SOME THINKINGS ON THE MEANINGS OF BUDDHA BUDDHA'S EVEN TEACHING THE EVEN TEACHING THE EVEN AN AN AN AN AN AN AN ANIMAL BA DIVISION Right now, Buddhist researchers are paying attention to the issue: "The Eight Noble Truths were invented by the Buddha or added to the Tripitaka by later people in the Tripitaka. dictionary?”. To understand this issue well, we will study each of the dharmas and relate them to the context in which the Eight Noble Truths came into being. 1. Bhikkhu-stilts-ni even if they are 100 years old, they must also pay homage to a Bhikkhu who has just been ordained for a day. This first dharma, just looking at us, we see that the Buddha is not equal to the nuns, especially the senior nuns and nuns. But in fact, if any bhikkhuni sincerely does it with pure faith and joy in mind, it will have the following benefits: In terms of self-benefit: It will help bhikkhunis to eliminate the mind. Self-grasping and sublimation of spiritual life, towards peaceful Nirvana (because no-self is Nirvana). In terms of benefits: The nuns' observance of this discipline will be a warning to the bhikkhus, especially the new bhikkhus, to always know how to reflect on themselves and practice to be worthy of the nuns' respect. Senior bhikkhunis, if they strictly adhere to this discipline, for nuns, especially young nuns, will be a shining example for nuns to follow, apply and practice properly. The way the Buddha taught will certainly reap many benefits. In terms of the Sangha, this practice is considered a solid wall, contributing to preventing unwholesome deeds that may occur between the two sets of monks and nuns, especially young monks and nuns. 2. Bhikkhu-stilts-ni cannot live in a place where there are no monks. This dhamma is established for the direct benefit of bhikkhunis. Whether in the Buddha's time or in the present, The life and practice of the nuns, if protected by the Sangha in accordance with the Dharma, will contribute to the peace and benefit of the nuns on the path to liberation. There is an opinion that, nowadays, nuns who have temples, am, viharas, monasteries..., have locked doors, or have hired guards to guard... do not need the protection of monks. This idea seems appropriate at first, but paying more attention to the content of the Sangha's practice is unreasonable. Because the protection here is not only the protection of the body, material property but also the practice of the nuns. For example, in the community of nuns, there was an unsatisfactory incident, causing everyone troubles; The internal Nuns are sometimes unable to handle it, so they have to resort to the intervention of the Great Sangha. And it is thanks to the great virtue of the Great Sangha that will contribute to stabilizing the activities of the nuns. This problem has been happening since time immemorial. 3. Every fortnight until the day of the Bodhisattva, the Bhikkhu-stilts must go to the Great Sangha to ask for precepts. This dhamma is also established for the practical benefit of bhikkhunis. During the Buddha's time in the world, he entrusted the responsibility of teaching the bhikkhunis to prestigious Elders. Nowadays, teachers who practice precepts of nuns, either personally invited by the nuns or nominated by the great Sangha, must meet 10 conditions: One is to be at least 20 years old, two is to be fully disciplined, and three knowledge must be extensive, fourth is to be fluent in two codes of bhikkhus and bhikkhunis, fifth is to be decisive and clear on matters related to the precepts, sixth is to come from a well-ordered family , seven is a righteous attitude, eight is a good dharma speaker, nine is capable of preaching the Dharma to make people happy, ten is never violated the important precepts (Essential Law School, HT.Thich Phuoc Son compiled). Nuns who are taught by teachers who meet the above conditions will certainly open up many problems in life and practice. Because of such practical benefits, the Buddha ordered the nuns to go to the Great Sangha to seek teachings on the day of the bodhisattva. 4. After the retreat season, the Bhikkhu-stilts-ni must come and beg for themselves with the two monks and nuns. Self-discipline means requesting happiness, that is, after three months of settling down, when it comes to self-quarantine, the practitioner kneels in front of the Great Sangha to make a big announcement (say) his good and bad, good and bad..., and make requests. The Great Monk only taught himself three things: seeing, hearing, suspecting sin. After being instructed by the Great Sangha, I gladly bowed down and considered the Great Sangha as a good and knowledgeable person who helped me advance to the path of liberation. After making a big deal and repenting of karma, the practitioner's mind is filled with joy and peace. This is the practice that helps the Sangha to make spiritual progress in the spirit of purity and harmony. This is extremely beneficial for the nuns, helping them to achieve and satisfy their legitimate aspirations between the two sets of monks and nuns. This is a good tradition, bringing many benefits to the nuns, so the Buddha rebuked this Dharma. 5. The nun who committed the crime of Sangha must come before the two monks and nuns to beg for the practice of mana-falling for half a month. This teaching helps nuns to restore purity to an offender, helping him to return to activities in the Sangha, under the witness of the two monks and nuns. The teachings of the teacher representing the Sangha can guide and impart knowledge to the guilty nuns in particular, and indirectly teach the nuns in general, try to practice, not to get caught up in the sins. so. Because when we have committed a crime, we have lost our personality, damaged the holy life..., and even bothered the elders in the two monks and nuns, we have lost a great deal of merit and virtue. That's why the Buddha rebuked this dharma. 6. Thuc-shoa-mana observes six precepts for two years. If you want to live, you must come before the two monks and nuns to beg. In short, "Consciousness-shākāna observes the six precepts for two years" was added by the Buddha to this teaching, when the nunnery grew in number. Because when the Buddha gave the Eight Noble Truths to the Mother of Kieu Dam, only "to receive a bhikkhuni must come before the two monks and nuns to beg". But later, when the nun union was established and became the first organization to show equality for women, from the royal class to the lowly commoners, the female followers of the Buddha ordained in large numbers. Again, there was a special case recorded in the Vinaya as follows: There was a woman who applied to join the nunnery without knowing she was pregnant. Due to this special case, she was allowed to maintain the lifestyle of a bhikkhuni in order to give birth to a child. She had to face many obstacles in her life as both a mother and a bhikshuni. One day, King Pasanna passed by her vihara, heard the baby crying, surprised the king stopped his horse and entered the vihara, so he learned of this incident, the king was very heartbroken and asked the child to bring the baby. return to the palace to nurture, and at the same time bring this matter to the Buddha. In order to prevent this from happening in the nuns, the Buddha added the "Six Precepts Consciousness-Spiritual Observance for Two Years" which complements and perfects this discipline. We already know that the Buddha's rule of discipline is "arbitrary violation", the addition and completion of this discipline is not outside that rule. This practice then becomes a prerequisite for determining a woman's eligibility for ordination as a bhikkhuni. And the fact that "if you want to receive a bhikkhuni, you must go to the second order of monks and nuns to ask for it" is also for the benefit of the monks and nuns, so the Buddha made a new regulation. The Sangha was established 8 years before the nuns, and in that group there were many disciples of the Buddha who were masters who had attained arahantship, had enough power and virtue to teach the nuns. The nunnery was established later, so it is completely beneficial for the nuns to rely on and through the Great Sangha to be purified and ordained as bhikkhunis. Moreover, in the context of the society that favors men, despises women, and distinguishes between classes in India at that time, if the nuns did not rely on the Sangha, it would not be able to exist. Furthermore, the monastic community of the Buddha's disciples included bhikkhus, Bhikkhuni, Thucsa-mana, novice and novice, then it is also correct for the nuns to approve the two monks and nuns on matters related to precepts, represents unity, purity and harmony according to the spirit prescribed by the Buddha. It is for the reasons mentioned above that this discipline is present to help the practice and flourishing of the nuns. 7. Nuns are not allowed to curse or insult the Monk in any case. 8. The nuns are not allowed to reprimand the monks, the monks have the right to rebuke the nuns. The seventh and eighth Dharma teachings also speak of the benefits in the peaceful and harmonious cohabitation of the two monks and nuns, which is also essential to bring prestige and morality to each individual in the nunnery. . However, in order to keep the equality between the two groups of monks and nuns, The Buddha invented the Law of Yet-ma to warn bhikkhus for the nuns in the following three cases: "1. If a bhikkhu breaks the precepts (precepts), he commits an offense. 2. If there are bhikkhus scolding bhikkhu-stilts or slandering, or throwing flowers, slapping water, or saying vulgar words, lying falsely, admonishing ... make nuns trouble. 3. If there is a Venerable or Venerable who takes care of his disciples but does not teach them to come to the temple to disturb them, the nuns will report three times but the Sa-di uncle refuses to change them. In these three cases, the nuns have the right to practice Dharma for the two monks and the Venerable Master or the Venerable Master of the novice monk by "not speaking together, not bowing, not making offerings. In short, the Eight Noble Truths was created by the Buddha to protect the nuns, preserve the unity, purity and harmony of his monastic disciples. The nunnery with this protection will be peaceful and diligent in practice, soon attaining the path and fruition. This is the very purpose of the presence of the Eight Noble Truths. Throughout the above issues, looking back, the Sangha in general or the monks in particular did not gain, lose, or gain anything in this regard. Is the inequality in the Eight Noble Truths just karma, that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns. This is the very purpose of the presence of the Eight Noble Truths. Throughout the above issues, looking back, the Sangha in general or the monks in particular did not gain, lose, or gain anything in this regard. Is the inequality in the Eight Noble Truths just karma, that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns. This is the very purpose of the presence of the Eight Noble Truths. Throughout the above issues, looking back, the Sangha in general or the monks in particular did not gain, lose, or gain anything in this regard. Is the inequality in the Eight Noble Truths just karma, that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns. Looking back, the Sangha in general or the monks in particular did not gain or lose, gain or lose, or benefit from this at all. Is the inequality in the Eight Noble Truths just karmic nature, that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns. Looking back, the Sangha in general or the monks in particular did not gain or lose, gain or lose, or benefit from this at all. Is the inequality in the Eight Noble Truths just karmic nature, that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns. that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns. that is, the difference in the karmic consciousness of men and women only. So, Buddha-nature is equal, but karma-nature is different between monks and nuns or men and women. Therefore, we cannot say here that the Buddha was unfair and unfair when he invented the Eight Noble Truths for the nuns.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.31/5/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.