The Life of Ananda Sangha.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Chapter VII Samantabhadra's samples of the talks with the Buddha -ooOoo- The conversation about Dharma between Amanda and the Buddha found in the Pali scriptures is many, can be said to be diverse! At one point, the Buddha answered Ananda's question by silence. Because in Buddhism, "discourse" is to bring sympathy, that is, correct understanding, the idea or what the sages want to say, not anything must be emitted by words. If we think that: To correctly understand what the Buddha taught as "discussion" in the most intimate way with the Buddha, then for a full twenty-five years near the Buddha, Ananda did not cease to "talk" with one Enlightenment level. On the other hand, Ananda was also given the privilege of the Buddha that any dharma he could hear directly from the Buddha's golden voice, not through another person. In the case when the Buddha said the dhamma that Ananda was absent, the Buddha then repeated it in silence for himself to hear. This is the reason why we see so many places in the Tripitaka. When understood honestly, the above sentence begins to imply that: This is a discourse of the Buddha himself, and Ananda is only the narrator. But if you understand carefully and do not accept the text, the sentence "I am Amanda, did you hear that ..!" It also means that Ananda used his words to correctly describe the Buddha's moral will. In the framework of this small booklet, we cannot declare all the "Buddhadharma" narrated by Amanda. Even more, we cannot mention all the popular discussion patterns. When we read the Tripitaka carefully, we will find that: Whenever the Buddha discussed a topic with Amanda, he often had a large number of disciples who began the story with a question, or raise a hot news that has just happened in the daily monk's life or in real society. With such an introductory method of teaching, the Buddha obviously not only aimed at Ananda, improved his level of knowledge, but also intentionally brought benefits to other monks. Although the figure of the dialogue with the Buddha was Amanda, but the weak absorbing of the dharma was those present at that time. The way of raising a topic to use mind together for discussion is still prevalent today. When all in attendance contribute to reflection and analysis, the inner illumination is stimulated simultaneously. At that time, the Buddha and Amanda only played the role of guiding and developing the discourse rather than letting the Sangha community passively listen to what he and Ananda said. As a result, such talks have often become extremely useful exercises for the Sangha community. Another time Ananda asked the Blessed One, "How does a bhikkhu live happily in a monastic life?" . In other words, the foundation of monastic happiness is one's own self-fulfillment and development of morality and does not ask anything from others, whether it is the dignity or the virtue that the Saints. constant praise. (According to Anguttara Nikàya 5, 106 = Tang Nhat A Ham 5, 106). A question of Ananda is also worth repeating as follows: "What is happiness and what is the purpose of virtue?". The Buddha replied: - The happiness of a full-fledged monk who is virtuous enough is never to blame yourself, never to guilt. Their spirituality is always free, pure. But Ananda immediately asked further: "The White Buddha! So when the spirit is free, pure, what state will the practitioner reach?" The Buddha immediately replied: - If spirituality is clear, thinking (thoughts) are pure. When all thoughts are purified, the natural inner bliss spontaneously overflows and stimulates the practitioner to progress to the Noble Truths, and at the same time spread compassion to all living beings. Then, without being questioned by Ananda, the Buddha raised his own question and answered: So what is the result of the bliss that permeates the mind and spreads compassion? - Is the direction of spirituality. It is full of joy, not just for yourself, but for all things. That joy and inclination will rise high and spread to infinity, so that a liberated being is no longer attached to the narrowness of samsara, confined to these three realms. (According to Anguttara Nikàya 10, 1 = The Most Increase A Ham 10, 1). Just like that, the Buddha later raised the level of Aanda's hearing and understanding of the Dharma to a more magical and holy level, bringing Abanda into the sense of the Holy world. Ananda listened to the Buddha's teaching with great devotion, sometimes he also reported to the Buddha some of his comments to be confirmed by the Buddha as right or wrong. Once he asked the Buddha: - Bach Duc The Ton! Whether fraternal involvement in the virtuous life is very important. Can it affect half of the spiritual life? Ananda immediately was partially rejected by the Buddha and added as follows: - The closeness (fraternal relationship) with a Saint cannot be considered only as important as half of the spiritual life, but it must be considered important for the whole religious life. Because that noble relationship is the way to the door of liberation. Who is closely related to an Arahant is someone who is hoping to get out of the cycle of samsara. (According to Samyutta Nikàya 45,2 and 3,18 = Jhanata 45,2 and 3,18. Same other passages with equivalent content in Anguttara Nikàya 6:57 = The Most Monk of A Ham 6, 57 and in Majjhima Nikàya 121 = Trung A Ham 121). But the most unique comment of Ananda must be said: "The practices (Sankhàra) arise from where, that is the cause of the dhammas extinguished". For him, this statement is probably a truth, there is no flaw, so he raised it to be confirmed by the Buddha. Once again, the Buddha said: - Hey, Aanda! His statement is very obvious, but very difficult to comprehend. Because "Quenches" (alluding to liberation) are not described explicitly. Especially not just straight: "In that cycle of samsara, one can find liberation?" . According to Buddhism, the gateway to get out of the cycle of samsara is a four-sided door frame, referred to as the Four Noble Truths, that is, the Noble Truth of Suffering (samsara and all dissatisfaction in life), The Noble Truth ( the Cause of Suffering), the Cessation of Suffering (or the ability to not allow Suffering to arise), the Noble Truth (the cultivation method to attain that power). Buddhism likens this Dao to an evolutionary wheel with eight spokes known as the Eightfold Wheel. The Buddha's passage taught Abanda the different aspects of each practice (Sankhàrà), especially the states when it arises and when it is extinguished. (According to Digha Nikàya 15 = Field A Function 15). One day, Ananda witnessed the unique skill of an archer who told the Buddha his admiration. Ananda originally came from the Knights class, so even though she was ordained, the nature of wanting to meet people of her caste is a common thing; especially when he has not yet gained prominence in the Holy World. The Buddha then took the opportunity to tell the archery story to make a comparison. He said: - Because like that gunner! In the eyes of the audience, everyone saw him work easily. But if they tell an ordinary person to do it, they can't do it. And likewise, with the understanding of the Four Noble Truths and the correct practice of the Eightfold Path in Buddhism, apart from the fully qualified Samsara and the Saints, no ordinary person can do it easily. easy. (The book of archery man that Amanda admired could use a sharp arrow to split the hair into seven times). The sutras: Majjhima Nikàya 4, 27, 99 and Anguttara Nikàya 2, 15 also specify a different narrative, saying: Once, Arahantha witnessed a famous disciple of the Buddha of the Brahmin caste. the subject, named Janussoni, was controlling an imposing white carriage in the arena. Ananda also heard the audience gossip and cheered, saying: That white carriage was the chariot of King Pasenadi, and it was the best and most beautiful carriage ... Then he brought about what he saw and heard to the Buddha and asked the Buddha how can a Buddhist compare those beauty with the teachings in Buddhism? The Buddha replied: - The most beautiful and pure white carriage can be compared to Nirvana. Monsters can be compared to faith and wisdom. Sin shame like victory. Sensitive Vipassana thought can be compared to reins. I know myself like the coachman. Morality like protective parts. Meditation is like the axle. Resources are like wheels. Calm (the mind says exhaustion) is like a shrug. Renunciation for the car background. ... restless and harmless (alluding to compassion) like weapons. Patiently like armor. And finally pure white like Holy fruit. (For in the Sacred Heart there is no wrong thought, just as on the white of the most beautiful car, the stain is always evident, and the diligent spouse will be cleaned immediately (According to Samyutta Nikàya 45, 4 = Jute A Function 45,4).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.2/4/2021.