. (s) Milinda Sovereign ( Milindapañha ) , 'questions of Milinda': discussion between King Milinda and Nāgasena Thera. - A-ti-funerals ( Abhidhamma-Pitaka ) : set 'teachings higher', is a culture of academic mostly excerpts and codifies the doctrine critical of business ( Sutta ) apply detailed analysis of human experience, a set of basic non-emotional dharmas or processes, including matter and mind. This seven sets of organs, including the Legal Group ( Dhammasangani ) , Discrimination ( Vibhanga ) , About Luan ( Dhatukatha ) and Song Luan ( Yamaka ) is devoted to the analysis and classification of Justice, the Human Thi Thiet ( Puggalapannatti) To classify people according to moral qualities and spiritual world, and the last but also the most thick, Phat interesting ( Patthana ), to show that the measures were analyzed and categorized each other coast that arise . The fifth series ( The Argument - Kathāvatthu ), which refutes the views of non-Theravada Buddhism, may be the final complement to the Abhidharma . Unlike the Sutras , all of the treatises in this canon are highly specialized in language and style. The canon consists mainly of documents also found in the synagogues of other early Buddhist sects, although the fifth nikaya contains some similar material to the abhidhamma (l) peculiar to the Theravada school. the set. The essence of the Vinaya (Pāli) is similar to the Vinaya of other schools. Most passages of Th. This book is taken from the Canon . In addition to the canonical texts, there is a section that promotes the exegesis and sub-commentary literature of the Theravada as well as the courses of the later canonical texts developed in the Theravada tradition. All passages L. and Th. translated from the Pāli texts. 3. Development of the Pali Canon and other early scriptures The Vinaya Canon of Theravada scriptures contains the account of the first officially recognized Buddhist assembly in the history of Buddhism, in which the Buddha's teachings (Dhamma, Dhamma) and precepts were observed. the religion established by the Buddha ( vinaya .)) was agreed at a gathering of five hundred great disciples of the Buddha to chant and recite in harmony. This gathering, held about three months after the Buddha's passing, can be considered the most important event in the history of Buddhist scriptures. The fact of such an assembly is accepted by all existing Buddhist sects. However, the teachings of the Buddha may have been agreed upon and codified to a certain extent even before this officially recognized assembly. One such observation is supported by evidence of internal in traditional Buddhist scriptures, showing the existence quite early by some sections in Business Class ( Sutta-nipata ) of the Pali canon, as well as in Beijing Phung Chanting ( Saṅgīti Sutta ) (Dīgha -nikāya III.210–11) has an account of the Buddha's disciples meeting to agree on a numerical catalog of the Buddha's teachings. Initially, these agreed texts were in oral form, circulated through well-organized joint recitations, since writing was rarely used in ancient India. The Pali Canon is one of the earliest documents to be signed in writing, this took place in Sri Lanka around 20 BC, after which a few new documents, if any, were added. There are also the remains of the six early Sanskrit volumes outside of Theravada preserved in Chinese and Tibetan translations, fragments of a Sanskrit canon still extant in Nepal, and texts monograms in various Indo- and Central Asian languages ​​found in Tibet, Central Asia and Japan. The Pali Canon, which survives to this day, is perhaps the most complete and authoritative ancient canon of the Buddhist tradition, is a part of Buddhist culture developed as a result of the consensus reached during the first assemblage. Although parts of the scriptures have also been preserved by other early Buddhist traditions, they now survive only in a few surviving copies in certain Indian languages, or in full, but incomplete, in Chinese or Tibetan translations. Among the early Buddhist sects, the influential outside Theravada school was the Sarvāstivāda, and recent studies show that the Sanskrit translation of the Sutta canon ( sūtra / sutta ) has can be compared very closely to the Canonof the Pali Canon. The original Sanskrit version of this canon was lost many centuries ago and what remains today are only a few fragment manuscripts discovered recently through archaeological excavations. However, this transliterated version, along with portions of the other early mahasitakas, have been preserved in Tibetan and especially Chinese since at least the 3rd or 4th century AD. makes it possible for modern researchers to conduct a rigorous comparative study of the different versions. Propinquity narrowly on the concept and style of the texts ( Sutta ) is preserved in the Nikaya of the Pali scriptures and texts ( Sutra ) in four A-levels ( Agama) (Chinese translations correspond to the first four nikayas ) and other minor texts of the Chinese and Tibetan canon shows that this canon ( sutta/sūtra ) literature belongs to a very early period. period when Buddhism before the sectarian. Many small differences within and between the Sacred Scriptures can be attributed to the fact that the oral mode always produces many different variations of the same story or doctrine. The abhidhammas (Skt. abhidharma ) of the different Buddhist scriptural traditions do not have the same degree of closeness and similarity in doctrinal content. Therefore, it is reasonable to assume that most of the extracts from Th.present the teachings of the Buddha with a high probability that can be attributed to the historical Buddha. Most teachings in Beijing ( Sutta ) Pali is the common property of all Buddhist sects, simply teachings that the monk had reserved from the common patrimony initially. Although parts of the Pali Canon clearly date back to the time of the Buddha, much of it must have been derived from the teachings of the Buddha. There is a harmony throughout the scriptures suggesting the 'authority' of a system of thought preached by a single mind. Since the Buddha preached for forty-five years, some signs of developments in the teachings may only reflect changes during this period. 4. Late Pāli texts Of course, a number of later texts had a great influence on Theravada Buddhism, and therefore several passages from these texts were also included to represent this tradition. The most important of these are the ' Milinda Sovereign ' ( Milindapañha ), listed in the Pāli Canon according to the Burmese tradition (the above item(s),), and the 'Pure Path' ( Visuddhimagga).). The first is intended to record a dialogue between a Buddhist monk and a king of Greek heritage in the Northwest Indies, Menander (c. 155-130 BC), in which the monk answers questions King asked about important Buddhist concepts. The second work is by Venerable Buddhaghosa, a commentator of the fifth century C.E., and is a course on meditation and teachings that shaped the Theravada thought and practice. after. The Jatakas about the Buddha's previous lives as a Bodhisatta ( bodhisatta ) have verses from the scriptures, and the full story, cited in many discourses , is given in the footnotes. prize. The stories prevailing in popular folklore are also derived from the commentary of the Dhammapada.Dhammapada ). These stories describe the circumstances in which the Buddha preached the verse of dharmata and had a reciprocal relationship with his disciples and practitioners in difficulty. Although they appear late to the Theravada canon – around the sixth century BC – they also tell stories that may have been handed down for a long time. Dhammapada ( Dhammapada) verses) is associated with very early tales and we do not know at what stage the stories are attached. These stories are very important and have been in vogue for a long time in lay circles, as they convey human sympathy and encouragement to practitioners as they strive for practice, often over many lifetimes, with problems and a tendency to unhappiness, but ultimately overcome (see the story of the jeweler's son in the introduction to *L .33). The vision of many lives and the directions in which the Buddha guided them in their own contemplative journeys demonstrates that the path of meditation practice is carefully tailored to the particular individual. The teacher and the practitioner together find the results, even after many obvious failures. 5. Translated excerpts and sources The selected passages Th.mainly taken from the Pali Canon, representing not only the Buddha's teachings for monastics, but also for ordinary lay people who aspire to lead a happy, peaceful and contented life. harmony with moral and religious ideals based on reason and a sense of empathy. They include diverse nuances directly related to successful everyday life, such as the rational basis for ethical behavior, the principles for a socially and politically healthy culture, the promotion of healthy statements on friendship and family life in the context of home life, as well as instructions on concentration and wisdom related to the cultivation of heightened awareness and more skillful states of mind, leads to the attainment of what is considered the ultimate and the good in the Buddha's teachings. Say, Theravada's teachings relate: wholesome and unwholesome karma (actions) and the retribution of karma in this life or in future lives; practice aspects of morality, concentration and wisdom; the four truths of the sages (see*L. 27), commonly known as the 'Holy Truth', about the painful, unsatisfactory aspects of life, the causes of suffering, the overcoming of the causes of suffering, and the eightfold path to this goal, Nirvana. -table. References are given at the end of each paragraph Th. (and L. ) are canonical publications by the Pali Text Society (PTS, founded 1881) ( http://www.palitext.com) based in the United Kingdom, which is the most commonly referenced edition. by Buddhist scholars around the world. [1] English translation of passages Th. was supported from existing translations of the classics ( Sutta ) of the scriptures, but not borrowed directly from this publication. The lead author of this section has endeavored to provide the most appropriate translations of the original text. The book's editor, Peter Harvey, has also added some passages selected and translated by him, to broaden the range of topics covered. 6. The important concepts of Theravada Theravada Some of the major Theravada teachings are listed under the headings of rebirth and karma, as well as other forms of Buddhism. Our short human life is simply seen as the most current in a long series of lives of unknown beginning. In the past, sometimes I was a human, but sometimes there were many kinds of celestial beings who lived a long life without being immortal; Collectively, these are peaceful and auspicious forms of rebirth. Even so, sometimes we have also been reborn in a bad and unfortunate place: as different species of animals (including birds, fish, or insects); or pretas dominated by attachment and craving; or beings in hell living a life of constant terror. The human rebirth is said to have more freedom of choice and the ability to develop virtue and spirituality. The species in our indeterminate journey from life to life cannot be seen as a coincidence or predestination by God, but rather due to the nature of our karma, our intentional acts. Actions arising out of greed, hatred, or delusion are considered to be sowing seeds in the mind, which then ripen spontaneously in unpleasant feelings in the evil paths (but if sentient beings in those realms are) If there are results of good karma that have not been received, when the time comes, they will lead them to be reborn in a good state.) Actions born of generosity, compassion, and wisdom are considered to sow the seeds for more pleasurable feelings in the human and celestial realms. The Buddha accepted many kinds of rebirth in the heavenly realm, the abode of devas ( deva ). The beings in the first six heavens (listed near the end *L. 27), like humans and beings reborn below the human level, belong to the world of Desire ( kāmaloka ), where perception is lost. preceded by sensual pleasures or lack of sensual pleasures – this precept is achieved by giving and observing the precepts. Then there are many other heavens of the rupa world ( rūpaloka ), the elemental or subtle form, in which everything is more clearly perceived - this lineage comes down to the attainment of the jhānas. jhāna ). Beings in these heavens are sometimes aggregated into a group called Brahma ( brahma-loka .).). The five highest levels in this precept are the 'Pure Heaven' levels, in which the only inhabitants are the Unreturned Saints, who will enter Nirvana here as soon as they attain Arahantship. Above these rupa heavens are the four levels of the formless realm ( arūpaloka ), which transcends all perception of form, and attains the very deep states of concentration known as: base of boundless space, base of boundless consciousness, base of nothingness. Ownership of the origin, non-idea non-idea. However, all those lives sooner or later end in death, continuing to cycle through rebirth according to the nature of karma. Sometimes the next incarnation is equal or better than the previous one, sometimes worse. Therefore, one should not aim only for future wholesome rebirths, but should aim at breaking free from the cycle of birth and death - 'samsara' ( saṃsāra ) - by attaining Nibbāna (Pāli. nibbāna , Skt. nirvāṇa ). This brings up the next doctrinal topic: the four 'Truths of the Noble One' [2] (see *L.27). These are the four characteristics of existence that the wise and the sages both proclaim. The first is the characteristics of suffering body and mind: sorrow, despair, and attachment. The second is that thirst, attachment, and greed are the causes of life's increasing sorrows, and are drawn into the continuing cycle of birth and death, and its consequences. The third is Nirvana, which is characteristic of a reality that transcends feelings of pain and suffering, experienced by the cessation of craving. The fourth is the path leading to the cessation of craving: the noble eightfold path, the path to happiness. To practice this holy path is to practice according to the classes: cultivation of precepts, cultivation of concentration and cultivation of wisdom, according to the teachings of the Buddha. Most Theravada Buddhists are laypeople, but a significant minority are monastics, who have more opportunities to practice the religion continuously, and are also key maintainers and preachers. of this tradition. In the beginning, everyone aimed for a happier, more harmonious life and a good rebirth, but still the ultimate goal was Nirvana: liberation from the cycle of birth and death. The stages of progress include becoming a Noble Disciple ( sāvaka , literally ' shravaka ') – Saints here refer to Buddhas, or sages , who have attained Stream - winner status (with only the ultimate rebirth remaining). seven times), One-returner (only one rebirth in the human or devas of the Desire Realm), Non-Returning (no more rebirth in the Desire Realm), and finally Arahantship ( arahant, no. even reborn after death). These four saints, together with those who are firmly established on the path directly to these noble fruits, constitute the eight classes of 'saints'. [3] In addition to these eight classes, there are other saints: the Perfectly Enlightened One (Pāli. sammā-sambuddha ) and the Paccekabuddha (Pāli. pacceka-buddha , see *LI. 3, above). The Perfectly Enlightened One, like Gotama Buddha, is one who, when the Dharma has disappeared from human society, then re-discovers himself and proclaims it to everyone, and establishes an assembly of disciples ( Majjhima- Nikaya III.8). The path to this fruition is very long, going through many lifetimes of practicing the perfections and being prophesied upon meeting the Perfectly Enlightened Ones in the past. Unlike Arahants, Paccekabuddhas are those who have attained liberation without being taught by a Fully Enlightened One. They also practice the path for a long time, but only preach the Dharma in a narrow range. The Paccekabuddhas are described as 'without craving, attaining by themselves' and as 'Great Sages who have reached the end of Nirvana' ( Majjhima-nikāya III.68-71). The result of the Single Realm results from contemplation of impermanence and the perversion of clinging. This contemplation arises from contemplating phenomena such as withered leaves, mango trees being destroyed by greedy people, birds fighting for a piece of meat, and bulls fighting over a cow ( Jātaka III) .239, III.377, V.248). Arahants are also sometimes known as the shravakas (Pāli. sāvaka-buddha ). They followed the teachings of a Perfectly Enlightened One to eliminate greed, hatred, and delusion and to attain perfect Nirvana. They realize the truths that a Fully Enlightened One has witnessed (see L. 27), and usually teach others only, but lack the superior wisdoms possessed by an Fully Enlightened One, such as the ability to ability to remember immeasurable past lives ( Visuddhimagga 411). The Perfectly Enlightened Buddha is also described as an Arahant, but more so. A verse of Theravada Buddhism is often recited to pray for peace, from the Mahā-jayamaṅgala Gāthā : 'By the divine power that Buddha necessarily attains, and by the power of the Paccekabuddhas, and by the light of light. of the Arahants, I now vow to protect all paths. In Visuddhimagga ( Visuddhimagga ) (I.33, p.13), the glossary is the monk Venerable Buddhaghosa (phonetic) states that the purpose of the Enlightenment is the higher purpose of Arhat : 'Ultimate are the perfections established for the sake of liberating all beings'. The Mahāyāna tradition holds that Buddhahood is the end to which all must aspire, and through great compassion one follows the long path towards it, is a Bodhisattva (Pāli. bodhisatta , Skt). .bodhisattva ), then must have the qualities of a great master. However, the Venerable Order considers Buddhahood to be fully Enlightened as an end for only a few great braves. Since the path to it is the path of many virtues, it is not considered appropriate (or even without great compassion) to wish that everyone could enter. The Elders felt that it was best to aim for arahantship, and benefit from the teachings that the historical Buddha had rediscovered and spent 45 years teaching. However, some followers of the Theravada find themselves on the bodhisattva path, with a focus on practicing compassion that helps all beings.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.