25-12-2011 Buddha’s answers to the four questions before Nirvana

After the Buddha had finished speaking the Wonderful Dharma Lotus Blossom Såtra, the Nirvàõa Såtra, the Buddha Bequeaths the Teaching Såtra, the Kùitigarbha Såtra  and others, he announced that he was going to enter nirvàõa. Every one of his disciples cried. Bodhisattvas cried, Arhats cried, and all the bhikùus and common people cried even harder.

“Why did they cry? Did the Bodhisattvas and Arhats still have emotion?  one asks.

The deep, compassionate Dharma which the Buddha spoke had been like milk which nourished them. They had drunk the Dharma milk for many years, and now their source was going dry; so they cried.

ânanda cried hardest. Tears poured from his eyes, his nose ran, and he knew nothing but grief. He cried so hard he forgot everything.

The Venerable Aniruddha, though blind, had the heavenly eye and the heavenly ear. When he heard everyone  crying  as  though  they  had  gone  mad,  he  took ânanda aside and asked, “What are you crying about?

“Ahh,”wailed ânanda, “the Buddha is going to nirvàõa and we will never get to see him again.

What do you mean ‘What am I crying about?’!

The Venerable Aniruddha said, “Don’t cry. You still have important things to do. Try to straighten up a little.

 ânanda said, “What important things? The Buddha is going to enter nirvàõa, what is left for me to do? I want to go with the Buddha.  He wanted to die with the Buddha.

“That won’t do. It’s a mistake to talk like that.

“Well what do you want me to do?

 The Venerable Aniruddha said, “There are four questions you should ask the Buddha.

“Four questions! Now that the Buddha is going to nirvàõa how can there still be questions? I can’t tell the Buddha not to enter nirvàõa, can I? “

“No.”

“What are the four questions?”

The Venerable Aniruddha said, “The first question:

After the Buddha enters nirvàõa the Såtras should be compiled. What words should we use to begin the Såtras? What guide should there be?”

ânanda heard that and said, “That’s really important. As soon as I heard you say it, I knew I should ask about it. What other questions are there?”

“The second question: When the Buddha was in the world we lived with the Buddha. After the Buddha crosses over to extinction, after he enters nirvàõa, where should we dwell?”

ânanda dried his eyes and wiped his nose. He said, “That’s also very important. Right. When the Buddha was in the world the entire group of twelve hundred fifty bhikùus lived together with him. Now that he is going to enter nirvàõa where will we live? I should ask that. What’s the next question?”

 He was getting anxious because he could see that the questions were important.

“The third question: When the Buddha was in the world, the Buddha was our Master. Now that he is entering nirvàõa, whom should we take as Master? We should select one person from among us. We can’t manage without a Master!”

“Right.  That  also  should  be  asked.  What  is  the  fourth question?”

“The fourth question is extremely important: When the Buddha was in the world, he could discipline the bad-natured bhikùus.Ÿ Bad-natured bhikùus are those who leave home and

do not follow the rules. “After the Buddha enters nirvàõa who will discipline them?”

ânanda said, “Right again. Now the bad-natured bhikùus will consider us their equals and we will not be able to discipline them. That is a real headache. Okay , I’ll go get the Buddha’s advice on these.”

ânanda went straight to the Buddha’s room. Although he had not washed his face, his eyes were dry and his nose clean, and he was not nearly as unsightly as when he had been crying. The Buddha was on the verge of entering samàdhi, and ânanda had no time to waste. “Buddha?” he said, “World Honored One? I have some very important problems about which I need your advice. Can you answer me now?”

The Buddha already knew that his cousin and youngest disciple was coming to ask questions, and he said, “Certainly I can answer you. What are your problems?”

“These are not my problems, they are the Buddha’s problems, problems of Buddhadharma, problems of all the high masters! I can’t solve them, and so I have come seeking the Buddha’s compassionate instruction. I have heard many såtras and opened much wisdom, but now, faced with this momentous event, I can’t handle it. I need your advice, Buddha.”

“All right, speak,” said the Buddha.

“The first question is, after the Buddha enters nirvàõa we want to compile the Såtras. What words should we begin them with to show that they are the Buddha’s?”

The Buddha said, “Use the four words ‘Thus I have heard’.”

“‘Thus I have heard’. Okay, I’ll remember,” said ânanda,

“what’s the answer to the second question?”

“What is the second question? You haven’t asked it yet, ânanda.”

“I haven’t? Oh. The next question is where should we live? There are so many of us. How will we get along? Where will we dwell?”

“That’s a small problem,” said the Buddha.

“You should dwell in the Four Dwellings of Mindfulness.” These are:

1. contemplation of the body as impure,

2. contemplation of feelings as suffering,

3. contemplation of thoughts as impermanent,

4. contemplation of dharmas as devoid of self.

“The third question. You have been our Master, but when you enter nirvàõa who will our Master be? Will it be the oldest? Great Kà÷yapa is the oldest. Will it be someone middle aged?

That would be Aj¤àtakauõóinya. If it is to be the very youngest — I’m the youngest, but I can’t be the Master. I can’t do it, Buddha.”

The Buddha said, “You don’t need to be Master, and neither does Aj¤àtakauõóinya or Great Kà÷yapa.”

“Who will it be then?”

The Buddha said, “Take the Pratimokùa as your master.”

The Pratimokùa is the Vinaya — the precepts and rules. “Take the precepts as Master.”

The Buddha said that all people who have gone forth from home should take the Pratimokùa as Master. Therefore if you want to leave the home life you certainly must receive the precepts. If you do not receive the precepts, then you have no Master. When one leaves home he should receive the sràmaõera precepts, the Bodhisattva precepts, and the bhikùu precepts. One who has taken only the sràmaõera precepts and the Bodhisattva precepts, but has not taken the bhikùu precepts, has only partially left home. To leave home fully, one takes the complete precepts as Master.

“Now we have a Master,” ânanda said, “but among us there are bad-natured bhikùus. While you have been in the world, you’ve managed them, Buddha. What should we do about them when you are gone?”

During the time of the Buddha there were six bhikùus who were very rambunctious. They constantly interfered with others’ cultivation. If people were maintaining the precepts and rules, those bhikùus tried to hinder them. Although those six bhikùus did not follow the rules, not one of them was as disobedient as today’s average bhikùu.

“What should we do about evil natured bhikùus?” asked ânanda.

“Oh, that,” said the Buddha, “is very easy. You should be silent and they will go away. Don’t talk to them. After all, aren’t  they  bad?  Aren’t  they  boisterous  and  disobedient?

Ignore them. Don’t speak to them. They’ll become bored and leave on their own.”

Those are the Buddha’s answers to the four questions.

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The above is interesting and I decided to share.

Amituofo / Lotuschef / Pure Karma / True Buddha School