Chapter 12 56-60

The Buddha or his great disciples would come to the bhikkhuni's abode to give lectures.Once a month, bhikkhunis will go to Gion Abode or East Garden to attend the puja.One year, at the suggestion of Shariputra, the Buddha extended the time of the retreat for one month.Shariputra knew that such an arrangement would allow many monks and nuns to come to Savatthi to listen to the Buddha's teachings in person after they settled down in their respective places.The fact is as he expected.Finally, there were as many as 3,000 monks and nuns gathered in Sravasti City.The great protectors at home, Sundada, Luzimu and Moli, even tried their best to provide food and accommodation for these monks and nuns who came from afar.The self-indulgence celebration after the two seasons of the year is on the full moon day of Angsu, not in the usual July and August.

That day, lotus flowers were blooming everywhere, because this time of year is the season when this kind of white lotus blooms.For this reason, the full moon day between September and October is also called Lianhua Day.That night, the Buddha sat with his three thousand disciples under the bright full moon.The fragrance of lotus flowers floats from the lake.The Buddha looked at the monks and nuns who were sitting silently, and then praised their diligence and diligence.The Buddha seized this opportunity again and preached the 'Anpan Shouyi Sutra' to them. Of course, the monks and nuns present already knew the method of breathing awareness.But most of them are directly exposed to the Buddha's teachings for the first time.This is also the first time that the Buddha summed up all his previous discourses on this subject.Venerable Ananda listened carefully, because he knew that this discourse would become an important scripture that could be passed on to all the Sangha.

Bhikkhuni Yasodhara and Bhikkhuni Sundari Nanda both participated in this puja.They were ordained as nuns under the leadership of Bhikkhuni Gotami several years ago.The two of them practiced in a monastery north of Kapilavastu.It was one of the ashram centers established by Bhikkhuni Gotami.Yasodhara was ordained six months after her mother-in-law, and a year after her ordination, she was already the main assistant to Bhikkhuni Gotami. The nuns have always tried their best to live in the rainy season of Sravasti City, so that they can hear the teachings of the Buddha or his great disciples directly.Queen Moli and Mrs. Lu Zimu have always given full support to the bhikkhunis.For the first two years, the nuns lived in the imperial garden.In the third year, with the generous support of the queen and madam, they established the first nunnery.Gautami Bhikkhuni felt that he was getting older, so he deliberately devoted himself to cultivating a new generation of administrators.These bhikkhunis include Yasodhara, Yila, Vimana, Suma, Weida and Nadutara.Tonight, they were all in the East Garden.Venerable Rahula introduced two bhikkhunis, Yasodhara and Sundari Nanda, to Venerable Svasti.He was very moved to finally have the opportunity to meet them.

The Buddha proclaimed this sutra: Monks and nuns, if you can continue to practice perfect awareness of breath, you will gain great benefits.It can help you achieve the practice of the four foundations of mindfulness and the seven factors of enlightenment, which in turn enables you to develop wisdom and attain liberation. You should practice as follows: First breath: 'When taking a long breath, know that you are taking a long breath.When you exhale a long breath, know that you are exhaling a long breath. ' Second breath: 'When you take a short breath, know that you are taking a short breath.When you exhale short breaths, know that you are exhaling short breaths. '

These two breaths can help you break the drowsiness and delusions, and at the same time make you focus on and get in touch with the life at this moment.Drowsiness is a lack of concentration.The awareness of breathing can bring you back to yourself and your life. The third breath: 'When inhaling the breath, be aware of the whole body.As you exhale, be aware of your entire body. ' This breath allows you to actually come into contact with your own body by visualizing it.Awareness of the whole body and every part of the body can make you realize the wonder of the existence of the body, and can fully reveal the process of life and death in your body.

Fourth breath: 'Tell yourself that the breath you take in will make your body quiet and peaceful.Tell yourself that when you exhale, your body will also be quiet and peaceful. ' This breath can help you achieve physical peace and harmony, thus achieving the unity of mind, body and breath. Fifth breath: 'Tell yourself to feel joy as you inhale.Tell yourself to also feel joy when you breathe out. ' Sixth breath: 'Tell yourself to feel happy when you inhale.Tell yourself to feel happy when you breathe out too. ' These two breaths can take you into the field of feeling.These two breaths can create for you a peace and joy that nourishes your body and mind.It is only because the distraction and drowsiness have ceased that you can come back to yourself and be in the moment.Feelings of happiness and joy will arise within you.

"You live in the mysteries of life, and you can taste the peace and joy brought by mindfulness. Because of the contact with the mysteries of life, you can also turn the neutral feeling into a pleasant feeling. These two breaths bring you Come to feel pleasant." The seventh breath: 'When inhaling the breath, be aware of the activities in your heart.As you exhale, also be aware of the activity in your mind. ' The eighth breath: 'Tell yourself that when you inhale the breath, you calm down the activities in your heart.Tell yourself that when you breathe out, you also calm down the activity in your heart. '

These two breaths allow you to deeply understand the feelings that arise in you, whether they are pleasant, unpleasant or neutral, and then allow you to calm them down.Here, 'inner activity' refers to feeling.When you become aware of your feelings, you can see clearly the root and nature of your feelings.Only then can you control and subdue them, although they may be born of greed, anger, or jealousy. Ninth breath: 'Tell yourself to inhale and watch your mind at the same time.When exhaling the breath, also observe your own thoughts at the same time. ' The tenth breath: 'Tell yourself that when you inhale the breath, at the same time make your mind light and peaceful.When exhaling the breath, also make your mind light and peaceful at the same time. '

The eleventh breath: 'Tell yourself that when you inhale the breath, you are concentrating your mind at the same time.When you exhale your breath, you are also concentrating your thoughts at the same time. ' The twelfth breath: 'Tell yourself to release your mind while inhaling the breath.As you exhale, release your mind at the same time. ' "These four breaths take you into the third realm of one mind. The ninth breath allows you to confirm the different states in your heart, such as experience, thinking, separation, happiness, sorrow and doubt. You have to observe and confirm these states Only then can you see the activity of the heart. When you confirm the activity of the heart, you can make your heart quiet and peaceful. This is the function of the tenth and eleventh breaths. The twelfth breath allows you to release the inner heart. All obstacles. At this time, your heart will regain light, and you will see the root of thoughts, so you can overcome many obstacles."

The thirteenth breath: 'Tell yourself that when you inhale the breath, at the same time contemplate the impermanent dwelling body of all dharmas.When exhaling the breath, at the same time contemplate the impermanent nature of all dharmas. ' The fourteenth breath: 'Tell yourself that when you inhale the breath, at the same time observe the destruction of all dharmas.When exhaling the breath, at the same time contemplate the destruction of all dharmas. ' Fifteenth breath: 'Tell yourself that when you inhale the breath, at the same time visualize the release.As you exhale, visualize liberation at the same time. '

The sixteenth breath: 'Tell yourself that when you inhale the breath, visualize giving up and letting go at the same time.As you exhale, also visualize letting go. ' "With these four breaths, one can enter the realm of objects produced by the mind, and concentrate on observing the reality of all dharmas. The first is to observe the impermanence of all dharmas. Because all dharmas are impermanent, all dharmas will be disillusioned When you realize the nature of impermanence and destruction of all dharmas, you will no longer be bound by the wheel of life and death, thus achieving abandonment and liberation. Renunciation is not contempt or escape from life. What you want to give up and let go is craving Grasping, in order to be able to transcend the cycle of life and death, this hotbed of all dharmas. Once you have achieved liberation, you can live peacefully in this life, because there is nothing to bind you at this time." This is how the Buddha taught the sixteen methods of Anapana to observe the body, feelings, mind and mind-matter.He also said that these sixteen methods should be applied to the seven factors leading to enlightenment.They are concentrating on meditation, examining the true Dharma, striving hard, gaining the benefits of the Dharma, being at ease, concentrating on the right concentration, and abandoning false dharmas. Venerable Svasti has heard the 'Four Mindfulness Sutras'.Now with the addition of the 'Anpan Shouyi Sutra', he can go deeper into the four places of mindfulness.He realized the complementarity of these two sutras and their importance to meditation. The three thousand monks and nuns were full of joy and listened to the Buddha's teaching under the moonlight.Svasti even secretly thanked the Venerable Sariputta for arranging this night's puja. One day, Venerable No Harm came back from begging outside, covered in blood, and could barely walk.Svasti stepped forward to help him.Don't hurt to ask to see the Buddha.He said that when he was begging for food in the city, he was surrounded and beaten because he was recognized as the former Yangjumara.Buhui didn't fight back at all, instead he folded his palms together like a lotus, allowing them to vent their anger.Finally, they beat him until he vomited blood. Seeing that Buhai was injured, the Buddha immediately asked Ananda to fetch a basin of water and a towel to wash his wound and blood stains.The Buddha also asked Svasti to collect herbs and make plasters to heal Buhai. Although his wound was in severe pain, it didn't hurt His Holiness didn't cry out.The Buddha said: "The pain you suffer today can cleanse your past pain. Suffering with awareness can erase the hatred of thousands of generations. Don't worry, your robes have been torn. Where is your bowl? " "My lord, they broke the bowl." "I will ask Ananda to give you a new mantle." When Svasti put plaster on the wound for Buhai, he saw that Buhai was really a good example of non-violence.Venerable Buhai told him another incident that happened when he was begging a few days ago. Under a tree in the forest, Buhai met a woman in labor.However, this woman suffered from dystocia and was in great pain.No harm yelled 'Such miserable pain! ' After that, he ran to seek advice from the Buddha and asked him what to do. The Buddha said, "Run back and tell her, 'Madam, since birth, I have never harmed any living beings. With this merit, I wish you and your children all the best." Buhai protested: "If I say that, I will be lying! I have actually hurt countless lives!" The Buddha said: "Then you go and tell her, 'Madam, since I was born in the Dharma, I have not intentionally harmed any life. With this merit, I wish you and your child peace." Buhui ran back to the forest and said these words to the woman.In less than a few minutes, the woman gave birth to the baby safely. Venerable No Harm has traveled a long way on the Great Way, and thus received the highest praise from the Buddha. During that winter, the Buddha lived in Vaisali.One day, when he was meditating not far from the grand lecture hall of Lin Jingshe, several monks committed suicide in another garden of the Jingshe.When the Buddha knew about it, he asked them why they committed suicide.It turned out that after meditating on the impermanence and destruction of the body, they became afraid of the body, so that they did not want to live.Knowing this, the Buddha was very disturbed. He gathered all the monks and said to them: "The purpose of our meditation on impermanence and destruction is to see the reality of all dharmas and get rid of its barriers. Escaping from this world will not enable us to achieve enlightenment." To achieve enlightenment and self-reliance, one must first understand the true nature of all dharmas. These fellow practitioners did not have a real understanding, so they did this foolish act of escaping from life. Their behavior also violated the precept of killing at the same time. " Monks, a liberated person will not be attached to worldly dharmas, but he will not be afraid either.Perseverance and fear, both are ropes that bind us.A truly free man has transcended both, and dwells in a peace and joy that is immeasurable.A free and autonomous person will not cling to the narrow views of permanence and independent self, nor will he cling to the limited views of impermanence and no self.Monks, you should study and practice teachings rationally and in a spirit of non-attachment.The Buddha then instructs them to practice subconscious breathing to help them tune in and cheer up. After the Buddha returned to Savatthi, he gave a lot of teachings about breaking the attachment, in order to deal with the misunderstanding of the teachings by a bhikkhu named Ali Tuo.Facing a group of monks at the Gion Abode, the Buddha said: "Monks, if you misunderstand the teaching, you can easily become trapped in narrow-mindedness, thereby causing pain to yourself and others. Your listening to the teaching , understanding and practice all require the use of reason. A person who understands snakes will use a forked stick to press down on the snake's neck before picking it up. If he picks up the snake's tail or body, Then he is easily bitten by a snake. Just as you use your ingenuity to catch a snake, so you should learn the teachings." "Monks, teachings are just a tool to describe the truth. Don't take it as the truth. The finger pointing to the moon is not the moon. The finger is only used to point out the direction of the moon. If you think of the finger as the moon, you will never know what the moon is. what." "The teaching is like a raft that carries you across the river to the other side. We need the raft, but the raft is not the other side. A wise man will not run around carrying the raft when he is on the other side. Monks, my teachings Just like that raft, it is to help Jian Jian to carry you to the other shore beyond life and death. Use that raft to carry you to the other shore, but don’t cling to it as yours and refuse to let it go. Otherwise, you will be trapped in the law. You must know how to let it go." "Bhikkhus, the words and teachings I have imparted to you, such as the Four Noble Truths, the Eightfold Path, the Four Foundations of Mindfulness, the Seven Factors of Enlightenment, Impermanence, Anatta, Suffering, Emptiness, Singleness, and Non-seeking, etc., all need to be enlightened and rational. attitude and study. It is right to use these teachings to help attain liberation, but just remember not to cling to them." There are five hundred nuns living in the monastery of the bhikkhunis.They often invite the Buddha and His Holiness of the Gion Abode to give teachings.The Buddha arranged for Venerable Ananda to be responsible for selecting monks to go to Nishe to preach.One day, he selected Podha Bhikkhu.Although Podha Bhikkhu has attained a very deep attainment in practice, his eloquence is not outstanding.The next day, after begging for food, he ate alone in the forest and went to Nishe.The nuns received him warmly.Gotami Bhikkhuni invited him to give a lecture. Sitting behind a cushion, Ann recited a poem: "Dwell in peace, see the source of the law, no hatred, no hostility, filled with joy, round mindfulness; so comfortable. escape from desire I am very happy. " The Venerable didn't say any more, just entered into deep meditation by himself.Although he only had a few words to say, just the image of him sitting there with peace and happiness was enough to encourage the nuns.Some of the younger monks were inevitably a little disappointed by such a short talk.They urged Gotami Bhikkhuni to ask him to say more.After Bhikkhuni Gotami bowed to Bhikkhu Podha, he conveyed the meaning of the nuns.However, Bhikkhu Podha just repeated the verse and left his seat. A few days later, the Buddha learned of the teachings of the Vadha.Someone suggested to him that perhaps he should send a monk who is better at eloquence to preach in the future.But the Buddha's response was that the bhikkhu's presence was more important than what he said. One day when he came back from begging for food, the Buddha could not find Ananda anywhere.Venerable Rahula and other monks said they had never seen him.Only one monk reported that he seemed to see Ananda begging for food in a nearby village of the Untouchables.So the Buddha asked the bhikkhu to go to him.The bhikkhu found Ananda and came back, but at the same time he brought two mothers and daughters to the monastery to meet the Buddha.The daughter's name was Matanga. The Buddha listened carefully to the reason why Ananda was late returning to the monastery that day.One day a few weeks ago, Ananda felt thirsty suddenly on his way back to his monastery after begging for food.He stops by a well in the village of 'The Untouchables'.At this moment, he saw Matanga putting down the barrel into the well to fetch water.She is a lovely woman.Ananda asked her for some water to drink, but she refused.She told Ananda that she was an 'untouchable' and was therefore afraid that giving the monk water would contaminate him. Ananda said to her, "I don't need you to be a nobleman. I just need a little water. I will gladly accept your water. Please don't be afraid of polluting me." As a result, Matanga immediately offered him water.She felt that she admired this handsome and gentle monk.She was already full of love for him.She couldn't sleep all night, her mind was full of Ananda.After that day, Matanga stayed by the well every day, waiting to catch a glimpse of him.She persuaded her mother to invite Ananda home for dinner.Ananda accepted the invitation twice.But when he found out that the girl fell in love with him, he didn't accept the invitation again. Matanga misses him day and night.She gradually lost weight.In the end, she couldn't help but tell her mother her love for Ananda, and expressed the hope that he would return to secular life and marry her.Her mother scolded her for being so ignorant that falling in love with a monk is impossible.But Matanga insisted that she would rather die than give up on Ananda, in the hope that he would respond to her daughter's enthusiasm.She is from the Matanga tribe, and she knows a little about some cult drugs. That morning, Matanga met Ananda on the street and begged him to come to her house for dinner again, saying that it would be the last time.Ananda is confident that he can preach to their mother and daughter, so that Matanga's daughter will give up her infatuation with him.But he never had a chance to preach before drinking the medicinal tea.Only when he felt numbness in his feet and dizziness in his head did Ananda understand what was going on.He immediately used his breath to counteract the medicine.When the monks who came to him found Ananda, he was sitting in lotus position. Buddha kindly asked Matanga: "Do you love Bhikkhu Ananda very much?" The Matanga replied, "I love him with all my heart." "What do you love about him? His eyes, nose, or mouth?" "I love everything about him, his eyes, nose, mouth, his voice, the way he walks. Master, I love everything about him." "Besides his eyes, nose, mouth, voice, walking, etc., Ananda's disaster relief has many virtues that you don't know." "what are they?" The Buddha replied, "His love is one of them. Do you know what Bhikkhu Ananda loves?" "My lord, I don't know what he loves. I only know he doesn't love me." "You are wrong. Bhikkhu Ananda actually loves you, but not the kind of love you desire. Bhikkhu Ananda loves the way of liberation, freedom, peace, joy. Because he has both freedom and liberation. According to experience, Ananda always has a smile on his face. He loves all sentient beings. He hopes to bring the way of liberation to all people, and she enables them to enjoy freedom, happiness and peace. Matanga, Ananda Bhikkhu's love comes from understanding and liberation. His love will not bring you pain and despair like your love. If you really love Ananda Bhikkhu, you will understand His love, and let him continue to live in the liberation he chose. If you also know how to love like Ananda Bhikkhu, you will no longer suffer and feel hopeless. Your pain and despair are all It comes from your desire to take Ananda for yourself. It is a selfish love." Matanga looked at the Buddha and said, "But how can I love like Ananda?" "Then you must be able to maintain the happiness of Ananda Bhikkhu and your own prison while loving. The cool breeze will soon dissipate, and no one will be able to enjoy its freshness and coolness, not even yourself. Exception. Matanga girl, if you love Ananda as you love a refreshing breeze, you will become a cool breeze yourself. Then you can remove the pain and stress of yourself and others .” "Master, please teach me how to love like this?" "You can choose the path of Bhikkhu Ananda. You can live a peaceful, joyful and liberated life like Bhikkhu Ananda, and bring happiness to others. You can be ordained as a nun like him." "But I am an 'untouchable'! How can I be ordained?" "Our Sangha has no class distinction. In the Sangha, several 'untouchable' males have been ordained as monks. The Venerable Suli Tuo, whom King Pasenadi respects very much, is an 'untouchable' '. If you become a bhikkhuni, you will be the first 'untouchable' bhikkhuni. If you want, I can ask a nun to preside over the ordination ceremony for you." The Matanga girl was very happy, and immediately fell on the ground to ask the Buddha to accept the bhikkhuni precepts.The Buddha entrusted her to the care of Chee Nunnies.After they left, the Buddha looked at Ananda and spoke to the monks. "Bhikkhus, Ananda's precepts are still immaculate, but I hope you should be careful in handling your contacts and relationships with the outside world. If you always stay in mindfulness, you can know what is happening inside you and what is happening outside. Everything. The earlier you recognize a problem, the more effectively you can deal with it. By practicing mindfulness in your daily life, you will be able to increase your concentration to meet the needs of the moment. When your concentration is strong, Your vision will be clear and clear, and your handling will be appropriate. Concentration and wisdom go hand in hand. Concentration and wisdom are interlinked, and the two become one." "Monks, treat women older than you as sisters and mothers. Women younger than you, treat them as sisters or daughters. Don't let attraction to women become obstacles in your practice. If you have If necessary, try to minimize contact with women before the meditation is deep enough. When you are with them, just talk about the topic of studying the Dao." The monks happily gave and received the Buddha's instructions. One day, while the Buddha was begging for food in a poor village, he came across some children playing in the dirt road.They are building a town with mud and sand, with walls, warehouses, houses, and even rivers inside.When they saw the Buddha and the monks approaching, one boy said to the others: "The Buddha and the monks are passing by our town, shouldn't we make offerings to them?" The other children felt that this idea was very good to her, but they said: "But we are only children, what can we offer to the Buddha?" The boy who made the offer replied, "Listen, my friend, don't we have a lot of rice in our mud warehouse? We can take some to offer to the Buddha." The other children clapped their hands happily.They dug up a handful of dirt from the silo for their rice grain and put it on a leaf.The child who came up with the idea knelt on the ground.Xiao Tong said: "The people in our town, now I respect the rice from the warehouse, I hope you will accept it." Buddha smiled.He patted the little boy on the head lightly, and said, "Little boy, thank you for offering us this precious rice. You are really thoughtful." The Buddha turned to Ananda and said, "Ananda, please accept these offerings. Go back to Jingsheming, mix it with a little water, and spread it on the mud bricks of my house." Ananda took the handful of soil.The boy asked the Buddha to sit on a boulder under a banyan tree.Ananda and all the monks also gathered together. The Buddha told a story to the boy: "Many lives ago, there was a prince named Vesipentara. He was a kind and generous man. He often shared his property with the poor and needy. His wife Ma Dali also had the same heart. She knows that her husband likes to help others, so she has never complained about his giving so much wealth to others. They have a son named Jalin and a daughter named Krisinajina. " "During a famine, Prince Vesipentara obtained the consent of his father and distributed Bumi food from the warehouse to the hungry people. The people's situation was so bad that the warehouse was almost empty. This caused some ministers to complain. Slightly speaking. They intended to prevent the prince from continuing to do this. First, they reminded the king that if the prince continued to do this, the country would suffer. They revealed that the prince had given away a precious elephant in the palace, and the king who had the right to use it was also stunned. Finally, They succeeded in persuading the king to send his only son to the remote mountainous area of ​​Jayawara to give him a taste of the hard and simple life. Vesipentara, Madali, and their two children were exiled in this way. .” "On the journey to the mountains, they met a beggar. The prince took off his coat and gave it to him. When they met other poor people, Ma Dali gave them his clothes. Soon Afterwards, Jalin and Kirishinajina also donated their clothes. Along the way, their family gave all their jewels and belongings to those in need. Before they reached the mountain, they had nothing left. Finally, The prince even gave others the chariot and two horses they were riding on. The prince hugged Jalin, and Madali also hugged Kirishinajina. In this way, they walked without any regrets until they arrived at Jaye. Tuluo. They hummed songs as they walked, and they didn't feel a little bit troubled. They were at ease in their hearts." The journey is long.When they reached the mountain, Vesipentara and Madali's feet were swollen and bleeding.Fortunately, they found an abandoned house on the slope.This is where a practitioner lived before.After sweeping, they collected a great pile of leaves and branches to make a bed.There are enough fruits and vegetables in the forest for them to eat.The two children soon learned to gather food, wash clothes in spring water, sow seeds and garden.The prince and his wife taught the children how to read and write together, using large leaves as paper and thorny branches as pens. "Although their lives were difficult, they lived a peaceful life for three years contentedly. One day, when Vesipentaro and Madali came back from picking wild fruits, they found that their son and daughter had been kidnapped. They were in the vicinity I searched everywhere in the village, but there is no whereabouts of the two of them." "In the end, they went home tired and disappointed, hoping that the children had returned by themselves. They did not see the children in the house, but were startled by an official sent from the palace. The official told them that Neighbors and Kirisinajina were safe and sound, and they were overjoyed when they were with the king in the palace. When they inquired about the matter, the official told them: "A few days ago, a lady in the palace met you in the market. She saw that someone was selling children. She recognized the two children as a pair of sons and daughters of the prince. So she hurried home and told her husband, who was a staff officer. He immediately went to the market and told the seller to bring the children to the palace. He will be paid handsomely. The king recognizes his grandson in rags. He finds he misses you very much.'” The king asked, "Where did you find these two children?"How much do you sell them for? ' But before the merchant could answer, the staff officer said, "Your Majesty, the woman sells one thousand taels of gold and one thousand cows."The man sells one hundred taels of gold and one hundred cattle. ' It was very strange to everyone at the time.The king then asked, "Why do women sell so much more than men?" ' The staff officer replied: "You must cherish women more than men."You never scolded the princesses for their bad behavior.Even the maidservants in the palace, you treat them well.You had only one son, but you exiled him to a mountainous area where tigers and leopards infested and only had wild fruits for food.Aren't you clearly patriarchal? ' The king couldn't help crying. 'Please stop talking.I understand what you mean. ' The king learned that the dealer also bought a child from another man on the mountain.So, he gave some silver to the dealer, and he led the army and police to hunt down the kidnappers.Hugging the two grandchildren, the junior asked them about their living conditions on the mountain in recent years.He ordered his daughter-in-law to be brought back to Chengdu.From the beginning, the king cherished his son very much and assisted him in his work of helping the poor. Children love this story.The Buddha smiled at them and said, "Prince Vesipundara is very happy that everyone shares what he has. Today, you shared with me the rice grains in your storehouse. You make me very happy. If you give others a little every day You can also make them very happy. These gifts do not have to be bought back. Sending a flower picked by Rita to your parents will make them very happy. A word of thanks or a little love , is also a precious gift. A kind look or an act of caring can also bring happiness to others. Give your family and friends a little gift every day. The monks and I are leaving, but I will always remember For your offerings today." Xiaotong promised that they would invite more friends to visit the Buddha and monks at the Gion Abode.They wanted to hear Buddha's story very much. In the summer of the next year, the Buddha returned to Rajagha to preach.After that, he went to the Vulture Mountain, where Supoka visited him and invited the Buddha to stay in the mango orchard for a few days.After the Buddha accepted the invitation, he made an appointment with Ananda to meet there.This physician's mango garden is refreshing and cool.The trees there are bearing fruit in the eighth year.Xu Bojia cleaned the house for the Buddha early in the morning, and cooked some vegetarian dishes for the Buddha every day.He suggested that the Buddha suspend begging for a few days to recover his strength, and made a dose of herbal medicine with some mango roots and leaves for the Buddha to recuperate. One day, when they were sitting together, Supoka said, "World Honored One, some people say that you let the bhikkhus eat meat. They say that Gautama can tolerate the killing of animals to feed himself and his disciples. Some people even accuse you of asking others to feed you. Sangha offering meat. I know this is not true, but I would still like to hear your opinion on this." The Buddha replied: "Subaka, those who say that I allow the killing of animals for food are not telling the truth. Actually, I have spoken about this matter more than once. If a monk sees others killing animals for his offering Of course, the bhikkhu must refuse to accept the offering. Even if he did not witness it personally but only heard about it, he should also refuse to eat. Moreover, even if he has doubts about the food offered, he must refuse. Xu Bojia, according to the rules of begging It is customary for a bhikkhu to accept any food he begs for unless he knows that the donor is killing animals for the sake of offering food to the bhikkhu. People who know that the bhikkhu has vowed compassion will only offer vegetarian food to the monks. But sometimes, they really Some people only have meat food. Others do not know that monks are vegetarians because they have no contact with Buddha, Dharma, and Sangha. If you have the opportunity, you should accept their food." "Supoka, one day people will understand that monks don't want to kill animals. At that time, no one will offer meat to monks, and monks will be all vegetarian." Xu Bojia said: "I believe that vegetarianism is more beneficial to the body. Vegetarians feel lighter and less prone to illness. I have been vegetarian for ten years. I found that my health is very good, and it has cultivated my compassion. Lord, I am glad to have clear instructions from you." At the same time, Xu Bojia also praised the monks for changing the habit of eating overnight food.Those foods can go bad and cause illness.The Buddha was very grateful to Supoka, and invited him to the monastery to explain the basic hygiene habits to the monks. The mango orchard in Suboka is quiet and spacious, and huts for nuns are scattered everywhere.One evening, a young nun named Miaopa had some issues to discuss with the Buddha.On her way back to the mango orchard after begging for food, she was suddenly stopped by a young man when she passed a secluded path.She sensed that the man was up to no good, so she began to observe her breathing to stay calm and awake.She looked straight into the man's eyes and said, "Sir, I am a nun practicing the Buddha's way. Please make way for me to go back to the nunnery." The man said: "You are still so young and beautiful, why do you waste your youth by shaving your head and wearing a yellow robe? Why do you live like an ascetic Toutuo? Listen to me, miss, your attractive figure should be dressed Kashi's silk sari is suitable. Alas, I have never seen such a beautiful woman. Let me teach you about physical enjoyment. Come with me." Miaoba remained calm. "Don't talk nonsense. The happiness I am looking for comes from the path of liberation and enlightenment. The five desires can only lead to suffering. Make way for me. I will be very grateful for your understanding." However, the man refused. "Your eyes are beautiful. I have never seen such beautiful eyes. I would not be so foolish as to let you go. I want you to come with me." He reached out to grab Miaoba, but Miaoba avoided it.She said, "Sir, don't touch me. You are not allowed to offend a bhikkhuni. I chose the monastic life because I am tired of a life burdened by desire and anger. You say my eyes are beautiful. Okay, I'll dig it up and give it to you. It's better to be blind than to be insulted by you." Miaoba's tone was very firm.The man was a little shaken.He knew that this nun would really do this.He steps back.Miaopa continued: "Don't let your desire drive you to commit crimes. Don't you know that King Bimbisara has ordered that all those who offend Buddhist monks and nuns should be punished severely? If you don't behave properly, if you threaten my chastity or your life, you will be arrested and punished.” After killing that, the young man regained his rationality.He also learned that blind passion really only leads to pain.He stepped out of the way to let the bhikkhuni pass by.He called out again: "Nun, please forgive me. I hope you succeed in reaching your goal on the spiritual path." Miaoba went straight forward without looking back. The Buddha praised the bravery and perseverance of the young nun.他说：“女尼在僻静的路上行走是非常危险的。这其实也就是我当初不允许女子受戒的原因。妙巴，由现在起，比丘尼都不是独自出外。不论是渡河、入村乞食或穿过森林或树下，比丘尼都不可独睡。她们出外或睡眠，都时刻要另有最少一个的比丘尼作伴，以能互相照应保护。” 佛陀转过来给阿难陀指示：“阿难陀，请你记下这条新例，并要求所有的长者比丘尼，将这条律例列入戒律中。” 佛陀离开戌博迦的芒果园后，便与一众的比丘，一起前往那烂陀。他们专注的慢慢步行。每个比丘都留心细察着呼吸。同路上，有两个因苦行师徒在他们的行列后头跟着走。老师名叫善毗瑜，他的弟子叫婆罗达多。他们一路上谈论着佛陀的教化。善毗瑜对佛陀的教理诸多批评和讥讽。但奇怪的是，他的徒弟却屡屡与他辩驳，认为佛陀的言教，值得钦敬。波罗达多以滔滔的辩才说服他的老师。前行的比丘，都难免听到了他们在后面说话的内容。 那天晚上，比丘们在菴没芭娜帝伽这处密茂的树林里歇宿。这里是属于王室的地带。频婆娑罗王曾颁布告知人民，所有的精神修道者，都可以在有需要在菴没芭那帝伽作息。善毗瑜和婆罗达多也在那儿度宿。 翌日早晨，比丘们一起讨论那对苦行师徒的对话。佛陀听闻后，便对他们说：“你比丘们，当你们听到别人讥讽中批评我或正法时，你们不要生起瞋怒或愤恨不平的感觉。这些感觉只会对你们有损无益。又当你们听到他人赞叹我或正法时，不要让快乐、享受或满足的感觉生起。这些感觉也是对你们有害的。正确的态度，是应该细心审察别人的批评里那些部份是真，那些部份是假。只有这样，你们才会在学习上有机会成就和进步。 “比丘们，多数称赞佛、法、僧的人都只是具备很表面的浅见。他们都欣赏比丘们清净无染和简朴宁静的生活，但他们再看不到更深的层面了。那些深得法要的人，不会说太多称赞之词，他们都明白觉得悟的真实智慧。这知超越一般言说思想。” “比丘们，这世上有无数的哲理、学说和理论。很多人在这些论说上无止境的互相辩论。以我所查得的数字，就有六十二派主要的论说。它们包含了目前世上数以千计的哲学和宗教理论。从解脱悟之道的角度来看，这六十二派的论说都是含藏百般妄见，造成很多障碍。” 接下来，佛陀便给他们解说这六十二派论说的中心思想，而同时揭露它们错误之所在。他先说有关过去的十八种学说，永恒四论、部分永恒四论、有限与无限四论、无尽含糊四论、以及相信无因二论。他继而解说四十四种有关未来的学说，相信死后灵魂存在的十六论、相信死后没有灵魂的八论、相信死后没有灵魂存在或不存在的八论、断灭七论、以及认为现在就是涅槃的五论。指出这些学说的错误之后，佛陀说道：“一个称职的渔夫，会将渔网放下水里来捕取海中的鱼蝦。当他见到这些鱼蝦竭力想跳出网外的时候，他会对它们说：'无论你们跳得多高，你们始终都仍在网内。'渔夫说得对。千万的理论学说都落在这六十二派论说之网内。比丘们，不要堕入这个梵网之中。这样做会浪费你们很多的时间，更可能使你们失去修行正道的机会。不可落于空谈猜度的网内。” “比丘们，这所有的学说和信念，都是由于被对事物的领会和感受所误导而生起的。如果不实修专念，根本就没可能见到思想感受的真性。当你能彻视思想感受的根本真性时，你才可以看到万法缘生和无常的性体。这时，你们便不会再被困于贪欲忧惧之网，以及六十二妄论的梵网之内了。” 开示之后，阿难陀尊者往外散步，并专注集中地忆记刚才佛陀所说的每字每句。他想：“这是很重要的经。我将叫它梵风经。这个网，襄括了这世间的所有妄论教条。” 离开菴没芭娜帝伽之后，佛陀先去那烂陀，然后再前往鸯伽的一个大城市，瞻波。鸯伽是频婆娑罗王管辖下的一个人口众多、土地肥沃的地区。佛陀在那里时，住在满布馥香莲花的伽伽罗湖畔一个森林里。 许多人都特别来到这里听佛陀说法。其中有一个名叫苏纳档达的年轻富者婆罗门。在这个地区，苏纳档达的聪明才智，是人所仰慕的。他的一些朋友，曾劝他不要拜讷佛陀。他们认为这样做，会给这个沙行乔答摩太多面子了。但苏纳档达却和颜悦色地告诉他的於儿是不会轻易错过认识像佛陀这样有非凡深度的人。他认为这是千载难逢的好机会。 “我需要增广我的见闻，”苏纳档达说。“我要知道沙行乔答摩在那一方面比我高超，而我自己又在那方面胜过他。” 数百个婆罗门决定加入苏纳档达的行列。他们一起步行前往伽罗湖，对豫纳档达充满信心。他们肯定他会让家看到婆罗门的教理比佛陀的超越。他们郡相信苏纳档达不会羞辱他们的阶级教派。 面对早已被入群包围着的佛陀，苏纳档达呆住了一会，不知道说什么才好。看见这样，佛陀为免他窘恼，自行先说:“苏纳档达，你可否告诉我们，一个真正婆罗门的先条件是什么?有需要时，请你引述吠陀作据。” 苏纳达非常高兴。吠陀是他的专长。他说:“沙行乔答摩，一个切实的婆罗门，应该具备五个条件一外貌俊朗端正、檀於持诵祭仪、血统清纯可追溯七代之远、要有贤德的行为和有智慧。” 佛陀问道:“这五样条件中，那些最被重视?如果或缺某一，又可会仍然算是真正的婆罗门?” 想了一会，苏纳档达说明最后两个条件才真正是不能缺少的。外观、祭仪的擅长、以反血统的纯挣都不是绝对需要。那五百婆罗门听到辣纳档达这样的回应，都感到不快。他们全都举起手来挥动着，以表示不同意他的说法。他们认为他是受了佛陀的盘问而有所动摇。他们认为他的反应实在令婆罗门丢睑。 佛陀转过身来对他们说:“各位嘉宾！如果你们对苏纳档达是有信心的话，请你们保持肃静，让他继续说下去。假如你们对他是没有信心的话。便请叫他回座，好使我与你们其中一人继续论说。” 每个人都沉默下来。苏纳档达望着佛陀说道:“沙行乔答摩，请容允我对我的朋们说几句话。” 苏纳档达转挝头来，指着坐在前面，属于他们阶层的一位年青男子。他说:“你们都看到我的堂弟鸯伽迦吗?他是个英俊潇酒的少年。他怕举止温文高雅。除了沙行乔答摩之外，便很少人可以与:'他的容貌相比。鸯伽迦对吠陀也非常精通，而且对祭仪的种种礼节十分熟悉。他纯洁的血源，从父母双方都可迫溯七代之远。相信没有人可以对他这三个条件有所怀疑的了。但假如鸯伽迦是个奸淫杀掠、偷扼掳骗的醉汉狂徒。那时，他的俊朗面容、祭仪熟技和纯净血统又有何价值呢?好朋友，我们一定要承认贤德和智慧才是一个婆罗门最必要具备的条件。这是所有人的真理，并不单是沙行乔答摩的。” 人群都热烈鼓掌。待掌声停下来，佛陀又问苏纳档达:“贤德则慧两者，又有一样比较重要吗?” 苏纳档达回答道:“沙门乔答摩，贤德是来自智慧的，但智慧惧畏，又有赖贤良的德行。它们两者，是不可分割的。这就像用一只手洗另一只手，又或一只脚替另一只脚搔痒。贤德与智慧是互长互养的。贤德使智惹现前。智慧令行为更趋贤良。这两种质性都是生命里至为珍贵的。” 佛陀回应道:“非常好，苏纳档达!你说出了真义。贤德与智慧，确是生命里的至宝。你可再申说吗?怎样才可以把贤德和智慧发挥至最高的境界?” 苏纳档达微笑着合上双掌。他向佛陀鞠躬顶礼，说道:“大师，请你指点我们。我们虽然知道这些原理，但你才是证了大道真理的人。请你告诉我们怎样才能够发挥贤德与智慧到最高的境界吧。” 佛陀对他们宣说解脱之道。他告诉他们开悟的三次第一戒、定、慧。持戒生定。定能生慧。慧能令我们更深入地持戒。持戒越深，定力越长。甚深的禅定，又可启发更高的智慧。佛陀又讲解怎样观因缘互生法以破除恒常和独立个体的妄见。观想缘起，可以帮助我们断除贪、瞋、痴，因而达致解脱、平和、兴喜悦。 苏纳档达听得着迷。佛陀说完后，苏纳档达站起来合上双掌。他说道:“乔答摩大师，请接受我的感谢。你今天使我重见光明，把我从黑暗中带导出来。请你让我皈依佛、法、僧。同时，我也希你和比丘明天到我家里，让我给你们供养。” 佛陀与苏纳档达这天的诚切交流，在这一带的各阶层都引起了震撼融。一群婆罗门的知识份子，都追随了佛陀为师。其中包括了在离车难伽那村的着名婆罗门阿摩伽和他的老师布伽罗萨帝。当婆罗门投皈佛陀门下的人数日渐增多时，一些婆罗门和其他的宗教领袖便难免嫉恶填胸了。 他们还在菴没芭娜帝伽的时候，缚悉底曾向目犍连尊者请教当时不同宗教运动。目犍连为他总结了所有的宗别派系。 首先有富楼那迦叶的一宗。他的门徒是不信道德礼教的。他们坚持好与坏只是传统习惯引起的概念。 末迦利瞿舍梨子的信徒，是宿命主义者。他们相信一生中所发生的，都是先天注定而不是个人的能可能改变的。一千或五百年后得到解脱，这也是一早便注定了的，与他自己的努力与修行无关。 阿耆多枳钦婆罗所教的，是享乐主义。他相信人是由地、水、火、风、即四种原素所成，一旦死后，便一无所有。他因此认为应该在有生之日，尽量经历世间的享受。 以迦罗鸠驮迦旃延为首的一宗，刚持相反的见解，属于无因论之感觉论者。他们相信一个人的肉体与灵魂，都是永不幻灭的。他们认为人是由七种原素形成-地、水、火、风、空、苦乐、灵魂为独立之要素。生与死只是外表形态因原素的散聚而产生的短暂现象。 舍利弗和目犍连两位尊者，都曾属于删阇耶毗罗胝子的宗派。删阇夜教的是在某一个情形下的真理，未必在另一个情形下也是真的。一个人对环境事物的审察，才是最佳的度量。 尼乾陀若提子带导的一群，是异行的苦行者。他们不穿衣服，又对所有众生都严持不杀之戒。尼乾陀若提子所教的，是一种双重宿命论。他相信宇宙中有两种基本力量，生命与非生命。这一宗派在当时非常受人尊崇，因此在社会上有很大的影响力。比丘们与耆那教的苦行者常有接触，因为他们都是同样的尊重生命。但他们也同时有很多分歧，因而引致一些比丘与耆那教的一些弟子时有冲突。目犍连尊者对这派的苦行尤为反对，直斥他们过份极端。因此，目犍连便成为这些头陀特别针对的目标。 佛陀回到舍卫城后，住在东园。他在这里的访客川流不息。一天早上，鹿子母夫人前来造访。当佛陀看到她全身衣发湿透，便问她:“鹿子母，你曾那里去?为何衣发尽湿?” 鹿子母夫人哭着诉说：“世尊，我的孙儿刚死去。我想前来见你，但却忘了带备而伞。” “鹿子母，你的孙儿多大?他因何而死?” “世尊，他只得三岁，是死于伤寒病的。” “可怜的小孩。鹿子母，你有多少孩子及孙儿?” “世尊，我有十六个孩子。九个已结了婚。我有八个孙儿。现在只剩下七个了。” “鹿子母，你是否很喜欢有这么多的孙儿？” “当然了，世尊。越多越好。如果他们的人数如舍卫城的人那么多，我便不知会多么快乐了。” “鹿子母，你知道舍卫城每天里有多少人死去吗?” “世尊，有时会有九至十个的，但每天最少都会有一个。。在舍卫城，没有一天是没人死去的。” “鹿子母，如果你的孙儿数目如舍卫城的人那么多，你的头发和衣服岂不是天天都湿透?” 鹿子母合起掌来。“我明白了！我真的不应该想要有家舍卫城人口那么多的孙儿。一个人越是多牵挂，便越是多痛苦。你时常都这样教导我，但不知怎的，我总是忘记。” 佛陀轻轻微笑。 鹿子母告诉他:“世尊，你总是在而季之前才回到这里。一年中其他时间，你的弟子都非常想念你。没有你在，我们来到精舍也觉得很没意思。我们都不知道做什么才好，通常只会在你的房子附近走走，便回家去了。” 佛陀说:“鹿子母，勤修正法比前来精舍造访更为重要。况且，你来到精舍，也必定有其他的尊者说法。你可以向它们请示修行的法要。法教和导师绝无别异。请不要因为我不在这里便废你的修行啊。” 站在旁边的阿难陀尊者，作出一个主意。“在这里种植一棵菩提树，应该会有帮助。这样，信徒前来的时候，便可以把这棵菩提树代替你的位置。他们甚至可以向它鞠躬，以象徵对你顶礼。我们又可以在树下建一石台作坛，让信徒可以供花。他们可以绕树而行，观想、佛陀。” 鹿子母夫人说道:“这主意真好！但你那里找来菩提树啊?” 阿难陀答值:“我可以在优楼频螺佛陀证道那儿取来菩提树的种子。别担心，我会拿得种子，把它栽至发芽，再种成大树。” 鹿子母夫人感到比较轻快和安慰一点。她向佛陀和阿难陀尊者鞠躬礼辞后，便回家去了。