Ven. Le Q - M A student at SIBA 03/2012.

The causes made the people respect The Buddha

In the Sakuudyi Sutta (A). No. 207, telling the story between the Buddha and the other Sect named Sakuudyi about the reasons why the Buddha is respected by his lay disciples. Recognizing that the teachers of the Six Other Sects were still questioned by their followers and uncontented about their teachers knowledges, so they went away. But The Buddhas lay disciples were content with his teachings and respected attitudes. Sakuudyi supposed that The Buddha had five elements to make the people respect him:
1. The Buddha knew how to be astisfied with his simple robes, to be praised for

knowing how to be astisfied with his simple robes.

2. The Buddha knew how to be astisfied with his simple eating and drink, to be

praised for knowing how to be astisfied with his eating and drink.
3. The Buddha ate a little, to be praised for eating a little. 4. The Buddha knew how to be astisfied with his resting and rough pallet bed, to be

praised for knowing how to be astisfied with his resting and rough pallet bed.
5. The Buddha meditated, to be praised for his meditation.

The content and the first of the four elements meaning were praised for knowing how to be astisfied with the four requisites (catupaccaya) for monks in the Buddhas time. The fifth element was praised for meditation. Making comments on a religious perspective, we can say that five elements are ethical standards for the monks. If one lives like that is an example for the Sangha, also committed to the social model. Like this, Sakuudyi saw that The Buddha had these elements, so he is respected by his lay disciples. That is Sakuudyis view. However, this view is not accepted by The Buddha. Because the priests in Jainism also practice asceticism, know how to be astisfied with everything. and also meditate,

but they were not respected by their followers, conversely they were questioned by them and their followers went away. These five elements are not the monksgoal in Buddhism. The Buddha said the monksgoal in Buddhism is the enlightenment and liberation. The enlightenment is the cause. The liberation is the effect. The state of the enlightenment is formed by wisdom, in other words there is no enlightenment there will be no liberation. So, if someone respects The Buddha by these five elements, the other will dispraise him by these. Since precept and meditation are not the Buddhist monksgoal. They only have the function to rise the wisdom, and the wisdom that leads to liberation. If we praise for knowing how to be astisfied with the four requisites and meditation, we will go in the other sects. This is the reason why the Buddha does not accept these five elements that make his lay disciples respect him. What causes made The Buddhas lay disciples respect him? Also in the Sakuudyi Sutta (A). No. 207, The Buddha affirmed he had five other elements that made his lay disciples respect him: I. The first: The Buddhas words and his action go hand in hand: According to this matter, in the Sakuudyi Sutta (A) said that: The Blessed One had precept, great precept, words exactly as action, in accordance with the words. Sakuudyi, if with my great precept, my lay disciples praise me, they will respect, offer, and serve me forever. The meaning of the first element is that: how does the truth say something like that, do not tell a lie, adding, untrue. For example: causal laws of karma is common for people, who do evil, then he must receive bad effects, who do good, then he also enjoyed good ones. That means no one has the right to dispose of fate or give good fortune and give calamities to others. The Buddha sees himself as "a conductor" or "the doctor" in the achievement of saving the human beings. He has no power as God, can not reward or punishment for anyone. He only conducts: this is suffering; this is the cause leading to the
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suffering; this is happiness and peace; this is the way leading to the happiness and peace. The human beings decide themselves to select one of two these. So much does he love the human beings living in the suffering, but he can do nothing because they always generate the cause of greed, hatred and delusion. This is a concrete evidence to prove the first element. II. The second: The Buddha who has the supreme wisdom, and praises the wisdom: The second element in this sutta said that: Again, Sakuudyi, The Buddha who has wisdom, the supreme wisdom. If someone comes to discuss, ask and answer, The Buddha will submit well. This means that for the right dhamma, they can not say; for the things they themselves want to talk, they can not talk. Sakuudyi, if with my supreme wisdom, my lay disciples praise me, they will respect, offer, and serve me forever. Unlike other religions only focus the role of beliefs, the Buddhism focuses the role of wisdom, that means see and understand. In the Majjhima Nikya I

said: The Buddha explain the supernatural power of the wisdom attained in Nirvna for those who can see and understand, not for those who can not see and understand, or in the Subha sutta said: Here, the youth brahmin, I focus to analyze; here, I do not focus to say one way; the youth brahmin, I do not praise the pagan who at home or who ordained. Or in The Samyuktgama sutta No. 254 said: If someone bases himself on a little believing mind saying that liberation, this will be wrong. If someone bases himself on keeping precept a little saying that liberation, this will be also wrong. Cutting off the greed, hatred and delusion that is the truth for liberation. Many Mahayana Suttas also praise the role of wisdom, for example: in the Saddharma Pundarika sutta said: The coming into being of the Buddha aims at the purpose to make the human beings apprehend the Buddhas doctrines.

The quotes from these suttas proved that: the Buddhism extremely focuses the role of wisdom. Using the wisdom solves every suffering in our lives. It is the foundation of the enlightenment and liberation. III. The third: The Buddha who talks Dhamma by Hetupratyaya: The third element in this sutta said that: Again, Sakuudyi, I have my huge lay disciples because of my supreme believing mind. They praised me that: Profoundly does The Blessed One know all rather not know; Profoundly does The Blessed One see all rather not see; does The Blessed One talk dhamma by Hetupratyaya rather not Hetupratyaya; does The Blessed One expain all rather not expain; does The Blessed One abandon all rather not abandon. Sakuudyi, if with my supreme believing mind, my lay disciples praise me, they will respect, offer, and serve me forever. Talking by Hetupratyaya is the speech grounds, relying any clear events on presenting, not to talk in widespread effervescence. If this matter is presented by this or that Hetupratyaya, that teaching only has value when Hetupratyaya exists. If Hetupratyaya does not exist, the meaning of that teaching will not do. For example: due to Hetupratyaya that having a cold, so the cold medicine has value. If the having a cold is out, the cold medicine will not have value. The Buddhas content and meaning of this element is very wide. The things which do not have the meaning, not to be useful for our lives, we should abandon; should not be self-opinioned although the Buddhas teachings. This allows us to assess and review the problems that we suppose to practice concerning with the enlightenment and liberation. Is it helpful for the cessation of the suffering? IV. The fourth: The Buddha who teaches the Four Noble Truths: The fourth element in this sutta said that:

Again, Sakuudyi, I have my huge lay disciples because of having a horror of a desirous arrow which comes to ask me: the suffering is the suffering, the origin of suffering is the origin of suffering, Nibbna is Nibbna, the path is the path (dukkha is dukkha, samudaya is samudaya, nirodha is nirodha, magga is magga), I answer immediatelly how the suffering is the suffering, the origin of suffering is the origin of suffering, Nibbna is Nibbna, the path is the path. Sakuudyi! If with my corresponding answer makes my lay disciples elated, they will respect, offer, and serve me forever. The Four Noble Truths is the doctrine which explains the true life consisting of two aspects: the suffering and the happiness. The first two elements about the life of misfortune and the cause of suffering is ignorance or craving (the suffering). Two of the following describes with the happy life and the way leading to the happiness, the style of life originated from the wisdom and The Noble Eightfold Path. We ourselves decide about both lifestyle, not to others. V. The fifth: The Buddhas dhamma practitioners all attain to the supreme goal: The fifth element in this sutta said that: Again, Sakuudyi, If the Buddhas right dhamma and disciplines are ordained by my lay disciples that lead to the enlightenment and liberation, in the good dharma there is no doubt about it. if with my good dharma, my lay disciples praise me, they will respect, offer, and serve me forever. This element determines that: If anybody lives in his right dhamma and disciplines, he will be sure of having the enlightenment and liberation. During the time to practice them, he has no doubt about them. These are five reasons why the Buddhas lay disciples always respect, offer and serve him forever.