Buddhism The Teachings of the Buddha After the Enlightenment of the Buddha

The Buddhist idea of non-attachment also affects human life. Buddhism of Ly Tran does not distinguish between different ways of life, rich or poor, only focuses on the essence. Did Buddhism during the Ly and Tran dynasties play a role as a spiritual force to unite and gather all social forces into an invincible force, protecting and consolidating the independence of the country? During the Ly and Tran dynasties, Buddhism held an important position but still coexisted harmoniously and positively, without denouncing any religion or doctrine. This is the essence of Buddhism. However, in this aspect, we see that no religion is the same as Buddhism. It is a witness that Buddhism has actively contributed to the spirit of solidarity among many ethnic groups.

The spirit of active participation was clearly expressed in the thoughts and actions of many representatives of the Tran Dynasty such as Tran Thai Tong, Tue Trung Thuong Su, and Tran Nhan Tong. The idea of entering the world is famously expressed in the advice of the nationalist Phu Van to Tran Thai Tong when the king sought a successor: " A king must take the desire of the majority of the world as his own desire, take the heart of the majority of the world as his own heart " [58; 114]. Thai Tong and later Nhan Tong emphasized the concept of precepts-determination-wisdom to guide people to practice and reach enlightenment. This concept has expanded the object of attaining wisdom to include not only intellectuals but also ordinary people. In this way, Thai Tong

Spread Buddhism to many people, spread Buddhist teachings to many people.

Objects in society. Tran Thai Tong and Tran Nhan Tong were kings, so their ideas had a profound influence on the people, helping people to be good, contributing to stabilizing social order. After revealing the royal robe, Thai Tong and Nhan Tong both spoke but still thought about the work, actively taking action.

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The Dao entered the land in the most meaningful way. And it was not by chance that these kings chose Yen Tu mountain - a place near the northern border - to practice. Was it true that, when practicing here, Tran Thai Tong and Tran Nhan Tong could still guard the border?

The spirit of entering the world of Tue Trung Thuong Su is focused on the concept that monks do not separate themselves from the concept of worldly life. Monks can still live freely, without being oppressed by any religious rules, including vegetarianism, reciting Buddha's name, keeping precepts, and meditating. This concept comes from a natural reality as our fathers often said: " Only with practice can one attain enlightenment " . Or as Marx believed: people must first think about eating, wearing, and living, then think about doing philosophy, art ... Tue Trung does not value the form of meditation but values the "heart". The representative of the Troc Lam delegates against oppression, oppression and tyranny.

Towards human life, taking people as the center.

For Tue Trung, morality is not only expressed in vegetarianism or keeping precepts, but also reflects the process of perceiving "precepts". Enlightenment must transcend precepts, transcend without escaping the mundane world. A learner who is absorbed in teachings without understanding the essence within all religions is not enlightened. Therefore, if one wants to act freely without going against the Tao, the student must have both "heart" and "wisdom". If one has "heart" but not "wisdom", it will easily lead to ignorance and superstition. On the contrary, if one only uses "wisdom" to analyze and explain the Tao, one cannot understand the profound truth of many religions. Tue Trung is a very practical monk.

With the concept that life is the path, and the path is the life, the Zen masters and Taoists of the Ly and Tran dynasties devoted their lives to practicing Buddhism. Because they believed that this world is governed by birth and death, the supernatural, cause and effect... and enlightenment can only be realized in the mundane world. Taking human life as a place of practice to reach enlightenment is also the path that Buddhas and Bodhisattvas have taken.

The Buddhist ideology of compassion, charity, and salvation is very close to the ideology of the Ly and Tran kings. The Ly and Tran kings believed in Buddhism and had ideology of the people, cared about the lives of the people, and were close to the people. They used their power to care for the lives of the people. Many kings ascended the throne or held Vu Lan ceremonies for their royal relatives.

I am a great saint for the world . The kings of Ey took their own lives to practice.

In theory, Buddhism in the Ly and Tran dynasties has taken action. Actions

reflected the Buddhist ideology of this period. The actions of most Buddhists during the Ly and Tran dynasties had social purposes, oriented towards society to promote the nation. They did not stay away from society but integrated into social life, worrying or being happy about the fate of the nation. Activeness has made great contributions to social development, even leaving its mark on the cause of protecting and developing the country. Actions have gone beyond ordinary actions.

2.4.2. Internal and external tendencies

Buddhism during the Ly and Tran dynasties tended to be inward-looking. Introversion is the inward orientation, focusing all discussions, all thoughts, all actions on a single goal to gradually transform the chaotic inner mind into a state of consciousness, self-indulgence, and the external environment into a state of stillness, clarity, and self-control through the inner mind.

The trend of introversion began in the Ly Dynasty and was most evident in the Tran Dynasty. The Ly Dynasty Zen masters valued " mindfulness " . "Mindfulness" was emphasized by the Zen masters Tu-Ni-Da-Lu-Chi who emphasized the feelings that had been suggested and demonstrated. It means the transmission: the transmission of mind between teacher and student, is the most essential thing that a practitioner can achieve. During the Tran Dynasty, the national teacher Troc Lam believed: " There is no Buddha in words, Buddha is in our hearts " [51; 28].

In the Zen sect, this tendency is often mentioned repeatedly and consistently, mainly referring to Zen Buddhism. Tran Thai Tong repeatedly mentioned: " Turn your head back and look into your heart " [58; 33], Nhan Tong did not .

Definition: " The powder is in the house, don't have to look far " [55; 253].

The nature of the mind in Buddhism of the Ly and Tran dynasties is often expressed in two meanings. First, the mind is a bright light that still has its own nature, proving that

It is inherently existent and is the ultimate truth. All Zen sects follow it.

Use the phone to awaken the senses, to awaken suddenly. Especially Thien Phai Vo Ngon Thong highly values the light of enlightenment - the quick path to make the wisdom of the eightfold path appear. To satisfy the spirit, Vo Ngon Thong and Troc Lam Yen To have a mind that does not discriminate or cling to anything.

What is important is to emphasize that the most important thing is the feeling. Tran Thai Tong wrote: " No matter if you live in the world or live in the pure land, no matter if you are a layperson or a monk, a monk or a layperson, just cut off the mind, it is still neither male nor female, why still cling to thoughts " [58; 42].

The second sense of the word is formless, intangible, and deep like the ocean, immeasurable and unreachable.

Yes. However, it is very true, solid and certain in every human being. It is a very simple, obvious truth, close to the person who achieves everything. Tran Nhan Tong wrote:

So we find the powder.

The powder is good or bad.

[51; 506]

In fact, this philosophy of mind exalts people, wants people to have faith in themselves, strength is within themselves, Buddha is also within themselves. The outside world is only created by the mind. Therefore, Ly Tran Buddhism shows us that the environment is the most important thing, people are the most important. When there is truth, people realize that things are already there, and they easily find connections with each other, and are close to each other.

The idea is full of humanity, for people. In particular, Tue Trung also has a very profound and practical idea about religious practice: when you are hungry, eat; when you are tired, think. This means that people should live with the present reality, and immediately recognize what happens. Real life is the life we live today, which is the life that Buddha aimed for. In the Sutra on the Man Who Knows How to Live Alone, there is a passage:

Looking back on the past

Think of the future The past is gone The future has not yet come Live in the present

In the present moment …

Happiness is reality, compassion is also in life. The key is to have a mind. A mind that realizes it is already the way. Tue Trung's view of the world and the way are closely linked, very sublime but also extremely simple. Live naturally, not attached to fame and fortune, not having any lustful desires and life is already yours, for you. That is why Buddhism has never attracted so many followers as quickly as during the Ly and Tran dynasties, especially in Troc Lam. Although following Buddhism is " one " , if it did not respect people and was not for people, it would not have been possible to have such a large number of Buddhist followers.

2.4.3. Ly Tran Buddhism deeply reflects the wisdom of Buddhism.

Vietnamese Buddhism was influenced by Indian and Chinese Buddhism and blended with folk beliefs. Historically, Buddhism has had a profound influence on the upper class and a folk influence on the lower class. During the Ly and Tran dynasties, Buddhism had both of these characteristics, but the profound influence was stronger in Buddhism.

Buddhism originated in Sanskrit and was transmitted to our country in both Sanskrit and Han languages. Therefore, Buddhism primarily influenced the intellectual community. Buddhism in the Ly and Tran dynasties had the conditions to develop academically, and had the conditions to import, print and publish Buddhist scriptures more than the period before and after the Ly and Tran dynasties due to the policies of the feudal state of Ly and Tran, developed by the Nam dynasty ... The event in 1009, the annexation of the Dai Tang dynasty from the Song dynasty marked the first step in studying Buddhist scriptures through ancient texts. Buddhism in our country. Previously, Buddhist scriptures were transmitted to Vietnam mainly as missionary texts, regardless of the text.

The Ly and Tran dynasties were very interested in studying and researching Buddhist scriptures. King Ly Thai To went down to the palace many times to ask for scriptures and to write scriptures. In 1018, "he sent his foreign ministers Nguyen Da Thanh and Pham Hac to the Song Dynasty to ask for the Tripitaka " [12, 249]. Later, in 1021, Ly Thai To built an octagonal house to store scriptures. In 1023 and 1027, the king twice went to the imperial court to write the Tripitaka. In 1036, King Ly Thai Tong went to the imperial court to write the Tripitaka and stored it in the Trung Hang warehouse [12; 271]. The import and writing of the sutras opened the way for the study of Buddhist theory and philosophy. In 1295, the court allowed the printing of the Tripitaka . But that is not why no one in the Sangha was allowed to read it . The mandarins and royal family members were allowed to read it. Moreover, in the Buddhist scriptures, there is no strict prohibition on passing on the sutras. On the contrary, the Buddha considered that accepting the sutras is a meritorious deed that belongs to the category of Dharma protection. Therefore, in the year of Hoi Phong (1092-1101), the court opened the examination on the Lotus Sutra , the Eightfold Path, and Thien Nham (1093-1169) was the top scorer, although

The original was not printed, it was only kept in the court. According to the Vietnamese History , the son of a high official read the Eightfold Noble Path in 1117. In 1195, the Three Teachings Examination was held. Whatever the examination, the sutra must have been widely circulated, not just one copy for one person to read. The Lotus Sutra and the Eightfold Path Sutra are two of the most important Buddhist scriptures that are widely spread in Vietnam, whether in the upper classes or among the people, or in any sect. Of course, other sutras are also widely circulated, not just these two.

The Buddhist scriptures that have been transmitted in Vietnam include: the Eightfold Path , the Vimalakirti Sutra , the Mahaparinirvana Sutra , the Loc De Sutra ... which belong to the Mahayana Buddhist sect. The Eightfold Path is a lineage of thought that has had a profound influence on the Buddhist thought of many scholars and monks. The main idea of the Eightfold Path is "emptiness", the phenomenal world is false, only the Eightfold Path wisdom can perceive the truth. The actions of Tran Thai Tong and Tran Nhan Tong in dumping the king into Yen Tu are similar to the act of dumping the king, although the motive is not the same, but it still influences the idea of dumping the king in the collection of sutras . The famous Avatamsaka Sutra is difficult to understand.

but was also studied and taught by Zen masters of the Ly and Tran dynasties. The idea was

The Avatamsaka Sutra was mentioned by Zen masters: Cuu Chi, Man Giac, Ban Tinh ...

§¹i X¶ specializes in the Avatamsaka Sutra , Dharma Speaker, and Xuan Guang lecture on the sutras.

Flower of praise …

The Lotus Sutra belongs to the Equanimity Buddhism and is very popular in Vietnam, such as in the following sutras: Thong Bien, Minh Tam, Bao Tinh ... Thien Uyen has compiled a collection of photos of the influence of the thoughts of many Zen masters from Lang Gia sutra (belonging to Zen Tong): Tinh Gioi said that "nature" has "mind" as Nhat Lai Tang [29; 136], Thang Chieu said that "mind" is Nhat Lai Tang [29; 150], Ly Thai Tong wrote “ Hao hao Lang gia nguyet …” [29; 167], Hue Sinh wrote “ Tich tich Lang gia nguyet …” [29; 209] …

The Diamond Sutra is mentioned in the minds of many Zen masters: Quang Nghiem, Thanh Bien, Tran Thai Tong ... The Vien Giac Sutra is mentioned in the minds of many Zen masters: Vien Chieu, Nge An , Tin Hac, Tich Luc ...

Besides, Buddhism in the Ly and Tran dynasties was actively supported by the kings in accepting Buddhist scriptures: asking for Buddhist scriptures, inviting Western monks, building Bach Ma Temple for them to translate scriptures, building temples to store scriptures ... Therefore, Buddhism in the Ly and Tran dynasties had a great influence on the mandarin and intellectual classes.

Looking back at the history of Buddhism before and after the Ly and Tran dynasties, the main sects of Vietnamese Buddhism were mainly Thien sects. Thien sects compared to Tantric sects and Pure Land sects were imbued with wisdom. During the two dynasties of Ly and Tran, Buddhism

Created conditions for the development of scriptures, doctrines, organizations ... therefore, compared to other historical periods, Buddhism in the Ly and Tran dynasties was imbued with wisdom.

2.4.4. Synthesis of Vietnamese religions and beliefs and influence of regional Buddhism

Buddhism in the Ly and Tran dynasties lived in harmony, without any conflict between internal and external religions. Internal religion here is understood as Buddhism. External religion is outside of Buddhism: Confucianism, Taoism and other beliefs.

The above unity was achieved because Ly Tran Buddhism integrated elements, creating a foundation of ideology for all eras.

This process of integration is very complex. On the one hand, Buddhism assimilated indigenous beliefs to fit into the spiritual traditions of many ethnic groups and

To establish its own position. On the other hand, to adapt to the conditions of many nations, Buddhism merged with other religions at the same time such as Confucianism and Taoism. Finally, there is the internal development, which is similar to the Vietnamese Zen sects of Tu-Ni-Da-Lu-Chi, Vo Ngon Thong during the Ly dynasty and later developed during the Ly dynasty and new sects such as Thao Dang, Troc Lam.

The fusion of Buddhism with indigenous beliefs was carried out continuously from the time it was introduced into Vietnam until the Ly and Tran dynasties and after . Buddhism eventually found a common language with indigenous beliefs. The French word for "monk" of the people of the northern provinces was the fusion of Buddhism with the practice of consecration and sanctification of natural phenomena. The ancient Vietnamese considered the word Dharma as the practice of Buddhism. It has a natural nature like the phenomena: machine (Buddhism Dharma Van), ghost (Buddhism Dharma Vo), sun (Buddhism Dharma Loi), chip (Buddhism Dharma Dien). The very fact of harmonizing Buddhism and Eurasian beliefs has nurtured the existence of Buddhism in the Vietnamese national spirit with a very important position. During the Ly and Tran dynasties, Buddhism and ethnic beliefs continued to be maintained. The Complete Annals of Viet recorded : in 1073, King Ly Nhan Tong "was in a trance, and he brought the Buddhist scriptures to pray for enlightenment. The gods spoke of Tan Vien" [12; 301]. In 1137, King Ly Thanh Tong went to Bao Thien temple to "make a Buddhist altar to pray for good luck" [12; 347].

The use of Buddhism combined with local beliefs is also shown in the practice of Buddhism in temples . During the Ly Dynasty, King Ly Dai Thanh practiced Buddhism together with the king. History:

Grand Preceptor Ly Dao Thanh took the position of Left Advisor to govern Nghe An province. Dao Thanh built the Dia Tang temple in the Vuong Thanh temple of that province. In the middle of the temple, he placed a Buddha statue and the title of the Saint, worshiping him day and night.

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