The Vinaya ( Vinayapi Tipaka ) belongs to the Tipitaka ( Tipiṭaka ) are the teachings and regulations of the Buddha on matters related to the life and activities of the members as well as the affairs of the congregation, in particular, mainly refers to the Bhikkhu khưu, a part for Bhikkhu khưu ni, and a number of problems that can apply to goods at lay households also found.
Vinaya is divided into 3 main parts: Suttavibhanga , Khandhaka , and Parivara .
I. Suttavibhaṅga (Gender Analysis) presents about the Pātimokkha duty of the Bhikkhu consists of 227 things and of the Bhikkhu khưu ni consists of 311 things. The meaning of the word " sutta " in the phrase " suttavibhaṅga " has the same meaning as "s ikkhāpada " (learning, learning, ...), if considered in the broad sense can be called " gender duty . ” Thus, Suttavibhaṅga means the analysis of studies or the analysis of the precepts (in the Sutta Pitaka, the word " sutta " is translated as " sutta ", for example, Brahmajālasutta is translated as the Brahma Sutta , etc.) .
Traditionally being applied in Sri Lanka and Burma, Suttavibhaṅga is divided into two: Pārājikapāḷi and Pācittiyapāḷi . This division may be due to the division of the two volumes of Suttavibhaṅga and is shown as follows:
Pārājikapāḷi : Prologue Chapter Verañja introduces Sārīputta's request to the Buddha to regulate the study and proclamation of Pātimokkha ; then the Buddha was settling in the rainy season in the land of Verañjā. Next are the things to learn presented in order:
1) 4 Pārājika ( incongruous cylinder)
2) 13 Saṅghādisesa (rising museum)
3) 2 Aniyata (uncertainty)
4) 30 Nissaggiya Pācittiya ( unlucky treatment)
Pācittiyapāḷi : presents the rest of Suttavibhaṅga :
5) 92 Pācittiya ( condemnation )
6) 4 Pāṭidesanīya ( Confession )
7) 75 Sekhiya ( appealing )
8) 7 Adhikaraṇasamathā Dhammā (methods of dispute settlement)
9) Bhikkhunīvibhaṅga (Analysis of Bhikkhu Khưu Ni) .
Thai tradition also divides Suttavibhaṅga into two, but based on the content:
Mahāvibhaṅga (Great Analysis): also known as Bhikkhuvibhaṅga (Analysis of Bhikkhu Khưu) because there is a full analysis of 227 precepts in the Pātimokkha of Bhikkhu from 4 pārājika to 7 adhikaraṇasamathā dhammā . This volume is divided into 2 volumes: Volume I consists of 4 pārājika , 13 saṅghādisesa , and 2 aniyata , volume II consists of the rest of the duty starting with 30 nissaggiya pācittiya and ending with the recitation of the recitation.
The Bhikkhunīvibhaṅga (Bhikkhu Khưu Ni Analysis) only presents rules that are specific to bhikkhunis, which are general rules to be considered in Bhikkhuvibhaṅga (Bhikkhu Khưu Bhikkhu Analysis).
II. Khandhaka ( Component): Khandhaka consists of related issues that have been organized into chapters and divided into two: Mahāvagga (Great Product) and Cullavagga (Small Items ). We roughly translate Khandhaka as Component ( khandha means block, group, aggregates, ... and the suffix -ka in this case means to belong, to be related ...).
Mahāvagga (Great Product): consists of 10 chapters, starting with the realization of the Buddha's enlightenment, followed by important duties of bhikkhus such as renunciation ceremony, Uposatha ceremony , rain, Pavāraṇā (Tu Tu)ceremony , etc.
Cullavagga (Minor Items ): 12 chapters covering the practice of criminal monks, resolving disputes, division of assemblies, and other matters related to monastic life. In particular, chapter 10 deals with the ordination of bhikkhunis and the last two chapters 11 and 12 talk about the first two volumes of the Tripitaka in India.
III. Parivāra ( weak volume): analysis of gender and the law according to the headings and presented in the form of questions and answers, which can be seen as a guide to the practice of the law.
-ooOoo-
Vietnamese Vinaya
Our Vietnamese translation of Law is based on the Pali text from CD Budsir IV of Mahidol University (Thailand), divided into 5 volumes, with 8 volumes:
2. Analysis of Bhikkhu Khưu Ni
3. Great Product (2 episodes)
4. Skits (2 episodes)
5. Weak episode
*
1. Analysis of Bhikkhu Khưu:
Consists of two volumes and can be summed up as Bhikkhu Khưu for easy to remember.
Referring to the content, the opening chapter of Verañja presents the time for regulating the study of the Bhikkhu khưu based on the Buddha's response to the request of Sārīputta (Sàrīputta) that: " Hey Sārīputta , please wait! Hey Sārīputta, wait! In this case, only the Tathagata knows the time . ” And he identified the time as follows: "Hey Sārīputta, precisely because some of the dharma led to smuggling or appearing in this assembly ... precisely because the congregation has reached a mass in numbers ... precisely because the congregation reaches a growth in development ... Because the assemblies reached an abundance of benefits, some of the dharma led to smuggling or appearing in this assembly, so the guru set up the study and proclaimed the Pātimokkha deity to his disciples in order to eradicate himself. France leads to contraband or that . "
By the following chapters, we learn that whenever the teachings were prescribed, there was firstly criticism and criticism of certain monks' actions or words, criticism and criticism spread. made the Bhikkhu khưu heard and finally to the ears of Buddha. The violators in these stories may be individuals or groups of bhikkhus, not exactly mortal people, but even some of them have already experienced meditation and magical power like Devadatta with the division of assemblies and Sāgata because drunk with alcohol, in some cases by saintly witnesses such as Anuruddha about sharing a place with a woman, Cūḷapanthaka on teaching bhikkhunis when the sun has set, or Veḷaṭṭhasīsa the use of real life has hoarded. In terms of criticism and disparagement, most from the housewives may be refugees, heathen followers, or ordinary people, followed by monks who have ordained, only in a few cases by upper or lower demihumans. Usually, the Buddha summons the Bhikkhu khưu, identify problems, reprimand and teaching, and then regulate the study. Each time, the Buddha insisted on the ten benefits of doing so:In order to the good of the congregation, to the welfare of the assemblies, to suppress the evil characters, to the peaceful residence of the good monks, to prevent smuggling or in the present, to the elimination eradicate illegal or in the future, to bring the faith to those who do not have faith, to increase the faith of those who have faith, to the existence of the Dharma, and to support the Law . " In many cases, learning has been further regulated ( anupaññatti), there are cases where the severity of the practice is increasing, in some cases it is alleviated due to the necessities such as sick bhikkhus who can actually live in blessed monks more than once, or bhikkhus. You can make an appointment and then go with a Bhikkhu khưu ni on the dangerous road or a boat trip to the river. After the provisions of the study, there is an analysis of words and cases of violations or non-violations. This section needs a thorough review to understand what is more precisely learned. In addition, there are part of the narrative narrative in 4 things to learn pārājika and the first 5 things to learn about saṅghādisesa., including specific facts to help understand the crime case. When reading these stories, one should contact the analysis in front to see the judgment of the Buddha. It is important to note that the main object of these studies is the Bhikkhu khưu and bhikkhuni bhikkhuni who have been cultivated to the upper level by the practice with the notice up to the fourth time, the first being a la-la- Sārīputta was disciplined by the giving of a spoonful of food ( Great Product , chapter I, [85]).
*
2. Analysis of Bhikkhu Khưu Ni:
In short, for easy to remember, is Bhikkhu Khưu Ni. This volume presents 311 articles of bhikkhunis divided into the following:
1) 8 Pārājika (incompetent)
2) 17 Saṅghādisesa (increased treasure )
3) 30 Nissaggiya Pācittiya ( unconvinced treatment)
4) 166 Pācittiya (satisfied opponent)
5) 8 Pāṭidesanīya (uncovered)
6) 75 Sekhiya (Falcon)
7) 7 Adhikaraṇasamathā Dhammā (litigation settlement method).
However, only the specific learning rules for bhikkhunis ( asādhāraṇapaññatti ) are presented in this volume, while the general rules for Bhikkhu and bhikkhunis ( sādhāraṇapaññatti ) need to be considered in the Analysis of the Precepts of Bhikkhu. . Mr. Buddhaghosa in the Samantapāsādikā Vinaya helped us to identify these general studies, but the order of the learnings in the complete duties of bhikkhunis is presented without seeing him mention them. The complete precepts of the Bhikkhu khưu ni are found in the Pāli documents called Bhikkhunīpātimokkha, Ubhato - pātimokkha , Dvemātikāpāḷī, also stored in countries where Buddhism is the state religion such as Sri Lanka, Thailand, and Burma.
Comparing the Pātimokkha duty of Bhikkhu and Bhikkhu khưu ni, there are some issues worth noting as follows:
1) Bhikkhu khưu ni aniyata gender (uncertainty). Bhikkhu khưu and Bhikkhu khưu ni have 30 things nissaggiya pācittiya (Falcon discharge treatment), although the number is the same but some things are different, 75 things sekhiya (school) and 7 legal arrangements completely same.
2) Buddha specified the rules for the Bhikkhu khưu ni through the Bhikkhu khưu. Every time the incident arose, the Bhikkhu khưu ni recounted the incident for the Bhikkhu khưu, then the new Bhikkhu khưu presented to the Buddha. When the Buddha stipulates what he learns, he also conducts indirectly through the bhikkhus: "... And bhikkhus, bhikkhunis disseminate this learning ... " Also note the form of the verb used. in the words of the Buddha: The verb " uddissantu " in the case of bhikkhunis belongs to the imperative, which implies directives and orders, which should be translated as " let ," and " uddisseyyātha " applies to the Bhikkhu khưu belonging to the meaningful way of gentle advice is translated as " should. "; ” We have not found a grammatical explanation for this point, it is possible that the indirect or direct speech is the reason for this difference. And in the tales of the Vinaya, it seems that only Mahāpajāpati Gotamī actively spoke to the Buddha, while the bhikkhunis only listened and answered whenever Buddha asked.
3) Bhikkhu khưu ni when standing with the Buddha stand even though listening to the Dharma. This is noted in the paragraphs "... and then to one side. When standing on one side ... "And when saying goodbye to the Buddha, only the description of the Bhikkhu khưu ni bowing to the Buddha, the direction of the right shoulder circumambulating and leaving, there is no passage" ... from the seat stood up ... Particularly for the Bhikkhu khưu, Bhikkhu khưu ni need to ask permission when sitting down in front ( pācittiya article 94).
4) Crimes prescribed for bhikkhus are usually mitigated compared to bhikkhunis while both commit the same criminal act. For example, the concealment of pārājika by another, the Bhikkhu khưu pācittiya (objection) article 64, Bhikkhu khưu ni again pārājika (real community head) article 2, or the tendency to follow the wrong view and still not give up After being reminded, the Bhikkhu khưu committed pācittiya (Falcon for treatment) Article 68, and the Bhikkhu khưu ni pārājika (any real head) article 3, etc.
5) However, the Bhikkhu khưu ni is also mitigated by only 2-year-old monks and nuns, while the Bhikkhu khưu has at least 5 years or more, and the Bhikkhu khưu ni does not have to parivāsa when committing saṅghādisesa ( Increased museum), in return, must practice mānatta half a month in both assemblies (while Bhikkhu khưu have parivāsa depending on the number of concealed days and only 6 mānatta nights ).
6) The issue of ordination for women is somewhat more complicated, for example, a nun has to be 12 years of seniority (compared to a 10-year bhikkhu) and cannot continue every year ( pācittiya article 82), which This does not see the rules for Bhikkhu khưu. After giving up the steps, it is necessary to move the new Bhikkhu khưu ni away, to avoid the case of the husband catching back ( pācittiya article 70).
7) As for the nuns who want to cultivate to the next level, they must have the permission of their parents and husband (whose price is still dependent on their parents), must reach the age of twenty, have practiced the six dharmas in two years, and the transmission of higher levels of dharma should be conducted in both assemblies respectively.
8) Indian society at that time seemed very dangerous to women through the unforeseen events that occurred to bhikkhunis, either individually or in groups.
9) The problem of recovering Kaṭhina is found in this Code ( pācittiya article 30, [253]), instead of being aggregated in Kaṭhina chapter ( Great Product, chapter VII).
If we scrutinize the two sets of laws of bhikkhus and bhikkhunis, we can find the psychological differences between the sexes experienced by the Buddha through his own enlightenment and enlightenment, Nowadays, psychology takes a lot of effort with research to find the principles and apply them in practice. We think there are many other interesting issues that we ourselves have missed or are unable to detect.
*
3. General Products:
The Great Product consists of ten chapters:
1. Chapter 1 talks about the beginning of the Dhamma being counted from when the Buddha attained the supreme Dharma of Enlightenment, and included the process of forming the rite for renunciation and ascending to becoming a bhikkhu, and some issues related to the training of monks.
2. Chapter 2 explains the Uposatha ceremony with the original cause being the request of King Seniya Bimbisāra and many issues related to the ceremony, such as setting the boundary ( sīmā ) and the ceremony house. Uposatha , the repentance, the recitation of the Pātimokkha precepts , etc. The preservation of the unity of the assemblies is emphasized in this chapter.
3. Chapter 3 explains about rain season. Although only recorded in two texts, the content of this chapter presents the facts related to one-third of the time of the bhikkhu. This chapter needs to be scrutinized because there are new documents that are not presented in the already published Law documents.
4. Chapter 4 explains the ceremony Pavāraṇā (Tu Tu), which is one of the various forms of advice about the religious life related to the precepts. Although the practice of Pavāraṇā is carried out only once a year after three months of residence in the rainy season, it is of equal importance to the Uposatha ceremony in order to preserve the purity and unity of the assembly.
5. Chapter 5 deals with animal skins related to the lives of bhikkhus, such as shoes, etc. This young khưu, even though it was this excessive effort that was an obstacle to his attainment but also an example for us to see the motivation of the monks and nuns in the Buddha's time also in money.
6. Chapter 6 talks about medicine and how to cure it. This chapter consists of 4 chantes mentioning the treatment of some common ailments, about some of the rules that were applied during the difficult period of plants, about the solid faith of the laywoman Suppiyā, about issues of fish and meat use in Buddhism, in addition, there is a story about the female Ambapālā and some other issues that still have practical applications in the present time.
7. Chapter 7 explains about the offering of Kaṭhina . This is a great blessing, because the achievement of Ka sựhina not only affects the merit of the benefactor but also involves the practice of the bhikkhus. The detailed explanation of the contrasts of this chapter is perhaps not without the purpose of presenting some of the delicate points requiring thoughtful attention.
8. Chapter 8 is a chapter on clothing that teaches about medicine and related issues in many respects. The interesting part of this chapter is that the proceeding begins with the story of the physician Jīvaka Komārabhacca and his healing talent, surprisingly, the head and abdomen surgery was carried out more recently. 2,500 years.
9. Chapter 9 is named after an event that occurred in Campā, setting a bad precedent for using collective power to impose wrongdoing on individuals. At that time there was the Buddha who was the judge to arbitrate, in the present time the responsibility to review the incident is given to the Bhikkhu khưu assemblies in other lands if so requested. The explanations in this chapter are not only in addition to presenting a pattern in the conduct of acts, the ability of the assembly to perform for different types of actions depending on the number of bhikkhus present, and some principles should be applied to ensure the true nature of the law of the law. The acts of the congregation along with the withdrawal of those acts also presented in this chapter include: reprimand, instruction, abusive, mediation,
10. The 10th chapter deals with the division of assemblies in Kosambī from the beginning to the end. The divisiveness in this story is just an argument about a trivial law, from the personal conflict that has spread to the collective and become tense that not only led to fights among the bhikkhus but even caused the Buddha to flee into the jungle to live with the elephants and monkeys. The factor that led to the resolution of this split was the active boycott of the laity in Kosambī, and eventually the dispute was resolved due to the restoration of the wrong bhikkhu. The story of Prince Dīghāvu and the lifestyle of the three great virtues Anuruddha, Nandiya, Kimbila in order to promote the coexistence and non-hatred of each other is an important factor that needs to be built and maintained in life. group.
*
4. Primary Products:
The Minor Product is the second part of the Component which consists of 12 chapters:
1. The first chapter is the Act chapter, which deals with the seven types of actions in order to remind and alert the bhikkhu who has behaviors that are not in accordance with the Dharma, not in accordance with the Law, in order to create conditions for him to have the opportunity. improvement and modification. The seven acts are reprimand, instruction, abusive actions, mediation, and three types of criminal sentences in not admitting sin, in not correcting errors, and in not give up the evil ants.
2. Chapter 2 explains how to recover the Bhikkhu khưu guilty saṅghādisesa ( Sangha ) from the beginning until the end of the stages of parivāsa , mānatta , mūlāya paṭikassanaṃ if violating that crime or crime similarly during the execution of the penalty, and finally the abbhāna confession to restore the previous dignity for the Bhikkhu khưu guilty.
3. Chapter 3 explains the special cases of the Bhikkhu while performing the penalties to escape the crime of saṅghādisesa, again committing the offense, or similar crimes of the same group.
4. Chapter 4 explains the seven ways of dealing with the Law's presences with the presence, behaving the Law by remembering, behaving when the Law is not crazy, judging by sin has been admitted, according to the number east, under his guilt, the use of grass cover for the four types of litigation is controversy involving controversy, litigation involving reprimand, litigation related to sin, and litigation related to the task.
5. Chapter 5 is the chapter on the Lesson covers many issues related to the daily activities of the Bhikkhu on various aspects, such as how to dress, the sermon, items, etc.
6. Chapter 6 The Sutta also recounts the first 60 residences of a rich man in Rājagaha until the offering of a complete monastery of Anāthapiṇḍika (Solitary Level) and related issues such as construction, usage, and assignments in monastic management.
7. The seventh chapter is the chapter on Sharing the Congregation, starting with a long story that introduces life in a typical family of the Sākya (Thich Ca) family, followed by the ordination of six young people of the lineage. This, including Devadatta later initiated and conducted the split assemblies. This chapter ends with the questions of the elder Upāli to identify the differences between the disagreements in the assemblies that are common in the collective, and the division of assemblies is of a serious nature. The bad karma for the split assemblers and the merit of the one who united the divided assemblies is also mentioned in this chapter.
8. The 8th chapter explains about the 14 duties of monastic life. The life of a bhikkhu is fully described in this chapter, starting with the duties of the current bhikkhu, permanent resident, or preparing to leave, including the Bhikkhu's duty as a place of residence. in the forest or in the monastery. The daily duties such as alms, food in the cafeteria, depending on the merit of the benefactor, the use of the bathroom, the toilet are described in detail. In addition, it also stipulates the interaction between the teacher and the teacher for the related students or students. Whether the general life is good or not is due to the awareness and practice of these duties of the renunciants, typically the monks.
9. The 9th chapter of the Precepts of Pātimokkha presents the reason why the Blessed One preached about the eight extraordinary miracles in the sea, to compare with the special nature of the Dharma and the Law He declared, At the same time, it was entrusted with the responsibility of reciting the Pātimokkha Precepts to the Bhikkhus from that time on. The method of suspending the Pātimokkha duty is to protect the purity of the congregation, by eliminating the Bhikkhu khưu offenders but still conceal or appear unaware. In particular this chapter also mentions many subtle details in the reprimand of the accused bhikkhu and the appropriate attitude of the accused bhikkhu in order to keep the peace of the two sides.
10. The 10th chapter deals with the ordination of bhikkhunis with full details, starting with the request for ordination of Mrs. Mahāpajāpati Gotamī, which has since been cultivated to the upper rank due to the approval of the Eight Trong Dharma. to five hundred Sākya princesses were ordained with the assemblies of bhikkhus, followed by the process of ascending to the upper stage with both assemblies: with the Bhikkhu khưu ni first and then with the next Bhikkhu khưu. In special cases, the practice of ascending to the upper level in the assembly of bhikkhus can be conducted in the presence of the bhikkhuni who is the representative. In addition, a number of issues that have arisen with particular personality of women are also collected in this chapter. A thorough study of this chapter can grasp the general outline of the activities of the bhikkhuni at that time.
11. The 11th chapter deals with the first Tripitaka gathering in India. In addition to the records related to the practice of gathering the Buddha's teachings, including the interdependent origination, preparation and proceeding, this chapter also mentions the statement of Venerable Purāṇa that he only acknowledges teachings taught by themselves heard directly from the Blessed One's vajra speech, about the elders' decision not to add and not abolish any study, the observance of the great virtue Ānanda for elders, and how to apply the punishment Brahma (Pham Dan).
12. The 12th chapter deals with the second accumulation of the Tripitaka in India with the interdependent origination in Vesālī about 100 years after the Buddha Unless Nirvana. The details of the campaigning process of both sides in this dispute helped readers to know some general features in the spiritual life at that time. This was the second factional event after the Kosambī visit, but unfortunately this history ended at the end of this gathering without revealing any further sectarian division. this.
*
5. Weak episode:
The weak episode ( Parivāra ) is the last set of Vinaya ( Vinayapiṭaka ). Regarding the meaning of the word parivāra , scholar IB Horner analyzes the following: "... pari is a meaningful prefix : to go around, to wrap around, and so on ... and vāra to take from Sanskrit's root word is √ vṛ yes. means covering… ”(√ vṛ also means second choice); Based on this, we temporarily name it " The Weak Set ", meaning roughly " Gather the main things ." The main things were selected from the two Suttavibhaṅga and Khandhaka Laws then arranged and presented through different perspectives.
So, does this set of Weak Sets not bring anything new to the reader? Such a thought is also somewhat correct. However, among those who have read through, even thoroughly studied the two above Laws, one can claim that he or she can understand correctly and fully memorize what the Buddha taught. , or thinking of systematizing knowledge about the Law? Let us try to answer the following questions: “ In what locations have studies been prescribed? How many things are there in each of these locations? How many things have been learned in general for Bhikkhu and Bhikkhu khưu ni? Are the learning things? How many things have been taught separately for monks and nuns? Are the learning things? etc. The weak collectionsolved these questions to help readers from having to spend time manipulating memories or having to open books to review.
The nineteen chapters of the Weak set are presented in the following order:
I. Chapter Sixteen Main Parts of the Bhikkhu Gender Analysis : A full summary of 227 articles of the Bhikkhu khưu.
II. Chapter Sixteen Main Sections of Bhikkhu Bhikshu Analysis : is a summary of Bhikkhunīvibhaṅga which contains lessons that are specifically prescribed for bhikkhuni, the presentation is similar to the above chapter for bhikkhus.
III. Summary of Source of Sins: From the body, speech and mind are divided into six sources of guilt: can be born by the body and by the mind, not by the password; can be up by password and by will, not by themselves, etc. ... Guilty of only one source of guilt, guilty of two, guilty of three, guilty of four, guilty of six, and all ten The three groups have the same sources.
IV. Although divided into two parts: (a) Continuous Duplication and (b) Analysis of the Settlement, part (b) is only a continuation of part (a) that has not been completed. The reason for recognizing two separate parts is that the collectors still keep a sentence that signals the end of the first part: " antarapeyyālaṃ niṭṭhitaṃ " means " Continuous Duplication is over ." Formally, both of these are questions and answers that begin with a title ( mātikā ).
V. Questions about the component : Just a brief introduction programs through the chapters of this kit include University Products and Primary Products in the form of questions and answers about how many crimes for every program and terminate the listing list all 22 chapters of this Code.
BECAUSE. Tangential Increase: presented in numerical form from group one to group eleven with content related to the Law and the form is presented similarly as in the Sutta Pitaka of the Sutta Pitaka.
VII. Questions and Answers about Uposatha Ceremony , etc. Just a short chapter on the practices of Uposatha , Pavāraṇā , ... mānatta punishments , and confession. The second part talks about the benefits of regulating learning. It is worth noting that this chapter ends with the phrase " Mahāvaggo niṭṭhito " which means " Great Product is over ," while the parts presented in this chapter are found scattered throughout the entire Vinaya. must only in the Great Product .
VIII. Collection of Verses: Mostly presented below the shelf with some interlative paragraphs interspersed. The content lists the names of the eight places where the learning rules have taken place, how many things are learned in each place, etc. In addition, it also divides the studies into groups according to different aspects such as general rules, own rules, etc.
IX. Litigation Analysis: A detailed analysis of the four disputes and seven settlements. The topic is presented in a concise but no less concise manner that should be referenced.
X. Other Collections of Verses: Only a brief chapter in the verse of the subject related to the impeacher: the meaning and purpose of the accusation, the major wrongdoings that the fox The crime needs to be reviewed in the process of reporting another crime.
XI. Chapter Crime: is a continuation of the chapter above relating to the accused and the judge.
XII. Conflict (Subsection): Only a short chapter that is relevant to the judge, but the details presented are completely new, not found in the Laws that have been read.
XIII. Conflict (Main Part): The judge's practice is explained in detail. The method is presented in the same manner as in the Gender Analysis, first introducing a paragraph followed by an explanation of the meaning of each sentence.
XIV. Kaṭhina Analysis : The things to know about Kaṭhina are gathered in the form of a questionnaire that is general in nature but no less concise, in addition to details that have not been presented in the chapter Kaṭhina of the Great Product .
XV. The Fifth Group of Upāli: are the questions of Lord Upāli and the answers of the Buddha as seen in the Great Product and the Minor Items .
XVI. Source of Origin: Presenting sources of sin as mentioned in chapters I, II, III. In this chapter, the source of sin is the main theme and is presented in a condensed manner according to each learning.
XVII. Collection of Verses (Part Two): Questions and answers related to crime. However, the answer is only suggestive. There are sentences that can easily relate to the problem, but many other answers have taken up our time in understanding the meaning of Buddhaghosa's explanation as well as reviewing and examining excerpts. guide of Ms. IB Horner in the English translation.
XVIII. The Shelves Made Sweat: are difficult questions that make readers confused and sweat when thinking. About this chapter, footnotes are indispensable and have created many difficulties for us in identifying the problem. There are a few questions, we just recorded the translation and did not make the explanation because the cited source could not be identified.
XIX. Five Sections: Presented by five topics: Act, benefits, the rules of the types of actions, the seven types of arrangements provided, and a summary of nine different issues.
As for the author, rather than the editor of this document, we only know his name as D biếtpa through the summation at the end of the booklet. He was introduced as " the intellectual who has learned from the teachers and performed Parivāra to clarify the Dharma, helping the Buddha learners to resolve the doubts that arise ." There is an opinion that Dīpa.
In terms of timing, it cannot be ascertained. Based on the verse listing the names of the elders who inherit the Vinaya mentioned in paragraph [3] to name the five of Jambudpa (India), followed by the group of five leaders led by Mr. Mahinda responsible for traveling. France in Tambapaṇṇi, and the last elder on that list was called Sīva. It is estimated that the S vịva lived around the first century AD (Oskar Von Hinüber, A Handbook of Pāli Literature, p. 22); thus, it can be inferred that the episode Parivāra was performed at about that time. The place where Parivāra was performed is automatically accepted to be on the island of Tambapaṇṇi (ie today's Sri Lanka).
Regarding the content, there are issues to be noted as follows:
1) Parivāra is classified as Tipiṭaka , but most of Parivāra is not something that has been heard directly from the Buddha's own mouth and is written verbatim as the other two laws or Sutra Pitaka; This is easily identified via text. Although Parivāra does not claim to be the Buddha language, the issues discussed do not go beyond the teachings of the Buddha.
2) Parivāra currently in use consists of 19 chapters; however at the end of chapter XIV there is the inscription " Parivāraṃ niṭṭhitaṃ " which signals the end of Parivāra . The translator IB Horner cited that Buddhaghosa's Commentaries on the Law and the Long Sutta referring to " soḷasaparivāra " means that the Parivāra consists of 16 chapters and that our note about chapter IV consists of two separate parts, Anantarapeyyāla ( Continuous duplication) and Samathabheda (Analysis of the arrangement) and chapter VII include Uposathādipucchāvissajjanā (Questions and answers regarding Uposatha ceremony , etc.) and Atthavasapakaraṇa (The explanation of the benefits) has been shortened; in this interpretation we have Parivāra with sixteen chapters according to the Notes mentioned. So, have the XV-XIX chapters of the Chief Sutta and the Commentary been added after Buddhaghosa's period (around the 5th century AD)? This needs to wait for answers from serious studies or from finding relics from archeological sites to get the right answers.
3) It should be added that: Parivāra is not an ordinary reading book but is considered a learning material, a tool to help law practitioners understand and master the issues of the Law. The problem statement in many angles, according to each topic can help readers redefine knowledge and contribute to consolidating memory. However, the general reader can also learn the diversity of the art of problem analysis.
*
Although the content of the Vinaya has the theme that the teachings were prescribed by the Buddha for bhikkhus and bhikkhunis, they are also incorporated into introductory stories that present the social context of India in the time of the Buddha. Buddha. If carefully studied, readers can select valuable historical, medical, psychological, etc. materials and draw lessons that can be applied in the daily life of monks and nuns. and at the lay house.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.22/7/2020.
No comments:
Post a Comment