Chapter VII

Conversations with Ananda Buddha

-ooOoo-

The conversation about Dharma between Ananda and the Buddha found in Pali canon is very much, can be said is diverse! At one point, the Buddha answered an inquiring question of Ananda by silent.Because in Buddhism, "conversation" is to bring about sympathy, the right understanding, the mind or the things that the sages want to say, not to be spoken.

If we assume that: Understanding the teachings of the Buddha taught "the talk" in the most intimate with the Buddha, all twenty-five years near the Buddha, Nanjing has not stopped "conversation" with a Enlightenment.

On the other hand, Ananda was also given the privilege of the Buddha that whatever he heard was directly from the mouth of the Master, not through another person. In the case when the Buddha said that France is absent, then the Buddha again in the net for his alone listening.

This is the reason why we see many places in the Tripitaka, the teachings of the Buddha began with the sentence: "I am Ananda have heard so ...".

When it comes to understanding honestly, the above statement begins by saying: This is a discourse of the Buddha himself, and Ananda is the narrator. But if you understand subtle and not accept the letter, "I am Ananda have heard so ..!" It also means that Nananda used his words to describe the Buddha's teachings.

In the context of this booklet, we can not list all the "Dharma" narrated by Ananda. The more we can not mention all the popular models.

When we read the Tipitaka carefully, we will find that: Whenever the Buddha converses on a topic with Ananda, he usually has a large presence of disciples that begins the story with a question, or raise a hot time in the daily life of the clergy or in the real world.

In this way of initiating such teachings, the Buddha apparently did not just aim at Ananda, elevating his level of knowledge, but also intentionally benefiting other monks. Although the character of dialogue with the Buddha is Nanjing, but the ingredient that absorbs the dharma is those who are present at that time.

The way to put together a topic to brainstorm together like that, today is still prevalent. As the whole audience contributes to the reflection and analysis, the inner illumination is simultaneously stimulated.At that time, the Buddha and Ananda only played the lead role, developing the Dharma rather than letting the Sangha community sit passively to hear what He and Ananda said.

As a result, conversations such as these have become extremely helpful to the Sangha community.

Another time Nan Nan asked the Exalted One, "How can a bhikkhu live happily in his ordination?" .

The Buddha replied: "When a monk is full of virtue, he is not disobedient to the less well-behaved, not to be regarded as lower than himself, and always friendly to all. Such subjects always observe their body, speech and mind, not paying attention to the dignity of others. They do not expect to become famous, they do not expect praise and not worry about themselves. They are daily neglected, they just take care of the four foundations of mindfulness in a happy, easy, less (or not) distracted mind. The happy life, the liberation of the Arhats will come to them in this life. In other words, the basis of the happiness of the monk is the affirmation and development It does not require anything from others,whether it is dignity or virtue that the Saints always praised. (According to Anguttara Nikaya 5, 106 = Tangent Theorem 5, 106).

Ananda's question is worth repeating: "What is happiness and what is the purpose of virtue?"

The Buddha replied:

- The happiness of a qualified disciple of virtue is never to blame, never to be guilty of sin. Their spirituality is always self-contained, innocent.

But Ananda asked further: "The Blessed One, when the spirit is free, then what will the practitioner achieve?"

The Buddha replied:

- Spirituality is clear, thinking (thoughts) are pure. When all thoughts are purified, the inner pleasures of nature are overwhelmed and stimulate one to go to the Divine Fruit, simultaneously spreading compassion to all living beings.

Then do not let Ananda question, the Buddha himself raised the question and answer:

- So what is the result of the pleasurable feeling in the heart and the spread of compassion?

- It is the spiritual direction. Being full of joy, not only for yourself, but also for the whole universe.This joy and direction will rise and spread to infinity, so that a liberated one is no longer trapped in the narrowness of samsara, restriction in this world. (According to Anguttara Nikaya 10, 1 = the highest of Acts 10, 1).

So, the Buddha later advanced the level of hearing and understanding of the Noble Avalanche to the more miraculous, more noble, to turn the toad into the senses of the world.

Nanda listened to the Buddha's teachings in all respects, and occasionally he presented with the Buddha some of his remarks to be confirmed by the Buddha as true or false.

He once asked the Buddha,

- Lord Buddha! Fraternal involvement in a virtuous life is very important. Could it affect half the religious life?

Ananda immediately rejected the Buddha and complemented as follows:

Intimacy (fraternal connection) with a saint can not be regarded as just as important as half of the religious life, which must be considered important for the whole religious life. For that noble relationship is the path leading to the door of liberation. Who is closely related to an Arhat who is hoping to get out of the cycle of samsara.

According to Samyutta Nikàya 45.2 and 3.18 = Acts 45.2 and 3.18, there are other similar passages in Anguttara Nikàya 6, 57 = the highest of Acts 6, 57 and in Majjhima Nikaya 121 = Central Aion 121).

But Ananda's most remarkable remark must be: "The Sankhàra comes from where it is the cause of the dhamma."

To him, this statement is probably a truth, with no flaws, so he raised up to be confirmed by the Buddha.

Again, the Buddha said:

- Ananda! His speech is very obvious, but difficult to comprehend. "Extinguishments" are not clearly described. Especially not straight: "In the cycle of birth and death, where can one find liberation?" .

According to Buddhism, the door to escape from the cycle of birth and death is a four-sided door, called the Four Noble Truths, namely, the Noble Truth (Reincarnation and all unsatisfactoriness in life), the Noble Truth the Four Noble Truths (or the capacity for the arising of the Noble Truth), the Four Noble Truths (the method of cultivation to achieve that). Buddhism as the Evangelical Truth as an eight-spoke evolutionary wheel is called the Noble Eightfold Wheel.

The Buddha taught to Ananda. The various aspects of the Sankhàrà, especially the states when it arises and when it is extinguished. (According to Digha Nikaya 15 = School A Function 15).

One day Nan Nan witnessed the unique talents of an archer to tell the Buddha his admiration.

Ananda came from the ranks of the Knights, so even though they were ordained, the nature of meeting people of their own class was a matter of course; Especially when he was not high in the world.

The Buddha told the story of the archery to raise a comparison. He said:

- Because like a gunner! Before the eyes of the audience, everyone found him working easily. But if one person says to do that, they can not do it. Similarly, the understanding of the Four Noble Truths and the proper practice of the Noble Eightfold Path in Buddhism, in addition to the well-rounded Qualities and sages, no ordinary person can do easily. Easy.

(Archery copy that Ananda Admiral can use sharp arrows to split hair into seven times.)

The Majjhima Nikàya 4, 27, 99 and Anguttara Nikaya 2, 15 also state another account, saying: One time, Ananda witnessed a famous disciple of the Buddha of the Brahmin class. The subject, named Janussoni, was riding a majestic white chariot in the arena. Ananda also listened to the audience and cheered: That white chariot was the chariot of King Pasenadi, and the best, most beautiful chariot ...

Then he introduced the ear to the Buddha's eyes and asked the Buddha how can a Buddhist compare these beauty with the Dharma in Buddhism?

The Buddha replied:

- The pure white carriage, which can be like Nirvana. Dogs can be like faith and wisdom. The shame of sin as the victory. Intelligent vision can be as sharp as the reins. Knowing myself like a driver.Virtues such as shelter. Meditation like the axle. Resources such as wheels. Relax (say the mind of discharge) such as the duct. Export as car base. ... noodles and harmless (allusions to compassion) such as the weapons. Patiently armored purse. And finally white as crystal fruit. (Because in the mind there is no thought, as in the white of the most beautiful car, the stain is always visible, and the diligent one immediately cleanses. (According to Samyutta Nikaya 45, 4 = A function of 45.4).

-ooOoo-END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.16/10/2018.