V. Collection of translations of Mahayana Buddhist scriptures first.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The passages marked ' M. ' in this book represent traditional Mahayana Buddhist scriptures. Unlike Theravada Buddhism, Mahayana does not represent a particular school or community of monks. Rather, it is a broad movement encompassing many different schools and approaches, developing methods of expression of the Buddha's teachings centered on compassion and wisdom. The Mahayana sutras began to be popularized in the first century BC. Its origin is not associated with any personal names, nor is it associated with a single community of early monks, although the main sect is known to be the Mahā-sāṃghika. It arose in southeastern India, developed through the southwest and eventually spread to the northwest. 2. The Important Points of Mahayana Like all forms of Buddhism, Mahayana includes teachings aimed at those seeking immediate relief from the daily stresses of life: how to live more calmly, altruistically, and peacefully. , and this is also the way to generate good karma leading to the corresponding good next life. Ultimately, however, eternal happiness depends on going beyond impermanent and conditioned things. In Buddhism, someone aims to become an arahant (Arahant; Skt, Pāli. arahant ), who has put an end to the greed, hatred, and delusion that lead to rebirth with old age, illness, death, and death. mental sufferings. This is the end of the Theravada Buddhists. Some people want to become Paccekabuddhas (Skt. pratyeka-buddha ; Pāli. pacceka-buddha)), the position has higher wisdom than A-la-Han (see *LI .3 above), but the ability to teach is limited. And there are people who want to become the Perfect Enlightened One (Skt. samyak-sambuddha ; Pāli. sammā-sambuddha ), who has transcendent wisdom, uses wisdom and means, with great compassion, transforms immeasurable sentient beings with His power and teachings. This is the ultimate goal of Mahayana Buddhism. An overview of the key features of Mahayana Buddhism: - Compassion is the transportation hub of the holy religion: compassion is the will alleviate the suffering out of every species, encouraging people to take action that minimizes the suffering in the future, help them on the path to awakening/enlightenment to end all suffering. Compassion is the heart of bodhi-citta , the 'mind of enlightenment', or the aspiration to attain Buddhahood for the benefit of sentient beings. - Bodhicitta arises from the left craving for their own happiness, and wisdom clearly see the nature of reality. - Bodhisattva path : Bodhi mind is expressed through the practice of a Bodhisattva ( bodhi-sattva ), a being who vows to achieve unsurpassed Bodhi ( bodhi ). The path of cultivating the qualities of a fully-enlightened Buddha is considered to be more lengthy than that of an arahant, because walking on this long path requires greater compassion, and that is also the key aspect of developing this path. This is the path to the six deeds absolutely super Vietnam: six three- Perfections (Skt. Paramitā ): pilot ( dāna ), gender ( Sila ), rings ( ksanti ), diligence ( virya ), concentration ( dhyāna ), and wisdom ( prajñā). Sometimes four more merits are added: means ( upāya-kauśalya ), vows ( praṇidhāna ), force ( bala ) and knowledge ( jñāna ). These ten perfections correspond to the ten fruits or ten stages ( bhūmi ) of the Bodhisattva leading to the attainment of Buddhahood. - The eighth stage of the ten long-term stages leading to Buddhahood is considered to have attained Nirvana ( nirvāṇa ) like an arhat, in which all defilements have completely ceased and are therefore no longer affected. euthanasia system. However, Mahayana holds that it is not the ultimate Nirvana, and there is still work to be done. This is the immovable bodhisattva who has reached the point of complete inexperience in the cycle of birth and death ( saṃsāra ), thus heading straight to the true and ultimate Nirvana that only the Supremely Enlightened Buddha just attested. - The Bodhisattvas in many stages of cultivation can manifest as bhikkhus, bhikkhunis, or lay people of many levels of attainment; some of the lowest also reach the first stage of the 10 ground level, belonging to the rank of sages and bodhisattvas, because they have partially realized dharmata, see deeply into the nature of reality, called ' viewing path ' ( darśaṇa) -mārga ): stage of perception of truth. The Bodhisattvas in the higher stages of the Noble Path are transcendental beings, communicating with the Buddhas of the ten directions of the world, the saviors of the world to whom sentient beings can invoke. – Mahayana has a new cosmology that comes from the intensive practice of a Buddha, visualizing him as an infinite light entity. Mahayana holds that at the same time as Shakyamuni Buddha, there were many such Buddhas. Mahayana developed many subtle philosophies that we will see below. The requirement to practice the bodhisattva path leading to unsurpassed Buddhahood is inspired by the vision that this vast universe always needs so many Buddhas to teach. Entering this holy path is the wish to become a compassionate, service-minded, courageous personality. Their path is very long, because they have to fully achieve the precepts and wisdom, not only to achieve their own wonderful Buddhahood, but also to liberate all other sentient beings, 'bringing beings to pass. oceans of birth and death' by preaching, virtuous actions, dedicating meritorious deeds, and responding to prayers. While compassion has always been an important part of the Buddhist path, in Mahayana Buddhism it is emphasized even more, as the driving factor of the entire bodhisattva path, the heart of bodhi-citta or 'mind of enlightenment. enlightenment'. 3. The nature and perspective of Mahayana Buddhism towards other Buddhist sects Mahayana's point of view is to criticize Buddhist practitioners who are only concerned with liberating individuals from suffering in this life and the next life, but do not care about liberating the suffering of others. The Mahayana emphasizes what is considered to be the true spirit of the Buddha's teachings, and the Mahayana sutras aim to present this in every way unfettered by word-for-word fidelity attributed to virtue. Buddha preached. These sutras point directly to what the Buddha was pointing to rather than the words he used to teach - meaning 'moon', not 'finger pointing to the moon'. That is why the Mahayana has many sūtras unknown to the early Buddhist traditions, whose teachings have been gradually codified to form a movement with its own nuances. First, a new movement was called the Bodhisattva-yāna , the bodhisattva vehicle, the bodhisattva's chariot. This vehicle is to distinguish it from the Sravaka vehicle ( Śrāvaka-yāna) , the vehicle of the shravakas or disciples of the Buddha, for those who want to become Arahants; or Pratyeka-buddha-yāna for those who want to become a lone Buddha (without disciples). As the new movement had to respond to criticism from those who did not accept its sutras, they incessantly emphasized the superiority of the bodhisattva vehicle : it is the Mahayana, the Mahā-yāna : the great chariot, or 'vehicle (to) Great Enlightenment'. The other vehicles are criticized as hīna : 'small, or lower'. However from Hinā-yāna(Hinayana) is not considered the name of any Buddhist sect, but merely a term for motivation and associated visions. A set of crucial has developed a vision, despite opposition 'Theravada', aimed describe it as dung Assembly in Mahayana and completed by this redundancy: Beijing Saddharmapundarika, called the Lotus Sutra ( Saddharma-puṇḍarīka ). Chapter 2 of the Sutta reaches this union by a concept that later becomes the heart of the Mahāyāna: upāya-kauśalya ( upāya , means; kauśalya)., skillful). All Buddhist traditions agree that the Buddha was flexible in adapting the content of his teachings according to the level and character of his listeners. It was simply choosing his own particular medium of preaching from a body of universal doctrine. Mahayana also maintains that the Buddha gave various levels of teachings that seem to contradict each other, since the 'advanced level' needs to reveal some overly simplistic teachings of the 'lower level'. . While the Buddha's ultimate message is that all sentient beings can become a fully enlightened Buddha, it would be too hard to believe and easy to confuse if preached to beginners. Therefore, with ordinary people with 'low capacity', he began to preach the doctrine of the Four Noble Truths, setting the goal of attaining Arahantship and entering Nirvana. Arahants are considered to still have a subtle film of ignorance and lack of great compassion, but only wish to escape the cycle of birth and death, leaving unenlightened beings to take care of themselves. For those who are ready to understand the higher Dharma, the Buddha teaches that true Nirvana is attained by Buddhahood, that all can reach it, even the Arahants now think they have already attained it. goal has been reached. Buddha has only 'one vehicle' (eka-yāna ), which was the vehicle of the Buddha, but by 'skillful means' he developed this one vehicle into three: that of the shravaka , the pratyekabuddha , and the bodhisattva. The Buddha gave all kinds of people any of the three vehicles that suited their talents and aspirations, and once he had guided them well in their practice, he then pointed out to them the ultimate Buddha vehicle. , and the other redundancies are only temporary. Since the bodhisattva path leads to Buddhahood, it may seem difficult to distinguish the bodhisattva vehicle from the buddha vehicle. The teachings are taught in the Lotus Sutraasserts that anyone who hears the name of a Buddha and pays homage to him will surely become a Buddha in the future no matter how long it takes, because the seed of Buddha nature is already present in all sentient beings. . Most of the Buddha's disciples were predicted to become Buddhas in the future in various realms, known as Buddha-kṣetra or Buddha-lands . Not all Mahayana sutras follow this 'one vehicle ' view, but some, like the Ugra-paripṛcchā ( Australian-old sutta ) follow the 'three vehicle ' point of view in which the Arahant no longer have to practice. Other economic, as Astasahasrika Prajnaparamita ( Bat-elegant chant unwholesome), emphasizing the bodhisattva's important point of not regressing to the point of seeking the lower attainments of arahantship. According to the standards of arahantship preserved by shravaka schools such as the Theravada (Theravada), arahantship is described as imbued with loving-kindness and compassion to teach sentient beings. Theravāda also knew that the path to Buddha was truly marvelous, spanning countless kalpas, and being the farthest noble practice, for its goal was to save immeasurable sentient beings (see title above, *Th .6) . Although the bodhisattva path is still practiced by a small number of Theravadas (usually lay people), it is seen as a path reserved for only a small number of great masters. Most of the rest are happy to apply the teachings of the historical Buddha to practice towards Arahantship, whether achieved in this life or in the future. One characteristic of the Mahāyāna is to encourage all 'good men and women' to step up on the bodhisattva's wondrous path. While the early Mahāyāna may have been developed by reform-minded monks, there has clearly been a shift away from monastic-centered Buddhism, in which the monks played a dominant role in spreading the word. Dharma, to lay people with important contributions in the dissemination and development of the Dharma. The culmination of this 'stay-at-home' movement is depicted in the layman legend Vimalakīrti (Vimalakirti) who criticized the conservative elements in monastic Buddhism as dedicated only to personal emancipation which, despite although not harming anyone, according to him, it is still not enough to care about the welfare of suffering beings ( * M.10, 113, 127, 136, 141, 168). Over the centuries, many monks have studied and practiced both the shravaka and mahayana vehicles; It is not uncommon for both to be present in the same monastery. In fact, the Chinese until the end of the 4th century did not clearly distinguish Mahayana as a separate movement. 4. Development of Mahayana sutras The Mahāyāna appears in history as a loose association of groups, each of which is associated with one or more previously unknown suttas (Skt. sūtra; Pāli. sutta ). These scriptures are preserved in the Sanskrit language, the prestigious language of India like the Latin script of the time of Europe. Originally, the Mahayana texts were described in a genre called vaipulya , meaning 'extended': 'expanded'; is an extension of what the Buddha taught indirectly, implicitly, implicitly. The economic Vaipulya (the ad, or the class) is one of nine categories discourse Buddha ( buddha-Vacana ) [4] in the form of ad performance. It is the equivalent of the Pāli vedalla . wordas in the title of the sutras Mahā-vedalla (Great Area) and Cūḷa-Vedalla (Small Square). [5] Mahāyānaists often insist that the Buddha's teaching should not be understood in the literal sense, for a word is merely a signal pointing to a profound, hidden reality within it, a ' finger' pointing to the 'moon' in the high sky. Anyone who accepts the Mahayana culture of genuine sūtras —the teachings of the Buddha—then belongs to the new movement. This does not require bhikkhus or bhikkhunis to abandon the old fraternal community, as they continue to observe the religious precepts of the fraternal community in which they are ordained. For a time, the Mahayanas remained a minority among the Indian Buddhists, although by Xuanzang's estimates, by the 7th century AD, half of the 200,000 Indian monks belonged to the Mahayana sect. redundant. Conservatives do not recognize Mahayana literature as ' buddha-vacana' , but Mahayanas have defended their orthodoxy by various means. First of all, these suttas were formerly regarded as inspired utterances coming from the Buddha which are still considered accessible today through manifestations in samadhi and in lucid dreams. Second, they are seen as things that emanate from the same wisdom and qualities that are the basis upon which the Buddha preached the Dharma. [6] Third, in the later Mahayana, these sutras are considered to be the teachings of the Buddha kept hidden under the dragon palace ( nāga).), until someone is able to see the deeper meanings of his teachings, who will expound these teachings by miraculous power. Each interpretation treats the sūtras as the point of departure, directly or indirectly, from the practice realizations. Even so, the Mahayana sutras take the form of the 'historical' Buddha's dialogues with his disciples and devas. The Mahayana sutras are likened to the second 'turning of the wheel of Dharma', a time of teaching to a higher level than the early sutras, with the Buddha's disciples being bodhisattva described with higher wisdom than the disciples. Arahant goods. Since the sūtras are said to contain the liberating truth, copying, disseminating, reciting, explaining, understanding, practicing, and even just paying homage to these sutras is said to have immeasurable blessings. Some Mahayana sutras take the form of accounts of the Buddha's teachings in the context of ordinary people. Some employ a particular literary style to present an interpretation of the Buddha's teachings, such as among them the Buddha preaches the Dharma in the wondrous setting among the devas, as seen with the extent narrowly found in a few early scriptures, such as the Mahā-samaya ( Great Assembly ). [7]There are many Mahayana sutras that reflect this style, in which the Buddha, using amplified and paradoxical language, shows many great earth Buddhas and Bodhisattvas from other worlds, existing in many countries. pervasiveness in the universe. Some of the saviors of this world, the buddhas, and in other sutras the bodhisattvas, became objects of devotion and prayer, and were added in great numbers to attract and spread the word. success of the Mahayana. 5. Sutras and Mahayana philosophies The Mahayanas continue to be influenced by ideas from early Buddhism, which are preserved, for example, in the A-jaw ( āgamas ) division of the Chinese Canon , equivalent to the nikayas in the Pāli canon. Some early texts of Mahayana as Salistamba ( Germ Rice : * M .130-31; Chinese: Dao economic intervention ), the management of the interdependence exists, shows a phase transition from ideas the early Buddhist, while the Satapancasatka-stotras ( Bach contingent cross attackers : * M.2) of Mātṛceṭa (2nd century B.C.) praises the Buddha in a rather traditional fashion. Some other texts obviously texts from the economic expansion pre-Mahayana, as economic Upasaka-Sila ( Pros-she-rules world : * M .1, 23, 30, 38, 42, 50, 53, 56, 64-5, 72-3, 79, 82-4, 87-92, 98, 102, 104, 160), translated into Chinese circa 425 CE, which built on texts found in Theravada canon such as the Sigālovāda Sutta ( Dīgha -nikāya , sutra 31: *Th .49: Chinese translation, School of A-jaw , Sutra of Good Life), but emphasizes the practice of lay people as Bodhisattvas. In the Ugra-paripṛcchā Sutta ( Australian-Old Sutra :*M .49 and 81), Chinese translation ( Great Treasure , Australia-old Elder Assembly 19) for the first time in the 2nd century A.D., teaching bodhisattvas at home and going forth, we see the signs. the beginning of the Mahayana among monks who lived on alms and meditated in the forest. The doctrinal perspective of the Mahayana is presented in both, the Sutras ( sūtra), which are taught by the Buddha, and the Commentaries ( śāstra ), written by renowned authors. These works systematically present the conceptions of particular Mahayana schools, based on sutras, logic, and practice. Each school is associated with a particular group of sutras whose meaning is either clear (Sutta; Skt. nītārtha ) or interpretable ( unintelligible ; Skt. neyārtha ). This process has continued in the places where Mahayana spread, and has also taken on large points of emphasis that differ from place to place. In the system of Prajnaparamita Sutras ( Prajñā-pāramitā ), the dominant thought is that, because of the interdependence of all things and the nature of concepts, it is impossible to grasp reality as it really is. all that we experience is empty without substance : the thought of 'emptiness' ( śūnyatā ) has no intrinsic nature ( niḥsvabhāva ) (see *M .137–41). Furthermore, this also means that the conditioned world of everyday experience, in this life and in future lives ( saṃsāra , samsara), is not absolutely different from or separate from ultimate reality, nirvāṇa , but in which greed, hatred, and delusion are empty, not pinned to concepts. Therefore it is not possible to searchNirvana is not in this world but in the real knowledge of the world. Supported by the notion that all things are empty and cannot be grasped, the Bodhisattva practices the 37 components of bodhi [8] for self-interest and practices the bodhisattva's perfections because for the benefit of all sentient beings, he knows that his own true benefit and that of others are inseparable. The Prajñā-pāramitā system includes: Aṣṭasāhasrikā ( 8,000 chants : *M .54, 70, 76, 140, 153), Vajracchedikā ( Vajrayana energy : *M .4, 9, 20, 44, 48, 103), and Pañcaviṃśati-sāhasrikā ( 25,000 chants : *M.135, 139), and the very popular short version of the Hṛdaya ( Prajna : * M.137). One text that uses the idea of ​​emptiness to emphasize the overcoming of all dualistic thinking is the Vimalakīrti-nirdeśa ( Vimalakrti theory : eg *M .127, 136, 141, 168), in which wisdom The wisdom of a lay bodhisattva brilliantly surpasses the wisdom of many of the Buddha's great disciples. The idea of ​​intrinsic emptiness was adopted and developed by the Madhyamaka school of Mahayana philosophy, whose basic work is the Mūla-madhyamaka-kārikā ( Basic Commentary : *M .138; often called the Central Commentary , orMadhyamika ) by Nagarjuna (Nāgārjuna, circa 150–250 TL). The other influential writings of this school, written by a later commentator of this school, Shantideva (Śāntideva, circa 650–750 TL), are the Bodhicaryāvatāra ( Entering Bodhidharma : *M .43 , *V .34, 35, 38, and the translations in the section on Vajrayana) about the perfections of the Bodhisattva, and the Śikṣā-samuccaya ( Bodhisattva's Study ), extracted from many Mahayana scriptures. Since the Buddha has finally entered Nirvana, ending his earthly life, this raises the question of whether he will continue to exist, in some form, after his death, which is understood as the final "extinguishing" (Sankrit. nirvāṇa , literally the extinction of suffering and the defilements that cause suffering). This question is listed among the issues called 'Fourteen not solve problems' ( neutral matter ) [9]considered beyond the reach of human thinking and reasoning. Anyway, after the revered Master disappeared, naturally the community of disciples felt isolated, nostalgic for the Master's shadow, and raised the question that was once considered unprovable by the Buddha. This question leads to other problems concerning the nature of the great Master. Mahayana Buddhist concept permanent nature is interpreted in the sutras as Saddharma-Pundarika ( Saddharmapundarika : * M .7, 22, 55, 152), an influential texts, and the Maha- parinirvana ( Great bowl-Nirvana : *Mother.5, 6, 8, 40, 43, 111, 145). In addition, Mahayana introduces the ideas of many Buddhas that exist in other directions of the universe that are accessible. Among them, one Buddha who has become particularly important in East Asian Buddhism is the Buddha Amitabha (Amitābha), also known as Amitāyus (Infinite Life). He is said to be in the 'blissful world' ( Sukhāvat ), created by the power of his good karma, which is the ideal realm in which the path can be quickly overcome, and can be reached if there is righteous conduct. trust in His saving power. The Pratyutpanna Buddha Saṃmukhāvasthita Samādhi Sutra, the Samādhi of the Buddhas (Chinese translation: Bat-chu tam- mu sutra : *M .114), and two influential suttas, the summary and the extensive version of the sutras.Sukhāvatī-vyūha ( Dignified Blissful Friends : *M .158, 159; Amitabha Sutra and Immeasurable Life Sutra ), also known as Little and Great Amitabha Sutra . The sutras such as Saṃdhi-nirmocana (Chinese translation: Deciphering the Secret Sutra : *M .143) and the Laṅkāvatāra ( Entering the Lang- Golden Sutra : *M.142) emphasizes that the world we experience is essentially idealistic by its own nature. What we experience is of a complex communication process that is governed by habits, tendencies, past behaviors, along with language. This also applies to our concepts of the physical world. This vision, of course, sometimes holds that no physical world exists beyond the flow of mental experiences. From this perspective, it is important to understand how the mind acts as experience, in order to go beyond the separation of experience into a self-permanent inner subject and external objective objects. outside; and experience a radical diversion of the mind, in the store consciousness ( ālaya-vijñāna, a-la-da consciousness) is an unconscious storehouse of karmic seeds that form the discriminating mind. Perspectives were acquired and developed in the Yogācāra or Citta-mātra schools of Mahayana philosophy, founded by Asaṅga (No before; 310-90?) and his brother Vasubandhu. . According to legend, Asaṅga was instructed by the Bodhisattva Maitreya to compose a collection of Mahāyāna-sūtrālaṃkāra ( Mahayana dignified scriptures ), systematizing Mahayana ideas about Buddha nature. The sutras such as Tathāgata-garbha ( Tathagata -garbha : *M .12), Śrīmālādevī-siṃhanāda ( Winning Man roaring lion : *M .13) and Mahā-parinirvāṇa ( Great Parinirvana ) express Tathāgata thought. -garbha(the fetus of the Tathagata): Tathagata, Buddha, or Buddha-nature. This Thai organ is understood as Emptiness: empty of greed, empty of anger, empty of delusion but not empty of the wonderful virtues of the Buddha, and is a luminous reality inherent in all sentient beings, making them can manifest and mature into Buddhahood. This thought, while evoking an early Buddhist thought that through practice, unlocks the inherent clarity of mind ( *Th.124), may be partly a response to the rising Hinduism to the idea of ​​a permanent Self in all beings. Hinduism has repeatedly criticized Buddhism for not accepting anything as 'Self', nor for accepting the Hindu god-determined caste and caste system. The Tathagatagarbha is considered to be the inherent radiance of the Buddha-nature available in all sentient beings. While, from one point of view, the Tathagatagarbha is mistaken as a Self-similarity if viewed from the point of view of beginningless birth and death, but from an absolute perspective it is seen as No-self, unrelated to the sense of self. the "I am" ( *M .144-46). In India this thought is systematized in the Ratnagotra-vibhāga ( Precious Nature : * M.12), also known as Uttara-tantra( Supreme Secular ), is said to have been written by Sāramati or Maitreya, and has had a strong influence on Buddhism in China and East Asian countries. Ministry of Buddha-Avatamsaka ( The Local advertising is strictly Buddhist flower : * M .39, 46, 51, 62, 71, 96, 112, 149, 154), is the grand synthesis of ever more private circulation, as of DASA -bhumika ( tenth ), interpretation of the stage position (address) on Bodhisattva religion, and the Ganda-vyuha ( United strict : * M .17, 69, 148, Chinese translation: Enter the legal world, Huayan60/80 copies; and the entire 40-volume edition). This series is a literary masterpiece about the long journey of seeking the bodhisattva path and the bodhisattva practice of the teenager Sudhana (Spirit of Goodness) with the wise men on the way. The sutras culminate with the magical spectacle of the nature of reality, in which Sudhana sees the profound interdependence and true nature of all phenomena: things and things intermingle in the end of time. and space. Mahayana tradition holds that it was the first sutra preached by the Buddha after his enlightenment under the Bodhi tree. 6. Buddhist scriptures in China Buddhism, mainly a Mahayana form, spread along the Silk Road, through Central Asia, and reached China around 50 A.D. Here it holds a rather important and enduring position, adapting to the Chinese cultural environment dominated by Confucianism. These forms of Buddhism with Chinese imprints spread to Vietnam, Korea, and Japan. The gradual translation of the vast body of Buddhist scriptures from Sanskrit and Indian dialects is a monumental undertaking. Perhaps the first translation of Buddhist scriptures (late 1st century AD) was the Sishierzhang jing ( Fourty and Two Chapters : *M .31, 58). A compendium of the basic teachings of Buddhism, later forms contain more Mahayana elements, with some influence from Chinese Taoism. The Sutra of Fo chu ban nie pan liao shuo jiao jie jing ( Buddhist lore's doctrine of precepts , abbreviated: The Migration Sutra ), translated around 400 A.D., emphasizes the precepts of religious practice in the context of the Mahayana. . Sutra Fan wang jing ( Pham hammock: 45, 90, 97, 100, 112), an influential text whose content is the general bodhisattva precepts for both monastic and laymen, became popular in China in the middle of the 5th century B.C. One other important texts are the Dizangpusa benying jing ( Ksitigarbha Bodhisattva volunteer duties of [10] : * M .11, 24, 35, 68). Confucianism attaches great importance to the filial piety of descendants or the reverence of ancestors, also has appeared a Buddhist scripture, the Yulanpen Sutra ( Ulambana sūtra , Vu-lan- ban sutra , mid 6th century); and the Fumuenzhong jing ( Father and Mother's Grace , 8th century?: *M .36). Many new schools have developed within Chinese Buddhism, of which two have developed summaries that cover teachings from many Buddhist scriptures, namely Thien Thai and Huayen, whose Japanese languages ​​are Tendai and Kegon. The Thien Thai School was founded by Zhiyi [11] (Tri Khai, 539-97 Cl.), claiming that the supreme teaching of the Buddha was preached in the Mahaparinirvana Sutra and the Lotus Sutra , in order to enhance the meaning of the Buddha's teachings. concept of Buddha-nature, the supernatural nature of the Buddha, and skillful means of teaching according to the listener's nature. The Lotus Sutra is also the doctrinal focus of Japan's Nichiren sect. Tri Khai's works quoted in this book are the Fa-hua San-mei Chan-yi (Dharma flower samadhi meditative :*M .123) and Mo-ho Zhi-Guan ( Ma-ha only shop : *M .119). Tong Hoa Nghiem was enlightened by Do Thuan (Dushun, 557-640) and was systemized by the third patriarch, Hien Thu Phap Tang (Fazang [12] , 643-712). This tone shows that the highest teachings of the Buddha is the theory of economic Pathways United Buddhist strictly local advertising ( Avatamsaka Sutra ), especially in the economic Gandavyuha (Enter the legal world). Zonghua strictly conceives of ultimate reality as Emptiness, which has no fixed self-nature, but is a circulating substance that serves as the basis for all beings, just as gold can be molded into countless different shapes. These ideas also had considerable influence in Chinese Zen Buddhism. This book includes translations from Hoa Nghiem Five Teachings Chi Quan ( *M .149) attributed to Do Thuan, andThe Golden Lion Chapter of the Fa Tang ( *M .150). Chinese Buddhism has two sects that focus on a particular form of practice: Zen Buddhism and Pure Land Buddhism. Zen Buddhism has a semi-legendary Indian monk, Bodhidharma (470-543), as its founder, and the most influential one was the sixth patriarch, Hui Neng (638-713; *M .167), especially through the work Luc To Dan Kinh . The classics from India have influenced decisions with Zen is doing Lang-old ( Lankavatara ) and vajra bat- elegant ( Vajracchedika Prajnaparamita ). However, Zen Buddhism also developed its own literary system focusing on koans ( gong-an ; Japanese: kōan ), often paradoxical statements by Zen masters. [13]This book uses the extract translated from ' Men experience' ( * M .125-27, 167), from the poem Tin mind ( Xin Xin Ming : * M .128) of Sengcan (died in 606), the second group three, and from Zazen Meditation ( *M .124), the key work guiding the zazen ritual by Zen master Changlu Zongze (長蘆宗賾 Truong Lo Tong Trac, passed away 1107?). Pure Land Buddhism focuses more credits meditation prayers, and scriptures are important sects of two sets of University, Elementary Immeasurable Life ( Sukhavati-vyuha sutra ). This school, founded by Tan Loan (476-542), emphasizes single-mindedly believing in Amitabha Buddha, reciting his name and visualizing his ' Blissful ' realm ( * M.114, 158-59) . The ease of practice has made it very popular in East Asian countries. In this Japanese school there are two branches, the Pure Land (Jōdo) and the True Pure Land (Jōdo-shin). 7. Chinese and Tibetan Tripitaka The sources for our knowledge of the Mahayana teachings are the great Tripitakas of Chinese and Tibetan Buddhism. While most of the entire Pali Canon (of Theravada Buddhism) has been translated into English, only a select few texts from the more extensive Mahayana in Chinese and Tibetan have been translated into Western languages. way, although much progress is still taking place. While the texts used by Mahayana Buddhism in East Asian countries are mainly sūtras preached by the Buddha himself, such as the Chinese treatises based on these sutras; in the area of the Vajrayana, the documents are mainly used as the argument a Tibetan capital are arguments systematically about the ideology and the practice is led widely from the Sutras (scriptures University excess) andtantra ( traditional , Vajrayana scriptures), and it is based on early treatises from India. In both of these areas, indigenous treatises played a large role in the formation of particular local Buddhist sects. The Chinese sacred scriptures are known as the Great Tripitaka . Edition modern standards, in order of nontraditional based on codified by scholars, is the University district Tripitaka (Taisho Daizokyo), often referred to as the University District , was published in Japan from 1924 to 1929. This collection includes 55 large volumes, each volume is more than 1000 pages, including 2184 works. (see: http://en.wikisource.org/wiki/Portal_talk:Buddhism http: // en . wikisource.org/wiki/Taish%C5%8D_Tripi%E1%B9%ADaka) The contents of the Chinese Tripitaka include: (i) A-function sets ( āgamas ; equivalent to 4 nikāya Pāli), 151 sutras, in 2 volumes. (ii) The original text ( jātaka , story of the Buddha's predecessor as a bodhisattva), 68 works in 2 volumes. (iii) The translation of the Mahayana sutras (628 sutras, 13 volumes), also has many duplicate translations. This section is divided into sutras: - Prajna series (42 sutras, 4 volumes), - Dharma Flower Set (16 sutras, 1 volume), - Hoa Nghiem set (32 sutras, 1 and a half volumes), - Preservation of the set (64 sutras in 1 and a half volumes), - Nirvana (23 sutras in 1 and a half volumes), - The Great Collection (28 sutras, 1 volume) and many other texts (mostly Mahayana sutras; 423 sutras, 4 volumes). (iv) Tantric Buddhism : tantras / tantras (572 sutras, 4 volumes). (v) Vinaya: the early Vinaya ( vinaya ) and some basic precepts for bodhisattvas (84 sutras, 3 volumes). (vi) The Sakyamuni Sutras: commentaries on the Aramaic and Mahayana sutras (31 suttas, in 1 and a half volumes). (vii) a-ti-talk sets : commentaries abhidharma ( abhidharma ) the early (28 sets, three sets and a half). (viii) Madhyamika & Yoga & Commentary collection : treatises ( śāstras ) apart from the Abhidharma (129 sets, 3 volumes). (ix) Sutra, Vinaya, Commentary : Chinese commentaries on sutras, rules and treatises ( sūtra, vinaya, śāstra , 158 sets, 12 volumes). (x) The sects: works of the sects (175 sets, 4 and a half volumes). (xi) History series : biographies (95 sets, 4 volumes). (xii) Vocabulary, Table of Contents, Outer Buddhism, Ancient Buddhism, Ritual : Vocabulary, encyclopedia, dictionary, table of contents of the Chinese Tripitaka, history, non-Buddhist doctrines. Hindu, Mani, Nestorian Christianity), and questionable texts (800 volumes, 4 volumes). By 1934, the Great Canon was supplemented with 45 (customs) volumes including 736 volumes: Japanese writings, manuscripts discovered in Dunhuang cave in China, apocryphal texts compiled in China. , statues, and bibliographies. The Great Tibetan Tripitaka will have an outline in the Vajrayana introduction of this book. Please note that about half of the paragraphs are marked with ' M .' in this book are excerpted from the Dai Chinh , so they are translations from Chinese. Direct translations from Sanskrit are marked separately.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.