Stories of Viṭaṭūbhavatthu and Stories of Sāmāvatīvatthu.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Together they create evil karma Example: In the past, the past lives of the Sakya family concurred in creating the evil karma of killing, dropping poison into the river to kill large and small sentient beings in the past life. The present life of the Sakya family, mostly saints, was slaughtered by King Viṭaṭūbha residing in the city of Sāvatthī, the country of Kosala, which is the result of the evil karma of killing that in his previous life. The Sakya clan concurred in creating the evil karma of killing, dropping poison into the river to kill sentient beings large and small in the past life, even if the Buddha wanted to save him, he could not. Accumulate Viṭaṭūbhavatthu The Viṭaṭūbhavatthu (1) is summarized in the passage relating to negative karma and the results of negative karma of the Sakya clan as follows: 1 The Dhammapadaṭṭhakathā, Pupphavagga, Viṭaṭūbhavatthu. King Pasenadi Kosala resides in the city of Sāvatthī, reigns over the vast country of Kosala, and wants to make friends with the Sakya family, who are relatives of Buddha Gotama, so he sends messengers to meet King Mahānāma, asking for prayers. Kissing a Sakya princess. The Sakyas met to discuss, not wanting to allow the Sakya princess to marry someone from another lineage, but fearing the power of King Pasenadi, did not find out how to treat King Pasenadi. King Mahānāma said: I have a very beautiful daughter named Vāsabhakhattiyā born of my maidservant. We should give this very beautiful daughter Vāsabhakhattiyā to King Pasenadi. Everyone in the Sakya family approves. The delegation of envoys brought her Vāsabhakhattiyā and brought her to offer to King Pasenadi. Seeing that she was very beautiful Vāsabhakhattiyā, King Pasenadi fell in love with him, so he was enthroned on the throne of Chief-Court-Empress. Later, Queen Vāsabhakhattiyā gave birth to Crown Prince Viṭaṭūbha. When Crown Prince Viṭaṭūbha was young, King Pasenadi ordained him as prime minister. At the age of 16, Crown Prince Viṭaṭūbha asked his mother for permission to visit the royal family on his mother's side, but his mother could not dissuade him, so he had to accept. Prince Viṭaṭūbha went to the Father-in-law to ask permission to visit the royal family outside, King Pasenadi also approved. Prince Viṭaṭūbha went to the capital city of Kapilavatthu with a group of soldiers, and the Queen Queen Vāsabhakhattiyā sent a letter informing that Prince Viṭaṭūbha went to the capital Kapilavatthu to visit the Sakya Royal Family. Prince Viṭaṭūbha was received very solemnly at the palace. King Mahānāma of the Sakya family is the foreign king of Crown Prince Viṭaṭūbha. During his stay at the palace, Prince Viṭaṭūbha was warmly received. After 2-3 days, Prince Viṭaṭūbha and his subordinates returned to the capital city of Sāvatthī. After Prince Viṭaṭūbha left the palace, the maidservant went into the living room in the palace, grumbled and said, "This is where the son of the maidservant Vāsabhakhattiyā sits," murmured and mixed with water. Milk cleans that seat. At that time, the guard had forgotten the sword, so he went back to the drawing room to get the sword, stood listening to the mumbling, so he asked the maidservant to know the truth about the fact that Madame Vāsabhakhattiyā was the daughter of the maidservant and King Mahanāma. the Sakya family. Hearing the bodyguard respond to such an incident, Crown Prince Viṭaṭūbha falsely accused him of: "The Sakya clan washes my seat with water mixed with milk, when I become king, I will cut the Sakya family's throat and wash my seat with blood." When Prince Viṭaṭūbha returned to the city-city Sāvatthī, the officials reported this matter to King Pasenadi. King Pasenadi was angry with the Sakyas, saying: "The Sakya family gave me the daughter of the maidservant and the king Mahānāma", so King Pasenadi collected the jewels that had been given to Mrs. Vāsabhakhattiyā with the title of Chief Queen and Crown Prince Viṭaṭūbha, and then bestow only the ornaments for the maidservant's status and the maid's son. Then, after 2-3 days, the Blessed One came to the palace of King Pasenadi. King Pasenadi paid homage to the Blessed One, then said: - Dear World-Honored One, the Sakya family of the Blessed One, bestowed upon me the daughter of the maidservant and the king Mahānāma, so I have collected the ornaments that I have bestowed upon Vāsabhakhattiyā with the throne. The chief palace queen and Crown Prince Viṭaṭūbha, then only gave back the ornaments for the maidservant's status and the maid's son only. The Blessed One taught that: - Hey, Great King, the Sakya family has treated the Great King inappropriately. As a rule, the Sakya princesses should be given to the Great-King. - Hey Great-King! In fact, Vāsabhakhattiyā is the son of King Mahānāma of the Sakya family, and Crown Prince Viṭaṭūbha is the son of the Great King. True to the truth, the mother's side is not important, only the father's side is really important. After hearing this instruction from the Blessed One, King Pasenadi was very happy to know that: "Only the father's side is really important," so King Pasenadi conferred the title of Chief-Court-Queen to Mrs. Vāsabhakhattiyā with jewels of the Queen's Chief-Court and reinstated the throne- death for Viṭaṭūbha along with the crown jewels. Later, Crown Prince Viṭaṭūbha was enthroned as king, King Viṭaṭūbha remembered the injustice against the Sakya family, so he thought: "I will slaughter all the Sakya clans." King Viṭaṭūbha led a large army of soldiers on the way to the city of Kapilavatthu. On the last watch of that night, the Buddha considered that sentient beings should be saved, saw that the Sakya family would be slaughtered, so the Buddha thought: "The Tathagata should save the relatives of the Sakya family." The Buddha flew from the Jetavana temple to sit under a tree with an empty shade near the city-city Kapilavatthu. Seeing the Buddha sitting under the tree, King Viṭaṭūbha came to pay homage to the Buddha, then said: "Dear World-Honored One, why is the Blessed One sitting under a tree with an empty shade in such a sunny day, and respectfully requesting the Blessed One to come to that thick shaded leather tree?" The Blessed One taught that: - Hey Great-King! No problem! The shade of family members is really cool. Hearing this instruction from the Buddha, the King thought, "The Blessed One is sitting here to save the relatives of the Sakya clan", so the King bowed to the Buddha, then withdrew his army and returned. city-city Sāvatthī. The Buddha-Buddha flew back to the Jetavana temple. Some time later, remembering the hatred of the Sakya family, King Viṭaṭūbha for the second time led his army to the city of Kapilavatthu. Seeing the Blessed One sitting under a tree, King Viṭaṭūbha came to pay homage to the Blessed One and then retreated back to the city of Sāvatthī, as before. For the third time, King Viṭaṭūbha again led his army to the city of Kapilavatthu. Seeing the Buddha sitting under the tree, King Viṭaṭūbha came to pay homage to the Buddha and then also retreated back to the city of Sāvatthī, like the previous two times. For the fourth time, King Viṭaṭūbha led his army to the city of Kapilavatthu to slaughter the Sakya family. This time, the Buddha clearly saw, knew the past lives of the Sakya family, and together they created the evil karma of killing, dropping poison into the river to kill large and small sentient beings in the past life. Now, that negative karma of killing has a chance to bear fruit in the present life, so it cannot be prevented. This time, the Buddha did not fly to sit under the tree like the previous three times. The Sakyas are all male and female attendants who keep the five precepts pure and complete, most of them are saints. King Viṭaṭūbha went to the city of Kapilavatthu, commanded the slaughter of everyone in the Sakya family from the old to the young, not even the breastfed children remained. After slaughtering the Sakya family, King Viṭaṭūbha pulled the army back to the Aciravatī river at night, King Viṭaṭūbha ordered to set up camp by the river and spend the night there. King Viṭaṭūbha, with his army, was too tired, and lay down to sleep. That night, a heavy rain fell like water, the water rushed over the bank and swept away King Viṭaṭūbha and his army to the sea. Thus, King Viṭaṭūbha together with his army created evil karma to slaughter the entire Sakya family, both old and young, so King Viṭaṭūbha and his army were swept away by the flood water into the sea. , as bait for fish. Accumulation of Samāvatīvatthu * The product of Sāmāvatīvatthu (1) is summarized as follows: 1 The Dhammapadaṭṭhakathā, Appamādavagga, Sāmāvatīvatthu product. King Udena's Queen Sāmāvatī and a group of 500 maids, among them some are stream-enterers, some are once-returners, some are non-returners, All of them were burned to death, which is the result of the evil karma of Queen Sāmāvat and her group of 500 maids, due to the malicious plot of Queen Māgaṇḍhiyā of King Udena. Queen Māgaṇḍhiyā hated Queen Sāmāvatī and her group of 500 maids, because they were disciples with pure and unwavering faith in Gotama Buddha. . King Udena's chief wife, Queen Māgaṇḍhiyā, sent her relatives to burn down the palace of Queen Sāmāvatī and her group of 500 maids, and then blocked the doors. in and the windows don't let a single person out. The reason why Queen Sāmāvatī and her group of 500 maids were burned to death was because their previous lives had created bad karma together in the past as follows: “In the past, King Brahmadatta ruled the city of Bārāṇasī. Every day, the King protects and makes offerings to 8 Solitary Buddhas. The king ordered a group of maids including a female leader and 500 trusted subordinates to take care of making offerings to the 8 Paccekabuddhas. At that time, the seven Paccekabuddhas returned to Himavanta mountain together, while a Paccekabuddha entered the realm of perception and thought for seven days and nights in the grass near the riverbank. Therefore, the palace maiden group is free. One day, the king allowed a group of women to go swimming in the river, busy playing in the water, when they felt cold on the shore, the group of women immediately went to the haystack to light a fire, until the grass burned down, they did discovered the Paccekabuddha sitting in a mound of grass. Because of fear of being punished by the King, the group of abacus women went together to find firewood and piled it up in a pile to burn the Paccekabuddha so that there was no evidence. But due to the power of cessation of perception and feeling of the Paccekabuddha, the fire could not burn the Paccekabuddha. On the 7th day, Paccekabuddha released his life and returned to normal life. Thus, initially, the group of palace maids burned grass for warmth without the intention of killing, but later, with the intention of burning the Pacce-buddha, they had the intention of killing, together. creating evil-karmic killing is not enough chi-dharma (because Paccekabuddha does not die). After the death of the group of palace maids, the evil karma that burned the Pacce-Buddha, but did not die, created bad karma that did not have enough causes for the fruit of rebirth in the hell realm, burned for many thousands of years. year. After the fruition of that bad kamma, another great good kamma gives the fruit of being reborn as a human, often being burned to death for hundreds of such kalpas. Now, in this present life, the Queen Sāmāvatī and her group of 500 maids are the descendants of the group of 500 palace maidens in that past time, all of them burned to death. It was the bad result of the bad karma that burned the Paccekabuddha without dying in that past time. * In the case of people who die at the same time due to natural disasters or accidents, whether they have created the same negative karma or not, it is impossible to know, but birth and death are the result of the same. of the karma of each sentient being. Good karma gives results of peace. Evil karma gives painful results. As the verse teaches about karma and its results: “Yādisaṃ vapate bījaṃ, tādisaṃ harate phalaṃ. Kalyāṇakārī kalyāṇaṃ, papakārī ca papakaṃ. ” (1) 1 Bộ Samyuttanikāya, phần Sagāthavagga, Kinh Samuddakasutta. As a man sows the seed, so he reaps. Those who do good will get good results, those who do evil will suffer bad results. A wise person with clear wisdom believes in his karma and the results of his karma and also believes in the karma and results of his karma, of all sentient beings, great or small, so great kusala-citta arises right judgment. correct karma for all sentient beings that: “Sabbe satta kammassaka.” All sentient beings have their own karma, enjoy the happy results of their good karma or suffer the painful results of their bad karma. Therefore, each of us should be ashamed of sin, be afraid of sin, if we do not want the painful results of evil karma, we should avoid all negative karma, and if we want to enjoy the results of happiness, of good karma, each of us should choose to create good karma according to our ability. That is something that each of us has the right to completely choose which karma to create, and then create that karma that belongs only to our own. When any of our karma has the opportunity for the result of that karma, each of us is completely passively accepting as the heir of that karma of ours only, absolutely no right to refuse. (Complete the content of karma and the results of karma) Ending The Buddha taught his disciples every day to think about karma and its results, saying: “Kammassako'mhi kammadāyādo kammayoni kamma-bandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi kalyāṇaṃ vā pākakaṃ vā tassa dāyādo bhavissāmi.” (1) 1Aṅg. part of the Pañcakanipāta, the Abhiṇhapaccavekkhitabbaṭhānasutta. I have my own karma, I am the heir to the results of karma, karma is the cause of my birth, karma is my relative, karma is my refuge; Whatever karma we create, 'good karma or bad karma', we will be the heirs of the happy results of that good kamma or the painful results of that bad kamma. * The Buddha taught about kamma: karma that: Kammassako'mhi: I have my own karma, that is, I have created any great good or bad karma, that good or bad karma is my own, not at all shared with someone else. In the same way, every sentient being among all beings has their own karma. In fact, apart from our own karma, what possessions, houses, and lands in life are not really our own, even this body, we cannot control. let alone the possessions and possessions outside this body. All possessions, property, house, land, etc. are all common property, if someone has any good results of the great good karma of giving, then he or she temporarily owns property, houses, land, ... long or fast depending on the time for the results of the great-good-karma of giving. * The Buddha taught about the results of karma that: “…tassa dāyādo bhavissāmi.” I will be the heir to the happy result of that kamma or suffer the painful result of that kamma, as the heir (dāyādo). For the human beings in this Southern-Compassionate-Continent, if the owner of any great wholesome kamma encounters favorable conditions (sampatti), there is a chance for the happy fruit of that great-virtue, so that owner enjoys all the happiness of that great-virtue of his own, as heirs (dāyādo) of the results of that great-virtue for a long or short time depending on the results of the great-virtue. that career. And if the owner of any evil kamma encounters the opposite condition (vipatti), there is a chance for the result of suffering, so the owner has to bear the suffering result of his negative kamma, as the heir (dāyādo) of the result. of that bad karma with a long or quick time depending on the results of that negative karma. – Each sentient being in general, each person in particular, has no destiny or destiny, but only the karma and the results of his karma. Supposedly, if every living being has a destiny, has its own destiny, then who is able to determine the fate and destiny of each of the big and small sentient beings in the four species of them. -birth, in the three worlds including 31 realms of beings, can this be??? In fact, if a person believes in his karma and the results of his karma, he certainly no longer believes in fate or destiny, because no fate or destiny has been arranged. for each sentient being large and small in the three worlds. In fact, each sentient being in general, and each person in particular, in the cycle of birth and death, samsara in the three worlds and four species, from beginningless time through countless eons to this present life, each life has created countless great beings. Good karma and countless negative karmas, whether heavy or light, are fully stored in the mind without losing a single bit. The nature of each great-good karma, each bad-karma - Each of those great wholesome kamma, if it meets favorable conditions (sampatti), has the opportunity for good results, peaceful results right in the present life (first life). - After the owner's death, if that great-good kamma has the opportunity, it will give the result of rebirth in the next life (second life) in the good-sense world. - That great-good karma, if it meets favorable conditions (sampatti), has the opportunity to give results from the 3rd life to the last life of the Arahant, before passing away Nirvana. - Each negative karma that meets with opposite conditions (vipatti) has the opportunity for bad results, suffering results right in the present life (first life). - After the owner's death, if that bad karma has the opportunity, it will give the result of rebirth in the next life (second life) in the evil realm. - That evil karma, if it encounters opposite conditions (vipatti), has the opportunity to give results from the 3rd life to the last life of the Arahant, before passing away Nirvana. The wise person has kammassakatā sammādiṭṭhi: right view of his kamma, believes in his own karma and its results, and believes in the karma and results of each living being's kamma, so the wise realize rightly that: “There is no real injustice in this life.” Because, the present life of each sentient being is governed by the karma and results of the karma of each living being. However, the karma and the results of that karma have a time of completion, which is not at all a destiny or fate that has been arranged for each living being. Everyone in life has the right to be completely proactive in choosing to create good karma according to their ability, and also have the right to be completely proactive in not creating negative karma or creating bad karma according to their ability. . If you have already created any kamma, that kamma has a chance to bear fruit, the owner-owner of that kamma is completely passive, has no right to deny the result of his kamma, but must accept it as the heir (dāyādo) of the result. of that profession. - If any evil kamma encounters opposite conditions (vipatti) has the opportunity, it will give bad results, the suffering results of that evil kamma, making the owner of that evil kamma suffer how much suffering in life. - If a great wholesome kamma encounters favorable conditions (sampatti), it will give good results, the happy results of that great wholesome kamma, making the owner of that great kamma enjoy everything. peace and convenience in life. Karma and its results are fair and unbiased. Who thinks: “There is real injustice in this life.” Because he sees only, knows only karma in the present life, he does not have kammassakatā sammā-diṭṭhi: right view of kamma, does not believe in his karma and its results, and does not believe in karma and its results. of each sentient being. The truth, karma and its results are one of the four inconceivable things that the Buddha taught in the Acinteyyasutta (1) that: 1Aṅguttaranikāya, Catukkanipātapāḷi section, Acinteyyasutta Sutta. “Hey, bhikkhus! There are these four inconceivable things that should not be thought about. If anyone thinks about it, he will become a deranged, mad, and miserable person. The four impossibilities are: 1- The extraordinary intellectual power of the Buddha is inconceivable, should not be thought, if anyone thinks, he will become deranged, crazy, suffering. 2- The extraordinary power of meditation, miracles, that is inconceivable, should not be thought, if anyone thinks, he will become a deranged, mad, tormented person. . 3- Karma and its results are inconceivable, should not be thought, if anyone thinks, he will become deranged, crazy, suffering. 4- Thinking about creating this world-world is inconceivable, should not think, if anyone thinks, he will become deranged, crazy, suffering. - O monks! These four inconceivable things should not be thought about. If anyone thinks about it, he will become deranged, mad, and tormented." Only the Perfectly Enlightened Buddha has the special wisdom to see clearly, to know the karma and results of each being's kamma in the present life, innumerable past lives and innumerable future lives. never mind. Apart from the Buddha, the disciples of the sravakas are incapable of clearly seeing and knowing the karma and results of their own karma and that of other sentient beings. However, the Commentary Therāpadāna, Therī apadāna, the Arahants self-report each of their limited previous lives having created great wholesome kammas called perfections of conduct. from the time when the Buddha was fully Enlightened in the past to the present life, he became an Arahant in the teaching of Gotama Buddha. Patthanā Iminā puññakammena, sukhī bhavāma sabbadā. Ciraṃ tiṭṭhatu saddhammo, loke sattā sumaṅgalā. Vietnam-raṭṭhikā sabbe ca, janā pappontu sāsane. Vuḍḍhiṃ viruḷhivepullaṃ, patthayāmi nirantaraṃ. Praying Because of this noble merit, May we often be at peace. May the true dharma be eternal, All sentient beings be happy. The Vietnamese nation is developed, Evolution flourishes in Buddhism. The poor monk prayed with sincerity , Hang wished to achieve his wish. Ciraṃ tiṭṭhatu saddhammo lokasmiṃ Ciraṃ tiṭṭhatu saddhammo Vietnamraṭṭhasmiṃ. Praying for the Dharma will last forever in the world.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/9/2021.