Posted on: April 26, 2022 Posted by: admin Comments: 0


Tue Trung Thuong Si is a Zen scholar, Buddhist scholar, philosopher, politician, leader; At the same time, he was a brave, solid, independent, and outstanding Zen master under the Tran dynasty.

Summary

Zen thought of Tue Trung Thuong Si of the Tran Dynasty was associated with the point of view of non-dualism, view of nature, breaking attachment. Tue Trung clearly understands that in the essence of the dharma objects are just illusory, so he is not stuck in anything in the world; clearly see in the truth as if there is no difference between ordinary saints, Buddhas and sentient beings, samsara and nirvana, defilements and bodhi. Therefore, Tue Trung is in the midst of life and death, prosperity and decline, depending on the law of entering the world to practice the Bodhisattva path in the form of a layman. Tue Trung’s meditative thought is not based on book dogma, is the spirit of Zen Buddhism to break attachment, is also the spirit of Mahayana, which is empty and wonderful. Therefore, in cultivating, meditating and serving the nation and nation, the Master does not cling to pre-determined terms, concepts, and general conditions in the world, but lives with an attitude of harmony and harmony. religion, freedom, flexible fusion, upholding the enlightenment of the mind.

Tue Trung Thuong Si: Love and tolerance

In Tue Trung Thuong Si Luu Luu, Thuong Si advises not to pursue worldly things, if your body and mind are attached to the five desires, you will have to endure suffering and the cycle of birth and death. many lifetimes; If you can let go, then your awareness will show up.

Introductions

Tue Trung Thuong Si is a Zen scholar, Buddhist scholar, philosopher, politician, leader; At the same time, he was a brave, solid, independent, and outstanding Zen master under the Tran dynasty. Tue Trung’s Zen thought is associated with the point of view of non-dualism, view of nature, breaking attachment. The life and behavior of Tue Trung Thuong Si show that he is one of the dragon statues of Buddhism in the Tran Dynasty as well as in Vietnamese Buddhism, representing the image of a layman with steadfast faith. propagate the Dharma, protect the Three Jewels. Tue Trung has contributed to making Vietnamese Buddhism have its own nuances compared to Chinese Buddhism, with creativity and great contribution to the history of national ideology and culture development.

1. SOME FEATURES ABOUT TUE TRUNG THUONG SU AND WORKS OF TUE TRUNG THUONG SU NGUYEN

Biography of Tue Trung Thuong Si was written quite clearly by King Tran Nhan Tong in his behavior, sheet 35a5-40a2. Tue Trung Thuong Si (1230-1291), another name is Tran Tung, the first son of King An Sinh Tran Lieu, eldest brother of Empress Dowager Nguyen Thanh Thien Cam and Hung Dao Vuong Tran Quoc Tuan. Tue Trung holds an important position in the Tran family, has many relationships with the kings Tran Thanh Tong and Tran Nhan Tong. King Thanh Tong honored Tue Trung as a brother and sent his son to Tue Trung Thuong Si to teach him. Later, Tran Nhan Tong inherited many valuable virtues from Master Tue Trung.

In the resistance wars against Mong-Nguyen, Tue Trung was a talented general. When peacetime came, he also demonstrated profound knowledge in many fields with the appearance of a Zen master who attained the Dharma. Tue Trung was ordained a monk in Thai Binh by the king, ordained a hamlet in Tinh Bang, and built Duong Chan Trang. During the time from the mandarin’s place to stay in hiding, Thuong Si continued to study Buddhism, Zen Buddhism, and enter into meditation; continue to advise the court on a plan to stabilize and develop the country.

Tue Trung Thuong Si (1230-1291), another name is Tran Tung, the first son of King An Sinh Tran Lieu, eldest brother of Empress Dowager Nguyen Thanh Thien Cam and Hung Dao Vuong Tran Quoc Tuan.  (Photo: thuvienhoasen.org)

Tue Trung Thuong Si (1230-1291), another name is Tran Tung, the first son of King An Sinh Tran Lieu, eldest brother of Empress Dowager Nguyen Thanh Thien Cam and Hung Dao Vuong Tran Quoc Tuan. (Photo: thuvienhoasen.org)

The compositions and pre-narratives of Tue Trung Thuong Si are basically collected in Tue Trung Thuong Si Luc Luc, located in the Tran Dynasty Dat Toan Buddha Dictionary – a Buddhist dictionary of the Tran Dynasty that records many important issues related to Tue Trung Thuong Si Luc Luc and Tam To Thuc Luc. Tue Trung Thuong Si has an important position, paving the way for Truc Lam Zen sect. According to Nguyen Lang’s History of Buddhism, Tue Trung Thuong Si Luc Luc was edited by Phap Loa, and Tran Nhan Tong was consulted and promoted by Do Khac Chung. The book consists of four parts: Confrontation, Cuu Cong, Poetry, and Behavior of Thuong Si (written by Tran Nhan Tong and a number of verses recited by his disciples).

Tue Trung Thuong Si Documentary records many meditation consultations between practitioners with many different topics, teachers and students tacitly understood and attained the Dharma; expose the thought of Zen learning through chanting, classics, and koans; many unique artistic poems convey meditation theory, full of metaphors, images and aesthetics; contribute to enriching Buddhist literature of the Tran Dynasty; because “Buddhist literature contributes to the creation of national cultural identity” [7, tr.222]. Referring to Ly-Tran literature, it is impossible to ignore the position of Zen poetry in the poetry of the Truc Lam Zen school. In which, poetry is also the poem expressing the attainment of Zen Buddhism by Tue Trung Thuong Si; 49 stanza poems of Tue Trung are still preserved. The song Buddha’s heart song is very famous, expressing the point of view of “Buddha is in the heart”, inheriting the previous thought of Zen learning and laying the foundation for the Zen thoughts of the later Truc Lam Zen school. Poetry often appears in the poetry of Zen people. Currently, there are only two copies remaining: Buddha Tam Ca by Tue Trung written in Chinese characters and Dac Bo Lam Tuyen Thanh Dao Ca by King Tran Nhan Tong written in Nom script. Tue Trung’s “Buddha Heart Song” consists of 12 stanzas and 55 verses. Each stanza is a four-word poem interspersed with six words, a liberal art form that inspires liberation for readers, helps to open the mind to brighten up wisdom, typical of Zen literature. Vietnamese tones. It can be said that Tue Trung Thuong Si Luc Luc is a wonderful work, profound philosophy, and elegant literature. [11, tr.6] as Thich Thanh Tu commented; has great significance both in terms of meditation, literature and history.

2. THE SPIRIT OF COMPLEX, HOA QUANG DONG TRAN

The spirit of fusion is reflected in the unity of the Three Teachings of the same age (the fusion of Confucianism-Lao-Buddhist fusion), taking Buddhism as the first, overcoming dualism, and equality in self-nature. “Life and death are leisurely” (life and death is only common sense) by Tue Trung has a Confucian-Buddhist-Lao style. This is also understandable when put in the era. Buddhism says: “The mind is Buddha” (Buddha is in the heart), Confucianism says: “Heaven’s destiny is self-fulfilling” (This is the nature of Heaven’s destiny), Taoism says: “Heaven and earth evil fall pure birth, The worst of all things” (There is nothing in the world as big as the feathered head of birds and beasts in autumn). It can be understood that meditation is both a religious means and an attitude to life. Tue Trung “on the basis of equality and indistinguishability for all things of the Buddha, it is easy to get rid of the entanglements of attachment and duality and live fully with the truth” [9, tr.8-9]. Thanks to fusion, the spirit of entering the world is highly promoted, and the harmony of light is on the ceiling. Because the spirit of entering the world is the spirit of bodhisattva conduct, the policy of engaging in community; It is obtained by entering the non-self, understanding the nature of worldly dharmas, which are indistinguishable in their own nature. Tue Trung has attained the dharma of meditation, so he can be at ease between religion and life, harmonizingly integrate, both specialize in meditation and serve human life, and be free in the midst of adversity.

With the spirit of Zen Buddhism breaking attachment, not clinging to the concept of nouns, he promoted the customary spirit, which should from the Ly dynasty become the idea of ​​harmony, harmony, and immutability. This is also the common spirit of Zen learning under the Tran dynasty, which “inherited Zen Buddhism from the Ly dynasty, blending both Zen and Pure Land, both enlightenment and gradual enlightenment; preached both with a perilous koan and with a clear and eloquent exposition, somewhat outside of the “non-verbal” tradition of Zen. This spirit begins with Tran Thai Tong and is followed by Tue Trung.” [13, tr.4]. This is also the main thought throughout the entire Zen literary work of Tue Trung. Because literature is a picture that reflects the entire real life, recreating the author’s emotions, feelings and thoughts; poetry is more condensed and meaningful, most Zen masters have at least a few verses; the verbal art of poetry is a means of conversion; The Zen master didn’t write poetry on purpose, but poetry became so magical as a complete meditation practice.

饑則 飡兮 和 羅飯

困則 眠兮 何有鄉

興時 吹兮 無 孔笛

If you’re hungry, then eat late, rice is alms

If you’re tired, then eat, where there’s no village

When it’s time to blow, the flute doesn’t have a hole

A pure place to burn, release incense…

(Crazy soak) [3, tr.304]

Thanks to the fusion of the Three Religions and indigenous beliefs, receiving “the influence of Lao Trang and the special and wise thoughts of the Vietnamese people in their own living conditions” [13, tr.4]Master’s meditation practice brings the spirit of entering the world, harmony, and positivity, without causing antagonism, creating harmony among the masses, raising the sense of civic responsibility, thereby creating synergy on all aspects of life. fields. The Master “became a meditator (…) who knew how to “harmonize and harmonize” to bring benefits to life for the religion. [10, tr.312]. The spirit of peace and harmony has been mentioned a lot by Tue Trung in the Tue Trung Thuong Si Luc Luc, for example, in the article Phong mad chanting: “饑則飡兮和羅飯 (If you’re hungry, eat slowly, give rice)/ 困則眠兮何有鄉 (When you’re tired, eat slowly, where there is no village)/ 興時吹兮無孔笛 (When you’re in the mood, the flute doesn’t have holes)/ 靜處焚兮解脫香 (Pure place to burn and release incense) [3, tr.304].

Tue Trung, with his meditative eyes, understands the importance of the Confucian-Buddhist-Dao fusion, because the body-general-uses are all complete in one being. Therefore, Thuong Si skillfully brought the thought of Zen learning into Taoism and Confucianism; Thanks to that, the spirit of no-self and integration is highly promoted; creating a form of meditation that is liberal, leisurely, and free, but the content remains unchanged. Master Shi “on the basis of equality and non-discrimination for all dharmas of the Buddha, it is easy to get rid of the entanglements of attachment and duality and to live fully with the truth” [9, tr.8-9]. Due to the lack of formality, Buddhism is applied brilliantly in life, depending on the harmony of the light and the earth between the world of form and emptiness:

天地 眺望 兮 何茫茫

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