INCIDENTS FROM THE LIFE OF THE BUDDHA - INCIDENTS FROM THE LIFE OF THE BUDDHA. Main Content [Show] Incidents from the Life of the Buddha - Facts in Buddha's Life Relics from the Life of Buddha: Two Pots of Land | Brahman - not by birth but by action | Regardless of class | Outside wisdom does not make people recluse | True ascent and descent | Healthy Actions Cause Born in Happiness | The Immeasurable Compassion of Buddha | Give appropriate answers as well as punish them when necessary | Buddha: Distribution of Happiness | The Peacemaker | Buddha: The Teacher of Meditation | The Taste of Dhamma | Two Earthen Pots / Two earthen pots There was an incident in the life of Buddha. One day, a young man came to see him, very upset. '' What happened?' Buddha asked. The young man said, 'Sir, my father passed away yesterday. I have come to you with a special request. Please do something for my deceased father. When the ordinary priest performs some ritual or ritual, he gets into heaven. Sir, if a great man like you does any ritual or ritual for my father, he will not only be able to enter the door, but will also be able to permanently reside in heaven. Please do something for my father! 'There was an event that happened in the life of Buddha. One day a young man came to see him, he was very sad. 'What happened to you?' Buddha asked. The young man replied, 'Sir, my father passed away yesterday. I have come to see you for a special request. Please do something for my deceased father. When an ordinary monk performs a certain ritual or ritual, he can reach heaven. Sir, if a great teacher like you can perform a ritual or ritual for your father, he will not only enter the gate but be a resident of heaven. Please, do something for my father! ' He's too out of balance, too emotional. The Buddha knew that any kind of logical argument would not work at this stage, but he had his own interpretation of things. He asked the young man to go to the market to buy two clay pots. He was too impatient, too emotional. The Buddha knew that any kind of rational argument would not work at this stage but he also had his own way of explaining. He asked the young man to go to the market and buy two earthen pots. The young man happily went to buy them, because I think this is in preparation for a ritual. The Buddha asked him to fill one with butter and the other with stone and gravel. He did all of this. The Buddha told him to properly close and seal them, and put them both in a nearby pond. He does so and both pots sink to the bottom. Now the Buddha told him to bring a hard stick, hit them, and break them open. He did so because he thought that Buddha would now perform a wonderful ritual for his father. The young man was delighted and bought them back, thinking that this was in preparation for some ritual. The Buddha asked him to fill one jar with butter and the other was filled with stones and gravel. The guy did. The Buddha told him to come close and seal the two pots carefully, and release them in a nearby lake. He did, and the two pots sank to the bottom. Buddha now told him to carry a hard stick, smash them, and break them open. He did the same, thinking that now Buddha would perform a wonderful ritual to help his father. India is a vast and ancient land, full of diversity and richness. There are people who have attained full enlightenment like the Buddha, and on the other hand, there are those who are in deep ignorance, immersed in blind beliefs, beliefs and dogmas. One belief is that when a parent dies, a son must take the body, put it on a crematorium and burn it; When it was half burnt, he had to grab a strong stick, and break the skull. It is believed that, as the skull is broken on the earth, so the gate of heaven is broken above, and parents into heaven. India is a vast and ancient land, full of diversity and extremes. There are enlightened people like the Buddha, and on the contrary, there are also those who are deeply in ignorance, immersed in faith, blind faith, and dogma. It is believed that when the parents are gone, the son must take the body, put it on a fire and burn it; When the body was half-burnt, he had to use a hard stick to break the skull. This belief is, when a human skull is broken on the ground, the gate of heaven above will open, and parents can enter heaven. The young man thought that, since his father died and was cremated yesterday, the Buddha asked him to open these earth pots instead. When he does, the butter comes out of the first part and floats to the surface; the pebbles come out of the second pot and settle to the bottom. The young man thought so, when his father died and was cremated yesterday, Buddha is asking him to break these pots of earth as a substitute. When he does, the butter comes out of the first pot and rises to the surface of the water; gravel comes out of the second pot and sits on the bottom. "Now," said the Buddha, "I have done many of these things. Now call all of your priests. Let them come here and pray: 'Pebbles, come up to the ground! Oh butter, sink to the bottom! "" Now "said the Buddha," this is the most I have done. Now you should call all your monks. Let them come and pray: “Oh pebbles, get up out of the water! Oh butter, please sink to the bottom! ”. 'Are you joking, sir? How can this be? It is against the law of nature. The pebbles are heavier than water; they must stay, they cannot. Butter is lighter than water, it is buoyant; it cannot go down. '' Sir, are you kidding me? How can it be? This is against the law of nature, sir. Pebbles are heavier than water; so it sinks, they cannot float. Butter is lighter than water, so it definitely floats; it cannot sink. ' 'Young man, you know a lot about the laws of nature, but you don't want to understand the laws that apply to everyone. If your father goes on doing actions like pebbles and rocks, he is bound to go down. Who can pull him up? If he continues to perform light movements like butter, he must go up. Who can push him down? '' Young man, I know a lot about the laws of nature, but I don't want to understand that the law of nature also applies to one and all. If your father kept doing heavy actions like pebbles, he must sink. Who can pull him up? If he does acts of light as butter, he certainly emerges. Who can hold him down? Our difficulty is that we think an invisible force will somehow favor us, even though we do nothing to change our behavior pattern, our own actions. . When we understand this eternal law of nature - that results depend on our actions - we will be careful about our actions. Our difficulty is that we think there is an invisible force that will sustain us, even if we refuse to change our behavior pattern, our own actions. When we understand this eternal natural law - its effect depends on our actions - we will have to be careful about our actions. This discourse was given by the Buddha to Mahānāma the Sakyan. This Dharma talk was given by the Buddha to Mahānāma of the Sakyan clan. (Pathama Māhānāma sutta) Brahman-not by birth, but by action-not by birth, but by action the Buddha used to live in the forest near Icchhānangala. At that time, many famous and wealthy Brahmins were also there. Among them were two famous brahman monks named Poskarasāti and Tārukṣa. Each of them has a disciple. Disciples of Poskarasāti were called Vāśisṭa and of Tāruksa were called Bhāradvāja. One discussed the topic, "how does a person become a brahman?" arising between two people. The Buddha once lived in a forest near Icchhānangala. At that time, many famous and wealthy brahmins were also here. Among them, there are two more famous brahmin teachers named Poskarasāti and Tārukṣa. Each of them has a disciple. Disciple of Poskarasāti was Vāśisṭa and disciple of Tāruksa was Bhāradvāja. A discussion on the topic, "How does one become a brahmin?" arose between the two sides. Bhāradvāja is of the view that a person is a brahman if one is born from a parent descended from seven generations this is pure. Thanks to this, one becomes a brave man. On the contrary, the young Vāśisṭa said that if a person is virtuous and virtuous, he is a brahman. When the two were unable to come to a conclusion, they went to the Buddha, introduces himself to him and asks Him to explain whether a person is a brahman by birth or by action. Bharadvaja is in view, a person is a brahmin if he is born to a parent who has a pure descendant of the previous seven generations. Through this virtue one becomes a brahmin. Young Vāśisṭa son, on the contrary, says if one is virtuous and virtuous, then he is a brahmin. When the two sides of disagreement reached a conclusion, they went to the Buddha, introduced themselves to him and asked him to explain whether a person is a brahmin due to birth or action. The Blessed One has explained carefully to them the reason for the difference between all sentient beings. Their birth is a special mark of them. All creatures are different because they are born. The types of trees and plants are also different. Insect, flies and ants have different hallmarks. Snakes, aquatic organisms, fish and birds have different distinctive signs. Humans, on the other hand, do not have such special signs. Every limb on the body of an organism or being is different from the limbs of other living beings. But to humans, all body parts are the same for all men. The Enlightened One explained to them in detail the reason for the difference between sentient beings. The birth of all species has its own mark. All species of sentient beings differ from one species to the other due to fertility. Many plants, varieties of plants and grasses differ from one type to the other. Insects, flies, and ants also have distinctive markings. Many snakes, aquatic animals, fish and birds also have their distinctive mark. People, on the contrary, there are no such separate markings. Each limb of the body is a different organism or individual with the genus of other organisms. But furthermore in humans all the human body parts are the same. The difference in men is just outward. A person who makes a living by raising cattle is a farmer. The person carrying the goods is the employee. People who make a living by any craft, craft or art work, are called potters, iron smiths, carpenters, etc., depending on their profession. People who trade for a living are called traders. A thief from others for a living is called a thief. A person living using weapons and equipment is called a soldier. The person who owned the land and the village was called the King. None of them are a brave man. The difference in man is just the outside. A person who makes a living by keeping livestock is a farmer. Cargo carrier is a cargo carrier. Skilled people who make a living by craft, fine arts or art, are called potters, smiths, carpenters etc. based on their profession. People who take the business for a livelihood are called traders. The person who steals other people's things for a living is called a thief. People who live with their hands and muscles to fight are called soldiers. The one who owned the land and the village was called the King. None of them are a brahmin. Then God said, no man becomes a miser just by being born of a particular mother. He further explained the qualities by which a person can become a brahman. Then, he said, no human being becomes a brahmin just by the blessing of being born of a separate mother. He further explained the quality, by virtue of a person, that one becomes a brahmin. One who has no hoarder, no attachment and greed, fearlessness has broken all the fetters that tie himself to the wheel of samsara, one who has dispelled anger and craving from his mind, who has freed himself from all. wrong view (62 common wrong views at that time), who is fully enlightened, I call the brahman. He, without hoarding, who was liberated from attachment and greed, fearlessness broke all the chains binding him to the wheel of samsara, was freed from so much anger and loving-kindness, who broke himself to get rid of all false views (62 kinds of prevailing misconceptions at that time), the enlightened man called himself a brahmin. I called him brahman, a man who suffered humiliation and pain without reacting, not being angry is not defiling his mind, one whose power is forgiveness, one who is not angry, someone with morality, morality, knowledge and intelligence, and this person is his last birth. . I call him a rambunctious person who does not cling to sensual pleasures like a drop of water on a lotus leaf, or jealousy, arrogance, craving and aversion do not stick, like a mustard seed on a needle, who is finished. sorrow in this life and have let go of all his burdens, who has a deep wisdom, is educated, knows what is the path and what is not the way, is an honest person, not clingy cost to homeowners as well as to people who have left their homes. homeless life, who does not kill any living beings, nor incites others to kill, who makes peace among enemies, I call him a brahmin, people who endure insults and pain without reacting, not getting angry, etc. who don't pollute their minds, people with the power to forgive, people free from anger, people with virtue, morality, understanding and moderation, and for them this is their last birth. I call him a brahmin if he is not entangled in sensations like a drop of water falling on a lotus leaf, without envy, pride, craving, and resentment trapped in them, like a mustard seed on the tip of a needle, he stops suffering in this life and drops the whole burden, he is full of deep wisdom, understanding, he knows which way to go and he the road should not step in, sincerely, one does not get entangled in the home life or leave the family for wandering life, does not kill any sentient beings, does not incite others to kill, one who is always at peace among his enemies, does not stab the stick bearer, one who does not accumulate among the accumulators, the one who is always respectable, and their words are sweet and true, their words harmless; people with that quality we call a brahmin. Therefore, the Blessed One further described the virtues of a brahmin. One who does not take anything in the world for himself, who no longer longs for this life or the other, who has realized the ultimate truth, he shows the way of liberation, one who is free from the other. sorrow, one who is unpolluted and pure, who is not attached to sin or virtue, who is rooted in his craving for all living beings, who has given up ignorance to cause the cycle samsara, one who has become an ascetic renounces all pleasures, who is not bound by all earthly and heavenly constraints, and the one who has dropped the likes and dislikes has become calm and cool and unpolluted, such a popular winner that I called a brahman. One who knows very well the passing away and passing away of all sentient beings, who has less desire, free from rebirth, who is endowed with wisdom, he which I call the brahman. Not a Deva, or Gandharva, or a man who does not know his path, who does not have a catastrophe, is an Arahant, who has nothing before, after or in the middle, who has none. What fortune, who knows his previous lives, sees heaven. and hell, who will not be reborn, all that he has to do has been done, and he is an enlightened sage, that person I call a brahman. Therefore, The Enlightened One further describes the good moral qualities of a brahmin. He does not take anything that this world does not give them, he is free of craving in this life or goes beyond this life, he realizes the ultimate truth, he sees the way of liberation, he is free from worry, he is not defiled but pure, he is not entangled in sin or virtue, craving is born eradicated, he gives up ignorance and causes the cycle of birth and death, he to become a mendicant renounces all joy, he is not bound by earthly or heavenly attachments, and he also dislikes hatred to become calm and quiet and free from impurities, like a perfect winner I call it a brahmin. A person who knows the cessation and birth of all sentient beings very well, he has little desire, liberated from rebirth, that person is endowed with wisdom, we call the Brahmin. Without a Deva, or Gandharva or a man who knows his process, the one who is free from the stain, is an arahant, who has nothing before, then or between, he does not possess, he knows about the previous birth, you can see thParadise and Hell, he will not be reborn again, all is done, and he is an enlightened saint, I call it the Brahmin. A person is neither a brahman nor a brahman at birth. A person is a violent person or not a person who acts abusive by action. One's occupation makes one farmer, and the other a craftsman. Occupation turns one person into a businessman and another turns into an employee. Actions that turn one person into a thief and another into a soldier. Actions make people be beggars and only actions make people kings. In this way, wise people know the results of karma, and know very well this life. The world moves for karma (action), people also move in the cycle of life and death because of karma. All sentient beings are bound to their actions like a carriage's wheel of motion tied to an axle. Meditation, living a holy life, moderating sensual pleasures and controlling the mind - all of which make people a dazzle. Those who have these qualities are the best brahmins. A person is a brahmin or not a brahmin is not born. A person is a brahmin or not a brahman by action. Their profession makes them a farmer, and another to become a craftsman. Their occupation makes them a merchant and another person as a cargo carrier. The act of turning one person into a thief and another as a soldier. The act of being one is begging and it is the act of ceasing to make another person become a king. In that way, Knowledgeable people know the result of karma, know this life very well. The world operates by the law of karma (action), man also functions in the cycle of life and death by karma. All sentient beings are bound to their actions like a carriage's wheel tied to the wheel axle. Practicing meditation, living a noble life, eliminating sensual pleasures and controlling the mind-makes the person a brahmin. The person with those qualities is the perfect brahmin. Although the two were young, even the elders of the Brahmin community frequently discussed this topic. Although they are young, even older, the Brahmin Community regularly discuss this topic. This is an incident in the life of Buddha. Once while the Buddha was living in the Jetavana monastery of Anāthapindika, 500 Brahmins from different places gathered in Srāvastī; Their topic of discussion is Gotama, regardless of caste and low class. He taught the Dhamma to people of the lowest class and earned them respect and respect. We cannot argue with him on this point ”. This is an event that happened in the life of Buddha. Once when the Buddha was living at the Amitabha monastery of Anāthapindika, 500 Brahmin from various places gathered in Srāvastī; The subject of their debate is that Guru Gotama does not keep the gap between the higher caste and the lower caste. He taught the Dhamma to the people of the lowest rank and made them respectable and noble. We cannot argue with him about this. " One of those Brahmanas is Ᾱśvalāyana. Although young, he was an expert in Vedic literature. It is believed that he is Ᾱśvalāyana, who later became a scholar in the Upaniṣadic era. Consequently, the Brahmin group felt that Ᾱśvalāyana was able to argue with the Buddha on that topic and prepared him. Although he repeatedly said that the Buddha spoke the words of the Dhamma, and it was difficult to argue with him, due to the pressure of those Brahmanas, Ᾱśvalāyana was ready to argue with the Buddha. Among the Brahmins above is Ᾱśvalāyana. Although young, he is a master of the Vedic scriptures. It is believed that he was the same āvalāyana, who had become a scholar in the Upaniṣadic period. Hence this Brahmin group felt Ᾱśvalāyana was able to argue with the Buddha on that topic and help him prepare. Although he kept repeating that the Buddha was talking about Dhamma, and it was difficult to argue with him, but because of the brahmins' pressure, Ᾱśvalāyana was ready to argue with the Buddha. When he met the Buddha, he said that the Brahmins thought they were the highest caste, the others were lower. They are fair, others are dark, only Brahmin are pure, and others are not. Brahmins were born of Brahmā, born from his mouth and they were his true heirs. When he met the Buddha, he said Brahmin claimed they were the highest caste, the rest were lower. They are white, others are black, only Brahmin is pure, others are not. Brahmā was born of Brahmā, who was born from his mouth and they were his lineage. To this, the Buddha replied: “Ᾱśvalāyana, brahman women also menstruate, become pregnant, give birth and breast-feed; So how can we accept that they are born of Brahmā's mouth? Here the Buddha replied, "Hey Ᾱśvalāyana, Brahmin women also have a menstrual cycle, they get pregnant, give birth to babies and breastfeed them; So how do we accept that they were born from the mouth of Brahmā? ”. Avalāyana remained silent. You cannot refute. Aśvalāyana fell silent. He couldn't deny. The Blessed One also said: "If there is a Brahmā that defines humanity as high and low, why are there only two classes of humanity in neighboring countries and in other neighboring countries - nobles and slaves? There, if a person is a noble, he can become a slave and a slave can become a noble. Aśvalāyana accepts that in these states and countries everything is like that. The Enlightened One added, "If any Brahmā classifies man as high or low, then why are there only two types of people in neighboring countries and in other border states - noble and slave? Therefore, if a man is noble, he can become a slave and a slave can become noble. " Aśvalāyana accepts that other states and countries, there are such things. Then the Buddha asked him the special qualities of the Brahmins because they considered them to be heirs of the Brahmā. The Buddha then asked him what special qualities of their brahmins they thought were descendants of Brahmā. Avalāyana has no answer to give. Avalāyana has no answer. The Buddha even said that if a wicked Kṣatriya, if he is a thief, is immoral, if he says harsh words he will be born into hell after death. In a similar way, Vaiśya (merchant) and Sūdra (normal labor) will also meet the same fate, meaning they will go to hell if like him. Wouldn't a Brahmin be born in hell if he had these traits? The Buddha added that if a God-Slaying is cruel, if he is a thief, immoral, if he says profanity then he will be born in hell after death. In the same way, a Vaisya (merchant) and Thu Da La (lowly laborer) will have the same fate, they will go to hell like him. So a Brahmin is not born in hell if he has what quality? Avalāyana has no answer to this. Aśvalāyana could not answer. "Likewise, if a man is of good conduct, he will go to heaven upon death, regardless of his caste." “Similarly, if a person deeds virtuous, he will go to heaven after he dies, no matter what caste he is of. " Avalāyana remained silent. Avalāyana remained silent. The Blessed One said: "Whoever is shameless or not innocent, he or she can cleanse his dirt by applying soap on his body and taking a bath in the river." So why is a brahman special? Likewise, a person of any class, when coming to me, can remove the disturbing emotions in his mind and become a Frenchman. He doesn't have to be a bragger. Everyone has the right to be ethical and upright. And all who become ethical and upright receive the same results. I call such a meditator a real brahman. Any meditator, regardless of caste, All rightly can be called a brahman if he practices meditation, lives a holy life, controls his senses and mind. Such a meditator I call a transcendent brahman. A person of a lower caste can also achieve purity by his healthy deeds and good conduct ”. The Enlightened One said, “Whether he is a brahmin or not a brahmin, he can eliminate dirt by using soap on his body and bathing in the river. Then why is a brahmin special? Similarly, a person of any level comes to me, removes the impurities in his mind and becomes a follower of Dhamma. It is not necessary to become a brahmin. Everyone has the right to be virtuous and pious. And everyone who becomes virtuous and inclined will have the same result. I call it a true brahmin meditator. Any meditator, of any level, can be called a true brahmin if he meditates, lives a noble life, controlling his senses and mind. Such a practitioner, I call the transcendent brahmin. One who belongs to a so-called low caste can also attain purity through his perfect and good deed. Aśvalāyana again found no suitable answer to give. Avalāyana again could not find any reply. The Buddha further asked, "If a Brahmin young woman marries a young Brahmin woman, or if a young man who is not Brahmins marries a young Brahmin woman, then you What would you call the child of such a couple? Outstanding or inferior? A brahman or a sūdra? The Buddha asked further, “If a young Brahmin marries a non-Brahmin woman, or a young non-Brahmin man marries a young Brahmin, then you would call their child what? Higher or lower? Brahmin or mandala. Avalāyana remained silent. Avalāyana remained silent. The Buddha added that when a horse mates with a donkey, the female is not called a horse or donkey. Rather, it is called a mule. But what would you call the child of a brahman father and a non-brahman mother? Will he be called a high caste brahman or a low caste sūdra? How will you distinguish? The Buddha added that when a horse mates with a donkey the result is not called a horse or a donkey. Which, called a mule. But what would you call a child born with a brahmin father and non-brahmin mother? Will it be called a brahmin high level or low level Thu la la? How do you differentiate? Human being is human. There is no difference. Everyone, whether belonging to the brahman caste or any other class, has the right to be virtuous and upright. All people who are ethical and upright receive equal results. Men are men. There is no difference. Everyone, regardless of the Brahmin caste or caste, has the right to live morally and to be pious. All people with morality and inclination have the same result. Unfortunately, thousands of years ago the Buddha, the country experienced tall, low and inaccessible castles. There are other bad practices. The sight of a Cāndāla is considered unlucky and a omen. To allow his touch, one needs to shower, if even his shadow falls on him. So a Cāndāla must come clap or ring the bell from afar to make intimate with the oncoming group of people. Many people will wash their eyes with perfume, if their eyes fall on Cāndāla. Normally, people would hit a Cāndāla, if his shadow fell on them. Cāndāla will bow when they enter the village. Unfortunately, thousands of years before the Buddha's time, the country was insane with low and high caste, untouchable. There are many other bad practices. Seeing a Cāndāla is unlucky and bad omen. If he touches his feet, he needs a bath, even if his shadow falls on them. Therefore, a Cāndāla, had to go with a bell ring or bell ringing from a long distance to alert the crowd he was coming. Many people will wash their eyes with perfume, if they look at Cāndāla. Usually, they will hit Cāndāla., If his shadow falls on them. Cāndāla would lower their eyes if they entered the village. It seems that even after the Buddha, Cāndāla still carried the body and guarded the crematorium. They live in separate villages and have their own cremation grounds to burn their corpses. It seems that even after the time of the Buddha, Cāndāla / Lamb of Da La would carry the body and protect the burial area. They live in their own village and have their own cremation grounds. In addition to Cāndāla, there were others who were considered very low. They are the Nesadas, the makers of bamboo baskets / sticks, the Camārs, that is, the people who make objects from the skin of dead animals and the Pukkusas, the cleaners and cleaners, dispose of human waste. Lower than Cāndāla, there is another class, who is said to be very low. They are Nesada the bamboo salamander / basket, Camār, the dead animal skin and the Pukkusa who cleans and wash the human waste. Members of the Cāndāla clan are considered outcasts. The Buddha describes who is really a buzz. "A person of temper, jealousy and hostility, are sinners, wrong views, deceivers, cruel, abusive, stealing, lying; someone who does not take care of an elderly parent, causes trouble for others, deceives a brahmin, a monk or other beggars; utterly damaging words; hide their unethical behaviors; praise yourself and disparage others; an angry man, a gluttonous man, people full of wicked lust; miserly, wicked people; not ashamed and not afraid of wrongdoing; one who calls himself completely liberated is not; Such a man is a sadist and despicable. A person is neither a born pervert nor a born awkward. Actions that make one person uncomfortable and another to become violent. A brahman doing unwholesome deeds is a Cāndāla. Members of the Cāndāla clan are considered caste. The Buddha describes them as truly un-caste. 'Someone who is always hot-tempered, jealous and hostile, the perpetrator, the false, deceitful, cruel, ragged, thief, lewd man; people who do not care for old parents, cause trouble for others, deceive brahmins, bhikkhus or other beggars; utter harmful words; conceal unscrupulous behavior; praising oneself and lowering others; often angry; greedy, full of sick desires; miserable, cruel; don't know how to be ashamed or afraid to do wrong; people call themselves utterly liberated and they are not; That person is a person of no rank and a low class. A person is not a caste not of birth or a brahmand caused by birth. The act of making one become a person without rank or someone is a brahmin. An unwholesome brahmin is also a Cāndāla. Buddha said, "I do not call a man a brahman, because he is born of a brahman mother." I call him a brahman, a man who possesses nothing and takes nothing. Not by ripe hair, nor by clan or family (caste) nor by birth that one becomes a brahman, but a righteous and righteous, pure, and righteous man is the brahman. "Buddha said," I do not call another person a brahmin, because he is born of a Brahmin mother. I call him the brahmin, he possesses nothing and takes nothing. Not only through braiding hair, or by lineage or family (caste) or by birth that make a person a brahmin, but one must be true and correct, pure and conform to the dhamma. Brahmin. The Buddha always values ​​a person's knowledge and conduct, not one's level. The Buddha always placed a priority on their knowledge and behavior, not their rank. Come meditate! Let us also be inspired by the pure teachings of the Blessed One, to improve our conduct, take healthy actions and become brahmin in the true sense of the term! Come here practitioners! We are motivated by the pure teachings of the Enlightened One, to develop perfect behavior, act and become brahmin in the true meaning of this term.! There was No Caste Discrimination, On Path of the Buddha, On the Buddha's Path For centuries before the Buddha, the country was weighed down by evils of caste and belief . A person born into a low class or doing jobs that are considered inferior will be considered inferior and inferior. Occupation, job and class have different categories of high and low, superiors and subordinates- In the centuries preceding the Buddha's time, the country was engulfed in the evils of caste and creed. A person born into a low class or doing lowly jobs will be seen as a lowly and lowly person. 1.Sudra- The low born / Thu Da La: born inferior 2.Caṇḍāla- The corpse burners / Fried Da La: the corpse burnt 3.Bhangi- The sweepers / street sweeper 4.Cammāra- The cobblers; / shoemakers / shoemakers; These groups are considered to be low class. This group of people is considered to be of low caste, 1.Brāhmaṇa / Brahmin / Sanskrit 2.Kshatriya- The Warriors / The Emperor of the Ruler - Warrior 3.Vaiśya- The Traders were considered as Upper castes./ Traders are considered as Upper castes./ is of a higher level. Similarly, the Brāhmanas were considered superior and inferior, depending on their gens. Similarly, Brahmins are considered tall and short, based on their lineage. Inferior clans: 1.Kosiya Gotra 2. Gotra Gotra Bhāradwāja Superior clans: Noble lineage 1. Gotama Gotra 2.Moggalāna Gotra 3.Kaccāna Gotra 4.Vāsiṭṭha Gotra Crafts and skills of artisans are also divided into higher and lower groups. Craftsmen and artisans skills are also divided into high-level or low-level groups. Job skills and Handicrafts considered being superior: Career and craft skills considered superior 1.Writing skills / Writing skills 2.Printing skills / Printing skills 3.Book-keeping, accountancy / Preserving skills Work considered as inferior: Work considered inferior 1.Making objects with bamboo / cane / Making bamboo / bamboo objects 2.Pottery - making earthen pots and utensils / Making pottery - making earth pots and belongings. 3. Leather craft (making shoes and other things with animal skin) / Leather crafts (making shoes and other animal skin articles) 4.Nāpitas - Barbers (those who cut hair) / Barbers Jobs considered to be Extremely low and menial were: The job that is considered to be extremely low and mean is: 1.The job of lifting and cleaning faces and human waste./ The work of lifting and washing faces and cleaning up human waste. 2.Removing and cleaning garbage trash and waste./ Dispose of and clean trash and waste. Professions regarded as lofty were: A profession considered noble is 1.Agriculture / Farming 2.Business and trading / Business and trading 3.Cattle rearing./ Raising cattle Pali Cannons lists the following 5 races: The races are low and the work done by these clans is considered inferior / junior: - The following list of Pali Sutras includes five inferior strains and the work done by the races considered despicable / lowly: - 1.Caṇḍāla kula / The Caṇḍāla- burning corpses in the crematorium / burning corpses in the crematorium died at cremation ground. 2.Nesāda kula / Nesāda-hunting birds and animals / hunting birds and animals. 3.Venakula kula / Venakula - cleaning lavatories / toilet wash 4.Rathakāra kula / Rathakāra line - making things with the skin of dead animals 5.Pukkusa kula / Pukkusa line - removing and cleaning garbage / disposal and garbage collection Similarly, those who perform the following tasks are considered inferior: - Like the people who do the following are considered inferior: - 1.Nālakāra- basket makers / knitting baskets- making baskets etc. with bamboo./ making bamboo baskets etc. 2. Kumbhakāra- Potters / Pottery- making clay pitchers etc./ made clay pots. 3.Pesakāra- Weavers / Weaver-weaving clothes / weaving clothes. 4.Cammakāra- Those who made leather articles / people making leather articles 5.Nāpita- Barbers-Barbers- those who cut hair./cutters The higher castles would consider themselves unclean, if immediately even the shadows of the lowest castles fell on them. If they were touched by such a black shadow by accident, they would angrily even hit them. Therefore, the very lower classes would move around very carefully and hesitantly, whenever they came to towns; make sure their ball doesn't fall on anyone. The higher caste will see them as unclean, even if the shadow of the lowest caste falls on them. If they bumped into such a shadow by accident, they would, very angry, even beat that person. So the lowest caste had to move carefully and timidly, every time they entered town; to make sure their shadows don't fall on anyone. Buddha took revolutionary steps amid such shocking / dreadful conditions. He included the lowest of the lower ranks of his Sangha. A person who has become part of the Sangha is automatically revered. The king venerates him and the royal officials honor him; business tycoons and bankers venerate him; and the Brāhmanas glorified him. In this way, the Buddha took an important step towards raising the lower levels. Buddha took a reform step amid such horrors / dire conditions. He included even the lowest of the lower ranks in his Sangha. He becomes part of the Sangha and spontaneously becomes a respectful person. The King venerated him and the members of the royal family respected him; the rich businessman and the lender also respected him; and Brahmin also adores him. In this way the Buddha took a big step forward to uphold the lower ranks. God himself does not believe in caste. Having joined the sangha, no bhikkhu has been discriminated against on the basis of his caste. Bhikkhus, who have joined the Sangha, will also go for alms in families of all high and low caste levels. In those days it was customary to address the lower castles Candāla and Vasala. If any new monk addresses another in a similar manner, it is declared a violation of the Law of the Vinaya set by Jehovah. The Buddha himself did not believe in the caste system. When joining the Sangha, no Bhikkhu is discriminated against because of their caste background. Monks, when joining the Sangha, will also go alms to families of all high and low caste. In those days the lower classes were called Candāla and Vasala. If any new bhikkhu addresses another like that, it will be declared guilty according to the Vinaya (Vinaya) set forth by the Buddha. It happened from those days: Prakriti, an inaccessible sixteen-year-old girl was pouring water for her family from inaccessible wells. Poor, she dressed dirty, crumpled, torn and old. Ananda, a disciple of the Buddha, was approaching her. Ananda was also born into a Kshatriya clan. He is well complemented and is a rich man with a stubborn personality. He was also the Lord's first cousin. It was the season of scorching summer. His throat was dry from thirst. Seeing the girl filling the pot by the well, he offered her a drink. The untouchable girl was confused. She felt, “Remarkably, although a Bhikkhu, this person is definitely from one of the upper classes. But, he doesn't know that I belong to a family of inaccessible people and this well is for the inaccessible. One event on that day: Prakriti, an untouchable, sixteen-year-old young woman, was drawing water for her family from wells reserved for the inaccessible to the low. Poor, she looked dirty and crumpled, her clothes ragged and old. Ananda, a disciple of the Buddha, approached her. Ananda was also born in the lineage of Sat De Ru. He has light skin and is a rich man with good dignity. He is also the first cousin of the Buddha. It was a scorching summer. His throat was dry and weeping with thirst. Seeing the girl pouring water into the jars from the well, the man asked her for some water to drink. The girl should not touch the panic. She saw, “Remarkably, even as a Bhikkhu, this person is definitely from a higher class. But, he doesn't know he belongs to a family that shouldn't be touched and this well is for untouchable people like me. ” So she said to Ananda, "I am from a low level and I cannot bring water for an untouchable rank, for someone of a higher lineage." Ananda said to the untouchable girl "Sister, I ask you for water, not your level. ”Ananda told the girl she couldn't touch.“ Sister, I just told you to give me water, not your level. ” Convinced by the Bhikkhu Ananda, the girl hesitantly offered water to him. hesitant to give him water. This got the water from my hand, for sure, he would also agree to let me become his better half. ”She hurried over to the Bhikshu Ananda and presented her suggestion. She was very disappointed. Then Ananda explained to the inaccessible girl, “I don't refuse your proposal because of caste discrimination. I have taken a lifelong vow of celibacy [to live a holy life] and so I cannot accept your proposal. "He even told her," The Buddha, our Great Compassion, has taken refuge for everyone. You too, go find refuge in the Buddha. everyone, even those who are considered inferior caste by society Suddenly a thought comes to the girl's mind. for sure, he would agree to be her husband. was touched, “I do not deny your request because of caste discrimination. I have made a vow of celibacy [leading to a holy life] and I cannot accept your request. " He added, "The One Great Compassion Buddha, the Buddha, has made the refuge for all sentient beings." You too, you should go and find refuge in the Buddha. The Enlightened One is the refuge for all, even those considered by society to be of low class. There was no discrimination of caste or creed. After taking refuge in the Buddha, many lower faculties became Noble through Vipassana meditation. People today are looked down upon, and people begin to respect and show respect for them. Go and do not hesitate to seek refuge in the Buddha. There are many Sadhavis there and Mother Mahāpajāpati will take good care of you. “There is no distinction of class or race here. To lean on Buddha, many lower levels, due to the virtue of Vipassana meditation, become Noble. The people today looked down on them, began to respect and show respect to them. Go and do not hesitate to seek refuge in Buddha. There are many Sadhavi [female practitioners / bhikkhunis] there and Mother Mahāpajāpati will take good care of you. " Hearing this, the untouched girl Prakriti felt happy. Then she came and took refuge in the Buddha. She was given Vipassana and later became a meditator / nun. Hearing that, the girl who could not touch Prakriti felt delighted. Then she came and leaned on the Buddha. She was taught Vipassana and by the progress she became a practitioner / nun. The Buddha was once going alms with his Sangha of bhikkhus on the high path of Rajgir, the capital of Magadha. At that time, the city cleaner, Suneet, cleaning the way with my broom. Born into a poor family and considered inaccessible, a thought arose in his mind, "My shadow must not be poured on the Buddha". So, very hesitant, he folded his arms and stood aside. God read my mind. Seeing sweeper Suneet, a victim of the twisted, cruel ways of an unforgiving society; God's heart is filled with compassion. He motioned for him and, together with his Sangha of bhikkhus, took him to Rajgiri's Venuvana Vihara. The Buddha showed him the way to practice Vipassana meditation. Sweeper Suneet was ordained into the Sangha. He started practicing Vipassana in the forests and became an Arahant, a completely liberated person. One time the Buddha went begging around with the Bhikshu sangha on the great road of Rajgir, capital of the country Magadha. The city sweeper, Sunnet, was cleaning the street with a broom. As someone born into a poor family and considered untouchable, the thought flashed through his mind, "My shadow should not fall on the Buddha." So, very timid, he reached out and stood sideways again. Buddha read his mind. Seeing the cleaner Suneet, a victim of unforgiving, ruthless society tormented by society; Buddha's heart offered compassion. He waved to him and went with the Sangha of Bhikkhus, taking him with him to Venuvana Pure Land in Rajgiri. The Buddha showed him the way to practice Vipassana meditation. Suneet sweeper ordained into the Sangha. He begins to practice Vipassana in the forest and becomes an arhata, a completely liberated person. He became a Brāhmana out of a sweeper. Likewise, Sopaka, a child born into the Candāla clan, becomes an orphan at the age of four. Affected by poverty, his uncle feels a burden. At the age of seven, feeling extremely frustrated, his uncle tied him to a body and put him in a crematorium, to be eaten by wild animals. The Great Merciful saw this incident. He sent a bhikkhu to liberate Sopaka and take him to the Vihara. There he was ordained and received his meditation object. Naturally, the child Sopaka, diligently practiced and became an Arahant. Like Sopaka, a child born of the Candāla clan, becomes orphan at the age of four. Poverty, his uncle sees him as a lump of debt. At the age of seven, feeling extremely troublesome, his uncle tied it tightly around the body and left it in the crematory area, to want it to be torn apart and eaten by wild animals. The Venerable Compassion saw the incident above. He sent a bhikkhu to release Sopaka and bring the boy back to the Vihara. After that he was ordained and taught to meditate. Due to progress, the child Sopaka, practices hard and becomes an arhat. Historical records that Baba Saheb Ambedkar took an important step. When drafting the Constitution of India, he left no scope for high and low caste discrimination. A human being is a human being. He created scope for those considered to be an educated lower class. The lower levels of sociology go higher and even become clerks within the Government. Then who would call them the lowly? In this way, Baba Saheb Ambedkar made a significant contribution by breaking down the barrier of caste discrimination. The historical record says that Baba Saheb Ambedkar has made another big step forward. When he drafted the Indian Constitution, he did not have thoughts about low or high class discrimination. Human being is human. He created places for the supposedly inferior classes to be educated. Lower classes of society have higher education and even become secretaries in the Government. Who can call them inferior? In this way Baba Saheb Ambedkar made a great contribution to breaking the barrier of caste discrimination. Unfortunately, the hierarchy of caste, caste, inferiority, and inviolability still exists today to a certain extent in the villages. It has not been destroyed. Unfortunately the untouched, high, low, and caste system even exists today in some remote villages. It has yet to be eradicated. I remember, while living in Burma [Myanmar], I was born and raised in a strict orthodox family. Over there, I have seen that not only scavengers and scavengers, but many others are also considered inferior. We are even forbidden to drink the water of such people. Baba Saheb has brought a lot of changes to this. However, society still considers low-born people to be inferior and upper-class people as superior. I recall, while living in Burma, I was born and raised in a strict traditional family. There when I saw not only trash sweepers and shoemakers but also many considered low class people. We are prohibited from even drinking water touched by these people. Baba Saheb brings a lot of changes to this. But up to now, society still considers people born inferior to low caste and higher caste as noble. Just as Buddha brought a great revolution by ordaining lower classes to the Sangha, Baba Saheb Ambedkar also earned them respect by spreading education. That is a misfortune for the nation, it has yet to be completely eradicated. Just as the Buddha brought about a great improvement by adopting lower caste into the Sangha, so too, Baba Saheb Ambedkar gave them respect by spreading education. Unfortunately for this country, this distinction has not yet been completely eradicated. Now Vipassana has taken one step further. People of all religions and beliefs participate in Vipassana courses. No one was discriminated against as superior or inferior. All stay equal and practice together. All sit together to eat, stay together. Now the situation is like that, in Vipassana, A large number of the so-called Dalitas, have received further training and are established as teachers. When a Dalita-class man sits on the French Chair now, he is not Dalita, but a teacher of Dhamma. Practitioners come to attend a course, bow to the teacher, regardless of whether they are Brāhmana, Kshatriya or Vaiśya. Now Vipassana has taken a new step. People of all backgrounds and races attend Vipassana courses. No one is discriminated against as high or low. All are equal and practice together .. Sit and eat together, together. Now the situation is like that, in Vipassana a large number of people called the Dalita have been more trained and trained as Zen masters. When a Dalita-class person now sits in the Dharma Chair, he is no longer Dalita, but a Dhamma Zen master. The practitioner who comes for a meditation session, bowed before the master, has no relation whether he is Brāhmana, a Kshatriya, or a Vaiya. They expressed respect for the teacher and learned the Dhamma from him. There is no scope of caste discrimination in the teachings of the Buddha. Knowledge of Vipassana meditation and practice is by nature important and available to all. Vipassana is assisting in breaking these barriers immensely. Let us see, how much this changes society as a whole! Only when this unhappiness of the society and the country can be eliminated can happiness be achieved. Then there are benefits! They paid homage to the master and learned Dhamma from him. There is no class distinction in the teachings of the Buddha. Knowledge of Vipassana meditation and practice is of the essence and is of value to all. Vipassana is a way to break these barriers in a great way. Let's see, how great a social transformation is when one is one! Only when the misfortune of a society and a nation is eliminated will there be happiness. Only then will there be peace! Outer Guise Does Not Make One a Recluse / Outward appearance does not turn a person into a monk In the past, the Buddha was at Pubbarāma in Srāvastī. King Prasenjit also went there. After a while, some ascetics got over it. Some of them had pale gray hair, a few of them were naked and all had ash bodies and some wore different robes. The king stood up to greet them and introduced himself to them. The ascetics blessed him and left. Then King Prasenjit said to the Buddha - "Your Holiness! These ascetics are among the people in this world who have been enlightened or established on the path of enlightenment. The Buddha said after observing their condition ”- The Buddha was once residing at Pubbarāma in Srāvastī. King Prasenjit also went there. After a few moments a few ascetic mendicants passed by. A few of them braided their hair, some were naked and all of their bodies were covered with ash and others wore different robes. The king stood up from his seat and greeted them respectfully and introduced himself to them. The ascetic mendicant blesses the king and leaves. Then King Prasenjit said to the Buddha - "Buddha! These ascetic mendicants are among those in the world who have realized or established themselves on the path of enlightenment. The Buddha observed their state and said "-" It's not like that, Your Majesty! A person does not become enlightened or is not established on the path of enlightenment simply by changing the guise. One must properly strive to achieve this. Even if someone finds the right path, a wise person has to stay with him for a long time to know if he is on the right path. In a short period of time, it was impossible to know about his true conduct. Emperor! A person's honesty or dishonesty can only be judged by his or her conduct and behavior. It is only possible after observing his daily activities for a long time. “Dear King, it's not like that! A person does not become enlightened or attain enlightenment on the path of enlightenment merely by changing his appearance. He must try the right way to get there. Even if someone finds the right path, a wise person must stay with himself for a long time to understand if he is walking on the right path or not. With such a short time there was no way of knowing about his true behavior. Dear King! A person's kindness or unkindness can only be judged by his actions and behavior. This can only be observed through everyday actions for a long time. ” Only a wise person has the ability to properly guard against his or her behavior, not everyone. Only a person with wisdom is able to observe his behavior properly and not everyone can. Only in times of adversity can one know the power of one's mind. Likewise, a person's wisdom is known by discussing it with him for a long time. Only in adversity can the strength of one's mind be known. In the same way, one's intellect is known only by long discussions with him. King Prasenjit was impressed with this explanation by the Buddha and while asking forgiveness in amazement, he revealed the truth. King Prasenjit was impressed by this interpretation of the Buddha and while asking forgiveness with amazement he revealed the truth. You are venerable! All of these are our spies. They collect confidential information in disguise from within and also information about the activities of neighboring countries and notify me. Based on their information, I take the necessary action after careful consideration. You are venerable! Now, these people will take a bath, wash off the ash, apply scent to their body and, after wearing clean clothes, enjoy the five types of sensual pleasures. Dear Buddha! They are all our spies. They disguised themselves to collect confidential information from within as well as information about neighboring countries' activities and keep me informed. Based on the information, I will take the necessary actions after careful consideration. Dear Buddha! Now these people will take a shower, wash off all the ash, remove the scent from the body and then wear clean clothes enjoying the five types of pleasure. Hearing this, the Buddha explained - “A person cannot be known by dress and makeup. One cannot know a person just by looking at his outfit and manner. The bad guys also wander around in this world performing compelling actions with great self-control. They look like imitation earrings made of clay and coated with gold. They have a beautiful appearance, but inside they are not pure. So, if you don't know it thoroughly, never trust anyone. It was only based on his outward appearance and guise that only after carefully learning about his behavior, people should believe him. Hearing this, the Buddha explained- “One cannot know through clothing and jewelry. People don't know a person just by looking at clothes and behaviors. Wicked people also wander in this world doing charismatic actions with great self-control. They look like fake earrings made of earth but covered with gold. They look beautiful on the outside, but deep inside is impurity. Therefore, when we do not know clearly, we should never trust anyone. Relying solely on clothes and appearance, it is only after carefully understanding his behavior that one should believe him. " A True Recluse Once the Buddha was in the town of Aswapur in Anga state, he addressed the monks and said: Hey monks! people see some as a recluse and when he is asked if he is him, he declares himself a recluse. Therefore, a man who is designated a recluse and a self-proclaimed recluse must walk on the path reserved for recluses. For that purpose people offered him robes, alms food, resting places, medicine and other useful requisites. Their offerings only become the result when the person is a pure ordained, his good deeds and actions are beneficial for everyone's benefit. Once the Buddha was living in the town of Aswapur in Anga state, he talked to bhikkhus and said: O bhikkhus! People say someone is a mendicant and when he is asked if he is a mendicant he declare himself a mendicant. So one who considers himself a mendicant and someone who claims to be a mendicant needs to walk on the right path to become a mendicant. That is the purpose of people offering him robes, alms food, resting places and medicine and a few other necessities. Their offering will only be fruitful only if his renunciation is pure, his deeds are benign and his actions benefit everyone. Monks! How is one unable to practice appropriately with a recluse? As long as a recluse does not give up greed, hatred, ignorance, contempt, cruelty, jealousy, stinginess, deceit and wicked desires, he cannot become a suitable recluse. . These are the stains of a recluse, the obstacles on the path to becoming a true recluse. These are the foundations for him being born in a state of need. I call this kind of renunciation a double-edged sword that rips off a recluse's cloak if it's hidden there. O bhikkhus! How can one not practice the right path to become a mendicant? As long as a mendicant refuses to give up greed, anger, hatred, contempt, cruelty, jealousy, stinginess, deception and wicked wishes he cannot become a true mendicant. These things are the stains of the mendicant, an obstacle on the path to becoming a true mendicant. These are the reasons why he was born in a state of poverty. I call it rejection like a double-edged sword that rips off a mendicant's cloak if it is hidden within. Anyone who has such a stain cannot be called a recluse despite wearing a robe, whether it is smeared with body dirt, whether eaten underwater, under a tree, or if worn. bark, or if he lives outdoors or if he practices standing continuously or if he holds fast and takes food for a period of time or if he recites the Vedas or mantras. Anyone with such stains cannot be called a mendicant even if he is wearing a robe, even if he is dirty and dusty or full of ash or even if he is splashed in water or under a tree, or if he wears bark, or if he is immersed in the air or if he is One practices standing continuously or if he is still fasting and eating food at intervals or if he chants Vedic Sutras or mantras. He would only be a real recluse if he didn't have the stains listed above. He will have to constantly walk on the path of purification. Then only he will live the life of a real recluse. He will be a true mendicant only if he gets rid of the stains listed above. He will continue to walk on the path of purification. Only then will he live the life of a true mendicant. Only when someone gives up on these afflictions, he becomes a real recluse. To eliminate these defilements, practitioners should regularly practice the path of mental purification and, after being free from defilements, live a real seclusion. Only when one renounces the impurities mentioned above does he become a true mendicant. In order to eliminate the impurities, one should continuously practice the path of purifying the mind and free from impurities, in order to live the life of true beggar. Monks! How can one practice appropriately with a recluse? O Bhikshus! How can one practice the right path to becoming a mendicant? When a recluse gives up his wrong views, when he dispels anger, greed, hatred, etc. and is free from these defilements, then only he will be considered able to practice in a manner suitable for the recluse. Then only he can consider himself a pure and free man. Joy arose in the mind of such a recluse who achieved freedom from all such mental afflictions. Joy comes with joy. Such a person's body becomes quiet, someone whose body is calm feels pleasure and someone feels pleasure, his mind becomes focused. After that, he dwelled for a quarter with a mind imbued with kindness. Likewise, he obeyed the second, third and fourth quadrant, above, below, around and everywhere with a mind imbued with boundless kindness, non-hostility and non-malice, imbued with infinite compassion, joy of understanding, and peace. He makes people happy and helps people gain benefits. In this way, his monastic life becomes meaningful. When a mendicant gives up wrong views, when he comes out of anger, greed, and hatred and becomes liberated from impurity, only then will he be seen able to practice the right path to begging. doctor. Only then can he consider himself pure and free. Joy arises in the mind of such a mendicant who has attained liberation from the impurities of mind. Happiness leads to joy. Such a human body becomes pure, their pure body feels at ease and the person feels comfortable, his mind becomes concentrated. Then he remained for a quarter of his mind immersed in loving kindness. In the same way he dwells two, three, four fourths of the mind, above, below, All around and everywhere of the mind is filled with loving kindness without hostility and malice, drowning in boundless loving-kindness, joy of understanding and balance. He makes people happy and helps people reap benefits. In this way his monk's life became meaningful. Suppose, monks! There is a pond withClear, cool and drinkable water with beautiful and delightful shores and a man from the east, burned and exhausted from the hot weather, went to the pond, quenched his thirst and quenched the heat , likewise, men go there from there to the west, from the south and from the north and quench their thirst and quench the heat. Likewise, the monks, if anyone from a Kshatriya family goes from home life to homelessness, receives the Dhamma taught by Tathāgata, enjoying peace by practicing the four Pham. nature like compassion, compassion, sympathy and peacefulness. Such a monk is set on the right path. In a similar way, people from a Brahmin family, from a Vaisya family and from a sudra family go from home life to homelessness, Dharma practice taught by Tathāgata ie Vipassana meditation practice and developing compassion, compassion, compassion and bliss, they become real recluses. They become free from all the calamities, all mental afflictions and by realizing themselves with direct knowledge here and now entering and settling in the liberation of the mind and the liberation of wisdom. Professor, bhikkhus! There was a lake with clear, cool and drinkable water with a beautiful and comfortable riverbank and a man from the east, scorched by the heat and exhausted from the hot weather, walked to the shore of the lake, crushed quench the thirst and get rid of the heat, similar to the man coming from the west, from the south and from the north and also quenching the thirst and escaping the heat. In the same way, bhikkhus, if anyone from the family of the Encyclopedia leaves family life or becomes familyless, take the Dhamma taught by the Noble Truth of Enlightenment, enjoy peace by practicing the four Brahmavihāra as loving kindness, from compassion, sympathy and balance, such a bhikkhu has established himself on the right path. In the same way one who comes from the Brahmin family, from the Vaisya family and from the Sudra family renounces the family to become a familyless, practices Dhamma by the Omniscient Omniscient practices Vipassana meditation and develops kindness Love, compassion, sympathy and equilibrium, they become true beggars. They become free from all the defilements, all the impurities in their mind received with direct knowledge here and now enter and remain in liberation of the mind and liberated by wisdom. Destruction really makes a person a real recluse. He can come from any family or clan. That did not become an obstacle in his path to becoming a recluse. Destroying stains can truly make a person a true mendicant. He can come from any one family or lineage. It did not become an obstacle on his path to becoming a mendicant. Meditators, come, let us step by step on the path of the Dharma, free from afflictions and attain our true happiness and well-being. Come, practitioners, let's go step by step on the path of the Dhamma, free from mental impurities and attain true bliss and happiness. The True Ascent and Descent A common belief in society at that time was that in order to be liberated from the results of evil and unclean actions, one had to go through. physical suffering and physical pain. It is believed that by going through such practices, a person can be born in higher places after death. A prevailing belief in society at that time was that in order to be free from the results of evil and impure actions the person was subjected to physical suffering and physical pain. It is believed that through such practices, one will be able to reincarnate in the higher realms after death. It is thought that as a result of past sins we have to face a variety of physical suffering, and if we are able to cope with such suffering in our present life, why not experience it now. Thinking that they would be freed from the painful results of the sins they committed in their past lives and that they would be born in higher places after death if they experienced such suffering for a while. In this very life, they have kept the body hungry by fasting for a long time and punishing the body in many ways. The assumption that the results of unwholesome actions committed in the past cause us to face a lot of physical pain, and if we are able to cope with such suffering in our present life, why we are not experiencing it right now. Thinking that they would be liberated from experiencing the painful results of their past lives of unwholesome actions and that they would be born in the higher realm after death if they experienced defilements. For longer in this life, they still starve the body by fasting for long periods of time and torturing the body in many ways. In the Buddha's time, people slept on a bed of thorns, fasted for long periods of time, slept in the open sunlight, had no shadow in the summer, and shivered with cold during winter nights without any clothes. suitable. They did all of this so they wouldn't have to go through these difficulties in the future. In the Buddha's time, people slept on a bed of thorns, fasted for a long time, slept outdoors when the sun had no shade in the summer, and shivered in the cold winter without wearing any extra clothes. They do it just because they don't want to endure the hardships in the future. In addition to corporal punishment, many other rituals and rituals are also common. Some believe that worshiping fire will lead to advancement and save them from depression. Flame is worshiped on special occasions to save itself from falling in false states. The place was covered with wet cow dung, green Kusha grass was spread on it, and after bathing and wearing new silk clothes, they slept overnight on the ground between the fireplace and the house. Three times in the night, they clasped their hands to greet the fire and prayed for advancement but not decline; to only advance to higher states and not to lower states in future life. While performing this ritual, they poured a lot of buttermilk, oil, ... into the fire to light the fire. At the end of the night, In addition to physical abuse, Many other rituals or rituals are also prevalent. Some believe that worshiping fire will benefit, and save them from corruption. Fire is worshiped on special occasions to save people from falling into a bad state. The place of worship was covered with wet cow dung, green Kusha grass lay on top, and after bathing and wearing new silk robes, they slept on the ground between the place of fire worship and the house all night. Three times a night, they clasped their hands to bow to the god of fire and prayed to only go higher without being exiled; can only go to a higher realm without going down to the lower realm in a future life. During the practice of this ritual they poured a great deal of ghee butter, oil, and butter on the fire as an offering. At the end of the night, Delicious food is served to the Brahmins and they believe that this will help them ascend to the higher realm and not descend into the lower realms in the future. However, the Buddha explained that it is impossible to attain freedom from falling into a bad state merely by performing rituals and rituals. Therefore, He taught how to practice the pure Dharma in order to attain higher states - A noble disciple thinks this way - kill sentient beings, steal, lie, participate in turning his back, speak. nonsense, speaking rude and crude language, having greed and aversion. , and performing false rituals and rituals, etc. only leads to bad consequences in present and future life. These misconduct only spoil one's future. Therefore, he gave up all these wrongs and lived a pure Dharma life and improved both his present and future life. By proceeding himself in this way, he only attains a higher state and saves himself from falling into a lower state. However, the Buddha, explained it is impossible to attain liberation from the low state by merely practicing a ritual or a ritual. Therefore, he taught how to practice pure Dhamma in order to attain a higher state - A noble disciple who thinks this way would be- killing sentient beings, stealing, lying, lying behind his back, saying pointless chatter, uttering cruel words or harsh words, filled with greed and resentment, and practicing false rituals and rituals, etc. only lead to bad results in the present and in the future. Mistakes only sabotage their future. Therefore, he needs to give up his wrong actions and live a pure Dhamma life and flourish in both present and future lives. By acting in that way, he not only attains a higher state but also saves himself from falling into a lower state. ====== Likewise, another ritual is also very popular. Get up early in the morning and touch the Earth while sitting on a crib, touching wet cow dung, touching green grass, taking care of the fire, clasping hands to say hello to the Morning Sun, entering the water three times a day, etc. the prevailing belief that the mind is purified and becomes more refined by performing these acts. Likewise, another ritual was in force. Get up early in the morning and touch the Ground while sitting on the bed, touching wet cow dung, touching green grass, lighting a fire, clasping hands to greet the sun, immersion in water three times a day etc. One trendy belief is that the mind is purified and refined by doing these actions. The Buddha explained that as long as one is attached to the three impurities committed by the body, one will be far from attaining a pure mind because these are impure bodily actions: Buddha explained. The more a person is attached to the three types of impurities caused by the body, he is far from achieving mental purification as the following forms of impure actions on the body: If he engages in harming sentient beings, We are cruel to sentient beings, killing sentient beings, being greedy and bloodthirsty. (2) He steals things that belong to others, whether in the village or in the woods. (3) He commits an adultery against a woman; belonging to the household of one's mother, father, brother, sister, sister or relative; regardless of whether it's a married woman or a professional dancer. If he is entangled in harming sentient beings, he is cruel to sentient beings, kills sentient beings, is cruel and bloodthirsty. (2) He steals things that belong to others, whether in the village or in the woods. (3) He does misconduct with women; of a member of the family of his mother, his father, younger brother, sister or neighbor; whether it's a married woman or a dancer. All of these have physical impurity. All of that leads to impurity in the body. Similarly, there are four impurities of the act of pronunciation: - (1) Lie. When asked to testify and tell to speak the truth and explain the truth, whether in meetings, council, neighborhood, communal house or court; he says he knows when he doesn't, he says he doesn't know when he does; He claimed to have seen it when he hadn't seen it, he claimed to have seen it when he had. He lied for the benefit of an object, belonging to himself or another. (2) Oppose, (3) Speak in difficult words, and (4) Say meaningless things. Similarly, there are four types of impurities which are acts of the stage :-( 1) Lie. When asked to testify and tell the truth and give the correct explanation, whether in meeting, council, neighbors, on village or imperial court; he says what he knows he doesn't know, he says he doesn't know then what he knows; he claims he sees when he does not, he declares what he does not see when he does. He lied for a reason, belonging to him or another. (2) Speak behind the back, (3) Speak cruelly, and (4) Speak nonsense. All of these have noises. All that creates speech impurities. Likewise, there are three impurities of mental formations: - (1) Mind of attachment. He wants to have possessions and possessions that belong to others - he plans how to make it his own. (2) The spirit is full of hatred. He has bad intentions. He has poisonous thoughts about beings - that they are tied up and bound, destroyed, killed and wiped out. (3) There are false and false beliefs. He could not understand the truth and claimed that generosity brought no results; without offerings and offerings, good and bad deeds are not fruitful; There is no human world or a divine world, there is no mother and father; he could not believe that he had caused his own birth; there are no ascetics or Brahmins, there is no right understanding and no one practices the right path. In the same way, there are three types of impurities caused by mental actions: - (1) The mind is evil. He wants to be rich and property belongs to others - he plans to make it his own. (2) The mind is full of hostility. He has evil intentions. He has cruel thoughts about people - they have to be tied and tied up, burned to the ground, killed and wiped out. (3) There are many false and false beliefs. He cannot understand the truth and claims that generosity cannot bear fruit; there is no need for offerings and offerings, good and bad deeds bring no karma; There is no human world or heaven, no mother and father; he cannot believe that he himself was the cause of his birth; there is no asceticism or brahmin, there is no right understanding or no one who practices the right path. He deluded himself or mistakenly imagined that he had to travel to the heavens by himself and realize the truth by himself. All these are underlying mental impurities, mental defilements. All of these create mental impurity, mental impurity. In fact, real purity is experienced when one shuns negative deeds and accepts wholesome deeds. After that, he mastered his ability to reach a higher state of existence. Such people only have to rise and progress. There is no collapse or decadence for them. Truth, true purity is experienced when a person moves away from unwholesome actions and holds onto wholesome actions. When he mastered the possibility of attaining a higher state of life. Such a person only grows and develops. Not falling down or corrupted into the lower realm. ====== Many such types of blind trust are common. Some people think so in accordance with my actions, I will have to live the life of a dog in the future, so why not live the miserable life of a dog right now. Therefore, they adopted a dog's lifestyle and lived a dog's life. They only accept food thrown to Earth, naked, curled up like a dog, sleeping in the same way, etc. Such blind beliefs prevail. Some people think my actions are appropriate, I will live the life of a dog in the future, so why not live the carefree life of a dog right now. So, they imitate a dog's life and live a dog's life. They accept only food thrown on the ground, naked, curled up like a dog, sleeping like a dog. Similarly, some people thought that since I am able to cope with the life of suffering now and in the future I have to live like an animal, why not live the life of a cow in life live this. Let me cope with this in the present moment so that after I die, I will be saved from such a difficult life. In this way, I would not be forced to descend into lower existence but only to higher states of existence. Thinking so, they used to live like a cow in everyday life. They have suffered many afflictions because of this. In the same way, Some people think even though I am able to live a carefree life now that in the future I have to live like an animal, why not live the life of a cow in this life. Get used to this in my present life and after I die, I am redeemed from such a painful life. In this way I will not be forced down to a lower life but only to a higher one to live. Thinking that, they used to live like a cow every day in their lives. They suffer enough because of this. How clumsy and clever this thought is! He did not understand that while he was going through suffering in the present, he would have suffered more than this in his future life. The way of thinking is clumsy and unskillful! He didn't think while he was experiencing suffering in his present life, he will suffer more in his future life. The Buddha explained while observing the future of such people that such a path leads only to lower states of existence. A person must truly be born as a dog or a cow in a future life and go through more suffering and experience. Buddha explained while observing the future of such people that path only leads to a lower life. A person who is truly reincarnated as a dog or a cow in the future lives and suffers more suffering and pain. If a person with such false beliefs thinks that by living a low life full of suffering in the present, he will gain life in higher divine places or a more sublime existence. is a big mistake. When such people hear and understand the Buddha's explanation, they begin to lament that their present life up to now is wasteful and in the future they will also have to live lower lives. . They asked the Buddha to teach them the correct Dhamma. The Buddha then explained - If one has the false belief that by living in the lower realm with present suffering, he will attain a higher life or a higher life then It was a big mistake. When such people hear and understand the Buddha's explanation, they begin to suffer that their present life has been wasted up to now and in the future they must also live in a lower life. They asked the Buddha to teach them the true Dhamma. The Buddha explained- I have known and experienced these four types of actions: - (1) In this present life, if a certain action is akusala, its consequence is also akusala. (2) If an action is wholesome, its consequences are also wholesome. (3) If some actions are partly akusala and partly wholesome, the consequences are mixed. (4) If an action cannot be classified as akusala or wholesome, then that consequence cannot be classified as akusala or wholesome either. This fourth type of action is only useful in dissolving actions and thus causing their consequences. We have known ourselves and experienced the four types of actions- (1) In our present life, if some action is akusala then its result is akusala. (2) If the action is wholesome, the result is wholesome. (3) If the action is partly akusala and partly kusala, the results will also be mixed. (4) If an action cannot be classified as akusala or akusala, the result will not be classified as akusala or akusala. These four types of actions are only useful in dissolving the action and thus also affect their fruit. What action is akusala and produces unwholesome fruit? When someone causes pain to others - through physical action, verbal action or mental action - then after death, he appears in a suffering existence and he must experience pain and torment when touching red hot iron, etc. He must experience such pain of hell. What kind of action is akusala and brings negative results? When some people inflict pain on others - through physical actions, verbal actions and mental actions - then after death, he appeared in a realm of suffering and he had to experience pain and torment when touching hot iron etc. He had to experience the suffering of hell. Likewise, when anyone does a wholesome action through their mind, body or words, acting to provide happiness to others, it is still filled with thoughts about the benefit of the person. others, making others happy by uttering gentle words without malicious intentions, that person feels at peace and happy in this world and after death, experiences feelings of happiness and tranquility Vase no longer holds hatred in the higher places of existence. In the same way, when one does virtuous deeds through mind, body or speech, actions that create happiness for others, are always filled with thoughts of benefit for others, make them happy by uttering soft and non-malicious words, he experiences bliss and happiness in this world and after death experiences feelings of happiness and bliss free from resentment in the higher realms. Likewise, when someone engages in hateful mixed actions and does not have hatred, that person experiences both types of feelings in the present life as well as in the future life. . In the same way, when a person engages himself in mixed actions with aversion and without aversion, he experiences both of these types of feelings in the present as well as in the future. Likewise, a person who does unwholesome and unhealthy deeds attains freedom from all kinds of consequences of actions has no rebirth for that person. Similarly, a person doing unwholesome or wholesome deeds attains liberation from all kinds of results of the action and no rebirth is available to him. The Buddha's teaching has helped people to give up decisions based on false beliefs and walk on the path of the Dhamma. They have achieved the state of complete freedom from suffering by practicing the path of the Dharma. Dhamma taught by the Buddha helps people to leave their solutions based on false beliefs and walk on the path of Dhamma. They have attained the state of total liberation from suffering by practicing the path of Dhamma. Come, students! Let us also get rid of false beliefs and false rituals and rituals, and live a true Dharma life and attain happiness and well-being. Come here, Zen students! Let us get rid of false beliefs and false rituals, and live the right Dhamma life and attain happiness and bliss. Wholesome Actions Cause Birth In a Happy State The village chief told the Buddha that people to be born in a state of happiness, performed many rituals and rituals, wear dresses and jewelry, wreaths, use fragrance and ointment, worship fire in many ways, perform other actions. ceremony and thought they did all they needed to do. There are some people, after practicing a low form of paranormal practice, interacting with certain souls and claiming to bring people to heaven with their help. You are venerable! You are omniscient. Please do something so that all sentient beings in the world after death will be born in a state of happiness in heaven. The village chief told the Buddha that in order to be born in a state of happiness, people need to practice many rituals and rituals, wear a variety of robes and jewelry, wreaths, use aromatherapy and cream, worship the god of fire. in many ways, practicing other rituals and thinking they had to accomplish all that was supposed to be done. There are some people, after practicing a low level paranormal practice, interacting with spirits and claiming to bring people to heaven with their help. Dear Buddha! He is omniscient. Please do something so that all sentient beings on earth after death will be born in a state of happiness. Buddha asked him the opposite question. “If someone kills, theft, adultery, lying, biting back, rude words, talkative, greedy, inferior and having a wrong opinion, do you think he deserves heaven? Is he suitable for going there? Or, if, after his death, many people gathered there and clasped hands to pray for him to attain a good destiny, to be born into heaven, can he really be born in heaven by this act. ? No, no action to be taken after a person dies, can rescue him. This is impossible ". The Buddha asked him the opposite question. “If someone kills, steals, commits acts of immorality, lies, talks behind the back, blasphemies, or talks a lot, is greedy, is a person of low mental qualities and has a lot of Wrong view, do you think he deserves to go to heaven? Or, after he died, Many people will line up here and clasp their hands to pray to him to achieve good destiny, reincarnated in heaven after doing so, can he really be born in heaven? No, no action taken after death could bring him there. This is impossible." Let us understand it with an example. People dropped a large rock into a large lake sinking under its own weight. Can this stone float on the water even if a lot of people pray, vow to pray, adore it or by performing any other ritual? Let's understand this with an example. Someone dropped a large rock into a large lake and it drowned with the weight. That stone can float in the water without even a noble line of people standing in line to pray, make a prayer to help it cure it, Or worship it or practice any other rituals? Let us take another example. If a person breaks a pot filled with butter and oil in the water, the butter and oil contained in it will begin to float on the water. If he breaks another pot filled with rocks and pebbles in water, the rocks and pebbles will sink in the water under their own weight. Then, if he prayed, performed rituals and rituals, and asked, “Oh shit! you can go down, you can go down. Oh stones and pebbles! you can go up, you can go up. "Will this really happen? Do this and see for yourself. Let's take another example. If a person breaks a can of butter and oil in water, the butter and oil contained in the can begin to float to the surface of the water. If he smashes another pot full of stones and pebbles in the water, stone and gravel began to sink due to its weight. Then, if he prays, does a ritual or ritual, and asks for a request, “Oh my butter! Please sink, sink it. Oh my pebbles! Please float up, please get up. " Can this happen? Do it and see for yourself. Oh, Headman! Also, when one abstains from killing sentient beings, abstaining from stealing, abstaining from adultery, abstaining from lying and doing other evil deeds, and living a life according to the true Dharma, then after death, one must sure. to just go to the higher headquarters. He will attain higher statuses. No one has a curse that can send him to hell on earth. His good deeds will only take him to the higher realms. No one can stop him from reaching higher places. This is an unbreakable law of nature. Hey, old man! In the same way, when one avoids killing sentient beings, avoids stealing, avoids misdeeds, avoids lying and commits other criminal acts, and lives a true Dhamma life, then after his death, he definitely only went up to the higher realm. He will reach a higher realm. No one's curse drowned him in the terrible realm of hell. The act of good will direct him to the higher line. No one can stop him from advancing to higher realms. This is an unbreakable law of nature. ====== Similarly, on another occasion, Buddha was asked if he felt the same way as everyone. If so, why did some reap more benefits, some reap less benefits, and some still have no benefit of the Dharma? Why? Why does his compassion not allow everyone to have the same benefit? "Similarly, on another occasion, the Buddha was asked if he felt compassion for people. If so, why do some people gain great benefit, others gain less benefit, and others?" is there no benefit from Dhamma? Why is it that? Why is not your loving kindness equal to everyone? The Buddha explained this by giving the example of a farmer who has three types of soil - (1) Very fertile, (2) not too fertile and (3) completely barren wasteland.In this situation, he sowed the seeds first in the fertile land, then the poor land. fat, and finally barren wasteland The seed is the same and it is sown with the same effort and care. But the harvest is not the same. In a similar way, three kinds of people came to me to study Dhamma. The first is serious, fertile ground-like students. The seeds sown on them will soon bear fruit, because they begin to practice the Dharma with utter devotion and determination. The Buddha explained by giving an example of a farmer who had three types of soil - (1) Very fertile, (2) not very fertile and (3) completely depleted wasteland. In this situation, he first sows the seed on the fertile ground, then the less fertile ground, and finally the fertile ground. The seeds are the same and are planted with the same effort and care. But the harvest is not the same. In the same way, three kinds of people come to us to learn Dhamma. The first is serious yogis, they are like fertile ground. The seeds sown will soon bear fruit, for they begin to practice Dhamma with conscientiousness and dedication. Ordinary heads of households, both male and female, are the second category. They also studied the Fa while doing their daily mundane activities. They have dedication and determination, but at the same time they also face the obstacles of mundane life. However, they work for their own benefit by walking on the path of the Dharma. Third, there are some people who are like barren land. Although I guide them in the same way as I do with others, they cannot practice the Dharma properly because they participate in their own rituals and rituals and believe in philosophies. different. They benefit when they study, understand and practice the Dhamma. Some people left after listening to the Fa. They don't practice it at all. The result is, they still completely lack Dharma. The ordinary lay people, both male and female, are the second type. They also study Dhamma while doing daily outside world activities. They are also committed and determined, but at the same time they face a world full of obstacles. They are still working for their own benefit by stepping on the path of Dhamma. The third type is the kind of person like barren land. Even if we guide them in the same way as others, they cannot practice Dhamma properly because they are still entangled in rituals and rituals and believe in many different philosophies. They benefit in what they learn, understand and practice Dhamma. Some people left after listening to Dhamma. They don't practice what Dhamma is. As a result, they are still not benefiting Dhamma. But our love is still the same for all. The Buddha explained that by giving another example. Suppose someone has three pots, one has no holes, the second has small holes and the third has a big one. First, he refills the tank with no holes, which he uses all day. He then refills the second jar knowing that it may not last for a whole day, but can still provide water for a while. He filled the third pot with water with the intention that anything filled with water would be used immediately for bathing or washing clothes and utensils. The Buddha explained by giving another example. Suppose someone has three pots, one has no holes, the second has a small hole, and the third has a big hole. He poured water into the first holeless pot, he used it all day. He then filled the second pot knowing that it would not hold water all day, but there is still water for a while. He poured water into the third pot with the intention of filling it with immediate use for bathing or washing clothes and utensils. Meditators take the meditation very seriously just like the first pitcher. Ordinary householders, both male and female, practice the Dharma despite the same obstacles as the second pitcher. People are entangled in various rituals and rituals like water in a third pot. Whatever Dharma they learn and practice, they benefit to that extent even though I bathe my compassion equally above all. Meditators are very serious like the first vase. The ordinary lay lay people, both male and female, who practice Dhamma face many difficulties like the second vase. He is entangled in many rituals and rituals like water contained in the third vase. No matter what Dhamma they study and practice, they gain benefit as far as they learn, even though we are infused with equal compassion for all. Meditators! Come on! Let us also learn from these examples of the Buddha and become the fertile soil of the Dhamma, carefully observing the five precepts of virtue with faith and devotion. With strong morality, let us strengthen our righteous concentration and with the help of right concentration, let us develop the wisdom that experiences impermanence from within, and ensure our progress. on the right track by doing good deeds. This lie is our good and happy. O practitioners! Come here! Let us study the examples given by the Buddha and become fertile land of Dhamma, observing the five moral precepts thoughtful with faith and devotion. With strong morality let us be strong in right concentration and with the help of right concentration let us develop the wisdom that experiences impermanence deep within, and ensure progress in correct direction by doing goodness. This makes us good people. Infinite Forbearance and Compassion of the Buddha The Buddha's boundless Patience and Compassion Buddha's patience is like a Himalayan mountain peak, able to face any storms and waves, but not always. shaky. His compassion and compassion are like an undetectable ocean from which any amount of water can be taken without causing any shortage in it. Buddha faced storms of blame and abuse throughout his life, but steadfast His patience does not diminish his boundless compassion for these slanders. The Buddha's patience is like the top of a Himalayan mountain, which has been faced with countless storms and strong winds, but still remains unsweetened. Love and compassion are like the deep ocean from which any amount of water can be taken, without causing harm to the sea. Buddha faced many storms of blame and humiliation throughout his life, but with steadfast patience did not diminish his compassion toward those who slandered him. Reproach by citizens of Magadha / The insults of the people of Magadha Seeing that the monks of the Buddha, many people, rebuked him by uttering such words ... “This Śramana is working for the land of Magadh No more children. He is making women widows. He is participating in the annihilation of the clan. He just converted thousands of Jatil ascetics as his disciples. Then he took one thousand two hundred and fifty Parivrājakas into his folds. Now even the sons of Magadh's famous families are accepting his teachings. Seeing the Buddha's bhikkhus, many inhabitants, came to insult him and utter the words ... "This Sammen is turning the land of Magadh into a land of no children. He turns women into too women. He enjoyed destroying the lineage. He transformed thousands of Jatil ascetics into his disciples. Then he brought one thousand two hundred and ten Parivrājakas into his followers. Now, even the children of famous Magadh families are accepting his teachings. They also make such ironic remarks to monks… “This Maha-Shraman Gautam came to Magadha's Girivraj (Rajgriha). He made a lot of people his students. Who knows how many more people will fall into his trap? They also mocked the monks… “This is Maha-Shraman Gautam who came to Girivraj (Rajgriha) of the Magadha country. He turned many people into his students. Who knows how many people will fall into this trap? When the Buddha heard such remarks from his monks, he said… “Hey, monks! You won't hear such sarcastic comments for a long time. People will do this for a week, but then, on their own terms, they will become quiet. ” When the Buddha heard the derogatory words from the bhikkhus again, he said… "O Bhikkhus!" You won't listen to the ridicule for long. People will do it for a week, but after that, they have to admit themselves, they will become silent. Reproach by Supriya Parivrājaka / The mockery of Supriya Parivrājaka The Buddha once went from Rajgiri to Nalanda with some monks. At that time, Supriya Parivrajak and his disciple Brahmadatta Mānava were also following him. Along the way, Supriya Parivrajak continued to defame the Buddha, the Dharma and the Sangha, but his disciple Brahmadatta Mānava continued to praise the Buddha, Dharma and Sangha in many different ways. At night, everyone stayed in the same place and throughout the night, both teachers and students continued to defame and praise Buddha, Dharma and Sangha in the same way. Throughout the night, the Buddha's disciples listened to their discussion without interfering. The Buddha appreciated that and said never to be happy to be praised by others and not to be agitated when being reprimanded by others. The Buddha once went from Rajgiri to Nalanda with a few monks. At that time, Supriya Parivrajak and his disciple Brahmadatta Mānava also followed. Along the way, Supriya Parivrajak continued to speak downward words to the Buddha, Dhamma and the Sangha in many ways. At night, everyone was in the same place and throughout the night, both teachers and students continued to slander and praise Buddha, Dhamma and the Sangha in the same way. During the night, the Buddhist disciples listened to their discussion without interfering. The Buddha appreciates it and says one should not be happy to be praised by others or be provoked by being insulted by others. Reproach by Nigrodh Parivrājaka / The irony of Nigrodh Parivrājaka While blaming the Buddha, he said… “Śramana Gautam lost his awareness while practicing meditation in a cell. His intellect had deteriorated. He won't be able to answer any of my questions. ” While sarcasming the Buddha, he said… “Sammen Gautama lost his mind while practicing meditation in his room. His intelligence was reduced. He will not be able to answer any of my questions. " But when he actually met the Buddha and observed his peace and wisdom, he bowed his head. But when he actually met the Buddha and observed his bliss and happiness, he bowed his head. Reproach by Akroshaka Brahmin / The sarcasm of Akroshaka Brahmin Raging into anger, he approaches the Buddha and begins to abuse him. Frustrated with his rage he went to the Buddha and began to insult him. Hear that, The Buddha said… “This kind of abuse is like making offerings to one another. I do not join you in this work. You gave me these abusive gifts, but this gift is still with you. I did not accept them and also did not give back any abusive gifts to you. Your gifts are still only you. "Listen, Buddha said ..." This kind of insults is like offering to others food. I don't join you in this work. You came to see me giving me these insults. This gift is for yourself to keep. I don't accept it and I don't have any insulting gifts for you. Your gift is still with you. " Despite his bad temper, Akroshaka Bhardwaja is very wise, and he immediately realized that we are constantly giving gifts of mistreatment to each other, yet there are people here who do not accept such gifts. he kept quiet and with patience he remained completely calm and peaceful. Seeing and understanding this, he became a devoted disciple of the Buddha. Even with anger, Akroshaka Bhardwaja is very wise. He immediately realized that day and night we still keep the gifts of insults for others, even though that person is there, that person does not accept the gift. Instead, he remained silent and, with patience, remained calm and peaceful. Seeing and understanding this, he became a devout disciple of the Buddha. Reproach by Aggika Bhardwaja / The irony of Aggika Bhardwaja While going from house to house asking for alms, Buddha came to Aggika Bhardwaja's house. On seeing him, Aggika Bhardwaja, showed his contempt by yelling at him… While going from house to house to beg; The Buddha came to the house of Aggika Bhardwaja. Seeing Mr. Aggika Bhardwaja, showing disdain by yelling at him… “You shave your head, stop there! You Śramana, stop there! You are too fast, stop there! "I don't want the evil shadow of any Vrishala (the lowest caste person) falling on my house." “Stop there! Hey Mr. Sa Mon, stop there! The teacher has no class! " He did not want the shadow of the inferior of Vrishala (who belonged to the lower caste) pouring on his house. Upon hearing this, the Buddha explained to him who likes to eat and what makes people uncomfortable. After hearing this explanation from the compassionate Buddha and understanding its meaning, Brahmin Bhardwaja became his faithful disciple. Hearing that, The Buddha explained to him what a low person is and what makes a person an inferior person. After hearing the explanation from the Buddha of compassion and understanding its meaning, Brahmin Bhardwaja became a faithful disciple of the Buddha. Reproach by Māganiya Parivrājaka / The irony of Māganiya Parivrājaka Upon seeing the chair used by the Buddha, Māganiya Parivrājaka commented ... killing the fetus). Even in the face of such harsh abuse, the Buddha remained steadfast and unshakable. When he saw a chair seated by the Buddha, Māganiya Parivrājaka said… “Oh, I see a bad omen that I see this chair seated by the Buddha because Gautama is the killer of the fetuses.). Even when faced with ruthless insults, The Buddha remained unwavering and unwavering. Reproach by Singha Senapati / The irony of Singha Senapati Once Singha Senapati incarnated into the Buddha and said that he did not have any supernatural power. The Buddha explained that his teachings were not to show supernatural power, but to be completely free from suffering. By listening and correctly understanding this, he became a devoted disciple of the Buddha. Once Singha Senapati defamed Buddha by saying that he did not possess any power. The Buddha explained that his teachings did not develop supernatural powers, but only brought complete liberation from suffering. By hearing and understanding properly, he became a faithful disciple of Buddha. Reproach by Ciñcā Maavika / The irony of Ciñcā Maavika Disguised as a pregnant woman, Ciñcā approached the Buddha in a meeting and began to blame him. Disguised as a pregnant woman, the lady Ciñcā went to see the Buddha in a public lecture and began to sarcasm on him. "Listen to me, you are so reclusive, if you cannot arrange the birth of your child in my womb, ask any of your wealthy disciples for help." "Listen to me, you are a great mendicant, if you cannot arrange for the birth of your baby in my womb, ask a few rich disciples to make arrangements." Upon hearing this false accusation, the Buddha calmly said ... "Sister, whether it's true or false in your statement, we both know." Even after hearing this, Ciñcā continued to repeat her false accusations. But seeing that his accusations against the Buddha were of no use, she flustered and the rope she tied the wood on her stomach loosened and fell to reveal the truth. The people present disapproved of Ciñcā. But the Buddha remained calm and unwavering. Hearing the slanderous accusations, the Buddha calmly said ... "Girl, the truth or not about your statement, only the two of us know." Even after hearing that, Ciñcā repeated the slanderous charges over and over again. But observing no effect of her accusations on the Buddha, she was flustered and the rope she tied the wooden piece around her stomach loosened and fell to reveal the truth. Everyone there scolded Ciñcā. But the Buddha was still calm and calm. Reproach by Sundari Parivrajika / Insults by Sundari Parivrajika When the Buddha could not be defamed in any way, his enemy played another trick against him. They take Sundari Parivrajika to Jetavan and kill her in a deserted place. Then they carried her body in the city and said that the Buddha's monks were not only immoral but also murderers. In this regard, the Buddha instructed his monks to stay calm and said that this false accusation would not last more than a week. It was exactly as the Buddha said. The monks maintained their composure and with time the truth emerged. When the Buddha could not have his honor ruined in many ways, his enemies played more and more tricks. They brought Sundari Parivrajika to the Amida Garden and killed her in a remote place. Then they brought her body into the city and said that the Buddha's bhikkhus were unethical and were murderers. Accordingly the Buddha instructed bhikkhus to remain quiet and said that accusation was false would not last more than a week. Exactly as the Buddha said. The monks remained calm and over time the truth was revealed. Sariputta was struck with a fist / Sariputta was struck with a fist Everyone knows that Sariputta cannot be struck by anything that has been done to him. When this was heard by an opposing Brahmin, to test his stamina, he delivered a fist blow with full strength to Sariputta's back. Regarding this, Sariputta was not angry at all. The Brahmin realized that he truly possessed a great patience. Observing this, he sat at his feet with great humility and asked Sariputta to come to his house and receive alms from him. Sariputta is notorious for not making it easy to anger no matter what he does to him. Upon hearing this a hostile Brahmin, tested his patience with a blow to Sariputta's back. At that time, Sariputta was not angry at all. Brahmins realized he really possessed a great deal of patience. Observing this, he fell on his knees in humility and asked Sariputta to come to his house and accept the offering. Sariputta accepts and complies. People were amazed to find that instead of being angry with someone who assaulted him, Sariputta responded to his request and went to his house to receive almsgiving with compassion. Sariputta accepts the invitation and does so. Everyone was amazed to see that instead of getting angry with the person who beat him, Sariputta accepted the invitation and went to his house to accept the offering with compassion. Reproach by Ambaha Māava / The irony of Ambaha Māava Ambaha Māava went to where the Buddha was staying and rebuked him with these words, "Gautam Buddha and his monks were not virtuous." When rebuking the entire Shakya clan, he said, “They have an aggressive and impulsive nature. They do not respect the Brahmin or respect them. Therefore, they are sinners ”. The Buddha then calmly explained to him who should be respected and who should really be called a sinner. Hearing this, Ambattha became quiet and humble. Ambaha Māava went to where the Buddha was sitting and mocked him with the words, "Gautama Buddha and his disciple are immoral." Sarcasm of the entire Shakya clan, he said, “They are of a ferocious and aggressive nature. They did not respect Brahmins or respect them. Therefore, they are t guys Gautam Buddha and his monks were not virtuous. "When rebuking the entire Shakya family, he said," They are of a ferocious and impulsive nature. They neither respect Brahmin nor respect. They are sinners therefore. ”Then the Buddha calmly explained to him who should be respected and who should really be called a sinner. quiet and humble Ambaha Māava went to where the Buddha was sitting and mocked him with the words, "Gautama Buddha and his disciple are not immoral." Sarcasm of the entire Shakya clan, he said, "They are of a ferocious and aggressive nature. They don't respect Brahmins or respect them. Gautam Buddha and his monks were not virtuous. "When rebuking the entire Shakya family, he said," They are of a ferocious and impulsive nature. They neither respect Brahmin nor respect. They are sinners therefore. ”Then the Buddha calmly explained to him who should be respected and who should really be called a sinner. quiet and humble Ambaha Māava went to where the Buddha was sitting and mocked him with the words, "Gautama Buddha and his disciple are not immoral." Sarcasm of the entire Shakya clan, he said, "They are of a ferocious and aggressive nature. They don't respect Brahmins or respect them. They do not respect the Brahmin or respect them. Therefore, they are sinners ”. The Buddha then calmly explained to him who should be respected and who should really be called a sinner. Hearing this, Ambattha became quiet and humble. Ambaha Māava went to where the Buddha was sitting and mocked him with the words, "Gautama Buddha and his disciple are immoral." Sarcasm of the entire Shakya clan, he said, “They are of a ferocious and aggressive nature. They did not respect Brahmins or respect them. Therefore, they are t guys They do not respect the Brahmin or respect them. Therefore, they are sinners ”. The Buddha then calmly explained to him who should be respected and who should really be called a sinner. Hearing this, Ambattha became quiet and humble. Ambaha Māava went to where the Buddha was sitting and sarcasmed him with the words, "Gautama Buddha and his disciple are immoral." Sarcasm of the entire Shakya clan, he said, “They are of a ferocious and aggressive nature. They did not respect Brahmins or respect them. Therefore, they are t guys "Gautama the Buddha and his disciples were not immoral." Sarcasm of the entire Shakya clan, he said, “They are of a ferocious and aggressive nature. They did not respect Brahmins or respect them. Therefore, they are t guys "Gautama the Buddha and his disciples were not immoral." Sarcasm of the entire Shakya clan, he said, “They are of a ferocious and aggressive nature. They did not respect Brahmins or respect them. Therefore, they are t guysSorry. " Therefore, the Buddha calmly explained to him who should be respected and who should be called a sinner. Hearing this, Ambattha became calm and humble. Reproach by Māganiya / The irony of Māganiya Māganiya, the daughter of Māgandiya, is very beautiful. His father was looking for a very handsome groom for her. When he saw the Buddha, he was impressed by his unmatched beauty. He saw a suitable groom in himself for his daughter. He called his wife there with his daughter. The Brahmin Māgandiya suggested that the Buddha should marry his daughter. The Buddha dismissed that frankly. When the Brahmin praised her beauty, the Buddha said - "How can I accept her as a wife?" I couldn't even touch her with my feet. Then, he explained the truth of attaining Supreme Enlightenment. Upon hearing this, Both Māgandiya and his wife took refuge in the Buddha and then attained the state of complete liberation. Māganiya, the daughter of Māgandiya, was very beautiful. His father was looking for a very handsome son-in-law for his daughter. When he saw the Buddha he was very impressed by his incomparable beauty. He saw him as a suitable groom for his daughter. He called his wife to go with his daughter. Brahmin Māgandiya suggested the Buddha should marry his daughter. Buddha refused immediately. When Brahmin praised her beauty, the Buddha said- ”How can I accept her as a wife? I can't even let her touch my feet. " So he explained the fact that he had attained ultimate realization. Hearing this, both Māgandiya and his wife leaned on the Buddha and then reached the state of complete liberation. Rejected by the Buddha, Magandiayaa's heart is in pain. Then because of her beautiful beauty, she was married to King Udayan of Kosambi. She becomes the queen. But she could not forget the humiliation caused by the Buddha. Once, Gautam Buddha with Ananda came to that town. Upon seeing them, she ordered her servants and workers to follow the Buddha and reassured him with such abusive acts - “Śraman Gautam, you are a thief, a fool, a brazen man, a camel. A cow, a donkey, an animal, a creature bound by hell! You are not supposed to achieve a happy birth. There is only one terrible state waiting for you! "Refused by the Buddha, Māgandiya's daughter was extremely suffering. Then because of her beautiful beauty, she married King Udayan of Kosambi. She became the queen. But she could not forget the humiliation caused by the Buddha. Once, Gautama Buddha, with Ananda, entered town. When she saw them, she sent her attendants and servants to follow the Buddha and scorned him with the words - "Satan Gautam, you are a thief, an idiot, a shameless man, camel, bull , donkey, animal, creature from hell ..! You are not born happy. Bad lives await you! " They started offending the Buddha with such insulting remarks. Then Venerable Ananda suggested to the Buddha - “Bhante, these uncivilized citizens are calling your name. So why shouldn't we move to another town? "The Buddha replied -" If the townspeople also started calling out our names, where would we go? " They started insulting the Buddha with such insulting words. At that time, Venerable Ananda suggested to the Buddha - “Teacher, non-cultural people were calling your name. So, why don't we go to another town? " The Buddha replied - "In that case, the people of that town called us by the same way, where would we go?" Buddha explained further - Hey Anand, I'm like an elephant fighting in a battle. Just as the elephant is subjected to arrows from all four directions, as well, I have a duty to endure the insults of many immoral people. When praise is like that, and blaming is the same. To be equal in both situations is the real Dharma. Buddha explained further - Anand, I am like an elephant fighting in a battle. Like an elephant with arrows coming from all four directions, likewise, it is my duty to endure the words of those unwholesome people. Like praise, so is sarcasm. Staying balanced in both situations is the real Dhamma. During his life, the Buddha was rebuked many times in different ways. But he is 'Buddha'. How can he be disturbed by these scolding! His patience is unshakable like the top of the Himalayas. Only kindness flowed from his heart towards those who criticized him. His kindness is like an undetectable ocean. In the life of the Buddha was sarcasm in many ways at many times. But he is Buddha. How could he be distracted by such sarcasm! His patience is unshakable like the top of the Himalayas. Only kindness flows from his heart to his critics. His love is like the deep sea. His criticism came mainly from those people, who could not bear his fame and who did not like spreading his sermons. Their intention was to defame the Buddha in any way they could, so that his teachings could not be spread any further. Criticism came mostly from people, who could not bear his reputation and disliked his teachings. Their intention was to humiliate the Buddha's reputation by all means, so that his teachings would not spread far. In addition to all these people, Devadatta also vehemently criticized the Buddha because he was eager to take the place of Buddha's prestige. But Buddha had only kindness towards him. Once he persuaded five hundred monks in the Sangha by spreading false rumors about the Buddha and his teachings and establishing his false authority. He wants to form a new Sangha by causing a division within the Sangha but he cannot succeed in his evil plan. In addition to such people, Devadatta also fiercely criticized him because he wanted to win over the prestige of the Buddha. But the Buddha only had compassion for him. Once he persuaded five hundred bhikkhus from the Sangha to spread false rumors about the Buddha and his teachings and establish his false nobility. He wanted to form a new Sangha by causing a division within the Sangha but he was unsuccessful in that sinister plan. Then he thought that the king of this country was a man who was very devoted to the Buddha. So, as long as he is alive, in spite of his repeated efforts, the Buddha's reputation and reputation will not be affected. So an evil thought arose in his mind to overpower Prince Ajatsatru and fulfill his wishes through him. Then he thought the king of the nation was a devoted disciple of Buddha. So as long as he is alive, no matter how many ways his efforts, Buddha's reputation and reputation will not be affected. So the evil thought that arose in the mind was to control Prince Ajatsatru and fulfill his wish through Prince Ajatsatru. He did this. By showing off some miracles, he impressed Ajatsatru. He then explained to him that “Your father Bimbisar will continue to live long. As long as he lives, you cannot become a king and you cannot enjoy royal power. Therefore, kill him and usurp his throne ". He did. By exercising some powers, he impressed Ajatsatru. Then he explained to the crown prince that “Your king Bimbisar's father will have a long life. The day he is alive the crown prince will not become a king and enjoy his kingship. Therefore, kill the king and take the throne. " Ajatsatru was incited to kill King Bimbisar, his biological father. But he failed in his attempt. The king felt compassion for his son when he learned that he had a burning desire to sit on the throne. So he was willing to give up his throne and make him king of the country. Ajatsatru was provoked to kill King Bimbisar, his father. But the crown prince's efforts failed. The king feels compassion for his son when he knows that his son is trying to sit on the throne. So, he is willing to abdicate and crown the prince as king. Devadatta was not satisfied even with this, because the public had absolute faith in Bimbisar, even though he was no longer a king. Although Ajatsatru was unable to kill him, he locked him in jail in several conspiracies and killed him by keeping him hungry. Devadatta was not satisfied even by that, for the masses were extremely loyal to Bimbisar, even though he was no longer king. Although Ajatsatru could not kill his father, he only put him in prison because of some doubts and wanted to let him starve. Devadatta is delighted. Why should I be afraid now when my disciple has become king? So he tried many times to kill the Buddha, but each time he failed. The Buddha remained as motionless as the Himalayas against his wrongdoings. Compassion for him is still deep and deep. Devadatta was pleased. Why am I afraid when my disciple has become king? So he made some attempts to kill Buddha, but he failed many times Buddha remained as motionless as the Himalayas toward his unwholesome actions. His love for him is still deep and profound. These events are shining examples of the two virtues of the Buddha. These facts are shining examples of the two qualities of Buddha. Once Devadatta, with the help of servants, caused the ferocious elephant Nalagiri to drink alcohol. He is on a fierce trumpet. Nalagiri was then left alone on the Buddha's way for alms. The monks accompanying him asked him to take refuge in a nearby house, but the Buddha remained completely unobstructed. The trumpet elephant continued to approach him. The Buddha bathed him with compassion. The result is, Not only did his anger calm down, but he also approached the Buddha, knelt down and began to respectfully greet him. The Buddha used his hand to caress his tree trunk with infinite kindness, making Nalagiri's heart filled with joy and ecstasy. On his way back, he did not turn his back, but turned to look at the face of the Buddha. Once, Devadatta, with the help of a few servants, made a ferocious Nalagiri elephant drunk. It just got mad. Nalagiri then left alone on the way of the Buddha going alms. The monks accompanying him asked him to stay in a nearby house, but the Buddha refused to move. The mad elephant approached him. Buddha showed compassion for it. As a result not only its anger lessened, but it also approached the Buddha, knelt down and began to bow respectfully to him. The Buddha caressed him with loving kindness, the Nalagiri elephant's heart was full of joy and ecstasy. When he returned, he not only turned his back, but also looked back at the face of the Buddha. That is the Buddha's steadfastness and his deep compassion! What the Buddha's steadfast patience and his deep loving kindness! We should learn from and draw inspiration from these events in Buddha's life. If someone criticizes us and if there is truth in it, we should immediately correct ourselves. If not, we should remain steadfast even in the face of harsh criticism and feel boundless compassion for critics. We should learn the lesson and get encouragement from the above events in the life of the Buddha. If someone criticizes us if there is truth in it, we should immediately change it. On the contrary, we should keep ourselves from being moved even if the criticisms are serious and should draw immense compassion for them. The Dharma teachers of today and tomorrow should keep in mind that if a Devadatta does something wrong to keep his position or to get the position he does not have, then they should not be. shuffled but they should not be shaken. The meditator should also not be disturbed. Nor should they be afraid of the power of the state nor should they deviate from the influence of some rich people. Let them have patience and patience and let them have compassion for him. The Dhamma teachers of today and tomorrow should keep in mind that if a person like Devadatta does harm to keep his position or to have status he does not have them so he should not be disturbed but they should not. Be affected. The meditator should also keep from being disturbed. They should not be agitated by power or go astray into being influenced by the rich. Be patient and calm and show love to them. This is the message of the Dhamma. This must be done. In this lies the happiness of all! In this lies the welfare of all !! This is Dhamma's message. Need to do. The happiness of all lies in this! The benefit of all lies in this. Giving Appropriate Answers and Also Punishment as Necessary Queen Māgandiyā sent her messenger to abuse the Buddha with these words… “Master Gautam, you are a thief ! A fool! A stupid fellow! Camel! A cow! A donkey! An animal! You are bound to hell! You won't be in good shape! Only bad states await you! "Queen Māgandiyā sent a messenger to insult the Buddha with the following words ..." Monk Gautama, is a thief! You idiot! The ignorant guy! Camel! Bulls! A donkey! An animal! You will go to hell! You will not attain a good state! Only bad state awaits you! " The Buddha did not give them any answers because they were mere employees, slaves of their queen, use these insults as she wishes. The Buddha did not answer them any words because they were merely mercenaries, slaves of the queen, they used insults for her wishes. The Buddha did not reject their claims nor try to make them understand. After all, they are unaware and are only slaves to others. What can they understand? The Buddha did not object to their statements or attempt to make them understand. After all, they don't realize they are just slaves to others. What can they understand? But this does not mean that the Buddha never responded to anyone. In fact, when anyone abuses the Buddha and he knows that he will be able to understand the truth of the Dhamma, he will give appropriate answers to that person. Some illustrations…. But that does not mean that the Buddha did not answer others. In fact, whoever insulted the Buddha and he knew he would be able to obtain the truth of the Dhamma, he would give a suitable answer for that person. Some illustrations are… Brahman Aggika Bhāradvāja / Brahmin Aggika Bhāradvāja One day the Buddha went for alms in the morning. At that time, preparations for a sacrifice ceremony were underway in the house of Brahmin Aggika Bhāradvāja. When the Buddha went alms from house to house, came in front of this house, Brahmin was angry. Thinking that his good act of sacrifice would be tainted by this lowly man's outreach, he showed his contempt by scolding him ... One day, the Buddha went alms in the morning. At that time, in the Brahmin house Aggika Bhāradvāja was preparing for a ritual sacrifice. When the Buddha begged from house to house, coming in front of this Brahmin's house, the man was furious. Thinking that his noble act of sacrifice was polluted by this lowly approaching man, he furiously shouted… “You are shaving, keep your position! You are a monk, stay where you are! You Vrishal [the lowest caste person], stay your place! "Hey you shaved your head, stay there! Bhikkhu, stay in that place. Mr. Vrishal [low-class man], stay right there! ” The Buddha, finding him a suitable receiver, explained to him why a person is called Vrishal and what actions lead to someone becoming Vrishal. Buddha explained ... Buddha, seeing him as the appropriate receiver, explained to him why a man is called a Vrishal and what action leads some people to become a Vrishal. The Buddha explained… “A person is hot-tempered and hostile, sinful and jealous, believes in false views and is a master of deception; someone who commits an act of violence towards creatures of all types; people have no compassion for living things; who surrounded villages and small towns and destroyed them; who is notorious for being a tyrant; thief of someone else's property in the village or in the woods; the borrower and when asked to pay the debt, run away and say "I am not your debtor"; the killer of a tourist with the intention of getting what he wants; people who make false statements out of greed for money; a compulsive or lover living with the wife of a relative or friend; someone who may not be able to look after their parents in old age; someone who beats a parent, sibling or spouse or, overpowered by anger, speaks harsh words; who points out a wrong way when asked about the good road and voraciously talks about the way; people who conceal sinful acts after they have committed them so that people do not know about them; people who enjoy good food when they visit other people's homes, but do not treat others with hospitality when they visit them; one who deceives a brahmin, monk or any beggar by lying; who resent and scold heavily at Brahmins or monks who visit during their meal and do not give them anything; people, entangled in greed, lying to possess any object; someone who praises himself and criticizes others and has been disgraced by false pride; the cruel, mean, and the cultivator of evil, dishonest and shameless desires; people who cannot be ashamed or afraid of doing bad things; one who claims to be an enlightened man even though he is not enlightened. “A hot-tempered and unfriendly person, sinful and jealous, someone who believes in false views and a master of deception; one who acts violently against all living beings, has no compassion for sentient beings; the siege of the village wears and the small town and destroys them; one who is a tyrant, who plundered the possessions of others in the village or in the forest; the borrower, when the day of repayment came, disappeared and said " I am not indebted to you ”; the one who kills the man who goes by the way to get what he wants, the one who gives testimony out of the greed of money; someone who is coerced or in love with a relative or friend's wife; paratroopers who have the ability to care after their aging parents; they beat their parents, cousins ​​or daughter-in-law or, violently with anger, harsh words; one who points the wrong way when asked about the benefit of the road and loops about the vehicle; people admit criminal acts after they commit crimes so people don't come to know about them, participants get to taste delicious food when they visit other people's homes; but do not treat others with hospitality when they visit him; people who deceive Brahmin, bhikkhus or beggars by lying, people resent and scold Brahmins or bhikkhus who visit them at mealtime and do not offer them anything; one who is caught up in greed, lied about anything; people who praise themselves and criticize others and fall into hatred for their false pride, cruel people, suffering, who still holds wicked, cunning, and shameless desires; people who are not afraid of shame or fear of committing criminal acts; a man who claims to be enlightened even though he is not enlightened. Such liars are only valid. He is shorter than a Vrishal. Behold Brahmin! I have described to you a lot of Vrishals. A liar is just an inferior person. He is inferior to a Vrishal.! I have described to you too many types of Vrishal. Nobody becomes a Vrishal according to caste and nobody becomes a Brahman according to caste. One becomes Vrishal by one's deeds and one becomes Brahman by one's deeds. Many of those who were born into the homes of scholars proficient in the Vedic scriptures [the first sacred scriptures of India] were also found to have engaged in sinful deeds. Such individuals were humiliated in this life and also dropped into lower worlds after this life. Their birth could not save them from the humiliation and pain of hell. "Nobody becomes a Vrishal by caste and nobody becomes a Brahman by caste. One becomes a Vrishal by their deeds and becomes a Brahman by their deeds. Many of them become a Brahmin by caste. some of them born into the family of the Vedic scholar [a rare sutra in ancient India] also find a connection to criminal activity. The inferior realm of the next life Their birth cannot save them from the sarcasm and pain of hell In this way, even though he abuses the Buddha, he is still a preferred candidate. well suited, so the Buddha explained the Dhamma to him with compassion and compassion. By listening, his illusion of being born in a high level was erased. He understood that being tall or short is not born out of birth, but by one's actions. In this way, even if he insulted the Buddha, he was still a suitable candidate, for the Buddha to explain the Dhamma to him with kindness and compassion. By listening, the delusion of being born in a noble level is eliminated. He understands that people become tall or short, not by birth, but by their actions. "Na jaccā hoti hoti, na jaccā hoti brāhmano; kammunā hoti vasalo, kammunā hoti brāhmano ”ti. -No one becomes a Vrishal according to caste and nobody becomes a Brahman according to caste. One becomes Vrishal by one's deeds and one becomes Brahman by one's deeds. -No one becomes a Vrishal by caste and no one becomes a Brahmin by caste. People become a Vrishal by their deeds and become a Brahmin by their deeds. Brahmin Bhāradvāja was benefited by these words of the Buddha. With reverence, he became a devoted disciple of the Buddha. The above sentence has become famous and created correct awareness among the people. Brahmin Bhāradvāja benefited from the words of the Buddha. With reverence, he became a devoted disciple of the Buddha. The above pair of poems became famous and created mindfulness among people. Kasi Bhāradvāja On one occasion, the Buddha was living in the village of Ekanāā of Brahmin. In the morning, The Buddha went for alms and went to where Kasi Bharadvaja was working near his field. Food was distributed at that time. On one occasion, the Buddha lived in the Brahmin village of Ekanāḷā. In the morning, the Buddha went for alms and went to where the Kasi Bharadvaja was working near his field. Food is distributed and at that moment. The owner of the field, Kasi Bhāradvāja, saw the Buddha standing there, speaking with presumptuousness… “Recluse, I plow, I sow, and both plow and sow, I eat. You should also plow and sow. You should have plowed and sown, and you should eat ”. The owner of the field, Kasi Bhāradvāja, saw the Buddha standing there, said with presumptuousness… “Mister, I plowed, and sowed the seeds, and finished plowing and sowing, I have lunch. You should also plow and sow hat, and after plowing and sowing, you should have lunch. " Upon hearing this, the Buddha replied ... "Me too, Brahmin, plowing and sowing; I plowed and sowed, and I eat ”. Hearing that, the Buddha replied… “Me, too, Brahmin, plow and plant; I have plowed and delivered, so I eat. ”“ Oh, recluse! How do you claim to be a farmer? Where are your fields and implements? "Oh Reverend! How do you do a farmer? Where are your fields and farming tools? ” “Behold Brahmin! Faith is my seed, asceticism is rain, and wisdom is my yoke and plow. Humility is the extreme of my plow, mind is my harness, and mindfulness is my plow and goad. I am protected physically and verbally. I am limited in terms of food. I say truth is my sickle. Achieving the ultimate goal of full enlightenment is my harvest. Effort is my cow. Nibbāna [complete liberation] is the means to bring me to a place where there is no trace of suffering. This cultivation brings the results of immortality and liberation from all suffering of life. “Look at Brahmin! Faith is my seed, austerity is rain, and wisdom is the burden and the plow. Modesty is the plow stake, mind is certainty, and mindfulness and plow blade and stake. I keep the body and speech. I eat in moderation. I turn the truth into a sickle. Achieving the goal of total realization is the harvest. Effort is the bull. Nirvana [total realization] is the tool that takes us to where there are no traces of suffering. Cultivation brings the fruit of immortality and brings liberation from all suffering in life. Brahman is wise and has full merit earned in his past. He quickly understood the pure Dhamma. He said to the Buddha ... Brahmin was a wise, blessed person filled in the past. He quickly understood the pure Dhamma. He told the Buddha… “You are indeed a true cultivator. Obviously, your cultivation has brought about the results of immortality. Having said that, he offered the Buddha a bowl with rice cakes. “Indeed you are a real cultivator. Obviously, his cultivation brings the fruit of immortality. " Saying this, he offered the Buddha a bowl of rice and rice cakes. The Buddha rejected that. Buddha denied it. It is not suitable to accept food offerings received after a talk. Ignorant people would interpret this offering as a payment for conveying a Dhamma discourse but the Dhamma is invaluable, its value cannot be assessed. After giving the Dhamma Dharma it was inappropriate to accept food. The ignorant person will consider this offering as a payment for receiving a Dhamma but the Dhamma is invaluable, its value is immeasurable. Impressed by the Buddha's kind words, Kasi Bhāradvāja Brahman became his disciple. He received both the pabbajjā and upasampadā laws from the Buddha. Over time, through the practice of Vipassana, he realized and attained the state of Arahant [the highest level of enlightenment]. Bhāradvāja Brahman is fortunate, grateful, to have fulfilled his lofty goal of life. Overly impressed by the beneficial words of the Buddha, Brahmin Kasi Bharadvaja became his disciple. He received both pabbajjā [ordained as a bhikkhu] and upasampadā in a timely manner from the Buddha. Over time, through Vipassana practice, he realized and attained the state of Arahants [the highest level of enlightenment]. The fortunate Bhāradvāja Brahmin, with gratitude, fulfilled the noble purpose of life. Whenever the Buddha encountered problems of superstition and blind belief, he successfully eliminated them. For example ... Every time the Buddha encountered superstitious events and false beliefs, he successfully eliminated them. For example… Bathing in the river does not wash away evil deeds / Bathing in the river does not wash away the evil act Brahmins Sundarika Bhāradvāja, sitting near the Buddha, told him so… “Master Gotama Do you go to the river Bāhukā for a bath? " Brahmin Sundarika Bharadvaja, sitting next to the Buddha, saying these words to him .. "Gotama, have you come to the river Bāhukā to take a bath?" "What, good Brahman, is the river Bāhukā? What can the River Bāhukā do? ”“ Why, Brahmin, the River Bāhukā? What can the river Bāhukā do? " “Indeed, Master Gotama, many people respect the Bāhukā River, many believe that the River Bāhukā brings purification. Many people wash away the bad deeds they have done ”. “Indeed, Lord Gotama, many people respect the Bāhukā River, many believe that the Bāhukā is purifying. Many people wash away the bad deeds they have done. ” Then the Buddha said to Brahmin Sundarika Bhāradvāja ... "A fool who has committed a crime may forever bathe in the rivers Bāhukā, Gayā, Sundarikā, Saraswatī, Prayāgā and Bāhumatī, but will not purify himself. me. What can the River Sundarikā bring to cross? What can the rivers of Bāhulikā and Prayāgā do? They cannot purify a dishonest person. Doing good daily deeds is like taking a dip in the sacred Falgu and daily Uposatha [day of observation]; People with a pure mind and doing good deeds are always perfect by observing. "Then the Buddha said to Brahmin Sundarika Bhāradvāja ..." An idiot who does evil deeds can forever bathe in the rivers Bāhukā, Gayā, Sundarikā, Saraswatī, Prayāgā and Bāhumatī, yet he will not What the Sundarikā River brings? What Bāhulikā and Prayāgā can do? They cannot purify the person who causes the sin.The daily act of goodness is like a sip of the holy river Falgu and every day is Uposatha [day of observation]; The person who purifies the mind and does the wholesome deeds must have perfect observation all the time. " These teachings of the Buddha were spread among His followers even when he was still alive and over the next several centuries, encouraged the saints. Because of this, a saying became popular in society ... The Buddha's teachings spread among his disciples even in his life and, for many centuries to come, followed. encouragement for the saints. Therefore, this saying becomes prevalent in society. "When your mind is pure, the purity of the Ganges will always be with you." "When the mind is pure, the purity of the Ganges will always be with you." Buddha maintained silence in the face of abuse. But, whenever someone could understand, he compassionately explained the dhamma. Buddha remained silent in the face of the humiliation. But, every time someone could understand, he compassionately explained the dhamma. Offences of Pārājika [rules requiring expulsion from the Sangha] / Precept of Pārājika [precepts requiring expulsion from the Sangha] Discipline is very strict for the Sangha [monastic community]. Buddha gave severe punishment to those who broke the rules. This is necessary to maintain the purity of the Sangha. There are many monks who have violated these rules of conduct. The Buddha gave strict orders against them and they were permanently expelled from the Sangha. Deeds, of very serious nature, are called Pārājika crimes and such offenders will be permanently expelled from the Sangha. The discipline is very strict in the Sangha [practice community]. The Buddha gave some severe punishments to those who broke the precepts. This is necessary to preserve the purity of the Sangha. There are many monks who violate these rules. The Buddha made a strict decision for them and they were expelled from the Sangha forever. Action, which is very serious in nature, is called the term Pārājika transgression and such offenders are permanently expelled from the Sangha. For example, some monks and nuns were expelled permanently from the Sangha because they called themselves Sotāpanna and Sakadāgāmī without attaining such levels of enlightenment. Someone is convicted of Pārājika, expelled from the Sangha and can never become a monk [bhikkhun] or a nun again. For example, some monks and nuns were expelled from the sangha permanently because they claimed to be Tu Da Hoan and Sakadāgāmī without reaching that level. Some people feel guilty of breaking Pārājika's precepts, being expelled from the Sangha and never becoming a monk [monk] or a nun again. Offences of Sanghādisesa [rules requiring meetings of the Sangha for the purification of monks and nuns)] / Sanghādisesa Vinaya [rules requiring Sangha meetings for the purification of monks and nuns)] Thirteen types of errors called Sanghādisesa. Some monks and nuns have committed great crimes while violating the rules of the Sangha. In such circumstances, they were punished by Sanghādisesa. However, when they accept their mistakes, seek forgiveness and promise not to make those mistakes again, they were sent back to the Sangha. It is also sometimes the case that Sanghādises offenders are expelled from the Sangha for a certain period of time so that they purify themselves through asceticism and meditation. After serving the punishment within the given time, the person was sent back to the Sangha. Thirteen types of crimes are considered Sanghādisesa. Some bhikkhunis and nuns have committed great crimes while breaking the law of the Sangha. In the above situation, they are subject to the punishment of Sanghādisesa. However, when they accept their mistake, ask for mercy and promise not to sin again, they receive the Sangha back. Sometimes, this happens when a person who violates the Sanghādisesa law is expelled from the Sangha for a certain time to help them purify their mind through austerity and meditation. After receiving the punishment within the allotted time, the person is allowed to return to the Sangha. This tradition was strictly followed by Pastor Gurudev Sayagyi U Ba Khin. This tradition is seriously followed by the great Zen master Gurudev Sayagyi U Ba Khin. Sanghādisesa offence / Vinaya Sanghādisesa A woman in our family came into the center carrying the fragrant apricot tree and polluted the atmosphere there. Gurudev ordered her to leave the center immediately and told her never to set foot in the center again. After a while, she sought forgiveness from Gurudev and informed him that, on that day, there was some special festival, and she had come to the center in bridal gowns. She promised not to repeat this mistake in the future. Then Gurudev pardoned her and allowed her to meditate at the center in the future. This is a kind of insult to Sanghādisesa against him, has been forgiven by him. A woman from our family walks into the center carrying myrtle flowers that have a strong scent and pollute the air here. The master asked her to immediately leave the center and asked her never to set foot on the center again. She then asked Gurudev to ignore it and said that, that day, there was a special event, and she had to come to the center in a bridal gown. She promised she wouldn't make any more mistakes in the future. At that time, Gurudev forgave her and allowed her to meditate in the center next time. This is the form of breaking the Sanghādisesa law because of him, he forgives. Offense / Fouls Two of his famous disciples, one of whom was an employee of the Civil Supply Bureau and the other a senior official in the Accounting Department, made major mistakes. and Gurudev expelled them forever. His two distinguished disciples, one from the Civil Service Division and the senior official in the Accounting Division, made a mistake and Gurudev expelled them forever. I am a Buddha's son and the Dharma son of Gurudev Sayagyi U Ba Khin. I am the son of Buddha and the Dhamma son of Gurudev Sayagyi U Ba Khin. While developing Vipassana to the present level, I have also faced such cases, when some āchāryā have made mistakes. In some cases, the āchāryas acknowledged their mistakes and informed all the teachers so that they would not make them any more. In these situations, I forgive them and allow them to continue as Teachers. There are two such incidents. While developing the current Vipassana, I have also faced many events, when mistakes caused by several āchāryā. In some cases, āchāryā accepted their mistake and informed all Zen masters that they would not make such a mistake again. In this situation, I ignore and accept them to continue to be Zen Masters. There are two things like that. In addition to these, some 2-3 other incidents also happened when the students strongly opposed my view of the Dhamma and they did not even repent of it, so they has been expelled from school forever. In addition to the above two cases, there are 2-3 incidents also occurred when students were strongly opposed to my view of Dhamma in the clear concept and they did not even accept it, so they were expelled forever . But, I also feel sorry for them. May they finally understand their mistakes and accept the truth of the Dhamma. Their welfare lies in this. However, I also feel compassion for them. May they truly understand their mistakes and accept Dhamma's truth. Their benefit lies in it. I have observed that some people are selfish, working in collusion, wanting to spread the notion that I am old and therefore should retire. I watched some people who were selfish, doing structure, wanted to spread the idea that I became old and weak and therefore retired. I'm definitely weak physically but mentally I'm still healthier and more alert than ever. Since I saw no mistake in justifying my departure, and realized that I was making all my own decisions, they then turned my son, Sriprakash, into a scapegoat. Any decisions I make in the days before and now, are not overly influenced by Sriprakash or anyone else. All decisions have been made in my own way. I'm sure my body is weak but my mind is healthy and conscious. They found no fault to push me away, and also observed what I said thing was my own opinion, then they turned my son Sriprakash to blame. Even the decisions I make in the past and present have not had too much influence on Sriprakash or anyone. All decisions I make by myself. When no fault is found in me, a misconception is spread by drawing my son Sriprakash as a middleman saying that I bear all my decisions under his influence. There can be no bigger lie than this, but some separatists use this as their only excuse to defame me over and over again saying that I cannot make the decisions I want to make and all my decisions are made by Sriprakash. perform. When I can't find my fault, a contagious misconception is that my son Sriprakash was a middleman that all my decisions were under his child's influence. There is no bigger lie than that, but some divisive use it as an excuse to humiliate my reputation and once again say I can't make my own decisions and all my decisions. launched by Sriprakash. I understand very well the intentions of these few selfish people, that any Dharma work I have done during the past forty-three years should be set aside on the grounds of Sriprakash so that they can hold on to this great mission of the Dharma. I will never let the enemies of this Dharma succeed. I understand those selfish intentions very well, so any Dhamma work done by me in the last forty-three years should be put aside for Sriprakash's excuse so they can be in good shape. possesses this great Dhamma mission. I will not let Dhamma's enemies succeed. While I am alive, I will keep the flame of the Dharma alive, and what to say about Sriprakash, I cannot be overly influenced by anyone. May these selfish people also understand the Dhamma and save themselves from evil deeds. Leave them apart, may none of my millions of devoted Dhamma sons and daughters be deceived by them! Everyone's interests lie in this. While I was alive, I kept the fire of Dhamma alive, and whatever they say about Sriprakash, I cannot be overly influenced by anyone. May that few selfish people also understand Dhamma and save them from committing wrong deeds. Leave them, may none of the thousands of devoted Dhamma boys and girls be led wrong! The benefit of everyone lies in it. The Buddha: Dispenser of Happiness / Buddha: The Creator of Happiness (Here is an excerpt from "Is Buddha a Pessimist?", In which Goenkaji sought to dispel common misconceptions. about Buddha and His teachings. . His teachings and teachings were nothing but suffering and unhappiness, implying that the Buddha himself was suffering and unhappiness. Nothing could be better than the truth. As a perfectly enlightened One, Buddha was freed from all worldly suffering, and lived a life of infinite contentment and happiness under all circumstances. From the assertion in his philosophy and teachings, there was nothing but suffering and suffering, the implication was that the Buddha was also suffering and unhappy. Nothing could be more than the truth. As an Enlightened One, the Buddha was freed from all worldly suffering, and lived a life of infinite meaning and happiness in all situations. For others, He also gives nothing but happiness. Buddha is always happy. To others he did not theory anything but suffering. Buddha is always happy. Once he was sleeping on a bed of dead leaves in a tree on the cattle path in Alav. At that time, an Ālavaka prince named Hatthaka was walking. When he saw the Buddha, he asked: "Venerable Sir, are you having fun sleeping?" Once he slept in a bed made of dried leaves falling from a tree on a cattle path in Alavī. At that time, Prince Ālavaka named Hatthaka planned to go out. When he saw the Buddha, he immediately asked, "Buddha, did you sleep well?" The Buddha replied, "Yes, young man, I slept very well. I am one of the happiest sleepers in the world ”. The Buddha replied, "Yes, sir, I slept well. I am one of the few people in the world who sleep well. Hatthaka said to this, “This is a cold autumn night, snow season. The hooves made the soil coarse and uneven. Thin leaf beds. There are very few leaves on the tree. A cold breeze blows from all directions and you have tattered clothes on you. How can you sleep happily? Hatthaka said, “It is a cold autumn evening, the snowy season. Cow's hooves made the ground patchy and rough. The leaf bed is fragile. There are very few leaves on the tree. The bitter wind blew from many directions and he had just ragged clothes on his body. How can you sleep well? " The Buddha replied: “A head of household or the son of a head of family sleeps in a suitable house on a comfy bed with pillows and blankets. However, the fire of craving sensuality might be burning within him. Was that, smoldering in lust, he slept in pain. A Buddha has quenched all his craving - destroy it, uproot it, cease it forever, like a palm tree being cut off, from which new leaves cannot grow. Craving does not exist in Buddha. It cannot arise in a Buddha. The Buddha is an Arahant. An Arahant always sleeps happily ”. The Buddha replied, “A layman or a layman's son sleeps in a cozy house on a comfy bed with pillows and blankets. However, the fire of craving for sensual pleasures is probably burning within. In that case, the smoldering heat of desire, he sleeps in sorrow. A Buddha quenches all his craving - destroys it, uproots it, and ends it forever, like the trunk of a palm tree cut off, where the young leaves cannot regrow. Craving does not exist in a Buddha. It is impossible to be born into a Buddha. Buddha is an arhata. An Arahant always sleeps well. " A similar thing: When Anāthapindika first came to see the Buddha in Rājagaha, it was very late. Buddha was walking outside. Anāthapindika asked him, "Venerable Venerable Sir, Religion, are you happy sleeping?" A similar fact: When Anāthapindika first came to see the Buddha in Rājagaha very late at night. Buddha was walking outside. Anāthapindika asked him, "Sir, Great Enlightenment, have you slept well?" The Buddha replied: "Sabbadā ve sukham seti, brāhmano parinibbuto; Yo na limpati kāmesu, sītibhūto nirūpadhi ”. Free from all craving and sensual pleasures and cooled, the brāhmanas (A-la-Han) who have gone through the nibbāna always sleep happily. The Buddha replied: Unattached and unrelated from pleasurable desires and tranquility, brāhmana (a la Han) has experienced nirvana and always sleeps well. Then he added: "Sabbā āsattiyo chetvā, vineyya hadaye daram; Upasanto sukham seti, santim pappuyya cetasā ”. - Having destroyed all desires, has removed the fear in the heart, has real peace of mind, a truly liberated Arahant has slept happily. Then he added: Having eliminated all craving, removed fear from the heart, attained true peace of mind, a truly unconstrained liberated arhat really sleeps well. Not only the Arahants, everyone who follows the Dharma sleep happily. Hence people say: "Dhammacārī sukham seti". - A practitioner of the Dharma sleep happily. Not only the arhats, the Dhamma followers slept very well. Hence this is said: The practitioner who practices Dhamma sleeps very well. The ascetics who gave up their mundane life and were steadfast on the path of the Dharma are always in peace and sleep: sukham supanti muniyo. Austerity is a person who gives up worldly life and is steadfast on the path of good sleep Dhamma: sukham supanti muniyo. All those whose minds are fluttering with the thrilling delight of the Dharma are sure to sleep happily: Dhammapīti sukham seti, vippasannena cetasā. Satisfied with the ambrosia of Dhamma (a) always happy sleeping: sukhito dhammarasena tappito. Everyone whose mind flutters with the passionate bliss of Dhamma is sure to sleep well: Dhammapīti sukham seti, vippasannena cetasā. Filled with pollen of Dhamma he is always sleeping soundly: sukhito dhammarasena tappito. A Buddha is dhammabhūto (the Dhamma personified), brahmabhūto (personified brahma); cool completely. He always sleeps happily. All the Arahants obey His teachings and achieve liberation attained happiness. Buddha is dhammabhūto (Dhamma is multipliedbrahmabhūto (personified brahmabhūto); completely cool. He always sleeps in peace. All the arhats follow his teachings and attain liberation have happiness. One more example: Bhaddiya comes from the Sākyan royal family. He was ordained by the Buddha. He often utters the words "Aho sukha, aho sukha!" ("O happiness, O happiness!"), Spontaneously under the shade of trees or in the darkness of the meditation hall. Another example: Bhaddiya from the lineage of the Indian royal family. He was ordained by the Buddha. He once uttered the words "Aho sukha, aho sukha!" ("Oh happiness, how happy!") Spontaneously sitting under the shade of a tree or in the dark of his meditation room. The Buddha called him and asked him, "Bhaddiya, why are you uttering these happy words?" The Buddha called him and asked him, "Hey Bhaddiya, Why did he utter those happy words? " Bhaddiya replied, “Venerable Sir, when I was a king before, the royal guards were constantly near me - whether I was in my own room or outside; within the city or beyond its limits; within the district or outside the district. Sir, I lived behind these guards with constant fear and worry in my mind. On the other hand, now I live alone in the woods, under a tree or in a cell, serene, always without fear, without doubt, without any desire, my mind at peace and trust, comedy whatever I get. through almsgiving. Venerable Sir, observing this change in me, I uttered these happy words: "Aho sukha, aho sukha!" Bhaddiya replied, "Buddha, before when I was king, the royal guards were always near me - whether I was in my own room or out; in the city or out in the suburbs; in the city district or outside the city district. Buddha, I live behind my guards with constant fear and a mind full of anxiety. On the contrary, now I live alone in the woods, under a tree or in my room, serene, always fearless, free from doubts, without attachment, peaceful and trusting in my mind, satisfied with unhappiness. I can beg for alms. Buddha, this observation changed in me, I uttered the words of joy: "Aho sukha, aho sukha!" A disciple of the Buddha always dwells happily. A Buddha disciple is always immersed in happiness. “Adahyamānena kāyena, adahyamānena cetasā; Div and yadi and rattim, sukham viharati tādiso ”. - He underwent burning of sensual desires both mentally and physically. Thus, day and night he lives happily. -He experiences craving of burning pleasure not in mind or in body. So day and night he lived happily. A bhikkhu Angulimāla declared: "Sukham sayāmi ṭhāyāmi, sukham kappemi jīvitam; Ahatthapāso mārassa, aho satthānukampito. "-I slept happily, lived happily and lived my whole life in happiness. I am free from the bondage of death. Ah, this happened because of the mercy of God! Angulimāla bhikkhu declared: I sleep happily, drown in happiness and spend my life in happiness. I am free from the bondage of death. Well, this happened due to the compassion of Buddha! As long as there is the burning of craving or anger, there is no happiness. One lives a happy life only after attaining liberation from craving and anger. Whoever produces anger becomes miserable. But with the practice of Vipassana as taught by the Buddha, so does one - as long as there is the fire of craving and anger, there is no happiness. A person lives a happy life after attaining liberation from craving and anger. Whoever creates anger becomes miserable. But with the Vipassana practice taught by the Buddha, the same person - Kodham chetvā sukham seti, kodham chetvā na socati. - Stop anger, sleep happily; have ended anger, live without grief. - Have stopped anger, sleep peacefully; stop anger, live without sadness. Eternal happiness of nibbāna / Eternal happiness of nirvana Hārita is a bhikkhu who comes from a Brahmin clan of Sāvatthi. These are his delightful words when he attains liberation - "Susukham vata nibbānam, sammāsambuddhadesitam; Asokam virajam khemam, yattha dukkham nirujjhati. ”- Indeed, the nibbāna taught by the Omniscient is supreme happiness. It is not sad, flawless, safe. All suffering ends there completely. Hārita was a bhikkhu who left the Brahmin lineage of Savatthi. These are the words of joy when he attains liberation: Indeed, nirvana taught by the Perfection Enlightened One is supreme happiness. No sadness, no lack of control, no guarantees. All suffering ends here. Joyful path to true happiness / A path of happiness to true happiness Aggika Bhāradvāja, a Brahmin from Ukaṭṭhā, is a fire worshiper. He once had to go through fierce penance in the forest by torturing his body. After coming into contact with the Buddha, he learned Vipassana. And after practicing this technique for a few days, he becomes liberated and attains the Arahant stage. When his friends asked him about it, he replied: “Yam sukhena sukham laddham, passa dhammasudhammatam; Tisso vijjā anupattā, katam buddhassa sāsanam. ”- (Escape from the path of torture), I have attained (ultimate happiness) (of the nibbāna) using this joyful method. Behold the greatness of the Dharma! (Reaching the state of an Arahant) I have attained three supernatural powers. I have completed the practice of the Buddha's teaching! Aggika Bhāradvāja, a Brahmin from Ukaṭṭhā, a fire worshiper. He often repented in the woods by torturing his body. After coming into contact with the Buddha, he learned Vipassana. And after practicing the technique for a few days, he became liberated and attained the state of arhata. When his friends asked him about that state, he replied: Leaving the path of self-torture, I attained the (ultimate) happiness of (nirvana) by using this interesting technique. See the greatness of Dhamma! (Reaching the state of an arhat) I attain three supernatural powers. I have completed the practice of Buddha's teachings. Happiness even for householders / Happiness even for lay people When a family head who believed in the Buddha's teachings gave up his daughter in his marriage, he gave her this advice: The doctor established the Buddha's teaching to his married daughter, he gave her this advice: Sit happily; happy eating; sleep happily. Happy sitting; eat happily; happy sleep. And he explains how: It is beneficial to fulfill the responsibilities of a daughter-in-law in the home. If one's elders are standing, a person should: sit only after they have sat down; eat meals only after serving the elderly; and only go to bed after serving and meeting the needs of the elderly in the family - all of which are beneficial for happiness. And he explains how to do it: fulfilling the responsibility of being a daughter-in-law in a new home is to bring happiness. If another adult is standing, the child should also stand: sit only after they are seated; have a meal only after serving food to an adult; and go to bed only after serving and fulfilling the requests of the adults in the family - all this brings happiness. For homeowners, the Buddha's words filled them with rich blessings. Some examples: For lay people, Buddha's words are full of blessings for their happiness. Some examples: Sukhā metteyyatā loke, atho petteyyatā sukhā - Taking care of parents leads to happiness in life. Serving your mother and father makes yourself happy in this world. Sukhām yāvajarāsīlam - Obeying morality until old age brings happiness. Following morality until old brings happiness. Sukhā saddhāpatitthitā - Having faith in the Truth brings happiness. Be confident in the truth that brings happiness. Sukho paññāya patilābho - The developed wisdom brings happiness. Intellectual development brings happiness. Pāpānam akaranam sukham - Leaving evil brings happiness. Escape from evil brings happiness. Athamhi jātamhi sukhāsahāyā - Help from friends and relationships when a person is in trouble will bring happiness. Help friends and relatives when they need it to be happy. Tutthī sukhāyā itarītarena - Be content with what you have that brings happiness. Keeping contented leads to happiness. Puññam sukham jīvitasankhyamhi - Good deeds bring happiness even after death. Worthy action brings happiness even after death. Sabbassa dukkhassa sukham pahānam - Eliminating all suffering (through Vipassana practice) brings happiness. Eliminating all suffering (through Vipassana practice) brings happiness. It is clear that the Buddha's teachings not only convey the ultimate happiness of liberation from samsara, but also what brings happiness in mundane life. It would be a mistake to call him a pessimist! It is very clear that the Buddha's teaching conveys not only the ultimate happiness of liberation from samsara, but also brings happiness in mortal life. How wrong it is to call him a pessimist! A Buddha arises in the world to distribute happiness / The Buddha was born in the world to distribute happiness “Buddho loke samuppanno, asamo ekapuggalo; So pakāseti saddhammam, amatam sukhamuttamam ”. - Excellent, unmatched Buddha appeared in the world and brought out the light of Truth and Dhamma. Buddha brings eternal light and supreme happiness. -The incomparable, extraordinary Buddha was born in the world and brought the light of Truth, Dhamma. Buddha brings eternal light and transcendent happiness. Hence people say: Sukho buddhānam uppādo, sukhā saddhammadesanā; Sukhā sanghassa sāmaggī, samaggānam tapo sukho. Happiness is the birth of a Buddha, happiness is the teaching of Dhamma, happiness is the coming of the Sangha together and happiness is meditation together! Hence it is said: Happiness is when a Buddha is born, happy when he teaches Dhamma, happiness is to be gathered with the Sangha and happiness is to meditate together! A Buddha distributes nothing but happiness. What to say about a Buddha, even the arising of any saint in the world is rare: A Buddha distributes nothing but happiness. What a Buddha says, even any saint born in this world is a rare thing: Dullabho purusājañño, na so sabbatthajāyati. -Rare is a saint in this world. He was not born everywhere. - Rarely is a saint born into this world. He is not born everywhere. Yattha so jāyato dhīro, tam kulam sukhamevatī - Where a holy person is born, the happiness of that clan increases. -Where a saint is born, the happiness of that lineage increases. An ordinary virtuous person is a cause for the welfare of his gens. However, a Buddha is a safe career for all mankind. He preached the Catechism of Kindness, by doing so that everyone could live a peaceful and happy life, filled with the Dharma based on the truth. A man of ordinary morality is the beneficial cause of his lineage. However, a Buddha is the cause of the benefit of all mankind. He preached beneficial teachings, by following those teachings that people can live a peaceful and happy life, full of truth-based on Dhamma. Dhammārāmo dhammarato, dhammam anuvicintayam; Bhikkhu Dhammam anussaram, saddhammā na parihāyati. - Living according to the Dhamma, engrossed in the Dhamma, only thinking about the Dhamma and always paying attention to the Dhamma a meditative bhikkhu never leaves the path of the Dhamma based on truth. -Living according to Dhamma, engrossed in Dhamma, thinking only in Dhamma and always mindful in Dhamma, a bhikkhu practitioner who does not leave the truth-based on Dhamma. Such a meditation monk is: Santakāyo santavāco, santavā susamāhito; Bhikkhu Vantalokāmiso, upasanto ti pavuccati. - The body is temperate, the words are peaceful, the mind is concentrated, leaving the blemishes of the world; Such a peaceful bhikkhu is really called "a calm monk". Such a bhikkhu practitioner is: -Enjoy in the body, bliss in words, the owner of the mind concentrates, gives up the filth of the world; Such a peaceful monk is actually called a "calm man." One, therefore more calm, live happily and sleep happily. Upasanto sukham seti. - " Practitioners who attain ultimate bliss live happily even in negative circumstances. Susukham vata jīvāma -Ah, are we living in happiness; -Well, we live happily; Veriyesu averiyo - There is no hatred between enemies; - There is no resentment among the surrounding enemies; Āturesu anāturo -No defilements among those who suffer; -No pain between afflictions; Ussukesu anussako - There is no bond between bonding people! -No entanglement between obstacles! How does one achieve this state of ecstasy? How does one attain this state of ultimate bliss? Pavivekarasam pītvā, rasam upasamassa ca. - Meditate and drink deeply from the peace that comes from a serene mind. - Meditate alone and drink deep bliss that comes from a peaceful mind. Niddaro hoti nippāpo, dhammapītirasam pivam. - Immersed in the joy of the Dharma, a meditator becomes fearless and free of any evil. -More drunk in the joy of Dhamma, a practitioner becomes fearless and without any crime. Such a meditator always lives happily. People without hatred become fearless. If a person has a violent mind, full of hatred, that person will suffer the suffering caused by hatred. Such a practitioner always lives happily. He without hatred becomes fearless. If the person has a violent mind, full of hatred, then he will suffer tormented suffering from aversion. Yato yato himamano nivattati, tato tato sammati evam dukkham. - Whenever the mind gives up the violence, the suffering will be extinguished. - Every time the mind stops the violence, suffering ends. When suffering is removed, life is full of happiness. Every time suffering ceases, life is full of happiness. In order to achieve this blissful bliss, it is essential to practice meditation. One must meditate in a solitary cell: In order to achieve this blissful bliss, meditation is necessary. He must meditate alone in his own room: Suññāgāram paviṭṭhassa, santacittassa b Bhikkhu-stilts; Amānusī very hoti, sammādhammam vipassati. A bhikkhu, who has retreated into a secluded place, and with peace of mind, practices Vipassana in the right way, enjoys divine happiness. -A bhikkhu who rests alone in one place, and with quiet mind practices Vipassana properly, enjoys ultimate happiness. His whole body was filled with boundless happiness: Pītisukhena vipulena, pharamāno samussayam. His whole body was filled with endless bliss: Pītisukhena vipulena, pharamāno samussayam. When one practices Vipassana properly, one not only experiences the happiness in the mind and the happiness in the body, but also the bliss of the infinite peace of the non-dead. When one practices Vipassana properly, one not only experiences mental bliss and bodily bliss, but also the bliss of immortality of immortality. Yato yato sammasati, khandhānam udayabbayam; Labhati pīti pāmojjam, amatam tam vijānatam. - Whenever one directs his or her attention anywhere in the body (understanding the contact of mind and body), one is only aware of arising and passing away. A person enjoys happiness and joy and experiences deathlessness (that is the realm of the noble beings). Every time a person directs his or her attention anywhere on the body (understands the contact of mind and body), they pay attention to just the birth and passing away. A person enjoys bliss and joy and experiences immortality (which is within the realm of the Noble One). This is the supreme happiness of the nibbāna; this is the supreme peace. That is the transcendent happiness of nirvana; this is transcendent bliss. The Peacemaker / Peacemaker It is reported that the two kingdoms are on the brink of war to possess a certain embankment which is disputed by them. And the Buddha, seeing that the kings and their armies were ready to fight, asked them to tell him the cause of their quarrels. After hearing complaints from both sides, he said: The story recounts that two kingdoms are in a war on the edge of a dyke contested by two sides. And Buddha, seeing that the king and the armies were preparing to fight, Buddha asked them to tell him the reason for the quarrel. Upon hearing complaints from both sides he said: “I understand that the embankment is valuable to some of your people; Does it have any intrinsic value other than serving your man? It has no intrinsic value, ”was the reply. Tathagata continued: "Now when going to battle, not sure many of our people will be killed and you, O kings, will be killed?" “I understand that this dyke is very valuable to you; Does it have any real value besides serving you? It has no real value, ”they replied. Duc Chanh Dang Giac continued: "Now when you fight, is it certain that many of you will not be killed and that you, O kings, are likely to lose your life?" And they said, "It is absolutely certain that many people will be killed and our lives in danger." And they said, "Surely many people will be killed and our lives will be in danger." "However, the blood of a man," said the Buddha, "does it have less intrinsic value than a hillock?" "Men's blood, however," replied the Buddha, "is less of a real value than a mushroom?" "No," said the king, "man's life and above all kings' life, is priceless." "No," said the king, "the lives of men and above all the lives of kings, are priceless." Then, Tathagata concludes: " Are you going to bet the priceless against the thing that has no intrinsic value? "Then Duc Chanh Enlightenment concluded:" Are you trading the priceless for something that has no real value? " The rage of the two kings had subsided, and they came to a peace agreement.The wrath of the two kings was only reduced, and they reached a peace agreement .-- The Gospel of Buddha of the Buddha The Sakyan and Koliyan republics were established on the opposite bank of the river Rohi Members of the rulership in these two republics were called rājās and the head of rājā was called mahārājā. They have autonomy over all administrative affairs in the country, but they are not fully independent states like Vesālī because both are vassals of the neighboring kingdom of Kosala. Sakyan and Koliyan republics were established on opposite banks of the river Rohiṇī. Members of the ruling council in two republics are called rājās and the head of rājās is called mahārājā. They have the right to self-determination of all governance issues in the country. They were not, however, an independent wholly independent neighboring state like Vesālī because both were vassal states of the neighboring kingdom of Kosala. The Sakyas and the Koliya are both khattiyas of the Ādicca (Ikśvāku) family of the Sun Dynasty. There is no other royal khattiya family like regional surname, and as a result, the royal members of these two republics only marry. Both clans take great pride in the purity of their royal bloodline and have practiced the tradition of inter-lineages marriage since ancient times. For example, Suddhodana's biological aunt married Anjana, Koliyan ruler. Their daughters, Mahāmāyā and Mahāpajāpati Gotamī, had married Suddhodhana, the head of the Sakya clan. Similarly, Yashodhara, daughter of Suppabuddha, son of Anjana, was married to Prince Sakyan, Siddhattha. Consequently, the two royal families have been related by the marital relationship between maternal and paternal cousins ​​since ancient times. The Sakyans and Koliyans are both khattiyas of Ādicca (Ikśvāku) descendants of the Sun Empire. There is no equal khattiya imperial family in that territory, and as a result, members of the royal family of these two republics are only married. Both clans take great pride in the purity of the royal bloodline and practice the tradition of intermarriage since ancient times. For example, the mother of King Suddhodana married the ruler Koliyan Anjana. Their daughter is, Mahāmāyā and Mahāpajāpati Gotamī, married to Suddhodhana, the head of Sakyan. Likewise, Yashodhara, the daughter of Suppabuddha, who was the son of Anjana, married Prince Siddhattha. Therefore, these two royal families are related to each other by the marriage bond between his aunt's biological parents since ancient times. Despite such a close kinship, there will sometimes be rifts between the two royal families, sometimes turning into open hostility. Though bound in blood, there were some accidental rifts between the two royal families, sometimes leading to open hostility. The traditional occupation of both clans was agriculture. The lowlands of Tarāī province at the foothills of the mighty Greek mountain are very fertile. The Rohiṇī River carries abundant water from the Himalayas and irrigates the agricultural lands of both republics. So, people in both republics were very prosperous. According to the traditional occupations of the two clans, they are both farming. The lower reaches of the Tarāī region at the foothills of the majestic Himalayas are very fertile. The River Rohi brings here many countries from the Himalayas and regulates the irrigation of the agricultural lands of both republics. Therefore, the people of these two republics are very wealthy. Initially, because the populations in both Sakyan and Koliyan states were low, the Rohi country was enough for their farms. However, over time, the surrounding forest land has been converted into agricultural land to meet the growing needs of the population. River water is no longer enough to meet increased demand. This scarcity of water quickly became the cause of conflict between the two republics. Initially, the populations of both Sakyan and Koliyan states were low, The river Rohi water was enough to supply their fields. However, over time, the surrounding watershed forest was converted into agricultural land due to the need to increase the population. River water is no longer satisfying growing demand. This scarcity of water quickly became a cause of conflict between the two republics. People on both sides of the river blamed each other for taking too much water from the river. They will implement new water-sharing agreements, which have then been violated many times. People on both banks of the river blamed each other for using more water from the river. They would make a new water-sharing agreement, which was then violated over and over again. As the population continued to increase, the arable land also increased and the Koliya and the Sakya could hardly get enough water from the Rohi Roī above for their needs. The Rohis had very little water by the time it reached the Sakya and Koliya capitals. Although both republics have built a dam across the river together, the water level is very low in the summer. As the population continued to increase, the cultivated land also increased and the Koliyan and Saykian could hardly have enough water from the upstream of the Rohiṇī river for their needs. Rohiṇī had very little water before going to the capitals of Sakyan and Koliyan. Although the two republics built a dam along their rivers, water levels remained low in the summer. A crisis developed throughout the life of Buddha. It was the month of May. The river water level is very low. The fields on either side of the river were scorched by the summer heat. If there is not enough water, crops will be destroyed. The dam had so little water left that it could only irrigate farms on one side of the river; The crops planted on the other side were dead. Tensions escalated during the Buddha's time. It is May. The river water level is very low. The fields on both sides of the river are dry due to the summer heat. Without irrigation water, crops will be ruined. There is too little water from the dam so it can only irrigate one side of the river, the fields on the other are definitely lost. If the water in the dam is evenly divided, the crops on both sides of the river will wither because there is not enough water available. If all the water used to irrigate the fields was on one side, at least those crops could be saved. If the water from the dam is shared equally, crops on both sides of the river will dry up because there is not enough water available. If all the water is used for irrigation in one party's fields, then at least that crop can save. Therefore, Sakyans and Koliyan farm workers met to discuss sharing the meager water in the reservoir. Each side insisted that their crops were saved and the other growers should ask for a share of the harvest. The workers on both sides were too proud to ask for part from the other side. Soon after, the debates became hotter. The situation got worse with a verbal exchange and then a whip exchange. The workers of both sides offended each other's masters and subsequently mistreated the ancestors of the ruling clans. Therefore, farmers Sakyan and Koliyan met to discuss sharing the meager water in the reservoir. Each side insists their crop will be saved and the grower from the other side should ask to share the harvest. The farmer from both sides is too proud to ask for sharing from the other side. The debate soon escalated. The bad situation turned into verbal exchange and then exploded. Workers on both sides insulted the masters of the other and then sarcasticized the ancestors of the two ruling lineages. Several workers have reported exchanging these abuses with farm owners. Upon hearing of insults towards their ancestors, the mutual hostility between the two farming communities increased. Several workers recounted the sarcastic argument to the owner of the field. When I heard about insulting ancestors, discord between the two farming communities increased. The quarrel reached the ears of the ministers of Sakyan and Koliyan, then the princes and kings. When the young princes on both sides heard descriptions of their ancestral mistreatments, they raged and vowed revenge for the insults of their ancestors. Angry, they gather on their riverside, fully armed and challenging the other side to fight. The situation was dire and the possibility of bloodshed seemed imminent. The quarrel reached out to the Sakyan and Koliyan royals, and then to the crown prince and the king. When the young crown prince of both sides heard insults about their ancestors, they raged and swore to fight the humiliation of their ancestors. In anger, they gathered on both sides of the river, filled with troops, and challenged the other side to war. The situation was dire and the possibility of bloodshed was imminent. When the Buddha learned of this outbreak of hostility, he went there himself. Upon seeing this respected and eminent person from their royal family, warriors on both sides became deeply ashamed. They all put down their weapons and paid homage to him. This was the traditional way of paying homage to the Buddha in those days. When the Buddha learned of the exploding enmity, he came personally. Seeing the noble and eminent people from their royal lineage, the warriors on both sides became very ashamed. They all lowered their weapons and showed their respect to him. This is the tradition of paying respect to the Buddha at that time. Whenever King Pasenadi of Kosala came to pay homage to the Buddha, he would leave royal badges such as swords, turban, fan, parasol and sandals outside with his attendant before entering. room of the Buddha. Whenever King Pasenadi of Kosala came to pay his respects to the Buddha, he would remove the royal insignia as well as the sword, scarf, fan, parasol and sandals outside where he was present before entering the German room. Buddha. The Buddha had prepared a seat for him on the empty lot by the river. The Sakyas and the Koliya show respect for the Buddha and respectfully sit on the side in front of him. The Buddha explained to them that their blood was much more precious than river water. They should not spill unnecessarily. Instead, they should seek to share the water peacefully. The Buddha was a peaceful man filled with compassion. He does not consider it right to lose human lives for trivial material interests. The Buddha sat in a chair prepared for him on the wide ground of the river bank. The Sakyan and Koliyan tribes paid homage to the Buddha and sat respectfully one beside him. The Buddha explained to them that their bloodline was more valuable than river water. They should not bleed unnecessarily. Instead, they may find ways to peacefully share the water. Buddha is a peacemaker with compassion. He did not think it was appropriate to lose people's lives just because of a mediocre struggle for benefits. -Sutta Nipāta Aṭṭhakathā 2,362, Sammāparibbājanīyasuttavaṇṇanā Compared with the mighty neighboring kingdom of Kosala, both the Sakyan and Koliyan republics are extremely weak. They have returned their sovereignty to Kosala. Due to their disagreement, it is likely that they will lose their internal autonomy as well. Compared to the powerful neighbor of the Kosala kingdom, both the Sakyan and Koliyan republics are extremely weak. They gave up their sovereignty to Kosala. Due to their disagreement, it is likely that they will lose their internal autonomy. If the Sakyas and the Koliya fight against each other, the two will be destroyed. If they merge, the two will be underpinned by their synergy. The Kosala ruler will not be able to extend them further on the value of his supremacy. However, if they remain united, most likely they will be able to completely free themselves from Kosala's rule. Keeping this in mind, the Buddha gave them teachings on the benefits of maintaining unity. If the Sakyans and Koliyan fight, the two will be destroyed. If they unite, the two will have strength due to their union. The Kosala ruler cannot reach any further on the supreme ruler. However, if they remain united, it is likely that they may at least be completely free from Kosala's domination. Keeping this in mind, The Buddha taught them the benefits of maintaining solidarity. Buddha found that conflict was increased because of misunderstanding. The field workers mistreated the ancestors of the rājās on the other side. But the rājās were told that other rājā mistreated their ancestors. If it was made clear to the rājās from both sides that the agricultural workers were irresponsible at fault, they would reprimand their own workers and it would be over there; The situation will not come to the brink of bloodshed. Both republics will remain united. The Buddha realized that contradictions had caused stress because of misunderstanding. The farmer who works in the field harasses the ancestors of rājās of the two sides. Other rājās were told that other rājās also disturbed their ancestors. If this is clarified to the rājās of the two sides then the irresponsible farmer is at fault, they will be blamed on their own farmer and the problem will end there; The situation will not escalate to bloodshed. Both republics will remain united. With this situation, the Buddha told a Jataka story. Sometimes it becomes easier to clarify the problem with the help of a story. So he recounted Duddubha Jataka to illustrate how an ignorant person harms himself by becoming a victim of blind belief. Wise people, however, investigate the truth and save themselves from harm. In the situation in his mind, the Buddha told the Jataka story. Sometimes, it is easy to clarify the problem with the help of a story. Therefore, he tells the story of Duddubha Jataka to illustrate that an ignorant person harms them by becoming a victim of blind faith. . Duddubha Jataka According to this Jataka, a hare is resting under a wooden apple tree. Suddenly a ripe apple fell on the ground nearby. The hare heard the fruit hitting the ground and panicked. It thinks that the sky has split and the earth is breaking apart. Persecuted, it ran away on the spot. It tells all the animals it comes across on the way that the sky has split and the earth is falling apart. All other animals such as hare, deer, pig, antelope, buffalo, bull, tiger and elephant that hear this, blindly believe it and run away in panic. In his terrifying flight, They will all plunge into the sea in front of the forest and drown. According to this Jataka, the rabbit is resting under the linden tree. Suddenly, the ripe linden fell to the ground nearby. The rabbit heard the sound of the fruit falling to the ground and panicked. He thought the sky was split in two and the ground was cracked. Epilepsy, it ran away. It said all the animals on the way he met the sky were cracking in two and the earth was also cracking. All other animals such as rabbits, deer, pigs, antelopes, bison, buffalo, tigers and elephants heard that, blindly believed and started to run away. In a panic, they all plunged into the sea in front of the forest and drowned. When the lion, the king of the forest, sees this danger, it stops the animals from trampling and admonishing them. It said, "Come, let's go where the hare hears the crack of the earth." All the animals traveled with the hare to the tree where it had rested. When they see the defective apple, they realize the truth and feel a lot more relieved. When the lion, the king of the jungle, sees danger, it stops the animals from running and gives advice to the animals. It said, "Come here, let's go to where the rabbit hears the crack." All the animals came to where the rabbit rested. When they saw the linden falling, they realized the unraveled truth. When rumors go blind and react thoughtlessly, people do great harm. Expressing this, the Buddha said: When a person gossip blindly and reacts without thinking, he causes great harm. To express this, the Buddha said: Appatvā padaviññāṇaṃ, paraghosananarino; Panādaparama bale, this is honti parapattiya -Jātaka 1.4.322, Duddubha Jātaka Unbeknownst to one's own truth, a person heeding the claims of others and following them out of blind faith is a careless fool. Not knowing the truth in himself, he heeded the statements of others and followed them blindly as a careless fool. The Buddha explained that at a time the mutual mistreatment of the foolish farm laborers reached the ears of ranchers, ministers, nobles, rājās and impatient princes, all they were both perverted and prepared to destroy themselves. If they calmly considered the matter, they would reprimand their workers and end the quarrel immediately. The Buddha explained before the time of the harassment of both sides by the ignorant peasant to the ears of the field master, council, the noble, rājās and the hot-tempered prince, who led the mistake and prepared to destroy each other. If they calmly pondered the truth, they would blame their farmer and end up arguing. The Buddha: The Teacher Who Meditates / Buddha: Meditation Teacher (From forthcoming VRI: Sammāsmbuddha in The Tipitaka, Vol 2.) (From VRI upcoming issue: Sammāsmbuddha in the Three Sutras, Volume 2 .) King Prasenjit of Kosala once made a state visit to the country of Sākya. He went in his car to relax in a park on the outskirts of the city. Reaching the forest, his carriage could not make further through the dense vegetation, and so he had to walk on foot to continue his journey. King Prasenjit of Kosala once visited a state of the Sākya Kingdom. He came in a horse-drawn carriage and rested in a garden on the outskirts of the city. To the forest, The chariot could not go further through the dense vegetation, and so he had to walk to continue his journey. Walking through the forest, King Prasenjit saw tall trees towering between stillness and stillness. He experienced the tranquility of the forest undisturbed by voices, a deep silence with noise and chattering. This is a place that is conducive to serious meditation. He recalled his frequent encounters with the Buddha in such pure places. He wondered if the Buddha was in the area. When he investigated, he found that the Buddha was actually teaching in a nearby place at that time. Quiet and quiet places became synonymous with the Buddha and the practitioners of the Buddha's teachings. Walking through the forest, King Prasenjit saw the tall trees in the middle standing tall and still. He experienced the silence of the forest undisturbed by voices, a deep solitude from noise, and chattering. This is a great place to practice serious meditation. He reminded himself for a long time when he often met the Buddha in such a pure place. He wondered if the Buddha was in this place. When asked, he discovered that the Buddha was actually teaching nearby. Quiet and secluded and active places become synonymous with Buddha and practice Buddha's teachings. The Enlightened One prefers peace, quiet and solitary meditation. But that doesn't mean he shuns his duties and responsibilities as a Vipassana teacher. He maintains a connection with his students, always ready to guide them when needed. The Enlightened One prefers peace, quiet and solitary meditation. But that doesn't mean he avoids his responsibilities and duties as a Vipassana teacher. He remained connected with his disciples, always ready to teach them when needed. His expertise in universal and practical teaching and the number of his teachings (85,000) during his 45 years of selfless Dharma service far exceed those of any other spiritual teacher on the calendar. long history of mankind. His entire life was a compassionate Buddha. He does not stop working for the benefit and happiness of many people. He was always busy in Dharma work. It is true that these words about the Buddha: The depth of his universal, practical teachings and the innumerable teachings (85,000) during his 45 years of selfless service of the Dhamma far exceeds that of any true master. any spirituality in human history. Buddha's whole life was full of compassion. He worked hard for the benefit and happiness of many people. He has always been busy with Dhamma's work. These words are the truth about Buddha. 'Asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti. - Majjhima nikāya 1.50 Bhayabheravasuttam - 'Because of immeasurable compassion, for the well-being of all, for the happiness and well-being of gods and humans, a being without delusion, arose on world '-' The stream of compassion cannot be measured, for sentient beings, for the happiness and bliss of gods and humans, a person who is free from delusion, is born in the world. " The Buddha himself said how he continued to serve sentient beings. The Buddha himself said how he continued to serve sentient beings. '' Annatra asitapitakhayitasayita annatra uccarapassavakamma, annatra niddakilamathapativinodana apariyadinnayevassa, Shariputra, tathagatassa dhammadesana, apariyadinnamyevassa tathagatassa dhammapadabyanjanam, apariyadinnamyevassa tathagatassa panhapati-bhanam '.. - M.1.161, Mahasihanadasuttam -'O Sariputta, except when Tathagata eat less food each day once, heeding nature's calls or letting the body rest for a short time, he taught the Dharma tirelessly and explained its intricacies, answering questions about Dhamma day and night. . . - 'Hey Sariputta, which time ago prevented His Holiness from taking some food once a day, according to nature's call or letting the body rest for a while, he explained Dhamma was tireless and explained like the troubles in it, answer Dhamma questions day and night. Rest and Meditation / Rest and Meditation While a Sammāsambuddha's ultra-pure mind has tireless power, one's body needs three or four hours of rest for 24 hours. This rest he does for a quarter of the night, but with sanity and composure. The Buddha also conducted periodic retreats to practice meditation. The question will arise why a person no longer craving, aversion and ignorance needs to meditate: When the super-pure mind of a Sammāsambuddha has tireless strength, his body needs three to four hours of rest. rest for 24 hours. His rest spent only a quarter of the night, but with awareness and balance. The Buddha also set aside time to meditate periodically and alone. The question will arise why a person is free of craving, resentment and ignorance, need to practice meditation again: Ajjāpi nūna samano gotamo - avītarāgo, avītadoso, avītamoho -Does Gotma still not get rid of desire, aversion and delusion? -German Gotama is still not far from craving, hatred and delusion? tasmā araññavanapatthāni Artikni oldan paṭisevati ancient! - Is that why he went to alone in the quiet forest? -So why does he need to be alone in the quiet forest? To get rid of that misconception, the Buddha explained why he used forest meditation from time to time. To eliminate such misunderstandings, the Buddha explained why he often spent time meditating in the woods. Dve dep aham, brāhmana, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi - attano ca ditthadhammasukhavihāram sampassamāno, pacchimañca janatam anukampamāno ”ti. - M.1. 55, Bhayabheravasuttam - The Buddhas do retreat in solitude for two reasons: To settle down in karma here and now, and out of compassion for future generations. - The Buddha rested in solitude for two reasons: For eternity delight here and now, and because of loving kindness for future generations. Meditation in Solitude / Meditation in Solitude The human body is limited, even if it is the body of a Buddha. He also needs to rest. In addition, the Buddha also has foresight. He knows that some Dharma teachers of future generations will not practice Vipassana on their own, but will continue to ask their students to do so. To make sure teachers practice what they teach, he established a healthy tradition for the ideal Dharma teacher - one who eagerly continued and deepened his Vipassana practice to completely purify his mind. The human body has limited capacity, even if it is the body of the Buddha. He also needs rest. Besides, the Buddha has foresight. He knew that some Dhamma teachers of the future generation would not practice Vipassana for them, but always asked students to do it. To make sure he always practices what they teach, he establishes a healthy tradition for the ideal Dhamma teacher - who continues to be enthusiastic and deepens his or her practice to completely purify the mind. Although the Buddha himself was completely free of all mental impurities, he never stopped practicing meditation. The Buddha sets a living example that even a Sammāsambuddha continues to practice Vipassana, even after the final goal has been attained. Although his Buddha was completely free of mental impurities, he never stopped meditating. The Buddha sets up a living example of how even a Sammāsambuddha continues to practice Vipassana meditation, even after reaching the ultimate goal. Students cannot be expected to follow a teacher who does not practice what he teaches. Besides, a teacher who is not an Arahant (who has completely purified the mind) can still withstand the hidden impurities in the mind. To help future generations of Vipassana Zen masters avoid such a dangerous mistake, the Buddha compassionately set an example: He sometimes went into Vipassana meditation courses, to make it clear that those who are serving the Dhamma should not neglect the responsibility to remove their own impurities. mind. A yogi cannot hope to follow a teacher who does not practice what he teaches. Besides that the teacher who is not an arhat (who completely purifies the mind) may still not be able to withstand the hidden impurities in the mind. To help future generations of Vipassana masters avoid such a serious mistake, the Buddha compassionately gave an example: he went to Vipassana meditation from time to time, to make clear to those who were serving the Dhamma. undoubtedly their responsibility to eliminate the impurity of their hearts. Although there are many benefits and support that can be gained from group meditation, we gain immense power and pride from our reclusive meditation. Actually, it is incomparable. This is why the temples of Vipassana centers have their own meditation rooms for solitary meditation. The Enlightened One has set an example of compassion by taking time, even amidst his busy schedule, to meditate on his own. He wishes to ensure that future generations of sincere Dharma teachers and practitioners will not be dangerously deluded, mistakenly thought: “Oh, today I am too busy with Dharma work. to serve others. I don't have time to meditate. ” While there is much benefit and support to be gained from our meditation groups, we have gained great power and independence in ourselves from our solitary meditation practice. It is, in fact, incomparable. This is why the stūpa in Vipassana meditation centers has individual meditation rooms for meditating alone. Enlightenment has set up an example of compassion by finding time, even in the midst of his busy schedule, to meditate alone. He hopes to be sure that the future generation of true Dhamma teachers and Dhamma servants will not bear to come to illusion, wrong thought: "Oh, I am busy with the Dhamma work today, In service to others, I don't have time to meditate. " Sammāsambuddha, the most tirelessly compassionate Dharma master of all, devoted time to daily meditation practice. There is no reason to neglect one's daily Vipassana practice. Sammāsambuddha, our most compassionate, tireless Dhamma servant, always finds time every day to meditate. There is no reason to doubt their daily practice of Vipassana meditation. The Taste of Dhamma At the time of the Buddha, there was a rich aristocrat named Jawtika. He lives in a magnificent house with his unusually beautiful wife Atupakari. The walls of the house are studded with precious stones and gems that no lights are needed to light the inside of the house. However, with all his wealth and other attractions, one day, while visiting a monastery and paying homage to the Buddha, he gave up the life of a lay person and became a Monks. With only his robes and bowls for food, he lived the life of a monk like monks today. One day, along with other monks, while following the Buddha for daily alms, they happened to pass by his old house. During the Buddha's time, a rich and respectable man named Jawtika. He lives in a big house with his wife, Atupakari, whose beauty is hard to match. The walls of the house are encrusted with pearls and precious stones without lamps to illuminate the interior. Yet all his other riches and attractions, one day while visiting the monastery and wishing to pay homage to the Buddha, he gave up his lay life and became a monk. With only the robe he wears and the alms bowl he lives a monk's life like all monks today. One day, while following the Buddha alms around, this happened when he passed by his old house. Upon seeing Jawtika's house, the young monks thought that he would yearn for his old lifestyle and talk softly to each other. The Buddha heard them and when they came to the monastery asked what they were talking about. The young monks replied that they were talking about Jawtika and the Buddha told them that Jawtika was an Arahant and as such did not have any attachments to his old way of life or the attractions of it. I just have the taste of Dhamma. "Sabbe rasam Dhamma rasam jinati." Upon seeing Jawtika's house the young bhikkhu thought he longed for his way of life and spoke silently to everyone. The Buddha heard it and when he arrived at the monastery he asked them what they were saying. The young bhikkhu replies they are talking about Jawtika and the Buddha tells them Jawtika is an arhat and has no problems with its old way of life or attraction. He just tasted the taste of Dhamma. "Sabbe rasam Dhamma rasam jinati." Out of all the taste and happiness, Dhamma's taste and happiness are the highest, the highest and the best. It was thousands of times better than that of kings, including kings of gods and bramhas. That is the taste of the sampatti phala. If this flavor isn't much higher than his previous legacy enjoyment, you can rest assured that Jawtika won't give up on them. Furthermore, the sampatti phala can be enjoyed even in this life. Between you and your happiness, the taste and happiness of the Dhamma are noble, highest, and best. Thousands of times better than kings, including kings of devas and bramas. That is the taste of the phala sampatti. If the taste cannot be taller or more pleasurable than his previous possessions, you can be sure that Jawtika will not give them up. What is more, capable of being more pleasurable than the sampatti phala even throughout this life.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.4/5/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.