Who is the successor after the Buddha's parinirvana?VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. From the Buddha's teachings in the sutras, you take the Dharma as your refuge, until the time when the Buddha is about to enter Nirvana, it turns into a sentence: After the Tathagata's death, you take the Dharma and the Law as your teacher, until the Vinaya Pitakas again. mentioned: After the Tathagata passes away, you will take the precepts as your teacher. From taking the Dharma as a refuge, to taking 'Dharma' and 'Law' as a refuge, and finally 'taking the precepts' as a teacher is obviously a rather complicated evolution. The research topic seems unusual, because in the Buddhist world of Vietnam, who doesn't know the story of 'Non Hoa Vi Tieu'[1] - the Buddha transmitted to Maha Ca Diep (Maha kasyapa), then Ca Lettuce transmitted to Ananda (înanda). In fact, this story originated in the Vinaya, then turned into the story of 'The Flower Seal'. From this story, after Buddhism spread to China, here the Zen sect continued to connect and arrange to form the lineage of '33 Ancestors of Zen Buddhism An Hoa', starting with Kassapa as the first patriarch. The first ancestor in India, the last was 33 Hui Neng in China, and considered this lineage to be the 'right school'. From the fictitious lineage story, over time the Chinese and Vietnamese Buddhists took it for granted as a historical fact. However, if we seriously study the development of Buddhist thought in India and even Buddhism in China, this lineage story has too many issues to discuss, so it can only be considered. Tradition story is the personal view of the Kayapa school and the Chinese Zen school only, not the unified view of Buddhism. It can be said that the first person to deny the story of the Buddha's transmission to Kassapa was Ananda, with both A-ham and Nikaya sources clearly recorded, namely the 'Gopaka Moggallana Sutta'[2] in the "Sutta" The Central Region" (belonging to the Pāli source), is equivalent to the traditional Chinese source 'Sutta of Cu Mac Muc Kien Lien' in "Middle A-ham"[3]. In the content of these two sutras, Ananda publicly denied the view that Ca Lettuce was the successor after the Buddha passed away. So where do these two opposing views originate and on what basis are they formed? The historical sources show that the view of denying the lineage originates from the sutras, initiated by Ananda; Contrary to the view that the Buddha transmitted to Kassapa comes from the Vinaya, which is self-respecting. Thereby, it is shown that, after the Buddha's death in the Sangha, two different ideologies were formed: Kayapa respects the law and Ananda respects the law (suttas). In fact, the process of forming the story 'Buddha passed on to Kassapa' after his passing away is clearly quite complicated, stemming from a story in the sutras describing the Buddha seeing Kassapa in old age and weak, wearing a white robe. heavy, the Buddha brought him light and good for Ca Lettuce.[4] But through the narration in the Vinaya, it turned into another idea, that robe is described as the king's long robe when passing the throne to the Crown Prince, the meaning is clearly unusual, and also from that sentence. The story of 'transmitting the robe and bowl' became quite important in Chinese Zen Buddhism. This is the content discussed in this paper, however, because of the limitation of the paper, so here we briefly mention two issues: 1. The actual situation of the Sangha when the Buddha was in the world; 2. Is Ca Lettuce the successor after the Buddha's death? The method of discussion for this paper, mainly using the source material A-function, Nikaya and Vinaya, through which conducts, compares, contrasts, synthesizes, and analyzes the differences and different views among the various disciplines. Southern and Northern sources, to find the historical truth of the issues. 1. THE STATUS OF AGING WHEN THE BUDDHA IS STILL IN THE WORLD Normally, researchers divide Buddhism into 3 phases: 1. Theravada Buddhism, 2. Sectarian Buddhism, 3. Mahayana Buddhism. In which Theravada Buddhism [5] is the period of the Sangha living in harmony, typical for this period are the 5 Nikayas and A-functions. However, from these two sources, in which there are many sutras describing when the Buddha was still alive, there was a rift in the Sangha. First of all, it can be said that Devadatta (Devadatta) was the one who wanted after the Buddha's death he would replace him as leader of the Sangha[6], this ambition was of course not accepted by the Buddha. accept, because no one's personal views can be substituted for the dharma[7], it is the same as in today's advanced civilized society there is a general tendency to promote social governance according to the rule of law, did not approve of the totalitarian monarchy of society, that is why the Buddha did not consider himself as the leader of the Sangha[8], the new law and the law is the just morality, the teacher. let them increase their refuge. It can be said that this is a progressive view, taking the law as the foundation, which appeared right in the time of the Buddha, and was applied by him in the life of the Sangha. Devadatta did not accept the request, so he destroyed the Sangha by all means. It can be said that this is a discord event in the Sangha that occurred when the Buddha was still in the world. In addition to this fact, the 'Kosambiya Sutra' in the 'Middle East Sutra' refers to the monks living in discord, such as: law as the basis, appeared right in the Buddha's time, and was applied by him in the life of the Sangha. Devadatta did not accept the request, so he destroyed the Sangha by all means. It can be said that this is a discord event in the Sangha that occurred when the Buddha was still in the world. In addition to this fact, the 'Kosambiya Sutra' in the 'Middle East Sutra' refers to the monks living in discord, such as: law as the basis, appeared right in the Buddha's time, and was applied by him in the life of the Sangha. Devadatta did not accept the request, so he destroyed the Sangha by all means. It can be said that this is a discord event in the Sangha that occurred when the Buddha was still in the world. In addition to this fact, the 'Kosambiya Sutra' in the 'Middle East Sutra' refers to the monks living in discord, such as: “The bhikkhus of Kosambī live in competition, arguing, fighting with each other, wounding each other with weapons of the tongue. They do not sympathize with each other, do not accept sympathy; they do not reconcile themselves, do not accept reconciliation”.[9] According to this sutra, the fact that the bhikkhus lived this contentious and discordant life appeared during the Buddha's time in the world, despite being advised by the Blessed One, but still had no effect. This event signifies that even when the World-Honored One was still in the world, there was also discord, disagreements in the Sangha did not have to wait until after the Buddha's death 100 years, the Sangha did not arise discord. That allows us to speculate that the division of the Sangha after the Buddha's death more than 100 years has its origins in the Buddha's time. In addition to the two typical events just mentioned, we see that there are suttas with descriptive content, which hides an unusual hiddenness, making it inevitable for readers to be skeptical, specifically. is the 'Business Attendant' in "Middle A Ham". For the convenience of discussion, here the writer summarizes and analyzes some issues in this sutra as follows. The content of this sutra is described: At that time, at Rajagaha, the Blessed One asked the assembly to find him an attendant with the condition: "He must know how to take care of him. capable of remembering what the Tathagata has taught, so as not to lose the meaning of what he has taught”[10]. Everyone of them volunteered to be the World Honored One's attendant, but he refused. At that time the venerable Muc Kien Lien (Pa: Moggallān) entered contemplation, knowing that the Blessed One wanted to choose Ananda as his attendant. After leaving the samadhi, Muc Kien Lien and the assembly went to Ananda to present this idea. Venerable Ananda said: “Venerable Master Muc Kien Lien, I cannot bear the responsibility of being the World Honored One's attendant, because it is difficult to meet the Blessed One's needs. Venerable Master Muc Kien Lien, because the Blessed One is like a 60-year-old King Statue, with full limbs, long tusks, mighty and strong. Therefore, it is difficult for me to meet the need of the Blessed One to be his attendant… That is why I cannot assume the responsibility of being his attendant”.[12] Venerable Muc Kien Lien did not back down and continued to persuade Ananda. Finally Ananda agreed to three conditions, if the Blessed One accepted: "1. I do not wear the World-Honored One's robes, whether new or old; 2. I do not eat food when the sponsor personally invites the Buddha; 3. I did not meet the World Religion in no time.”[13]. Then the venerable Muc Kien Lien returned to the place where the Blessed One reported the matter. The Blessed One accepted and said: "Bhikkhu Ananda is a wise man who knows that there will be jealous people or fellow believers. The holy life says this: The bhikkhu Ananda serves the Blessed One for the sake of his robes;…. serving the Blessed One for food." Through the meaning of the passage just quoted, some questions arise: First, the Blessed One is the teacher who is the teacher of the monks, he himself wants to choose Ananda as his attendant, but why not directly which must be nominated by the public? Does this signify that in the Sangha there are envious people jealous of Ananda? Second, if the Blessed One determines that only Ananda is the one who can meet the needs of the Blessed One, has the function of remembering, not forgetting the meaning and words of His teachings, for the purpose after the Tathagata's death, Ananda would be the one to repeat what he had taught, so the Blessed One chose Ananda as his attendant. If that is true, then why, after the Buddha's death, the first time the sutras were assembled, Kassapa did not allow Ananda to participate in the collection. The reason for not allowing Ananda to participate in the exercise is because Ananda has not yet witnessed Arahantship. If that night Ananda did not attain Arahantship, then perhaps he was not qualified to participate in the collection, then who is capable of collecting the sutras? I think if there is, no one can compare with Ananda. If that were true at that time, then Buddhism had only two Vinaya and Abhidhamma, no sutras. Even if someone assembling the sutras, the content of the collected sutras would not be as complete as the content of the 5 Nikayas or the 4 A-functions today, because of limited memorization. If the Sutra did not exist, then where did the law and the argument come from? If we stand from this point of view to analyze, then Kassapa's decision not to allow Ananda to participate in the collection of sutras was a mistake. Fortunately for us that night, Ananda promptly certified Arahantship to be eligible to participate in the set. However, the condition that participants must be arahant means what it means, and how it is related to the work of assembling the scriptures, this is still not clear. If only in Arahantship was able to collect scriptures, then in the congress there were 499 Arahants who could not have collected sutras, if only Ananda had been determined. the ability to gather sutras, Third, the Congress allowed Ananda to participate in the assembly, which determined that Ananda not only had the ability to remember well, but also the one who had attained Arahantship, the one who ended greed, hatred and delusion. 'the land of doubt'[14]. Then why, during the assembly, Ananda recalled the fact that before the Buddha's death taught, 'small precepts can be abandoned'[15], why did Kasyapa not accept the Buddha's teachings? also questioned and accused Ananda[16], because Ananda did not ask the World-Honored One which world is small. According to the writer 'small precept' is the precept that is no longer suitable for Sangha life, when social life has changed, moreover it is not related to enlightenment and liberation. Fourth, it is a great honor to be an attendant for the World Honored One, because it is close to the Buddha, to learn a lot... but why did Ananda refuse? when he accepted to be an attendant, he put three conditions on the Blessed One. The content of the meaning of those 3 requirements clearly shows that in the Sangha there are people who have a bad heart with Ananda. Then who is that person? Why did the Blessed One as the Teacher not directly educate this person, to give him the opportunity to correct his practice? These are the issues we need to clarify. Fifth, also in this sutra it is mentioned that Ananda served as an attendant for the Buddha for 25 years, which means that he was close to the Blessed One for up to 25 years, but why did Ananda not witness Arahantship? Is that true or is there some meaning behind this assertion? Through what is mentioned and described in this 'The Attendant' sutra, which indicates something hidden behind the verbal language described in the sutra, it also proves that in the Sangha there is a hidden germ of unhappiness. peace. Does it stem from two different views between Ananda and Kassapa? 2. HAS KINGAPHA BEEN A HERITAGE AFTER Buddha's death Regarding the transmission, in addition to the Vinaya material, in the "Chinese A-ham Sutra" 'The Cu Mac Muc Kien Lien Sutra'[17] there is a story of a conversation between the great god Vu The and the venerable Ananda about inheritance story. The content of thought in this sutra is different from the point of view in the law, denying the theory that the Buddha passed on to Kazapa, Kayapa passed on to Ananda, which is recorded in "Phu Phap Tang Nhan Cau Giay" [18] which is now known. We take it as historical fact, without a doubt. For the convenience of monitoring, here I would like to quote the full text of the story between Great God Vu The and Venerable Ananda as follows: “The great minister Vu The, from the country of Ma Kiet Da, asked: Ananda, there is no other monk who can compare with the Blessed One. But what bhikkhu was established by the recluse Gotama while on earth and said, 'This bhikkhu after Nirvana will be the refuge for the bhikkhus'...? The venerable Ananda replied: This Vu The is absolutely not… The great minister Vu The continued:… Is there any bhikkhu whom we worship in harmony with, saying, 'This bhikkhu, after the Blessed One entered Nirvana, is a refuge for the bhikkhus'…? Venerable Ananda replied: There are also no bhikkhus who have been worshiped by them in harmony…. The great god Vu The continued:... Hey, Ananda, if so, you don't have anyone to rely on right now...? Venerable Ananda replied: Hey Vu The, don't say that we have no one to rely on... "Hey Vu The, we don't rely on you, but we rely on the Dharma..."[19] ] The content of the passage just quoted shows that Ananda identified 4 problems very clearly: 1. No one can replace the Buddha; 2. Before the Buddha passed away, he did not designate anyone after his death to replace him as a refuge, leading them to increase; 3. After the Buddha passed away, the Sangha also never gathered to nominate or invite anyone to replace the Blessed One as a refuge for them; 4. Although the Blessed One has passed away, but that does not mean that his teachings will also perish, his Dharma is still there, the monks take the Dharma as a refuge, should not rely on any Who. In other words, the meaning of this passage affirms that no one can replace the Buddha, because he is the one who discovered the path to enlightenment, all his disciples are just followers of that path, no matter who they are. practice, No one is qualified to replace him, because to avoid the case that after leading the Sangha, he will take his own views and habits to replace the Dharma, turn into a different view, and stray into the wrong way. This is the reason why the Blessed One taught 'to take the Dharma as a refuge', but after the Buddha's death, Kashyapa declared that he was inherited by the Blessed One, this is the reason why Ananda denied it. When the Buddha passed away, he did not transfer the leadership to anyone, and after the Buddha's death, never did the monks gather to propose or elect a replacement for the Buddha to lead the Sangha. Does that mean that the Sangha has no one to lead? Here Ananda affirms that, although the Buddha's body of the five aggregates has passed away, his Dharma is still there, and the Sangha take the Dharma as their teacher and refuge. So what does Ananda rely on here to form this view? Actually, this view is not of Ananda but originated from the Blessed One before he entered Nirvana, such as: “If, Ananda, one of you thinks, 'The words of the Master are no more. We don't have a guru." O Ananda, do not have such thoughts. I have taught and expounded, Ananda, that after I pass away, it will be that Dharma and Discipline that will be your Guru.”[20] The Dharma of Dependent Origination is the truth of the world, first discovered by the Blessed One under the Bodhi tree, from this truth he pointed out that the nature of life is impermanent, subject to change, but the thoughts of Humans are against the law of life, what we like, we want it to remain, what we don't like, we want it to be lost, we want it but we can't, so it causes suffering, so people live in that world. If you want to be happy and peaceful, you need to accept the doctrine of impermanence, which means that you don't own anything, even your body, your thoughts, this idea in Buddhism is called no-self. Thus, the doctrine of dependent origination of impermanence and not-self are the three basic teachings of the Buddha. Then, based on these three basic teachings, according to sentient beings, he preached all other teachings. This is the teaching enlightened by the Blessed One, He is the only one who discovers that path of enlightenment, all disciples who follow him practice, no matter who they are, are just followers of that path of enlightenment, so we have only one Tao. Master, no one can replace him, even though his body of the four elements has passed away, his dharmakaya is still there, what he needed to teach he taught, what he did He did not speak, did not speak, certainly he would not say, because that has nothing to do with enlightenment and liberation. That's why he said: 'It's the same if I live in the world' (Malaysia Sutra). If we are those who seek enlightenment and liberation, we rely on that dharma to practice, why form a new guru, a new theory. For forming a new guru means following a new theory; Thereby showing this sutta perspective, showing the attitude of not accepting the theory that the Buddha handed over the leadership of the Sangha to Kassapa, then Kassapa gave it to Ananda..., just like the theory of the 33 monks. Ancestral India Zen sect. This is the point we need to pay attention to. According to the spirit of the Abhidhamma and Nikaya sutras, the truth (the teachings) does not belong to anyone, so it cannot be passed on to anyone. Whoever sees dependent origination sees the Dharma, whoever sees the Dharma sees the Buddha. [21], whoever that person is, who, even if he has not received a secret transmission, but he or she sees the Dharma and practices it as it is, will still attain Buddhahood, conversely, even if in the name of being a Buddha's disciple, True transmission, but the dharma does not see, does not practice like the dharma, greed, hatred and delusion without cessation, suffering and attachment will follow that person like a shadow following a picture. That is the reason why the Buddha in front of the assembly advised: 'Hey Ananda! As I have taught, all desirable things are dissociative dharmas, for you should not be sad. Hey Ananda! You should understand that soon I will also be gone. Therefore, make your own islands, rely on yourselves; take the dharma as an island, take the dharma as a refuge; do not take any other place as an island, do not rely on any other place'.[22] The content of the meaning of this passage clearly states that the Buddha's body will also follow the natural law of impermanence and disintegrate, returning to the four elements. Therefore, after the Tathagata's passing away, bhikkhus must rely on themselves, on the Dharma, and should not rely on anyone. However, this educational spirit through the Vinaya has an unusual development, for example "Law of Good View" states: "Kassapa thought again: When the Tathagata was still in the world, he himself gave me the cassava robe." Think again: Once upon a time, the Buddha once said to a bhikkhu: "I entered the first jhāna, and Kashyapa also entered the first jhāna. The Tathagata has praised me, and Kashyapa's achievements are the same as mine. This is the meaning of the Tathagata conveying his majesty and virtue to us. This is like, the king took off his long robe and gave it to his son, to protect the country and the race. The Tathagata is the same way, after I (the Tathagata) entered Nirvana, Kashyapa was the protector of the Dharma, that's why the Blessed One gave him to me".[23] The content of this passage is intended to determine, it was the Buddha who confirmed that Kāsāyaa's cultivation was similar to that of the Blessed One, that is why the Blessed One brought the y (Kāsāyāni vatthāni) transmission to Kāyapa. That event is like the king taking off his long robe and handing it over to the Crown Prince, from here on the son becomes king, has full authority of the throne, takes the responsibility of looking after the country. In the same way, the fact that the Blessed One gave the robe to Kassapa also carries this meaning. However, the story of the Blessed One praising Kashyapa for his practice of meditation and his transmission of medicine is derived from the "Tai A Ham", but the content of the sutra has a different meaning. As sutra No. 1,142 records that, while the Blessed One was speaking to the assembly, Kassapa entered the auditorium from the outside with his body, beard and hair long, wearing patched robes. When the assembly saw Ca-celeta aroused a disdainful mind, he said, "Who is this monk whose robes are sloppy, unforgiving, and unkempt come here?"[24]. The Buddha knew that the mind of the Sangha had a disdainful attitude, so he showed his educational attitude, by calling Kasyapa to divide half of the court, inviting him to sit, and then praising his attainment of meditation like him. Through the specific context of the story, is it possible that the Buddha, because he wanted to educate the monks, should not have a condescending mind? Also, the story in the Vinaya mentioning that the Buddha 'passed on the robe' to Kassapa, is derived from sutra No. However, the meaning of medical transmission in this sutra is also different from what is mentioned in the Vinaya. Specifically, the content of this sutra states: "Now that the teacher (Ca Lettuce) is old, his senses are weak, he wears heavy chalk robes, my clothes are both light and good, now he can be in them wearing this light-colored robe".[26] Thereby showing, the fact that the Buddha gave Kassapa robes only makes sense, because he saw that he was old and weak, wearing a heavy chalky robe, so the Buddha brought the robe that was both light and good for Kassapa. The fact that the Buddha gave him only so much meaning, but when edited in the Vinaya, it turned into the story 'Buddha passed the robe on to Kassapa', which is a symbol of the meaning of inheriting the throne, likening this event to a king. bring the long robe to pass to the children. Obviously, this story wants to imply that after the Buddha passed away, Kassapa was the successor and leader of the Sangha. This idea is even clearer as recorded in the "Basic Theory of One-Friendship," which states: "Kassapa said to Ananda, 'Do you know, long ago, before the Blessed One passed into Nirvana, he gave me the Dharma and transmitted it to me. Now, before I enter Nirvana, I also bring the Dharma to you (Ananda), you should keep it well."[27] This passage affirms that before the Buddha entered Nirvana, he brought the Dharma to Kashapa, now he is also about to enter Nirvana to bring the Dharma to Ananda. Later on, Chinese Zen Buddhism took this idea. became the 33 patriarchs of the Indian Zen sect. From the fact that the Buddha saw that the elderly Kashyapa was wearing a heavy chalky robe, so he took a light robe that was good for Kassapa, which is recorded in the sutras, but this story goes to the Vinaya, and this robe changes into a long robe. The king's robe passed to his son, signifying the succession, from a robe that simply means turned into an object representing the Buddha's teachings passed on to each other. Also from then on, Kassapa automatically became the Buddha's replacement to lead the Sangha, how to maintain or develop the Buddha's Dharma, was decided by Kassapa and the elders. 3. CONCLUSION Through two sources of Sutra and Vinaya, it is shown that, after the Buddha's death in the Sangha, two views 'respectful' of Ananda and 'respect of the law of Kassapa' were formed. These two views are clearly expressed in two different sources, the Sutra and the Law. The Vinaya says that Kashyapa is the successor after the Buddha's death, the lineage is indicated by the robe that was given to him by the Buddha himself, or the story 'Flying flowers', the Buddha gave a flower branch. Only Kassapa understood the Buddha's mind in the form of a smile, so the Buddha passed on the right Dharma eye bag to Kassapa. However, this view is not accepted by the Sutras, and Ananda openly refutes Kasyapa's position in the Vinaya, because when the Buddha was alive, he did not give the leadership of the Sangha to anyone, not even Kashyapa. , Ananda's opinion of the sutra and the view of the law of Kasyapa reflect two trends in the development of the Buddha's teachings. After the death of the Blessed One, Kashyapa's rule of law was clearly influenced by the views of the Ky school- na religion, which he spent 30 years practicing asceticism in this sect. On the other hand, Ananda, who only followed the Buddha to monastic life, was intelligent in nature, learned a lot, learned a lot, and was well-versed in the Buddhadharma, but worked as an attendant who needed to be next to the Buddha for 25 years, never being contaminated by a reason. Other theories, and of course, he clearly understood, which dharma belongs to the means and which dharma is true, the method of dependent means can be abandoned when it is no longer suitable for people and society and vice versa. Perhaps that is the reason why the Buddha chose Ananda as his attendant, not choosing others, and that is also the reason why Ananda did not agree with Kashyapa's opinion on the law. However, this point of view was not accepted by Kashyapa, not only did he not accept the Buddha's view of the 'rejection of the small world', which was reported by Ananda before the Assembly, but also was brought up by Kassapa with the previous stories, ending the story. crime Ananda commits 7 crimes of 'Sudden-kissed-la'. The veto of Kassapa means that from here on, the Buddhadharma develops according to the tendency of Kassapa's rule of law, thereby forming the view that after the Tathagata's death, the monks take the precepts as their teachers. Thereby showing that, from the Buddha's teachings in the sutras, you take the Dharma as your refuge, until the time when the Buddha is about to enter Nirvana, it turns into a sentence: After the Tathagata's death, you will take the Dharma and the Law as your teacher. When it comes to the Vinaya, it is mentioned again: After the Tathagata passes away, you will take the precepts as your teacher. From taking the Dharma as a refuge, to taking the 'Dharma' and 'Law' as a refuge, If the view that the 'small precepts must not be abandoned' as the important view of the Law of Kassapa is reasonable, then there cannot be a dispute about the '10 things' in the second collection of the sutras, and the monks The senior elder despised the opinion of the majority of the members participating in the assembly, the 8 elders decided that '10 things are illegal', which was the cause of the controversy about the 5 things of Dai Thien.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.6/10/2021.