Buddhist monks and nuns.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
[02] Chapter twoThe establishment of the Sangha-ooOoo- 1. Teachers measure monks The legend speaks of the four signs: birth, old age, sickness, death (suffering), and the monk (liberation) that Prince Siddhattha (Siddhartha) saw at the four gates after walking. sketched out the content of the prince's thoughts to finally make him decide to leave the throne, palace, wife and children ..., things the world calls happiness to go on the path. On the river Anoma, after saying goodbye to the loyal servant Chandaka (Xa-nac) and the precious horse Kanthaka (Kien-em), the prince cut his hair, changed his robe to receive the rotten robes, He became a monk, a Satan. Then, after six years of perseverance and effort to practice, living in a hermit life, he became enlightened, became a Dai Samman, lived the monastic life, and led the congregation of Sa-subjects. The Samana (Samana) is often understood as a monk, who is diligent in doing good (needing false), someone who gives up evil karma (i.e., false), a poor person, has nothing for himself (poor poverty). ). But for better understanding, it is necessary to mention a number of other words related to the word Satan. The Sam-monk and the image of the monk became too familiar in the Buddha's time, especially in the developing countries in the South and the South East Central, where the Buddha's footsteps were recorded during the years of his birth. His practice, cultivating, nowadays it has become the Holy Land of Buddhists in the four directions, images of monks of all sects wandering, alms appear everywhere, from the forest. deep, high mountains, from rural to urban areas in Ca-Pi-la-guard, Ca-Thi, Sentence-slap-la, Dang-old, Ma-master-da-da ... The image of a secluded retreat is seen all over the world, especially in ancient times, they are recorded in ancient tales, mythology ..., that is hermit, sage, wizard, Water, fairies, saints, ... and the wandering of monks begging alms, although a feature of ancient Indian culture, is still not a strange thing, to other parts of the world. During the Middle Ages in Europe, the Christian monks also practiced almsgiving. Saint Francois d'Assise (1182 - 1226) is a typical case: this Franciscaine founder who was the son of a wealthy businessman, and the most wealthy, decided to live in poverty, along with many disciples. alms wandering alms. But, taking a further step back in the past by rereading the Vedas, scattered as if we see the figures of the Enlightenment (Rsi), but absolutely, living in isolation, wandering homeless, living by alms are not mentioned. Moreover, why look for images of the "leaving family relatives" in the Vedas when the primordial Brahmanism advocated life at only one stage, and the householder was Does the sutra fulfill the duties to be taken to fulfill the role of a pious believer, in order to finally get along with Brahman? Coming to the Upanisads, we can see the image of monks alms alms, giving up life, and homeless life is considered the highest, most ideal condition for attaining religion. Of the 108 Upanisads, not including those that cannot be found, seventeen are devoted to "renouncing life" (Sannìasa). The practitioners of this lifestyle are called by many nouns: Bikkhu, Sannyàsin, Parivarajaka, Avahate and Paramahamsa (listed by Sukumar Dutt, Buddhist Monks and Monasties of India, George Allen and Unwin LTD, London, 1962.). The Chandogya and the Brahadàrayaka series further explain: "People who know the Brahma, give up their desires for children, be rich, have wealth, and become the Reverend (Bhiksàcaryam Caranti)". In the Mundaka it is written: "Those who live in the forest, purified through asceticism, and those who know and are told, will become the mendicants". Scattered in Upanisads, we come across nouns and meanings that are interchangeable; Sannyàsin (who completely deprives everything), Parivaràjaka (homeless wanderer, no relative), Bhiksu, Bhikkhu (who does not possess, lives on alms). The Upanisads transformed a Vedas concept of life and practice by dividing three stages of life, not just one. These are "1) Studying the Vedas devotedly, 2) Taking retreat, 3) Always living in the teacher's house. Of course, anyone who firmly dwells in Pham Thien (Brahman) will attain immortality ". Thus, it is difficult to define "homeless life", "wandering, begging" ... which one of the three phases above and "residing steadily in Pham Thien" are generally counted. for three phases or should it be a fourth stage? Anyway, the alms wanderers mentioned in the Upanisads are just ideal models, lacking the real, specific nature of a person living in society. And this specific feature was later shown, especially in the sects outside the Vedas, Vedanga system like the Lucian sect or many other sects that history does not tell. That is not to mention some volumes or some content Upanisads written after Buddha or Jainism (Jainism) tried to highlight the image of the mendicants. As mentioned above, in the Buddha's time, there were many Buddhist monks. In the medical examinations held in the urban areas, people found each group of mendicants of all sects, mixed with so many wanders, beggars ... due to laziness, due to evading the law. , due to biased psychology, etc. However, the Buddhist monks are often distinguished by their personality, appearance, the attitude of leisurely, calm, and serene, especially those who usually have the bowl is kept very carefully, and later, together with the robe, become the symbol of the lineage in the subject. Those who stand out with a great moral character, are called "the diligent ones in the spiritual life" by everyone, ie Samana (Samana). When a Satan is respected by many people, prominent in the other Sa-subjects, it is called Brahmana (Brahmana). But Ba-la-subject is also a noun to indicate the highest level of society, only the followers of Brahminism, so to distinguish, people call the Sa-Mon according to Ba-la- Subject religion is Sa-subject Ba-la-subject (Samana Brahmana), and the other Sa-subjects are just called Sa-subjects only. together with the robe becomes the symbol of the lineage in the subject. Those who stand out with a great moral character, are called "the diligent ones in the spiritual life" by everyone, ie Samana (Samana). When a Satan is respected by many people, prominent in the other Sa-subjects, it is called Brahmana (Brahmana). But Ba-la-subject is also a noun to indicate the highest level of society, only the followers of Brahminism, so to distinguish, people call the Sa-Mon according to Ba-la- Subject religion is Sa-subject Ba-la-subject (Samana Brahmana), and the other Sa-subjects are just called Sa-subjects only. together with the robe becomes the symbol of the lineage in the subject. Those who stand out with a great moral character, are called "the diligent ones in the spiritual life" by everyone, ie Samana (Satan). When a Satan is respected by many people, prominent in the other Sa-subjects, it is called Brahmana (Brahmana). But Ba-la-subject is also a noun to indicate the highest level of society, only the followers of Brahminism, so to distinguish, people call the Sa-Mon according to Ba-la- Monastic subject is Sa-subject Ba-la-subject (Samana Brahmana), while the other Sa-subjects are just called Sa-subjects only. prominent in the other Sa-subjects is called Brahmin (Brahmana). But Ba-la-subject is also a noun to indicate the highest level of society, only the followers of Brahminism, so to distinguish, people call the Sa-Mon according to Ba-la- Subject religion is Sa-subject Ba-la-subject (Samana Brahmana), and the other Sa-subjects are just called Sa-subjects only. prominent in the other Sa-subjects is called Brahmin (Brahmana). But Ba-la-subject is also a noun to indicate the highest level of society, only the followers of Brahminism, so to distinguish, people call the Sa-Mon according to Ba-la- Subject religion is Sa-subject Ba-la-subject (Samana Brahmana), and the other Sa-subjects are just called Sa-subjects only. When the Buddha attained enlightenment, he taught sentient beings in the image of a monk, people called him the Great Samana (Maha Samana) and called his monks and disciples as Sakyaputtàya. Samanas). And the Buddha's monastic disciples call themselves Bhikkhu (Bhikkhu-stilts), a word very close to the word Bhiksu (Sot-su, Encyclopedia), meaning wanderer, mendicant, who leaves home to going into the homeless life (Agàrasmà anagàriyani pabbajati). And, the community of bhikkhu (Bhikkhu) or just a group of Bikkhu is called Bikkhu Sangha (Order of monks, monks). From the Vedas, a group of spiritual practitioners is called the Sangha or Gana. Both words later used interchangeably to refer to the mendicant communities of any sect. And, in the end, the Buddha's congregation claimed to be the Sangha and the Janism congregation claimed to be the Gana. This title was later considered to be the official name of Buddhism and Jainism. Monks and the Order of monks (or Congregation of bhikkhus that we will call the Buddhist Church forever) are a reality, a living organism that forms and develops in the social community. then follow the principle of natural life. And already a living body, the Bhikkhus, the Bhikshu sangha or the Buddhist Church will still develop, bring their special nuance to the organizations, personnel, activities, achievements ... deserves to manifest a great religion on the very top of mankind. 2. The formation of T antenna à. The sutras talk about the Buddha's thoughtful attitude before bringing the teachings to life. On the principle, the truth is always manifested, because of ignorance, people cannot see the truth clearly. physical. Now that the Buddha has attained the truth, the truth is manifest vividly in the image of the Buddha, through his method of enlightening:
The attainment of the attainment of the Buddha, Nirvana, is described as the absolute, ultimate, he is the Wisdom, the Supreme Being.
In the above paragraph, the words fake Wisdom, Dao Master mean Wisdom, Virtue, close to human beings. The Buddha is not the powerful supreme Lord (Parameshvara) or the most powerful God of the gods (Devadhideva) or the giver of the grace of liberation (Mokshadata). He is the Master, the guide (Maggadata). In that sense, he came to man, opening the Sangha Church, spreading all ten directions of the message of salvation for everyone to implement, freeing themselves. The Buddha left the Bodhi tree, left Uruvelà, headed for the Gange River, up the river, crossed the river to the right bank, continued to Baranàsi which is nearby, at Miggadaya (Deer Park) - now Sàrnàth - the five Sa-subjects of the Kodannà group (Kieu-Tran-like) are gathering after leaving the Buddha because he thought that he was discouraged, could not bear the austerities but left the Path. Here, two months after becoming enlightened, the Buddha turned the first Falun in this world. Kodannà and the four cultivators were taught the Dharma, the true and ultimate teaching that is closest to man, the most practical, and specific to man. These are the Four Noble Truths, which consider life as suffering, the cause of suffering, the cessation of suffering and the way to cease suffering. That is the Middle Way, away from all extremes, is the Noble Eightfold Path - the eight-way path, the eight ways needed to practice. This first sermon, this encyclical of salvation to mankind, summed up the essentials of the doctrine. The Buddha shaped the content of cultivation, teaching of the congregation later. The following rather long passage in Mahàvagga, and its importance should be cited: (translated from Solange Berbard Thierry, "Le Boudhisme d'Après Les Textes Palis" )
Next, the Buddha taught about impermanence, no-self. In a nutshell, in the Buddha's first turning of the wheel of dharma before the five bhikkhus of the Kodannà group, he summarized all of his teachings, ever since, during the forty-four years of his work. (usually say forty-five years of propagation), he developed into a detailed, system, especially the Four Noble Truths, the Three Dhamma seals, the Ten dual conditions, the subject that the Buddha observed under the Bodhi tree. -To explain the entire Buddhist cosmology, including epistemology, ethics ... After this first sermon, the fake Ton Kieu-Tran-like attained results (the first of the four Holy results) and all five Bhikkhu-stilts ask for refuge. Four days in a row the Buddha taught the Five Aggregates and Anatta, all of them attained Arahantship as the ultimate attainment among the disciples of Buddha. That was the year when the first disciples became ordained of the Buddha. This is the first Buddhist Sangha, the Sangha, the basis for the Buddhist Church later. Then, also in the garden of Migadaya (Deer Park), the Buddha also taught about the Four Truths to Yasa (Da-amnesty), a young man, a son of an elder in Baranasì, left home across the Varana River (Ba-la-na) to come out. eye of the Buddha. Yasa attained Arahantship. Four more friends of the Venerable Yasa, in the false leader of Baranasì are Vimàla (Bhikkhu-ma-la), Subàhu (Tu-lady-maid), Purnajit (Phú-lan-ca-na) and Gavampati (Old-lady). -bat-soles) also would like to take refuge, listen to the Buddha Dharma and attained Arahantship. At that time, the Order of the Buddha, in addition to the Great Enlightenment, included ten Arahants. But, also at Baranasì, the Buddha added up to a few dozen more, these from neighboring countries, who were friends and relatives of the Yasa Venerable, or of the Arahants who had just attained. When the congregation consisted of sixty Arahants, the Buddha taught the monks:
The mission of developing Buddhism, teaching life saving teachings, namely the policy of establishing title Sangha has been clearly shown. People are familiar, have noticed, have respect for the Buddha's disciples. Certainly the Buddha's house disciples had become a fundamental force. We have seen the first two disciples of the Buddha's house, the two merchants in Uruvela, another typical case being the parents of the Venerable Yasa: the two believed that their children had left their homes to take refuge in the Buddha. , immediately went to the Buddha to ask for his son's return, but after paying homage to the Buddha, being told by the Buddha the Dharma, both of them asked for refuge and ordained at home. When the Holy false monks had traveled all over the four directions to transform people, the Buddha returned to Uruvela. Arriving at the edge of the Niranjara River (Ni-inter-boat), he met the Venerable Uruvela Kassapa (Uu-long-frequency-speaker Ca-lettuce) (*) who was with five hundred disciples here. After listening to the Buddha's sermon, the Buddha attained Arahantship, immediately introduced his two children, Nadi Kassapa (Na-Topic-Lettuce) and Gaya Kassapa (Old-Ca-lettuce) who were leading each of them. two hundred and fifty disciples came to take refuge in the Buddha. These two and many disciples attained Arahantship.
It is the third year (the second retreat season) after the Buddha's enlightenment, the Buddha and his large group of disciples headed north towards the city of Rājagaha (King Xa), the capital of Magadha (Ma -kiệt-da), residing in a hill near the city. The Buddha and his congregation have won the belief and favor of the people inside and outside the Royal Citadel. King Bimbisàra (Tan-ba-sa-la) was amazed: the Samaritan was outside the city with many disciples, many of whom were famous disciples before coming to Him; He claimed to be Buddha. The king was both admiring and filial, invited the Buddha and his disciples to enter into the boyhood. It turned out that the Abhidharma, the Buddha, was the monk, the former Prince Siddhattha of Kapilavatthu, was an ascetic monk that the king once had an audience with at Mount Grudhakuta (Linh Thu) and was promised. will return to see the king after witnessing. Now the king again met the Buddha, heard the Dhamma, was asked about all aspects of knowledge. The king admired the Buddha very much, Please take refuge and dedicate the Veluvana forest (Truc Lam) in which the king has built fully facilities to use as a monastery, including lecture halls, rooms, facilities enough for the Buddha and congregation up to a thousand people. your. This was the first residence, the opening of a new period, a beginning of a settling residence, different from the wandering lifestyle of the Samaritans at that time. The month of Vesakhà (about the 4th - 5th lunar month) is the month in the rainy season, as well as the monks wandering for alms at that time, stopping the alms-making activities to find shelter for the end of the season, the Buddha and the monks -Heo settled in Veluvana where King Bimbisàra had fully prepared the amenities. Two months after this settling season, on the occasion of a alms ceremony in Rajagaha city (Vuong Xa), Venerable Assaji (A-ped or Ma Thang) met Venerable Sàriputta (Xa-benefit-waving). Assajì delivered to Sàriputta about dependent origination and immediately Sàriputta attained Tu-da-complete results (Reserve). Sàriputta immediately returned to describe the incident to his best friend, Mogallàna (Muc-kien-inter). Both of them, who were wealthy, learned well through famous teachers, were disciples of the Taoist Sajaya and before passing away Sanjaya informed his two great disciples that they would be great disciples. of a Buddha. Now that both of them have understood the Buddha's teachings, they immediately bring their two hundred and fifty disciples to take refuge in the Buddha and apply to join the Sangha. Both Sun false attained A-la-Han after a few weeks. These are two of the most intelligent, famous and prestigious in the ranks of A-la-Han Buddhist disciples. During the settling season (Vassa) that thousands of monks living together in Veluvana was a different feature from the other Sa-subjects at that time. Perhaps due to the coexistence among monks during this retreat season, a few gentle precepts with the form of "do's, don'ts" may have been given by the Buddha. And after the two Sàriputta and Mogallàna and two hundred and fifty disciples joined the Congregation, Buddhism was really strong and full of factors to become the biggest religion at that time. The Buddha and His Congregation were honored throughout the kingdoms near and far. King Suddhodana (Pure Sanskrit) of Kapilavatthu or believed that his son had become the enlightened one and led thousands of monks spreading out everywhere to spread the religion, many of them are Saints, admired by everyone. The king immediately sent a group of a thousand people to Magadha to request the Buddha to return to visit his homeland. Thousands of people met the Buddha, heard the Dhamma, many attained Holy results, all asked to join the Congregation. King sent another group of a thousand to request the Buddha; this time as last time, many of them attained Holy results and all became monks, staying with Buddha. Finally, the king sent Kàludàyyi, the son of a great god and a close friend of Prince Siddhattha from childhood, to request the Buddha. Kàludàyi himself was able to listen to the Dharma, obtain an Arahant's gift, become a monk, Buddhist disciples. But this time the Buddha decided to go north with his group of bhikkhus, across the Gange River, toward Kapilavatthu. At Kapilavatthu, from King Suddhodana to the whole court, after listening to the Buddha's sermon, all asked to take refuge in the Three Jewels, as disciples of the Buddha's house. King took refuge in the Three Jewels, as a disciple of the Buddha's house. King obtained results from Tu-da-Ham (First hybrid, Holy Monday results), the Buddha's mother, Maha Pajàpati, obtained Tu-da-complete (Reserve). Especially the Buddha's younger brother is Nanda (Nan-da), his son is Rahula (La -hầu-la), the princes Bhaddiyà (Bat-Thread), Anuruddha (A-nậu -lau-da), Ananda (A-nan), Bhaga (Ba-da), Kimbila (Kiep-la-la), Devadatta (Ðề-BA-reach-da) and the fake barber is Upāli (U-ba-ly), Some of them obtained Holy results, all asked to join the Congregation, accepted by the Buddha. The Buddha and his group of bhikkhus disciples left Kapilavatthu to return to settle in the rainy season in Ràjagaha, Magadha, but never far, a great treasurer, Anatthapindika, requested. The Buddha and the congregation went to Sàvatthi (Xa-guard) of Kosala (Sentence-slap-la) to settle in the Jetavana garden (Ky-da) and had fully prepared. Originally, Anathapindika had a predestined relationship with the Buddha at Ràjagaha, and prayed to the Buddha to come to Sàvatthi to offer a retreat season and was promised by the Buddha. Now the Buddha accepted the request, with the group of Bhikkhu-stilts becoming Sàvatthi to settle in Jetavana. In 504 BC, the fifth year after the Buddha's enlightenment, King Suddhodana (Tinh Sansk) was about to die, was dying. The Buddha quickly left Sàvatthi to return to Kapilavatthu to meet his father. By the hospital bed, the Buddha preached the Dharma and the king attained Arahantship before his death. On this occasion, Ms. Mahapajàpatì (Ma-ha-ba-bar-ba-de), the mother of the Buddha, begged to be ordained, join the Congregation, set up a group of monks and nuns, the Buddha firmly refused. . She shaved her head, dressed in a robe, followed the Buddha from Kapilavatthu to Vaisalì (Phath-amn-ly). Finally, begged by the Venerable Ananda to help, the Buddha accepted her request and raised the "Eightfold Dharma", the content to enhance the dignity of the Sangha in guiding the education of the nuns. for a lifetime a bhikkhuni must respect it. So from here on, the Bhikkhunis (Bikkhuni Sangha) group led and educated by Mahapàjapatì with the support of the bhikkhus c1c, the skillful organization and training of Mahapajàpatì, the nuns grew rapidly. fast. Many monks and nuns attained Arahantship, many of whom were very reputable among the masses, with the courts. We can find evidence of results, interesting verses of many monks and nuns in the Therigàthà (Elder nuns). Examples are the cases of the elders Vimàla, Ambapalì, Kìsagotamì, Khemà, Dhammadinnà, Patacàre, etc. Thought should also be noted that there were many opinions of later jurists and scholars about the Buddha's attitude of difficulty when accepting the nuns to join the congregation. Many scriptures Madhyamāgana, Anguttara, Gotamìsutta, many volumes of Vagga (Law) have recorded the words of the Buddha as follows:
Regardless of the explanation and discussion, it is not enough to comment on the attitude and teachings of the Buddha. Objectively, the issue must also be considered at the exact level of copying the Sutra, in the social point of view, in the woman's personal, family and social situation, in the meaning behind. teachings such as watchfulness, psychological education, etc. Moreover, the above five hundred or thousand years may only have a hypothetical, symbolic meaning, let alone that period of time compared to incarnation. when human suffering is really negligible! Again, Samyutta II (Samyutta II, Journal of A-function) also explained further:
Thus, if the Dharma is lost, can it be attributed to the presence of the nuns in the Church? In the sixth year, after the Buddha's enlightenment, the bhikkhu's precepts became clearer. Venerable Upāli, ordained the Buddha when he returned to Kapilavatthu two years ago, is an exemplary Elder in morality, gifted with analytical skills, discerning the precepts, and has been paid attention by the Buddha. . By the tenth year (possibly the thirteenth year, according to some documents), the completed Tibetan law includes three parts (Vagga): Pàtimokkha (Ba-la-subject-carpentry-rub), Mahà Vagga (Great Products) and Culla Vagga (Skins). The Vinaya also had to amend, add or subtract - often add - in the following years, both after the Buddha's death and centuries later. * * * The precepts are increasing due to obstacles encountered in the formation of the Sangha, living among monks, in contact with the life of the congregation. From the tenth year after the Buddha's enlightenment, the number of monks and nuns in the Congregation has reached five or seven thousand, divided into many groups of monks in many localities. From there, we can deduce the number of Buddhists to the millions at that time, compared with the total population of the kingdoms of India at that time, from the 23rd parallel upwards was less than ten million at that time. Thus, the Buddhist congregation and the Buddhist mass obviously grew to the top of the other religions of that time. It can be said that the biggest religion at that time was Brahminism, which existed a long time ago and still had a strong influence on all other religions, to the majority of the masses, then Ky- Buddhism, formed before the time of the Buddha, developed during the Buddha's time and later in the Buddha's time. Finally, Buddhism is emerging, comparable to Jainism and in a more dominant trend. Above is a sketch of the formation of the Sangha. On the basis of the principle, Buddha, Dharma, and Sangha are one, so the formation of the Sangha is inevitable. But the Sangha is formed in the realm of life, living in the context of the conditioned dharma, so it has to meet difficulties, requiring skillful in organization, activities ... these problems to achieve two target:
Thus, the activities of the Sangha are both personal and social. Both factors are on the material, not in conflict, but the implementation to achieve both is not easy.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.22/8/2020. |
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