Buddhist monks and nuns.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
[05] Chapter fiveActivities of the Sangha-ooOoo- MA bhikkhu always thinks that he must cultivate to liberate and help sentient beings to liberate, or in other words, self-reliance and forgiveness. People often look at the form of performance and attribute that form of manifestation the Mahayana or Hinayana nature. Surely everyone can easily assume that it is difficult for everyone to be able to learn their own words, and to teach others, they must know the word first. Despite the compassionate heart, the monk wants to give to others, he must have achieved some results on the way to study. Ranks A-la-drought, the highest result in the Holy results is often described as an indifferent, is a "dry tree", not entangled with everything, seemingly separate from normal life. The truth is not so, the above description is only intended on the phenomenal meaning applicable to the case of a person who "has washed away bare debt". But, Out of debt doesn't mean there's nothing left to do; And even though you are still in debt, paying off the debt does not mean it is not divided among the difficult. The meaning of self-reliance, diligent study to liberate a monk is victorious, but the meaning of altruism also exists in parallel. As a member of the Sangha, the monk, in addition to his efforts to practice for self-liberation, also has the duty to build up and promote the liberation of the Sangha, making the Sangha identify with the Buddha. and the Dharma, fulfilling the meaning of the Three Jewels that I have put my life to rely on. If the Three Jewels are the true nature of reality, then the Three Jewels are inherent to all sentient beings. However, because sentient beings are confused and have not yet shown the Three Jewels, the bhikkhu must help sentient beings to show them, and think that after all, it is just a natural operation of the immeasurable work of Only Three Jewels. In short, the activities of a monk is to practice, study, and help fellow practitioners to improve together and help all sentient beings to progress in Buddhism. The activities of the Sangha are described sporadically in the Sutras, especially in the Vinaya, in the Maha Vagga and Culla Vagga in the Patimokkha and in the Sanghakamma (Sanghakamma). ) ... Within the limited framework of this book, we only give an overview of the organizations and activities of the Sangha during the time of the Buddha, ignoring the cumbersome details or suspected additions. after the Buddha passed away. * * * The monks and nuns soon separated from the wandering life of the Sa-subjects at that time to gradually enter the settlement style in the form of groups, the number was not uniform, but there were many. The bhikkhus asked the Buddha for permission to retreat to the deep forest to stay alone, and was approved by the Buddha, many of them asked to go far to propagate the Dharma are the monks, many living around the Buddha to practice convenient to study according to their own requirements, many of them live in harmony in the monasteries in many localities scattered throughout the countries of the North Indian region ... Until the precepts have become the living system of the monks -beo in different places depending on the locality, but in general still the same, in accordance with the spirit of discipline. 1. Daily schedule In the morning, after the practice, a form of collective walking and meditation, the bhikkhus go for alms, as well as the Buddha himself. The monks go alone, except for some Great Elders or Buddha who often have attendants to follow (in order that the Buddha is usually Venerable Ananda, sometimes the Venerable Rahula, or another Venerable). They go all the way, according to the order of the house, regardless of the rich, the poor, and the cowardly to receive food offerings from the owners. After the alms are finished, they return to the land or go to a place to rest and have lunch is the only meal of the day. After the meal, they packed things up, sat and thought for a while, then went to a desolate place like an empty house, a large tree stump ... to sit cross-legged, to practice meditation. Unless a householder invites and interacts with the Sangha, the law does not allow monks to enter the village too soon or too late, so bhikkhus often use the time before and after the alms. visit somewhere to lecture. The sutras tell of many cases that the Buddha found that early in the time of almsgiving, he often visited the dharma at the place of the hermit, or in the Vietnamese monks, benefactors. The Central Kinh Kinh 88 told the author of Ananda going alms in Sàvatthi, when he returned to meet King Pasenadi (Persia-nac) of Kosala, he rode an elephant out of the city. onions. Trung Bo Kinh, 98 told the Venerable Sariputta after alms in Rājagaha (Vuong Xa) to teach the Brahmin Dhananjari about the illegal, the unrighteous ... Near late afternoon, they returned to the residence to listen to the Buddha, or the great elders, to lecture. Sometimes while teaching, the Buddha felt tired, and immediately gave his words to the Elders. Venerable A-nan (Ananda) preaches the Dharma to make people happy, excited by the Buddha's praise (Central Vietnam, 134); Sàriputta explains about defilements, righteous views (Central I), the attitude and behavior of a Bhikkhu to the practitioners, with Buddhists at home in practice ... (Trung Set, 64) After the dharma, the monks often discussed teachings and practice experiences. You learn from each other, learn about each other; If something is difficult, tell the Buddha, or the Elders, for an explanation. There are about five hundred stories of the Buddha's precursor (Jakata Nikàya), told by the Buddha to teach monks, usually by the time the bhikkhus practicing in the Dharma talk about a problem. something, something ..., and the Buddha walked up, heard and explained to him. Central Vietnam, 43, told the fake Sun Sàriputta preached to Venerable Maha Kotthita (Dai Sentence-thi-na) about special wisdom (duppannàra), wisdom, consciousness, feeling, pure consciousness, three friends. Trung Bộ Kinh, 13 tells the monks discussing the Buddha's dharma, in the end, they have to ask the Venerable Maha Kaccayàna (Dai Ca-frien-Dien) to clarify the meaning ... The residence of monks is still often the place to consult with kings, princes, Brahmins, wanders, male believers ... After consulting the Buddha, many people asked to join the Sangha, many lay people were enlightened ... In the evening, alternating with each watch, the monks sleep and then wake up to meditate and go for a walk. It turns out, they only sleep about four or five hours in twenty-four hours a day. Such gathering took up most of a day for a bhikkhu. Content for spiritual practice including Gender - Concentration - Wisdom (Tam Study), will be discussed in the next section. Here, we look at some outstanding activities and organizations that define the nuances of the Sangha, such as Yet-ma, Bo-slapping, Settling, Tu Tu, etc. 2. Sangha Kamma (Sangha Kamma) Jet-ma's Sangha is a special Buddhist-colored procedure and organization in the Sangha. The purpose and the cause of this organization and the procedure can be identified easily when one considers its implementation form and content. Legend has it that after taking the throne of his father Bimbisàra (Qin-ba-sa-la), King Ajàtasattu (Â-so-so) of the Magadha country declared war on the land of Vajji (Bat-period). The king sent Vassakàra (Vu Xa) to the Buddha to consult the Buddha about the power of Vajji to see if he could advance to conquer this land or not. Of course the Buddha never wanted a war, so he cleverly used the way of asking Ananda about each point he raised, thereby determining the prosperity of a nation. According to the answers of the Venerable Ananda, the land of Vajji has met seven points, proving that this land is very stable. Vassakàra finished listening to the discussion with King Âjatasattu to abolish the advance. Seven points or seven conditions that make a nation strong, which the Buddha immediately raised for monks:
The above details are clearly stated in the School of the Sutra Pitaka, the Great Eight Nirvana Sutra, clearly emphasized on the characteristic of harmony and purity in the Sangha. The Monastic Order was formed to meet the above requirements, but the organizational procedure to comply with the content of the Precepts is even more essential, that is the reason for the formation of the Sangha Yet-ma. This reason proved even more urgent through another incident mentioned by the Arahant Sutras: The Prayer of the Jainism said that when the Jainism of Niganthan Nātaputta died, the disciples of this sect were fighting fiercely. To be believed, the Venerable Ananda was appalled, requesting the Buddha to teach the dhammas leading to harmony among the monks. Sutras said that when he heard that news, Sàriputta gathered the monks, reiterating the controversy about the teachings after the Buddha entered Nirvana. Such events have shown that the Sangha has grown, especially in quantity, requires strict and clear rules, institutions and procedures to maintain the unity. harmony between the monks. It means that the Sangha Yet-ma must perform in the community activities of the Sangha, large and small, in each country and locality throughout the locality in North India at that time. Sangha Yet-ma (Sanghakamma) is a compound noun of Sangha (Sangha) and Jet-ma (Kamma), Sangha or Sangha, Sangha, only for the Buddha's monastic disciples. The Sangha is also understood as a unit consisting of monks living together in a precept (Sama), Kamma or Yet-ma, that is, action or all actions, ie acts with attention. It is also understood as karma, that is, a conscious action leads to a result for which the action agent is responsible. This action can be due to an individual (special karma) or by a group (collective karma). The Sangha here is understood in the sense of a community of monks, living in a world line, so Jeth-ma means collective victory. Since then, Yet-ma, often called Yet-ma, is understood as agenda, decision-making, and settlement of matters in a community of monks. In a constitutional sense, Again, in the sense that karma is related to the three elements of body, speech, and mind: a karmic action is to have the mind, speak by the mouth, do the body, perform the righteousness. mindfulness, right speech, right life, from there practice other parts of the Noble Eightfold Path. In addition to guiding the practice of the practice as the Dharma, Bhikkhu Yet-ma manifested the actions of a collective. The individual's actions are individual; the opinion of the individual is difficult to understand the consensus of the collective, only the words spoken to the collective, only the words spoken before the collective, declared by the collective; If the decision approves verbally, the action is considered to be the collective, the action has value. The statement here is a collective comment, a representative asks for general opinions and expresses common opinions. That is the form of advancing Bhikkhu-stilts Yeth-ma. Thus in the life of the monk community, everything is personally related to the collective (and this is almost always) and collectively needs to be transparent before the Sangha to be voted, that is have to work white-cardinal. In many cases, it is necessary to perform Jet-ma: ordination, setting the precepts, organizing the sermon, karma, self-giving, taking new medicine, dividing objects, etc. there are 131 cases of Yeh. In order to proceed to the Jews' process, the Sangha must meet the minimum quorum depending on the situation: division of belongings, etc. The Book of the Book of Jews The Instruction distinguishes there are 131 cases of Yeh. In order to proceed to the Jews' process, the Sangha must meet the minimum quorum depending on the situation: dividing objects, etc. The Book of Jews The instruction distinguishes there are 131 cases of Yehah. In order to proceed to the Jews' process, the Sangha must meet the minimum quorum depending on the situation:
When Yet-ma is performed with the full Increase quorum, it is called Yet-ma's Increase. A representative of the Sangha will present the matter, ie the white book (Natti) and then ask for the opinion of the Sangha, also known as Yet-ma (Anussàvanà). Depending on the importance of more or less, the representative of the Sangha, after clarifying the matter, will consult the Sangha one or more times, there are three types of Dharma-Yet-ma Sangha:
The book of Jethsus only distinguishes in 131 the Yet-ma's Dharma (case, events), there are fourteen simple, seventy-eight white and thirty nine. After the representative asked the Sangha to vote in the form of a question with the request to answer yes or no: whoever is silent means yes, whoever does not accept it, to speak up. The matter is accomplished if all present monks agree; If there is a negative opinion, it is considered unsuccessful. It should be kept in mind that the Sangha quorum does not take into account those who are involved in the incident (eg, a bhikkhu is asking for a thing, or is being impeached). Roughly, a Yeth-ma is considered an achievement that must satisfy four conditions:
Organizing and implementing the Priesthood of Jet-ma is to make the Sangha strong. At the beginning of this chapter we have mentioned the Sangha organization spirit similar to the organizational spirit of a nation when it comes to the Buddha asking the Venerable Ananda about the land of Vajjì. Certainly the spirit that the Buddha wanted to bring into the Sangha was related to the spirit of organizing activities in the political form at that time. In the Buddha's time, in addition to a number of countries that had reached the monarchy such as Magadha, Kasala ... there were still many lands under the political regime of Tribal Councils of many famous tribes: Sakyas, Mallas , Licchavis, Vajjis ... Although it is no longer possible to find the documents and constitutions of the above political institutions to base, but through the incident stated in the Mahaparinibbàna (Great Eight-Nirvana), Vassakàra immediately believed that Vajji was very strong through the Buddha's questions and the Venerable Ananda's answers, proving that the political organizational spirit that the Buddha stated was very popular at that time. There are things, with the Sangha, the righteous sense of common sense has changed and emerged the pure harmony nature. The procedural form may seem cumbersome, inert, and seemingly incompatible with a teaching of anattā; but in terms of organization, the procedure is extremely necessary to guide the practice, to form a unified monk block for each bhikkhu and for the Buddhist masses (or not Buddhas). death) comments on the Sangha and then develop admiration, belief, and direct your life into. the ordinary sense of righteousness has changed and emanates the nature of pure harmony. The procedural form may seem cumbersome, inert, and seemingly incompatible with a teaching of anattā; but in terms of organization, the procedure is absolutely necessary to guide the practice, to form a unified monk of monks as the template for each bhikkhu and for the Buddhist masses (or not Buddhas). death) comments on the Sangha and then develop admiration, belief, and direct your life into. the ordinary sense of righteousness has changed and emanates the quality of pure harmony. The procedural form may seem cumbersome, inert, and seemingly incompatible with a teaching of anattā; but in terms of organization, the procedure is extremely necessary to guide the practice, to form a unified monk block for each bhikkhu and for the Buddhist masses (or not Buddhas). death) comments on the Sangha and then develop admiration, belief, and direct your life into. In a pure harmonious community like the dhamma, as the law of the Buddha's rule, all bias and ego-clinging tendencies have no chance to develop, and they are easily detected. For an individual, to a certain time will be in harmony with the precepts, will feel no ties, even all the organizations, procedures, and precepts for oneself will dissipate. when that individual is on the verge of Enlightenment. 3. The slap (Uposatha) Bo-slap or Bo-Sat-tha is understood as a ceremony held periodically twice a month, through which the monks gather to listen to reread the duty and then examine for themselves what has been wrong. but repent, purify yourself. Before Buddhism appeared in India, the Vedas fixed two ceremonies for homeowners: Dark day (Darsa - 1st day) and Bach Nhat (Pourramàsa - Full moon). Before the ceremony (Soma), the homeowner must be pure, abstain from being pure, such as fasting, taking a break from labor, abstaining from sexual intercourse, living separately in a room with a fire burning all night ... It is called Vrata (vrata, Sanskrit, meaning to prepare, prepare, start). Vrata day is also known as Upavasatha (Pāli: Uposatha) - O-ba-la-sa - originated as "Upa" meaning "close", close to the Holy life, "Vas" means living and living. Upavasatha (Uposatha) became daily for Brahmin believers, and the meaning of the day became commonplace throughout the non-orthodox mendicant sects. The Nigantha (Nigantha) recited the Posadha and the Pāli read Uposatha. The Sentence of Abhidhamma explains that Posadha is the meaning of the verb "Pus" which means "to grow" and the verb "Dha" which means "to set to", "to maintain"; Since then, Han translates as "Pure Head", ie raising purity. The Uposatha chapter of Mahàvagga II said that King Bimbisara (Qin-Bà-sa-la) of Magadha (Ma-ma-ma-da), the great disciple of the Buddha's house, realized that the congregations were not Buddhist. often gathered on holidays and preached to the people, very popular and admired by the people. The king thought to himself: "If only the masters (ie the monks) would get together on the fourteenth, fifteenth or eighth of each month!". King went to the Buddha and expressed his will. The Buddha approved and allowed the monks to meet on these days. But, due to the high level of meditation of the bhikkhus and the Buddhist disciples, most of their meeting time is silence and meditation. That incident caused King Ajatasattu later to say when he saw one full moon night, one thousand two hundred and fifty monks, in the presence of the Buddha, the whole group sat silently: "Not a sound, not a sneeze or a cough! Udajibha, how can my son withstand such a quiet group!" (The School of Sutra II). The day the Slap was performed like that did not please many homeowners who often traveled here and there, following the preaching of the congregations to study and study the teachings of the masters. Perhaps due to that objective request and perhaps due to many violations of morality, monks need to observe stricter precepts, so the Buddha proclaimed: "Hey, monks, I allow you to He was ordained Ba-la-subject-carpentry-rub (Patimokka). " Many documents say that before the sermon of the Ba-la-la-carpentry was considered the main day of Upasatha, the monks also gathered together, repeated the teachings of the Buddha, recounted the The story of His deity, reading the verses, the Buddha's commandments to do and not to do ... Later on, when the precepts were quite fully formed, Uposatha for the monks was a pure day. , gender theory. In order to prepare the slap, in general, some works need to be done: (*)
Slapping is considered to be done in accordance with the law if:
The Culla Vagga IX said that once, at Sàvatthi in front of the Sangha, there were numerous, false Buddha Ananda invited the Buddha to lecture but the Buddha was silent. After the third request of the Venerable Ananda, the Buddha taught: "Hey, Ananda, the assembly is not completely pure". Moggalàna elders (Section-Kien-related) perform supernatural powers; look around the assembly and see that a bhikkhu is a rotten, virtuous person, full of greed ... The other bhikkhu still doesn't budge. In the end, the Elder had to pull that monk out. Then the new syndrome is considered completely pure. The Buddha taught: "Behold, monks, like the ocean can not contain a corpse, a dead corpse. Every corpse, dead corpse can be thrown into the ocean, corpse, dead corpse together quickly. quickly pushed ashore, thrown onto dry ground. Likewise, monks, whoever is rotten, lustful ... (non-virtuous), the Sangha will not live with him, quickly gather, remove him, and even if he sits in the midst of the Sangha, he will also leave the Sangha and their Sangha far away from him ... stated the Buddha's teaching: "Bhikkhus, it is impossible and without the fact that the Tathagata conduct the Bodhisattva and read the deity in an incomplete syndrome". Therefore, to attend the Bo-slapping period, in the days before, the monks had to confess (Parisuddhi) all their mistakes so that they could declare themselves pure, worthy of hearing the Precepts. duty. After being prepared and meeting the above conditions, the Bo-slapping ceremony is conducted. In the early years, the Bo-slapping was performed very simply but the later, the more complex the form. We would like to quote the following in the Venerable Master's book "Yet-Magical Weak." Thich Tri Thu, High School of Buddhism in Vietnam published in 1991, in which, some details may differ slightly from other documents, but in general, the documents are not much different; Thereby, we get a general idea of the Bodhisattva activities:
Next is the reading About Ba-la-subject-carpentry-rub, including 150 legal, including seven categories (will discuss in the About Study). After each type of dharma, the Venerable said three times: "I have finished reading (...) the Dhamma ... Now ask if the Venerables here are pure? ... The virtues here are pure, because of silence (ie no one reveals his violation). I noted so. " The procedures for performing a Bo-slapping period as well as the content of the Ba-la-dep-carpentry-world theory even in the Buddha's time also changed depending on the locality, the circumstances, the time the Mahavagga Ministry recorded. Five the theory of the Ba-la-subject-carpentry-rub as follows:
When the residence is not enough for four monks, but only three, two or one, they still fully prepare the services for the day of the Bo-slaps, and then wait to see if there are any monks coming to make enough. quorum or not (During the time of the Buddha there were many monks who did not have a certain residence, just gathered in a place to ask for a ceremony). If no one comes, they will perform the opponent of the theory of precepts (Parisuddhi-Uposatha) in the case of only two or three, by each of them turning to the others and declaring themselves pure; or perform the concept of gender theory (Adhitthànà uposatha) in the case of only one, by claiming to be pure. The Day of the Bodhisattva, according to the way of the Buddha, is clearly to unify the monastic life of the monks, to build up pure solidarity in the Sangha community, clearly demonstrating the background nature the foundation of the About Study in the Three School-Định-Tue. 4. Settling in (Vassavasa) In Part III of this book, we have discussed the period of Settlement (Vassa - vasa) of the Buddhist monks. Settling was a common practice of the congregations at that time to avoid rain (Rain-Retreat), but especially in Buddhism, monks lived together in groups of five, seven, several hundred or several hundred. The ... in the Avàvas or the Abramas. The Buddhist retreat season has outstanding significance as the time for bhikkhus to live in harmony with pure animals, to advance their studies such as studying, discussing dhamma and practicing meditation. In addition to the time of going to alms, which is considered to practice the practice, bhikkhus are not allowed to come out of the precepts without conditions, especially those that must be reported to the Sangha by doing the Sangha. Old-Jeth-ma. The retreat season is also a time for the lay Buddhists to have the opportunity to practice for the monks, to study and get close to them living a holy life. The lay Buddhists often bring food, medicine, and supplies to the monks ... The residence period is three months; starting from the first day of the full month Asàdha (Âsàdha - A-sa-da). According to Xuanzang's calculation, in the Western Ocean Region, it is May 15 on the Chinese calendar (about mid-June of the solar calendar). People also distinguish between the pre-settling period and the post-settlement period (less than one month apart); After settling into the settlement again, it is divided into intermediate settling (one month after the starting date of settling) and post-settlement (one month after the starting date of the settlement). The above division is only for the purpose of validating the cases of early or late settlement depending on the circumstances of the monks, whether settling early or delayed the settling period must still be full three months. The majority of monks often do not live permanently at any place, they often go here and there; When the settling season comes, they will ask to settle in a convenient place, near the place where they are practicing. Therefore, in a residence wishing to organize a settlement, the permanent or semi-resident monks, or the homeowner who offers the facilities for a retreat season, must prepare amnesty, supplies, and additional planning. things to be able to welcome some monks to settle down. The Buddha determined that each residence must have a monk as a medical lawyer just to oversee the administration and handle violations of the law. Since settling is the time for monks to live together in harmony and purity to advance in their study, apart from conditions that are too necessary (only allowed through two absences: less than seven days and from seven days to forty days, more than forty days seem to be demolished, not counted as having settled for a season), you have to leave some things behind to focus on studying and practicing time, namely Zen. concentration. Trung A-function even said that the Religions of the Thich family such as A-na-law (Anurudha), Nan-da (Nanda), Kim-ta-la (Kimbila) kept almighty. be quiet and sign when it is necessary to express ideas rather than to utter words during the retreat season. The sedentary season is the longest time of the year for which the significance of study is most prominent. This is an important time of the year when the significance of spiritual practice is most prominent. These are important times, convenient times for progress, and the number of settling seasons is counted as the number of religious years of a monk's life. In the sense of always diligence, the higher the number of religious ages is considered the closer to Ultimate Realization. 5) Tu Tu (Pavàràna) The Tu Tu is a ceremony held in the last season of the settlement season. Pràvaràna means an invitation. The old Chinese translation is Tu Tu (self: self; quartet: wear power; later translated as arbitrary, sometimes). Ky Quyen Story, volume 2 has the record: "Sanskrit is Pràvaràna, translated as arbitrary; meaning for satisfaction; it also means allowing others to raise what they have violated" (Sanskrit Bat-Lac- she-lặc-noa, translation vi Optional, heron Thi Bao meaning, heron Thi Tuy tha people will send the offense). The Buddhist University of the Great Dictionary, Khai Minh Thu., Taiwan, explains the word Tu Tu Tu, saying: "Make them pure monks, others unknowingly state the sins that they have committed, they confess them. with the monks "(Using tha pure four-year term for the crime, for forgiving Bhikkhu-stilts many penitentials), and the arbitrary interpretation that:" The will of other people, despite the their mistakes are called arbitrary "(The Department of spare parts, forgiving people, spending the four-year term, the offense is called arbitrary) Thus, Self-Four or Occasional, or arbitrary is the fact that a Bhikkhu allows other monks to freely raise all their mistakes so that we can repent before them. Obviously this is a form of criticism, the collective criticizes an individual and the individual accepts defects, expresses regret and promises to correct them if they make mistakes. Penance (Parisuddhi) is done regularly twice a month before the day of the slap, in which a bhikkhu critiques himself, points out his own flaws, clearly self-criticism. Pavàràna is celebrated once a year at the end of the settling season, in which a bhikkhu criticizes the other bhikkhus. Repentance can be said, and self-indulgence in turn means self-criticism and criticism. Let us see a passage about the Fourth of the Buddha in the early years of the formation of the Sangha in the Samyutta Sutta:
The Fourth Self was ended after the Venerable Vangìsa put on the upper robe and asked the Buddha's permission to recite a poem in praise of the self ... According to the above, we see the self-reliance in the first years, when the Sangha was established, including five hundred Arahants settling around the Buddha. The Self-Four is gentle, simple and full of meaning of a pure and harmonious team. This is the activity of a community of people who have attained the Noble Truths, not bound by the Precepts. The later modalities and contents were added in the Tu Tu and in all other activities due to numerous violations of the precepts, lack of purity, and the purpose of preventing them. 6. Caesarean Clinic (Kathina) The kathina (Kathina) taking care takes place after the Fourteenth Day, ending a season of retreat. Bhikkhus, after three months of settling down, advancing in gathering, deserve to receive a new y, cicada, in addition to the three y by law. The laws often lead to the initiation of the Ca-thi-na ordination as follows: On the occasion of a retreat that has just ended, some bhikkhus rushed to Sàvatth to meet the Buddha. The rainy season has not stopped yet, the roads are muddy, all three of them are wet on each Bhikkhu-stilts; The road is very difficult, causing fatigue. Seeing that, the Buddha taught that from then on, after each season of retreat, bhikkhus should take the kalpa to obtain five beneficial things in a time limit of four or five months:
Dependent origination of the Ca-thiana medicine is also told by the Pentecostal law that once all three of the Anurudha's Elders were torn, the Elder could not sew all three y in a day. Because by law it is forbidden to keep the cloth for more than ten days, and when making the garment, it must be within one day. By the way, the Buddha allows the monks to take the ca-thi-na medicine. Trung A-Ham, 19, mentioned the above incident and added details that the Elder Ananias was presented by the Buddha and raised eight hundred monks and sewed all three in one day. Then, the Buddha taught Venerable Ananias to lecture on the merit of y-thi-na (actually the content of the lecture only talks about the practice of practice until the attainment of an Arahant. Monks should take the ca-thi-na). The above two stories are still not clear enough for us to conclude that it is the predestined origin of the ca-thi-na ordination. The Buddha's advice to take the canonical robe of two kinds of stories makes it possible to think that taking the karan-robe was inherent, but not yet popular. Again, the three robes of the elder Ananias, blessed by the Buddha and eight hundred bhikkhus for that day, cannot be called the y ca-thi-na because receiving the ca-thi-na is only one thought. stop it. If the following story pattern is considered the predestined origin of the life of the Capernaum, his meaning must be taught by the Buddha, but why should it be raised by Elder Anani? Moreover, the content of the elders' sermon also does not see a specific mention of the psalm. The meaning that we clearly perceive about y Canaanite is that by multiplying many practical things, certain things in the precepts have hindered the monks, thus the Buddha invented the taking of medicine. Canaan, is considered to loosen those laws. The taking of the Capernaum after the resting season is seen as a measure of an advance in the practice merit of a bhikkhu, worthy of being less formalistic bound by certain precepts. Canaanite is also known as Kitten, which is a transcription of the word Sanskrit "Kathina", which means solid and sustainable. Canaanite may be understood figuratively as perseverance in virtue, so it is translated as merit. Y ca-thi-na is carrying one of the three y according to the law (uất-la-la-y upper, an-da-Hoi that means lower y and increase-old-le y outside). The use of some sewing medicine. Medical life, discharge of medicine are all works Increase-old Yet-ma. The Buddha invented the ca-na-na taking as said, so that the bhikkhus could receive five favorable conditions, in order to extend some non-rigid laws. Y Canaan is also a means of offering offerings of lay Buddhists to show respect, admiration, and contribution of merit to the monks who are studying. Since then, y-thi-na also has the meaning of encouraging the diligence of the monks after each retreat season. * * * Scattered in the previous chapters and in this chapter we see some basic features of the Sangha's activities: taking refuge, studying, preaching, Yet-ma, settling down, self-reliance, etc. There are many other forms that we can learn more carefully through the Sutra Pitaka, Vinaya ... The forms and contents of activities sometimes bring complicated and complicated features; But looking deeper, all manifest a poor, pure, harmonious, and diligent lifestyle; both the result and the preparation for the growth of Morality, Concentration, and Wisdom to lead to liberation. The Sangha is an organization, and although its ultimate goal is liberation, it must still be based on the form, must use all means and measures to stabilize. Constraints, if any, are just selected appearances, conducive to practice, are the environment for the cultivator to control his mind. This meaning lies in the Precepts,END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/8/2020. |
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