Chapter 14 66-70

One morning, Venerable Moggallana came to see the Buddha with tears in his eyes.When the Buddha asked him what had happened, Moggallana replied: "Lord, when I meditated last night, my thoughts could not be separated from my mother. I visualized my feelings for her. I know that when I was young, I was only She was sad, but that is not the cause of my pain now. My pain is because guilt could not help my mother during her lifetime or at her deathbed. Lord, my mother’s sins are serious. I am sure that all along, she All the evil karma caused her to suffer. In my meditation, I saw my mother was as thin as a hungry ghost, squatting in a dark and filthy place. I saw a bowl of rice beside her, so I took it out and gave it to her. However, when When the rice was delivered to her mouth, it suddenly turned into red-hot coals. She cried out in pain and vomited it all out. World Honored One, this image will never leave me. I really don’t know how to help her Relieve her karma so that she can be freed from these pains."

The Buddha asked, "What crimes did she commit in her life?" Moggallana replied: "World Honored One, she has no respect for life. Her job requires killing a lot of animals. She is not good at speaking. Her words often embarrass others. She is like hoeing a living tree for planting. Like an orange tree. I dare not count her crimes anymore. All I know is that she violated all the five precepts. World Honored One, I am willing to endure any pain so that my mother’s sins can be reversed. World Honored One, please You are so merciful and merciful, tell me what to do." The Buddha said: "Mugallana, I am very moved by your filial piety to your mother. The kindness of our parents to us is as deep as the sky and the sea. As a child, we should never forget this kindness. In the absence of Buddha and When sages are alive, parents are the symbols of Buddha and sages. Muggallana, you have tried your best to teach your mother during her lifetime. Your concern for her will continue after she dies. This is enough to show your love for her How deep is filial piety. Seeing you like this, I am also very comforted."

"Mugallana, the greatest filial piety that children can give to their parents is to live a virtuous and happy life. This is the best reward for their parents, because by doing so, they have fulfilled their expectations for their children. You have lived such a life. Your peaceful, joyful, virtuous and happy life is a model for everyone to follow. You have helped others find the way. Dedicate the merits of your life to your mother. In this way, her sins will be Can change." "Mugallana, I have a suggestion on how you should help your mother. On the Zizi Day, the last day of the retreat, you can invite the monks to perform a ceremony of transforming sins and karma, and dedicate the merits of your chanting to your mother. Mother. There are many monks with profound concentration and high morals in the Sangha. The combination of them and your chanting power must have a great effect on saving your mother. I hope your mother’s bad karma can be reduced and her There is a chance to enter the path of Fa-rectification.”

"I'm sure there must be others in the same situation as you in the Sangha. We should arrange this ceremony for all parents. Go talk to Shariputra about holding this ceremony on the Day of Saturn. living or deceased parents and ancestors.” Moggallana, many people only know how to be grateful after their parents pass away.Having parents alive is actually the greatest happiness.Parents are the source of happiness for their children.Children should cherish their parents' life, try to understand them and make them happy.But whether the parents are still alive or have passed away, acts of love can bring them happiness or merit.Helping the poor and weak, visiting the lonely, pardoning prisoners, releasing animals from slaughterhouses, planting trees, etc. are all acts of compassion that can transform the status quo and bring happiness to parents.On Freedom Day, we want to encourage everyone to commit to these good solutions. "

Moggallana was very comforting and bowed to the Buddha. After walking meditation that afternoon, the Buddha met King Pasenadi at the gate of the monastery.While they were bowing to each other, seven ascetic dhutangas of the Jain sect passed by.They don't wear clothes and practice different ways.They don't even shave their beards, hair and nails.When the king saw them, he stepped forward and said, "Worthy monk, I am King Pasenadi, the great king of Kosala." King Pasenadi bowed to them twice before returning to the Buddha.After they left, the king asked the Buddha: "World Honored One, in your opinion, among the ascetics just now, are there any who have already attained the Arhatship? Or are there any among them who are close to attaining such an attainment?"

The Buddha replied: "Your Majesty, you live the life of a monarch, and you may be more familiar with politics and people in politics. Therefore, of course you think that you can't see the achievements of practitioners. But the fact is that it is difficult for anyone to live alone. One or two face-to-face meetings can tell whether a person is enlightened. To know the level of a person's practice, you need to live with him, carefully observe his reaction in different situations, and talk with others , in order to understand the extent of his wisdom, virtue and fruition.” Your Majesty understands very well.He said, "My lord, it is as if I have sent spies to investigate elsewhere. They are disguised so that no one can recognize them. Even when they return to the palace, I cannot see who they are until they wash off all their disguises." .Yes, I quite agree with you. When you don’t know a person deeply enough, you can’t know the level of his wisdom, virtue and fruition.”

The Buddha invited the king to walk back to his house with him.After arriving, the Buddha asked Ananda to place two chairs for them to sit on. The king confided his heart to the Buddha: "World Honored One, I am already seventy years old. I hope to spend more time on spiritual training. I think I should do more walking and sitting meditation than before. However, the affairs in the palace are very difficult. It takes too much time and effort. Sometimes when I come to your puja, I am too tired to open my eyes. I feel very ashamed. Lord, I also committed the mistake of overeating at the same time. One day, I ate too much Come to the monastery. That made me very drowsy. I thought going outside for a walking meditation would wake me up. Then I became more and more sleepy. You and I walked along a path, and I didn't even notice it, so I bumped into you One is right. Do you remember?"

Buddha laughed. "Of course I remember. Your Majesty, you just need to eat less. Doing so will make your mind and body lighter. It will also benefit you in dealing with state affairs and spiritual practice. Maybe you should invite Queen Mari and Bhaji Princess Pear will take care of your daily meals. They can give you less food and still pay attention to the nutritional balance." His Majesty thanked the Buddha for his advice with folded palms. The Buddha continued: "It is right to take more time to take care of your physical health and spiritual practice. You don't have much time left in your life. Your Majesty, if your confidant informs you that there is a high mountain coming from the east. Moved, crushed every creature along the way. Just when you started to worry, another subordinate told you that there was a mountain moving from the west, also crushing everything along the way. The same news from the north and south It came. The four mountains are all approaching the city. You know that you cannot escape this catastrophe. You have no way to stop those mountains from moving. Your Majesty, what will you do?"

The majesty thought for a moment and said, "World Honored One, I believe there is only one thing I can do. That is to follow the Dharma and spend the remaining time most meaningfully and peacefully." The Buddha praised the great king. "That's right, Your Majesty! Those four mountains are birth, old age, sickness, and death. Aging and death are approaching us, and we are trying to escape." The king put his palms together and said: "World Honored One, when I remember that death is approaching, I understand that I should follow the teachings and practice well in the remaining days, and live a peaceful, focused and beneficial life for others and future generations."

After the king got up and bowed to the Buddha, he resigned and left. During that rainy season, many Brahmins and believers from various sects gathered in Savatthi.They held lectures, speeches and forums in the district, and invited many residents of the city to participate.On the forum, different denominations have the opportunity to publish their teachings.Several of the Buddha's lay disciples also participated in these forums.Afterwards, they told the Buddha and the monks what they had seen and heard.Every conceivable metaphysical problem was brought up for discussion, and each disputant believed that his own sect's theory was the most correct.Although the atmosphere of the forum was very harmonious at the beginning, it turned into shouting and cursing each other at the end.

The Buddha then told them a fable: "Once upon a time, a wise king invited some people who were born blind to his palace. He took them to touch an elephant and asked them to describe what it looked like. The blind man who stroked the elephant's leg thought that the elephant looked like The pillar of the house. The one who stroked the elephant's tail thought the elephant was like a broom. The one who touched the elephant's ear said that the elephant was like a cane. The blind man who touched the elephant's belly said that the elephant was like a vat. The one who stroked the head said the elephant was like a vat. The one who touched the ivory said the elephant was like a club. When they sat down to study, they disagreed and it turned into a heated argument." "Monks, what you see and hear is only a partial truth. If you think this is the whole truth, you will draw a distorted conclusion. A practitioner should hold a humble and enlightened attitude, We must know that we do not have a comprehensive understanding of things. We must continue to work hard to learn more in order to make progress. A practitioner of the great way must understand that attachment to one's own views is an absolute stumble, and it is the only thing that hinders our attainment. A stumbling block to the truth. To make progress on the road, two necessary conditions are humility and an open mind.” After the rainy season retreat, many monks bid farewell to the Buddha and went to various places to preach the Dharma.One of the Buddha's most respected and capable monks, the Venerable Bona, told the Buddha of his intention to return to his hometown to teach the Dhamma.He comes from an island called Luna in the East China Sea. The Buddha said: "I heard that most of your hometown is still very backward, and the local residents are very violent. I really don't know if you should go there to preach the Dharma." Venerable Bouna replied, "Lord, it is because the people there are still barbaric and backward that I need to preach there. I can teach them compassion and non-violence. I believe I will succeed." "Buna, what will you do if they curse at you?" "Dear Buddha, that's nothing. They haven't thrown stones and rubbish at me yet." "But what if they actually throw rocks and trash at you?" "Dear Buddha, that's still nothing. They haven't clubbed me yet." "So what if they actually beat you with clubs?" Only then did Bu Nazun laugh. "I still find them gentle. They haven't killed me yet." "Buna, what if they really want to kill you?" "I think the chances of this happening are very low. If so, Lord, I would also see it as a meaningful sacrifice, because my death would be an example carrying a message of compassion and peace. Everyone dies .I will never regret dying for the Dao." The Buddha exclaimed: "Bunna, you are amazing! You have enough qualifications and courage to go to Shulu to spread the Dharma. In fact, I ask these questions just to let the monks nearby learn from them. I respect your talent and your There is no doubt about the spirit that has never been violent." Venerable Bona was once a businessman.Together with his brother-in-law, he traded with the merchants in Savatthi with goods from Suluna.They were transported in boats and ox carts.One day while he was waiting for a shipment of goods to arrive at Savatthi, Puna saw a group of monks begging for food.Immediately, he was photographed by the peaceful appearance of the monk, so he decided to go to the Gion Abode to listen to the Buddha's teaching.After the puja, Pouna no longer wanted to be a businessman, but a monk.He gave all his goods and money to his brother-in-law, and immediately joined the Sangha and was ordained a monk.He made good progress in his practice and soon became an able teacher.He has been propagating Dharma in Kosala and Magadha for a long time.The monks have full confidence in his return to his hometown to preach. The next spring, the Buddha returned east.He stopped at Vesali and Zhanbo, and walked along the river bank until he arrived at the seaside area to give a sermon.One day, when he was standing by the sea, Ananda said to him: "My Lord, hearing the sound of the lake and watching the waves rising and falling, I pay attention to my breathing to be immersed in the present moment. Immediately, I feel completely at ease physically and mentally. .The ocean really makes me feel refreshed." Buddha nodded. Another day, the monks stopped to talk to a fisherman.Venerable Ananda asked him how he felt about the ocean.The fisherman was tall and handsome, his complexion was bronzed by the sun.He told Ananda: "There are many aspects of the ocean that I love very much. First, the slightly sloping sand on the coast, which allows us to easily drag boats and fishing nets into the water. Second, the ocean always stays the same. location so that we don't have to worry about finding it. Thirdly, the ocean never swallows up a dead body, it must wash it back to the shore. Fourthly, all the rivers—Ganges, Yamuna, Ayira Bati , Salo, Muna—all flow into the sea, forgetting their names and identities. And the ocean takes them all in. Fifth, although the rivers keep pouring into the sea, the ocean The water level remains the same. Sixth, sea water is always salty. Seventh, there are beautiful corals, hawksbill turtles and gemstones in the ocean. Eighth, the ocean is a sanctuary for countless creatures, breeding hundreds of animals , and micro-organisms as fine as the eye of a needle or as dust. I believe you now know how much I love the ocean, my lord." Ananda looked at the fisherman enviously.Although he was just a simple fisherman, he actually talked like a poet.Ananda turned to the Buddha and said, "This man is eloquent indeed in praising the ocean! He loves the ocean as much as I love the path to enlightenment. Can we learn more about the teachings now?" Smiling, Buddha pointed to a pile of boulders.He said, "Let us sit down there, and I will tell you about the characteristics of the path of enlightenment." The monks and fishermen followed the Buddha.After everyone sat down, the Buddha said, "Our brothers here have described to us eight wonderful features of the ocean. Now let me explain the eight equally wondrous features of the right way. First, the right dharma is like the ocean. The beach on the shore makes it easy for fishermen to pull their boats. In the Dharma, everyone can progress step by step from the shallower to the deeper. The breadth of the Dharma can accommodate people with different roots. Whether you are old or young, educated or Without knowing a single word, everyone can find different methods to suit their own needs." "Secondly, just as the ocean stays in one place forever, the Dharma never changes. The precepts have been clearly taught. The Dharma resides in all those who abide by the precepts. The Dharma will not be lost or replaced." "Third, just like the ocean will not keep dead bodies, the Fa-rectification will not tolerate ignorance, laziness, and breach of precepts. Those who are not true practitioners will be eliminated." "Fourth, just as the ocean accepts all rivers and streams equally, the Dharma accepts people of all classes equally. Just as rivers drop their names, so those who join the Sangha drop their rank, family, and status in order to become monks .” "Fifth, just as the water level of the sea remains the same, no matter how many or few followers the Fa-rectification has, it remains the same. It does not increase or decrease. The Fa-rectification is not something that can be measured by number." "Sixth, just as the sea water is always salty, although the Dharma teachings and practices are all-encompassing, its taste is always the same. That is the taste of liberation. If what is taught does not lead to liberation, it is not the Dharma. " "Seventhly, just as the ocean contains coral tortoise shells and treasures, so the Dharma contains teachings of the highest, noblest and most precious, such as the Four Noble Truths, the Four Right Efforts, the Five Aggregates, the Five Powers, the Seven Causes of Enlightenment, and the Noble Eightfold Path." "Eighth, just as the ocean provides a breeding ground for many living beings, great and small, so the Dhamma gives refuge to all living beings, whether they be uneducated children or great bodhisattvas. Among the countless disciples of the Dhamma, many have attained' Inflow', 'one return', 'non-return' or arhat status." "Like the ocean, the Dharma is a source of inspiration, an immeasurable treasure house." Venerable Ananda closed his palms and looked at the Buddha.He said, "World Honored One, you are a great spiritual teacher, and you are also a poet." Leaving the coast, the Buddha traveled to Paranva and Vaisali before heading towards his native land.As soon as he entered the city of Sanma Gamo in the Sakyamuni, he learned of the death of the leader of the Jain sect, Raotizi, and knew that his sect had been divided into two factions that were incompatible.In addition to denouncing each other's misunderstanding of the teachings, the two sides also harassed the support of the believers to increase their influence.Their believers are therefore very troubled and at a loss as to what to do. Shariputra's attendant, the student monk Zhouna, reported this situation to Venerable Ananda in detail.He was very aware of this Jain dispute because he had lived for a period of time in the Popo city area where Ruotiko preached.Ananda also told the Buddha about this situation, and said: "World Honored One, I really don't want to see the Sangha disintegrate after you pass away." The Buddha patted Ananda on the shoulder and said, "Ananda, are there any bhikshus who often argue about the teachings? Catechism, are there differences of opinion?" "No, I have never seen monks argue about the teachings. But it may be because you are still alive. We all take refuge in your merit. We can live in peace because we follow your teachings. But after you left, We may have different opinions on the precepts, the system of the Sangha, and even the way of spreading the Dharma. Once these differences turn into conflicts, many fellow practitioners will shake their confidence in the Dao.” Buddha comforted him. "Ananda, you don't have to worry. If there are disputes in the Sangha about the teachings of the Four Foundations of Mindfulness, the Four Right Efforts, the Five Aggregates, the Seven Enlightened Causes, and the Noble Eightfold Path, that is what you really need to worry about. Otherwise, if Disagreements on side issues such as precepts, monastic system, and methods of propagating the Dharma are not worth worrying about." Although the Buddha comforted him again and again, Ananda's worries did not stop.Recently, news came that Venerable Sunakat, who was once an attendant of the Buddha, had abandoned the Sangha in Vaisali because of his dissatisfaction with the Sangha.He now gives lectures aimed at criticizing the Buddha and the Sangha.He threatened that Shaxing Gautama was just an ordinary person without particularly profound insights.He said that Gotama taught only personal liberation and was indifferent to society.Sunakat is spreading the seeds of chaos.Venerable Sariputta knew about this situation and shared his worries with Ananda. Ananda also knew that the Sangha in Rajgaha was dissatisfied.Under the leadership of Venerable Devadatta, several monks are plotting to form a new Sangha away from the leadership of the Buddha.Several capable monks colluded with Devadatta, including Gujiali, Kaliulatisha, Qiandadabo, and Sanwendata.Devadatta was one of the most talented disciples of the Buddha.Venerable Shariputra always praised him in front of people and treated him like a confidant.Ananda was also baffled that Devadatta had recently become extremely jealous of the Buddha.He knew that no one had revealed these things to the Buddha yet.He was afraid that in the near future, he would personally tell the Buddha the bad news. The following year, the Buddha returned to Sheji City to settle down for summer.He lived in the Gion Abode, and it was here that the Buddha preached the 'Dharma Seal Sutra'. "I'm going to tell you a wonderful truth today. Please clear your mind of distracting thoughts so that you can listen, accept, and understand in peace and stability." "Monks, some characteristics of Dharma can become the seal of Dharma. The Dharma I teach has three Dharma seals. They are emptiness, formlessness, and lack of desire and desire. These three characteristics are also the three paths leading to liberation. Therefore, the Three Dharma Seals can also be called the Three Doors of Liberation." "Monks, the first seal is 'emptiness'. 'Empty' does not mean 'non-existent'. It means that nothing can exist independently. 'Empty' means nothingness without an independent self. You all Know that the two beliefs of 'existence' and 'non-existence' are biased. All dharmas arise due to conditions. This is because that is, this is not because of that; this is born because of that, and this is because of that. Therefore , the 'empty' nature is interdependence." "Monks, observe the interdependence of all dharmas, and you will be able to realize that all dharmas exist within each other, and that one dharma contains the principle of all dharmas. If you leave one dharma, there is no other dharma. Observe the eighteen realms. Visualize the five aggregates of form, feeling, perception, formation, and consciousness. You will find that none of the dharmas and aggregates can exist independently. They all depend on each other to exist. When you see When you see the emptiness of all dharmas, you will no longer pursue or escape from any dharma. At this time, you will transcend the attachment, distinction and prejudice to all dharmas. Contemplating emptiness is like opening the first door of freedom. 'Emptiness' is the first door of liberation." "Monks, the second seal is 'animitta'. 'No form' is to go beyond the distinction of ideology. When people cannot realize the interdependence and emptiness of all dharmas, they mistakenly believe that dharmas are Individual phenomena that exist independently. They think that this is not related to each other and exists independently. Looking at the world in this way is like cutting the reality into scattered pieces with the sharp sword of discrimination. In doing so, you will not be able to see the reality. This is the true face of appearance. Bhikkhus, all dharmas are born of cause and condition, interdependent and mutually abundant. There is this, this exists in that, and one dharma contains all dharmas. This is the meaning of inter-existence and inter-intersection. There is that, there is this in that; this is that. If you visualize in this way, you will find that your ordinary understanding is full of mistakes. The eye of the mind cannot see clearly and accurately like the eye of wisdom. . The eye of consciousness will mistake the rope for a poisonous snake. With the brightness of the eye of wisdom, the true image of the rope will be revealed, and the sight of the snake will suddenly disappear." "Monks, all mental concepts, such as existence, non-existence, birth, death, oneness, multiplicity, arising, cessation, removal, defilement, purification, increase, and decrease, etc., are only formed by the mind of discrimination in thought. From the absolute perspective of Wuwei, the truth of reality cannot be limited to the scope of these concepts. Therefore, all dharmas are formless. You have to visualize in this way to get rid of all related concepts of existence, non-existence, birth, and death. , One, many, arising, extinction, coming, going, dirt, purification, increase and decrease. Only in this way can you gain liberation. 'No form' is the second door of liberation." "Monks, the third seal is 'appanihita' (appanihita). 'No wish, no pursuit' means not to pursue anything. Why? Ordinary people usually try to avoid one thing and chase another. One Dharma. Many people want to escape from poverty and pursue wealth and honor. Practitioners will resist life and death in order to gain liberation. But since all dharmas exist alternately and communicate with each other, how can we abandon one and pursue the other? Life and death Nirvana within is not a separate entity. If you reject birth and death in pursuit of Nirvana, you have not grasped the interdependent nature of all dharmas. You have not grasped the 'formlessness' and 'emptiness' of all dharmas. 'Sex. Visualize 'no wish, no desire' to completely eliminate all pursuit and escape." "Liberation and enlightenment do not exist outside of you. We just need to open our eyes to see that we are liberation and enlightenment ourselves. The nature of perfect enlightenment is latent in all dharmas and all beings. Do not look outside. If Illuminate yourselves with the light of awareness, and you will immediately experience enlightenment. Monks, everything in the world, including nirvana and liberation, cannot exist without your mind. Look no further. The images produced by the mind cannot exist without the mind. Do not pursue any dharma, including Brahman, Nirvana and liberation. This is the meaning of "no desire, no desire". Yourselves are what you are looking for Things. The wondrous door of 'No Wishing, No Seeking' can lead you to Dazhi freedom. This is the third door of liberation." "Bhikkhus, this is the Dharma Seal and the teaching of the Three Doors of Liberation. The Three Doors of Liberation are the supreme and wonderful Dharma. You should practice the law with all your heart and soul. If you practice according to the teachings, you will surely be able to attain liberation." After the Buddha's lecture, the Venerable Shariputra stood up and bowed to the Buddha.The other monks also bowed to show their gratitude to the Buddha.Venerable Shariputra announced to everyone that a seminar will be held the next day to study the Buddha's teachings for that day.He told the monks the profound and profound meaning of this sutra, and asked them to study, understand and practice it with all their strength.Venerable Svasti knew that this sutra is closely related to the Sutra of Emptiness that the Buddha said a year ago.He also saw how the Buddha led his disciples from simple to profound teachings.Svasti looked at the joyful faces of his chief disciples Mahakassapa, Sariputra, Puna and Moggallana.Svasti remembered how they followed Venerable Shariputra and bowed to the Buddha when the Buddha finished his lecture on the "Contemplation of the Space Sutra" a year ago.He realized how important the close relationship between master and student is. In the afternoon of the next day, the two venerables Yemolu and Tishuluo came to the Buddha's house.They are brothers of the Brahman caste, known for their proficiency in linguistics and classical literature.When they recite sutras, their voices are as clear as silver bells and as strong as bronze drums.After bowing to the Buddha, the Buddha asked them to sit down. The Venerable Yemolu said: "World Honored One, we would like to discuss with you the language issues related to propagating the Dharma. World Honored One, you usually teach in Magadha, but Magadha is not the mother tongue of most monks. What's more, there are many monks in many areas. Residents do not understand Magadha. Therefore, the monks have to translate the teachings into authentic dialects. Before we were ordained as monks, we were fortunate enough to study many different dialects and slang words. We have discovered the profound meaning of your advanced teachings. Due to the limitations of many native languages, we cannot express clearly. We would like to obtain your permission to have all your teachings written in the ancient Vedic language. In this way, the monks can all preach in one language while at the same time Mistakes in translation can be avoided.” The Buddha was silent for a while, and then said: "Your suggestions will not be beneficial. The Dhamma is a living Dharma. The language used to spread the Dhamma should be used by people every day. I don't want to use a teaching that only scholars understand." Yemolu and Tishuluo, I hope that all my monks and lay disciples can practice the Dharma in their mother tongue. Only in this way can the Dharma maintain its importance and accessibility. The Dharma is to It can be used in the present world, and it must be integrated with the regional culture.” Knowing the Buddha's wishes, Yemolu and Venerable Tishuluo bowed to the Buddha and resigned. One day during a storm, an ascetic named Yugye came to visit the Buddha.Ananda led him to the Buddha's hut and introduced him to the Buddha.After Yugye sat down, Ananda sent him a towel to wipe off the rainwater on his body. Yudiye asked the Buddha: "Shaxing Gautama, is the world eternal or will it perish one day?" The Buddha smiled and said, "Yudya Thutuo, with your permission, I will not answer your question." Yu Diye asked again: "Is the world limited or infinite?" "I'm not going to answer that question either." "So, are body and mind one or two?" "I won't answer this question either." "Will you continue to exist after you die?" "I will not answer this question." "Perhaps you decided that after death there is no continuation or cessation of existence, yes?" "Yudya Toutuo, I will not answer this question." Yu Diye felt baffled.He said, "Saxing Gotama, you don't answer any of my questions. So, what questions do you answer?" The Buddha replied: "I will only answer those spiritual questions that can eliminate physical and mental suffering." The Buddha replied: "I will only answer those spiritual questions that can eliminate physical and mental suffering." "How many people in the world do you think your enlightenment can save?" Buddha sat silently.Yu bowed his head and didn't ask any more questions. Seeing that Thutanga was wondering whether the Buddha really didn't want to answer him, or didn't know how to answer him, Ananda felt a little sympathetic to him.He then said, "Yudya Toutuo, perhaps the following example will help you understand my master's intention. Imagine a great king living in a palace surrounded by walls and moats. His palace has only one entrance and exit. , and there are guards patrolling day and night. Strangers are absolutely not allowed to enter. The guards check the fence to ensure that there are no gaps in the wall for small animals to pass through. The king is sitting on his throne, He doesn't care how many people enter the palace. He knows that the guards will not let intruders in. This situation is like Shahang Jomo. He doesn't care how many people follow the way. He only knows that teaching the Dharma can help learn the way Those who extinguish greed, hatred, and delusion attain peace, joy, and liberation. If you ask my master about what you can do to be the master of your own body and mind, he will definitely give you an answer." Yu bowed his head to understand Ananda's metaphor.But he was really troubled by too many metaphysical questions, so he didn't ask any more questions.When he left, he was still not satisfied with his meeting with the Buddha. A few days later, another ascetic dhutanga named Waka Gotha also visited the Buddha.The questions he asked the Buddha were also of the same nature as Yugye.One of the questions is "Sahang Gautama, can you tell me whether there is a 'self-nature'?" Buddha sat silently.He didn't say a word.After asking several questions without any response, Wakaju left.After he left, Venerable Ananda asked the Buddha: "World Honored One, you have talked about the question of 'no self-nature' in the dharma conference. Why didn't you answer Vakajo's question about 'self-nature'?" The Buddha replied: "Ananda, the emptiness I teach is to guide meditation. It cannot be treated as a doctrine. If you treat it like this, you will easily get entangled in it. ...I often say that teachings are just rafts for crossing the river to the other side, or fingers pointing to the moonlight. We should not be bound by teachings. Vaka Gautama wants to treat what I say as a doctrine. But whether it is about 'I' or 'no-self', I don't want to see him trapped in it. If I tell him there is an 'I-body', that goes against what I'm teaching. If I tell him there's no 'I-body', And he sticks to it, and it doesn't do him any good. So I think it's better not to answer him than to answer him. It's better for people to think I don't know how to answer these questions than for them to be stuck in the dark." One day, Anurudha was stopped by a group of ascetics.They asked Anurudha to answer their questions before letting him pass.They asked, "We have heard that Shaxing Gotama was a fully enlightened master, and his teachings are extremely profound. You are his disciple. Therefore, we want you to answer this question. After the death of Shahang Gotama , will he continue to exist or cease to exist?" "They asked Anutjeda to choose one of the following four answers: Shahang Gotama will continue to exist after death. After Shahang Gotama died, he ceased to exist. After Shahang Gotama died, he existed and did not exist at the same time. After the death of Shahang Gotama, he will not continue to exist, nor will he cease to exist. Bhikkhu Anurudha knew that none of the answers were in line with the Dhamma.So he kept silent.They tried their best, but they couldn't make him choose an answer.Finally, His Holiness said: "My friend, as far as I know, none of these four answers accurately reflect the orthodoxy of Sahang Gautama." The ascetic couldn't help laughing.One of them said, "This must be a newly ordained bhikkhu. He has no strength to answer our questions. It's no wonder he's prevaricating like this. Let's just let him go." A few days later, Venerable Anuruta raised the ascetic's question to the Buddha and said, "World Honored One, please give me an enlightenment, so that I will know how to deal with her when I am asked these questions in the future." The Buddha said: "Anuruduo, from the knowledge of the mind, you can't find Gautama in the sand. Where is Gautama in the sand? Auruduo, can you find Gautama in terms of form? " "No, World Honored One." "From feeling, can Gautama be found?" "Can't find it, World Honored One." "Can Gautama be found in thought, thought, and consciousness?" "No, World Honored One." "Beyond feeling, can Gautama be found?" "No, World Honored One." "Beyond thought, thought, and consciousness, can Gautama be found?" "No, World Honored One." Buddha looked at Anurudha. "Then where can you find Gautama? Anurudha, even if you are standing in front of Gotama right now, you will not be able to catch him, let alone after his death! Anuruddha, Gautama's The essence, like the essence of all dharmas, cannot be measured and grasped by the knowledge of the mind or the category of the discerning mind. Every dharma must be viewed based on its mutual causal relationship with other dharmas. To understand Gotama, one must look at all the things that are usually regarded as right and wrong, so as to see the true face of Gotama." “阿耨楼陀，如果你想见到莲花的真髓，必先从平常认为是非常莲花的东西里见到莲花。这些东西包括太阳、池水、云、泥土和热力等。只有这样，我们才可以撕破狭见的罗网，这分别心所形成的生、死、这里、那里、存在、非存在、垢、净、增、减等牢狱。要能见到乔答摩，也是同一道理。那些苦行者的四个概念，存在，不存在、同时存在和不存在、非存在非不存在，都是蜘蛛网中的蜘蛛网，永远都不能抓持住实相的世鸟。” “阿耨楼陀，实相并不是文字言语或意念知识所能表达得到的。只有禅定所生的智慧，才可以使我们确认到实相的真髓。阿耨楼陀，一个从未尝过芒果的人，你是没法可以用言语来表达芒果的真正味儿，让他知道是怎样的。我们只有从亲自的体验，才可以掌握到真象。这也是我时常劝比丘们不要在理论上浪费宝贵的时间，百应多实习彻观一切的原因。” “阿耨楼陀，一切法的性体，都是'如是'的，这是万法之妙性。莲花从'如果'而生起。阿耨楼陀从'如是'而起。乔答摩也从'如果'而生。我们可以称所有从'如果'生起者为'如来'，一切法从'如是'生起，又将回归何处？一切法都回归到'如果'。归到'如获至宝'，也可称为'如去'。其实，一切法都没从那儿来或到那儿去，因为它们的本性'如是'。阿耨楼陀，'如是'的更正确意思，应该是'无从来者'和'无所去者'。阿耨楼陀，从现在开始，我将叫自己做'如来'。我喜欢这名词，因为它可以避免因分别而生起的字眼，像'我'或'我的'。” 阿耨要陀微笑说道：“我们都知道我们全都从'如是'而生起。但我们会只让你专用'如来'这个名号。每次当我们如此称呼你的时候，便会提醒我们所有众生都具有这无始无终的'如来'本性。” 佛陀也微笑。他说：“阿耨楼陀，这个'如来'很喜欢你这提议。” 阿难陀尊者当时也亲闻佛陀与阿耨楼陀这番对话。他随阿耨楼陀到房外的时候，提议他们应与其他的僧众，在翌日的研讨会上分享这天的话题。阿耨楼陀欣然答应。他说到时会以在舍卫城初遇苦行者的对话作序。 虽然缚悉底比丘从未被佛陀责备过，但他却很清楚自己的不足之处。缚悉底在修行道上，仍有一大段的路要走，但他对降伏六根的精勤和意志，则可能就是佛陀再没有对他多作批评的原因。每当有其他的比丘或比丘尼被纠正的时候，缚悉底都会以他自己犯错的心情去听受训导。他这样的学习态度，使他在修行上有很多的进益。他尤其留意佛陀对罗睺罗的训示。罗睺罗在修行上已有很大的时展，这也间接令缚悉底在修行上获益不浅。 一次，他俩坐在森林附近一处草坪上的时候，缚悉底对罗睺罗诉说他对于自己能成为佛陀的弟子，是感到如何的幸运。他透露自己已对欲世的生活全无留恋，因为他已尝到真正的平和、喜悦和自由。罗睺罗告诫他说：“你现在这感觉可能是真的，但别这么容易自满。修行最重要的，是要不停看守着自己的六根，作它们的主人。就是佛陀的大弟子们，也从来不敢在这方面的修行上有半点松懈。” 罗睺罗告诉缚悉底关于一位才智过人，又有言语天份的懵祗沙比丘。他同时也是一个很有才华的诗人，曾作了几首偈颂来赞美佛、法、僧。佛陀对他的诗偈也甚为欣赏。最初加入僧团的时候，懵祗沙是在舍卫城外依止尼拘律树伽毗比丘的。尼拘律树伽毗去世后，懵祗沙便前来祗园精舍。一天，他与阿难陀在外面乞食时，懵祗沙告诉阿难陀他心中很是困恼，并希望阿难陀可以给他辅助。原来懵祗沙对几位前来精舍供食的少妇，心中起了非份之想。阿难陀很明白，像懵祗沙这样的一个文人雅士，是会很容易为美色动遥的，于是，阿难陀刻意利用懵祗沙对美感的敏锐，来引领他用美的角度去看转迷成悟的大道，使他不再执迷于障碍修行的刹那娇艳。阿难陀教他如何用觉察之光照亮所有法的空性与无常。依着阿难陀的指示去做，懵祗沙终于成了他感官司的主人。有感于这次的经验，懵祗沙写了一首僧众日后都耳熟能详的诗： 披上袈娑后，我仍像水牛盼食般，追逐欲望。 自觉惭愧！ 大将之子， 擅于箭术， 竟能冲出 千军之重围。 安住专念中， 就是美女当前， 也不会被征服。 我追随的世尊 如太阳之光。 在此道上宁静漫步 欲念全消。 成了自己感官的主人， 我平步前行。 虽遇无数障难 却动摇不得我的平稳。 由于懵祗沙天赋才华，他有时不免会贡高我慢、漠视他人。幸而勤修专念，所以能够自知骄慢的生起。就这个主题，他也作了一首偈： 乔达摩的门徒， 降伏你们的傲慢！ 恃骄之道 只会导致苦恼。 掩藏我慢的人 正步向地狱， 一如那个趾高气扬的， 全无两样。 倒不如以平和的心 寻找幸福。 修习专念 实践三学。 要得真正成功 必先降估骄慢。 又由于懵祗沙的彻视深察，他已因超越烦恼的障碍而有了很大的变化。舍利弗专者也证明懵祗已证得'不还'的果位。他开悟那天，作了一首诗以表达对佛陀的感激： 沉醉少年梦 我四处游荡， 穿越郊野和市井， 直到得遇佛陀！ 以纯碎的慈悲， 佛陀与我分享妙法。 信念苏醒 我披上伽婆。 住于察觉中， 身心专注， 感恩觉者 我才得证三学！ 光明的种子 世尊广植四方。 众生沉论暗黑， 他给我们引见大道 四圣谛、 八正道、 平和、喜悦与自在。 他的言教深奥， 一生无咎清高， 他巧导众生解脱。 此恩此德难图报！ 在一次特别为年轻比丘举办的教坛上，舍利弗尊者以懵祗沙比丘为例。他告诉学僧们，在懵祗沙修行的初期，他遇到很多心境上的困扰。幸而他对修行的坚定，使他把这些境界降伏，证得真慧。因此，舍利弗告诉这班年青僧人，“千万不要堕入任何心理不平衡的状况之内，不论是自悲还是自大。如果修行正确的专念，你便能够察觉得到心内和身外的一切活动，因而不会容易被困于其中。学会怎样把持六根，就是在大道上进展的至妙之法。” 听着罗睺罗诉说懵祗沙的事迹，缚悉底感到自己已经很熟悉懵祗沙。虽然他曾与懵祗沙见过面，但却未有机会与他真正交谈。他决定打个机会跟他结交，因为他知道在懵祗沙的修行经验中，有很多值得他学习的地方。 缚悉底还记得佛陀一次曾用海洋来比喻把持六根的修行。佛陀说：“比丘们，你们的眼睛，就像潜藏着怪兽、旋涡和险流的深海。如果你们不循正念，你们的船只便会被海怪、旋涡与急流袭击和吞噬。同样地，你们的耳、鼻、舌、身、意、也是危机四伏的。” 回忆起这些说话，缚悉底的理解倍增。六根果真是如海洋般，随时公有被暗涌淹没的危机。罗睺罗的忠告实在是值得听从的，他真的不可以太自满。佛陀教化的修行，最重要的，是持之以恒。 一天下午，坐在祗园精舍的房子外面时，佛陀给一些比较年轻的比丘说了个故事，提醒他们要把持六根，以免迷失于昏沉惘乱之中。佛陀述说：“一天，一只白鹰低飞，迅速地用它的利爪捉拿了一只鹌鹑。白座鹰再飞上高空时，小鹌鹑开始痛苦起来。它埋怨自己没有吸从父母之言，留在父母指明的安全地带。它自叹：'早知落得如此下场，我就听从他们的话了。'” 白鹰问道：'那么，你的父母叫你这可怜虫留在那里？'鹌鹑答道：“'在那刚翻过泥土的新田。' 出乎鹌鹑的意料之外，那白座鹰竟然说：'我随时随地都可捉到任何一只的鹌鹑。我就让你回到那田里多活一小时吧。一句钟后回来，我就会再把你捉回，捏破你小脖子，把你吃掉。'白鹰于是滑翔而下，暂时在新田里释放了鹌鹑。 小鹌鹑也出人意表，竟立刻爬到一堆刚掘起了的泥土上面，站在那里挑怒白鹰。 '唏，白鹰，你为何要多等一个小时？为什么你不现在就来抓我？ ' 怒火上冒，白鹰把双翅贴紧身旁，直冲下田去，这时，鹌鹑第一时间闪避，躲入了那堆泥土下面的凹坑。白鹰飞到那土堆时，利爪刚错过了鹌鹑，更因为冲力太猛，它撞地而死。 “比丘们，你们一定要时刻专注于防守着六根，作为它们的主人。如果你们稍一不慎，离开正念，便会堕入魔道，危险重要了。” 僧团里的一些诚恳而又天资聪敏的年轻比丘，令缚悉底感非常鼓舞。一天，他和另一些比丘一起前往质多家里应供。质多一向都潜心学佛。由于他有广大的心量，人们对他的尊重和爱戴，如同敬重给孤独长者。质多一向喜欢宴请高僧到他家里，接受他的供养和研讨法理。这天，他请了十位大弟子和两个年青的比丘，缚悉底和伊师提婆。供食完毕，质多向各僧人鞠躬作礼怕，请教比丘们说：“各位尊者，我曾听过佛陀开示梵网里说的六十二种外道学说。我又曾听过其他教派的信徒提问有关生、死和灵魂的问题，如：世界是有限还是无限、短暂还是永久、身心是一还是二、如来死后会否继续存在、他是否会同时存在和不存在、或非存在和非不存在。尊者们，这些玄见密论，实从何而生起？” 虽然质多已再三提问，但没有一个比丘敢对质多的问题作出解答。缚悉底开始觉得有点窘，耳朵渐红。就在这时，伊师提婆打破沉默。他望着长者比丘问道：'尊敬的长者，我可以解答质多居十的问题吗？ " 他们答道：“比丘，你可依随你的意思回答他的问题。” 转过头来，伊师提婆对质多说道：“善士，这些见解和问题，都是来自他们的我执妄见。只要他们摆脱了有独立个体这个概念，他们便不会再被这些问题缠扰了。” 质多显然觉得这个年青比丘的答覆很不错。他说：“尊者，请你解释清楚一点。” “一般没有机会接触正觉之道的人，都会以为自己就在身体之内，又或身体是在自己之中。同样地，他们也以为感受与自体无异，又或感受存于自体之内和自体存于感受之中。这些人对思想、行念和意识，都是持着同样的见解。他们都被困于有个'我'的妄见之中。也就是因为这样，他们才会落于那梵网经里所说的六十二妄见，因而产生那些有限无限、短暂永恒、是一是二、存在不存在等疑问。持多居士，当你勤习修行，破了我执这个妄见的时候，你便会发觉这些一都是绝无意思的问题了。” 说下去，质多越发觉得这年青比丘答得动听。他虔敬的道：“尊者，你是那里来的？” “我来自阿般提。” “尊者，我也曾听闻过一个从阿般提来的比丘，他名叫伊师提婆。据说这位比丘很了不起，聪明能干。可惜我只闻得其名，而未机会与他会面。你有见过他吗？” “有，质多。我有见过他。” “尊者，那你可否告诉我这位天才的年轻僧人在那里？” 伊师提婆没有回答。 其实，质多早就估到这位年青比丘就是伊师提婆。他于是问道：“阁下是否就是伊师提婆比丘？” “对，大人。”伊师提婆答道。 质多高兴极了。“这真是我极大的荣幸！尊敬的伊师提婆尊者，我的芒果园和我的住所都设备齐全，是体憩的好地方。我希望你会时常来探望我们。我们将会乐意供应你各种需要一如食食物、衲衣医和住宿等。” 伊师提婆没有作响。比丘们谢过质多后便离开了。之后，缚悉底听说伊师提婆一直都没有再回去探视制质多。伊师提婆不求赞誉和美食。就是得到一个如质多般有名望的人供养，他也一不动心。虽然缚悉底再也没有遇见伊师提婆，但他给缚悉底留下的那个聪颖谦逊的比丘形象，则深深钱记在缚悉底的心里。缚悉底发愿要以伊师提婆为榜样，更希望有机会路过阿般提的时候，前去拜访他。 缚悉底知道佛陀是如何的喜欢那些有决心、智慧、以及关怀别人和给人快乐的年青比丘。佛陀曾表示他全寄望这些年轻比丘承传他的法教于后世。但缚悉底察觉到，无论对什么年纪和根性的比丘，佛陀都一视同仁，尽心心力的去教导他们。有一些比丘，是会遇到较多的问题。其中有一个比丘，就曾经六次离去再返，而仍然得到佛陀的欢迎，给他重试的机会。就是对那些连观息十六法也不能牢记的比丘，佛陀也是不压其烦的继续给予他们慈言与鼓励。 祗园精舍有一个名叫跋达梨的比丘。虽然佛陀很清楚这个比丘的短处，但他却视如不见，好让跋达梨有机会自行改进。跋达梨时常违犯一些僧规。例如，午食时，比丘是应该留在座中至用食完毕。站起来作别的小差或添食，都是规律所不容许的。这规例叫'一次坐食'。跋达梨一直都未能奉行此规。他的行为，令精舍里其他的比丘非常不满。佛陀曾多次教他在每早起床时反问自己：“我今天要怎样才能使同修行快乐？”但他几个月后，仍全无改善。一些比丘开始受不了，便严词以对的呵斥他。佛陀知道了之后，便在集会上对僧众训示。 他说：“比丘们，僧团里固然会有一些有缺点的人。但他们的内心，始终都会保留着一点信念和爱心的种子的。如果我们不尽力去与他们沟通以求互相了解，帮助他们滋长这信念与爱心，这点仅存的种子，也就可能荡然无存了。就如一个失去了一只眼睛的人，他的家人和朋友，必定会尽力保护他余下的眼睛，以免他再遭不幸。因此，比丘们，对你们的同修兄弟慈爱一点，以能保存他们信念与爱心的种子罢。” 缚悉底当时也在场听着佛陀说这番话。他很被佛陀的爱心感动。他抬头时，望见阿难陀抹去脸上的泪痕，因而知道阿难陀也是同样的被感动。 虽然佛陀是这样的慈悲温柔，但情况有需要的时候，他也有严谨的一面。一个佛陀也帮不来的人，便当真是没有希望的了。一天，缚悉底亲闻佛陀与一个名叫髻设的驯马师一段有趣而动人的对话。 佛陀问髻设：“你可否告诉我怎样台服马匹？” 髻设答道：“世尊，马匹有不同的脾性。有些很驯，只需要数句温婉的说话便可以令它自然驯服。另一些比较困难，但也只需刚柔并重的方法。更有一些非常难驯的。对付这些的时候，要只用非常严厉的方法。” 佛陀笑问：“假如你遇到一匹马，用三种方法也无效，那你又如何？” “世尊，在这个情况之下，我便唯有把马匹杀掉了。如果我让它活下去，它的坏脾性是会感染其他的马匹的。世尊，我也真想知道你是如何训练你的弟子的。” Buddha smiled.他说：“我也是和你一样。一些比丘只对温和的态度有反应。另一些需要刚柔并重的对待。也有一些，是只会在严格的管束下才有所进步。” “你又如何处置那些不受任何一种方法影响的僧人呢？” 佛陀说：“我也如你一样，会把他杀掉。” 驯马师惊讶得目定口呆。“什么？你会杀他？我以为你是反对杀戮的。” 佛陀解释说：“我不是像你杀马一样杀我的门徒。当他对刚才说的三种方法都无动于衷的时候，我便不会让他再留在僧团里。不会再接纳他为弟子。这将会是极大的不幸。在僧团修行正法的机会是千载难逢的。失去了这个机会，还不是像精神的扼杀吗？这不单只是那人的不幸，也同时是我的不幸，因为我对那人是非常的关怀和爱护的。我会不停地希望，望他会有一天再放开怀抱，回来与我们一起修行。” 很久以前，缚悉底曾听过佛陀责骂和辅导罗睺罗。他又见过佛陀矫正一些其他的比丘。他现在才明白佛陀责骂的背后，是深切的爱。需然佛陀从未说明，但缚悉底是明白佛陀对他的爱护的。他只需望进佛陀的眼里便知道。 那天晚上，佛陀接待了一个访客。阿难陀着缚悉奉茶。这位客人是个气于轩昂和一派贵族仪容的武士，上路时背上背着一把闪闪生光的宝剑。他在祗园精舍外面下骑时，将宝剑插在马鞍上。舍利弗带他到佛陀的房子。他身体魁梧，步伐很大，而且目光炯炯有神。阿难陀告诉缚悉底，他的名字叫庐醯特沙。 当缚悉度进眯奉茶的时候，他看见庐醯特沙和舍利弗坐在佛陀前面的矮凳上。阿难陀则站在佛陀后面。奉上茶后，缚悉底便站到阿难陀的身旁，也在佛陀背后。他们静静的喝茶。过了很久，庐醯特沙说：“世尊，有没有世间是没有生、老、病、死的？有没有个世界的众生是不会死亡的？用什么的旅运方法，才可以离开此有生死之地，而到达那无生死的世界？” 佛陀答道：“没有任何旅运的方法，可以让你离开此生死的世界。无论你走得多快，就是此光速还要快，也是没法离开的。” 庐醯特沙拿上双掌，说道：“我知道你在说实话。我知道其实没有一种旅运的方法，不论怎样的快速，是可以使人们逃离这生死的世界的。我记得我在前生的一世，是个会飞行得如箭般快的人。我一步便可由东海跨过西海。我那时曾决意要跨出有生老病死的世界，去找寻一处不受生死煎严重敖的世间。我日飞万里，不集地继续飞行，全没有停下来吃喝或休息。我这样的速度飞行了一百年，但依然找不到我的目的地。最后，我死在路上。世尊，你的话是千真万确的！就是有超越光速的能力飞行，也没有人能逃出生死。” 佛陀又说：“可是，我没有说过一个人不可以超越生死啊。细听吧，庐醯特沙，你是可以超越这世间的生死的。我会告诉你这条道路。在你这六尺昂藏的驱体内，蕴含着生死的种子，但在这同一的驱体内，你也可以找到超越生死的法门。庐醯特沙，观想你的身体。将你的觉察力照到你高大驱体内显露着的生死世界。一直观照，直至你见到无常、空、无生、无生等一切法的实相。这时，生死的世界就会在你面前消失，而无生无生的世界就会自然显现出来。你这时便会从悲忧畏惧中释放自己。你并不需要遨然离去生死的世界。你只需要向你体性的深处里洞视。” 缚悉底看见舍利弗听着佛陀说，眼里闪耀着如星星般的光芒。庐醯特沙的脸上也泛着无限的喜悦。缚悉底更是深受感动。谁又能测量佛陀的教理有多高超奥妙？它简直就像一娓动人心弦的乐章。今次，缚悉底又更清楚的明白到，解脱之匙，其实就在自己的手里。