1 00:00:00,500 --> 00:00:02,200 The pointed person next to Buddha 2 00:00:02,566 --> 00:00:03,933 The obsession with love and power 3 00:00:04,433 --> 00:00:04,933 Love 4 00:00:04,966 --> 00:00:05,700 And ambition 5 00:00:06,233 --> 00:00:08,033 Looks like two things 6 00:00:08,066 --> 00:00:09,333 But in the eyes of the Buddha 7 00:00:09,533 --> 00:00:10,666 They're the same thing. 8 00:00:11,166 --> 00:00:12,000 Last episode 9 00:00:12,133 --> 00:00:15,800 We talked about Sariputra, who is the first in wisdom, and Mukanlian, who is the first in supernatural powers. 10 00:00:16,266 --> 00:00:18,800 These two people left before the Buddha died 11 00:00:19,133 --> 00:00:21,733 A quiet return to his mother's side 12 00:00:22,033 --> 00:00:23,533 One was stoned to death 13 00:00:24,166 --> 00:00:25,433 Two lights went out 14 00:00:25,466 --> 00:00:26,500 Buddha said 15 00:00:26,500 --> 00:00:28,300 I am standing in an empty field 16 00:00:28,300 --> 00:00:29,133 Keep talking 17 00:00:29,600 --> 00:00:31,400 I'm going to tell you about two people today. 18 00:00:31,800 --> 00:00:34,500 They also played an important role in the life of the Buddha 19 00:00:35,033 --> 00:00:36,366 But their story 20 00:00:36,400 --> 00:00:38,900 It will continue until after the Buddha's death 21 00:00:39,366 --> 00:00:40,333 first person 22 00:00:40,333 --> 00:00:42,066 The person on whom the Buddha depended most 23 00:00:42,533 --> 00:00:44,200 He served the Buddha for 25 years 24 00:00:44,500 --> 00:00:46,833 Remember almost everything the Buddha said 25 00:00:47,300 --> 00:00:49,933 He is the hard drive of the entire Buddhist lineage 26 00:00:50,233 --> 00:00:51,000 Without him 27 00:00:51,000 --> 00:00:53,966 There is no classic that we can read today 28 00:00:54,533 --> 00:00:55,300 Second person 29 00:00:55,566 --> 00:00:57,200 Is the Buddha's most powerful enemy 30 00:00:57,666 --> 00:00:59,666 He tried to kill Buddha three times 31 00:01:00,233 --> 00:01:03,433 In the Sangha instigated the only split of the Buddha's life 32 00:01:03,900 --> 00:01:07,366 He was the one who made Buddha openly admit that he had enemies 33 00:01:08,133 --> 00:01:09,366 The names of these two people 34 00:01:09,400 --> 00:01:10,666 You've probably heard about it. 35 00:01:11,133 --> 00:01:12,200 A man named Ananda 36 00:01:12,200 --> 00:01:13,533 One is Devadatta. 37 00:01:14,233 --> 00:01:15,833 They have another relationship 38 00:01:15,833 --> 00:01:16,866 They are cousins 39 00:01:17,833 --> 00:01:18,900 They and the Buddha 40 00:01:19,166 --> 00:01:20,433 From the same family 41 00:01:20,866 --> 00:01:21,666 Hello 42 00:01:21,700 --> 00:01:22,533 Hello. 43 00:01:22,566 --> 00:01:23,466 I am Wang Lijie 44 00:01:23,933 --> 00:01:27,666 Today we enter the seventh episode of practicing along the historical context of Buddhism 45 00:01:27,933 --> 00:01:28,833 Let's talk about these two people 46 00:01:29,400 --> 00:01:30,433 Their story 47 00:01:30,566 --> 00:01:31,366 In my opinion 48 00:01:31,533 --> 00:01:35,500 It's one of the most dramatic narratives in the entire history of early Buddhism. 49 00:01:35,666 --> 00:01:36,466 None of them. 50 00:01:36,933 --> 00:01:37,533 and 51 00:01:37,800 --> 00:01:39,966 I want to leave you with one conclusion at the beginning. 52 00:01:40,600 --> 00:01:42,433 You can listen back with that conclusion. 53 00:01:43,400 --> 00:01:44,900 Ananda and Devadatta 54 00:01:45,433 --> 00:01:47,900 They represent more than just loyalty and betrayal 55 00:01:48,533 --> 00:01:52,433 They represent two extremes of the same force. 56 00:01:53,100 --> 00:01:54,033 That power 57 00:01:54,066 --> 00:01:55,033 It's called obsession. 58 00:01:55,766 --> 00:01:58,233 But they ended up with two very different outcomes 59 00:01:58,766 --> 00:02:00,266 The difference itself 60 00:02:00,266 --> 00:02:02,300 This is the most worth seeing today 61 00:02:03,133 --> 00:02:05,000 Ananda clings to his love for the Buddha 62 00:02:05,466 --> 00:02:08,200 Devadatta was obsessed with the desire for power 63 00:02:08,833 --> 00:02:09,766 Love and power 64 00:02:09,900 --> 00:02:11,233 Looks like two extremes. 65 00:02:11,666 --> 00:02:13,600 But at the heart of the Buddha's teachings is this 66 00:02:13,833 --> 00:02:14,833 All the persistence 67 00:02:15,000 --> 00:02:16,600 No matter what kind of coat you wear 68 00:02:16,766 --> 00:02:18,166 Eventually there will be suffering 69 00:02:18,666 --> 00:02:20,066 This is not a moral judgment 70 00:02:20,333 --> 00:02:23,466 This is a diagnosis of human nature and spiritual depth 71 00:02:24,300 --> 00:02:24,800 OK 72 00:02:25,000 --> 00:02:26,266 Let's start with Ananda 73 00:02:26,733 --> 00:02:27,333 Ananda 74 00:02:27,600 --> 00:02:29,100 It's called Ananda in Sanskrit. 75 00:02:29,400 --> 00:02:31,600 It means joy. It means joy. 76 00:02:32,100 --> 00:02:33,033 This name 77 00:02:33,233 --> 00:02:34,766 It is said that when he was born 78 00:02:35,000 --> 00:02:36,933 The family is very happy 79 00:02:37,233 --> 00:02:38,366 Hence the name 80 00:02:39,066 --> 00:02:40,433 The day he was born 81 00:02:40,433 --> 00:02:42,933 It is said that it happened to be the day of Buddha's enlightenment 82 00:02:43,600 --> 00:02:46,833 This detail cannot be accurately verified in history 83 00:02:47,566 --> 00:02:50,166 But it is repeatedly emphasized in the Buddhist tradition 84 00:02:50,600 --> 00:02:52,333 As if to suggest some kind of echo of fate 85 00:02:53,266 --> 00:02:54,833 Ananda is a Sakya 86 00:02:55,033 --> 00:02:56,233 Siddhartha's cousin 87 00:02:57,033 --> 00:02:59,433 After the Buddha became enlightened, he returned to Kapilavastu 88 00:02:59,566 --> 00:03:02,366 After a statement that shook the entire royal family 89 00:03:02,733 --> 00:03:05,633 Many young nobles of the Sakyamuni tribe chose to become monks 90 00:03:06,000 --> 00:03:07,433 Ananda was one of them. 91 00:03:08,100 --> 00:03:09,033 When he became a monk 92 00:03:09,333 --> 00:03:10,800 About twenty years old 93 00:03:11,100 --> 00:03:12,033 Early monk 94 00:03:12,300 --> 00:03:14,500 Ananda did not immediately become the Buddha's servant 95 00:03:15,133 --> 00:03:16,766 According to the records of the Palileo Collection 96 00:03:17,266 --> 00:03:19,666 Around the middle and late stages of Buddha's teaching career 97 00:03:20,500 --> 00:03:22,866 Buddha had several different people as attendants 98 00:03:23,200 --> 00:03:25,466 But these early waiters were unstable. 99 00:03:26,066 --> 00:03:28,500 That is, after about 20 years of teaching. 100 00:03:29,066 --> 00:03:30,233 The Buddha said to the monks 101 00:03:30,466 --> 00:03:31,233 I'm getting old. 102 00:03:31,566 --> 00:03:34,533 I need a regular waiter to take care of my daily life 103 00:03:35,466 --> 00:03:37,666 The monks wanted to take on this responsibility. 104 00:03:38,133 --> 00:03:39,966 Because I can serve the Buddha day and night 105 00:03:40,200 --> 00:03:41,600 It's an incredible honor. 106 00:03:42,433 --> 00:03:43,100 But Ananda 107 00:03:43,333 --> 00:03:44,366 But didn't come forward immediately 108 00:03:45,366 --> 00:03:46,433 He put forward eight conditions 109 00:03:47,700 --> 00:03:48,300 So he says. 110 00:03:48,366 --> 00:03:50,366 If you are willing to promise me these eight things 111 00:03:50,633 --> 00:03:52,000 I would like to be your waiter 112 00:03:52,700 --> 00:03:53,933 The first four conditions are 113 00:03:53,933 --> 00:03:55,066 Don't give me good clothes 114 00:03:55,100 --> 00:03:56,600 Don't give me good food 115 00:03:56,633 --> 00:03:58,566 Don't let me live in your incense room 116 00:03:58,633 --> 00:04:01,966 Don't give me more food when the Buddha was invited to fast 117 00:04:02,666 --> 00:04:03,800 These four conditions 118 00:04:03,833 --> 00:04:08,033 The direction is to reject any perks obtained because of waiter status 119 00:04:09,300 --> 00:04:10,700 The last four conditions are 120 00:04:10,700 --> 00:04:13,100 If someone came to see the Buddha from afar 121 00:04:13,100 --> 00:04:14,900 Let me in too 122 00:04:14,900 --> 00:04:16,366 If I have any doubts 123 00:04:16,400 --> 00:04:18,466 Let me ask you anytime 124 00:04:18,733 --> 00:04:21,833 If you talk to someone in my absence 125 00:04:21,833 --> 00:04:24,366 Promise me to repeat it for me later 126 00:04:24,400 --> 00:04:26,400 If someone asks me to go somewhere 127 00:04:26,400 --> 00:04:28,600 Allow me to speak for him on your behalf 128 00:04:28,933 --> 00:04:30,233 These four conditions 129 00:04:30,266 --> 00:04:34,333 The goal is to ensure that you have the most complete access to the Buddha's teachings 130 00:04:34,333 --> 00:04:36,400 And can speak for the Buddha 131 00:04:36,933 --> 00:04:38,600 Did you see Ananda's intention? 132 00:04:38,900 --> 00:04:40,233 He wants to be a waiter 133 00:04:40,233 --> 00:04:42,066 But he didn't do it for glory. 134 00:04:42,100 --> 00:04:44,266 It's not about being near the center of power. 135 00:04:44,633 --> 00:04:45,833 He is studying the Fa 136 00:04:46,533 --> 00:04:48,300 He took the matter of serving the Buddha 137 00:04:48,333 --> 00:04:51,566 Designed as a way to get yourself the closest distance 138 00:04:51,933 --> 00:04:53,666 The most complete absorption of the structure of Buddhism 139 00:04:54,666 --> 00:04:55,500 Buddha agreed 140 00:04:56,000 --> 00:04:57,033 Since then 141 00:04:57,033 --> 00:04:58,166 Twenty-five years 142 00:04:58,200 --> 00:05:00,366 Ananda followed the Buddha every step of the way 143 00:05:00,933 --> 00:05:02,300 Every word the Buddha said 144 00:05:02,333 --> 00:05:03,500 He was there. 145 00:05:04,000 --> 00:05:05,200 Every statement 146 00:05:05,233 --> 00:05:06,133 He remembered it all 147 00:05:06,900 --> 00:05:08,666 In an era without written records 148 00:05:08,900 --> 00:05:11,266 Ananda is the walking hard disk. 149 00:05:11,566 --> 00:05:13,500 It's the flesh-and-blood server. 150 00:05:13,900 --> 00:05:15,200 Here's a little detail. 151 00:05:15,200 --> 00:05:16,966 Need to stop and talk alone 152 00:05:17,500 --> 00:05:18,866 Ananda's memory is spoken language 153 00:05:19,500 --> 00:05:21,333 Buddha on various occasions 154 00:05:21,366 --> 00:05:22,500 To different people 155 00:05:23,033 --> 00:05:25,166 The words spoken are not exactly the same 156 00:05:25,533 --> 00:05:27,700 Because the Buddha was talking to the machine. 157 00:05:28,000 --> 00:05:31,200 He adjusts his expression to the root mechanism of the listener 158 00:05:31,833 --> 00:05:33,233 So Ananda remembers 159 00:05:33,233 --> 00:05:35,366 It is not an abstract philosophical system 160 00:05:35,933 --> 00:05:40,466 It is the living language spoken by the Buddha in countless specific situations 161 00:05:41,166 --> 00:05:42,266 This also means that 162 00:05:42,266 --> 00:05:43,400 Ananda remembered 163 00:05:43,433 --> 00:05:45,166 Not just doctrinal content 164 00:05:45,200 --> 00:05:46,500 There's also context. 165 00:05:46,500 --> 00:05:48,033 There is also the cause of the statement 166 00:05:48,633 --> 00:05:50,400 He knew where it was. 167 00:05:50,733 --> 00:05:53,200 Under what circumstances and to whom? 168 00:05:53,966 --> 00:05:55,400 This contextual information 169 00:05:55,400 --> 00:05:57,533 In the process of later classic finishing 170 00:05:57,566 --> 00:06:00,566 It has become the fixed format at the beginning of each sutra 171 00:06:00,900 --> 00:06:01,966 So I heard 172 00:06:02,200 --> 00:06:03,500 The Buddha is somewhere 173 00:06:03,733 --> 00:06:05,333 How many bhikkhus are there with 174 00:06:05,800 --> 00:06:07,033 That's what I heard 175 00:06:07,066 --> 00:06:08,733 It is the mark left by Ananda 176 00:06:09,266 --> 00:06:10,500 That's what I heard. 177 00:06:10,966 --> 00:06:11,633 But 178 00:06:11,633 --> 00:06:12,700 Well, one thing 179 00:06:12,733 --> 00:06:15,500 It's a huge paradox in the story of Ananda. 180 00:06:15,900 --> 00:06:17,966 It took him 25 years. 181 00:06:18,300 --> 00:06:20,233 Remember everything the Buddha said 182 00:06:20,766 --> 00:06:22,166 But in the process 183 00:06:22,200 --> 00:06:23,633 Failed to prove the arhat fruit 184 00:06:24,266 --> 00:06:25,600 He is the first person to hear more 185 00:06:26,066 --> 00:06:27,833 But not a proven arhat 186 00:06:28,300 --> 00:06:28,866 Why is that? 187 00:06:29,433 --> 00:06:30,433 From the surface 188 00:06:30,700 --> 00:06:31,500 It's strange. 189 00:06:32,300 --> 00:06:34,366 Twenty-five years of living with the Buddha 190 00:06:34,700 --> 00:06:35,766 Heard the most law 191 00:06:36,133 --> 00:06:37,933 Should be the first to realize 192 00:06:38,466 --> 00:06:39,800 But the opposite is true. 193 00:06:40,433 --> 00:06:42,100 One explanation is that 194 00:06:42,633 --> 00:06:44,666 Ananda's feelings for the Buddha are too deep 195 00:06:45,833 --> 00:06:46,966 He's not studying the Fa. 196 00:06:47,233 --> 00:06:48,166 He is in love 197 00:06:48,500 --> 00:06:49,700 Let me put it more precisely. 198 00:06:49,700 --> 00:06:51,566 He's in love with the person who said that. 199 00:06:52,100 --> 00:06:53,466 His feelings for the Buddha 200 00:06:54,133 --> 00:06:56,800 There is an obsession that he himself may not be aware of 201 00:06:57,333 --> 00:06:58,766 The obsession itself 202 00:06:58,766 --> 00:07:00,266 Became an obstacle to his enlightenment 203 00:07:00,900 --> 00:07:01,600 Think about it. 204 00:07:01,966 --> 00:07:02,866 The structure of this thing 205 00:07:03,700 --> 00:07:05,566 You love someone too much who teaches you to let go 206 00:07:05,733 --> 00:07:06,933 So much so that you can't let him go 207 00:07:07,933 --> 00:07:10,100 You hold on to every word he teaches you 208 00:07:10,133 --> 00:07:11,933 But the core thing he taught you 209 00:07:12,200 --> 00:07:13,433 Just let go 210 00:07:14,066 --> 00:07:16,033 This is not an exception in the spiritual tradition 211 00:07:16,333 --> 00:07:18,000 It's a systemic risk. 212 00:07:18,933 --> 00:07:20,933 When you sanctify a specific person 213 00:07:21,200 --> 00:07:24,000 When your spiritual motivation is love and dependence on that person 214 00:07:24,000 --> 00:07:25,900 Rather than the desire for liberation itself 215 00:07:26,200 --> 00:07:29,866 You have fallen into an obsession that is more subtle than worldly obsession 216 00:07:30,366 --> 00:07:33,033 Because this obsession wears the cloak of Buddhism 217 00:07:33,366 --> 00:07:34,600 You wouldn't even recognize it. 218 00:07:35,266 --> 00:07:35,800 Ananda 219 00:07:35,933 --> 00:07:37,333 In twenty-five years 220 00:07:37,633 --> 00:07:40,266 Live yourself as a vessel for the Buddha's teachings 221 00:07:40,866 --> 00:07:41,933 But the container itself 222 00:07:42,200 --> 00:07:42,700 Not water 223 00:07:43,366 --> 00:07:44,633 A container filled with water 224 00:07:45,000 --> 00:07:46,700 And water are two different things 225 00:07:47,166 --> 00:07:48,000 This difference 226 00:07:48,266 --> 00:07:50,433 It was Ananda after the death of the Buddha 227 00:07:50,433 --> 00:07:52,666 Really forced to face 228 00:07:53,233 --> 00:07:54,766 The night the Buddha died 229 00:07:54,766 --> 00:07:55,666 Ananda was present 230 00:07:56,066 --> 00:07:57,133 His mood 231 00:07:57,133 --> 00:07:59,700 No language can accurately describe 232 00:08:00,166 --> 00:08:02,866 What we can read from the Pali Scriptures is 233 00:08:02,900 --> 00:08:04,866 Ananda leans against the door and weeps alone 234 00:08:05,100 --> 00:08:05,833 So he says. 235 00:08:05,866 --> 00:08:07,366 I have not yet proven 236 00:08:07,400 --> 00:08:09,266 And my teacher has passed away 237 00:08:09,300 --> 00:08:12,066 He was so compassionate and caring for me 238 00:08:12,066 --> 00:08:12,800 He's gone now. 239 00:08:13,133 --> 00:08:14,466 After the Buddha passed away 240 00:08:14,500 --> 00:08:16,733 Dajiaye hosted the first gathering 241 00:08:16,900 --> 00:08:18,533 Summon five hundred arhats 242 00:08:18,566 --> 00:08:21,266 Recite the Buddha's teachings in their entirety 243 00:08:21,600 --> 00:08:23,133 Sealed in collective memory 244 00:08:23,733 --> 00:08:24,600 Dajiaye 245 00:08:24,633 --> 00:08:26,433 Also known as Mahakya 246 00:08:26,733 --> 00:08:30,066 He was the most prestigious elder of the Sangha after the Buddha's death 247 00:08:30,066 --> 00:08:32,100 Known as Toutuo First 248 00:08:32,633 --> 00:08:33,466 But 249 00:08:33,466 --> 00:08:34,933 On the list of kasyapa 250 00:08:34,966 --> 00:08:35,833 No Ananda 251 00:08:36,466 --> 00:08:37,900 The reason for Dajiaye is 252 00:08:37,933 --> 00:08:40,033 Ananda has not yet proven the arhat fruit 253 00:08:40,400 --> 00:08:41,500 This time we gather 254 00:08:41,500 --> 00:08:43,233 Only arhats are allowed to participate 255 00:08:43,633 --> 00:08:45,733 Dajiaye's attitude towards Ananda 256 00:08:45,733 --> 00:08:48,166 There were other controversies before and after the gathering 257 00:08:48,500 --> 00:08:51,700 There are many accounts in the classics of his criticism of Ananda 258 00:08:52,233 --> 00:08:53,700 Imagine that scene. 259 00:08:54,600 --> 00:08:55,233 Ananda 260 00:08:55,266 --> 00:08:58,366 The only person who has heard almost everything the Buddha said 261 00:08:58,366 --> 00:09:02,266 The only person who has recorded the entire 45-year teaching career of the Buddha 262 00:09:02,300 --> 00:09:03,566 Blocked out the door 263 00:09:04,033 --> 00:09:05,366 This is for Ananda 264 00:09:05,400 --> 00:09:06,500 What does it feel like? 265 00:09:06,700 --> 00:09:07,466 It is said that 266 00:09:07,466 --> 00:09:09,566 The night before the gathering began 267 00:09:09,600 --> 00:09:11,233 Ananda found out about it 268 00:09:11,266 --> 00:09:12,533 He was there that night 269 00:09:12,533 --> 00:09:14,633 Finally proved the arhat fruit 270 00:09:14,966 --> 00:09:17,000 Not in peaceful meditation 271 00:09:17,033 --> 00:09:19,000 Not under the Buddha's throne 272 00:09:19,000 --> 00:09:20,933 But under the final pressure 273 00:09:20,966 --> 00:09:23,866 The night he knew he would face history 274 00:09:23,866 --> 00:09:24,800 He let go 275 00:09:25,300 --> 00:09:27,033 About how he let go 276 00:09:27,366 --> 00:09:29,733 There's a saying in the Pali annotation tradition 277 00:09:29,966 --> 00:09:31,266 His night 278 00:09:31,300 --> 00:09:33,633 Back and forth between walking and meditation 279 00:09:33,633 --> 00:09:34,766 Work hard 280 00:09:34,800 --> 00:09:36,166 But I can't get in 281 00:09:36,633 --> 00:09:38,966 Then he decided to go to bed 282 00:09:39,000 --> 00:09:40,800 The moment I lay down 283 00:09:40,833 --> 00:09:42,400 Head hasn't touched the pillow yet 284 00:09:42,400 --> 00:09:44,500 The body has not fully let go 285 00:09:44,500 --> 00:09:45,500 He got it. 286 00:09:46,100 --> 00:09:47,233 You notice this moment 287 00:09:48,100 --> 00:09:49,833 Not at the best of times 288 00:09:49,833 --> 00:09:51,933 It's in the gap between giving up the effort 289 00:09:52,333 --> 00:09:53,966 It's not that the body lies down 290 00:09:54,000 --> 00:09:56,500 It's the thought in my heart that "I must realize" 291 00:09:56,500 --> 00:09:57,633 It's loose. 292 00:09:58,400 --> 00:09:59,300 And the next day. 293 00:09:59,300 --> 00:10:01,300 Ananda walked into the meeting place 294 00:10:01,766 --> 00:10:04,466 He is the only one who can recite all the classics 295 00:10:04,800 --> 00:10:06,233 He uses his own voice 296 00:10:06,233 --> 00:10:08,966 Restore the Buddha's teachings word by word 297 00:10:09,700 --> 00:10:12,333 The 500 Arahats present confirmed them one by one. 298 00:10:12,533 --> 00:10:13,000 Right 299 00:10:13,033 --> 00:10:13,966 That's it. 300 00:10:14,000 --> 00:10:15,033 That's it. 301 00:10:15,033 --> 00:10:15,933 That's what it means. 302 00:10:16,700 --> 00:10:17,966 So I heard 303 00:10:18,000 --> 00:10:19,100 Said by Ananda 304 00:10:19,800 --> 00:10:21,066 The classical heritage of Buddhism 305 00:10:21,266 --> 00:10:22,433 Start here. 306 00:10:23,400 --> 00:10:24,466 From the story of Ananda 307 00:10:24,466 --> 00:10:25,400 You can see one thing 308 00:10:26,266 --> 00:10:27,200 Really let go 309 00:10:27,400 --> 00:10:30,600 It's not always a quiet, deliberate decision. 310 00:10:31,500 --> 00:10:33,700 It is when all obsession has come to an end 311 00:10:34,766 --> 00:10:36,666 The moment when all my efforts are exhausted 312 00:10:36,933 --> 00:10:37,766 What just happened 313 00:10:38,433 --> 00:10:40,600 What he couldn't put down for twenty-five years 314 00:10:40,766 --> 00:10:42,100 At the most unlikely times 315 00:10:42,366 --> 00:10:46,100 It's the crossroads between intense stress and a moment of total relaxation. 316 00:10:46,366 --> 00:10:47,166 It just unclutches. 317 00:10:48,233 --> 00:10:48,633 OK 318 00:10:48,866 --> 00:10:50,200 Now let's talk about another person 319 00:10:50,833 --> 00:10:51,800 Devadatta 320 00:10:52,466 --> 00:10:54,000 The name Devadatta 321 00:10:54,000 --> 00:10:55,533 In the context of Chinese Buddhism 322 00:10:55,566 --> 00:10:57,900 Pretty much synonymous with bad guys 323 00:10:58,366 --> 00:11:00,300 He attempted to murder Buddha three times 324 00:11:00,733 --> 00:11:02,300 He instigated the division of the Sangha 325 00:11:02,600 --> 00:11:04,900 His final fate is to fall into hell 326 00:11:05,466 --> 00:11:07,833 This narrative is written very clearly in tradition 327 00:11:08,133 --> 00:11:09,333 black and white 328 00:11:09,366 --> 00:11:10,933 There are very few gray areas. 329 00:11:11,666 --> 00:11:13,900 But historians and Buddhist scholars are studying 330 00:11:13,900 --> 00:11:16,466 The Pali Classics and other early texts 331 00:11:16,533 --> 00:11:18,366 Discovered a more complex picture 332 00:11:18,866 --> 00:11:19,833 Devadatta 333 00:11:19,833 --> 00:11:21,066 Not just a villain 334 00:11:21,500 --> 00:11:23,166 He is a real person 335 00:11:23,466 --> 00:11:26,266 A figure who represents a true line within the Sangha 336 00:11:27,066 --> 00:11:27,800 His origin 337 00:11:28,033 --> 00:11:28,900 Like Ananda 338 00:11:29,133 --> 00:11:30,666 Also a Sakya nobleman 339 00:11:31,033 --> 00:11:33,866 It was also when he became a monk in the royal family 340 00:11:34,633 --> 00:11:37,566 He is said to have had profound achievements in meditation 341 00:11:37,566 --> 00:11:38,566 There are also superpowers 342 00:11:39,133 --> 00:11:41,000 He spent many years in the Sangha 343 00:11:41,233 --> 00:11:43,033 And a respected practitioner. 344 00:11:43,666 --> 00:11:45,533 The divide between him and the Buddha 345 00:11:45,533 --> 00:11:46,900 Where did it start? 346 00:11:47,633 --> 00:11:49,666 From the records of the Pali scriptures 347 00:11:49,700 --> 00:11:52,033 Devadatta began to divide 348 00:11:52,033 --> 00:11:53,766 There is a clear point in time 349 00:11:53,766 --> 00:11:59,000 After he received the support and support of the Crown Prince of Magadha 350 00:11:59,466 --> 00:12:01,366 He was very close to Ajashi 351 00:12:01,366 --> 00:12:03,300 The Ajahs built a mansion for him 352 00:12:03,333 --> 00:12:06,200 Offer generous offerings to him and his followers 353 00:12:07,266 --> 00:12:08,100 After this 354 00:12:08,100 --> 00:12:09,900 Devadatta has changed 355 00:12:10,400 --> 00:12:12,233 About his inner state 356 00:12:12,266 --> 00:12:13,666 There is a word in the canon 357 00:12:13,666 --> 00:12:15,933 It is called being engulfed by Liyang and respectful respect 358 00:12:16,233 --> 00:12:17,100 That is to say 359 00:12:17,100 --> 00:12:19,100 Lots of offerings and fame 360 00:12:19,100 --> 00:12:19,900 Changed him 361 00:12:20,066 --> 00:12:21,133 In this context 362 00:12:21,166 --> 00:12:23,033 He made a request to the Buddha 363 00:12:23,433 --> 00:12:25,466 Please give me the leadership of the Sangha 364 00:12:25,733 --> 00:12:26,666 You are getting old 365 00:12:26,900 --> 00:12:27,666 Time to rest 366 00:12:28,233 --> 00:12:29,666 Buddha rejected him 367 00:12:29,700 --> 00:12:31,600 And refused quite directly 368 00:12:32,033 --> 00:12:34,133 The scriptures record what the Buddha said 369 00:12:34,133 --> 00:12:36,166 Translation into modern language is probably 370 00:12:36,200 --> 00:12:40,633 I will not even hand over the Sangha to them to lead 371 00:12:40,633 --> 00:12:42,733 How could I possibly hand over the Sangha to you? 372 00:12:42,766 --> 00:12:44,200 Someone to be spit out 373 00:12:44,600 --> 00:12:45,833 The person who is going to be spit out 374 00:12:46,066 --> 00:12:47,266 It's a word used by the Buddha. 375 00:12:47,833 --> 00:12:49,700 This is the entire Pali Canon 376 00:12:49,733 --> 00:12:52,366 One of the harshest words the Buddha ever said to others 377 00:12:52,700 --> 00:12:53,533 None of them. 378 00:12:54,133 --> 00:12:56,633 Devadatta broke up publicly 379 00:12:56,666 --> 00:12:58,666 Start planning an operation against the Buddha 380 00:12:59,300 --> 00:13:03,133 On the Sequence of Proposing Disciplinary Reform and Murdering Acts 381 00:13:03,166 --> 00:13:05,400 The different versions of the classic account are inconsistent 382 00:13:05,933 --> 00:13:07,633 His three murders 383 00:13:07,666 --> 00:13:09,033 It's in the scriptures. 384 00:13:09,633 --> 00:13:10,366 first time 385 00:13:10,366 --> 00:13:11,500 He hired assassins 386 00:13:11,933 --> 00:13:14,266 But the assassin was in the process of approaching the Buddha 387 00:13:14,466 --> 00:13:16,200 Be influenced by the Buddha's aura 388 00:13:16,633 --> 00:13:18,333 Finally became a disciple of the Buddha 389 00:13:18,900 --> 00:13:19,800 Second time 390 00:13:19,800 --> 00:13:21,933 He pushed a big rock down from the top of the hill 391 00:13:22,366 --> 00:13:25,900 But the big rock was blocked by another rock as it rolled down 392 00:13:26,400 --> 00:13:28,566 Only the fragments scratched the Buddha's feet 393 00:13:28,900 --> 00:13:29,933 A little blood 394 00:13:30,466 --> 00:13:32,466 This is rare in traditional records 395 00:13:32,633 --> 00:13:35,066 One of the scenes where the Buddha was physically injured 396 00:13:35,866 --> 00:13:36,900 Third time 397 00:13:36,933 --> 00:13:40,500 He had an elephant named Nalogi drunk with strong wine 398 00:13:40,933 --> 00:13:43,200 And the elephant's Pali name is Nāāgiri. 399 00:13:43,666 --> 00:13:47,700 Then drive the mad-haired elephant in the direction that the Buddha was walking 400 00:13:48,400 --> 00:13:50,400 But the elephant came to the Buddha 401 00:13:50,400 --> 00:13:51,133 It stopped. 402 00:13:51,733 --> 00:13:53,333 These three failed operations 403 00:13:53,533 --> 00:13:55,000 In the classic narrative framework 404 00:13:55,400 --> 00:13:57,066 It's a clear cause-and-effect story. 405 00:13:57,433 --> 00:13:58,800 The wicked murder the saint 406 00:13:59,200 --> 00:14:00,200 Tiandao Nature Protection 407 00:14:00,900 --> 00:14:03,700 But I want to ask you to look at these three things from a different perspective 408 00:14:04,366 --> 00:14:05,400 Three murders 409 00:14:05,700 --> 00:14:06,333 All failed 410 00:14:07,166 --> 00:14:08,866 And every time it fails 411 00:14:09,266 --> 00:14:12,100 It is not because the Buddha himself took protective measures 412 00:14:12,866 --> 00:14:15,766 It was that the situation itself took an unexpected turn 413 00:14:16,633 --> 00:14:17,933 An assassin is influenced 414 00:14:18,166 --> 00:14:19,566 A stone is blocked 415 00:14:19,733 --> 00:14:21,800 A mad elephant stopped 416 00:14:22,400 --> 00:14:24,400 The Buddha's attitude in the face of these threats 417 00:14:24,766 --> 00:14:26,266 It is said to be always calm 418 00:14:26,566 --> 00:14:28,233 And here's one thing that's remarkable. 419 00:14:29,133 --> 00:14:31,400 When the elephant came running wildly 420 00:14:31,766 --> 00:14:33,700 It is said that Ananda stood in front of the Buddha 421 00:14:34,066 --> 00:14:35,866 Cover the elephant with your body 422 00:14:36,600 --> 00:14:37,933 Buddha pushed him aside 423 00:14:38,333 --> 00:14:38,766 Say 424 00:14:38,800 --> 00:14:39,400 Ananda 425 00:14:39,433 --> 00:14:40,333 Don't do that. 426 00:14:40,333 --> 00:14:41,333 You can't stop it 427 00:14:41,833 --> 00:14:44,233 Ananda's reaction and Buddha's reaction 428 00:14:44,266 --> 00:14:45,500 It creates a contrast. 429 00:14:45,933 --> 00:14:49,166 Ananda used his body to protect the Buddha 430 00:14:49,166 --> 00:14:49,933 It was love. 431 00:14:49,966 --> 00:14:51,000 Also fear 432 00:14:51,000 --> 00:14:52,166 Also persistent 433 00:14:52,400 --> 00:14:54,500 Three things in the same motion 434 00:14:54,833 --> 00:14:56,800 Buddha did not need to be protected 435 00:14:56,833 --> 00:14:58,900 It's not because he doesn't know the danger 436 00:14:58,900 --> 00:15:02,300 It's because he really doesn't care about life and death 437 00:15:03,000 --> 00:15:04,033 Same elephant 438 00:15:04,033 --> 00:15:04,966 The same road 439 00:15:04,966 --> 00:15:08,066 Shows all the differences in the inner states of two people 440 00:15:08,266 --> 00:15:08,800 OK 441 00:15:08,833 --> 00:15:12,866 Now the crucial difference between Devadatta and Buddha 442 00:15:13,033 --> 00:15:13,700 commandment 443 00:15:14,433 --> 00:15:16,833 After Devadatta failed to assassinate the Buddha 444 00:15:16,866 --> 00:15:18,233 Switched to another strategy 445 00:15:18,633 --> 00:15:22,333 He proposed to the Buddha five stricter precepts of asceticism 446 00:15:22,366 --> 00:15:24,333 Ask all monks to abide by 447 00:15:24,700 --> 00:15:25,233 first 448 00:15:25,466 --> 00:15:27,233 Live only in the forest all my life 449 00:15:27,266 --> 00:15:29,233 Do not live in villages or towns 450 00:15:29,533 --> 00:15:30,166 second 451 00:15:30,200 --> 00:15:31,833 Begging for food. 452 00:15:31,833 --> 00:15:34,700 Do not accept the common food distribution of the Sangha 453 00:15:35,233 --> 00:15:36,133 third 454 00:15:36,133 --> 00:15:38,466 Only wear clothes sewn from rags 455 00:15:38,500 --> 00:15:41,000 You are not allowed to wear the whole cloth given by laymen 456 00:15:41,233 --> 00:15:41,866 fourth 457 00:15:41,900 --> 00:15:43,133 Only live under trees 458 00:15:43,166 --> 00:15:44,500 Not allowed to live in the house 459 00:15:44,900 --> 00:15:45,466 fifth 460 00:15:45,466 --> 00:15:46,933 Never eat fish or meat 461 00:15:48,166 --> 00:15:49,566 This one is particularly sensitive 462 00:15:49,566 --> 00:15:53,666 Because it directly challenges the Buddha's existing position on the three pure meats 463 00:15:54,166 --> 00:15:55,366 Buddha's response 464 00:15:55,400 --> 00:15:56,800 Is neither fully accepted 465 00:15:56,800 --> 00:15:58,200 Not completely rejected 466 00:15:58,900 --> 00:15:59,600 So he says. 467 00:15:59,600 --> 00:16:02,066 If a monk is willing to obey these commandments 468 00:16:02,100 --> 00:16:03,400 He can abide by 469 00:16:03,433 --> 00:16:04,966 But it's not mandatory. 470 00:16:04,966 --> 00:16:07,266 It is not a higher standard of practice 471 00:16:07,633 --> 00:16:09,666 It is allowed to choose to live in the forest 472 00:16:09,933 --> 00:16:12,300 But it's okay to live in a town. 473 00:16:13,033 --> 00:16:15,066 Choosing to sleep only under trees is allowed 474 00:16:15,533 --> 00:16:17,966 But living in the room is also allowed 475 00:16:18,500 --> 00:16:20,500 And Devadatta did something. 476 00:16:20,533 --> 00:16:21,966 He publicly announced 477 00:16:22,000 --> 00:16:24,400 The Buddha was a lax practitioner 478 00:16:24,400 --> 00:16:27,600 He allowed his disciples to live too comfortably 479 00:16:27,600 --> 00:16:29,366 This is a compromise on spiritual practice 480 00:16:29,733 --> 00:16:33,300 He himself will bring monks who are willing to obey stricter commandments 481 00:16:33,433 --> 00:16:35,733 Create a more pure monastic order 482 00:16:36,100 --> 00:16:37,833 According to the Pali Scriptures 483 00:16:37,866 --> 00:16:40,633 He did take 500 monks 484 00:16:40,666 --> 00:16:43,633 Mainly the newly joined bhikkhus around Wangshe City 485 00:16:43,633 --> 00:16:44,533 Split out 486 00:16:45,100 --> 00:16:46,100 This one thing 487 00:16:46,100 --> 00:16:50,466 It is the only time in the entire history of early Buddhism that is clearly recorded 488 00:16:50,600 --> 00:16:53,133 The schism that took place during the Buddha's lifetime 489 00:16:53,800 --> 00:16:55,000 This historical event 490 00:16:55,100 --> 00:16:58,900 What is often described in traditional narratives as the evil deeds of Devadatta 491 00:16:59,533 --> 00:17:01,466 But I want you to pause for a moment. 492 00:17:01,466 --> 00:17:04,000 The structure behind this from a historical perspective 493 00:17:04,666 --> 00:17:07,600 The Five Commandments of Asceticism Proposed by Devadatta 494 00:17:07,633 --> 00:17:10,233 Are they themselves strictly wrong? 495 00:17:10,400 --> 00:17:11,033 Not necessarily. 496 00:17:11,533 --> 00:17:12,766 In ancient India 497 00:17:12,766 --> 00:17:15,433 Ascetic practice is a generally respected practice 498 00:17:15,633 --> 00:17:18,600 Society holds ascetics in high esteem 499 00:17:19,133 --> 00:17:20,466 Devadatta's claim 500 00:17:20,500 --> 00:17:23,533 It represents a socially orthodox 501 00:17:23,666 --> 00:17:26,666 A spiritual path that generates broad social acceptance 502 00:17:27,333 --> 00:17:28,700 The Buddha's position 503 00:17:28,733 --> 00:17:31,266 It's a middle way that's harder to understand. 504 00:17:31,300 --> 00:17:32,133 no asceticism 505 00:17:32,133 --> 00:17:33,166 I don't indulge. 506 00:17:33,166 --> 00:17:36,066 Don't force everyone to follow the same lifestyle 507 00:17:36,166 --> 00:17:38,966 Allow to vary according to individual circumstances 508 00:17:39,433 --> 00:17:40,466 This position 509 00:17:40,500 --> 00:17:42,000 From a communication perspective 510 00:17:42,033 --> 00:17:43,566 It's harder to sell. 511 00:17:44,100 --> 00:17:45,600 Asceticism can be shown 512 00:17:45,633 --> 00:17:46,900 It can be seen. 513 00:17:46,900 --> 00:17:49,866 Can produce an intuitive respectful effect in society 514 00:17:50,366 --> 00:17:51,266 But the middle way 515 00:17:51,300 --> 00:17:52,633 How do you show the middle way? 516 00:17:53,033 --> 00:17:54,666 You can't take a picture and say 517 00:17:54,666 --> 00:17:55,433 You see 518 00:17:55,466 --> 00:17:56,533 That's the middle way. 519 00:17:57,166 --> 00:17:58,200 A little bit deeper. 520 00:17:58,200 --> 00:17:59,766 Devadatta's route 521 00:17:59,800 --> 00:18:02,766 For those five hundred bhikkhus who chose to follow 522 00:18:02,800 --> 00:18:04,433 It has real appeal. 523 00:18:05,466 --> 00:18:08,433 Those monks were not necessarily deceived by Devadatta 524 00:18:08,466 --> 00:18:09,433 Among them 525 00:18:09,433 --> 00:18:11,533 It is very likely that someone sincerely believes that 526 00:18:11,566 --> 00:18:14,666 Stricter asceticism is the path closer to liberation 527 00:18:15,200 --> 00:18:16,333 Their choice 528 00:18:16,333 --> 00:18:18,166 Not necessarily Devadatta. 529 00:18:18,200 --> 00:18:21,533 But because of their own sincere judgment of the path of practice 530 00:18:21,833 --> 00:18:22,466 Later 531 00:18:22,600 --> 00:18:26,500 Sariputra and Mogaryan were ordered by the Buddha to find the five hundred monks 532 00:18:26,533 --> 00:18:27,733 Brought them back 533 00:18:27,966 --> 00:18:28,933 The scriptures say 534 00:18:29,166 --> 00:18:32,200 Devadatta was told this in her sleep 535 00:18:32,233 --> 00:18:34,366 A mouthful of hot blood spat out of his mouth 536 00:18:34,933 --> 00:18:37,100 About the end of Devadatta after this 537 00:18:37,333 --> 00:18:39,400 Different classics have different versions 538 00:18:39,966 --> 00:18:43,233 But almost all versions record that he ended up in hell 539 00:18:43,966 --> 00:18:45,000 That's the conventional narrative. 540 00:18:45,966 --> 00:18:47,633 But there is another historical detail 541 00:18:47,966 --> 00:18:52,066 Travels left by Faxian, a monk from the Jin Dynasty in China, during a trip to India 542 00:18:52,766 --> 00:18:55,766 Faxian arrived in India around the fifth century AD 543 00:18:56,166 --> 00:18:58,500 It has been nearly a thousand years since the Buddha passed away 544 00:18:59,733 --> 00:19:00,833 He mentioned in his travelogue 545 00:19:01,100 --> 00:19:02,166 He saw it with his own eyes 546 00:19:02,366 --> 00:19:04,833 There were also some monastic communities in India at that time 547 00:19:05,166 --> 00:19:07,000 Their tradition is to make offerings to the three Buddhas 548 00:19:07,300 --> 00:19:09,366 But not to Buddha Shakyamuni 549 00:19:10,166 --> 00:19:11,100 Faxian said 550 00:19:11,133 --> 00:19:13,100 Those people are the inheritance of Devadatta 551 00:19:13,533 --> 00:19:14,533 This means that 552 00:19:14,700 --> 00:19:16,033 Devadatta's Sangha 553 00:19:16,233 --> 00:19:18,033 Almost a thousand years after the end of the Buddha 554 00:19:18,333 --> 00:19:19,800 Still survives in some form 555 00:19:20,666 --> 00:19:24,200 This is a tributary that has been almost entirely ignored by mainstream Buddhist history 556 00:19:24,933 --> 00:19:26,000 What's the scale? 557 00:19:26,200 --> 00:19:27,400 What does it mean? 558 00:19:27,633 --> 00:19:28,766 We almost never know 559 00:19:29,833 --> 00:19:31,300 But its very existence 560 00:19:31,533 --> 00:19:32,766 That says one thing 561 00:19:33,166 --> 00:19:34,833 The line represented by Devadatta 562 00:19:35,000 --> 00:19:37,233 Someone agreed with it and chose it 563 00:19:37,333 --> 00:19:38,500 And passed it on 564 00:19:39,400 --> 00:19:40,833 From this perspective 565 00:19:40,833 --> 00:19:43,800 We are usually exposed to the account of Devadatta 566 00:19:43,933 --> 00:19:45,400 History is written by the victors 567 00:19:46,333 --> 00:19:49,133 Mainstream Theravada tradition characterizes him as a villain 568 00:19:49,533 --> 00:19:50,866 Because that's the mainstream view. 569 00:19:51,800 --> 00:19:52,966 But the complexity of history 570 00:19:53,200 --> 00:19:55,933 It's often hidden in the stories of those who are characterized as failures 571 00:19:56,700 --> 00:19:58,966 This is not about reversing the case of Devadatta 572 00:19:58,966 --> 00:20:02,000 His personal threats to Buddha were real 573 00:20:02,400 --> 00:20:04,733 There is a lot of evidence in the historical records 574 00:20:05,233 --> 00:20:07,233 But the judgment of his ideological line 575 00:20:07,233 --> 00:20:09,266 To judge his murder 576 00:20:09,266 --> 00:20:10,266 It's a lot more complicated. 577 00:20:10,533 --> 00:20:11,166 OK 578 00:20:11,400 --> 00:20:14,133 Now I want to put Ananda and Devadatta together. 579 00:20:14,533 --> 00:20:15,566 Make a final comparison 580 00:20:16,500 --> 00:20:17,600 They are all Sakyamuni 581 00:20:18,400 --> 00:20:20,000 They were both ordained in the same year 582 00:20:20,400 --> 00:20:22,533 They have been practicing with the Buddha for decades 583 00:20:23,166 --> 00:20:24,966 Their starting points are almost the same 584 00:20:25,800 --> 00:20:28,166 But they went in two completely different directions 585 00:20:28,566 --> 00:20:29,333 And then... 586 00:20:29,500 --> 00:20:32,566 Shaped the history of Buddhism in a completely different way 587 00:20:33,333 --> 00:20:34,700 Ananda shaped Buddhism 588 00:20:34,866 --> 00:20:35,866 Rely on memory 589 00:20:36,566 --> 00:20:37,966 He took the voice of the Buddha 590 00:20:38,000 --> 00:20:39,933 Preserved in oral tradition 591 00:20:40,733 --> 00:20:41,700 No Ananda 592 00:20:41,700 --> 00:20:45,033 There is no classic that starts with what I heard 593 00:20:45,633 --> 00:20:47,566 Devadatta shaped Buddhism 594 00:20:47,700 --> 00:20:48,666 Relying on conflict 595 00:20:49,600 --> 00:20:51,800 The five commandments of asceticism he proposed 596 00:20:51,800 --> 00:20:54,000 Forcing the Buddha to make a clear statement 597 00:20:54,166 --> 00:20:56,800 Between the ascetic route and the middle road line 598 00:20:56,833 --> 00:20:58,066 Which one does he choose? 599 00:20:58,500 --> 00:20:59,400 That conflict 600 00:20:59,633 --> 00:21:02,200 Instead, it made the Buddha's position clearer 601 00:21:02,566 --> 00:21:06,333 Let the idea of the Middle Way be tested in a real crisis 602 00:21:07,133 --> 00:21:08,900 No threat from Devadatta 603 00:21:08,900 --> 00:21:12,633 Perhaps the Buddha's Middle Way position never needed to be so clearly articulated 604 00:21:13,566 --> 00:21:15,000 From this perspective 605 00:21:15,000 --> 00:21:16,766 Loyalists and betrayers 606 00:21:16,800 --> 00:21:19,766 They each assumed the roles assigned to them by history 607 00:21:20,800 --> 00:21:23,066 But there's a more fundamental question worth asking. 608 00:21:23,666 --> 00:21:25,100 Ananda and Devadatta 609 00:21:25,366 --> 00:21:27,366 What is the fundamental difference? 610 00:21:27,866 --> 00:21:29,466 Loyalty and betrayal 611 00:21:30,000 --> 00:21:32,266 The difference lies in their respective attachments 612 00:21:32,300 --> 00:21:33,733 Where did it end up? 613 00:21:34,433 --> 00:21:36,333 Ananda clings to his love for the Buddha 614 00:21:36,733 --> 00:21:38,266 This love is real 615 00:21:38,300 --> 00:21:39,533 It's pure. 616 00:21:39,533 --> 00:21:41,833 And it was something that was holding him back. 617 00:21:41,833 --> 00:21:43,966 It didn't let go until the last night 618 00:21:44,800 --> 00:21:48,233 Devadatta was obsessed with the desire for status and power 619 00:21:48,900 --> 00:21:49,933 This longing 620 00:21:49,966 --> 00:21:52,866 The beginning may also be wrapped with real spiritual motivation 621 00:21:53,166 --> 00:21:56,466 But under the erosion of abundant offerings and worldly respect 622 00:21:56,666 --> 00:21:57,233 Spoiled 623 00:21:57,900 --> 00:21:59,033 What he wants 624 00:21:59,066 --> 00:22:00,966 Slowly it ceases to be liberation 625 00:22:01,166 --> 00:22:03,800 But to be the one who leads others to liberation 626 00:22:04,166 --> 00:22:04,866 You see 627 00:22:04,866 --> 00:22:06,333 He didn't want freedom. 628 00:22:06,333 --> 00:22:09,233 It's the one standing at the Liberty Gate collecting tickets. 629 00:22:09,833 --> 00:22:11,133 Ananda's Persistence 630 00:22:11,166 --> 00:22:13,033 Finally, on a difficult night 631 00:22:13,066 --> 00:22:14,366 Forced to let go 632 00:22:14,366 --> 00:22:16,166 And he was liberated. 633 00:22:16,166 --> 00:22:19,133 And became one of the most important figures in the Buddhist tradition 634 00:22:19,566 --> 00:22:21,166 Devadatta's obsession 635 00:22:21,200 --> 00:22:22,233 Getting tighter 636 00:22:22,233 --> 00:22:23,300 Deeper and deeper 637 00:22:23,300 --> 00:22:24,700 Finally crushed him 638 00:22:25,166 --> 00:22:26,666 This is why the Buddha said 639 00:22:26,866 --> 00:22:28,966 Practice is not stricter than anyone else 640 00:22:29,233 --> 00:22:31,566 No, it's farther away from people than anybody else. 641 00:22:32,000 --> 00:22:33,866 It's not more shabby than anyone's clothes 642 00:22:34,166 --> 00:22:35,800 No one has more commandments than anyone else 643 00:22:36,300 --> 00:22:37,133 practice 644 00:22:37,266 --> 00:22:38,400 It is a continuous 645 00:22:38,633 --> 00:22:42,466 Take an honest look back at what your hand is grasping 646 00:22:43,233 --> 00:22:44,333 Because obsession itself 647 00:22:44,600 --> 00:22:45,466 It is the source of suffering 648 00:22:46,266 --> 00:22:47,933 No matter the object of obsession 649 00:22:47,966 --> 00:22:50,966 It's power, fame, worldly pleasures 650 00:22:50,966 --> 00:22:52,966 The figure of a great teacher 651 00:22:53,000 --> 00:22:55,766 Or a set of asceticism that I think is the most correct way 652 00:22:56,400 --> 00:22:58,066 It doesn't matter what you catch 653 00:22:58,533 --> 00:22:59,633 You are catching 654 00:22:59,633 --> 00:23:00,933 The thing itself 655 00:23:00,966 --> 00:23:02,100 That's the problem. 656 00:23:03,133 --> 00:23:04,333 In today's episode 657 00:23:04,533 --> 00:23:07,733 We talked about two of the most pivotal in early Buddhist history 658 00:23:08,166 --> 00:23:11,266 But in general Buddhist popular science often simplified characters 659 00:23:11,866 --> 00:23:14,133 Ananda's memory allows Buddhism to be passed on 660 00:23:14,633 --> 00:23:18,833 Devadatta's rebellion forced the Buddha's core position to be clear 661 00:23:19,766 --> 00:23:20,600 These two things 662 00:23:20,866 --> 00:23:22,433 The influence of Buddhism in history 663 00:23:22,766 --> 00:23:23,766 It's profound. 664 00:23:24,133 --> 00:23:25,433 I'd love to hear your thoughts 665 00:23:26,600 --> 00:23:28,000 In your own experience 666 00:23:28,200 --> 00:23:29,566 Have you ever felt that way? 667 00:23:29,833 --> 00:23:31,233 You love something too much 668 00:23:31,600 --> 00:23:32,400 Hold too tight 669 00:23:32,600 --> 00:23:35,266 Instead, it feels like it's leaking through your fingers 670 00:23:36,000 --> 00:23:37,233 Here's another question. 671 00:23:37,500 --> 00:23:39,466 I think it's worth your quiet thought 672 00:23:40,133 --> 00:23:41,866 The five articles proposed by Devadatta 673 00:23:42,333 --> 00:23:46,266 Forest, begging, rags, under trees, no meat 674 00:23:46,833 --> 00:23:48,400 Do you think they make sense? 675 00:23:48,900 --> 00:23:49,833 The Five Commandments 676 00:23:50,133 --> 00:23:51,166 And the Buddha's Middle Way 677 00:23:51,400 --> 00:23:52,700 Which path will you choose? 678 00:23:53,300 --> 00:23:54,366 I am Wang Lijie 679 00:23:54,566 --> 00:23:55,433 See you next time.