Chapter 11 51-55

After the thirteenth rainy season retreat, the Buddha letters returned to Savatthi.Svasti and Rahula followed him.This was Svasti's first visit to the Gion Abode.He was a little pleasantly surprised to find that the beautiful environment here is very suitable for cultivation.Gion Abode is cool and fresh, with a friendly atmosphere.Everyone smiled warmly at Svasti.They all know that the Sutra on Care of the Buffalo was inspired by him.Svasti firmly believed that in such an atmosphere of mutual support, his practice would be of great benefit.He began to understand the importance of 'Monk', some of which are no less than 'Buddha' and 'Dharma'.The Sangha is a group of people who practice the path of awareness together.It can provide support and transition counseling.Taking refuge in the Sangha is required.

Rahula was just twenty years old.Sariputta ordained him as a full monk.The monks in the regiment were all happy for him.Before giving the full precepts to Rahula, Sariputta had given him special instructions.Svasti also stayed with Rahula for a few days so that he could learn more from Sariputta's teachings. After Rahula took the ordination, the Buddha also took some time to teach him different ways of visualization.Svasti was also invited to listen.The Buddha taught them to visualize the six senses: eyes, ears, nose, tongue, body, and mind; the six dusts: form, sound, smell, taste, touchable objects and objects arising from the mind; and the six consciousnesses: eyes consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness.The Buddha taught them how to observe these eighteen states of feeling deeply.These realms are also known as the eighteen realms, including the six sense organs, the six dust realms, and the six feeling consciousnesses or inner dust.People's experience of things is all produced by the corresponding roots and dusts.The Eighteen Realms are all interdependent, so they have no permanence and independence.When we understand this truth, we can see the reality of all dharmas without self-nature, and then transcend life and death.

The Buddha explained the truth of emptiness to Rahula in great detail.He said: "Rahula, among the five aggregates of form, feeling, perception, formation, and consciousness, none of them is permanent and has an independent entity. This body does not have a self. This body does not belong to a certain body. The so-called me cannot be found in the body, and the body cannot be found in the so-called me. Generally, there are three views on ego.First, the physical body is me, or feelings, thoughts, actions, and consciousness are all me.This is the belief that 'khandhas are me', and it is also the first wrong view.But when we say: 'The aggregates are not me', we fall into the second wrong view, because this is to believe that the self and the aggregates exist independently, and the aggregates are nothing but what I have.This second erroneous view is called 'aggregate is different from me'.The third erroneous view is to believe that there is a self in the khandhas, and that there are khandhas in the self.This is the so-called 'Yun I interexist in the meantime'.

"Rahula, practicing meditation and contemplating emptiness is to observe the five aggregates in detail, so as to realize that they are not self, not belonging to me, and non-me and non-me. Once we get rid of these three false views, we can experience the 'everything. The truth of reality that nothing is empty." At the Gion Abode, Svasti noticed a bhikkhu named Elder.He is always alone, and does not talk to others.Although the Venerable Elder did not bother others or break the precepts, Svasti always felt that he was not really living in harmony with the monks.Once, Svasti wanted to talk to him, but he walked away without any response.The other monks called him 'The Lone Ranger'.Svasti often heard the Buddha encourage monks to avoid gossiping and practice meditation and self-sufficiency.But Svasti felt that the self-sufficient life of the Elder Venerable did not seem to be in line with what the Buddha said.Perplexed, Svasti decided to ask the Buddha to explain it for him.

On the second day when the lecture was given, the Buddha asked the elders and venerables to come out.The Buddha asked him, "Do you like to be alone and not depend on others to do anything so as not to come into contact with other monks?" He replied, "Yes, Blessed One, that is right. You have enjoined us to try to be as self-sufficient and to practice alone as possible." The Buddha turned around and said to the monks: "Bhikkhu, I will explain the meaning of self-sufficiency and the more appropriate way to be alone. A self-sufficient person lives in mindfulness. He is aware of everything that happens every moment, whether in the body He knows how to perceive things in the present moment. He doesn't chase the past, nor get lost in the future, because the past is no longer there, and the future really has not yet come. Life only exists in the present moment. When we lose this moment, we lose our life. Living in the present moment is a better way to be alone.

Monks, what does 'chasing the past' mean?Chasing the past is trapping yourself in thoughts of the past, such as how you used to look, how you felt, where you were, or the joys and sorrows you experienced.These thoughts will keep you entangled in the past. Monks, what does 'lost in the future' mean?This is to lose yourself in thoughts that arise about the future.These thoughts include visions, hopes, fears, and worries about the future.You guess what you will look like, how you will feel, what your joys and sorrows will be.These thoughts only make you worry about the future.

Monks, come back to this moment so that you can directly contact and see life directly.Without direct contact with life, it is impossible to see life thoroughly.Living mindfully can bring you back to the present moment.But if you become craving and anxious about the present, then you lose focus and cannot live in the present moment. "Monks, a person who really knows how to be alone must live in the present moment even if he is among the crowd. If a person lives alone in the deep forest and does not focus on the present moment, but wanders in the past and future, He's not really alone anymore."

The Buddha sums up what he said in a verse: Don't chase the past. Don't get lost in the future. The past is no more. the future of the future. look at the present moment of life here and now, Those who do this way Safe and independent. We must be diligent today. Tomorrow is too late. Death can come anytime. Is that worth discussing? wise men praise those day and night people who focus on life For the 'more sublime solitude'. After speaking the verses, the Buddha thanked the elder and asked him to sit down again.The Buddha did not approve or criticize the elders, but the elder monks clearly had a better understanding of what the Buddha meant by self-sufficiency and solitude.

During the Dharma meeting that night, Svasti heard that all the great disciples attached great importance to the Buddha's discourse in the morning.Venerable Ananda repeated every word of the Buddha's discourse, including the verses.Svasti always marveled at Ananda's memory.Even the tone of each word of the Buddha, Ananda also memorized it clearly.After the narration of Ananda's demise, Mahakajara stood up and said: "I propose to make the Buddha's teaching this morning green into a classic. I would like to build a color-changing mirror and call it 'Superb Dharma Sutra of Being Alone'. Every The monks are familiar with this sutra and put it into practice.”

Mahakassapa stood up to Mahakajala's suggestion. The next morning, when the monks went out to beg for food, they encountered a group of children playing in the fields.The boy caught a crab while one of the boys held it down with his forefinger and with the other hand tore off one of its claws.The children who watched clapped their hands and watched.The boy was very satisfied with the reactions of his companions, so he continued his efforts and peeled off all the crab claws one by one.Following him, he threw the crab body into the field and caught another one. When the little boy saw the Buddha and the monks, he bowed to them and continued to torture the next crab.Buddha told them to stop.He said: "Children, do you feel pain when someone tears your hands and feet off?"

"Yes, Master." The boy replied. "Did you know crabs feel pain just like you do?" The boy didn't answer. The Buddha continued: "Crabs eat and drink just like you. They also have parents, brothers and sisters. If you make it suffer, its relatives will suffer too. Think carefully about your actions." Xiao Tong seems to know the fault.Seeing that other villagers had come to watch, the Buddha took the opportunity to preach the law of compassion. He said: "All living beings have the right to security. We should protect life and try to give everyone happiness. All living beings, whether biped or quadruped, swimming or flying, have the right to exist. We should not harm or kill Other sentient beings should protect their lives even more." "Children, just as a mother sacrifices for the children she loves and cares for, we should also expand our hearts to protect all beings. Our love should spread to everything above, below, inside and outside of us. All living beings. Whether we walk, live, sit or lie down, we should live in this kind of love.” The Buddha told the boy to let go of the crab he had just caught.Then, he said to the crowd: "Those who meditate on this kind of love will first of all bring happiness to themselves. By doing this, you will sleep well and wake up feeling more comfortable. You will not create sorrow in nightmares." At the same time, you will be protected and cared by the people and things around you. The people you treat with love and compassion will bring you great joy. And their own pain will also gradually disappear.” Svasti knew that the Buddha wanted to teach children.To help spread the Dharma in this area, he and Rahula held classes for children at the Gion Abode.With the help of young lay people, young people have the opportunity to gather and study the Fa once a month.Sundartha's four children were very helpful, but his son, Jialuo, was less interested in listening to the Dhamma.The reason he joined was simply because he liked to be with Svasti.Happily, his interest grew, too.The king's daughter, Princess Bajili, also supported these classes very much. One day, on the day of the full moon, she asked the children to bring flowers to Buddha.The little boy picked flowers from the garden at home or the grass on the road, and brought them to the monastery.Princess Bajili brought a bunch of lotus flowers from the lotus pond in the palace.When they came to the Buddha's house, they found that the Buddha was preparing to give lectures to monks and lay people in the teaching hall.The princess led the children into the classroom quietly.The adults make way for them to pass.They put flowers on the table in front of the Buddha and bowed.The Buddha smiled and bowed in return.He gestured for the children to sit in front of him. Buddha's dharma meeting on this day is very special.After the boy sat down, he slowly stood up.He picked up a lotus flower and held it up in front of everyone.He didn't say anything.Everyone sat very still.Buddha continued to carry the lotus for some time.Everyone was puzzled, wondering what his intentions were.Then, the Buddha looked at the crowd and smiled lightly. Then he said: "I have the true Dharma eye, the treasure of wonderful wisdom, and I have just been passed down to Mahakassapa." Everyone turned their heads to look at the Venerable Kassapa and saw him smiling.His gaze has never been on the Buddha and the lotus he is holding.When everyone looked back at the Buddha, they found that the Buddha was also looking at the lotus and smiling. Although Svasti was a little confused, he knew that the most important thing was to keep his mind.While looking at the Buddha, he also began to observe the breath.The lotus in Buddha's hand has just blossomed.The Buddha held it in his hand with the utmost tenderness and grace.He held the lotus stalk with his thumb and index finger, and the lotus stalk was just in the bend of his palm.His palm is as beautiful as a lotus flower, clean and wonderful.In an instant, Svasti truly realized the noble beauty of the lotus flower.There is simply nothing to think about.Naturally, he also smiled. Buddha began to speak. "My friends, this flower is a wondrous reality. When I show it to you, you all have the opportunity to experience it. To be in touch with a flower is to be in touch with a wondrous reality. To be in touch with life itself .” Mahakassapa said that it was because of the contact with the flowers that he laughed before you.There are always obstacles in your heart, so you can't get in touch with flowers all the time.Some of you may ask, 'Why did Gotama lift that flower?What is his purpose in doing this? 'If you have these thoughts in your mind, you cannot really experience the flower. My friends, losing ourselves in thoughts prevents us from being in real contact with life.If you are manipulated by worry, annoyance, anxiety, anger, or jealousy, you lose access to the wonderful magic of life. My friends, the lotus flower in my hand is only real to the one who lives in the present moment.If you don't come back to the present moment, the flower doesn't really exist for you.Some people can walk through a grove of sandalwood trees and not see a single sandalwood tree.Although life is full of troubles, it is also full of treasures.You have to pay attention, and then you will discover the pain and beauty in life. To be in contact with pain is not to lose oneself in it.To experience the beauty of life is not to lose yourself in it.The so-called contact is to have a direct encounter with every moment of life, so as to have a deep experience of it.Only then can we understand the impermanence and interdependence of life.With this understanding, we don't get lost in desire, anger, and craving.Only then will we be truly free. Svasti was very happy.He was glad that he understood and smiled before the Buddha taught.Venerable Mahakassapa laughed before him.He is Svasti who knows that he cannot compare with Mahakasyapa or Sari, Moggallana, and Ma Sheng.After all, he is only twenty-four years old! In the following year, Svasti settled down in the Nikoru Vihara in Kapilavastu.Before the rainy season, the Buddha had returned to his hometown, because news came that disputes and disturbances were brewing in the kingdom of Sakyamuni and the neighboring kingdom of Kuliya.Koliya is the hometown of Buddha's mother. , Yasodhara also came from there. The two countries are separated only by the Luxiduo River.The cause of the dispute is precisely because of the right to use the river water.A small amount of river water left after a drought.At first, the disputes between each other were limited to the peasants swearing at each other on both sides of the strait.But this quickly devolved into a scene of high emotions and rock-throwing scenes.Once the guards were dispatched to protect the residents, things escalated to the point where guards lined up on both sides of the strait and the atmosphere was tense.Such a situation is worrying that it will lead to war at any time. Buddha first wished to understand the real cause of the conflict.He personally asked the chief of the Sakya clan stationed on the river bank.They accused the residents of Koliya of threatening the lives and property of the Shakya residents.He then questioned the officials at Koliya, but they said that the residents of the Shakya tribe threatened the life and property of the residents of Koliya.It wasn't until the Buddha directly inquired with the farmers along the coast that he realized that the real reason was lack of water. Because of the special relationship between the Buddha and the two countries, he obtained the consent of both parties to allow King Manam Koli to negotiate with King Shananfu.He also advised the two parties to make a peace agreement as soon as possible to avoid the disaster of war, because no matter who wins or loses, both sides must suffer losses, and the losses can be large or small.He said: "Your Majesty, what do you say is more precious, water or human life?" Both kings agree that human life is precious. The Buddha also said: "Your Majesties, the current dispute is due to lack of water to irrigate the fields. If it is not instigated by human arrogance and anger, this conflict is really easy to reconcile, and there is no need to use force! Carefully examine your hearts. And Don't let the blood of the people be shed because of arrogance and anger. Once the anger is removed, the tension that caused the war will automatically dissolve. You might as well sit down and study how to divide the river equally for the current drought. Right. So, both sides must have the same amount of water to use." After the mediation and guidance of the Buddha, the two parties quickly reached a reconciliation.Friendly and harmonious relations were restored again.King Manam Koli asked the Buddha to stay in Sakyamuni.This is the fifteenth rainy season since the Buddha's Enlightenment. After the peaceful residence, the Buddha went south.He spent his sixteenth retreat in Alabhi, the seventeenth in the Great Bamboo Grove, the eighteenth in Korizi, and the nineteenth in Rajagaha. Whenever the Buddha stayed in Rajagaha, he liked to live in the mountains of Gijgodha.The shape of the top of this mountain looks like a carving, so it is also called Lingjiu Mountain.King Bimbasara often came here to ask the Buddha for advice.He even built steps on the hillside here to reach the Buddha's house.He also built small bridges where there were waterfalls and springs.He liked to leave the wagon down the hill and climb the steps up.Near the Buddha's house, there is a huge boulder as large as several houses.A clear stream next to it happened to be used by the Buddha for washing and cleaning, and the smooth boulders could be used for him to dry his clothes on it.The Buddha's house was built with stones from the mountain.The view from there is magnificent.He likes to watch the sunset there.Great disciples such as Shariputra, Uruvela Kassapa, Muggallana, Upali, Devadatta and Ananda all built houses on Vulture Mountain. In Rajagaha and adjacent places, the Buddha's Sangha now has eighteen centers of practice.In addition to the bamboo forest and Vulture Mountain, other well-known ones include Shiva Rava, Shaposundika Rabhara, Qiye Cave and Tisha Cave Mountain.The latter two are in deep mountain caves. The son of Amobali and King Bimbasara, Xu Bojia, is now a physician and a lay disciple of the Buddha, living near the Vulture Mountain.He was King Bimbisara's personal physician, and he was famous for his excellent medical skills, specializing in some diseases that had no cure before. Supoka also looked after the health of the Buddha's monks in the Bamboo Grove or Vulture Mountain.Every winter, he arranges some friends to give clothes and quilts to the monks, so that defense is better than cure.Therefore, he proposed a series of hygiene measures for monks to implement.First of all, they are required to boil the water before eating, and they are required to wash their clothes at least once every seven days and provide more toilets in the monastery.He also reminded monks not to eat food left overnight.The Buddha accepted all of his advice. Clothes have become a very common offering for lay people.One day, the Buddha saw a monk returning to his monastery with a pile of robes on his shoulders.The Buddha asked him, "How many robes do you have?" The bhikkhu replied, "World Honored One, I have eight." "Do you think you need this much?" "No, World Honored One, I don't need it. I accepted it because they offered me offerings." "How many robes do you think a monk needs?" "World Honored One, in my personal opinion, three pieces should be enough. Even in the cold night, it should be enough to keep warm." "I think the same way. On cold nights, I only need three pieces of clothing, which is enough. From now on, we will announce to everyone that each monk can only have three yibo. As an offering, I have no choice but to stop accepting it.” After the bhikkhu bowed and saluted, he went back to his house. One day, the Buddha stood on a hill, looking at the rice fields.He suddenly turned to Ananda and said, "Ananda, how beautiful are the golden rice fields stretching to the horizon! Would it be okay if the robes were sewn together like the pattern of the rice fields?" Ananda said: "World Honored One, this is a very good idea. The robes in the shape of rice fields are really wonderful. You once said that a monk's practice is like planting seeds of merit and virtue on fertile fields, leaving them for the present and future generations." Giving alms to the bhikkhu and learning the Dharma from him is like planting the seeds of merit. I will tell the monks to sew the robes into fields. We can also call the robes a 'merit field'." Buddha smiled in agreement. The following year, Sudhartha came to Rajagaha to remind the Buddha that he had not been to Gion Abode for a long time.Afterwards, the Buddha returned to Gion Monastery to live in peace during the rainy season.This is the twentieth retreat for Foliao after attaining enlightenment.He is now fifty-five years old.King Vasenadi was very happy to see the Buddha come back.He came to visit the Buddha with his family, including his second wife, Vishakshati, and two children, Prince Esheng and Princess Bazhi.This second wife is also a member of the Sakya clan.Many years ago, after King Pasenadi became a disciple of the Buddha, he went to the Sakya Kingdom to marry a Sakya princess.King Manam Koli married his beautiful daughter, Viri Shakshatriya, to him. King Pasenadi did not miss all the pujas during the rainy season.Those who listen to the Buddha's teachings are cultivated day by day.One of the great protectors, Mrs. Deer Mother, enshrined the dense jungle east of Savatthi City to the monks.Although it is smaller in size, its scenery is not inferior to that of Gion Abode.With the help of many of her friends, Mrs. Lu Zimu built a meditation hall, a Dharma lecture hall, and many small houses there.At the suggestion of the Venerable Sariputta, they called this abode the East Garden.The Dharma Lecture Hall located in the middle of the forest is named Deer Mother Hall. Mrs. Lu Zimu was born in the city of Bati in the country of Yangjia.She was the daughter of a very wealthy man named Dhananangaya.Her husband was a wealthy man from Savatthi, and her son was a disciple of Nikandaratiko.Therefore, the two fathers and sons also yearned for the Buddha at the beginning.Later, because of the people's devotion to Buddhism, they gradually became interested in the teachings of the Buddha, and then asked to become lay disciples.Mrs. Lu Zimu and Mrs. Shanhuaye, a good friend, often visit the Buddha’s Abode, and provide a lot of daily necessities such as medicine, robes and towels to the monks and nuns.She also agreed to support Bhikkhuni Mahapajapati's plan to build a monastic center for nuns on the east bank of the Ganges.Mrs. Lu Zimu is the great supporter of monks and nuns in terms of material and spirit.Her kindness is not wisdom, and she resolved minor disputes among nuns more than once. Of course, there are two very important resolutions, both made in Luzixiantang.The first is that Ananda became the long-term helper of the Buddha.The second is that the Buddha returned to Savatthi to live in peace every rainy season. The first resolution was originally proposed by Shariputra.He said: "Among all of us, brother Ananda has the best memory. No one else has his rare memory and can repeat everything the Buddha said word for word. If Ananda becomes the Buddha's A long-term attendant, every time the Buddha speaks, whether it is a public Dharma meeting or a private lecture, he will definitely be present. The Buddha's teachings are supreme treasures. We should try our best to preserve them. In the past twenty years, we have done so because of Neglecting this has resulted in the loss of many teachings of the Buddha. Brother Ananda, please accept this task on behalf of us and future generations, and become the Buddha's assistant." All the monks agreed with Shariputra's suggestion.Then Venerable Ananda tried his best to refuse.He said: "I see several problems. First, we don't know if the Buddha himself would allow me to be his long-term attendant. The Buddha was always careful not to grant any privileges to the Shakyamuni. His own stepmother, Mahapajapati Bhikkhuni, Buddha is very strict. Rahula has never eaten with the Buddha or stayed in his house. The Buddha has never given me any special benefits. I am afraid that I will be His attendants will be misunderstood by some brothers and sisters that I intend to use this position to please the Buddha. Or when they are reprimanded by the Buddha, they will think that I have testified against them to the Buddha." Ananda looked at Shariputra, and continued: "The Buddha has a special appreciation for Brother Shariputra. He is the most talented and intelligent brother among us. Shariputra is also the leader of the organization of the Sangha, so he is the Buddha's most talented brother." A trustworthy person. However, what he gained was the envy of many brothers and sisters. Although the Buddha usually discusses with other people on major decisions, many people still think that these decisions are made by Shariputra alone. Although I know that these rumors are very groundless, but because I don't want to have the same misunderstanding, I don't want to accept this important task as the Buddha's attendant." Venerable Shariputra smiled and said: "I don't mind others being jealous of me because of a momentary misunderstanding. I believe that as long as we know what we are doing is correct and valuable, we don't need to care about other people's comments. Ananda, we all know that you have always been cautious in doing things. Please accept this task. Otherwise, the Great Way and the Dharma will not be handed down in this life or in the future." Venerable Ananda sat silently.After some hesitation, he finally said: "If the Buddha agrees to my eight requirements, I will be his attendant. One, the Buddha will not give me his robe. Two, the Buddha will not give me food. Three, the Buddha does not let me sleep in his house. Four, the Buddha does not ask me to accompany him to the homes of lay disciples to receive offerings. Fifth, if I want to accept offerings from lay people, the Buddha will also go with him. Six, the Buddha allows me Decide on your own who can be interviewed by the Buddha. Seventh, if I do not understand what he said, the Buddha will repeat it again at my request. Eighth, if I am unable to participate in the Dharma meeting, the Buddha will repeat it for me. The essence of the show." The Venerable Upali stood up and said, "Ananda's condition seems very reasonable. I believe the Buddha will agree. However, I do not agree with the fourth request. If brother Ananda does not accompany the Buddha to the home where there are disciples, How could he remember what the Buddha said? I suggest that when the Buddha accepts offerings from the lay people, besides Ananda, he takes one more bhikkhu along with him. In this way, no one can say that Ananda has special favors. " Ananda said: "Brother, I don't think this is a good idea. What if the person offering the food can only support the two Bitians?" Upali retorted, "The Buddha and you two monks have to eat less!" The other monks laughed when they understood the situation.They knew that the problem of finding a suitable attendant for the Buddha had been solved.So they continued to consider whether the Buddha should go to Savatthi every rainy season.The location of Sravasti is very good, because Gion Abode, East Garden and Bhikkhuni's monastery are all nearby.It can therefore serve as the central stronghold of the Sangha.If the Buddha came here every year, believers might have planned in advance to come and directly receive the benefits of the Buddha.The guardians at home, such as the lonely elder and Mrs. Lu Zimu, have promised to provide all medicine and food to the monks and nuns who went to Savatthi to live in the rainy season. Before the end of the meeting, the monks decided to live in Savatthi in the rainy season every year.They immediately went to the Buddha's residence to report to him what they meant.The Buddha readily accepted their suggestions. In the spring of the second year, the Buddha taught the Satiparrhana Sutta to three hundred monks in Julou City.This is a basic classic on meditation.The Buddha often said that it is a way to achieve peace of mind and body, which can enable us to relieve sorrow and distress, and achieve the highest level of understanding and comprehensive liberation.After that, Shariputra declared to everyone that this sutra is one of the most important sutras of the Buddha.He encouraged every monk and nun to read and practice it. That night Venerable Ananda repeated the entire scripture. "Sati" means 'put into mindfulness'.That is, the practitioner needs to be aware of the objects produced by his body, feelings, mind, and consciousness at all times, or the four places of concentration or awareness of the Dharma. First of all, a walker should observe his body, his breath; his four postures of walking, standing, sitting, and lying; body activities, such as walking forward, retreating, visiting, dressing, eating and drinking, going to the toilet, talking, and washing clothes; different parts of the human body, such as hair, teeth, sinews, bones, viscera, marrow, intestines, saliva, and sweat; the constituent elements of the body, such as water, air, and heat; extinction process. While contemplating the body, one becomes aware of the subtleties of the body.For example, when exhaling, the yogi knows that he is inhaling air; when exhaling, he knows that he is exhaling air to make the whole body peaceful and stable.When walking well, the walker knows that he is walking.When sitting, the meditator knows that he is sitting.When performing bodily activities, such as dressing and drinking water, the meditator knows that he is dressing and drinking.The visualization of the body is not limited to meditation, but can be practiced throughout the day, including begging, eating and washing bowls. In the visualization of feelings, practitioners should meditate on the arising, development and disappearance of feelings, or whether those feelings are pleasant, unpleasant or neither.The source of feeling can be body or mind.When he feels a toothache, the Yogi realizes that his pain comes from the tooth; when he is happy because of others' praise, the Yogi knows that he is happy because of others' praise.The yogi needs to calm down each of his feelings by looking deeply.Only then can he gain insight into the source of each sensation.The visualization of feelings is not only possible when sitting in meditation, but can be practiced anytime and anywhere. In the visualization of the mind, the practitioner meditates on the existence of his spiritual realm.When he is greedy, he knows that he is greedy; when he is not greedy, he knows that he is not greedy.When very passionate or drowsy, the practitioner knows that he is very angry or sleepy; when he is not very angry or sleepy, he knows that he is not very angry or sleepy.Concentrated or distracted, he knows he is concentrated or distracted.Whether he is open-minded, narrow-minded, closed-minded, focused or fully enlightened, the practitioner knows immediately.If these states are not experienced, the practitioner knows it immediately.One is aware and acknowledging the spiritual state arising in the present moment, moment by moment. In the visualization of mind, matter or dharma, the traveler first observes the existence of the five obstacles (desire, hatred, sleepiness, excitement, doubt) that hinder liberation and rebirth; , thoughts, and consciousness); the six sense organs and the six dusts; the seven factors that lead to enlightenment (concentrate on visualization, examine the true dharma, be diligent and diligent, enjoy the benefits of the dharma, be at ease, concentrate on the right concentration, and abandon false dharmas); the four holy Truth (the existence of suffering, the cause of suffering, the destruction of suffering, the way to end suffering).These are all objects produced by the mind, which is the root of all dharmas. The Buddha explained the four foundations of mindfulness in detail in this way.He said that if you practice for seven days, you may also get relief. During a Buddhist seminar, Venerable Ma Sheng reminded everyone that this is not the first time the Buddha taught the four foundations of mindfulness.He has actually talked about the four foundations of mindfulness for liberation on different occasions, but he has never talked about it in such detail as this time.Ma Sheng agreed with Shariputra, and also believed that every monk and nun should recite and practice this sutra. At the end of the spring of this year, when the Buddha returned to the Gion Abode, he met a notoriously discolored murderer, Yangurmara, and transformed him.One morning, the Buddha entered the city of Savatthi, and found that the whole city was silent, like an empty city.The doors of every house were locked, and there was no one on the street.Buddha stands at the door of a household where he used to receive offerings.The owner of the house opened the door with a narrow gap and saw that it was the Buddha outside the door, so he hurriedly invited the Buddha to come down.He even suggested that it should be kept in the house for food.He said, "World Honored One, it will be very dangerous to go to the streets today, because some people have seen the murderous Yangurmara haunting this area. People say that he has killed countless people elsewhere. Every time he kills a person, he kills a part of the victim. He cut off one finger and put it on a ring around his neck. They also said that he once tried to kill a hundred people at one time, and strung the fingers of the dead into charms and hung them around his neck to increase his evil power. One thing is even more strange, that is, he never steals from the dead. King Pasenadi has organized a military and police force to hunt him down." The Buddha asked, "Why did your majesty send out an entire army against one man?" "Dear Gautama, Yangurmara was a very dangerous man. He was so skilled in martial arts that he single-handedly repelled forty men besieging him in the street. He killed most of them, and only The few who came down all fled. It is said that he hid in the Kalili Forest. Since then, no one has dared to pass by there. Not long ago, twenty armed guards sneaked into the forest to arrest him. Only two escaped. Since Yangdi Mo Luo Rui is entering the city, of course no one dares to go out." After thanking the owner of the house for telling him so much about the background of Yangurama, the Buddha got up and resigned.Although the owner tried his best to keep Buddha, Buddha still insisted on leaving.He said that only by continuing to beg for food as usual can the people's trust in him be maintained. While the Buddha was walking slowly and intently on the road, he heard the sound of someone running in the distance behind him.He knew it was Yangurmara, but he had no fear.He continued walking slowly, aware of every movement going on around him and inside him. Yangdu Moluo suddenly shouted: "Stop the letter, monk! Stop!" The Buddha ignored it and continued walking steadily.From the sound of Yangurama's footsteps, the Buddha knew that he had changed from a running pace to a hurried pace, and he was not far away from himself.Although the Buddha is now fifty-six years old, his visual and auditory abilities are still very keen.What he held in his hand was just a begging bowl.Recalling the image of the vigorous and agile prince when he was young, the Buddha smiled.At that time, none of the young companions could hit him with a single punch.He knew now that Yanguramaro was close behind him, weapon in hand.The Buddha continued his leisurely stroll. When Yangurama finally caught up, he walked side by side with the Buddha and said, "Monk, I told you to stop, why didn't you stop?" Without stopping, the Buddha said, "Yangurma, I stopped long ago. You yourself did not stop." The Buddha's unusual answer stunned Yangurama.He stood in front of the Buddha and forced him to stop.The Buddha looked into Yangurma's eyes.After another blow, Yanguromaro was stunned.Buddha's eyes, shining like two stars.Yangdu Moluo had never met a person with such a peaceful and comfortable look in his eyes.Usually, everyone who saw Yangdu Moluo would turn pale with fright and run away in a hurry.Why is this monk not afraid at all?The Buddha looked at him like he was looking back at a friend or brother.佛陀知道央掘摩罗的名字，那表示他也应该知道央掘摩罗是怎样的人。无疑的，佛陀必定知道他的恶行。他怎能面对一个杀人狂而仍然那样平和睦的轻松？央掘摩罗忽然感到自己再不能抵当佛陀那慈和的目光了。他说：“僧人，你说你已停了很久。但你还在前行。你又说我才是未停下来。你这是什么意思？” 佛陀答道：“央掘摩罗，我很久以前已停止了做那些伤害众生的恶行。我学会了如何保护生命，更不只是人类的生命。央掘摩罗，一切众生都想生存。他们全都惧怕死亡。我们是应该滋长慈悲心和保护一切众生的生命。” “人类并不互相爱护。我又为何要爱护他们？人类残忍虚伪，没有把他们杀光，我是不会罢休的。” 佛陀柔柔地说：“央掘摩罗，我知道你曾因为其他人所致，而受过很多的痛苦。有时候，人类是非常残酷的。这全是因为他们的无明、瞋恚、贪欲和嫉妒所至。但人类其实也可以对别人很慈悲和了解的。你有遇过一个比丘吗？所有比丘都发愿要保卫一切众生的生命。他们也誓要降伏、瞋、痴。不单是比丘，就是很多其他人的生活，都是以了解和爱心作为基石的。央掘摩罗，也许世上有很多残酷的人，但慈爱的人也同进存在。不要被那些坏人蒙新生了你的视线。我所行之道，是可以把残酷化为慈和的。瞋怒就是你在行的道路。你应该停止。重新选择谅解和慈爱之道。” 央掘摩罗被佛陀的言说打动了。一时间，他心里觉得十分混乱。他像被人用刀割开，再把盐擦进伤口里一般。他知道佛陀的说话是用爱心说出来的。佛陀一点瞋心都没有，她全没有畏惧。他望着央掘摩罗，就像当他是个堂堂正正，值得尊重工业的人。这僧人会否就是那个乔答摩，人们赞颂的佛陀呢？央掘摩罗问道：“你就是沙行乔答摩吗？” 佛陀点头。 央掘摩罗说：“真可惜我没有早些遇上你。我现在已在毁灭之途上走了太远，来不及回头。” 佛陀说：“不，央掘摩罗，作善行是永不言迟的。” “我可以做什么善行？” “停止在憎恨和暴力的路上走。那便是你最伟大的善行了。央掘摩罗，大海虽无涯，回头却是岸啊。” “乔答摩，就是我想这样做，现在也回不了头。以我作过的暴行，今后又有谁会让我安宁过活呢？” 佛陀握着央掘摩罗的手，说道：“如果你立愿放弃心中的瞋怒而一心修行大道，我一定会保护你。誓愿从新开始，替大众服务吧。你无疑是个智者。我肯定你在大道的证悟上，必可成就。” 央掘摩罗跪在佛陀前面。他把背上的短剑除下，放在地上，俯伏在佛陀的脚一。他双手掩面，啜泣起来。良久，他望上来说道：“我誓愿放弃恶行。我会追随你学习慈悲。求你接纳我为徒吗。” 这时，舍利弗、阿难陀、优楼离、金毗罗等尊者，和其他一些比丘一起抵达。他们围绕着佛陀和央掘摩罗。看到佛陀无恙，而央掘摩罗又爱持三皈依，他们都很是高兴。佛陀嘱阿难陀给央掘摩一套多出来的衲衣，又请舍利弗到就近的住户借了剃刀给优婆离替央掘摩剃头。央掘摩罗就即时在那儿披剃，受戒为比丘。他跪下来读诵三皈依文，由优婆离给他授后。之后，他们便一起回到祗园精舍。 跟着的十天，优婆离和舍利弗教导央掘罗怎样持戒、修禅和乞食。央掘摩罗比任何在他之前的比丘都奋发。佛陀两星期后探视央掘摩罗时，对他的改变也感到惊讶。央掘摩罗散发着平静安稳的气质，以及一种罕的温驯。其他的比丘都因此而替他起了另一个名字，'不害'，意即'非暴力者'。原来，他出生时就是改这个名字的。缚悉底认为这外字很适合央掘摩罗，因为除了佛陀以外，没有一个其他的比丘，目光比他的更充满慈祥。 一天，佛陀入舍卫城乞食，同行的有五十比丘，包括了不害。他们将近到城门时，看见波斯匿王骑着马，带瓴领着一队兵团。大王与他的属下全都装甲齐备。见到佛陀，大王便马上下骑，鞠躬顶礼。 佛陀问道：“陛下，有什么事发生了吗？是否边境被外敌侵扰？” 大王答道：“世尊，从没有别国侵略过憍萨罗。我召集兵团，是要辑拿杀人犯央掘摩罗的。他非常凶悍。一直以来，都没有人能把他绳之于法。两星期前，他被人发现在城中出没。百姓们仍然活在惶恐之中。” 佛陀又问：“你是否肯定他是一个如此危险的人物？” 大王说“世尊，央掘摩罗对每个男、女、老、幼都有威胁。我一天未捉到他处死，是不会罢体的。” 佛陀再问：“假如央掘摩罗已痛改前非，发愿不再杀戮，而且更立誓为比丘，从此尊重所有众生，你还需要把他拘捕处决吗？” “世尊，如果央掘摩罗成为你的弟子，持戒不杀，过着清净善良的比丘生活，我便无限安慰了！我不单只会饶他一命，给他绝对自由，还会供养他衣食药品。只怕这个可能性很难存在吧！” 佛陀指着站在他背后的不害，说道：“陛下，这位僧人就是独一无二的央掘摩罗。他已受戒为比丘。过去这两个星期，他已变得如同另一个人了。” 波斯匿王只觉站在这样一个杀人狂魔的跟前，感到有点寒慄。 佛陀说：“陛下，你不用惧怕。央掘摩罗比丘比一把泥土还要温驯。我们现在都叫他不害。” 大王凝望着不害，然后向他鞠躬作礼。他问道：“尊敬的僧人，你出自何家？父亲的姓名是什么？” “陛下，我的父亲名叫伽伽。我的母亲名中曼特梨。” “伽伽曼特梨子比丘，请让我给你供养衲衣、食物和药品。” 不害答道：“谢谢陛下，但我已经有三件衲衣了。我每天都乞到食物，而暂时也未需要药品。你的心意，我由衷的感谢。” 大王向他再鞠躬后，便转过来对佛陀说：“觉悟的大导师，你的德行美妙极了！没人能像你这般，替劣境带来美好与和平。别人用武力都解决不来的，你却以你的大德迎刃而解。请容我致以深切的谢意。” 大王通知部属散队后才离去。各人也回到自己的岗位，进行他们的常序。 有关央掘摩罗成为比丘的消息，很快便传遍城中。居民都轻松了一口气。邻近的国土也闻得这宗杀人犯被感化的消息，因而对佛陀和他的僧团更为景仰。 越来越多聪明敏锐的年青人，都舍弃他们原本的教派来追随佛陀的教诲。一个在家信徒优频离如何从耆那教派转投佛陀，是个摩担忧陀和憍萨罗宗教圈子的热门话题。优婆离住在北摩揭陀，是个富裕和很有才干的年青人。他本是耆那教主为首的耆那教团的一个主力护持者。耆那苦行者所过的生活非常俭朴，就连衣服也不穿着。民众对他们的作风十分钦佩。 那年春季，佛陀住进了那烂陀的芒果园。他接见了苦行者大特波士，耆那教主的一个高徒。在与大特波士的交谈中，佛陀得悉耆那的徒众从不谈及'业'(Karmani)，而谈'罪'(dandani)。大特波士伸说三种罪：体行的、言语上的、和念头上的罪恶。当佛陀问他那种罪被认为是最严重时，他说：“体行的罪恶最为严重。” 佛陀告诉他，依照醒觉之道，恶念才是最严重的罪行，因为心念较行动为基本。这个道理，大特波士要佛陀重说了三遍，希望稍后能推翻它。大特波士随即请辞离去。当大特波士把佛陀的说话告诉耆那教主的时候，他大笑起来。 耆那教主说道：“这个沙行乔答摩，真是犯了大错。罪恶的念头和言说都不是最严重的罪。身体所作的罪恶才是最严重和有长远后果的罪行。大特波士苦行者，你确能掌握我的真传。” 他们这段对话，被在场的几个门徒听到，其中包括了优婆离，因他刚七带着从芭娜佳来的朋友到访。优婆离表示希望往访佛陀，以能非议他在这问题上的说法。耆那教主力主优婆离之行，但大特婆士则对此不甚赞成。他担心优婆离会被佛陀说服，甚或全面改变优婆离的信仰。 耆那教主却对优婆离很有信心。他说道：“我们一点也不需担心优婆离离开我们而成为乔答摩的弟子。说不定，乔答摩倒会成为优婆离的弟子啊！” 大特波士仍然劝阻优婆离前去，可是优婆离已立定主意。与佛陀会面不久，优婆离已被佛陀生动活泼的言谈感摄。佛陀用了七个比喻来给优婆离开示为何恶念基本上比恶言应更为重视。佛陀一向知道耆那教派守持不般杀之戒，严持的程度就小心得每行一步，也惟恐会践斃昆虫。佛陀对他们这种行为非常赞叹。跟着，他便问优婆离回答答：“尼干陀若提子大师说过，如果不是故意去杀，便没有犯罪。” 佛陀微笑道：“那尼干陀若提子大师也赞同意念是判断罪丛轻重最基本的要素了。他还可以说行动上的罪最为严重吗？” 优婆离对佛陀言词的精简与智慧佩服非常。但日后告诉佛陀，其实佛陀的第一个比喻已有足够说服力。他继续追问下去的目的，只是希望可以多听一点佛陀的言教。当佛陀说完第七个比喻之后，优婆离俯伏在佛陀面前，要求被接纳成为他的弟子。 佛陀说：“优婆离，先细心考虑清楚你的要求。像你这样明智和有地位的人，是不应轻率的。反覆想透才决定吧。” 佛陀的话令优婆离对他更为钦敬。他看到佛陀全不着重使别教信徒转投他的门下，以增长自己的声誉。从没有一个精神领袖曾叫他再三考虑才加入教团。优婆离答道：“世尊，我已想清楚了。请让我皈依佛、法、僧。我很感恩和庆幸找到真的正道。” 佛陀说：“弟子优婆离，你一向都是耆那教团的主要护持者。虽然你现在在皈依了我，但请你不要停止对他们的供养。” 优婆离说：“世尊，你真是高洁。你胸怀广阔，一些不像我曾遇过的其他导师。” 当大特波士把优婆离转转投佛陀门下的消息告知尼干陀若提子，他不相信这会是事实。他亲自到优婆离家里证实后才相信是真的。 在摩揭陀和憍萨罗，接受醒觉之道的人与日俱增。比丘们到舍卫城探访佛陀时，都把这个喜讯告知佛陀。 佛陀对他们说：“不管接受大道的信徒数目增多是好是坏，最重要的还是要看比丘们是否精进修行。我们不要执着成功或失败，我们对待幸与不幸，都应本着平等之心。” 一天早上，正当佛陀和比丘准备出外乞食，几个卫兵闯进祗园精舍，说有命令前来搜寻一具女尸。比丘们都感到惊讶，不明白为什么他们会来寺院林地找女尸。巴帝耶尊者询后，知道女死者名叫孙陀莉，是舍卫城一个在教团的成员。比丘们都发觉这名字属于一位近期时有参加法会的妙龄女子。虽然比丘们都告诉警卫在这里没可能会找到她的尸体，但他们仍坚持要搜查。出乎众人的意料，他们竟然在佛陀房子附近地下的浅处，掘出了女尸来。卫兵带走女尸后，佛陀便告诉比丘如常到外面乞食。 “住于专念，”他这样对比丘们说。 那天稍后，孙陀莉教团的团友扛着她的尸体在城内到处游行，高声号哭。他们时会停下来向众人呼喊道：“这就是孙陀莉的尸首！她支离的身体被发现在祗园精舍的一个浅穴。那些自命清净利无染，属于释迦贵族的僧人，把她姦杀藏尸！满口的慈悲喜舍和平等心都是假的！你们现在都可看到吧！” 舍卫城的民众都很是困扰。就是最虔诚的一些信徒，对佛陀的信心也开始动摇。别的信众则相信是有人贼赃嫁祸，专意破坏佛陀的清誉，因而也感到苦恼。其他自觉被佛陀威胁的教团，更乘机对僧团诸多指责。比丘们到处都被人盘问嘲骂。虽然他们都尽量保持平静，住于专念，但这实在很不容易。新修行和年青的比丘都感到被羞辱，因而不愿到城里乞食。 一天下午，佛陀召集众比丘之后，对他们说道：“不公平的谴责，随时随地都可能发生。你们不用觉得羞耻。只有当你们不继续精进修行，过清净的生活时，你们才应该真的感到羞愧。这闪对我们的错误指控，散播之后便会止息。明天出外乞食时，如果还被问及此事，你们只要需作此简单的回答'无论谁是凶手，他必定会受到应得的果报'。” 听过佛陀的说话，比丘们都被安抚了不少。 同时间，鹿子母夫人也对此事感到非常不安。她往找善达多，与他详细商讨。最后，他们决定私下聘请密探，侦查真凶。他们又和祗陀太子商议，获得他的帮助。 不到七日，密探已查出真凶来。因为分赃不匀，那两名凶徒醉酒之后吐露真相。卫兵立刻被召到场，把凶手缉拿。两名凶手都承认，是被孙陀莉教团的领导人雇用他们行凶，然后把尸体埋于佛陀房子附近的。 婆斯匿王立即前来祗园精舍公布凶手被捕的好消息。他表达自己对僧团的绝对信任，以对对真相大白的兴奋。佛陀请大王不要再追究此事，并说此等罪行，是需要人人降伏瞋妒之后才可绝迹的。 舍卫城的人民，又重现对比丘的崇敬了。 一天，佛陀和阿难陀往访城外的一间小寺院。 .他们抵达时，正值比丘出外乞食。当他们在寺院周围随意漫步时，他们听到寮房里传出一阵阵可怜的呻吟声。你陀进内一看，发现一个唇焦脸白、骨瘦如柴的比丘，绻曲在角落里。空气中弥漫着呕心的臭味。佛陀跪在那比丘身旁，轻声问道：“兄弟，你生病吗？” 比丘回答：“世尊，我害了痢疾。” “没有人照顾你吗？” “世尊，其他的师兄弟都出外乞食了。这儿只剩下我一人。我生病的初期，是有几位师兄弟照顾我的。但当我知道自己没用，对任何人都没有好处，我便叫他们不要再理会我。” 佛陀对阿难陀说：“去取些水来。我们替这位兄弟清洁一下。” 阿难陀拿了一桶水进来，和佛陀一起给比丘沐浴。他们又替他更衣，然后把他扶到床上去。接着，佛陀和阿难陀把地方清擦洁净，又将比丘的脏衣洗涤。正当他们把衣服晾晒时，其他的比丘刚从外面回来。阿难陀尊者叫他们煲点水给生病的比丘调药。 众僧请佛陀和阿难陀与他们一起用食。饭后，佛陀问他们：“寮房里的比丘患了什么病？” “世尊，我们起初是有照顾他的，但他后来却叫我们不用照顾他了。” “比丘，我们出家修道，便再没有家人和父母在身边。我们生病时，又怎以不互相照顾呢？我们是应该互相关怀的。无论生病的人是老师、学生、还是朋友，我们一定要给他照料，直到他康复。比丘们，如果我病倒了，你会照料我吗？” “当然会，世尊。” “那你们也必需照料其他生病的比丘。照顾任何一个比丘，就等如照顾佛陀。” 比丘们都合掌鞠躬，以示遵从。 接下来的夏季，佛陀在舍卫城的东园居住。这同时，摩诃波阇波提比丘尼也在舍际城给一群尼众说教。扶助她的契嬷比丘尼，曾是频婆娑罗王的一个妃嫔。早在二十年前，她已皈依佛陀。起初，她本具的的慧根被她的傲慢所蒙蔽。后来经过佛陀的指导，才学会了谦逊之道。在家修行了四年，她便要求受戒为尼。她在修行上精进勇猛，是尼众中的一位重要导师和领导人。鹿子母夫人时常到来探视她和其他的比丘尼。一天，鹿子母夫人邀请善达多，亦即给孤独长者、赠送祗陀园给僧团的慈善长者，与她同行，并给他介绍认识契嬷、法尘那、莲花色、和波多恰拉等比丘经。鹿子母夫人告诉善达多，她们全部在未出家以前，已经与她相识。 另一天，善达多带同一位也叫鹿子母的男性朋友前往比丘尼的修道中心，因为他是中心里一位名导师，法尘那比丘尼的亲属。两位男士参加了法尘那比丘尼的法会，听她说教五蕴和八正道。善达多回到祗园精舍后，把法尘那比丘尼所说的，全告诉了佛陀。 佛陀说：“假使你请教于我有关这些主题，我说的也只会一法尘那比丘尼所说的全部一样。她是真正得到解脱和开悟之道的扼要。” 佛陀又对阿难陀说道：“阿难陀，请你记下法尘那比丘尼的开示，再向全部的僧众覆述一遍。她这次的开示非常重要。” 另一位跋多迦毗罗梨比丘尼，也是以深利法要而闻名的。一如法尘那比丘尼，她也常被邀请到外地说法。 至于波多恰拉比丘尼，她的背后则有着一个动人心弦的悲惨故事。她是舍卫城一个上富人家的独生女。因父母对她过份保护，她自幼便被关在屋里，从来不许外出。因为这原故，她也就完全没有机会与外间的人接触。到了婚嫁年龄，她私下与家里的年青仆人恋上。当父母把她安排嫁给一个豪门公子的时候，波多恰接便相约情人一起私奔。应该出嫁那天的清早，她化装成一个婢仆，假装到外面取水。出了家门，她便与情人会合，远走他乡，共谐连理。 三年后，波多恰拉怀孕。接近产期的时候，她希望依循乡例，回娘家待产。虽然丈夫起妆不愿，但最后也答应同行。只是，波多恰接半路途中，已产下一名男孩。再没有必要继续旅程，他们便折返回家。 两年后，波多恰拉再次有喜。她她再一次要求丈夫陪她回去娘家。可惜他们这次便遇上了灾难。途中，他们碰着暴风雨，而波多恰接也就在这时作动起来。她的丈夫看见这个情形，便嘱她在路旁等着，待他往林中取些枝叶回来，暂作遮盖。波多恰接在那儿等了很久，丈夫还未归来。就在这风雨交加的黑夜里，她产下了第二个儿子。天刚亮，波多恰拉便一手抱着新生的婴儿子，走到森林里寻找丈夫。当她发现丈夫原来已被毒蛇咬死了多时，她哭得死去活来，悲怯不已。最后，她也只好站起来，带着两个幼儿，蹒跚地朝着舍卫城的老家前进。她终于到达河边。由于前一夜的濠雨，河水高涨，四周的水位都太深，使他的大儿子没法涉过对岸。在此种情况下，她只好嘱大儿子在岸上等她，让她先行把婴儿扛在头上，涉水过河，再回来接他。正当她把小儿子扛在半空，涉水而过时，一头大鹰滑翔而下，把婴儿抓去。波多恰拉高声呼叫，以期大鹰会释放婴儿。可是，爪下无情，大鹰瞬即飞走了。那边厢，她的大儿子听到妈妈的呼叫声，还以为母亲叫他前去。波多恰拉回一望，见儿子踏进急流的河水里。她大声唤他止步，可惜已来不及了。眼看着洪流卷走大儿子，她却无法抢救。 波多恰拉过到对岸时，已再无法支持，倒卧在岸上。苏醒后，她勉强站起来，继续前行。步行了数天，她终于抵达舍卫城。她一抵家门，却发现双亲原来在早前的风暴中，被蹋下来的围墙压死。那天正是她父母亲火葬之日。 波多恰拉登时倒卧路旁。她不想再活下去了。一些可怜她的人，把她带来谒见佛陀。佛陀听过她的遭遇后，用温婉祥和的语气跟她说：“波多恰拉，你真的受了很多苦。可是，生命里并非只有痛苦和不幸。鼓起勇气来！如果你修行觉悟之道，将来就是要面对最难受的痛苦，你也会一笑置之。你会学懂如何为现在和未来，重新创造和平与喜悦。” 波多恰拉向佛陀鞠躬顶礼，并求受三皈依。佛陀把她交托摩诃波阇波提尼师照顾。不久之后，波多恰拉更受戒为尼。摩诃波阇波提尼师对她十分爱护。经过几年的修行，波多恰拉的脸上再次露出笑容。一天，她洗脚时望着地上的水慢慢渗进泥土里，顿时生慧，彻见无常之性体。接下来的数日数夜，她禅修时都持观此象，直至一天黎明，她参破了生死之迷。不期然地，她写了一首诗： 那天洗脚时， 我见细流水 重回大地里。 我问：“水将归到那儿去？” 静默里观想， 身心专念中， 以壮马疾奔之神 我彻视六尘之性。 凝望油灯心， 我集中我的心。 时间速逝。 油灯续明。 我拿起一支针 按下油灯心。 按下顿灭， total darkness. 火虽熄灭， 心灵亮照。 正当晨星出现 心中万障解消。 波多恰拉把这首诗逞给摩诃波阇波提尼师过目时，这位主持对她不胜赞赏。 副婆罗伐那比丘尼，是另一位经历过许多辛酸之后才接触到正法的人。而这完全是有赖目犍连尊者的慈悲。副波罗伐那是个很不寻常的美人。就是她披剃之后，她美貌依然。她勤于修行，又是波阇波提主持的得力助手。 目犍连和她的相遇，是很偶然的。一天，目犍连路过城中心的公园，看见她站在那里，就像夜里的一朵鲜花，明艳照人。原来，所有的男人都称她'美莲'。无可否认，她的丽质实地超越世上最美丽的莲花。但目犍连尊者可以看到她眼里透着的痛苦，又知道她心里隐藏着无限的哀伤。他于是停下来，对她说道：“你的确天生丽质，而且满身华服。但我看得出你内心苦恼混乱。你的精神已负荷了很多，但你却仍然追随着暗黑的道路。” 听到目犍连道破了她内心的感受，副波罗伐那非常惊讶。便她仍假装无动于衷，反驳他说：“也许多说的都对，但这是我唯一可以走的路。” 目犍连说道：“你为何这样悲观呢？无论你的过去是怎样，你都可以改变自己，创造未来。脏衣都可以洗净啊。一个满载混乱和疲乏的心，也可以被觉悟之水净化过来。佛陀说过，每个人都有醒觉和找到平和喜悦的潜能。” 副波罗伐那开始哭泣了。“但我一生都充满着罪恶和不平。恐怕就是佛陀也帮不了我。” 目犍连安慰她说：“别担心，请让我分担你的过往。”