The Life of Saint Sangha Ananda.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Chapter V Amanda towards women -ooOoo- N gay since he made princes, the brothers Ananda and Anuruddha was not tempted by the female servant. Thanks to the lack of indulgence in sensual pleasures in life and the spirit of favoring a pure life, after renunciation all relationships between them and the women no longer seem necessary. Especially Anuruddha, from the day of ordination, contact with women was completely cut off. Not only Anuruddha absolutely does not look at the woman, but even the man rarely deals with many words, except the Buddha. However, not so, but the issue of women is not posed as a challenge to Ananda, especially this great Venerable, because of his duty, to be in contact with all kinds of people every day. In fact, Ananda was willing to give her body to donate money to Buddhism. In addition to serving the Buddha and serving the Church, Ananda also assumed the responsibility of taking care of all the Buddhists, whether male or female. Without Amanda, in Buddhism there are probably only three classes of disciples who are bhikkhus, novices and virtuous ranks. It was he who gave birth to the nuns' system when the Buddha was in money. According to Anuruddha Nakaya 8 (First Sangha Number 8) and Cùlavagga 10 (Item No. 10), the beginning of the Church of Bhikkhunis was as follows: "When the princes of the Shakyamuni family were ordained, the ladies, the princesses, and the little children also wanted to live a virtuous life under the guidance of the Buddha. The many ladies led by Queen Maha Pajapati Gatamì (ie the biological aunt, the stepmother, who is also the person to nurture the Buddha from birth to adulthood) brought each other to the eyes of the Buddha. Buddha and asked for permission to leave home. Pajapati Gotamì still patiently pleaded with the Blessed One many times ... When Ananda saw the Buddha's stepmother, puffy legs, clothes covered with dust, eyes dark and filled with tears, she stood at the door of the temple in a mindless manner, and asked: - My dear mother, why are you so superficial? - Bach Sa subject A Nan Da! The motherly wished to live the monastic life, but the Blessed One did not allow it. - How many times did your mother ask Buddha? - She still can't get her third time, so Mummy is sad and desperate! Asana heard that, she personally went to ask the Buddha. But in turn he asked for the third time still refused by the Buddha. And compassion did not allow Aanda to passively stand and watch the pitiful Queen like that. He then comforted the Queen, then promised to find a convenient opportunity to request the Buddha again. At this point, I think the writer should also explain the Buddha's attitude. The Buddha freely refused the ordination of his mother and the ladies of the Sakyamuni royal family, because the disciplines of the Saidas were very strict, the virtuous life was very frugal, destitute, otherwise. I mean almost austerity for the aristocrats of that time. A Empress becomes a Bhikkhu nun to live in the midst of a deserted forest, the daily food of which is almsgiving of the kind. These ladies, who are used to living in silk velvet, are always served by their servants, so how can they be independent, organized and humble, yield to each other in the face of the difficulties in the mendicant life. Besides, when the Buddha was still in money, the Indian society at that time was arranged according to Brahmin's political conception, a religion that considered the status of women in society to be very low, especially women. that is a mendicant And the woman has no right to form a separate community. In addition, we can understand that the Buddha refused to leave his mother's ordination up to three times to test her determination, as well as to give her time to think again later when closing In the framework of austerities, she will not regret turning the royal life in the palace. Return to Aanda's role in this matter. On one occasion, Ananda asked the Buddha: - Bach Duc The Ton, a woman dedicated to ordination, taking her days of virtuous life as her life, strictly observing the precepts and following the example of the Omniscient, the woman can later attain Holy Entry. Holy Nhat Lai results or Holy Liberation results or not? - This is Ananda! Such a woman will surely get the Holy of Salvation! That person Ananda immediately repeated: - Bach Duc The Ton! If a woman has all these factors and she is Maha Pajapati Gotami, the aunt, the stepmother is also the one who has cherished the Blessed One since childhood. The person who raised the Blessed One with her own drops of milk, When the first Queen Mai (Buddha's biological mother) died. A woman like that deserves to be accepted by the Blessed One to be ordained, taking the family life as a means to follow the example and keep the precepts of the Blessed One taught or not? Here Abanda obviously pointed out two very plausible reasons. The first reason, a woman, if she has right view, determination and mind, can also attain Liberation in this life. The second reason, the Empress Dowager is meeting those qualities and she has great merit in preserving and nurturing the Buddha's incarnation Prince, for such a mother there is only one outstanding dignity. Only family members in the Dharma can fully compensate for her merits. The Buddha, before the righteous "justification" of Ananda, allowed his mother Mahà Pajapati Gotami to ordain. He then also allowed Abanda to establish the Women's Church, but with very strict admission conditions. Reading here, we have the feeling that Ananda through intelligence and skillful speaking can change the "thought" of the Buddha. But in reality, especially in depth, no one can change the "intention" of an Omniscient. For the thoughts of a Buddha are always tied to very subtle truths. This problem happened not only to Shakyamuni Buddha, but it also happened to Buddhas in the past. And most of the Buddhas have allowed the establishment of the Nuns' Church. The Buddha's motherly sentence, Queen Maha Pajapati Gotami was not allowed to ordain without the intervention of Ananda, does not mean that the Buddha did not know her nurturing merit. But the hasty disapproval at first proves that the Buddha is an Omniscient and that he knows everything in advance, especially foreseeing a long-term harm to Buddhism in the future. Therefore, the Buddha then determined eight conditions that only women who are most fully virtuous and sincere can be accepted to enter the nuns. These eight conditions are also seen as solutions to definitely prevent the attachment between men and women and should be strictly enforced. Moreover, the Buddha also affirmed that "The system of nuns in the Tathagata's teachings will properly last for the next five hundred years." Words of the translator: The issue of the five hundred years of life of the nuns is found only in the Vinaya Pitaka, not in the Suttanta Pitaka or the Abhidhamma Pitaka (Abhidhamma Pitaka). Especially nowhere in the Pali scriptures (Sanskrit) clearly stated that such a lifespan extends to a thousand years, as some scholars say. Most Buddhist critics and researchers from past to present often refer to the degenerate phenomena of the Nuns' Church within five hundred years, rather than confirm the Buddha's testimony about the matter of time. If there is a difference in the lifespan of the Nun system, it is probably the opinion of the Buddhist Patriarch later. Later, when the Buddha gave the rules and regulations for the life of the nuns, Amanda asked the Buddha about the dignity of a monk who deserved to guide the ranks of bhikkhunis, the Buddha paid words that: - Sa subjects who know the right practice of the eight rules that the Tathagata has established is that the Sa Mon will lecture on behalf of the Tathagata to the ranks of Bhikkhunis. That is, the Buddha did not restrict the bhikkhunis' guru to be Arahant, but he emphasized only on dignity. Although these eight qualities represent a saint, but if a non-monk meets the special virtues such as Ananda, it is also possible to guide the bhikkhunis. These eight qualities are: 1. To be a teacher of the religion for the bhikkhunis must be sufficiently virtuous (the precepts must be pure). 2. Must understand Dharma Bao. 3. Must memorize the precepts, especially the Vinaya monastic precepts. 4. Must be able to say the law is both elegant (not obscene) and clear, easy to understand. Do not make mistakes in pronunciation (because it is also a word that mispronouncing can understand another meaning). 5. Must know to teach the Dharma to the ranks of Bhikkhunis from low to high, making them from unknown to fully understood. 6. Must be welcomed by the ranks of Bhikkhunis (ie do not make them afraid) and adore them. Especially that Sa subject when there is a disciple Bhikkhu Bhikkhu a mistake and was scolded by him, then should not make the offender continue to fear. 7. Must be a novice from small to large has never committed adultery. 8. Must be a Sa monastic life expectancy (ie precepts Bhikkhu Ni) minimum twenty lower. (According to Angutfana Nikaya 8 52 = Most Increased A Function 8 52). And since that day, the Venerable Ananda is one of the first people to have the merit of founding the system of nuns, so he finds ways to promote this system to advance on the Holy Way. This is also the reason why Abanda has encountered some troubles. There are two cases where the bhikkhunis stubbornly oppose the great elder Ca Lettuce (Maha Kassapa) to demand to hear the Dharma of Amanda (According to Samyutta Nikàya 16, 10, 11 = Jhanas number 16, 10, 11) . One of the two cases was mentioned earlier in chapter two, with the title Alanda a familiar name. According to history records, the result of that event was that there were two monks and nuns who had difficulty teaching secularity. And they stated the secular reason: They could not bear the sight of a teacher (Arah just Aanda) who did not pay attention to them as human beings, but only focused on them as two souls to be saved. free. More serious is the case of a bhikkhuni named Kosambi, a name that Amanda has never been familiar with. This bhikkhunis one day suddenly sent a message to Ananda, saying: She is very sick, needs your visit. In fact, she secretly fell in love with Ananda, and just wanted to create a chance to seduce this monk. When Aanda knew this well, instead of avoiding him, he solved the problem in a noble way. Ananda came straight to the hermitage of the disillusioned bhikkhun, and then explained to her: This body of yours is the union of formidable substances. of the three sources of suffering are Greed for Life, Craving for Enjoyment and Self-Attachment. Then he analyzed the dire consequences of those three sources of suffering, to awaken the dark woman. First, as long as we live in greed, death will make us suffer, but death cannot avoid. Death is manifested by old age and disease, which cannot be avoided either by old or sick. When people feel they are getting old each day, they know themselves more and more to die. Second: When we crave for enjoyment, the dissatisfaction will cause us suffering, but the dissatisfaction cannot be avoided, because people only prevent upcoming negative karma (through diligent spiritual practice). prevent evil results created. When one is faced with a karmic effect created, whether good or bad, craving always makes one suffer. If the fruit is good, the desire is to have more, and if the fruit is evil, the desire is avoided. Third, every self-attachment, impermanence will cause us suffering, but impermanence is a law no one can avoid. The morning sun rises in the east, and then sets in the west in the afternoon. Day by day is the most accurate symbol of the law of impermanence. Impermanence is the basic factor that makes the "temporary self" never truly exist, let alone a long or everlasting existence. A true monk who knows how to transform the three evil dhammas of desire to live, crave, enjoy, and ego into three good dhammas: carefree before the two states of life and death, and not clinging to all temptations. of sensual pleasure in life and mindfulness of the law of impermanence, everything is constantly changing! That monk will replace the greed for living with the desire for purity, replace the craving for enjoyment with the desire for merit to create good karma and replace the ego with universal egolessness. In other words, the monk knows how to bring his life to the coexistence of all creatures, knows how to develop his good deeds, contributes to the general evolution of all sentient beings, and knows how to bring. one's temporary self in a human life makes a lamp to see the cause of No-self in the cycle of birth and death. That means such a monk lives in the Dharma. And knowing oneself is a sustaining force for the wise wisdom to get rid of all wrong thoughts, especially sexuality, almost all of their spirituality merges with a saintly virtue, a dignity aimed at achieving resolution. free from all suffering in this life and from samsara in future lives. Ananda also emphasized that sex is the main cause cutting off the path of liberation. A monk who let sex flutter in his mind is like a boatman when he sees a boat running water without being able to stop it in time. The boatman was drowning in the water before and after. After listening to such genuine teachings, the love bhikkhu Kosambi immediately awakened. She immediately got out of bed (which she had used as a provocative place shortly before) to prostrate her head in front of Ananda, sincerely apologize, then repent, and ask Abanda for forgiveness. Ananda immediately rejoiced at Bhikkhu's confession, and encouraged her: "In the community of those who live according to the Eightfold Path, those who acknowledge their mistakes and repent of repentance will make progress, and will reach the goal of liberation ". (According to Anguttara Nikaya 4, 159: The Most Increase A Function Number 4, 159). This story evidently demonstrated Aanda's ability to inspire (through the timely and appropriate lecture) of Aban, toward the dark people to bring them out of ignorance and desire. Another story is about the royal concubine of the Persian King Nac (Pesenadi). These ladies think; "It is difficult to see the Buddha's birth! It is difficult to be born as a human. It is difficult to have a clear mind in a healthy body! And yet we have met these three conditions, we still do not. free to enter the temple to hear the dharma " The kings complained like that, because according to the custom of that time: All the main palace, queen and maidservant of a king must live forever in the forbidden palace, like a pelican. They are only allowed to see the Buddha or the monks preach when they follow the king, but they are not allowed to go to the temple to worship whenever they want like men. Although living on silk velvet, the luxuries do not bring spiritual happiness to them. They then pulled together to see the king, and asked the king to invite the Buddha or a monk who fully qualified to enter the palace. The Persian King Nacke of course accepted the invitation, then went to see the Buddha, and presented the wishes of the Empresses. After listening to the Buddha, at first he suggested that a disciple at home, who had attained Arahantship, went to do that work, because he said: "Let a monk give a sermon to encourage people to be better. , especially the people of that life are the powerful women ". Then, the Persian king Nac said to the ladies about the reason for the refusal of the lay Saint, and then asked them to consult together to propose which Satan is the most worthy person in the theory. France. Immediately the ladies immediately thought, "Only Samantabhadra is the one who keeps the treasure of Dharma!". Then they asked in unison to ask the king to invite Aanda to the palace to lecture. The Blessed One of course accepted the king's request. And since then, Ananda is a person who regularly goes to the palace to give sermons, to give moral guidance to the wives of the King of Persia Nac. One day in the king's palace, a thief suddenly took a precious jewel crown. The Army Forest Guard looked everywhere, but still couldn't find it. All the concubines, concubines, and beauties in the forbidden palace are anxious and worried that they will be falsely accused. When Ananda entered the palace as usual, the whole "royal followers" showed a sorrowful expression, not happy to hear the dharma as before. Then he asked the reason to know the story. With a compassionate heart, Ananda hurriedly went to see the king, and offered the king a method for the royal family to recover the jewel crown, without indignation causing negative karma. picture of a thief ...). At the same time, in order to create a peaceful atmosphere in the palace, so that the ladies and the royal concubine can listen to the Dharma with peace of mind. Asana suggested to the Persian king this: The king had to order his soldiers not to search anyone in the forbidden palace. The royal passage needed to be selected, the craftsmen set up a large tent, with only one entrance and one door, in the center of the royal garden. There was a very tall old water pitcher in the tent. Anyone who works in the palace, must go to a tent to wash their hands in that vase, to prove their "honesty" once in order, and to ban the two at the same time. This is an opportunity for the repentant greedy person to hide the crown in him and put it in the bottom of that water bottle, without fear of being caught in the act, leading to his loss of life. As a result, the king's jade crown has been found in this "honest" water vase! And everyone's cheerful scenery immediately returned in the forbidden palace. Of course the thief was none other than one of the kings, repented, returned treasures, and was spared the sin of death! (also a tall vase to prove that no one can touch the bottom to suspect that the person entering the tent behind you, or in front of you is a mischief). This design made the name of Aanda, already known by many, famous even more famous. Particularly in the ranks of Buddhism, Amanda was praised by all the brothers as a person who knows how to restore happiness by a wise method, saving special negative karma! (According to Jātaka n.92). And to conclude the chapter on "The relationship of Aanda with women", the author would like to recount the following pattern of dialogue between Abanda and the Buddha, not long before the Buddha passed away: - Bach Duc The Ton! After the Blessed One passed away, the disciples had to treat women, especially the nuns, like? Buddha taught: - Guys, don't look up to their bodies. Asana asked again: - But what if a woman comes too close to a novice? Again Buddha taught: - Do not open your own words first. Ananda asked again: - Where a woman comes very close to a monk and starts talking? Buddha stated the method: - When listening to a woman talking, you must be absolutely alert, remember the notion of fear and shame of sin, and use meditation, especially the dignity of knowing yourself (According to Digha Nikàya 16: School A Function 16). The above-mentioned questions were raised by Aanda himself when he knew with certainty: The Buddha was about to enter Nirvana. And then he repeated those last words to all the brothers while preparing for the cremation. In fact, the relationship between the monastic ranks with the bhikkhunis, as well as the relationship between the ranks of bhikkhunis with the female followers, for Arahant during the twenty-five years of the school, under the direction of lead of the Buddha, was not very special problem! It is worth emphasizing here that Amanda intentionally raised such questions, when the Buddha had not passed away, in order to hear the Buddha himself teach the last practical things. In spite of Arahantship, although a novice always lived in her knowledge, the eroticism of the women, Amanda, inherently encroached upon her. And the Buddha's warning before allowing the establishment of the system of nuns, Amanda has not forgotten (especially the Buddha's prediction about the lifespan of the Buddhist nuns' community can only be pure about five hundred years later only). Consequently, for a long time Aanda was quietly concerned about the future of Buddhism. Then because of such concerns, he asked the above questions to the Buddha to see it, not only as the final instructions, but also to reaffirm the Buddha's will, about the existence of the sect. women in the clergy community, in order to preserve a main law passed down on.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.31/3/2021.