Venerable Luon Sovath is a Buddhist monk activist who has sympathized the Cambodian farmers and urban residents whose lands and homes were grabbed and forced eviction by the authority. Now, he is on a trip in Canada and many Cambodian-Canadians are welcoming and attending all his speech session. This video clip is about radio interviewing by different media outlets.
In every speech, Venerable Luon Sovath makes it clear that Buddhism, society and Cambodian people are inalienable and they must be unanimously integrated.
Thursday, February 23, 2012
Following the track of Ven. Luon Sovath's visiting to Canada
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Not to create a division within the saṃgha.
ReplyDelete"yo pana bhikkhu samaggassa saṃghassa bhedaya parakkameyya, bhedanasaṃvattanikaṃ vā adhiraṇaṃ samādāya paggahya tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo "māyasmā samaggassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggahya aṭṭhāsi, sametāyasmā saṃghena, samaggohi saṃgho sammodamāno avivadamāno ekuddeso phāsu viharatī" ti, evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggahṇeyya, so bhikkhu bhikkhūgi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, saṃghādiseso."
Not to create a division within the saṃgha. If a bhikkhu attempts to destroy the equilibrium or the harmony that prevails between the members of the saṃgha, these latter must tell him: "Do not destroy the harmony that prevails within the saṃgha. Do not do anything that is likely to divide the saṃgha. Leave the saṃgha and the moral principles intact. If the saṃgha remains united, there could be only heartfelt joy and absence of mutual discord within it. By expounding the pātimokkha all together, bhikkhus will remain tranquil, free of troubles". If, after having been stated these principles of virtuous conduct by means of a specific formula, the bhikkhu does not reject his view point, it entails a meeting of the saṃgha.
Among the bhikkhus who attempt to create a division within the saṃgha, those who reject their incorrect opinions, who are insane, who are unconscious or who are afflicted by intense physical pain, do not commit the saṃghādisesa 10.
Here are the eighteen ways to attempt to create a division within the saṃgha: Asserting that... 1) that which is not the dhamma is the dhamma); 2) that which is the dhamma is not the dhamma); 3) that which is not vinaya is the vinaya; 4) that which is vinaya is not the vinaya; 5) that which Buddha has not taught has been taught; 6) that which Buddha has taught has not been taught; 7) that which Buddha has not repeated has been repeated; 8) that which Buddha has repeated has not been repeated; 9) that which Buddha has not established has been established; 10) that which Buddha has established has not been established; 11) a fault that wasn't committed has been committed; 13) a fault that was committed has not been committed; 13) a minor fault when it is about a serious fault; 14) a serious fault when it is about a minor fault; 15) an exception of a fault is not one; 16) that which is not an exception of a fault is one; 17) a fault is committed owing to a vulgar attitude (impolite) when it is not so; 18) a fault is not committed owing to a vulgar attitude when it is so.
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Not to encourage a bhikkhu who works to divide the saṃgha.
ReplyDelete"tassova khopana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayovā, te evaṃ vadeyyuṃ "māyasmanto etaṃ bhikkhu kiñci avacuttha, dhammavādī ceso bhikkhu, vinayavādi ceso bhikkhu, ahmākañce so bhikkhu chandañca ruciñce ādāya voharati, jānāti, no bhāsati, ahmāka' mpetaṃ khamatī" ti', te bhikkhū bhikkhuhi evassu vacanīyā "māyasmanto evaṃ avacuttha, na ce' so bhikkhu dhammavādī, na ce' so bhikkhu vinayavādī, māyasmantānampi saṃghabhedo ruccittha, sametāyasmantānaṃ saṃghena, samaggohi saṃgho sammodamāno avivadamāno ekuddeso phāyu viharatī" ti, evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggahṇeyyuṃ, te bhikkhū bhikkhūhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyyuṃ, iccetaṃ kusalaṃ, no ce paṭinissajjeyyuṃ, saṃghādiseso."
Not to encourage a bhikkhu who works to divide the saṃgha. If one (or several) bhikkhus support another bhikkhu who works to divide the saṃgha, the bhikkhu(s) who notice or hear him doing so, must tell him: "Do not follow this bhikkhu." If he does not obey this interdiction, the witnessing bhikkhus must then reiterate this prohibition by giving him a lesson using a specific formula. If the prohibition (to side with the bhikkhu provoking a division in the saṃgha) is posed a second and then a third time, by means of the same formula, but the bhikkhu still doesn't reject his opinion, it entails a meeting of the saṃgha.
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Dear Hanzze;
ReplyDeleteMake it common and easy to understand for you; and make it clear for all Buddhists that Venerable Luon Sovath is not the divider of the Sangha like you are accusing; it is Tep Vong who has divided the Sangha because of his political servant to the CPP and he is the spokespersons for 7 January 1979 day.
Thanks
Dear friend,
ReplyDeleteI guess that is the business of the Sangha, as well it does not have the purpose to judge people, but to keep the teaching and the Dhammavinaya alive.
Look, its quite easy. A monks dividing the Sangha in one of the eighteen ways will face the consequences by him self and it is said that it will be aeons in hell, as well as a monk hows intention is to unite the Sangha (without any personal views and ideas) will earn the benefits from it as well, wish is said to be (even he reaches no higher attainments) the high heavenly realms.
For laypeople, attached to their views, putting oil in quarrels forcing people to be divided, he will face the realm of hungry ghosts as well. But how ever they quarrel, it could never touch the Sangha.
For a layperson, not free from the fetters, no free from wrong views, it is always dangerous to fall into opinions and even to support single monks. Therefor it is very good to give (if somebody wishes) Dana to the Sangha. In that way he will be never victim of his wrong judgement. He would not be able to see who has attained sainthood to make real good Dana and you can be sure.
We can not trust our self when we are in a delusion, we would even not know it. So also here there are good advices for both, for Layman as well as for Bhikkus.
Do not let the flood sweep you away, refuge in Buddha, Dhamma and Sangha is very secure. Attachment to peoples will carry you away. And you don't need to be afraid, if Bhikkhus consider the Vinaya well, they would be secure even in the most worse environment. Screaming is always a sign for no idea, sometimes we get answers, but its always up to our self if we use them and reflect honestly. Mostly we continue with our selfish run forward, not able to let go.
This is called Maya, and its also normal that even whole Nations get "victims" of deluded people in robes. That is not the first time and not the last time in the history of Buddhism. Wise man simply step aside.
Never forget that every effect has its cause and even the effect is cause of another effect, so do not seek the wrong in a person. Nothing comes from alone and that is also why we are able to change things.
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Dear Hanzze;
ReplyDeleteI got this phrase of yours "This is called Maya, and its also normal that even whole Nations get "victims" of deluded people in robes. That is not the first time and not the last time in the history of Buddhism. Wise man simply step aside." very interesting.
Dhammaduta
Dear Dhammaduta,
ReplyDeletethat is maybe the wrong object of attention. A mirror is for reflection. Not so much to enjoy the self and confirm the self and the views out of it. Its normal that things which confirm the self and confirm self produced views are welcome to mayas daily show.
This would be maybe from more interest and benefit to reflect: "...attached to their views, putting oil in quarrels forcing people to be divided, he will face the realm of hungry ghosts as well."
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Hanzze;
ReplyDeleteWhen the powerful put oil on the quarrels will not go to the realm of hungry ghosts?
Dhammaduta
Dear friend,
ReplyDeleteyou constantly grasp the problem on the wrong side. It is not possible to have a quarrel if you are alone. Two opposites make a quarrel. If their is no opposite how could a quarrel be?
The wise stops and lays his weapons aside. Ripping fruits have their reason in the past. One can understand this or one can continue to struggle. The first is what the Buddha taught and the second is the normal way of the fool.
Politic is the way of the fools, opposite, grasping for victory, attached to the world is the way of the fools. No need to be a participator and no gain form participation on it.
What ever input you get, your constantly grasp the wrong ideas. Only great suffering is able to help you out as understanding through investigation seems to be not possible. There is no different between an ant, a wealthy, a thief, a monk... They all like to be happy, some understand the way to it and some like to become, to be something and with it, they suffer along.
117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
118. Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
Be mindful and try to be a little detached form your normal ideas. Mara is not to be found outside.
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Dear Hannzze;
ReplyDeleteWhat position r u standing right now?
It seems when the weak stand up to oppose the powerful, you call the weak putting oil into quarrel; but when the powerful bullied the weak, you said let them do and they will receive their own evil deed.
One more time, when the powerful bullied the weak, you said it is the nature of politics; but when the weak stand up to oppose injustice, you said grasping a wrong view....
What is your motive behind that? What are you preaching about?
With Metta;
Dhammaduta
Dear friend,
ReplyDeletefor a last time I try to make you understand.
First, it doesn't matter on which position I would stand, as the Buddha never toke opposite. He taught cause and effect. If there was a powerful person using weak persons, he taught people why he do so and what are the results of his actions.
If there was a weak and poor person, he taught why he came in this position and how he would be able to overcome his suffering.
He taught wrong what are wrong thoughts, wrong words and wrong actions and the effect of them. It does not matter if somebody is in a wealth position or in a poor material position. The effects are the same. A poor man bearing anger against a powerful person, will gain the same fruits as a wealth person bearing anger against a weak or poor.
Social situations are no excuse for wrong deeds and to stop the wheel of beating and being beaten in return, one gives up unwohlesome deeds. His situation is caused by his previous deeds, what does not mean that one should not have compassion to help him in his needs. So a mad situation of somebody is not a reason to judge him as a bad person as well a good situation is not a reason to judge a person as a good person.
Even one has done good one time he can fall into the trap of pride.
Taking opposition is a matter of wrong view. Keeping (if one is able and has the trust of a person) somebody from new wrong deeds is an act of friendship and compassion and will lead to peace. Taking side to somebody who one is attached to is not an act of friendship, it just supports wrong view and in addition wrong actions.
So if one likes to support people he needs to teach them how to act that there are no unwholesome effects in the future. If somebody likes to make more trouble, like to win, is attached to a person or group, he takes side. In taking side he is part of a battle, being part of a battle he acts, speaks, things in a wrong way and causes uncountable wrong deeds.
The Buddha declared 100 times that his Dhamma leads people to peace and not to victory of their ideas. Gaining peace is a matter of being the winner over his own ideas and in gaining right view:
"And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view." — DN 22
Nothing more, simply that.
One more thing is that somebody is also right away from heed fulness if he is attached to the past, likes to chance the past, suffers from the past, quarrels in regard of the past.
We have several samples how one is more or less secure form losing his possession trough rubbers or kings. And even if one loses his possession there are several teaching how to handle it. "Let the fire burn your house, but let the fire do not burn your mind."
Things are inconstant, so its the main failure of beings to grasp for inconstant things (dhammas). The Buddha saw the inconstancy of compounded things and therefore saw that by letting go of inconstant things and grasp what is reality and seek for something real constant is the way to peace and liberation.
If you really like to help people teach them Dhamma, so that they can train them self. If you like to help powerful people to abstain from wrong deeds, seek the trust of them on a level of Buddha Dhamma and explain them cause and effect and that their wealth will not last, latest with death it will be gone.
continue...
If you like to help the poor people, teach them moral and ethic and who to lead a peaceful life. Alcoholics, Gambler, liar, killer... will always lose their possession. You would not find many persons honestly keeping precepts who are "victims" of such actions.
ReplyDeleteI am nearly sure that you still search for the mad man outside and I am sure that you still dont understand what the Buddha actually taught. So I finish my time here (you know the resources of the teachings much better then I) and wish you and your fiends that you find a moment of greater awareness and concentration to actually understand the wrong way and the right way.
May you find the way to real peace and happiness for your self with ease.
May you meet somebody who is able to explain and somebody who you trust. As I am not the person who is able to wake up your mind.
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