Transcription
Does everyone want to know this, His Majesty? The Buddha cursed at someone and cursed at them.
Why hello, go to Channel Pview, where is it? Does anyone feel the same as View when reading? When you look at the life of the Buddha, you will feel that he is a monk. The Samma Sambuddha is one of those who are a very, very, very good speaker.
Because throughout the life of the Buddha, we will encounter the story about him discussing the Dharma with a wise man. Then he would go and discuss the Dharma with religious scholars of that sect. Then he would go and teach this person a sermon. That person, that person, each person that was mentioned—this is the most diverse level possible. Yes, there are levels ranging from royal to even prostitutes, from elderly to those who are younger than you, like children.
The children who are in pain are those who want to come and listen to the Dharma from His Majesty the King. Let's listen to the people who have already come here. I'm definitely going to come and fight with His Highness. All those who talked with the Lord.
When Buddha attains enlightenment, there are many different kinds of enlightenment. Many people have different temperaments, and some people need words sweet enough, like some people who have attained enlightenment need some reasoning, some need some citing. But at these times, there are some people who need some really strong words to say, "Attain enlightenment."
It is so powerful that some people in the past might feel like, "Wow, this is what the Buddha taught." Is this person Dharma or is this person criticizing? Today, View has collected these cases. I'm telling this to everyone if you're ready. Listen to stories that are both fun and informative. Then go listen.
Okay, for our first case today, I will tell you. I'm not saying that it's an insult; it's just not true. When someone comes and stands there pointing at the monk's face and cursing at him, the Buddha then scolded back, but it will be more like a discussion of Dhamma.
However, I must say that the meat of this is a pretty strong first case. This is the case of Saccakanikanantha. Saccakanikanantha is one of those people who has life in the time of Buddha, and he is like being a semi-sage. It is like being someone who debates and discusses problems. What are the dhammas with people because they are one of those who are trying to seek liberation in their own style.
As View has mentioned in a clip that tells how the Buddha became enlightened, during the time of the Buddha, it was a period of caste society in India. I can't take it anymore, and there will be a lot of people who try to find the answer in their own way. That was the era of scholars from different schools, walking past each other; each person has their own beliefs.
This is the story we are going to tell you. It happened when His Majesty the Buddha resided in the Mahavana forest. Yes, at that time, Sachanikaran was like this. It's like I've heard of the reputation of the monk Kodom for a long time. And then, hey, this is the person who is presenting the idea. New people teach this and that, and many people believe them.
Now, the point is the truth. As I said, he is a wise man and has many children. His disciples have people who believe in his way. Some of them might feel like, "Hey, who are you? What are your teachings?" It's like my teachings are not as I am. I feel like what I believe is the most correct. I want to debate and discuss dharma issues.
Simply put, in modern language, Pu said it's like wanting to clash and fight with someone. So, Saccanikan is asking people all over the place where the ascetic Gotama is. The ascetic Gotama is where? I must say that it is the real Saccanikan.
Hey, it's not just that he's a philosopher. There are many people who believe him or something, but he is a self-confident and confident person. In my own teachings, there are many of them. Because this is not the first case where he has gone to debate. Like the scholars of that era, he used to debate with the Brahmin and various groups of monks.
He came first and was very confident in himself. That every time he goes to debate with someone, the other side is careless and trembling, like when some teachers ask us questions and we get scared. That teacher, and we couldn't answer; we were like panic, hands shaking, sweating like this.
Sachanikorn said that he went to debate with someone. The other side is also like this, and he is—there will be one highlight in the commentary scriptures. Let me explain this, and I repeat that it is a commentary. Therefore, it may be added later.
Explain it clearly, saying that he is a person who walks. Where are you going? I'm going to use this iron plate to tie around my stomach. When asked why it is tied, the reason for the tie is because he said he felt he had a lot of knowledge. If you don't use a steel plate to hold it in place, it will be full. Later, the knowledge will overflow and spill out.
Yes, at that time they believed that knowledge was in the stomach, not in the brain. The commentary also says that we are so certain that it is not just arguing with people that makes people tremble and their legs get wet. But if he argues with the pillar that is a stone pillar, this is how big the stone pillars are; they're still shaking.
If he argues with me, I'm afraid that it's like that. So, let me just say that this person is very good at arguing. You are very good at debating, but when we listen to the present day, this is where we'll be like, "Huh?" a little bit, "Okay, you." You can argue with the pole; oh wow, you can argue with the pole.
It's really shaking, but whatever it is, when he was so confident that he asked for the monk Kodom. The monk Kodom has been there all along until his birthday. The reason is the day he found out that, oh, a monk. The Buddha will be staying here for a while. This will go into the fire, but he doesn't think it's worth going because if we go for nothing, we will argue with each other, and the Buddha will lose.
It doesn't seem that great. There must be witnesses; there must be people cheering. There are a lot of people on the sidelines. When someone loses, they will get something like this. You can see that this guy has lost.
Saccanikan, instead of going alone, invited the King of Licchavi to come with him, all 500 of them. The King of Licchavi will come with me. They are a group of kings who rule in the form of an oligarchy, like voting on this and that. Who should we believe in the people we meet in the gender harmony?
My words, let's say it's a group of kings. Then, when there were a lot of animals, they all went together, like 500 people, so I asked what they were going to debate with the monks about. The Buddha's story is Sacca Nikaya. I had the opportunity to meet Phra Achi, one of the five Pancavaggi who had been ordained as monks.
I have known the name of the Buddha for a long time, so I went to ask him. What did the Buddha teach? Venerable Aschi replied: "Oh, what the Buddha taught is that the five aggregates are impermanent."
What are the five aggregates? Form, feeling, mental formations, perception, and consciousness. These five things are impermanent and appear to be eternal truths. It should be like, "Hey, it should be like, hey." No, what is this teaching? Like knowledge. This is wrong; I don't believe that, no, no.
Okay, I have to go and get a mole, so when I get there... On the day of the incident, Sachanikaran took it. The kings of Rivî came together in a procession to the forest. Mahavai City of Vesali is the city of it was King Rivī who arrived as soon as the truth came.
Nikorntha went to discuss the Dhamma with the Buddha. Of course, the Buddha also said the same thing. Phra Aschini himself then discussed the Dhamma of the five aggregates, which are not. The form is impermanent; the feeling is impermanent. The aggregates are impermanent; perception is impermanent; consciousness is impermanent.
It is impermanent, so these five aggregates are not ours. The Buddha also preached about this. It is like this that the Dhamma appears as Saccanikantha. After listening to it, Sathiran did not believe in the five aggregates, so it must be ours.
The form must be ours. All feelings, mental formations, perceptions, and consciousness must be ours. Just think about what a tree will be like. It depends on both land and water. Even though the air can stand, humans can. Similarly, we must rely on the aggregates; we must have form.
We must have feelings, consciousness, mental formations, and perception. Being a human being is possible, so these five aggregates are our identity. When we have an identity, then the results of good and bad deeds will fall on us.
It turns out that after listening to this, this is like asking the Buddha about the Dharma. The Buddha answered and answered, but the answer was not to the satisfaction of the truth. Nikorntha is like explaining something back to the Buddha.
So let's change sides and change to he asked some questions that the Lord Buddha asked. If you choose to ask, it's like, let's say, a king. One of them is the owner of this land. Full power, can order anything, right? Anything is fine; can you just execute people? You can order the arrest of anyone, right?
Sajjanikan replied that this land belongs to him. He must have the right to that land. Anything is fine, as long as you see the truth like that. The Buddha continued, saying, "Well, since the king is the owner of the land, you can order anything in that land just now, sir."
This says that we are the owners of the five aggregates. Does this mean that we have to command the five aggregates? It doesn't have to age; it doesn't get sick; it doesn't have to die. We are the owners; we must be able to control the five aggregates.
So the question is, can we really control the five aggregates? Can we order our bodies not to die without pain, without illness, without being able to support oneself? But it can't be ordered like that.
Think about it 100%, especially with the technology at that time. There is no such thing as not being able to get sick, not being hurt, not being sick. Everyone dies, so Sachanikol encountered this. I went and was speechless, like I was speechless and couldn't answer.
It's quiet because this is where I've been cornered with my own answer already. Everyone, the Buddha asked again for the second time, but still no answer until the Buddha had to say this. If we ask someone three times and they don't answer, we'll be disappointed.
This will explode with a loud noise, you know? That's what I heard. Sachanikaran is scared because I'm so confident in myself. Now I'm shaking and sweating. Jok Jok is everything that I did to the villagers that day.
I myself am everything, which in some scriptures that are recorded as a legend are: Let me tell you, in this debate, the monk Indra came down to be a witness and held it. The baton is waiting and telling the truth. Nikorn said, "Answer me. I've asked you three times and you haven't answered. I'll hit you with a baton."
Finally, when he found out, this condition is gone, so Sachanikaran must agree to answer. So the Buddha asked me questions one by one. What does the picture mean? Can you control the shape? Can't you open it? Open it. Can suffering be controlled? Can the body be controlled? Can the contract be controlled? Can the spirit be controlled?
It appears that Sachanikaran replied that he could not go. Everything is like the Buddha. In summary, let me tell you, here's the answer. Yours is also contrary to your own teachings. You said that you are the owner of the five aggregates. If you are the owner of the five aggregates, then why can't you control them?
Why can't it be forced in a place that really hurts? This should be the time when Lord Buddha—this is the answer after Sachanikaran lost in a losing battle. Let's go, Lord Buddha said this.
That is, realism is like a person who seeks the essence. But the wood went into the forest to cut down the banana trees and peel them. When the bark of the Rith leaves is gone, there is no core left. Inside, don't even mention the core of the tree; go cut the tree. You haven't even found the banana tree's pod yet.
For those who are confused about what a kaphimai is, where is it that I hear something like, "Huh?" and "Kraphee." Since childhood, if we cut down trees, like this, we will see that there will be the wood is like the center where the meat is. It's hard because it's been here for many years, right?
That's what's called a circle. The core is the wood while the pulp is the wood itself. That's still kind of weak on the side. It's not yet another color. It's this dark, and the outermost part will be this is the bark that the Buddha said.
Saccanikol, you are trying to find the core of the wood. You haven't even found the size of the wooden shell outside yet because that you go and cut down a banana tree. It's the same as now you are being questioned and chased by us?
The emptiness in one's own words is the absence of the essence. What is not possible is the answer that is very confident. It doesn't completely contradict what I said. So, it's not enough that they recorded it.
He continued writing, saying that it was the Lord Buddha. This guy continued saying, "Where did Sachanikanantha say?" When a monk or Brahmin comes to debate with me, will it be like I'm shaking with fear and sweating? There isn't even a drop from your armpit, sir?
We just wash the sizes in order; sweat from your armpits are dripping into the waterfall after the end. This sentence, I must say, wow, the whole gang is cheering. Many places should come and cheer.
Sajniran is like someone who admires the Lord Buddha many times more than the original, the realism that accepts. It was so smooth that they had to invite the Lord Buddha to go. I ate at home and saw each person's temperament.
Realism is not the same. I believe it must be like this; it must be like this, sir. This is as hollow as the tree. Bananas like this make me feel like, "Oh my!" This is wrong. Do I have any stubbornness?
Another interesting thing is this. It is not possible to say that the Buddha said who. It's straightforward, but it's like the analogy that was given. Hey, doing this doesn't look good, but it's quite strong if you translate it.
The present context is when the Buddha criticizes the monks who behave inappropriately. When did it become the cause of the birth of these 227 precepts? Let me give you a brief explanation because if you tell this, you'll get another clip.
Listen below; this is a group of monks. It's like behaving badly and then acting like a monk. Buddhism is tarnished by violating some of the precepts. What are some of the things that the Buddha criticized?
That the Buddha used to criticize this group of monks. This is the word that is used to criticize a person as a void person. When we hear this ignorant person, we may feel that he is a person. Is it void for people who don't have a canceled person? Or something like that, but actually, this word means people.
Empty and meaningless, a person who is like it is not possible, which at that time was the word "moghburut." It's considered a strong word, or would anyone try it? You can use this with your friends, for example: My friend is a useless person who is useless. It's useless to try cursing your friends.
That the void man's friend might feel hurt. Some of them are okay. This is also a consideration for the monks. The Buddha used to say that this group of monks. But this is not the only time because there are also many times, like this one time, I used it.
It's a comparison like this: Buddha tells the disciples around there what is the reward and honor? These things are dangerous to your success. It's so natural from where we're sitting. Here we see an old fox [ __ ] the house. Is that one?
Actually, it is not in the mantra. It's written like a house dog, I'll tell you that. It's like a dog with ear disease, but it's a person. Nowadays, it is interpreted that it probably means it's a disease of the worms.
Let's say you see a fox. That idiot is not comfortable even on the land. Staying at the base of a tree is not comfortable, so going outdoors is not comfortable. Where is there only suffering?
Which monk? That has been overwhelmed by the adoration and respect. It's no different from a lazy fox. That's it, howling all day long, no matter where you go. There is only suffering, I must say. It's a pretty strong comparison, but...
For those who have been hit, if you actually get hit, this size is just one of the comparisons that can be seen. There are too many pictures; I don't think anyone would want to look like that. A house dog that barks all day is enough.
It is like something that demands a reward. Worshiping is like a house dog barking and howling. And then there is suffering, I believe this. It is one of the comparisons that will make the listener okay. I got it very well, and it's like, "Yes, I know that what I am doing is interesting."
How much do you hate it? What is it like? An example of what the Buddha said about who? Some people want to change their behavior or something. But everyone knows that there are some cases like this too.
Where the Buddha said that someone let another person attain enlightenment, like the famous case. This is the case of Ms. Makandiya, who also told the story. This is another clip because that the heroic deed was amazing, but let's just say that for this topic, Ms. Makandiya is a young woman who was born into a family of Brahmins and a very beautiful woman.
Beautiful style, parents are like Aromana for a long time. When will there be someone worthy of my daughter? The moment you finally appear, it means that you haven't been allowed to get married yet. At last, it's like the parents also choose.
It has been a long time since we last saw who would be our son-in-law and who would be our son-in-law. But none of them are suitable because this child is a person with excellent physical condition and a beautiful face. It is very beautiful, as it appears in the records.
This is what the Buddha is aiming at. This family has a chance to attain enlightenment. Parents have a very high chance of attaining enlightenment. So he went to visit his father. When Ms. Makandiya saw the Buddha, she was amazed.
This looks very good; everything is very good, very suitable. Who will be our son-in-law? So I told him. The Buddha said, “You should disrobe.” Then I will give my daughter to you in marriage. If you become my son-in-law, try to persuade me.
I went to persuade him, and it turned out that the Lord Buddha... You should have already noticed that this family is talking. Jadee is not likely to attain enlightenment, but rather should be spoken to. This is roughly what the Buddha answered.
When I went back, it turned into saying, "Are you coming?" Giving us your daughter, we are not the kind of people who are satisfied with it. The sexual intercourse of the three daughters of the demon king—is it possible for the three daughters to come and seduce the monk?
Before Buddha became enlightened, the three daughters of the devil who came to seduce us were prettier than him. We have so many children, and we still don't want to have them. Krong Loei, wow, this is a Brahmin family, maybe. You can feel numb from praising your daughter.
I have a lot of them myself, quite a lot. It's like the Buddha continued to teach and continue to teach. Now, these are your physical bodies. This is also something that is impermanent since birth.
Simply put, the change is about I'm a person who eats rice. Rice has also changed to this and that. It must be excreted as sweat waste. There are three daughters of the demon king. Their bodies are divine and have no defects like this.
You don't care about your daughter at all. She's just a person. Why should we care about normal things? Let alone take them. She's a couple, so she's the one who lets us take her. My feet touched us, but we didn't want to touch them, but it turned out that we listened.
Going this far, you ask if it's strong enough, but it turns out that Makandiya's parents listened as if they had realized it. Ah, everyone who has attained the state of an Anagami has attained it. Go ahead and do it. Then follow the Lord Buddha and become ordained.
Yes, but it's not certain that everyone has heard this. How can I be happy if I listen to Kandiya? So happy that I vowed to be like this. Enemies of the Buddha are like it's Phra Thevadat, but it's Phra Thevadat TV.
It is the women who tend to disturb the monks. Buddha continued on for many more events. Yes, as I said, it's about Makandiya. This is a long story that can be told in another clip.
So I'll come back next time. Let me tell you, but from what I've heard, these 2-3 stories should make everyone see it. And that Buddha's ear is one of those people who have it. The art of speaking is really high-class, just like Phi View.
I'm telling you because you know who needs to teach you. With what words and in what form so that to help him understand the Dharma that he teaches. I want to teach you that, whatever it is, before that I believe that when you finish this clip, you will hear this clip.
This must be one question that is stuck in your mind. Many people are like the Buddha who scolds people. Is it a sin for something else in this religion? Buddhism believes in right speech as follows: Speak politely, do not use foul language, do not use sarcastic language.
This one, I have to say that the direct answer is that View might not have any, but if we try to analyze from things from any kind of Buddhist teachings. Well, I'm not an expert, everyone, but where did you find this information?
I feel that Buddhism is a religion that I believe in intention more than action. Whether it is a sin or not depends on what is the intention of doing it. For example, if you say that you are speaking swearing or speaking harshly, or using harsh language to insult people.
Now, if we assume that we are insulting him in a way that hurts him or is suggestive, this kind of hurting him seems like it was intentional. Up and this one is a sin while if you speak for this other intention may not be sinful because it has the comparable case is also from the time of Buddha.
There was a monk named Phra. Pilindavaccha is an Arahant who is obsessed with speech. It's such a vulgar word that it calls someone a "back off" person. It's common for anyone who comes to give alms to monks to call us a person.
People who retreat, people who retreat, people who retreat, some people go and ask the Buddha. Is this a sin? Why do you speak so rudely? Spitting like this, the Buddha said that this image is even though you speak rudely, you don't have any.
The intention is to say something because it becomes a habit. That's why you are when an Arahant is born, he or she will not have defilements. I feel like speaking to look down on other people. Or is it that you keep using foul language?
This is because it comes from past karma. The answer from the Theravada side should be to look at intention is more important than the actions that are taken. If we assume that we go towards Mahayana, then there will be words to explain it another way.
On the Mahayana side, there is something that he calls Upāyaparamī, which is to use various methods to teach animals. All those who are in the cycle of existence can escape, which is for the Mahayana side. You can teach in any way you want, starting from teaching well, teach with songs, teach with words.
We will see that the Mahayana side will have a way to reach those who listen to a wider variety of teachings than the other side Theravada. So if we look at Mahayana art, here we will see some Bodhisattvas with faces.
The eyes look angry and fierce, like Oni is really strong. And in some teachings, there will be emphasis on cutting. Sometimes, the Mahayana side also has violent and rapid defilements. It will be emphasized that the matter of Dhamma is not—it must be neat because the Dharma is in everywhere, even in insults, there is Dharma.
This depends on each person's interpretation. What is each sect? But I think today our video clip is quite long now, so this is a good view for everyone. If anyone likes it, let's say goodbye.
If you like this clip, don't forget to like it to give me encouragement. View and press share to invite friends to watch too. See you next time, everyone. Bye bye.
Hello. Actually, there's another story. One interesting thing is when I watch this. When I looked at the information on this, there was a lot. The story is full of everyone's minor issues.
Another interesting thing about everything is that it has here is a course on cursing words from the time of the Buddha. Everyone seems to be cursing at each other in a pattern. That is not the case of the Buddha criticizing other people.
But there have been many times when people have come and cursed. Sometimes the Buddha also uses foul language. Which everyone who comes to curse will curse with a pattern. Same because it's like we have a manual for cursing.
It's in the book called the 10 Gosawatthu, which is like cursing about 10 things. If you go through 10 levels one by one, you'll definitely get angry. Let's start by insulting your birth country first, followed by insulting the name, insulting the family, insulting the work, insulting the art.
Curse disease, curse physical appearance, curse lust, curse. In the end, there was no way to scold about the sin. Then go and criticize other things, which is there will be a method in which the Buddha answered.
I argue with these guys as well, like when Ms. Kanthiyak is indifferent and doesn't want to run away. If you want to scold, just scold like you're indifferent. In the end, the person who scolds will there are also those who give up on their own, or it's just like that.
Some people come and curse the Lord Buddha, cursing and cursing the Lord Buddha. The Buddha asked back softly, something like, "When you bring us food, we do not eat anyone's leftover food." The side that criticizes also said that it is mine, sir.
If you don't eat it, it's mine, said the Buddha. Then do all the insults that you have given me to the Tathagata. The Tathagata did not accept it and was not angry either, so he gave a scolding word.
Those will be returned to you. It's the same; you'll see that it's always like that. If we do not just read the life story of the Buddha, the story is just a story. Let's read each one. Each word has interesting details.
The heart is the same in every point. Let's say if there is one. We'll talk more about it another time, but that's all for today. Goodbye, everyone. Bye. Bye, hello.