The Good Example of Maha Kasapa (Maha Kasapa).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Part 3 BECAUSE. TREATMENT TO THE GOD There were two times when Mahasattva came into contact with the Devas from the realms of Desire and Sacrifice. These stories are recorded in the Tripitaka, not to casually promote the power of a great Arahant, but just to recall the "not ready to enjoy" character. of the Elder Dai Kassapa. In addition, it is also to demonstrate an equal, independent and non-profit mind of a recluse who has witnessed liberation. The number is that once, there was a fairy named Laja, who remembered the reason she was born in heaven, because in her previous life, although she was a poor woman, she offered a handful of dry rice to a monk. Mahakashyapa, and in his heart made a vow that: "Please let me share a part of the truth that you have realized!" Then on the way home, that poor woman, while enjoying her good deed, accidentally stepped on a poisonous snake and was bitten to death by it. Because when she closed her eyes, she was still happy with the new good karma that made her immediately born in the thirty-third heaven, born in an extremely splendid setting... This beautiful young fairy knew well what had happened in her past life and, through gratitude, wanted to personally serve and protect the great Elder Samana Kassapa. She immediately came down from heaven to earth, "handled" to clean up Dai Kassapa's residence and poured the necessary amount of water into the pot for him! (The translator needs to make it clear here that the Celestials, when doing some work in the world, have a lot of "power" that we consider to be miracles! But when they have to appear in human form to "personally" do something, that is to show their sincerity and high level of respect!). Over the course of three days, the fairy Laja protected the recluse Dai Kassapa in such a "stealth" manner! (That is, when he went to beg for food or when he was busy entering samadhi, she dared to appear to work). But on the fourth day, thinking, "He must have received my protection", she immediately appeared a fairy to serve the recluse publicly...! The elder Dai Kassapa saw the bright light in the quiet room and immediately questioned the fairy, and then asked her not to continue acting like that! He gave the reason that: "Other bhikkhus or novice monks, when they see this privilege, they will object, and not diligently follow your example!" The sincere request of Dai Ca Lettuce, of course, inevitably upsets the fairy. She immediately flew up into the air and returned to heaven, her heart filled with regret. The Buddha knew about it, and immediately appeared in front of the fairy to comfort her. He explained to her the immeasurable fruit of her actions. The fairies should not be upset because of the advice of Dai Ca Lettuce, because the natural virtues of a serious recluse are like that! (According to the legend of the Dhammapada 118 - Dhammapada 118). And the second story narrated: At that time Dai Ca Diep was retreating in the cave "Truong Tinh" (Pipphali Cave). After a continuous great meditation without interruption, without changing position (just sitting) for seven days, he released his meditation to enter Vajrayana to become alms... At that time there were five hundred fairies. are the "kings", of the heavenly king, Sakka, waiting from the heavens to make offerings to the recluse Maha Kassapa. And with the precious food prepared, they simultaneously appeared to welcome the recluse on the way to Vuong Xa citadel, to be the first offering. But the capacity of the bowl of the recluse Mahakashyapa only needs a portion of the offering of a fairy, it is enough to fill it. how much more than five hundred offerings?! Therefore, the Elder Maha Kassapa accepted only a little symbolic food from each fairy... He kindly explained: "Hey fairies of good will! The poor want to spread a good karma to the poor and unfortunate in the village or in the city. The reason they have to suffer is because they have not had the opportunity to create good karma, and now the poor way is giving them a good chance!" The fairies, after begging many times, in order to be "exclusive" of the offerings, still heard the Elder Maha Kassapa repeat the same words, so in the end they had to retreat, out of the way of the Sa- subject continues into chemistry degree... When the king of heaven, Sakka, heard about it, the king himself suddenly felt "concerned". Because everyone knows that "offering the first meal of a saint, after seven days of entering samadhi with the first step, will receive immeasurable and boundless blessings!". And in order to avoid being "rejected" of the "exclusive offering" like the other five hundred fairies, the king of heaven, De Thich, used his magical powers to transform into an old and weak rural weaver. The old weaver waited for the great recluse to approach, then respectfully offered a portion of rice (meaning enough for one meal) into a bowl. But the majesty of a heavenly king, after being satisfied, immediately unleashed his actions, making the Heavenly King unable to hide his truth. Mahakasyapa recognized the old weaver as the king of heaven, Emperor Thich, and compassionately rebuked: "O Kosiya (name of Shakyamuni)! Thus you have reduced someone else's opportunity to do merit. As a king of heaven, if you cannot make an offering this time, you can make an offering in one day. another time, because he has many supernatural powers and enjoys a very long life span, but a poor mortal, amidst these impermanent, ephemeral, short lives, if they have not yet created good karma and yet die, they will die. If you close your eyes on samsara, if you don't have a blessing in your heart, it's a pity! The poor monk advises you to think of other unfortunate beings!" The king of heaven, Shakyamuni then argued: "White saint! But in the heavenly world we also need blessings! Ask the Holy Sangha to tell if my past act of doing good deeds in disguise affects the good results or not?" "O Sakyamuni! You will surely have immeasurable blessings, in a complete way! For your disguised act of offering is motivated by good will, not by malice!" So the king of heaven, Emperor Thich, was very happy. He saluted the Elder Dai Kassapa, then flew up into the air and returned to heaven... According to the Udana, number 3, paragraph 7, the commentary to the 56th verse of the Dhammapada (Dhammapada), the king of heaven, Shakyamuni, then recited the verse: "Saints, bowls, saving lives... Sowing grace and blessings to those who have lost their lives . Happy pure holiness! And the example of Ca Lettuce is a grace and virtue!" VII. CAUSES WITH DISCIPLES AND CO-FOLLOWERS It is very difficult for a monk to believe that he has received and trained many disciples! This is probably very true, because in the Buddhist scriptures only a few disciples of Mahakashyapa are recorded. One of the rare discourses, which Mahakasyapa gave to his predestined bhikkhus, deals with conceited subjectivity, overvaluing one's "levels of understanding". Dai Ca Diep said: "Hey, brethren! It is possible that some recluses have announced that they have attained transcendental wisdom, attained arahantship. But when it is the Master or the Elders who are able to confirm the TRUTH. When he met them to question them, they were embarrassed, and answered indifferently!It was only then that the interrogator understood: Some of those bhikkhus were already excited to make exaggerated statements, through self-indulgence. suggestive (or conceited), not they speak honestly!Then the questioner also realized: Because these bhikkhus have "remembered" quite a lot of the Buddha's words and have the ability to argue, very good analysis, thought they had become enlightened..., so they promoted their own "understanding", mistakenly thinking it was the result of liberation!Next, he used Tha Tam Thong to "read" in the minds of those "talented to remember" bhikkhus, then he found that: Their ability to memorize is often a great obstacle. for the liberation of greed, anger, and delusion! Because "knowing much" can only be a means for the practitioner to accomplish a certain work, but it is not a Noble fruition at all! A person who knows a lot of Buddha's words can be compared to a person who has a lot of climbing equipment. But as long as they don't use those tools to get to the top, they're no better than someone with nothing in their hands. Sometimes they are mistaken and proud, showing off those tools, thinking that they have reached the top of the mountain! The five dharmas in the mind, are the five cliffs surrounding ordinary people in the fire zone of greed, hatred, and delusion! And those who know many Buddha's words but do not practice them will become those who have not seen those five cliffs! (N.Đ. interpreted according to Tang Chi A Function 10: 86). With the exception of a few cases, Mahakashyapa has instructed a handful of bhikkhus (not named)! As for most of the sutras recorded, he was only closely related to the two other great apostles of the Buddha, Sariputta (Sariputta) and Ananda (Ananda). According to the Jataka, Sariputra in many past lives was reborn as the son of the forefather Mahakashyapa (Jàtaka No. 326 and 448), and two other times he was reborn as a grandson and then as a friend of Great Ca Diep. (According to Jàtaka: The Student Story No. 450 and 525). Theràgàthà (Theràgàtha) No. 1082-1086 also reported that the Elder Maha Kassapa, once, saw thousands of Brahmas descending from heaven to worship and praise Sāriputta. . There are two conversations between Maha Kassapa and Sariputra recorded in the Kassapa Sauytta Sutta. Accordingly, it was this great apostle Shariputra who, in the afternoons, after leaving meditation, went to see the Elder Maha Kassapa. In the text of the first conversation, Shariputra asked: - Hey, Brother Dai Ca Diep! According to the Buddha's teaching: The lazy and unafraid of sin are those who cannot see the light of enlightenment, cannot attain Nirvana, and cannot find the state of absolute security! But if a monastic person knows how to practice diligently, always being afraid of sin, then he can realize the fruit of liberation, attain Nirvana and bring himself to the highest position of happiness... - Hey, Brother Dai Ca Diep! So how are these two types of people clearly described? - Hey, friend Shariputra! There are four typical cases to describe them: 1. When a monk thinks: "Thoughts that are bad or unwholesome, though dangerous, have not yet appeared in the mind, so we don't need to pay attention... then they are easy on you and not afraid of sin. !" 2. When a monk thinks: "The evil or unwholesome thoughts naturally occur in us and we have unintentionally acted wrong. The consequences do not know how dangerous and when will come! ". Then they are easy on you and not afraid to stumble upon sin! 3. When a monk thinks: "The bad or unwholesome thoughts in the past did not occur in us, then where can we avoid in the present?". Then they are gentle and fearless against sin! 4. When a monk thinks: "If a bad, or unwholesome thought occurs in us, but we just give up, do not act at all, it will disappear...!" Then they are easy on you and pay no attention to sin! - Hey, friend Shariputra! These are the four typical cases that make monastics look down on wrong thoughts, lose energy, and degenerate on the path to find liberation, reach Nirvana, or experience absolute joy! On the contrary, if a monastic person, in all four cases above, does not distinguish past, present or taste again. If they do not disregard evil thoughts that have come, are coming or have not yet, always diligently, awakening and knowing themselves, they will see the light of enlightenment, will attain Nirvana, and will be in a state of peace absolute fun! (According to Journal A Function 16: 2 -Sauyutta Nikaya 16:2). On another occasion, Sāriputta asked Mahakashyapa some very metaphysical questions, which to us must be a strange thing. Shariputra asked: - Hey, Great Ca Lettuce! After passing away, the Fully Enlightened One (Tathàgata), will it remain or perish?... Or in a profound sense, the Buddha entered Nirvana, that is, becoming a whole: a permanent part and a part. non-permanent part? Or does the Buddha enter Nirvana, which is to become neither eternal nor eternal?" Before each question, Mahakashyapa answered that: "The Buddha never revealed about it!". And when asked, "Why didn't the Omniscient One reveal it?", Mahakashyapa analyzed: - Because those things have no benefit for the spiritual life, have nothing to do with the virtues of asceticism, do not motivate monastics to stay away from the worldly world, reduce desires, and do not end suffering. , does not become pure, attains the wisdom of liberation, does not realize the truth, and attains Nirvana! Shariputra asked again: - But hey, Great Ca-Lettuce! Then what did the Blessed One say? - Hey Sariputra! The World-Honored One taught: "This is suffering, this is the cause of suffering, this is the END of suffering. And this is the path leading to that cessation! preached like that, because these things have practical benefits for spiritual practice, are directly related to the holy life, make the practitioner aloof from the worldly world, end ambition, and purify the mind. , direct knowledge, enlightenment of truth, and attainment of Nirvana! We do not find a single case that clearly shows why Sariputra raises such metaphysical questions. Because for an Arahant like Shariputra, such questions don't seem very appropriate! However, it is very likely that this conversation happened not long after Mahakashyapa was ordained, that is, was personally accepted by the Buddha as a disciple. Or that conversation could range from the time Mahakashyapa officially joined Buddhism, until he attained Arahantship. And the sample of the story that Sariputra questioned the great Kassapa just told, sometimes just to examine the level of the path of the great cassava. In the Majjhima Nikaya, the 32nd sutta named Mahàgosinga, it is reported that Mahakasyapa attended a discourse on the teachings of the recluses who respected the Buddha's disciples, led by Sariputra. At that time, most of the Elders in the Sangha community were with the Buddha in the Gosinga forest. On a very bright moonlit night, the great ascetics, after a period of absorption, gathered near the retreat of Sariputra, to discuss meditation... When everyone was gathered, Shariputra immediately declared: - Dear brothers and sisters! It is wonderful for this forest of Gosinga: under the full moon, without a cloud to cover, the trees are covered with flowers, giving off a fragrant aroma, like being bathed in the aura emanating from the celestial world. , the poor path suddenly felt the purity of mind in harmony with the purity of all things! That purity is like the crystal clear moon, the poor dare to ask brothers, what virtue among us can be compared with today's perfect moon? Here are the honorable, great disciples of the Buddha: Ananda, Revata, Anuruddha, Maha Kassapa and Maha Moggallana, etc.., so who is a recluse who can daily illuminate this Gosinga forest with the Way. your happiness? The Elders took turns each answering one way. As for Maha Kassapa, his answer reflects his aspiration as follows: "The recluse is a person who specializes in making the forest as a home, is peaceful with the scene of heaven and earth, daily begging for alms for the world. Who is a sa-mon who thoroughly conquers greed, only has three clothes and casually wears clothes? cloth patching, minimizing items. Who is a recluse who is always content, cautious with all contact, shuns frivolous and energetic gatherings. Even though they have all the qualities such as virtue, concentration, wisdom, and liberation in themselves, they themselves have enjoyed the fruit of pure bliss, and at the same time if anyone asks for it, they can also show show how to achieve those successes fervently, clearly and precisely!" As for Ananda, the scriptures clearly state: Maha Kassapa also had many karmic relationships with Ananda, in past lives. According to the Student Stories No. 488 and 535 (Jàtaka 488-535), Ananda was twice reincarnated as a brother with the forerunner of Dai Ca Lettuce. And in the story 450, the forerunner Ananda is the son of the predecessor Dai Ca Lettuce. Even once, Ananda was reborn as the murderer of the son of his predecessor, Mahakashyapa. And in this last life, Mahakasyapa played the role of a teacher to guide Ananda in spiritual practice. (According to Great Product I, 74 - Maha Vagga I, 74). Because in "Ca Lettuce Recruits France" (Kassapa Samyutta) we find two dialogues by Ananda and Mahakashyapa that are more directly related to practices than to teachings. Meanwhile, the samples of the teachings between Ananda and Sāriputta, most of them are still of the nature of doctrinal interpretation, clarifying questions within the scope of thought more! Because in his role as a "legal" teacher, guiding Ananda on how to practice the Way, Dai Kassapa has always been very strict; There was hardly a single negligent act of Ananda that he ignored. Especially in relation to women, he advised even more harshly. Mahakasyapa defended the precepts of the recluses who were predestined with him, not because he wanted to show himself as a perfect person, to be proud, but only because he was a saint; thinking, "The fruit of liberation will never be achieved, if a monk is not complete in the precepts!" One time (According to Ka A Ham No. 16:10 -Samyutta Nikaya 16:10), Ananda suddenly had a good heart to take Mahakashyapa to preach at a nunnery. At first, Mahakashyapa politely refused, and told Ananda: "If you want, you can go alone!". But Ananda pleaded: "The preaching is insignificant, it is the presence of a person who works hard every day to be worthy of the listener's example!". Ananda asked and repeated that reason twice, so that in the end, Mahakashyapa accepted. But unfortunately, Ananda's goodwill did not bring the desired result! One of the bhikkhunis named Thullatissà disrespectfully insulted Mahakashyapa loudly as follows: "How can great Kassapa consider himself an attractive preacher, in front of the Venerable Ananda, a person who listens a lot and learns widely! It's like a person selling needles (alluding to) Mahakasyapa), and advertises and flaunts the quality of his products in front of the expert maker of the needles!" (referring to Ananda). Obviously, this bhikkhuni had many bad habits, but Mahakashyapa's lecture unintentionally "criticized" those weaknesses, so he uttered a word of correction. Compare Ananda's "sweet" way of preaching the Dharma with the strict teaching style of Dai Kassapa. When Mahasattva heard the attack, he calmly asked Ananda: - Hey, friend Ananda! Is the poor Tang the seller of the needle and the friend the maker? Or the poor Tang is the maker, and the friend is the needle seller? Ananda then replied: - Big brother! Please be generous because the nun is probably confused! Then Mahakasyapa bluntly repeated: - Hey Ananda! You should take utmost care in pleasing women, lest the Sangha may misunderstand your conduct! Hey Ananda! When the Root Teacher said, "O bhikkhus! The four objects of concentration and the four stages of formless jhāna, and the possibilities for the cessation of all mundane volition to attain sublime wisdom, thus was the Tathagata mastered. Anyhow, Ananda is also so skilled," or... "As the Tathagata was so mature, so is Mahakasyapa?" - Dear Brother! The Buddha said that sentence to confirm the attainment of Mahakashyapa, not to confirm the attainment of Ananda!... From the above dialogue sample, we must notice that: Dai Kassapa has indirectly "commented" Ananda's "reconciliation" answer (please be generous, because the nun is probably confused. moron!) in a very straightforward manner. As a sage, with special wisdom, Mahakashyapa repeated the Buddha's words, not to praise himself, but to demonstrate his unpolluted quality, in order to save the bhikkhus-- other nuns and to protect Ananda, in a situation dominated by emotions! The unethical bhikkhuni's stinging Thullatissà expressed her sensual attachment to Ananda, not out of admiration for him as a recluse who always upheld women. Ananda's virtue of wanting to help the weaker sex, which constantly pushed him to request the Buddha to the end in establishing the Bhikkhuni system, was misunderstood by her as Ananda who was very "loving". grandma! Based on the special expression of affection that Bhikkhuni Thullatissa used to give Ananda at that time, and the answer "for peace" (please be generous, because she may have been confused. ) of Ananda, then Dai Ca Lettuce has "behaved" both wisely and worthy of manners! At first hearing the reminder: "Hey Ananda! You should be careful in pleasing women, lest the Sangha may misunderstand your conduct!", we have the impression that it is Dai. Ca Diep commented that the matter was too strict and insensitive! But when we study carefully in the Tripitaka, especially the progress and history of the establishment of the nun system, we learn that "it only takes a bhikkhuni to show affection for the person who founded the nun. Ananda, if no one "cuts off" bad habits from the beginning, the whole bhikkhunis will later be damaged, unable to lay the foundation for a lasting nun dignity! Again, Ananda at that time had not yet attained Sainthood, his ordinary mind, even though he was blessed by his efforts to serve the Buddha, could only overcome some temptations of other worlds such as fame and gain. , material things etc.. but how can the mortal mind pierce the emotional net, especially the sexual pollution network!? The more this danger (sex) is despised by ordinary people, the more cautious an Arahant will be, because the Non-Returning Saints all know that the "Seed of Sex" is the cause of all things. another affliction! Next, Mahakashyapa again referred to the Buddha's confirmation of his "mastery in the four objects of concentration, the four immaterial jhānas, and the ability to put an end to all mundane volition and attain sublime wisdom". , is to tell the difference between an ordinary mind and a holy mind, and at the same time to encourage Ananda and the bhikkhunis who have aspiration to be liberated and need to be more diligent in their practice. As a result, Bhikkhuni Thullatissa knew herself that she could not seduce Ananda, she immediately returned to the world. And the disciplinary dignity of the nun system has also been stabilized since then. Another time, the rebuke of the Elder Maha Kassapa to Ananda caused no less "trouble": one time Ananda led a crowd of newly ordained disciples on a trip to visit Buddhists. towards the hills located south of Rajagaha (Ràjagaha). During that journey, as many as thirty new bhikkhus, mostly young people, had left the world. After finishing the journey and returning to Vuong Xa city, Ananda, saddened by the loss of many disciples, went to visit Mahakashyapa, then narrated the event of "thirty bhikkhus who had turned worldly", thinking that he would get Dai Ca Lettuce comforts. Unexpectedly, just sitting down and finished telling the story, he was severely rebuked by Dai Ca Leti...! Dai Ca Diep said: - Hey Ananda! To avoid what consequences and for what benefit did the Enlightened One teach: "When invited, monks, to come together to bless the Dharma at Buddhist houses, should not go in a group of more than three people?". - White senior brother Dai Ca Diep! There are three consequences that are difficult to avoid in large groups: 1. In the crowd, when bad habits appear, they are easily transmitted to many people. 2. The pure happiness of each Sa-mon will decrease. 3. People who see many Bhikkhu-bhikkhus chatting at the same time will despise the virtue of ordination! "Then, Ananda, why would a friend lead a crowd of newly ordained bhikkhus on a pilgrimage, in contact with the lay life?" These bhikkhus are people who have not yet mastered the control of the six senses, have not yet known moderation in eating, and have not yet fully trained in the virtue of knowing themselves! Have you inadvertently reduced the faith of the faithful? Under such guidance, the new good seeds germinated, withered! Fellow Daoist is like a Sa-mon who is not yet fully mature, lacking in experience! Faced with such disreputable criticism, Ananda, because he was still mortal, and had a mood of both blaming himself and sulking at the same time, Dai Kassapa did not comfort him, but also severely criticized him, so he forced his mouth: - It is pitiful for this Ananda, who has two hairs on his head but is still called by Dai Ca Lettuce not mature enough! But the Elder Maha Kassapa once again repeated the same rebuke...! Ananda answered like this with his mouth, but in his heart he knew that: "The rebuke of Dai Kassapa is still correct!" The problem seems to be over. Because then Ananda, in response to Mahakashyapa's admonition, tried to train the rest of his disciples to maintain proper discipline. But trouble arose again, because of an ill-tempered bhikkhuni Thullanandà. This bhikkhuni was originally a confidant with the compassionate Bhikkhuni Thullatissa, told in the previous paragraph! (According to the recorded scriptures, those two Bhikkhunis are called two "black sheep" among the white sheep!). When the bhikkhuni Thullanandà heard that Ananda had been called an "immature recluse" by Maha Kassapa and had to accept very "harsh" reproofs, she immediately protested loudly: "Great Kasyapa does not have the right to criticize Ananda like that. Why doesn't Mahakasyapa consider himself a former pagan, not in the Sakyamuni lineage!" Just like that, the Bhikkhuni Thullanandà intentionally steered the story from the realm of spiritual discipline, to the scope of defamation and personal defamation! In fact, everyone knows that before being accepted into Buddhism by the Buddha, he was an independent ascetic, self-cultivated and continued to travel in search of right enlightenment, rather than joining a sect. any evil! Yet the bhikkhuni Thullanandà slandered that he belonged to a non-Buddhist religion, so the evil eye was paid to her not long after, causing her to leave the ranks of the nuns, not get a bhikkhu-- Any other nun in the Church would admit it, and then she lost her faith and wandered around, letting her lust lead her anywhere or there, just like her scrupulous best friend had acted in a daze before! When the Elder Maha Kassapa heard the baseless slander of the Bhikkhuni Thullanandà, he said to Ananda, "This nun is indeed a foolish and thoughtless person. Since then, the cult has abandoned his family and decided to live a monastic life up to now, the poor religion has not accepted anyone as a teacher, except the Buddha, who is fully holy and fully enlightened!" END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.21/5/2021.