Chapter 10 46-50

The Bamboo Grove Abode in Rajagha, the Dalin Abode in Vaisali, and the Gion Abode in Savatthi City have all become very active centers of practice and learning.In Magadha, Kosala and neighboring areas, monastic centers have been set up one after another.Bhikshus in orange robes can be seen everywhere.Within six years of the Buddha's enlightenment, the path of awakening spread far and near. The Buddha spent his sixth retreat on Mount Makura, and his seventh on Mount Senggishang in the upper reaches of the Ganges.In the eighth rainy season, he was at Shanlai Mountain in Baga, and in the ninth rainy season he was near Jishangmi.Qiaoshangmi is a big town in Fusa country along the Jamuna River.In the forest here, a very important temple compound, Qushi Luoyuan Jingshe, was built.The name came from the lay disciple who donated the forest.All the great disciples, such as Mahakassapa, Moggallana, Shariputra and Mahakajala, etc., did not live with the Buddha in the Gushura Garden Abode during the ninth pilgrimage.Only Ananda is with Buddha.Rahula stayed with Sariputta.

There are Shenshubo trees everywhere in the Gushiluoyuan Abode, and the Buddha likes to meditate under these trees on hot afternoons.One day after sitting in meditation, he returned to the Sangha with a handful of Shenshubo leaves in his hand.He lifted the leaves up, and the bhikkhu asked, "Bhikkhus, which one is more, the leaves in my hand are still the leaves in the forest." The monk replied, "Leaves in the forest." Buddha said: "Exactly. What I have realized is much more than what I have taught. Why? Because I only teach those principles that are really useful for practicing and enlightening."

The Buddha said these words because too many monks lost themselves in philosophical reasoning and speculation.The Buddha specially reminded Bhikkhu Malugazi not to get entangled in the issue of Tantra, because it is not necessary for practice.Bhikkhu Malugazi always liked to ask the Buddha whether the universe is finite or infinite, endless or eternal.But the Buddha has always refused to answer these questions.One day, Marukako felt that he could no longer bear the Buddha's silence.He decided to ask the Buddha one last time, and if the Buddha refused to answer again, he would relinquish his precepts and resign.

He found the Buddha and said to him, "Master, if you are willing to answer my question, I will continue to follow you. But if you refuse to answer, I will decide to leave the Sangha. Tell me whether you actually know whether the universe is finite or infinite. .If you don't know the answer, you can just tell me." The Buddha looked at Malujiazi and said, "Did I say when you took the precepts that you would answer such questions? I never said: 'Malujiazi, if you are willing to become a monk, I will answer all your questions." Metaphysical question?'” "No, Lord, you did not say that."

"Then why do you want me to do this now? Marukazi, you are like a person who was shot by a poisoned arrow. When his family sent him to the doctor for treatment, hoping that the doctor would take out the poisoned arrow and give him the antidote, he But he asked the doctor to answer some questions first. He wanted to know who shot the poisoned arrow, the murderer's class occupation and the reason for shooting him. He wanted to know what kind of bow the murderer used and what material the poison was made of. Maruka, this person must have died without getting the answer he wanted to know. The same is true for people who practice the Way. I will only teach things that can be helpful for practicing and enlightening. Others are useless or unnecessary. , I don’t know how to preach.”

"Malugazi, whether the universe is finite or infinite, endless or eternal, you must accept a truth. That is, there is suffering in life. To eliminate suffering, you must first understand the cause of suffering. What I What I teach is what can help you achieve non-attachment, equality, peace, and liberation. I firmly refuse to talk about everything else that is not helpful for enlightenment." Feeling ashamed, Momolukazi asked the Buddha to forgive him for his foolish request.The Buddha encouraged all monks to concentrate on their spiritual practice so as not to waste time on unnecessary and useless philosophical debates.

Qu Shiluo, who donated the forest to build a temple, built two temples at his own expense in Kubada and Poporiganbavaro.Then, he built a fourth monastery called Badalika nearby. At Gushira Garden, as in other ashrams, some monks were commissioned to recite the Buddha's teachings.They are called scripture teachers, because what the Buddha said are called scriptures.Among them, the discourse given by the Buddha to the first five disciples in Deer Park is the Sutra of Turning the Wheel of Dharma for the First Time.There are several other scriptures, such as the Sutra of No Self-nature, Sutra of Dependent Origination, Sutra of the Eightfold Path, etc., which are recited twice a month by all monks.

In addition to scripture teachers, she has precept teachers.They are well versed in the precepts of monks and novice monks.Rahula and other apprentice monks under the age of twenty all kept the novice precepts. That year in Qushi Luoyuan Abode, there was a conflict between the sutra master and the precept master.Their dispute arose out of little things, but it turned into a serious disagreement in the Sangha.It happened that the scripture teacher did not clean the washbasin and was considered by the precept teacher as a violation of light precepts.The scribe was an arrogant person who thought that he did not pollute the washbasin on purpose and therefore should not be held accountable.Their respective students support their teachers, and the dispute intensifies.One side blames that side for slander, and the other side blames this side for being stupid.Finally, the preceptor publicly announced the breach of the precepts by the scripture teacher and asked him to formally repent in front of the monks, otherwise he would not be allowed to participate in the biweekly recitation ceremony.

The situation is getting worse day by day.Both sides slandered each other.Their words are like poisoned arrows.Except for some monks who do not take sides, most of the other monks stand on one side.The neutral ones lamented: "This incident is too serious! This will only cause a split in the Sangha." Although the Buddha lived not far from the monastery, he was completely ignorant of the matter until a group of visiting monks told him and asked him to mediate.The Buddha had a direct interview with the preceptor and said to him: "We should not be too attached to our own views. We should also seek to understand the views of others. We should avoid divisions in the Sangha as much as possible." Then, the Buddha went to the teacher again, Say the same to him.Buddha hoped that the two of them could reconcile.

But Buddha's intervention did not achieve the desired effect.They have said too much about each other, and the damage done has been severe.A neutral bhikkhu has no power to influence their reconciliation.This dispute soon spread to the ears of the lay people.Other religious groups also came to know that something was wrong with the Buddha's Sangha.This did great damage to the reputation of the Sangha.Rajita, the Buddha's entourage, couldn't hold back anymore, and discussed with the Buddha, asking him to mediate again. The Buddha put on his cloak and came to the great hall of the monastery.Luo Zhiduo beat the bell and drum to summon the monks.After the monks gathered, the Buddha said: "Please stop arguing. This will only divide the Sangha. Please go back and continue to practice. We are true practitioners, so we should not become victims of arrogance and hatred."

A monk stood up and said, "World Honored One, please don't meddle in this matter. Go back and meditate. This matter has nothing to do with you. We are adults and know how to solve everything by ourselves." What followed was Yaque's silent silence.Buddha stood up and left the hall.He went back to his house, picked up his begging bowl, and went to Jishangmi to beg for alms.After that, he walked alone into the forest to eat.After eating, he got up again and left Qiao Shangya.He walked toward the river.He did not inform anyone of his departure, not even his followers Rajita and Ananda knew he was leaving. The Buddha continued on foot until he came to the town of Banakaliuragara Village.Here he met his disciple, Venerable Bo Gong.Bo Gong invited the Buddha to the forest where he lived alone.He offered the Buddha a washbasin with towels to wash his hands and feet.When the Buddha talked about his practice, he told that although he was only practicing alone, he experienced joy and freedom.Buddha said, "Sometimes it is more pleasant to be alone than with others." After saying goodbye to Bo Gong, the Buddha set off for the East Bamboo Forest not far from here.When the Buddha was about to enter the forest, he was stopped by the forest guards: "Monk, don't go in, you will disturb the monks who are practicing in the forest." Before the Buddha could react, Venerable Anuruddha suddenly appeared.He greeted Zhituo excitedly, and said to the guard, "This is my master. Please let him in." Anuruddha took Buddha into the forest.He lived here with two monks, Zhunantika and Jinpira.They were all very happy to see Buddha.Zhunantika took the bowl for the Buddha, and Jin and the others offered towels and washbasins.The three monks bowed to the Buddha.The Buddha asked them to sit down and asked: "Are you satisfied here? How is your practice, how is it to enter the people? Do you encounter difficulties in begging and teaching here?" Anurudha replied: "My lord, we take great care of each other, and the harmony in our lives is like milk and honey. I consider it my blessing to be able to be with Drananda and Kimpira. I cherish their friendship very much. Before I do anything, whether they are present or not, I will stop and ask myself what their reaction will be. Will my words and actions make the brothers unhappy? Whenever I have doubts, I will immediately restrain them Myself. World Honored One, although we are three, we are as one." Buddha nodded in approval.He looked at the other two monks.Jinpira said: "Anurudha speaks the truth. We live in peace and care for each other." Drananda also joined in: "We share everything from food to insights and experiences in spiritual practice." The Buddha praised them and said, "Excellent! I am so happy to see you getting along so well. A true Sangha should live in peace like this. You are really awakened, so you have achieved this harmony." The Buddha lived here for a month with three monks.He observed how they begged for food after meditation every morning.The monk who came back first prepared the seats for the other monks, fetched water for washing, and set aside an empty bowl.Before he eats for himself, he must put some food into the empty bowl, in case other monks cannot beg for food.After they have eaten all the food, they put the remaining food on the ground or in the water, being careful not to hurt nearby small animals.Then they cleaned and washed the begging bowl together. Whoever first notices that the toilet needs to be cleaned will do it immediately.It takes the joint work of others, and they all work together.They sat down from time to time and exchanged ideas and experiences in practice. Before hearing the three monks, the Buddha said to them: "Bhikkhu, the nature of the Sangha should be harmony. I believe that harmony can be achieved according to the following principles: 1. Sharing a common place, such as a forest or home. 2. Common enjoyment of daily necessities. Three, observe the precepts together. 4. Only use testimonials that are conducive to harmony, and avoid words that cause differences among the Sangha. 5. Exchange views and experiences with each other. 6. Respect the opinions of others, and don't force others to follow your own. If the Sangha follows these principles, it will surely achieve joy and harmony.Monk, let us follow these six principles in the future. " The monks are very willing to accept the teachings of the Buddha.After the Buddha bid them farewell, he walked to the Rajila Forest near Ponayaga.After meditating under a sala tree, he decided to spend the coming rainy season alone here. Sitting under the sala tree, the Buddha basked in peace, joy and ease.In this lovely forest, there are green hills, clear springs, and a lake.Buddha enjoys the tranquility of living alone.He thought of the disputes among the monks of Qu Shangmi, which troubled even the disciples at home.He was disappointed that the bhikkhus refused to follow his instructions, but he understood that they were blinded by hatred. Buddha encountered many different kinds of animals in Rajila Forest, including a herd of elephants.The oldest elephant queen often takes her baby elephants to the lake to bathe.It also taught the baby elephant how to drink the cool lake water and the lotus in the water.The Buddha watched how it washed and shook a bunch of lotus flowers in the water with its trunk to remove the mud.The little elephants followed suit. The group of elephants liked Buddha very much and gradually became his good friends.After the elephant watch, it will pick fruits and present them to the Buddha.Buddha liked to stroke the heads of baby elephants, and walked to the lake with them.He loves to hear the mighty cry of the elephant queen.It sounded like a trumpet.He practiced the elephant's call himself until it was exactly like it.Once, after the queen blew, he uttered the same cry.The elephant queen stared at him, then stepped forward and knelt down, as if to bow to him.Buddha stroked their heads. This was the tenth retreat of the Buddha after his enlightenment, but only the second time he spent the rainy season alone.Throughout the season he was alone in the cool forest, except for a brief morning begging.After the rainy season, the Buddha left his elephant herd friends and traveled to the Northeast. After two weeks of walking, he finally arrived at the Gion Abode in Savatthi.Both Sariputta and Rahula were very happy to see the Buddha.Some of her great disciples are also in the Zhiyuan Abode, including Maggallana, Mahakassapa, Mahakajara, Upali, Mahagudiya, Mahakapila, Mahajuna, Li Bhatta and Devadatta.Anurudha, Jinjingluo and Zhunantika also just came to Gion Vihara from the bamboo forest in Jialuo village.Gotami Bhikkhuni was also in Savatthi.Seeing the Buddha, they all liked it very much. Stepping into his hut at the Gion Abode, the Buddha found Ananda cleaning there.Buddha has been away from here for a full year and four months.Ananda put down his broom and bowed to the Buddha.When the Buddha asked him about the situation of Tongshangmi, he replied: "After you left, several brothers came to me and told me: 'Brother, the master is gone. He left alone. Why don't you follow to make a contribution? Follower? If you don't go, we'll go by ourselves.' But I told them, 'Since the Buddha didn't tell anyone he was leaving, he must have wanted to go alone. We shouldn't disturb him.' After six months, this Several brothers told me again: 'Brother, we have not received the teachings of the Buddha directly for a long time. We want to find him.' This time, I agree with them. We searched everywhere, but we couldn't find you. No one I know your whereabouts. Finally, we came to Savatthi, but you were not there. Because we expected to come sooner or later, we waited here. We all know that you will never abandon your disciple." "Lord, their conflict is getting worse and worse. Both sides ignore each other. The atmosphere is very unnatural. The lay people expressed uneasiness and disappointment with our other monks. We explained to them and told them that many monks refused to separate. Gradually, the lay people The disciples had their own ideas. They came to the monastery to talk to the monks who caused the trouble. They said: "It is you who made the Buddha leave so unhappy. You should take responsibility for this. You also made us at home talk to the Sangha. Lost confidence. Please reflect.' At first, the monks who caused the trouble ignored it. But then, the lay people decided not to feed these monks. They said: 'You are not worthy of the Buddha's love, because you cannot live in harmony You follow the teachings of the Buddha, so you should reconcile with each other and go to the Buddha to confess your mistakes. Only by doing this, we will restore our confidence in you.' World Honored One, the lay people insisted on their position. The day I left, both of them Agreed to meet. I'm sure they'll be here soon to make a formal confession." The Buddha picked up Ananda and put down the broom. "Let me sweep. Please find Shariputra for me and tell him that I have something to discuss with him." After sweeping casually a few times, the Buddha sat down on a bamboo chair outside the house.Gion Abode is indeed beautiful.New leaves are hanging on the tree.Birds sing in the forest.After Shariputra came, he sat silently beside the Buddha for a while. The Buddha told Shariputra what was on his mind. "Together, we need to do everything in our power to prevent discord in this beautiful abode." They just happened. One afternoon after that day, the Venerable Shariputra received the news that the bhikkhu of Tsangmi was coming to the Gion Abode and had arrived in the city of Savatthi.So Shariputra went to ask the Buddha, "Yi Shangmi's brother will arrive soon. How should we deal with this matter?" The Buddha replied: "Deal with it according to the Dharma." "Can you explain the statement?" "Shariputra, do you still need to ask this question?" Sheriff fell silent.At this time, Muggallana, Kasyapa, Kajara, Judiye, Kapina and Anuruduo just arrived.They also asked, "How should we deal with the brothers from Qiaoshangmi?" They all looked at Sariputta, but he just smiled.The Buddha looked at these great disciples and said: "Listen carefully to the arguments of both sides, and never take sides. Carefully consider what you have heard, and then decide whether it is in line with the Dharma. Only what is in line with the Dharma will lead to peace and joy. and liberation. These are what I have practiced myself. The behavior that I have condemned or that I have not practiced myself is not in line with the Dhamma. When you understand what is in line with or not in line with the Dhamma, you will will know how to help them reach a settlement." At this time, several lay protectors headed by the lonely elder came to the Buddha's house.They said, "World Honored One, the bhikkhus who have come to visit have arrived. How should we entertain them? Shall we offer food to both?" Buddha smiled. "Feed both sides. Show them your support for the Sangha. Appreciate their words in line with the Dharma." Ananda came back to report to Shariputra, saying that the bhikkhu who had been called Shangmi had arrived outside the door of the Vihara.Shariputra asked the Buddha, "Should we let them in now?" Buddha said, "Open the door to welcome them." Shariputra said, "I'll go and arrange a place for them to rest first." "Let the two of them temporarily live in different residences." "There may be difficulty finding enough places." "We should be able to tolerate a little crowding for the time being. But don't let the elderly sleep in the open. Distribute food and medicine equally to all people." Shariputra ordered them to open the gate.The bhikkhus of Jishangmi were allotted necessities and places to stay. The next morning, Shariputra divided the newly arrived monks into groups according to the Buddha's wishes, went to different places, and went out to beg for food as usual.That evening, the monks asked Sariputta to arrange for them to meet the Buddha so that they could formally admit their mistake.Shariputra said: "Admitting mistakes to the Buddha is not the most important thing. You must first truly understand each other. Only in this way can the ceremony of admitting mistakes be meaningful." In the evening, the scripture teacher who caused the accident went to the preceptor.He folded his hands and bowed, knelt in front of the preceptor and said, "My lord, I admit that I have broken the precept. You are right to accuse me. I am ready to admit my mistake in front of the monks." The scribe knew that the only way to resolve this dispute was to quench his arrogance.The preceptor also knelt on the ground and said, "I also admit that I lack humility and tact. Please accept my sincere apology." In the middle of the night, a ceremony was held for the scripture teacher to admit his mistake.Everyone breathed a sigh of relief, especially those Bhikkhus who had been impartial in the incident.It was after midnight that Shariputra told the Buddha that the reconciliation had been reached.Buddha nodded silently.This dispute has finally come to an end, but he knows that it will take a long time to recover from the damage done. Venerable Moggallana proposed to convene a meeting to gather the chief disciples of Gion Abode and the parties involved in the Yishangmi incident.The purpose of the rally is to learn from this experience in order to prevent such incidents from happening again.Mahakassapa will be the chairman of the conference. At the beginning of the meeting, Mahakassapa first asked Anurudha to repeat the six principles and the principles of coexistence that the Buddha explained to him in the East Bamboo Forest.After hearing Anurudha's explanation, Venerable Moggallana suggested that the monks and nuns in the monastic centers should recite these articles. After four days of discussion, the monks in the meeting set seven agendas for mediating disputes within the Sangha.They call these seven procedures the Seven Eliminations: The first procedure is to present the Pini in front of you, and to stop the law in front of you, that is, to sit and talk face to face.This procedure is to allow both parties to present the entire dispute in the assembly.This is to avoid private conversations affecting the favoritism of each party and thus causing more discord. The second procedure is to recall Reni, that is, to recall the law of cessation.At the meeting, both parties should try their best to record all the details that led to the conflict from the beginning of the accident, and then make a clear statement.If there are witnesses and evidence, they must be provided together.The General Assembly will patiently listen to the submissions of both parties in order to obtain sufficient information for review. The third procedure is not to be ignorant, and to do not to be ignorant and stop admonition.The monks and nuns involved should aim at reconciliation.Both parties must be seen by the General Assembly as doing so in good faith.Stubbornness is viewed as negative and destructive.If one party claims that his relapse was due to ignorance or indecision, it was not intentional, and the conference should also be taken into consideration in order to find a mutually agreeable solution. The fourth procedure is to talk about Vini by yourself, and to do the law of spontaneous exposure and stop, that is, 'self-admitting your mistakes'.Either party would be encouraged to admit its own fault without waiting for the conference or the other party to bring it up.Sufficient time will be given for him to admit any wrongdoing.Admitting one's mistakes is the beginning of reconciliation and encourages the other party to do the same.This has the potential to lead to a comprehensive settlement. The fifth procedure is to look for the crime phase Vini, and make the original words to govern the Vini and stop the law of disputes, that is, "accept the verdict".When the verdict is reached, it is read three times.If there is no objection, the judgment stands.Neither party can contest the ruling.They are to rely on the review of the General Assembly and the requirements for making the judgment of the General Assembly. The sixth procedure is that many people look for sinful relatives, and then make multiple searches, and then turn around and stop disputes, that is, "unanimous decision".After carefully reviewing the statements of both parties and affirming the sincerity of the two parties' reconciliation, the ruling made by the conference must be unanimously passed. The seventh procedure is like covering the ground with grass and laying down the ground, like throwing dung and sweeping to stop the law.In the assembly, respected elder monks will be appointed to represent each party.They will all be highly respected monks in the Sangha.Although they don't need to say much, what they say will have special weight.Their words will be of a comforting and healing nature so that everyone can reconcile as quickly as possible.This is like covering the soil with wheat so that the clothes of those who walk by will not be stained.In many cases, it is because of these eminent monks that the two parties no longer care about minor details, which leads to reconciliation and understanding. The Buddha's chief disciple submitted these seven mediation procedures to the Buddha for review.He commended their efforts and agreed to include these provisions in the official commandments. The Buddha stayed at Gion Abode for another six months before leaving for Rajgaha.On the way, he went to see the Bodhi tree, and went to Uruvela to explore and visit the Svasti family.Svasti was twenty-one years old at the time, and the Buddha returned to fulfill his promise and welcome Svasti into the Sangha.After Svasti was ordained, he and Rahula soon became very good friends. When Ma Sheng and Ananda recalled about the Buddha's efforts to spread the Dharma, Svasti listened very attentively and was full of interest.Gotami Bhikkhuni and Rahula listened intently.Ananda's memory is indeed amazing.He filled in the sections that Ma Sheng missed.Svasti was very grateful to the two monks and Gautami bhikkhuni and Rahula.If it weren't for them, Svasti believed he would never have known so much about the Buddha.He wished he could be close to the Buddha from time to time so that he could witness his life and be taught by him directly. Svasti also thanked Shansheng.Although he himself was a shepherd boy of the 'untouchables', Shan Sheng gave him the basic education that ordinary youths get.When Shansheng left Uruvela a few years ago to marry a man in Mediya, his courses were terminated.Svasti believed that he had now learned that Rahula had not only come from the nobility, but had also been steeped in the calm and dignified atmosphere of the Sangha for eight years.Compared to Rahula, Svasti felt rough and clumsy.But these feelings made him doubly diligent in his practice.Sariputra asked Rahula to teach Svasti the basic behaviors, such as dressing, holding a bowl, walking, standing, sitting, lying, eating, washing, listening to lectures, etc., and all of these must be carried out with attention and concentration.A bhikkhu must recite and diligently practice forty-five disciplines that promote concentration and peace. In principle, Rahula was still a novice.He will not be fully ordained until he is twenty years old.A novice must abide by the Ten Precepts, not to kill, not to steal, not to be promiscuous, not to lie, not to drink alcohol, not to wear flowers and perfume, not to sit on a high open bed, not to participate in secular singing and dancing banquets, not to touch money, and not to eat after lunch .Although the forty-five elements were practiced by a well-qualified monk, Rahula knew that he should also study and practice in order to prepare.A monk must observe one hundred and twenty precepts, including forty-five disciplines.Rahula told Svasti that more precepts would be added, and he heard that the number would exceed two hundred. Rahula explained to Svasti that the first few years of the Sangha had no formal discipline.Ordination for a monk is very simple.The person simply needs to kneel at the feet of the Buddha or a monk and recite the Three Refuges three times.But as the Sangha grows and the number of people increases, it is necessary to formulate rules and regulations to guide the monks to be more self-disciplined. Rahula also told Svasti that the first monk who violated the spirit of the Sangha was called Sudina.That is Sudina's actions, prompting the Buddha to order the original precepts.Before taking the ordination, Xudina was a married man who lived in the village of Kananda on the outskirts of Vaisali.After he heard the Buddha's teaching, he asked for a shave.Soon after becoming a monk, he returned to Kananda.He agreed to his family's invitation and went home for dinner.His family also persuaded him to become a human being and run a business for the family.When he refused, his family complained that he was an only son and did not inherit the family business.They are afraid that their wealth will fall into the hands of others.Seeing that Xudina was determined not to return to vulgarity, his mother begged him to keep the queen for the family to inherit the incense lamp.Unable to withstand his mother's entreaties, and because he had no precepts to guide him, he agreed to meet his ex-wife in the Mahavati Forest.Afterwards, his wife became pregnant and gave birth to a baby boy, who was renamed Vijaya, which means 'seed'.Sudina's friends laughed at him, calling him 'the father of the seed'.The reputation of the Sangha was also damaged by it.The Buddha summoned all the monks and scolded Xudina.It was because of this accident that the precepts were enacted.Since then, every time a monk violates the spirit of the path of liberation and enlightenment, a meeting is held to impose new precepts.These precepts are called Paratimacas. There are four precepts that are most valued.Violation of one of these will get him excommunicated from the Sangha.If you violate other precepts, you can be forgiven after admitting your mistakes.The four great precepts are not to commit adultery, not to steal, not to kill, and not to boast that you have been certified before you have been certified.These four great precepts are called Parayi. Rahula also told Svasti that although the Buddha loved him very much, he never took special care of him.He recalled that when he was eleven years old, he had a job to do and ran away to play.Fearing reproach, he lied to Shariputra.In order to avoid the truth being exposed by Shariputra, he told four lies in a row.But the truth usually comes out sooner or later.His lies are no exception.At that time, in order to teach him, the Buddha specially told him the importance of honesty. At that time, Shariputra and Rahula lived in the Amobana Tiga Garden.This place is not far from the bamboo forest where the Buddha lived.One day the Buddha visited them.Rahula took a chair for the Buddha to sit on, and then took a basin of water for the Buddha to wash his hands and feet.After the Buddha had finished washing, he poured out most of the water in it.He looked at Rahula and asked, "Rahula, is there too much water or not enough water in the basin?" Rahula replied, "There are very few left." The Buddha said, "Do you know, Rahula, that a liar's credibility is as little as the water left in this basin." Rahula remained silent.The Buddha poured out the rest of the water and asked his son, "Rahula, did you see how I poured out the water?" "I saw" "Those who continue to not tell the truth, their credit is like the water in this basin, all drained." The Buddha turned the basin upside down and asked Rahula, "Have you seen how the basin is turned upside down?" "I see." "If we don't practice right speech, we are upside down like this basin. You can't lie even if you are joking. Rahula, do you know why a person uses a mirror?" "Yes, mirrors can show us our own reflection." "By the way, Rahula. You should be looking in a mirror at your own actions, thoughts and words." Rahula's story made Svasti understand more deeply the importance of right speech.He remembered that he had lied to his parents many times, and once to Shansheng.He was glad that he had not lied to the Buddha.In fact, the Buddha is very difficult to be deceived.When a man is lying, he can easily see it.Svasti thought: "I am determined to tell the truth to everyone, even children. This is my repayment of the Buddha's kindness to me. I will definitely work hard and stick to the precepts. Twice a month, on the days of the new moon and the full moon, monks gather to recite the precepts.Each precept is read aloud, and then the monks ask each other who has broken the precept.If no one is there, read the next one aloud.If someone breaks the precepts, he must admit his mistake in front of the monks.Except for the four precepts, the general violations of the precepts can be forgiven by admitting mistakes. Many times, the Buddha would ask Svasti to join him in alms alms.Shariputra and Rahula will also go together.During the rainy season of this year, they all lived in the mountains near Yekananda, a small town in the south of Rajgaha.One afternoon, as the bhikkhus were passing through the rice fields of Yekananda, they were stopped by a farmer of the noble class named Positha.The farmer is very rich and owns thousands of acres of farmland.It was the first plowing season at that time, and he was there directing the labor of hundreds of workers.Seeing the Buddha passing by, he stood on his way and said in a contemptuous tone, "We are farmers. We plow, sow, fertilize, plant and harvest crops to have food for food. You do nothing, but you still have food. Eat. You are all useless, not plowing, sowing, fertilizing, planting or harvesting." The Buddha replied, "Ah, but we do. We plow, we sow, we fertilize, we plant and we reap." "And where are your plows? Where are your buffaloes and your seeds? What have you harvested?" The Buddha replied: "We sow the seeds of faith in sincere hearts. Our plow is careful attention, and our buffaloes are diligent practice. Our harvest is love and understanding. My lord, there is no faith, understanding and love. , there is only pain in life.” Positha found himself unexpectedly moved by the Buddha's words.He ordered his attendants to serve the Buddha rice with floating sauce and rice.However, the Buddha did not accept it. "I'm not sharing this with you because I want to be offered. If you really want to make an offering, please wait for the next opportunity." The landlord was so moved that he fell down on the ground and asked the Buddha to accept him as a lay disciple.Svasti saw all this with his own eyes.He understood that he could learn a lot from Buddha.He knew that among the many students of the Buddha, very few were so lucky to be able to be close to the Buddha. After the rainy season, the Buddha went to the northwest to preach the Dharma.He did not return to Savatthi until late autumn.While begging for food one morning, Rahula could not concentrate.Although he continued to follow the single row, his mind could not stop.Staring at the Buddha in front of him, Rahula wondered what would happen to the Buddha if he did not follow the current path.What would happen to Rahula himself if Buddha became king?With all these thoughts in his mind, Rahula completely forgot to observe his breath and steps.Buddha didn't need to see Rahula to already know that his son couldn't concentrate.He stopped and turned around.The other monks also paused because of this.The Buddha looked at Rahula and said, "Rahula, are you observing your breath and staying focused?" Rahula bowed his head. The Buddha said: "To maintain concentration, you must first contemplate breathing. We also need to meditate even when we are begging for food. Continue to meditate on the impermanence and self-nature of all beings due to the accumulation of aggregates. The five aggregates are the physical body, Feelings, thoughts, thoughts, and awareness. Watch your breath and thoughts carefully so your mind doesn’t get distracted.” The Buddha turned around again and continued on his way.His words also reminded the other monks to stay focused.But after walking a few steps, Rahula left the team by himself and went to the forest to sit under a tree alone.Although Svasti followed, Rahula said to him, "Please continue to beg for food with other monks. I am not in the mood to beg for food now. I feel ashamed that the Buddha wrongly taught me in front of so many monks. I want to sit here and meditate." A little while." Seeing that he could not help his good friend, Svasti had no choice but to go back and join the ranks of other monks. On the way back to the monastery, Venerable Sariputta and Svasti once again invited Rahula back together.Going back to the monastery, Svasti gave half of the food to Rahula for some teachings.He said: "Rahula, learn from the earth. Whether we sprinkle fragrant flowers, perfume, or fresh milk on the ground, or throw foul-smelling excrement, urine, blood, mucus, saliva, etc. on the ground, the earth Receive it all, without ties or fears. Therefore, when reverie arises, do not be fettered or enslaved by it." Learn from water, Rahula.When we wash away dirt with water, the water is never sad or humiliating.Learn from fire.Fire will consume everything without distinction.It doesn't mind if the burning thing is clean or not.Learn from the air.Air transports all smells, whether it is sweet or stinky. Rahula, practice loving kindness to subdue anger.Love is the heart that gives joy unconditionally.Practice compassion to subdue cruelty.Compassion is the ability to relieve others from suffering without expecting anything in return.Practice joy to subdue resentment.这是替人家的成功和幸福而产生的喜悦。修习能舍心以降伏偏执。舍心是对一切事物平等开怀的看待。这是，因为那是。那是因为这是。自我和其他没有分别。不要排斥一样而又却追求另一样。 罗睺罗，慈、悲、喜、舍、都是深奥美妙的心境。我称它们为四无量心。如你修心它们，你一定会成为他人清新的生命力和快乐的泉源。 罗睺罗，定思无常以能破除我执的妄见。静思色身的生、住、异、灭、以把自己从欲念中解脱出来。时常观察你的呼吸。专注于呼吸会为你带来无限的喜悦。 缚悉底很高兴自己坐在罗睺罗身旁，因而听到佛陀所说的一切。虽然缚悉底已背诵了转法输经和无自性经，但他就从未有领略过像今天这种微妙的法味。这可能是因为他没有亲闻佛陀说这两部经的关第。他第一次亲听佛陀的经教，是看顾水牛经。但那时他还未够成熟读所有其他的经教。 那天，佛陀又给他们两个年青人教导不同的方法来观察呼吸。虽然他们都曾接受过这方面的教导，但今次却是他们第一次得到佛陀的亲自指引。佛陀告诉他们，留心专注地观察呼吸得到的第一样效果，就是降伏散乱和昏沉。 吸的时候，你要察觉到你在吸人气息。吸的时候，你要察觉到你在呼出气息。在这些练习呼吸的时候，集中你的心念在你的气息上。这样，胡思乱想便会终止，而使你的心投入专注之中。当你察觉你的呼吸，你便证得醒觉。这种醒觉，就是潜藏在每一个众生之内的佛性。 吸入的气息短，你便要知道自己在吸入短的气息。呼出的气息长，你便要知道自己在呼出长的气息。你要全面的察觉每一口气息。专注地观息可以帮助你得定。有了禅定，你便可以洞察你身体、感受、心和心物的真性。这又称为净身法。 佛陀全心全意的教导他们。他的说话简单而深奥。缚悉底很信心凭着佛陀这特别的一课，他可以比以前容易保持专注的观息，因而在修行上有更大的进步。向佛陀鞠躬顶礼之后，缚悉底和罗睺罗一起步往湖边。他们互相重覆佛陀所说的，以能牢牢说着他的言教。 接下来的一年，佛陀与五百比丘在鞞阇那雨季安居。舍利弗和目犍连替他助理一切事务。安居季节刚过了一半，整个地区都被干旱影响，热气迫人。佛陀大半天都在一棵婆树荫下度过。他用食、开示、禅修和睡觉都在同一棵树下。 安居进入第三个月，比丘们所乞食到的食物越来载少。食物短缺是因为天旱所至，就是政府的储备粮饷，都已所余无几。很多增人都往往空钵而回。佛陀也不例外，每次空钵而回的时候，他便只好喝水充饥。所有的比丘都变得面黄山骨瘦。目犍连尊建议迁往郁多罗拘庐度过剩下来的安居日子，因为那里会比较容易找到食物。但佛陀却反对，他说：“目犍连，不单是我们在受苦，除了几个最富有的住户外，这里我们的机会去分担和了解他们的苦难。我们是应该留在这里至安居完毕的。 他们这次前来鞞阇那，是富商火达多听过佛陀说法后邀请他来这里安居的。但火达多现在却在外公干，对家乡的情况毫不知情。 一天，目犍连着精舍旁边仍长得壮绿的一些草木，对佛陀说道：“世尊，我想这些树木还可以保持健壮，必定是因为泥土晨的营养丰足。我们可以掘起那肥沃的土壤，与水调匀，以给比丘们作食。” 佛陀说：“这是不对的，目犍连。我昔日在弹多落迦山上苦修的时候，也曾这样试过，但发觉其实没有好处。许多生物都住在泥土里，以防受到太阳的暴晒。如果我们翻起泥土，这很多的微细生物和植物便会死去。”目犍连再没有说下去。 一向以来，比丘的僧规都是乞来的一部份食物，放进一个空着的容器，以供那些乞得不够食物的比丘所用。缚悉底留意到在过去十日，容器内就连一料饭或一小片烘饱也没有。罗睺罗私下告诉缚悉底，虽然每个比丘都乞不够食物，但一般人都会先供食给年长的比丘们。因此，年轻的比丘大都乞不到任何的食物。缚悉底也有同感，他说：“就是在乞到一点食物的日子里，我吃完之后也很快又肚子饿。你也是这样吗？” Rahula nodded.他发觉自己时常因为饥饿，以至夜间不能入睡。一天乞食回来，阿难陀尊者在户外的三脚炉上，放上一个土制的煲。他又收集了一些柴枝生火。缚悉度走过看看他做什么，并自动替他看火，因他对这等工作最为熟悉。不到一会，火已烧得熊熊的。阿难陀从他的钵中把一些看似木悄的东西倒进煲内。他说：“这是麦糠。我们可以把它烤香，然后献给佛陀。” 缚悉底一边用两支小竹枝移动着麦糠，一边听阿难陀说他如何遇上这个刚带着五百匹马来到鞞阇那的马贩。他看到比丘的苦况，因而嘱阿难陀当比丘有需要时，可到他的马房受他供养马匹作粮的麦糠。那天，阿难陀被供两把麦糠，其中一把是给佛陀的。阿难陀答应会把这个慷慨商人的消息告诉所有的比丘。 麦糠很快便烘得香喷喷。阿难陀把它放回钵中，更请缚悉底陪他一起前去婆树那里。阿难陀把麦糠给佛陀奉上。佛陀问缚悉底有没有食物。缚悉底展示他那天很幸运地乞到的甜薯。佛陀邀请他们坐下来与他共食。他恭敬的提起他的钵。缚悉底也专注地拿起他的甜薯。当他望着佛陀把麦糠满怀感恩的拨到嘴里时，他真的想哭了。 那天开示完毕，阿难陀尊者告诉僧众马贩的好意。阿难陀请他们只要在乞不到食物时才到马房受供，因为麦糠本来是给马匹吃的，他不希望连累马匹捱饿。 那夜，舍利弗在月下往访在婆树下的佛陀。他说：“世尊，醒觉之道太奇妙了！所有听闻、理解和修行它的人，都给它改变过来。但世尊，你入灭后，我们又怎样能够确保大道的承传呢？” “舍利弗，如果比丘们可以掌握到经中的真义，而又如实修行和严守戒律，解脱之道便可以世代延续下去。” “世尊，众多的比丘都勤诵经典。只要将来世代的僧人都继续如是，您的慈悲的智慧定必可以永世深广流传。” “舍利弗，单传经教是不够的。最重要的还是实行经中所说的。守持戒律尤其重要。没有戒行，正法难持。没有戒律，正法很快便会灭亡。” “有没有方法把戒律形式化以能保存于后世呢？” “这仍没有可能。舍利弗，一套完整的戒律不是一朝一夕或一个人可以建立的。僧团的初期，是没有戒律。我们现在有一百二十戒。这个数目会随着时间增长。舍利弗，现时的戒律还未完整。我相信它的数目将会达到二百以上。” 安居最后的一天终于来临。富商火达多从外回来才知道比丘们的状况。他觉得非常惭愧，便立刻在家里给比丘们供食。他又给每位比丘送上一件新的衲衣。佛陀作了雨季最后一次的开示后，比丘便往南面而行。 这次的旅程很是写意。比丘们都行得不缓不急。他们日间乞食，夜间作息。每天午食后小休，他们又再出发。他们偶而留在一些村镇数天，以满足当地居民听法的兴趣。晚间，僧众都在睡觉前读诵经本。 一天下午，缚悉底遇到一群看顾水牛的男童，正牵着水牛回家。他停下来与他们交谈，怀缅着自己少年时的日子。忽然，他思乡的情怀被勾起来了。他惦挂着庐培克和芭娜，尤其是媲摩。他不知道一个比丘是否应该想念他已离开了的家人。当然，罗睺罗也曾告诉缚悉底他对自己的家人也非常挂念。 缚悉底现在已二十二岁了。他比较喜欢与年青人相处，尤其喜欢和罗睺罗一起。他们时常都会互吐心声。缚悉底告诉罗睺罗他看水牛的日子。罗睺罗从没有过机会坐在水牛背上。当缚悉底告诉他水牛的温驯，罗睺罗起初觉得很难相信。缚悉底移山倒海了再三保证，虽然水牛体型庞大，但却是其中一类最驯良的动物之一。他不知曾多少次在归途上仰卧牛背，沿着河岸欣赏蓝天白云，享受在温暖软滑的牛背上悠闲的每一刻。缚悉底又告诉罗睺罗他与别的孩子所玩的游戏。罗睺罗很喜欢听这些故事。这种生活是他从来都未接触过的，因为他在王宫里长大。他说他想骑在水牛背上。缚悉底答应一定替他作出安排。 缚悉底设法想给罗睺罗安排骑水牛，但却记起他们都已是受了戒的比丘了！他决定如果途经故乡附近时，他便会向佛陀请准准回家探家人。那时，他便可以邀罗睺罗与他同行。当没有其他人的时候，他便会让罗睺罗骑上庐培克看顾的水牛，在尼连禅河河畔畅游。缚悉底自己也会脱下衲衣，骑上水牛背，就像昔日一般。 翌年，佛陀在者梨迦这些石山上安居。这已是佛陀自证悟后第十三次的雨季安居了。弥伽耶是他当时的侍从。一天，弥伽耶向佛陀透露他在森林禅坐时，往往会被情欲所扰。佛陀曾嘱咐比丘们要有些时间独自修行，但他独自修行时，却有这么铁魔障现前，因而令他非常担心。 佛陀告诉他，独自修行并不代表不需要同修的支持。当然，与友伴作无聊的闲谈或言说是非都肯定对修行有损无益，但得到同修道友的支持，对修行却是非常重要的。比丘们需要在团内共下，以能互相勉励。这才是皈依僧宝的意义。 佛陀又说：“一个比丘有五种需要。第一是同修道友的善知识。第二是有助比丘保持专念的戒律。第三是要有足够的机会研读教理。第四是精进修行。第五是能体解事物的慧力。后四样的需要都是有赖第一样条件的存在，那就是要有同修良伴。” 弥伽耶，修习观想死亡、慈悲、无常和对呼吸的觉察： 要降伏欲念，必需修习观想死尸。深深洞视身体腐烂的九个阶段，从气息停止至白骨化为尘土。 要降伏瞋怒，必需修习观想慈悲。慈悲可以使我们明了自己心内瞋怒的起因，以及那些导致我们瞋怒的人。 要降伏贪欲，必需修习观想无常。这样的观想，可以燃亮生死以至万象的真相。 要降伏散乱，必需修习观想气息的呼吸。 如果你能够时常修习此四种观想，你必定可以证得解脱和彻悟。