Qualities of the Buddha.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. This is part of a passage on the three Refuges (see *Th.93) which is often recited in Pāli at ceremonies, as well as meditated on in meditation subjects. Here, bhikkhus, the noble disciple attains unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, [1] Rightly Enlightened, Well-Known, Well-Known, The World's Interpreter, the Supreme Being, the Master of the Master, the Master of Heaven and the Human Being, the Buddha, the World Honored One.' Relationship between Buddha and Dharma The nature of the Buddha is seen as closely related to the Dharma, in the sense that his teaching, the path leading to the Buddhist goal, and this end itself, Nirvana. Th.2 Seeing the Dharma means seeing the Buddha Bhikkhus, a bhikkhu, even though he lives seven hundred miles away, is one who does not manifest greed in sensual pleasures ... or with a mind free from anger, ... mindfulness of the present, right knowledge, concentration, and one-pointedness of mind. (concentrating on one point), defending the premises, that monk is close to me... Why? That bhikkhu saw the Dharma; whoever sees the Dharma, he sees me. Th.3 Buddha rectifies the Dharma In this passage, the Arahant Mahā-kaccāna (Great Ca-chien Dien) clearly states that the Buddha is the root of the Dharma. The World-Honored One should know it well, as a false witness should see it clearly; The Blessed One is the eye (the eye), the knowledge, the dharma, the supreme one (Brahmabhūta), the preacher, the preacher, the enlightener of meaning, the giver of immortality (Nirvana). ), the owner of the dharma (the dharma master), is the Tathagata (see *L .20). Th.4 Buddha as embodiment of Dharma These passages introduce the term dharmakaya (Pāli. dhamma-kāya, Skt. dharma-kāya), which is greatly thought of and extended in Mahayana Buddhism (see *M.9–11,) *V.2). Kāya means 'body', but can mean 'collection', consisting of a set of mental qualities. In a compound word, it is not possible to know whether the first word is singular or plural, so dhamma can mean dhamma in the singular singular, or dhamma in the plural, the qualities cultivated. practice on the holy path. In the first paragraph, this compound is an adjective and seems to mean that the Buddha is a person whose body is the 'merit/qualities', i.e. the characteristic, which is the Dharma: he is a person whose body is a collection of of Dharma qualities, he is the embodiment of Dharma. The quote for the passage given below is *Th.44. In the second paragraph, the compound is the noun, the Arahant ni Mahā-pajāpatī, the Buddha's mother-in-law, speaks to the Buddha. Vāseṭṭha, whoever has faith in the Tathagata has firmly established, rooted, established, and firmly established that all the world, including ascetics, brahmins, gods, ghosts, and Brahmas, no one else. He is able to shake, he is worthy to say: 'I am the only son of the Blessed One, born from the mouth of the Blessed One, born of the Dharma, born of the Dharma, an heir to the Dharma. Why? Because, Vāseṭṭha, these are synonyms for the Tathagata: 'Dharma-body', 'Brahma-body' (Ultimate Conqueror), 'Dharma-body' (creating dhamma), 'Brahma-body' (forming Supreme-Conqueror). ). Aggañña Sutta: Dīgha-nikāya III.84, English translation Bach Thien The, I am your mother. The Great Wisdom, You are my father: You are the Protector who gives the source of Dharma bliss, (so) I was born of You, Gotama! Bach Thien The, friendly color Thien The adopted child. My pure and unblemished dharmakaya, nurtured by Thien Thea. Buddha's Self-nature Th.5 Buddha just a human? The introduction to paragraph *L.38 mentions the 'thirty-two great people' that only the Buddha and the Wheel-turning-King have. This shows that even the Buddha's form body is considered marvelous, and karmic because of the perfections practiced over many eons. In this striking passage, it is narrated that a man saw one of the thirty-two great signs in the Buddha's footprints, and thought that this could not be a human footprint. Then he met the Buddha and asked if he was an angel, a music god (gandhabba), a great demon (yakkha: yakkha) or a human. The Buddha said that he was not one of them (and in the future life will not be any of them), but the one who stands above all of this world, where he spent his training, exactly a Buddha. Then Doṇa followed in the footsteps of the Blessed One, and saw him sitting under a tree, with his senses calm, his mind calm, his senses tamed, guarded, like a tamed elephant, attaining supreme tame. , causing people to see pure faith, generate joy. Seeing this, he immediately went to him, saying, 'Venerable, can you be heaven?' 'No, brahmin, I will [2]not heaven.' 'Can you be god's music?' 'No, brahmin, I will not be a god of music.' 'Can you be a great demon?' 'No, brahmin, I will not be a great demonic force.' 'Can you be a human?' 'No, brahmin, I will not be a man.' '… Then what can He be?' 'Brahmin, with the gonorrhea not yet eradicated, I could be an angel; but I have eradicated the gonorrhea, have completely destroyed all beings, like the dala tree whose roots have been cut off and can no longer grow. With the gonorrhea has not been eliminated, then I can be the music god… great demonic power… human; but I have eradicated the gonorrhea, have completely destroyed all beings, like the dala tree whose roots have been cut off and can no longer grow. For example, a blue lotus, pink lotus, or white lotus, born in water, raised in water, rising out of water, and standing upright unpolluted by water, likewise, though born in the world, raised in the world, I have conquered the world, unpolluted by the world. Note, brahmin, I am the Buddha (the awakened one). Buddha's predecessor: Bodhisattvas accumulate the perfections, and disciples attain results Th.6 The Story of Birth (Jātaka) and the perfections of the Bodhisattva The present Buddha had met a past Buddha many lifetimes ago, and had made a vow to become a Buddha. Thereafter, he continued to practice for many lifetimes, and met many other past Buddhas. The birth story (jātaka), a very rich literary genre, tells the story of the past lives of a Bodhisattva (a sentient being dedicated to becoming a Buddha), who later became a historical Buddha. The Origin of the Pali Canon contains 547 stories in verse form, and the prose commentary develops verses this story into a series of religious stories, which no doubt absorbed and adapted Indian folk tales. The Cariyā-piṭaka (III.15 etc.8–11), the 'About the Tripitaka', a short text (37 pages) is the last work included in the Pali Canon. This series concentrates on a few Birth stories to illustrate the ten 'paramities' (Pāli. pāramī, Skt. pāramitā) of the Bodhisattva: generosity, morality, renunciation, wisdom, diligence, patience, truthfulness, determination, loving-kindness, and equanimity. Each of these is said to have three levels: the perfection, the superior perfection (upapāramī), and the sublime perfection (paramattha-pāramī; Buddhavaṃsa I.77). These are considered the dharmas to be cultivated by an Arahant, a celibate, and a fully enlightened being. The following passage is quoted from a story of Birth, which tells the story of the Bodhisattva when he was Magha, led others to do good things for the community, but was later falsely accused of theft. Convicted, along with his friends, of being trampled to death by an elephant, he protected them all by encouraging them to develop loving-kindness towards the slanderer, the one who ordered the punishment, and the elephant. At one time, there were thirty men led by Bodhisattvas all with the same aim; He set them up in the five precepts, and then often accompanied them around doing good deeds … They used sticks to clear away all the rocks lying on the village roads; felling trees that could hit the axles; leveling rough places; build main roads, build synagogues, dig water tanks; they practice almsgiving and uphold the precepts. By this means, most of the villagers follow the Bodhisattva's teachings and observe the precepts. But the village chief thought to himself, 'In the past, when these people used to drink, kill, etc., we collected a lot of money, including alcohol, fines, taxes. Now the brahmin teenager Magha makes them observe the precepts, which prevents killing and other crimes'. He was angry and shouted: 'I will make them renounce the five precepts!'. Then he went to the king: 'Great King, there is a band of robbers, they destroy the village, and cause many crimes'. When the king heard about this, he asked the village chief to lead them to the pedestal ...[he obeys orders, falsely accusing them to the king]. Without investigating, the king immediately ordered them to go to the elephants. The soldiers made them all lie down on the king's yard and brought the elephants. The bodhisattva encouraged them, 'You should keep the precepts single-mindedly; generate loving-kindness towards the slanderer, towards the king, towards the elephant, and towards oneself.' Elephants were brought to trample them to death. But when it was brought to it, it refused to come near, just roared and ran away. They led the other elephants again, but they all ran away like that. Thinking that there must be some remedy in the hands of these people, the king ordered a search, but found nothing; The king said, 'Then they must have some kind of spell. Ask them if they have any spells." The king's subordinates asked, the Bodhisattva replied with a spell ...The king summoned all of them and said 'Tell me about your spells'. The bodhisattva replied, 'Great King, we have no spells except this: none of the 30 of us kill, take what is not given, engage in sexual misconduct, lie, drink alcohol; we practice loving-kindness; we give alms; we level the way; we dig cisterns, we build guild houses: this is our spell, our strength'. King was very pleased; speak to them, order that all the property of the accuser be confiscated and given to them, and enslave the slanderer... Th.7 Buddha and Arahants Paragraph *L.18 states that Perfectly Enlightened One is the one who rediscovers the path to liberation when it is lost. This passage shows that this is the main difference between a Fully Enlightened One and arahants. Here, what is the difference, the particularity, the difference between the Tathagata, the Arahant, the Fully Enlightened One, and a wise monk who is liberated (liberated by wisdom but not by concentration) ?… Tathagata, Arahant, Righteous Enlightenment is the one who gives rise to the previous path that has not yet arisen, leads to the birth of the previously unborn path, teaches the previously undisclosed path; is the tri-religious, enlightened, and skillful way. Disciples are those who abide in the Way, according to the attainment of the Way. Th.8 Buddha knows many things but only teaches what is useful for practice This passage suggests that the Buddha knew too much for the Arhats, but only taught what led to the attainment of liberation. At one time, the Blessed One was staying at Kosambī in the forest of siṃsapā trees. Then the Blessed One picked up some siṃsapā leaves in his hand, and said to the monks: 'What do you think, bhikkhus? Which is more, holding leaves in My hand, or leaves in the forest of siṃsapā trees?' 'Venerable Venerable, at least in the hand of the Blessed One; so many are leaves in the forest of siṃsapā trees.' 'In the same way, bhikkhus, what I have learned without telling you is too much. What I have said is very little. Why, bhikkhus, have I not said all these things? For, bhikkhus, these are not related to the goal, are not the basis of the holy life, do not lead to disenchantment, dispassion, cessation, tranquillity, sublime knowledge, enlightenment, Nirvana. table. Therefore, I do not say all these things. And what, bhikkhus, have I taught? I have taught: 'This is suffering'; I have taught: 'This is the practice of suffering'; I have taught: 'This is the cessation of suffering'; I have taught: 'This is the way leading to the cessation of suffering'. Th.9 Arahantship These passages succinctly summarize the nature of the Arahant (originally 'deserving of reverence: making offerings'), who practiced according to what the Buddha taught and practiced in order to put an end to all causes of suffering. , attain Nirvana, and finally put an end to all samsara. Depending on the acquired abilities, there are differences, such as recollection of the past, the ability to be a preacher. (See also *Th.205ff). 'It is said, sage Sāriputta, 'Arahant, arahant'. So what does arahant mean?' 'The cessation of greed, the abandonment of hatred, the cessation of delusion, sage, this is the meaning of Arahantship.' One whose mind is calm, speech and karma calm, liberated by right knowledge, such a person is calm. Tathagata after death As seen in *Th.20, the Buddha refuses to answer 'indeterminate' (unquestioning) questions: after death, does the Tathagata exist, or not exist, or both exist and not exist. existing, or 'neither exists nor does not exist. The word 'exist' (hoti: is/is) here, is often used to assert identity, such as 'that brahmin is a great god', or the equivalent meaning 'is being'. happen'; it is about variables and uniformity in time. The scriptures make it clear that Buddhas or other enlightened beings are not reborn at all: it is not possible to say such a being 'exists' after death in some temporary realm. But it also cannot be said that the taste is completely 'non-existent', if the sentence 'does not exist' implies that 'the taste for which the cankers have been eliminated, annihilate (only the Arahant) that person after the breakup of the body, after death, ceases to exist' (Saṃyutta-nikāya III.110). The statement 'both existing and non-existent' is negated implying that an enlightened being after death will exist in a state in which only part of himself is reborn in the formless realm that transcends all form. ; and the saying 'neither remains nor does not exist' implies that he exists in a state of extreme ignorance: rebirth in the highest formless realm, the 'base of neither perception nor non-perception'. Furthermore, those who ask whether the Tathagata exists or does not exist after death are said to mistakenly believe that he is an enlightened Self. The statement 'both existing and non-existent' is negated implying that an enlightened being after death will exist in a state in which only part of himself is reborn in the formless realm that transcends all form. ; and the saying 'neither remains nor does not exist' implies that he exists in a state of extreme ignorance: rebirth in the highest formless realm, the 'base of neither perception nor non-perception'. Furthermore, those who ask whether the Tathagata exists or does not exist after death are said to mistakenly believe that he is an enlightened Self. The statement 'both existing and non-existent' is negated implying that an enlightened being after death will exist in a state in which only part of himself is reborn in the formless realm that transcends all form. ; and the saying 'neither remains nor does not exist' implies that he exists in a state of extreme ignorance: rebirth in the highest formless realm, the 'base of neither perception nor non-perception'. Furthermore, those who ask whether the Tathagata exists or does not exist after death are said to mistakenly believe that he is an enlightened Self. Th.10 The Tathagata is as immeasurable as the ocean In this passage, the wanderer Vaccahagotta asks the Buddha about the fate of a saint after death. The Buddha did not accept any of the four possibilities mentioned and said that asking such a question is tantamount to asking where the fire goes when it is extinguished. Given that 'fire' is one of the four elements (4 great races, mahābhūta) that combine to form matter, and that one of the four possibilities says the enlightened sage will become nothingness and non-existence. after death, this example cannot imply that an enlightened being will completely cease after death. Rather, like a fire without fuel (upādāna), the sage who has no attachment (upādāna), has nothing left to lead to any rebirth. Even in this life, they are considered 'deep... unfathomable as the bottom of the ocean', because they have abandoned all attachments, no longer clinging to and thus not identifying with the five aggregates which are the combination of body and mind, forming a person. An early post-Sutta work, which says that the Buddha still 'exists', Milinda Sorcerer (Milindapañha) (p.73), says that the Buddha still 'exists', without being able to locate it, but can be pointed out by virtue of the Dharmakaya (Dhamma-kāya)', because he still preaches the Dharma. 'But, Venerable Gotama, where is a bhikkhu with such a mind liberated (after death) reborn?' 'Saying 'birth', Vaccha, is not appropriate.' 'So, venerable Gotama, he is not reborn?' 'To say 'no birth', Vaccha, is not appropriate.' '… both reborn and not reborn.' '… inappropriate.' '… neither reborn nor reborn.' '… inappropriate.' '… At this point, Venerable Gotama, I have become no-mind; When I got here, I became confused. The discussion that previously made me have faith in Venerable Gotama, now that faith has disappeared from me.' 'Of course, Vaccha, you've become mindless. Of course, he became delirious. This Dharma is so profound, hard to see, hard to show, calm, wonderful, transcendental, subtle, only the wise can understand. For those with different views, different patience, different interests, different family practices, different teachings, it is very difficult to understand. In such a case, I will now raise a few questions; Please reply if appropriate. What do you think, Vaccha: If a fire is burning in front of you, are you aware, that 'This fire is burning in front of me'?' – '… yes…' – 'But if someone asks: Vaccha, “The fire is burning in front of this man, For what reason did it burn?" When asked, how would you answer?' '… I would answer “This fire burning in front of me is caused by grass and wood.”' 'If that fire were extinguished in front of you, would you be aware, that 'This fire has gone out in front of me'?' '… yes…' 'And if someone asked him, “The fire went out in front of him, where did it go? Going east, west, north, or south?” When asked, how do you answer?' 'It is not appropriate to ask such a question, Venerable Gotama. Any fire that is ignited by grass and wood, when it runs out of grass and wood, if there is no other fuel, since there is nothing to keep the flame, it is “out”.' 'In the same way, Vaccha, by what material state is the Tathagata recognized, which has been cut off by the Tathagata, and has cut off its roots, just as a Tāla tree with its roots cut off cannot grow again in the future. Liberation through the eradication of form, Vaccha, the Tathagata is profound, immeasurable, and inscrutable like the bottom of the ocean. "Birth", not appropriate, "not born", nor appropriate, "both born and not arise", not appropriate, "not born and not born", not appropriate. Because of what feeling...by what perception...by what action...by what consciousness the Tathagata is recognized, felt, until that consciousness the Tathagata has abandoned, has cut off its roots, just as the Tāla tree is cut off its roots no more growth in the future. Liberation through the eradication of form, Vaccha, the Tathagata is profound, immeasurable, and inscrutable like the bottom of the ocean. Th.11 Transcendence of birth and death, the enlightened taste transcends words This passage emphasizes that an enlightened being who transcends samsara (not 'after' death, as this still implies existence in time) is beyond all possibility of him. Teenager Upasīva asked: 'Taste that has disappeared (like the sun setting, or has reached its destination), does it not exist, or is permanent, not sick? May Mani make it clear, so that I can understand it as it really is, this Dharma has been said.' The Ton replied: 'Hey Upasīva, that is gone, immeasurable; can not say that there is, no more. To those who speak of Him. When all dharmas are cut off, all words are also cut off.'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.9/11/2021.