16/10/2024
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"Pravarana" - the passage of much more Hitaya-sukhaya and bodhi
Bhikkhu Sumanpal
Siddhartha Gautama is not a fictional character, nor is he an invisible supernatural being. His position in the background of history. His advent and the discovery and gift of moderation in the context of the needs of the socio-economic environment and cultural sphere of that time. In other words, a new direction.
The perfection of that new direction and the revolving form of quarterly action pursuit. The word 'pravarana' means invocation, renunciation, termination of the monastery's rainy season, act or etiquette of leaving the rainy season, applied in the sense of atonement.
In the Pali-Bangla dictionary compiled by Mr. Mahashabir Shantaraksh*t, the meaning of the word 'Pabarana' or 'Pravarana' is mentioned as invitation, call, supplication, request, prohibition, renunciation, end, end, etc., respectively. Therefore, in addition to the word "prohibition" with the prefix "pro", the word "persuasion" is also used as a more applied word in the sense of forbidding, forbidding, abandoning, terminating. But not the end of education, because there can be no end to education, unless there is a passage in the consciousness of the entity. That is to say, it is reaching infinity. Rather, persuasion is the teaching of subtle restraint and principle ideals from the grossness of the senses to the distribution of human welfare.
At the end of the rainy season, the monks reveal their faults to other monks and the sangha and call for atonement; Even if a crime has been committed knowingly or unknowingly, the fullness of persuasion in asking for forgiveness for it.
Pravarana is to be performed on the fourteenth or fifteenth day. There are four types of persuasion. Namely, (1) persuasion of anti-religious class (part of association), (2) persuasion of whole association against religion, (3) persuasion of religious class and (4) persuasion of whole religious association.
Here I will leave some discussion on some relevant topics without introducing some events or stories of scripture. Those events or stories are known to everyone, so I think it would be better not to chew fat.
The purpose of persuasion is to remain flawless in the future by admitting petty crimes committed among monks. Therefore, the main premise of persuasion can be summarized as the rejection of injustice or incompetence and the commitment to accept justice or good.
Another point which, if not mentioned, diminishes the importance of the Buddha is the introduction of a democratic system in the communal life of the Buddha which was open to all irrespective of race, caste, tribe and class. And to establish respect, esteem, equality and unity for one another in the communal life of the Buddha. In a word, it is a humble and courteous necessary code of conduct for monks.
Bhikkhusangha Mahakarunik Buddha's welfare religion "Charath Bhikhabe Charikong, Bahujan Hitaya Bahujan Sukhaya." Lokanukampaya atthaya hitaya sukhaya ...., mother aken dbe agamittha. Deseth bhikkhbe, dhammang adikalyanang, majjhekalyanang, pariyosankalyanang. Satthang sabyanjanang only paripunnam parsuddhang .............. "
He conquered the world by his invincible message of friendship and Assam Himachal was blessed with this mantra. His enlightenment transcended the borders of India into a captive country.
His instruction is ‘Bahujan Hitaya’ to say worldly prosperity, the message of welfare or goodness and the second is spiritual happiness, peace and so on. And for the welfare of all animals and human beings;
In the beginning, the religion of welfare (charity) has focused on the welfare economy, and the balanced distribution of wealth. When we look at the monks, we see that the monks cannot save anything, but the field of giving in the Balam Sutta of Anguttar Nikaya and
The need for a balanced distribution of donations is known only when one realizes the significance of the words that motivate to donate in different ways, that is, in improved cases. Considering the socio-economic issues of the time, the Buddha made this announcement.
Middle-welfare religion (shil) means morality in human beings and virtue of living a virtuous life. Efforts and applications should be made to live a socially stable, harmonious, non-hostile life.
In the end, to call a benevolent religion (knowledge or wisdom) is to evoke a thought consciousness associated with advanced knowledge. Which is a positive characteristic only to seek the essence of completeness and purity. Nor is it the proper guidance of Charya, Shil, Samadhi, Prajna, seeking the ladder of progress or progress in uninterrupted practice.
Another important guideline of this welfare religion of the Buddha is to soak everyone in the atmosphere of friendship. In a word, surrendering oneself to self-welfare and altruism. Graduation in harmony, goodwill and brotherhood towards all. Another reason for the spread of monks is the establishment of good relations with the neighboring states and countries through the hands of monks. As we can see, international relations were established between the Magadha king Bhimsa and the Takshashila king Pukkrosati through the exchange of Buddhism. It is later seen that King Pukkrosati left the throne and joined the Buddha.
Appendix (1)
There are some discrepancies and inconsistencies in the life of the Buddha in terms of Buddhist Nikaya, scriptures and history. But it is essential to verify it on the basis of conscience. Which will be able to dispel the skepticism free of mirage in the meditative concept of Pandit Bedaniya and the next generation.
In the Kalam Sutras on this argument, the Buddha forbade believing or believing blindly just by hearing something,
They are -
* Don't accept or reject the rumors - "not will follow".
* Don't believe in traditional or non-traditional - no tradition".
* Do not believe that there is such a proverb - no Itikiraya".
* Do not believe in the scriptures - "no Pitkasampadane".
* Don't believe that reasoning and argumentation is perfect because sometimes there can be misunderstandings - "because of not".
* Do not believe in conjecture - "no is not".
* This is not the case for this reason - "no size has changed".
* Do not accept inconsistency with your own opinion as true or false - "Ma ditti- nijjhanakkhanatiya".
* Do not accept anything by being fascinated by the eloquence of any speaker - "Ma Bhavbarupataya".
* Believing in something with respect to a guru or guru Don't - "Ma samano na garuti".
This shows how progressive the Buddha was and how liberal he was in individual and freedom of speech.
The biography of the Buddha that is available to us was written five hundred years after the demise of the Buddha. The credit for that work also goes to the "omnipotent" community. Because the five Buddha biographies that we find in the context of history and time in the continuity of the composition of the biography of the Buddha are the biographical books with different traditions. Which is the base of Siddhartha Gautam i.e. Buddha's biography.
Among these biographies, the epic poem "Buddhacharita" 26, composed by Ashwaghosh in the second century, is the first biography of the Buddha.
"Lalitvistar" is the second biographical book of the Buddha written by "Sarvastivadi" Nikaya in the third century.
In the 4th century, another biographical text called "Mahabastu" of the tradition was found in "Mahasanghika Lokottaravad".
Step by step from the third to the sixth century, the "Dharmaguptaka" Nikaya tradition "Abhiniskraman Sutra" is another vast biography of the Buddha.
The Nidanakatha is the latest biographical book of the Nikaya tradition, written by Acharya Buddhaghosh in the 5th century. Which was composed almost a thousand years after the Buddha's demise.
We must not forget that he was a perfect and modern man made of flesh and blood. His every word, deed and thought is eternally radiant in consciousness.
Although some parts of Buddhist literature are found in special texts like Jataka, Mahapadana Sutta, Acharyabhuta Sutta, Ariyapariyesana Sutta, Pabbja Sutta etc., the full biography is not available anywhere in Pitaka literature. Available at different times and in traditional biographies, most of the time miracles or myths and exaggerations have been presented.
Even at the present time, if we notice that in the case of any human being, it is easy to cover myths, knowingly or unknowingly. Similarly, in texts such as "Lalitvistar and Mahabastu", the Buddha is given a combination of Lokottara or Devatideva or the best character, as if his position is higher than the worldly world.
Despite these myths, it is imperative to shed light on the sophisticated aspects of the life of the Buddha by collecting general and logical details by omitting and correcting the supernatural stories from the mentioned texts.
Although very few facts and histories rely on miraculous myths, there can be no doubt about the historicity of the Buddha.
Appendix (2)
We, the Theravada Buddhists, especially among the Buddhists of Southeast Asian countries, believe that the invisible people went to the mother goddess Abhidharma on the full moon day of Asadhi and landed there three months later.
Naturally now the question arises that Buddha is presenting self-contradictory words. As we see everywhere in Pitaka literature, the monks' association is full of free and pure Siddhas with eight Pudgals. And we see more and more as soon as we hear the words uttered by the Buddha, we attain Arhatva. And we are also aware that the Buddha first served his "Patham Dhamma Desna" to the five monks.
Because they are advanced in knowledge and completely pure in meditation. That is why Sarnath came a long way from Urubela. Then why did he not send his first available knowledge to the enlightened mother goddess. Why he chose the followers of the Pentateuch.
If the Sotapatti, Sakdagami, Anagami, Arhat masses are advanced in knowledge through meditation and if the invisible entity worships their puja, if they can alleviate sorrow as soon as they hear the words of the Buddha, then why did the Buddha go to an unknown or invisible place without preaching to his monks? .
This duality and contradictory events and dialogues in Buddhist literature and Pitaka literature are clear evidence of the distortion of Buddhism, a different sect after Buddha.
Nowhere in Theravada literature or Pitaka literature does the Buddha say that he ascended physically to an invisible place to liberate the mother goddess. These Buddhas are just fictional events outside of the next Pitaka. There are hints in this myth that the Buddha and the monks he introduced may be undermined, or that the Buddha may be overly deified or over-reverent, or that the Buddha may be ungrateful, that he may have forgotten his birth mother, or that he may be selfish here. Nothing can be more than the touch of these latent and subtle expressions that he wants to show, or that the Buddha is grateful to the Mother Goddess.
Appendix (3)
The Buddha was such a full and sophisticated modern man that he did not show sleepy songs by showing the attack of Bargi, nor did he stop crying by sucking lollipops, nor did he show fear of invisible misfortune nor did he show invisible opportunities. This is the difference between the Buddha and other so-called apostles. "Atta-deepa biharatha, atta-sarana na annsarana, dhamma-deep biharatha, dhamma-sarana, na anna-sarana". Or the motto of Mahaparinirvana Sutra "Tumhe kichham atappam akkhataro tathagato". Here the Buddha did not even ask him to take refuge. The Buddha has always urged us to do "Kammadayad and Kampatisarana". Sound self-control in the Dasadhamma Sutta, if the action is inherited and if the action is refractive, then no one can save anyone or be able to go anywhere.
Appropriate application and reflection of the meaning of Upatthanang, the parent of Mangal Sutta, should be done out of compassion for the parents, only then can there be true gratitude and debt free from the parents.
In the end, it can be said that extinguishing the flame of sorrow and building an address of peace on that ashes is the life of Buddha. The address of that peace is open to all. Depending on someone's mercy, there is no need to accumulate. The passage can be made as one's own by one's own efforts. Buddha Panha is the way out of the pain of complex life. In a word, his path is the path of free intellect, the path of independent thinking and contemplation
