Buddhist monks and nuns.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
[10] Chapter tenConclusion-ooOoo- the Buddha was born in 554 BC in Lumbini Kapilavatthu origin, year 509, his enlightenment under the Bodhi tree in Bodhigaya Magadha. By the year 464 before the Western calendar, he propagated for forty-five years; thus Sangha has been established for forty-five years. He was then residing at Grudhakuta (Ky-barat or Linh Thuu mountain, or Ke Tuc mountain) near the Rājagaha city of Magadha. He lived eighty years in the world, until he entered Nirvana. Maha Parinibbana Sutta (Maha Parinibbana Sutta) of School II quite complete record of the last days of the Buddha on earth. The following narrative is based on the Sutta. From Rājagaha, after teaching about Morality, Concentration, Wisdom, the Buddha and the Bhikkhu-stilts of five hundred went north, headed for Kapilavatthu to Amolatthika, then again to Nalanda, both places where the Buddha talked about the consequences. the harm of breaking the precepts and the benefits of keeping the precepts for a layperson. At Kotigama, the Buddha taught about the need to understand the Four Noble Truths, and then explained about Morality, Concentration, and Wisdom. He and his group of monks and nuns continued the journey to Nàdika. Here, he talked about the liberation of a monk and about Morality, Concentration, Wisdom. Coming to Vesali, he stayed in the garden of the ladyess Ambapalì and taught again about Morality, Concentration, and Wisdom.
After that, the Buddha went to Vesali for alms and then went with Venerable Ananda to Capala. Sutras say that at that time the Devil came to ask the Buddha to pass away. He taught that he only ceases when the Dharma is spread widely and steadily; Then He asked the fake Sun if Ananda asked anything, three times the Master Dao Master asked that, but the fake Sun still did not understand the idea. Finally, the Devil again requested the Buddha to pass away, he accepted and told the Venerable Ananda that in three months he would enter into Mahirvana. Then the Venerable Ananda again pleaded with him not to end, but he did not accept that request. The Buddha and his group of monks and nuns came to Kutagara here, he taught:
The Buddha explained more about these dhammas as the Four Foundations of Mindfulness, the Four Righteousness, the Four As Mindful, the Five Bases, the Five Forces, the Seven Sections and the Eight Paths, commonly referred to as the Thirty-seven supporting products. He told:
The Buddha continued begging at Vesali, then he went to Bhandagāma to teach about Morality, Concentration, and Wisdom. He continued to set out with the monks to Hatthigama, Ambagàma, Bhoganagara; at Bhoganagara he taught:
The Buddha and the monks came to Pàvà, to stay at the mango garden of the blacksmith Cunda. Here the Buddha was poisoned by the wood ear dishes in the meal that Cunda offered. He had dysentery, but then he regained the illness. To Kusinara, he taught the Dhamma to Pukkusa of the Mallà clan. He continued to go to the river Kakutta, he bathed the river and then to the hill across the river. He continued walking and resting every way, finally reaching the Himmavati River in Kisunara. He went to the Sàla forest in the Mallà tribe, then told the fake Sun Ananda to spread the place for him between the two Sàla trees, the head towards the North, he taught:
Next, he talked about the four Saints to contemplate: 1) The place where Buddha was born; 2) Where Buddha is enlightened; 3) Where the Buddha turns the wheel of dharma; 4) The place where Buddha passed away. He also taught Venerable Ananda to preserve his mind, to show a serious attitude to women and to tell him about the division of his relics. He exhorted:
The false religious Ananda found himself not enlightened, saw that the Dao Master was about to pass away, sadly walked away in the monastery based on the door column and cried. The Buddha called him to call the Venerable and teach impermanence, admonish and praise the false Sun and teach it not long before he will attest to the Immaculate Conception. Then he taught Ton to report to the Malla people that Tonight, The Ton would end. At that time, he even allowed non-Subbada to take the ordination of monks. This is the last Bhikkhu-stilts allowed by the Buddha to join the Church during his life (later Venerable Subbada attained Arahant). He also turned to Venerable Ananda and taught:
The Buddha asked three times if the Venerable Ananda had anything else to ask. He then taught:
And here is the last teaching of the Buddha:
Then the Buddha entered First Jhana; Export First meditation, enter Nhi Zen; Export Nhi meditation, enter Tam Zen; Export Tam Zen, enter Tu Zen; Four meditation, enter Not boundless origin; Export Not boundless origin, enter the infinite origin of Consciousness; Export boundless Consciousness, enter the Origin of the landless; export Non-possessed origin, imported Non-fiction origin; non-non-ideal origin, entry Non-possessed origin; Export Immeasurable origin, enter the infinite origin; Out of boundless origin, enter Not boundless origin; Export Not boundless origin, enter the Tu Zen; Export Tu Zen, enter Tam Zen; Export Tam meditation, enter Nhi Zen; Export Nhi meditation, enter First Zen; Export First meditation, enter Nhi Zen; Export Nhi meditation, enter Tam Zen; Export Tam Zen, enter Tu Zen; Out of the Four Jhana he immediately passed away, Thus, the Buddha entered meditation freely freely in the realms of Form and Formlessness, so that in the end, from the Four Jhānas, he emanated and entered the Great Nirvana. Through the scriptures, we see that the Buddha repeatedly emphasized the importance of the Three School (Morality, Concentration, Wisdom) for a disciple of his. His teachings have been concretely and clearly instructed and taught. Practicing that dhamma in order to fully realize as he is, the monk must study diligently, understand it and at the same time have to uphold the bases through observing the precepts. The Dharma and Law are reminded by the Buddhist Master as a measure of the value of all opinions, views and actions, from which point out what is true and what is false. Respect for the Law and the Law is essential, but not blindly respect for dogma. Therefore, insight is enhanced through the practice of Meditation, which is the shining light for practitioners. That light comes from the practitioner himself, which is the meaning of "self is a lamp, is a refuge for himself". The diligence of study, self-control, self-confidence, and self-reliance led to the attainment of Holy results like all five hundred monks around the Buddha when he was about to enter Nirvana. Citing these five hundred monks is the Buddha's earnest encouragement to his disciples, and is a testimony of the successful performance of the Sangha during the time of the Buddha. He also taught that Dharma should be widely disseminated for the benefit of sentient beings, due to the infinite compassion of the Buddhist disciple. His last teaching: "Hey, monks, I advise you now: The conditioned phenomena are impermanent, be diligent, do not be distracted" is the deep message of the great Teacher, must be understood, must be the mind, must be done for those who want to be free from suffering, especially for monastics. During the forty-five years the Sangha has been formed, growing continuously, bearing some of the following basic features.
Come here, thought also need to discuss more about the spirit of harmony and purity in the Sangha. That spirit strongly affects the practice, the flourishing of the Sangha and the Buddha. Chastity is the purity of the soul due to the practice of the monastic precepts related to the development of insight knowledge leading to ultimate liberation. Harmony is a gentle, tolerant attitude toward everyone, which is the spirit of kindness, compassion, love of peace, and non-violence. That spirit is reflected in the principle of harmony in the coexistence of the Sangha community:
Even in the Buddha's time, the violations of the precepts were not few, especially when the Sangha became so numerous in life that the Patimokkha ordinance had to be lengthened because many precepts were included to prevent Prohibit recidivism. The Sangha Sutras I told the story of a Brahmin who came to worship the Buddha and raised public opinion in the king's row that: "Previously, there were few monks, but in that there were many upper monks. Nowadays, more monks and nuns have less advanced men and less magic powers ". The Buddha explained by dividing the three types of supernatural powers, the divine powers of transformation, the supernatural knowledge of the minds of others, and the supernatural powers of transformation. He taught the most important, the most beneficial, and his current disciples, for the most part, possessed divine powers, ie their ability to degrees. This is a delicate and practical answer. However, public opinion that the Brahmin has stated is also a fact. Indeed, when the congregation is crowded, enlightenment is less, it is natural, because then the identity of the possibility of enlightenment is difficult to manifest. Huong chi, a great achievement in spreading the Buddha's teachings, creating a strong association is a good situation for meeting people who are trying to free suffering. It is also not advisable to idealize the fact that life is with imperfect humans who are searching for the ultimate. Therefore, the law recorded many cases of violation of the precepts, many monks were corrupted, deceived, slandered, greedy, arguing, fighting ... Even once the Buddha quietly went. to the deep forest to live quietly and to warn the group of disciples who lacked purity and harmony. Another case to note is the case of Bhikkhu-stilts Devadatta (Ðề-Bà-attain-multi), the rotten disciple, causing the most trouble for the Buddha and the Sangha. Devadatta joined the congregation at the same time as many other princes, when the Buddha returned to Kapilavatthu for the first time after attaining enlightenment. Being a cousin of the Buddha, he showed his diligence in spiritual practice, so he was admired by many people, but when he got old he became rotten, wanting to replace the Buddha to lead the Sangha. He urged King Ajatasatu to usurp the throne of King Bimbisara, and incited the king to harm the Buddha. Once King Ajatasattu followed the instigation that the archers ambush to shoot at the Buddha, but due to the power of the World Religion, the archers did not carry out the other conspiracy. Devadatta again pushed himself a large rock to press the Buddha, but only a small piece of rock hit his foot. Another time, Finally, Devadatta together with six monks asked to amend the precepts, claiming the Buddha lived lavishly, not keeping the monk's poverty true. The incident also drew thousands of monks to Devadatta, almost a second Church was established. However, the Buddha's mighty virtue was still shining, and due to the efforts of the two Venerable Sāriputta and Moggallàna, the strayers returned to submission and Devadatta turned away, isolated, lonely, and sorrowful. . Until he regretted it too much, Devadatta attempted to apologize to the Buddha, but the risk of death while bathing in a pond. The above facts remind everyone that no matter how tight an organization is, no matter how good the majority of members are ... it is impossible not to be free from bad elements, without obstacles. But with the virtuous presence of the Buddha, obstacles were quickly resolved. But later on, the problem is no longer so easy, so the practice of Meditation, Tri-Precepts, the Yet-ma tradition of the Sangha, vigilance must always be at the forefront of the Sangha. -old. The Sangha in the Buddha's time is under favorable conditions and historical significance, is a complete Sangha, the best performance ever. The conditioned dhammas, according to the Buddha's teaching, are dependent on conditions, are impermanent, so they are inevitable to change according to circumstances, over time. The Buddha appeared in life, giving the message of salvation as a great opportunity, he is a remedy for the plague of sentient beings, suffering, of samsara. The Buddha never claimed to be a scientist, a philosopher. What He taught is practical, depending on the basis of sentient beings according to the social moment, the circumstances of each individual. He used the systems of philosophical thinking, the beliefs of the majority of that time, many things that he did not accept, in order to lead people along the path he showed. His teaching is arbitrary, it is so flexible that in many cases it appears to be contradictory. His precepts are also dependent on contemporary circumstances, today of course a few need to change and a few may also need to be added to suit the new situation. The spirit of observing the precepts is always needed, but it is not the grasping of content or words - of each precept. Therefore, the view that only the original precepts are the first, which is immutable, that viewpoint seems to have contradicted the spirit of No-Self, No-Self-Contempt of the Buddha's teaching. But, arbitrarily breaking the rules, changing the precepts is negligence, indifference and rottenness. The Buddha's teachings were likened to "finger pointing to the moon" by him. It is very practical, very precious, but nonetheless a means. And also because of that, the controversy about the Dharma after the Buddha's time still formed and existed. Three months later since the Buddha's death, Venerable Maha Kassapa, the great disciple of the Buddha, in his place of the Sangha leader, opened the first assembly meeting near Rājagaha, by himself. Venerable Ananda reread the Buddha's teachings, Venerable Upāli read the Precepts, as the basis for the Tripitaka later. From here, there were disagreements on Sutras, Laws and Abhidharma, and some public opinion said that some Arahants who did not attend the conference remembered that some Sutras and Laws were not quite the same as Venerable Ananda. and Upàli reread it. Then, Buddhism more and more later divided into many sects, and by the fourth jubilee, more than six centuries later, Except for some extra reasons, the main reason for the sectarian division comes from different perspectives on some of the meanings of teachings and practices. More and more and more and more and more, the Buddha's teachings were analyzed, developed in detail. The spirit of philosophy, discussion has enriched the culture of Buddhist thought, but also sometimes went far beyond the practical nature of the Buddha's aim to be free from suffering. First of all, Buddhism has become an ontology, psychology, phenomenology, cosmology ... Starting from the emergence of the Abhidhamma sect of Abhidhamma, sect Essayism, theistist sect, the commentators have proven that they are all great brains, their analysis has helped learners; but, a person who learns Buddhism must be a practitioner, and indeed possesses deep, detailed knowledge, Due to the impermanence of all beings, changes in practice methods, even in some Buddhist meanings, are impossible, and of course the Sangha also has some features that change over time. space and space. Since the Buddha entered Great Nirvana, since there was a differentiation into the sects, the cases of monk enlightenment are increasingly rare. From a moral point of view, the reason is due to the instability in the physical and spiritual organization of human beings in society, and of course the Sangha (and this is the reason. most specific, most practical). One point to emphasize is that the spirit of precepts in the Sangha is actually not consistent and tight. This only refers to the spirit of precepts, not to mention the specific content of the precepts, the procedure for the Sangha of Yet-ma has not been fully applied, the transmission and exchange of Gender, Concentration, Wisdom. It is still traditional in nature, the harmony, purity, not clearly seen in the Sangha, there is no harmony between the general and the particular of the Sangha in the residence, the world, the locality with the Sangha- Old man of the four directions ... Enlightenment must be the tradition of the Sangha, the advancement of insight, spirituality must be the tradition of the Sangha. If not, then in the sense, what is the difference between monks and lay people? Tam Bao is the general reason of all things. The Triple Gem is complete in a monk, in a Sangha, in a Buddhist layman and in a non-Buddhist person. The will to build a peaceful and peaceful life and reduce suffering is the common will of all living beings. In order to fulfill that will, in order to carry out the saving message of the Buddha, the Sangha himself, each bhikkhu must be the pioneer factor in action and in the attainment of Virtue. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/8/2020. |
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