History of the Pastoral (Mahà Moggalàna).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
Part II
-ooOoo-
4. Diligently follow the Buddha's teachings
Now the couple Upatissa and Kolita Moggallana have led two hundred and fifty disciples towards the Truc Lam Vihara ( Veluvaana Vihàra ).
Then the Buddha is teaching the sermon among the Sangha. He saw the couple coming from afar, saying:
"This monk! The two coming up named Kolita Moggallàna and Upatissa, are two intellectuals. They will be the excellent disciples of Tathagata. They are a couple of blessed couples but they are perfect".
At the close, Kolita Moggallàna and Upatissa respectfully worship the Buddha. They accepted the hands that raised their foreheads and bowed to the feet of the Buddha, and they both said:
- "Good Master! Please allow us to join Buddhism and receive full ordination in the Sangha".
The Buddha immediately said:
- "Come! Tathagata proclaims that you will be the Monk, will live the pure moral life to end suffering."
The above statements of the Buddha are the "Ban dignity of the Bhikkhu" not only for Kolita and Moggallàna and Upatissa, but also for their entourage.
And since then Upatissa is called Sàrìputta (Sārì Xa) meaning the son of Sàrì ( Sàrì is transcribed as Xa-Lợi, Putta is transcribed as Phất:. Since Putta means "child", it should be when Sariputta is translated as Xa-profit or death . Sari is the name of his mother. And Kolita Moggallàna called Mahà Moggallàna (Representative Kieu Lien) means the eldest son of the family Moggallàna.
After all the Buddha had given him a full ordination, over two hundred and fifty new bhikkhus also heard the Buddha's veneration for a meaningful lesson to explain basic teachings, making them all achieve the result of Entering (Sotàpatti). And soon after, they obtained the Arhat (Arahatta).
Sàrìputta and Mahà Moggall especially since then have devotion in the place of solitude to gather. This time, intellectuals separate themselves one by one, not in the same place as before.
Sàrìputta (Loi Phat Xa) resides in the suburbs of the Citadel, and on the same day cultivates meditation in a mountain hut called "The Prawn" (there is a book called "Dong Dong"). There, he also made the way to go away and always came to listen to the Buddha's sermon. Each time Sariputta (Xa Loi Phat) listens to the Buddha's dharma, he purifies himself purely, and finds a profound and profound meaning. He journeyed like this until fourteen days to reach the Holy Land of Liberation (Arahatta), a state that destroys all defilements and becomes Sàvaka (Thinh Van Giac).
And Mahà Moggallàna does not use the book to clarify why he chose the retreat place far away in the mountain forest, in the village of Kalla Lenaputta, belonging to the kingdom of Ma Kiet Da (Magadha).There, with an immortal diligence, He always keeps his mind in meditation, even during walking or in other postures.
Even so, he still suffers from heavy drowsiness. He did not want to surrender to these deep marriages. But He was still helpless, unable to keep his body upright, and his head was still down. There are times when he must use all his strength to widen his eyelids, not to close it.
This is a very understandable state. Because of the subtropical tropical climate, and because after long years of adventure, the range is. Venerable Mahà Moggall is now tired and his sleepiness is a natural thing.
But the Buddha, by virtue of taking care of a master to the disciples, Buddha, despite knowing that, still keeps watching all Mahà Moggallana's activities. The Buddha was far away, but with superhuman eyesight he saw clearly the obstacles of practicing the new disciple, so he used the Buddha's force to appear before Mahà Moggallàna.
When Mahà Moggallana saw Buddha standing in front of him, a large part of sleepiness, natural fatigue disappeared. Now the Buddha asked him:
- Is Mahà Moggallàna sleeping?
- White World Religion! right!
Buddha taught the eight parts to eliminate the obstacle to deep sleep (sleepiness) as follows:
- Hey Mahà Moggallàna! He should diligently practice these eight methods! (according to Anguttara Nikàya VII 58: Tang Nhat A Function 58).
Above, the Buddha instructed Mahà Maggallana a progressive method to eliminate the deep marriage. The most important and effective point is not to let your mind be pulled by the thought that sleepiness (or deep sleep) is coming and going on. Of course this is very difficult to do. If practitioners do not succeed, they can concentrate their energy, consider the Buddha's teachings, or recite those teachings by themselves.When the solution to guide memory (mental) does not bring about practitioners' results, it may turn to the solution of physical impact such as tugging the ear ring, swaying its body, transporting arteries by massaging the limbs, wash your face with cold water, etc. If at night they should face up to the sky, direct their attention to the infinite boundless universe, the space is full of stars. During the day, look at the bright light of the sun, etc.
Doing all these things can help the practitioner overcome sleepiness, such as in Theragàthà (the Tathagata language) that has the remnant of a Sangha as follows:
When applying all these ways, one cannot win the marriage, at that time it can return to the inner light that many mystics have said. Or to put it another way, return to the miraculous power of awareness (which is the good seed sown, due to the practice of meditation in a certain life). That inner strength or light will help the practitioner go beyond the domination of the flesh of the present life.
In this case, the practitioner will no longer distinguish the day or the night, because "Inner light" does not allow the line between those two (night and day) to exist anymore. Thanks to a spirit of self-enlightenment, practitioners can eliminate, like a heavenly Pham Thien, the whole realm of day and night (which are just simulated phenomena of senses!).
When the Buddha, in the teachings of Thursday, Friday, Saturday refers to the stars, the sky, the day and night, etc., that is, he wants to refer to what Mahà Moggallàna had experienced (once settled) in his life. This or the previous life.
To us, how much these eight teachings seem so ordinary, so Mahà Moggallana has a special meaning. The "Re-enacting the inner light" ( aloka sannà ) is clearly stated in the sutta No. 33 of the School of A Ham (Dìgha Nikàya ) as one of the four ways to develop the Dharma, which leads to Wisdom and Optics (Sannadassana ). .
If the effort of such size and the deep kissing (requires sleep of the body) does not end, the practitioner must practice. Practicing but the mind must not leave the inner illumination by meditation, to eliminate the fatigue caused by the deep kiss.
However, if by the "inner illumination" that practitioner still fails to achieve results then they can lay down "rest" for a moment, because that is the natural reaction of the body. , not because of the lazy to urge the body to ask the practitioner to lie in order to regulate the majesty and balance the transient moment, not to enjoy. So they will sit and teach quickly when the kiss passes.
In the sutta No. 33 (the Buddha taught Mahà Moggalla to eliminate kissing) and the next one:
"Hey Mahà Moggallana! You should practice further by reminding yourself that" when standing in front of the host (qifu mumo) we should not show off, should not have the idea of waiting for the object '.Sometimes those owners are busy or my presence, not they are indifferent. If we fall down and look forward to the object, we will think that they are cold and cold, and therefore troubles arise. Just because he did not receive the alms, a monk became impure, became agitated, became angry, and lost all his restraint as a means of liberation.
"Hey Mahà Moggallana! Again, you should keep the mind of yourself reminding yourself: 'I should not say the argument. Because the discussion only makes me talk a lot (polyphony) that makes us excited, causing us to lose. balance, and make it difficult for us to concentrate in meditation '. "
Here the Buddha pointed out two acts of keeping conduct, two cases of avoiding disturbance and inner insecurity. Both of these cases are in the habit of daily contact between a monastic order and good faith.
In the first case, a monk often desires Buddhists to acknowledge themselves as a Monk and to be proud of that spiritual leadership, and then ask everyone to respect. If home-based goods are careless or busy with their livelihoods, they don't care about them, they will become anxious, will become dissatisfied.
The second case, while argumentation is often self-conceivable in respect of sharp commentary. High self says that "We know more than others" or "We are more rational to overwhelm the dialogist" often makes the argument impure.
As a result, argumentative enthusiasts only waste some precious time that should be used in practice, wasting their energy and letting their hearts and minds lose peace in an infinite way, without reaping good results any merit.
The easy-going and short-sighted people often let themselves fall into such impure activities, so they not only had trouble concentrating on their divine minds. When they want to practice meditation, they will encounter many obstacles.
After the Buddha taught Mahà Moggallàna, Section Kien Lien eight ways to overcome marriage and two cases away from the excitement, Mahà Moggallàna immediately asked Buddha like this:
- "Venerable World Exalted! Please explain briefly how a disciple can destroy his desires completely, liberate and reach the final end, no longer bound in defilements, to live a more holy and pure life than the gods and human beings? ".
- "This Mahà Moggallàna (Section of Lien Lien)! A monastic monk through diligent practice that is aware that" There is nothing worth being attached to ", that is, they begin to know everything well. knowing "everything, they will understand everything. When a Monk understands, knows everything, whatever feelings they experience, whether happy or miserable or tasteless, they see it in the state of impermanence, they will look at it indifferently, not letting it entice, and be ready to let go. When a Monk becomes so pure they will not like anything in this life. they do not desire, they do not aspire, and do not desire them will not be entangled, ie they reach the point of completely destroying desire, ending rebirth, living the Holy life. will know that their liberation practice is full! "
After Mahà Mogg received the teachings taught by the Buddha himself ( recorded in Anguttara Nikàya VIII, 58 ). He immediately moved to practice with an immoral decision. Section Kien Lien fought with five obstacles in a mighty way. Moreover, throughout the long years of working as a chivalric master, he has succeeded successfully in eradicating misconduct and worldly passions. These are two of the five obstacles that prevent practitioners from entering the Eucharist.
Currently, with the support of the Buddha, he has just overcome laziness and depression (the third obstacle), at the same time he removes uncertainty and anxiety (the fourth obstacle) by avoiding obstacles. Social touch useless. Finally, he destroyed the skepticism (ie the fifth obstacle method) by following the Buddha's teaching that determined the mind to see the temporary false face of everything, thereby cutting off the attachment.
Once the five measures of obstacle were ruled out, Mahà Moggallàna achieved pure wisdom, surpassed all material attractions in life, and with a sharp knowledge, he punctuated the curtain of subtle ignorance. the truth of life, clearly see Nirvana, the state of no remainder of defilements.
When Mahà Moggallàna attained the Most Meditation, the mind is wandering in the abiding (Ekaggata) a miraculous success that ordinary people cannot understand, the worldly talent, no matter how brilliant it is, cannot be expressed accurately. okay, gradually the mundane thoughts that crept into the mind of his mind caused excitement.
The Buddha, thanks to the special dharmapala, knows so well. He immediately came to support this disciple. It means that when Mahà Moggall was in France, the obstacle that surrounded him had a Buddha next to the altitude. But in later times, Buddha did not remind in detail as before. He only interpreted straight into the "recurrence obstacle" was able to help Mahà Moggala overcome the deadlock.
The Buddha also noted that Mahà Moggallana said: "Do not contemplate and believe in meditation, but must keep your mind meditating further so you can go further from the consistent goal (Ekaggata)"
Mahà Moggallàna, thanks to this teaching of the Buddha, from then on when he settled in the Most Meditation, He was not disturbed by worldly thoughts!
When firmly established in the First Meditation, Mahà Moggall rises to the Second Meditation, in the Samyutta Nikàya Sutta, the twenty-second line is called "Purification of the Mind", because in which all meaning disappears from there. He developed to the fourth quarter of meditation in a sequential manner (Samyutta Nikàya No 40, F2).
Later, Mahà Moggallana revealed that he practiced meditation with the " Duality " method: firstly developing the Power of Mind (Iddhipada, according to Samyutta Nikàya N0 51, 31-1) . Then, after promoting Quan Yin (Vimokkha, according to Theragàthà 1172).
On the road to complete liberation by enlightened wisdom (Pannàvimutti), the Zen (Jhàna) can be seen as the "Using divine power", on the one hand leads to many supernatural abilities, on the other hand open get into the omniscient light by the gateway.
This method of proofing the duality is the key secret for Mahà Moggallana to become a noble Arhat (arahatta) among the great Sravakas.
In other words, we can summarize that: In order to attain the spiritual liberation (Ceto Vimutti), Zen meditation helped Mahà Moggall first eliminate eight worldly (*) (Vimokkha), then when pure Exactly in the form of formless meditation (Arùpa Jhàna), He has enough "Power of Power" to eliminate subtle intents (Such as bliss in meditation).
It means that he progresses strongly on the path of liberation by the second Dharma meditation, which is steadfast in the abiding (Samādhi), and then enough for the mind to develop Vipassana (Ubhago Bhagà Vimutti) - (See the note in Nyànatolika's Pàli Dictionary ) . Insight begins from the fourth meditation.
When taking the Fourth Meditation as the basis of insight. Practitioners will keep the mind in the state of Vo Ky (ie, any mind that comes to see itself comes, whichever mind goes away to see it, impartial without moving), completely beyond all ideas, born of vii vi vi vi (conditions). Thus, the new Enlightenment law is enlightened ( according to Samyutta Nik: Tap A Functions 40, 9 ).
According to the legend, the state of "mindless sign" (Anicca Ceto Sammàdhi) is a mind level that has stabilized at a higher level, beyond the mind to recognize external objects as well as the interior (Thinking). This only senses that you are both alive and dead (Vipassana Samàdhi), so the consciousness is completely removed from the illusion of impermanence, craving and so on.
This interpretation in the canon is consistent with the practice of Mahà Moggallànak when he applies the second meditation practice. (An abundance and insight) has been discussed by many Buddhist scholars with two nouns of Phan Ngữ "Animtta Cetovimutti" (according to Majjhima Nikàya: Trung A, Function 43, The Wheel, BPS published ).
However, when succeeding in Meditation (Samàdhi), the practitioner is not skillful to fall into the circle of "a subtle idea", which is to think that we are liberated, no longer dominated by compounded elements, because the practitioner is now is "perceiving" a type of blissful supernatural. (It is not something that is blurred by the elimination of eight worldly laws, but a kind of blasphemy in the legal position "Purification of Origin") .
This is also a kind of attachment and an unconditional attachment, and it is very difficult to receive. This kind of attachment is the veil of the last enlightenment. It can only be excluded by superior purification, but apart from the omniscient omniscient, there is no worldly intelligence to describe.
But Mahà Moggall, the Buddha, had supported him, so he could conceive this final, subtle veil, to attain complete dignity. Freely and fully liberated Tue intuition from every aspect, even the facultative aspect of feeling is "I have freed".
Mahà Moggallàna himself confirmed that "The attainment of an enlightened being by the Monk if there is a Buddha's support is the most magnificent result!". Kinh calls this vipāka (Mahà abhinnà), meaning the Divine Power (Pancalabhinnà) and the six "Awakenings" can easily overcome all evil, even though the evil person comes from the most miraculous opponent in Three worlds.
Mahà Moggallana's testimony lasted for a week. In fact, these seven meals are seven meals that combine all that He has practiced for many lives, because the result of his attainment is a unique kind of result, very few saints achieve
We can imagine the diligence and courage of Mahà Moggallana during this brief time. Because the role of a great Venerable Master is the role that supernatural qualities reap, a diligent practice of supernatural merit is needed, and it is possible to overcome the extremely strong binding chains. has grown subtly in the mind.
The Sutra recounts that: The Buddha, during the first four hours of the night of advancing to the Virtue of virtue, remembered the ninety-one worldly existence. For an Enlightened One, the "presence" of space and time will disappear when the intensity of liberation is continuing. Similarly, Mahà Mogg has just acknowledged "beyond" time and space to sum up the merits of so many lifetimes within a week. Here, the concept of space and time is completely erased.
A mortal being imprisoned by the five senses and a sense of fullness of desire cannot understand in just seven days, an Upper Siddhartha like Mahà Moggallana has been able to transcend time and beyond space. The deadline to receive "All is a zero".
Mahà Moggall also made it clear in the Anguttara Nikàya, book IV (pages 167-168) that: - Although he obtained the Saint quickly by diligently exceeding the record (Khippbhinnà), in fact during that one week He had "Evolution" difficult (Dukkha patipadà) because of the need to support rich (Sasankhàra) of the Buddha.
Also Sariputta (Xa Loi Phat) is different. Although this second great Sage-Enlightenment had obtained the fruit more than a week later (ie in fourteen days), his evolution was more comfortable (Dukkha patipàda).
Section Kien Lien proceeds to the Sacred Treasure faster than Sariputta because of the Buddha's personal guidance and support. And Sariputta, Buddha does not do so because he knows that Sariputta has special wisdom, can independently advance to the Holy fruit independently.
-ooOoo- END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.4/8/2019.
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