The Good Example of Maha Kasapa (Maha Kasapa) .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Part 2 III. THE LIVES OF KASSAPA (KINGAPORE) AND BHADDA KÁPILANÍ . In the past Buddha's name was Vipassì, the predecessors Kassapa (Kassapa) and My Hanh (Bhaddà) were born as a very poor Brahmin couple. They were so miserable that they both had only a piece of cloth to cover their bodies. Whenever the husband goes to work as a hired laborer to earn a living, the wife has to be naked and hide in a thatched hut. When the wife goes to the field to carry water and pick vegetables, the husband has to hide in the house, not daring to meet anyone! Because their "property" has only one cloth to cover their bodies, people have called them "a couple with only one loincloth" (Ekasàtaka)! For us today, such misery is unimaginable. But even more difficult to imagine, in this world, there must have been such unfortunate people, but they were patient, happy, continuing their lives. And the predecessors of the two saints in our Buddhism, are two people who have gone through that miserable life! The unique quality worth mentioning here is the harmony of the other married couple, described as a basic "happiness" that can help them overcome, endure a life of complete darkness! But both the poor couple were fortunate enough to be born in the time of the Buddha to save the world. They single-mindedly take turns, one goes to listen to the Dharma, the other happily stays home. One day, while listening to Vipassi Buddha's sermon on the merits of offering robes, the husband suddenly had a desire to give. But looking back I have nothing but a loincloth! - First, give alms and then cover your body with your wife, next time go to listen to the Dharma?! - Second, if you don't have a loincloth, how can you show your face to work as a hired hand? Hesitation has caused people of the same age to struggle with fierce inner feelings. He said to himself "this loincloth is a common thing between my wife and I. So in order to make the wife agree with her husband, let's go home and ask her opinion. If she agrees, I will donate it to the robe offering ceremony!" But he thought again: "Suppose my wife does not agree, then I have no hope of doing alms!?" The more he analyzed and pondered, the more he found: "Blessed is hard to find, but selfishness is always ready to give up!..." Then he was so happy with the victory over his heart, forgetting all about the surrounding situation as a Buddha was giving a sermon. He suddenly clasped his hands and shouted "I won, I won!...". At that time, the king was present to listen to the Dharma. Although the king was sitting on high, the shout of the guy "most loincloth" was still very clear to the king's ears. The king immediately ordered the guard to lead the "noisy" person to ask: - Poor fellow! The place where the Buddha preached is a sanctuary, why do you dare to shout out loud? - Bow down, Your Majesty! Because the common people understand a blessing in the Buddha's teachings, they are so satisfied, they forget that they are in a sanctuary! Kudos to your generous majesty! When the king heard this, he was surprised, so he continued: - What do you mean by "understanding the results" but screaming "I won, I won" what do you mean, tell me?! The "one loincloth" man hastily narrated his intention to donate his only piece of loincloth to the robe-offering ceremony, and the hesitancy in his mind at the situation where he and his wife only had one piece of cloth. He told the whole story, until he put all his energy into overcoming his selfishness and forgot about everything around him, so he forced his mouth to shout "I won, I won! etc.." When the king heard it all, he looked stern. Then the king gladly gave that brahmin "one loincloth" many clothes, and ordered the bodyguard to take him and his wife into the palace and ordained them to the positions of Inner Judgment and Palace Maiden. So the poor fate of the Brahmin friends "one loincloth" ended from there! At the end of his life, the husband who became an Introspective, by virtue of his unselfish generosity, by the teaching of Buddha Vipassi, was born in heaven. And the wife was born a fairy. Then at the end of the celestial world, both of them descended to earth, were born as king and queen, and ruled the vast and prosperous kingdom. Both the king and queen were kindhearted and loved the people, so the people were happy and happy. Especially, the king and queen always respect the virtuous ascetics and ascetics, and at the same time wholeheartedly protect the saints, especially the Bich Chi Buddhas (also known as the Paccekabuddhas). ). Another previous life, predecessor My Hanh (Bhaddà Kàpilànì) was born as the mother of a Brahmin youth, a student of a Bodhisattva (Bodhisatta), (this Bodhisattva later became the Buddha!). This young man was very handsome, gentle and raised the monastic life. As for the predecessor, Maha Kassapa was born as a father, and Ananda was born as the only son in the family, that is, the brahmin youth mentioned above. The mother wanted to give her son (Ananda's predecessor) before becoming a Taoist, enjoy the pleasures of life. But one incident caused the young man to grow tired of worldly life drastically! It was the case where the young man's mother suddenly fell in love with him, then fell in love with him. She was so infatuated that she would have been willing to kill her son to avoid getting into love problems. That young Brahmin was indeed a victim entangled in a blind, lustful and daring "love drama". He learned a lesson about the dangers of sexual pollution in life, so soon after, he succeeded in convincing his parents to allow him to become a monk. (According to Student Story No. 61: Jàtaka n. In another past, the forebears Kassapa and My Hanh (Bhaddà) were born as Brahmins and had four children. These four children later were Prince Siddhartha (Siddhatta), Anuruddha (Anuruddha), Sariputra (Sàriputta) and Moggallana (Moggallana) in the teachings of Buddha Shakyamuni. All four children want to become monks. At first they were prevented from doing so by their Brahmin parents. But later, by listening to them clearly explain the practical benefits of the religious life and the perversions of the sensual life, the Brahmins themselves followed in the footsteps of their four children to become monastic. Born Story No. 509: Jàtaka n. 509). Again in another past life, both Kassapa and My Hanh (Bhaddà) were reincarnated in the wombs of two brahmin women who headed two villages. The two husbands, who are "commune chiefs" of these two young women, are close friends, so they promised each other: "If the two children are born a boy and a girl, they will become family members together!" . Then their wish came. But those two children were originally the descendants of two fairies who descended from the Brahma heaven, so they not only were not attached to attachment, but also simultaneously asked their parents' permission to become a monk. (According to Student Story 540: Jàtaka n. 540). As for the mistake, acting in the dark, predecessor My Hanh (Bhaddà) committed once. It was in the distant past when there was no fully Enlightened Buddha and when the Dharma had ended, but there was still a Paccekabuddha in the world. (The Paccekabuddha is a saint who speaks very little and rarely preaches the Dharma to anyone!). My Hanh (Bhaddà) happened to be reborn as a landlady. One day, due to a quarrel with his beautiful and virtuous sister-in-law, he regularly made offerings to the Paccekabuddha when he went for alms. Then the female landowner, out of jealousy, poured mud into the bowl of the Paccekabuddha, with the intention of angering the other sister-in-law. But when she thought about it, she immediately regretted it, rushed to see the Paccekabuddha, to ask for the bowl back, wash it clean, Because of that good and bad cause, in the next life, predecessor My Hanh (Bhaddà) was born as a very beautiful woman, but inside she exuded a stench, no one dared to stay near for long. Kassapa's predecessor at that time was a husband, at first because of the love of beauty, he got married, but later he could not stand it and had to stay away. Because she was a beautiful young woman, she knew how to apply a lot of perfume to hide her "weakness", so after that she was still loved by many other men. Only one misfortune for her is whoever marries her, then has to leave! How many of her love affairs eventually led to a breakup. While she was in despair, a suicidal thought wanted to leave her life. She said to herself, "Before we close our eyes, let's make good use of these possessions. Then she gathered all the gold and silver jewelry, and asked the mint to melt them into a very precious brick. She brought the stone. That precious brick was offered to a monastery, to be built into a stupa that houses the remains of a recently passed away Buddha, and her brick was the last brick to complete the construction of the temple. stupa! Strangely, after doing that good deed, she did not have time to sacrifice her life, the stench on her body naturally disappeared, her body became fragrant, and her first husband, Kassapa's predecessor, returned. find her again and live together as peacefully as when they were newly married! Jàtaka also clearly states: Two lives before coming to the last life, the forefather Kassapa (Kassapa) and predecessor My Hanh (Bhaddà) were reborn as king and queen, reigning in the palace of gold and jewels in Ba La Nai (Benares). Because the queen was a very devout person to the saints, so when a Paccekabuddha suddenly passed away, she was shocked, bored with her fleeting life, then left the queen throne to go home and work hard. practice meditation on the Himalayas (Himalaya). At the end of their lifespan, both the king and she were born in the Brahma heaven. And there they enjoyed an extremely long life (as long as countless human lives, it is impossible to count!), until they were both reborn on earth, becoming a son and daughter in two. brahmin family, From the above stories, we can conclude that: In most of the past lives, the forefathers of Dai Kassapa and the nun My Hanh had always enjoyed blessings in the Brahma heaven, and worked diligently. maintain virtue while being human. That is also the reason why they have despised fame in their last lives, giving up possessions easily. Especially when they are already husband and wife, they can also keep their body pure, not allowing lust to tarnish the six senses, in order to finally achieve the highest liberation in the ranks of the Buddha's disciples! IV. MEETING THE BUDDHA Continuing the story, let's go back and follow in the footsteps of Maha Kassapa. After parting with his "traveller", where did his aspiration to find religion take him? - According to the scriptures, at that time the earth trembled because it could not bear the immeasurable virtue and great ordination of the ascetic "Chang Tinh Ca Lettuce"! The Buddha clearly saw that state and knew that: A great man is coming to meet the Buddha and become a great apostle. He immediately got out of the seat (seat), and then went to the road, about five miles to convert the coming great disciple. An act of compassionate welcome that later history books often repeat! (According to Student Story No. 469, prologue: Jàkata n. 469, Introd.) The place where the Buddha was preaching was Truc Lam Tinh Xa, near Vuong Xa citadel and the direction the Buddha went to meet Thuong Tinh Ca Diep was in the direction of Nalanda. We can thus determine that the first meeting of the Buddha and this first apostle was about halfway between Rajasthan and Nalanda. (Nalanda later had, the first largest international Buddhist university and the source of most of the fundamental Buddhist studies for all the schools of Buddhism in the world. Xuanzang, during the Tang Dynasty in China was also a scholar from this Nalanda Buddhist University.) After going about five miles, the Buddha stopped and sat down next to a fig tree, waiting for the great disciple...! When Pipphali Kassapa arrived, he saw the Buddha's face radiating brilliant aura, his sublime, pure and liberated demeanor covering his whole body, so he said to himself: This must be a super saint, a great enlightened being! He is the light to save suffering that we are looking for!" Thinking so, he immediately bowed down to the Buddha and praised: "Homage to the Noble One. He is the omniscient Buddha, the Teacher of the poor!" The Buddha then replied: "Hey Kassapa! Sit down here! The Tathagata has a precious gift for you! That's the liberating dharma that you will inherit!" Then the Blessed One continued: "Train him! Hey Kassapa! The first is the two dharmas of fear and shame. These two noble dharmas must always be in the minds of the old ascetics, the novice monks, or the novice monks. middle-aged bhikkhus in Buddhism, because that is the basis of the holy life! Secondly, whatever good dharma you hear from the Tathagata, capable of leading to good karma, you must diligently remember, diligently meditate and diligently execute! The third is to concentrate on knowing yourself, and to avoid all causes of laxity, especially making people despise their lives and rely on them. These are the dharmas that you must perform!" (According to the commentary, the Buddha then used his supernatural powers to reveal thirty-two good signs for Chang Ching-kapapa to see!) Then both the Buddha and the first great apostle moved their heels in the direction of Rajagaha. On the way, the Blessed One suddenly turned to a tree to express his wish to rest. Often Tinh Dai Ca Lettuce immediately took his yoke and folded it four times to make a seat for the Buddha to sit on. (According to the Buddhist scriptures, this is a very meaningful act of creating blessings for Mahakashyapa in his last life!). The Buddha compassionately sat down, then praised: "Hey, Thuong Tinh Dai Ca Lettuce! His cold robe arranged as a sitting instrument is so quiet and convenient!" (Translator's addition: There are books that call Dai Kassapa's cold robe as a patched garment, which means it's torn! But according to our collection, it's a cold-resistant medicine. Because in ancient India. In degrees, people often cut the fabric into many small pieces, then braid it on top of each other, to make it thick and warm!). At that time the great cassava said: "Venerable Master! Please kindly accept this chair, as well as this cold medicine!" "Hey, Great Ca Lettuce! But the Tathagata has nothing to give him in return! The Tathagata only has a piece of cloth robe that is torn and old. The Tathagata wants to give it to you...!" Thuong Tinh Dai Ca Lettuce gladly received: "What a blessing for the poor, to exchange clothes with the Master! The poor are ready to wear this old and torn cloth robe, given by the Buddha!" In the Tripitaka, the exchange of clothes was considered the greatest "honor" that the Buddha gave to Mahakashyapa! Because apart from him, no second disciple of the Buddha was so honored! And after that exchange of clothes, Mahakashyapa made a vow to regularly live the life of the first momentum (Dhutanga) An ascetic practice, limiting the demands of the body is very effective. This way of practicing "Asceticism" has thirteen limbs, called the thirteen leading practices, as follows: 1. Picking up the dead body cloth, or the discarded cloth to sew it back to make a y, not a new y (Pamsukùlika). 2. Only live with three y (Tecìvarika), ie no reserve y (Three y are Y Tang Gia Le, Y Ut Da La Tang and Y An Da Hoi). 3. Must eat alms every morning, before 12 noon (Pindapàtika). 4. When going for alms, not to miss a house at all (Sabbadàna Carika): Indicates the chemistry of equality. A true recluse who does not choose a rich family or a sympathetic home to get good food, but forgets a poor family, or a house with poor compassion, can donate bad food! 5. Must sit half-old or cross-legged but live life and only once, before 12 noon. When you get up, you can't eat food anymore (Ekàsanika). 6. Must eat in a bowl (Pattapindika). 7. Only receive food in the bowl from the hand of the benefactor just enough and once (Khalupaccha Bhattika). 8. Must be in the forest, not in the hamlet (Araraiika). 9. Take natural objects such as tree shade to cover rain, sun, do not set up camp, keep cups (Rukkhamùlika). 10. If there is no forest, no tree shadow, then you have to be patient on the open space, not looking for caves or caves (Abbhekālika). 11. Regularly use the cemetery as a place of religious practice (Sosânika). 12. If the Sangha appoints "Bhikkhus, life must be in this or that place, etc.." then practitioners must absolutely obey, not against orders! (Yathasanthatika). 13. Just sitting but not lying down (Nesajjika). It means only using the three postures of walking, standing and sitting, not lying down! Because lying position often makes people fall asleep, forget about practicing the Way! (These thirteen early practices were collected and supplemented by translators. In the original English title, Mahà Kassapa by Hellmuth Hecker is not available). According to the commentary, the recluse, Mahakasyapa, has vowed to live a long life since then, in order to be worthy of receiving the duffle robe given by the Buddha himself. Mahakasyapa was the first ascetic who had the courage to carry out the first thirteen dharmas, when the Buddha taught, he developed tri-content, renunciation, and trained the will to liberate. He is also the first model in the Sangha, causing most of his disciples to follow his example in leading the way in life! (According to Anguttara Nikaya: Increase Chi A Ham). On the seventh day after joining Buddhism, the recluse Mahakasyapa attained Arahantship, the highest rank of Saint, which liberated him from all gross and subtle afflictions. Then, a long time later, in a conversation with Ananda, the Elder Dai Kassapa recounted his "beginning" stage of Buddhist practice as follows: "The first seven days, the poor way received the offerings of the faithful, but the body and mind were not liberated. But on the eighth day, the fruit of Arahantship existed in the mind!" . V. CHARACTERISTICS OF MAJOR KIEP IN THE LINE OF SUCCESSFUL DISCIPLINES OF Shakyamuni Buddha The earliest legends have shown that there is a deep karmic and samsaric relationship between the predecessor Mahakashyapa and the predecessor Bodhisattva Shakyamuni Buddha. This connection is, of course, deep in past lives. And according to the Tales of the Students, there were at least nineteen kalpas, and Kassapa and the Buddha's predecessor were reborn in the same family. Accordingly, up to six times, the forerunner Mahakasyapa was born as the father of the Bodhisattva, the predecessor of the Buddha. (Inscribed in the Student Stories No. 155, 432, 509, 513, 524, 540). And twice they were born as brothers. (Recorded in Tu Sinh Story No. 488, 522). Most of them were born as friends, or as teachers and students. Therefore, we will not be surprised when we witness that Mahakashyapa in his last life, having just seen the Buddha, showed affection, submission and immediately "accepted the Buddha" as the Master! (Like an "expectation" from many lifetimes of the two holy ones is ripe for convergence!) If we consider the last life to be the last and most precious "reunion" of Mahakashyapa with the Buddha, then we can repeat the following passages of instruction to determine the position of Mahakashyapa while the Buddha is in charge. The Blessed One is still in the money: "Dear Kāsāyapa! Preach the Dharma! Preach the Dharma to the bhikkhus, encourage them to be diligent in the right path! Mahakashyapa, you and the Tathagata, one of you must guide the Sangha! " (According to Journal of A Ham 16:6 - Samyutta Nikaya 16:6). The above special words, the World-Honored One spoke only to Mahakashyapa, not to anyone else!. According to the commentary, the reason the Buddha did not "recommend" similar tasks (instructing the Sangha), to Sariputta and Moggallana, was not because the Blessed One did not trust him. these two adepts, but originally because the Buddha knew in advance those two Saint Sangha and that the Buddha would pass away before Mahasattva! And Ananda at that time had not yet attained Arahantship! Although the Buddha repeatedly confirmed and praised Mahakasyapa's ability to speak the Dharma, there were three cases when the first apostle was still hesitant to advise the bhikkhus. He did so not because he was unwilling, or not because he was negligent in educating the younger generations, but because he knew for sure that some bhikkhus disobeyed the Dharma! In the first case, the Elder Mahakasyapa noticed: "Admonishing those bhikkhus who often argue and do not sincerely submit to good will is not an easy matter! Not to mention these bhikkhus, who refused, refused to accept. listen to the teachings of the elders, and show contempt for fellow believers!" Elder Maha Kassapa also heard the bhikkhus who lacked such virtue boasted that: "It is they who have the talent to discuss the Way and preach the Dharma." They also challenged "Let's try to give a competitive lecture, see who is better than whom, who can give a long, graceful sermon and more literary teaching than who?" When the Buddha was told this story by Mahakashyapa, he immediately summoned the stubborn and conceited bhikkhus to warn them, to bring them back to the practice of humility, to eliminate their bad habits "see some possibilities ordinary people as the truths of liberation" (According to Samyutta Nikaya 16.6 - Ka A Ham 16. 6). As a result, through patience, using the Buddha's compassion and kindness, a number of Bhikkhus went astray, instead of the rival Elder arguing or criticizing like them. In the second case, Mahakashyapa encountered a group of stubborn bhikkhus who despised all related consequences, did not believe in good, bad karma, shameless and disgusted with sin, unwilling to seek understand what is right! In the face of such an unfortunate phenomenon, Dai Kassapa made a general comment, not aimed at any individual. He said: "The depraved state of conduct of those unconscious bhikkhus can be compared to the waning moon. A planet every day enters an orbit that is obscured by light, without its splendor, no more faith, no more hope of perfection, no more motivation to lead to holy karma, and no more will to liberation!" (According to Samyutta Nikaya 16. 7 - Journal A Function No. 16. 7). As for the third case, the Buddha, facing the hesitancy to instruct the bhikkhus "regardless of progress" by Mahakashyapa, personally advised the misguided monks to advise them. have to return to the right conduct, and the Buddha did not continue to "press" Dai Kassapa to do it anymore! Buddha taught: It is commendable that there are recluses who only like to live in secluded forests, live only on begging, use only old robes, only three robes, prefer solitude...! This recluse is always contented and has few desires, is always diligent in the holy life and promotes a simple life, is always peaceful and cheerful... they are welcomed by laity or monastics with joy and respect, considering them as gods, then most automatically invite each other to imitate them, practice the Dharma, for their own benefit, and set an example for others! This is true happiness!" - Hey, Great Ca Lettuce! But there are also people who receive a solemn welcome from the world, or are well known by many people, just because they do not like the meager life, do not like the life of cultivating energy. They are famous for their "get what they want", because they have a lot of money, and because their greed drives them to do anything! Then the low class, diving in sensual pleasures, society takes them as an example, trying to run after worldly gratification, until collapsing in pain and disappointment! - Hey, Great Ca Lettuce! If the above-mentioned true happiness is beneficial and lasting, so is the suffering and despair caused by greed! (N. D. translated according to two passages of Buddha's speech in Samyutta Nikaya No. 16:8 - Ka A Ham 16:8). Once Mahakashyapa asked the Buddha: "World-Honored One! Why was it that in the past, when the Buddha made only a few precepts, many people self-cultivated to attain arahantship, but now, when the Buddha teaches the full precepts, few people achieve it? " Buddha replied: The phenomenon of degenerate morality and liberation appeared in the Buddha's time in the past (because of the thick evil karma of the three worlds of sentient beings), but the right Dharma is still being promulgated. Therefore, the law of commandment. Every day more and more Saints reach the end! "Hey, Great Ca Lettuce! At the end of the Dharma, righteous conduct will no longer exist, will be despised and cursed by the world. Instead, the evil religion will be promoted, and will be imitated by the majority! Like an ear The four elements (Earth, water, fire, and wind) on this planet will be upturned: hurricanes, great fires, floods and earthquakes will all occur at the same time, causing the human realm to end, so the evil state Religion, evil karma also makes society, humanity dark, crisis, suffering immersed in such extreme affliction! - Hey, Great Ca Lettuce! The Dharma-ending Age is a time when five evils will prevail: 1. People no longer believe in the Buddha as the Chief Enlightened One, having eradicated all afflictions, freed from samsara! 2. People no longer believe in the Dharma as the path leading to the cessation of suffering. 3. People of the world no longer believe in the holy life as the Sa-Mons or lay people diligently practicing the Dharma. 4. People no longer believe in the precepts that are the foundation of all evolution. 5. People no longer believe in meditation as the only means of inner purity, eliminating afflictions. - Hey, Great Ca Lettuce! However, as long as bhikkhus, bhikkhunis, good men and women believe fully or partially in the five values ​​mentioned above, on that day the light of liberation will remain, and ignorance will remain. It is impossible to monopolize the suffering of the world! (Explain according to the meaning of the Buddha's speech in Samyutta Nikaya 16:13 - Ka A Ham 16:13). One thing worth repeating here is: According to the above passage of the Buddha's words, the Sangha is not the only element that can preserve the Dharma. When monastics and monks become easygoing, despise the precepts, and do not practice liberation, but lay Buddhists still believe in the five values ​​mentioned above, the Dharma-ending age has not yet been completed. appear! Regarding the passages contained in the Kassapa Samyutta (Kassapa Samyutta), which records the Buddha's praises for the ascetic life, regularly receiving the first dharma of the great Kassapa, one time, the seeing Sa-Mon Dai Ca Lettuce wearing clothes too torn, patched countless times, thick, when rubbing can cause skin injuries. The Buddha advised this first great disciple as follows: Now that your age is advanced, you need to maintain your health to continue on the path of practice, the Tathagata advises you to receive good robes from offerings, and to eat food at the homes of Buddhists, When they sincerely invite, Tathagata also advises him not to stay in the depths of the forest, in isolation, in case of illness, good men and women can know and protect...! But Mahakasyapa sincerely replied: For a long time, the poor religion was used to living a hermit life in the deserted forest, was well-versed with the steps of begging for alms, and was calm under the tattered clothes but still covered the veil. In that pure life, the poor path has found noble peace and the poor path also advises those who are predestined to do so!In the heart of the poor, happiness is the reduction. desire, be complacent with the material things you have, be alert and diligent in mindfulness!" "Hey, Great Ca Lettuce! Please explain! Explain very clearly why you practice like that?" - "World-Honored One! There are two noble reasons for courageous disciples to keep the holy life seriously: - One is to achieve true happiness and liberation for oneself in this life. - Second, out of compassion, I want to set a good example for future generations in the three realms!" The Buddha then exclaims: "What precious words! This great Kassapa! What you have just said are holy words, fully expressing a holy life that brings peace and happiness to oneself and to all sentient beings in the three worlds That holy life should not be interrupted! That shining example should not be obscured!" (According to Kap A Ham 16:5 - Samyutta Nikaya 16:5). Then the Buddha declared in front of the Sangha: O Bhikkhus! The Tathagata greatly commends and encourages those who are constantly trying to imitate the practice of the recluse Mahakashyapa!" (Translated according to the Buddha's words in Kagama 16:1 - Samyutta Nikaya 16:1). In addition to the praiseworthy qualities that set an example for the above-mentioned monastics, Dai Kassapa also has many other noble qualities for the faithful. He treats all people equally, rich and poor, good-natured and unkind, courteous and gruff. When he entered the village for alms, or was invited to receive a bowl, he never noticed what kind of person in society, rich or lowly, offered good or bad food, made offerings respectfully. respectful or cold, etc..! For him, all are people with good conditions and he must convert! The Buddha compared him to the full moon, softly shining down on all living things, regardless of beauty or bad, strong and weak, tall, short, dirty, near or far... Buddha said: - When the recluse Mahakasyapa went for alms, from house to house, his mind was unattached, not discriminating, not shackling himself to the unexpected gifts that were about to come to him. He just thought: "Let those who, with good intentions seek blessings, be blessed! Let those who are worthy of the offerings receive the offerings! The recluse Maha Kassapa is always satisfied and delighted, when his fellow believers were fully supported by faith and support, he was as happy as if he had been fully offered, such a recluse truly deserves the daily alms of good men and women! - When Mahakasyapa preached the Dharma, he did not use his mind to use words that were "friendly to the ears" of his listeners, to please them, hoping they would recognize him as a virtuous recluse, or to make them admire him as a talented level. He just tried to make good men and women understand the Buddha's teachings. His sole purpose is to illuminate the truth in the minds of Buddhists, so that after hearing, they will practice diligently, without giving up. That is, Great Ca Lettuce always preaches the Dharma in the hope of helping people, and with an immeasurable compassion, (According to Samyutta Nikaya 16: 3, 4 - Ka A Ham 16: 3, 4). However, the most unique success of Mahakashyapa (who has been repeatedly praised and confirmed by the Buddha himself as "equivalent to him") is still his ability to control his meditation force immediately and as desired! It is also recorded in the Sutras: Dai Ca Lettuce can, at any time, capture pure awareness, overcome the four most subtle elements, create "matter" which is the four elements (including earth, water, fire, and wind). Easily! Therefore, for him, spiritual integration into the Formless meditations, ending the agitation in the senses, not allowing the six senses to affect the six consciousnesses, in order to reach the Sixth Passage (Chalabhììà) is a dharma he is very skillful! This meditation practice, in terms of life, can help the practitioner achieve all six types of supernormal powers. In terms of spiritual liberation, it is the only Holy Dharma that brings them to the "threshold" of Nirvana (Nirvana) right in the present life as a monk. (According to Samyutta Nikaya 16:9 - Ka A Ham 16:9). This is the ultimate work of Mahakashyapa, worthy of being considered on par with the meditation power of a Buddha! And since this practice is inherently equivalent to that of a Buddha, Maha Kassapa's inner mind is always pure, all ordinary desires, even those of the scope. nutrition or sustenance, it is also impossible to relapse, to sway the mind of Mahakashyapa. Result, According to a number of verses (Gàthas) of Dai Kassapa himself, which are preserved in the Theravada Verses (Theragàthà), he has repeatedly praised the tranquility in the jhānas (Jhānas). It was Mahakasyapa who went from this "abundance" to another "abundance": When he was in life, he lived in an abundance of money and fame. When he was a recluse, he was full of peace in the meditation stages. Even further, through past lives in many heavenly realms, especially in the Brahma realm, even though he was reborn in a fairyland, he was still not infatuated with those rare pleasures. On the contrary, he was a more "pure" god than the other gods! This should not lead us to assume that Mahakashyapa had a strict identity towards all species. In an incident in his last life, when Mahakasyapa harshly reprimanded the easy-going bhikkhus, it did not mean that he wanted to appear as a pedagogue, but that he only rebuked with a spirit of desire. Help those who, if left adrift, will never attain Sainthood! It was Ananda himself, a great disciple of the Buddha, who later personally witnessed the path of liberation, partly because of following the example and listening to the advice of Great Kassapa!. which he only reprimanded with the spirit of wanting to help those who, if left adrift, would never attain Sainthood! It was Ananda himself, a great disciple of the Buddha, who later personally witnessed the path of liberation, partly because of following the example and listening to the advice of Great Kassapa!. which he only reprimanded with the spirit of wanting to help those who, if left adrift, would never attain Sainthood! It was Ananda himself, a great disciple of the Buddha, who later personally witnessed the path of liberation, partly because of following the example and listening to the advice of Great Kassapa!.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.20/5/2021.