Buddha Shakyamuni.10.

2 nd in Venuvana (-588)

Buddha King Bimbisàra [1]

From Gayàsìsa, the Buddha went to Rājagaha (Sanskrit, Rājagriha, now Rajgir, Rajasthan) to meet King Seniya Bimbisāra as promised before his enlightenment. Venerable Uruvelà Kassapa asked the Buddha to follow the congregation. He told the Buddha that there would be no obstacle to the 1000 masters coming to Magadha. Near the capital Rayagaha there are many forests for the mendicants to reside. They can go begging in the suburbs and even in the capital to educate the people of this region. After listening to the Venerable Uruvela Kassapa, the Buddha consented to all the 1003 monks who followed him to Rajagaha.

The three Kassapa brothers held the monastery very seriously. A thousand masters are divided into 40, each of them 25, including one of them. The style of the mendicants cleverly organized so more and more bright, full of majesty. From Gayāla to Rājagaha only about 52 km, the Sangha has to go up to 10 days. Because every morning the monks (monks) must go to visit the villages to alms. They then gather in a forest or on a grassy pasture to silence them. Feeling tired son, they left again, go into each of them. The shape of the monks wearing yellow robes on the quiet road on the back makes a deep impression and beautiful people.

Arriving at Rajagaha, Venerable Uruvelà Kassapa directed the Buddha and the Sangha to resettle in the Latthivana Forest (Palm Grove), at the Suppatthita Temple, about 2 km southwest of the capital, Wang Xa. The next morning, the congregation was allowed to embrace the alms bowl. The mendicants divide into each of them 25, go in line one, step by step deliberately and consciously, eyes straight down in front, majestic and calm posture. According to the Buddha's teachings, they stopped silently in front of each house, regardless of the rich and poor, about five minutes, then approached the front gate of the neighboring house. While standing silently waiting to be offered food in the bowl, they watched the breath and practiced the contemplation that the Buddha taught. When offered, they only quietly bowed their gratitude without saying any praise for the food offered. The person offering after eating food in the bowl of the mendicant, may ask a few questions. The masters have been kindly asked to answer those questions. In general, you said that I studied in the Bhopal, under the guidance of the Gotama Saga, commonly known as the Buddha; They are taught by the Four Truths, Five Mindfulness and the eight Noble Truths. All the masters were ordered to return to their homes before lunch time to have lunch together and then hear the Dharma talk. Afternoon and evening for study and meditation. So from noon until dawn the next day, no one saw any yellow mantle in the city. Often called the Buddha; They are taught by the Four Truths, Five Mindfulness and the eight Noble Truths. All the masters were ordered to return to their homes before lunch time to have lunch together and then hear the Dharma talk. Afternoon and evening for study and meditation. So from noon until dawn the next day, no one saw any yellow mantle in the city. Often called the Buddha; They are taught by the Four Truths, Five Mindfulness and the eight Noble Truths. All the masters were ordered to return to their homes before lunch time to have lunch together and then hear the Dharma talk. Afternoon and evening for study and meditation. So from noon until dawn the next day, no one saw any yellow mantle in the city.

Within half a month, most of the capital of the capital was aware of the presence of the Buddhist mendicant congregation. In the afternoons when it was cool, many pilgrims came to Latthivana to meet the Buddha and the Sangha to study the doctrine of consciousness. The Buddha had not yet visited King Seniya Bimbisàra. [2] The king had been reported to the Buddha and his large body of cults. The king was told that the leader of this congregation was the young prodigy that he had met in the past of Uddaka Ramaputta. One afternoon, the king accompanied Vedic Queen and Prince Ajatasattu (A Soathat) [3] to ride the four-car to Latthivana (Gek Forest) to visit the Buddha. The king invited to follow him a hundred and twenty human beings, intellectuals and senior leaders in Brahmins. By the forest edge, The king walked off the car. Queen Videhi hands Prince Ajatasattu followed. One hundred and twenty new Brahmins do the same.

Upon hearing that the king arrived, Lord Buddha and Uruvela Kassapa came out to welcome. All 1003 masters are present, sitting around. The Buddha invited the king, queen, prince and new guests to sit. King Seniya Bimbisàra started introducing Brahmins to Buddha. Among these new visitors are many laymen and Vedic teachings. They belong to various religious and religious trends in the area.

Most of these people have heard of Uruvela Kassapa, and some have met him, but apart from King Bimbisàra, no one has ever seen him. Seeing Uruvela Kassapa's reverence for the Buddha, many expressed their surprise. Uruvelà Kassapa was over 100 years old when the Buddha was only 35 years old. The guests whispered to each other, not knowing who the teacher was. Conscious of them, the Buddha immediately told the great virtue Uruvela Kassapa:

- Kassapa sage, sage tell the Great King and hear them why today sage present here.

Venerable Uruvelà Kassapa stood up, walked to the front of the Buddha, his hands together speak slowly speaking clearly:

- Glass transparent the Master Gotama, enlightened entirely, dear Great King, ladies and gentlemen, since knowing Dharma magic of the Master, I gave up the altar in Uruvela, practice Dharma and Achieving Nirvana, no longer clinging to pleasure in the world.

Finished the great virtue knelt kneeling Buddha and solemnly declared:

- I am Uruvelà Kassapa reverently pay respect to the Buddha Master Gotama. I am Uruvela Kassapa respectfully revered Master Buddha Gotama.

The great Buddha Kassapa up, told him to sit down on his left hand. Now all the audience is completely silent. The Buddha speaks for everyone to hear  Maha Narada Kassapa Jàtaka talk about Uruvela Kassapa has had the charm of being a Buddha disciple from previous lives. Then the Buddha preached about alms, the precepts, the heavens, the disasters of the lust, the benefits of the glass, Four Noble Truths, impermanence, selflessness and causalities of human beings and all things The way to eradicate delusion and suffering is by practicing a life of awareness, purity of precepts, concentration and contemplation. Then the Buddha concluded by verse:

"Do not do evil.

Try to do good.

"Keep your mind clean.

The teachings of the Buddha . [4]

The voice of the Buddha in clear, resounding as the sound of a bell, warm as the sunshine spring, as depressed as the sea tide. More than a thousand people listen in silence, everyone is happy to see their heart bright, full of hope and peace. How many questions in the heart gradually open. When Lord Buddha finished speaking, King Bimbisàra, who had attained the result of the Complete-Dauphana, blossomed with a happy, radiant smile. He stood up and wrapped his arms around the Buddha:

- Dear young, there are five wishes in childhood. Now five wishes are fulfilled. The first wish is to be empowered and to take the throne; That wish was fulfilled. The second wish is to meet an enlightened master; That wish also came. The third wish is to have grace for that enlightened being; This wish has also been fulfilled. The fourth wish is that the enlightened being teaches me the path of righteous Fa; This wish has also been fulfilled. The fifth wish is to understand the Dhamma of that enlightened being; This wish has just been fulfilled. Dear Lord, I have begun to understand your mystic teachings. Today, please praise the Buddha as his lay disciples.

The Buddha smiled silently. The king asked the Buddha and all the monks to have dinner at the king's temple on the next full moon day. The Buddha also rejoiced.

The Buddhist precepts of the layman [5]

King Seniya Bimbisàra intended to organize a welcoming procession and a solemn assembly. King invited many civil servants to hear the Buddha sermon. All the officials in the court were invited. The people were ordered to hang lights on the roads where the Buddha and the sangha would pass. While the king was preparing, the 90 monks who were ordained by the Buddhas in Deer Park, Isipatana, were traveling in turns to gather in Latthivana Forest Park to meet Buddha in preparation for entering the temple. I.

Full moon day has come. At about ten o'clock in the morning, the Buddha, along with a thousand monks, wore yellow robes, hugged the bowl, went to the rajagaha, responding to King Bimbisàra's invitation. The solemn delegation quietly walked through the streets were the people flagged, flowers. The people looked at the two sides of the road.

King Seniya Bimbisàra and the courtiers and human beings took the field to welcome the Buddha and the Sangha. Entering the large courtyard in front of the shrine, covered with flowers, decorations and flowers, Lord Buddha was invited to sit on the seat of honor, one with King Bimbisàra, the other with Uruvela Kassapa. Prince Ajatasattu brought water and towels to the Buddha to wash his limbs. Next, the servants also brought water and towels to all the practitioners. The purification was done, the king stood up solemnly to welcome and introduce the guests, then reverently bowl the food into the bowl of the Buddha. Empress Videhi also stood up to guide the troops in the royal palace to provide food for the mendicants and guests.

At this moment, the Buddha and the monk group of mourners sat idle and prayed before eating. King Bimbisàra and all the guests remained silent during the meal. All of them felt the serenity and peace of nature from the personality of the Buddha and the mendicant congregation. After the Buddha, the monks and the guests had finished the ointment, the alms bowls of the monks were washed and handed back to each of them.

King Bimbisàra towards the Buddha, reverent hand. The Buddha understood the idea, teaching the  five precepts of lay Buddhists as a means of building and protecting peace and happiness for the nation; The five precepts are the principle of peaceful and peaceful living in the family as well as in society:

" The first precept is not murder . To keep this precept is to nourish compassion. All living creatures fear death. I know my life, I also have to value the life of other species. Nurturing compassion, loving people, loving all things, making life less miserable and beautiful. If everyone in the country know how to keep the precepts not kill the country will not be disturbed, people are peaceful to do business. When people love each other and solidarity, the people are rich and powerful.

" The second precept does not infringe upon another's property . I want to give others respect for their property because of their hard work, then I also have to respect the property of others. Do not steal, rob, deceive or use your power to take possession of another's property. Do not take advantage of the fool or the plight of others to benefit yourself. If the people know how to keep the precepts, then there will be social justice in the country.

" The third precept does not encroach upon the virtue of others . This circle helps couples trust each other, family is happy, warm, together build the future, happy for children and grandchildren, build a healthy society.

" The fourth precept is not to lie, not to say harsh words, not to divide hatred . Words must match the truth: yes, say yes, no, no, not add to distort the truth. True words create trust and happiness. The crooked and divisive words create hostility, resentment, and war.

" The fifth precept is not drinking and not using drugs . Alcohol and narcotics make people lose control, lose control, and make things miserable for themselves, their family and society. If the monarch and the mandarins maintain the precepts and advise the people to preserve this precept, it is a great blessing for the nation.

"A monarch, a kingship, should live in awareness, in wisdom, to know what is happening in his kingdom. If the king made in court and the people understood the benefits and practice of the five precepts, the Magadha kingdom would become the most powerful kingdom in the universe.

The Buddha just finished, King Bimbisàra happy to approach the Buddha before the ceremony. Empress Videhi also stood up to hand Prince Ajatasattu to go before the Buddha, she taught the Prince hand to greet the Buddha.

Buddhist story of porcelain cotton [6]

Empress Videhi pay homage to Buddha, then said:

- Lord Buddha, today is Prince Ajatasattu, son of son, and many children other children of the king, minister and guest. They have four hundred children. May the Blessed One show mercy for the children of love and alertness.

When she finished speaking, the Queen fell to the Buddha. Prince Ajatasattu also followed her. The Buddha smiled and reached for the Prince's hand. Queen Videhi turned to the children to gather before the Buddha. This is the children of the noble so all children are well dressed. Trai as well as girls are worn around the wrist and ankle. The girls dressed in colorful sari shirts, looked fresh. All sat down in front of the Buddha.

The Buddha said:

- Behold, I have made the earth, the rock, the trees, the birds, and the beasts before I was made man. You too. In the past lives, you have also made earth, rocks, trees, birds and animals. Today we meet you may also because in previous lives we have met you. We were able to make each other happy. We were also able to make each other miserable.

"Today I want to tell you something that has happened since the last thousand years. This is a stork, a crab, a porcelain and a lot of shrimp and fish. At that time I was porcelain cotton [7] . And among you, may have a stork, a crab, and a lot of fish and shrimp.

"In this story, the stork is a sinister, cheating, or fraudulent character. It has made many other people die and suffer. At that time I was porcelain, I also suffered because of it. But I have learned a valuable lesson. It is: When I deceive and hurt others, I myself will be deceived and suffering again.

"Then we made porcelain flowers next to a lotus pond has just cool cool, but no fish. Nearby there is a small pond, dirty, hot, but there are many shrimp and fish. A stork passing by that see too many shrimp and shrimp new tactics. He came to the pond, making a mental thought. The fish see, asking:

- Uncle, what do you think?

- I'm thinking of your fate. Here the narrow pond, the water is less hot, dirty. They lack food. Your life seems very hard, I love it.

- So you have a way to help us, doctor?

- If we let each of us bring down the lotus pond over there, we are now free to swim in the cool water with loads of food.

- Uncle aunt, since he was born our parents grandchildren have never heard storks that have goodness with shrimp and fish species. Uncle expressed that it was just to eat each one of us, right?

- We are suspicious now. I'm your uncle now, I'm not saying I'm fooling you now. The truth is over there is a very large lotus pond, plenty of water but cool again. If we do not believe one then follow me through it. Then I bring it back here and tell them right now.

"The fish heads together to discuss one another, then sent a shark with a stork. This shark is old, his body very hard. It's a good swim, but it can also move easily on land. I shoveled the shark into the mine, flew to the lotus pond, dropped the fish into the lake for it to swim around the lake, and then brought the shark back to the pond. The whale recounts all that it has seen in the lotus pond. Fish and shrimp are very happy to hear. They argued for the stork to carry them to the lotus pond. Stork satisfied. He steals the first fish into the mine and flies away. But instead of dropping the fish into a lotus pond, it flies toward the porcelain cotton plant, places the fish in the trunk of the tree trunk, uses a fish-sharper, and pours the fish bone into the root of the cotton plant. Eat it and fly back to the pond to bring another fish to eat, fish bones under the tree more and more stacked on top of each other.

"I am porcelain. I witnessed all this. I am very angry stork but I can not stop it. You know, porcelain can only be rooted to the ground, grows branches, grows leaves, blooms, but can not run to the pond to inform the fish and can not stretch out to stop. Stork eating fish meat. The plants rushed through the body, the porcelain quiver shakes like crying. The stork did not notice. Day in and day out, it just brings fish to porcelain to eat meat. End of fish to shrimp. It is very heartbreaking to pray later if the animals or people will work to defend the weak and prevent the violent and deceptive cheat and slaughter others.

"A few days later, the fish in the pond was empty, leaving only one large crab. At first grumbled. But after being so hungry, it came to the shore telling the crabs:

- Hey, all the fish and shrimp that I have to bring to the lotus pond are happy to wave to the side. I'm here to you through it always.

- How can you carry me? I'm a crab, I'm hard, slippery and heavy. I missed you, I lost tan.

- Do not be afraid, I'll hold you tight.

"The crab thought: Maybe the trigger has dropped all the shrimp into the lotus pond; It may also have eaten the meat of all house dwarfs. We have to be careful. It tells the trigger:

" Uncle, I'm scared. If you give him two clutches to his neck, then I'm scared.

"Stork willingly let the crab cling to his neck and flapped his wings. But instead of flying straight into the lake, it flies over the porcelain cotton plant. Crab asked:

- Auntie, why do not you take me down to the lake where the beans on this tree, I'm scared.

- What foolish foolishness you go to hire now. I'm not your servant either. I just want to bring them here to eat each and every one of them. Look at the bones under the tree.

- The evil stork Oh, the fish are too foolish fish was cheated cheated and eat meat. But with me, you do not have to. Uncle bring me to the lake, otherwise you will clamp off my neck to see.

"Finished, the crab tightening as the neck Stork pain too exclaimed:

" Well, my dear, Hai, do not hold me tight. Let me take him to the lake.

"Stork landing on the lake, standing near the edge of the water. Crab afraid to let go of the stork will be eaten by the predators like the fish before. It clenched teeth clamped the two very strong, causing the collar to break off. Stork fell dead. Crab goes down to the water.

"My dear children, I was porcelain. We witness all tragedy from start to finish. Although we can not do anything, but we have learned a valuable lesson: In life, eating in peace will be more help people; Eat out late at night and you will fall into misery. I will work eternally for all things. By making such a vow, we have been made people for thousands of lives. Now, see you, I want to pass on that precious lesson to you. "

All the children were attentive listening to the Buddha telling his predecessor. Everybody loves porcelain and all the fish are cheated. Everyone is angry with the stingy stingers, and praise the crabs of mind and fears.

King Bimbisàra stood up, came to the Buddha in front of the hand and said:

- Today the Buddha gave adults and children a valuable lesson. I wish Prince Ajatasattu his teaching. The Magadha Kingdom was fortunate to have him stop here. I have a gift to offer to the Enlightened and the Sangha, do not you know that I have the honor to offer it?

The Buddha gazed silently at the king.

King Bimbisàra offers Venuvana dignity. [8]

King Bimbisàra continued:

- On the north of the capital Rajagaha a mile (1 km 6) has a very wide bamboo garden, a quiet cool, station called Venuvana (Veluvana, Truc Lam). I would like to dedicate that park to the Blessed One and the Sangha to serve as a chancellor for religious practice and study. That is so and the people here will have many opportunities to come to life with him. Desire compassion accept my heart.

The Buddha thought of the coming meditation retreat, which needed a place convenient for monks, he smiled nodding agreement. King Bimbisàra is very happy. The king thought that the soon-to-be-established Venuvana chieftain would retain the long-standing Enlightenment in his kingdom. Among the many new members of Brahmin's leadership were not happy about this decision of the king, but they kept quiet.

The king brought a gold pot of water. He made his own hand to pour water in the bottle on the right hand of the Buddha and cherish declaration:

As well as the water in this yellow jar flowing into his hands, the Venuvana garden was given to him and his congregation as a monastery for monks.

The handover ceremony is over. The worship ceremony is also completed. The Buddha and the monk from the royal palace return to the Suppatthita temple in the Latthivana forest.

The two Sàriputta, Moggallàna and 155 monks. [9]

While the Buddha lived at Supatthita temple in Latthivana (Gek Forest), about 2 km south west of Rajagir, the 90 novices had been converted to Buddhism in Deer Park (now known as Deer Park). Migadaya) in the village of Isipatana (Sarnath) consists of Mr. Kondanna (5 people), Yasa group (55 people) and Punna Mantàniputta group (30 people) respectively to join the Latthivana in order to prepare for the second semester As the Buddha has commanded.

In the village Upatissa called Nalaka (now Kalapinaka or Sarichak), in the district of Nalanda, in the northern city of Rajagaha, a young man is very clever name Sariputta (Sariputra), father name Vanganta [10] , mother name Rùpa Sari. Sàriputta has a brother Upasena, two brothers Revata and Cunda, and three younger sisters are Càlà, Upacàlà and Sìsùpacàà. Because Sariputta is well known for being the eldest of the eldest family in the village, the people in that area call him Upatissa. Sàriputta has a friend named Moggallàna (Moggallana), Moggali's son (or Moggallani, Thanh De), in Kolita village (now Kulika), next to Upatissa village. Moggallana is also very intelligent and belongs to the family's most important right in the village so it is nicknamed Kolita. Sàriputta and Moggallana are born the same day. Both families are Brahmins. One day, the two of them came together for a solemn sacrifice for many days on the mountain top near Ragagaha. On the first day they had fun with everyone, but on the third day, sitting in the shade of a tree, suddenly Saidiputta thought 100 years after all the mixed play will die out and the scenery here will be dead. Completely changed, but now everyone is happy to play before the life of impermanence. He sadly said his thoughts to Moggallàna, then two friends come together to find teachers. They both came to seek the teachings of Sanjaya Belatthiputta, who had 250 disciples. The two of them soon mastered all of his teachings. But, feeling dissatisfied, they went to other famous Brahmin masters. Finally disappointed. The two decided to split up further to find the master. Mr. Sariputta went south, and Moggallana went north. Coming to meet the master will notify each other to learn together.

One day, walking in rajagaha, Sariputta suddenly saw a solemn yogi bowl, the generals walked away, gazing down a few meters in front of his feet, his calm expression freezing, revealing the deep tranquility. inside. The respectable deity that goes from house to house to receive a little food according to the generosity of the patron. Venerable Assaji's sage made Sariputta's attention, [11] and he silently followed, not daring to speak up. Venerable Assaji went to the bowl, finding a suitable place to sit back to life. When the great Assaji life is finished, Mr. Sariputta came to the side, pouring water into the bowl of virtues and said,

- Reverend Sir, he senses it is clear and pure. Could you please tell me why you escaped secularism? Who is your teacher? Who do you spread the teachings?

- Hey brethren, Venerable Assaji meet, poverty rose only a beginner monks, are incapable of fully explaining the Dhamma and savvy for the brethren.

- Honor virtue, the child is Sariputta in Upatissa village, revered the virtue of a little more education, I will try to find out what part or section. Please teach me some essential points, summing up some important ideas in the doctrine that you have learned.

- Gotama tutor teaches a lot, but only increases in the following four verses. So prolific read to the reader:

" Ye dhamma hetuppabhava

" Tesam hetum tathagato .

" Aha tesan ca yo nirodho

" Evam Vadi samano Maha .

(The Law, Great Product, vol. 1: 65)

Meaning:

The dharmas are due to birth.

Tathagata indicated that person.

Human destruction of the law.

Dhyana teaches so [12] .

These four verses have just summarized the causal relationship of the arising and passing away of the dharmas and the practice of liberation (cessation of craving = the end of birth and death). Mr. Saratipta, who was very intelligent, had just heard the first two words of enlightenment and attained the Sotàpatti, knowing that what is born is gone. From then on, to show gratitude to Assaji Venerable, whenever he heard the Assaji wherever he was, Sariputta turned in his direction and bowed his head, and always turned his head to sleep.

As committed, Sariputta went to find Moggallàna to report and reread the four verses. Listening to Mr. Moggallana also attained the results. They went to their former teacher, Guru Sanjaya Belatthiputta, and invited him to come to life with the Buddha. Guru Sanjaya refused, but has 155 followers [13] His last two he Sariputta and Mahamoggallana to Venuvana (Bamboo Forest) for initiation with Buddhist teachings. Believed Sanjaya masters instant vomiting blood. The Buddha accepted all in the sangha with the call, " Come here, monks! Live the holy life according to righteous Fa to finish all suffering . " A week later, near the village of Kallavala, Venerable Moggallana was taught by the Buddha of the four elements (earth, water, wind, fire), attained Arahant. By the second week, When the Buddha taught the Vedanà Pariggaha to Dìghanakha in Sakharaksa, Venerable Sariputta attained Arahantship. That afternoon, the Buddha summoned all the disciples around him to enthrone Venerable Sariputta as the first disciple, the greatest intellectual, and Venerable Moggallana to be the first disciple, the supreme deity.

Since here the Buddha's disciples up to 1250 [14] , have attained Arhat (Arahatta).

The Buddha established the first Venuvana

The next day, after the king's offering at the king's palace, the emissary of the king took the Buddha and the monks in the sangha to visit Venuvana (Truc Lam). What an ideal place for a mendicant congregation. The garden is about forty acres, about 2 km north of the center of Rājagaha (Rajasthan). In the green bamboos garden of all kinds, and there are a lot of squirrel juggling. In the middle of the bamboo garden there is a clear Kalandaka lake (or Karanda). The ammunition can be erected scattered to make room for the great virtues. The big Kondanna disciples, Kassapa, Sariputta, Mahamoggallana are very happy together meeting planners organizing a Vihara Truc Lam [15] have regulated. The Buddha taught:

- The rainy season is not convenient for traveling alms. The monks need a place to settle in order to diligently study together, while avoiding the dampness along the road, as well as trampling on insects crawling out of the way. In three months of settling [16] , good men and women can bring food to the offerings in the center of the residence. And every day they will be taught by the monks on the teachings during the courses, and they can ask questions for further answers.

Traditional retreats are set up from here. Only fifteen days later, the second semester will begin with a total of 1250 Arahants.

Under the mantle of Moggallana, the young mendicants erected a small amulet for the Buddha and several other amulets for the elderly mendicants. All are made of bamboo, mud and mud. Am of the Buddha is small but very beautiful. Behind there is a golden bamboo bush. On the left is a green bamboo cluster. Nágasamàla plays a bamboo mat and two chairs for the Buddha, and places a bowl of water beside the bamboo so that the Buddha has a place for washing hands and feet. Nágasamàla is a young beggar. Previously, he was a disciple of Venerable Uruvelà Kassapa. From day to Venuvana Venerable Uruvelà Kassapa nominated Nágasamàla teacher as the first attendant for the Buddha.

Venerable Sariputta contacted a layman in Ragagaha; He offered Venuvana a copper bell hanging near Kalandaka Lake, under an old tree branch. The bell signaled the time of study. Every time the Buddha hears the bell, the Buddha observes the breath and practices mindfulness.

The lay disciples of the Buddha every day to Truc Lam to help with the construction. Venerable Uruvelà Kassapa was a very good monk leader, who coordinated the support of the lay followers. I meet with the benefactors about offering the boys increased, to help each of the mates are full of cassia, bowls, coordinates, wipes, water filter racks, and so on.

Day of residence. The retreat schedule prepared by the Buddha and the great disciples was promulgated and the group was strictly observed. In the morning, there is a wake-up call. After washing the face, the mendicants began meditating in their sleep. People practice meditation and walking meditation repeatedly until the sun reaches the tip of the bamboo. Then it's time for begging. The masses were only begging for alms during the days when they offered food for the entire sangha. On these days, the masters can use morning time to meet with their masters for counseling about things they have not mastered in the sphere of teaching as well as in the field of samatha. Consistent (vipassanà). He is a mendicant who has made much progress on the path of cultivation. The great Kondanna, Assaji, Kassapa, Sàriputta, Moggallàna, Bhaddiya, Vappa, Mahalàma Kulika, etc. are all great masters. Each person in charge of guiding the sixty-six new masters. There are instructors who guide ten people, twenty or thirty people. Every new bhikkhu has his mentor. That is the leader in the religion that I need to take refuge to learn. Venerable Uruvelà Kassapa has the same virtue Sriputta do this distribution very thoroughly before the day settled.

At the beginning of the hour, the mendicants are present at the infirmary, standing in rows at the grass court by the lake. After the food was distributed, people sat down on the grass and began to eat their son in silence.

Sibling finish at the end. Then the Buddha often preached to the public. Sometimes, when he teaches masters, lay people are invited to attend. Sometimes when he teaches lay people, mendicants are expected to attend. Again, there are sessions he teaches to the children, the laymen and the mourners will attend. Often in the children's preaching, the Buddha or the story of his precursors.

Sometimes the great disciples stand to teach the Buddha instead of listening to the Buddha. Then he usually points in addition and praises the parts that are clearly displayed. After the lecture, the lay followers left, the monks were rested for some time. Then the bell signals the meditation time and walking meditation. Next hour is free consultation and learning. The hour (21 hours) is pure, everyone is quiet rest. The Buddha and his disciples often meditate until the hour (soup, midnight) and get up earlier than the young ones.

King Bimbisàra often visited Truc Lam to visit Buddha and Sangha. He carried only the queen Videhi, Prince Ajatasattu and several servants. He put the four-car and the horsemen at the gate and walked into the mansion. One day saw the mendicants sitting in the rain to hear the lecture, the king with the Buddha to build a lecture hall so that the monks can eat or hear the Dharma. From the day the lecture is completed, life in the clinic begins to have sufficient facilities. The large lecture hall, which can not only cover the sunshine for 1,250 masters, can also house about a thousand more lay people.

Kludishi invited the Buddha to visit King Suddhodana [17]

From the day the Buddha attained enlightenment under the bodhi tree in Bodhgaya, and the first sermon at the Deer Park in Isipatana, his reputation grew and spread to King Suddhodana in Kapilavatthu. . The king and the royal family were delighted, the memory of Prince Siddhattha increased. King Suddhodana sent seven times to Prince Siddhattha on the court. But all nine nuns, after listening to the Buddha's sermon, asked to become ordained and attained Arahantship. When they attained Arahant, they were no longer eager to go to earth so they did not think of the Kapilavatthu mission of the Buddha.

After nine disappointments, this time King Suddhodana carefully advised Kali-Udayin, who was born on the same day and a close friend of Prince Siddhattha, to remember the mission without negligence. Kaliyei committed to fulfill his mission, but requested that the king allow him to leave the Buddha. Princess Yasodharà asked the king for Channa to follow Kanya.

Kludishi and Channa arrived in Venuvana about one month after the opening of the retreat season. Kludishi and Channa are very happy to meet Buddha before his am. The Buddha inquired about the Sultan, Empress, Yasodharà, Nandà, Sundarì Nandà, Rāhula and all his relatives. Both men and Channa have become old men. Kashayi was holding a prominent position in the court and became one of Suddhodana's loyal supporters. According to Kaliyei, the health of the king was somewhat diminished, but he remained clever even though he was 78 years old, and now there are many good assistants in the titular work. Queen Gotamì is 77 years old, still healthy. Prince Nanda, 35 years old, is one year younger than the Buddha, and has 30 good generals, only two short of a white one and a short one. Prince Nandà was engaged to a descendant descendant named Janapada Kalyani. Sundarì Nandà, Buddha's sister, has become a lovely girl. From the date of the Buddha's birth, Princess Yasodharà is no longer as beautiful as she used to be. She dresses very simply, and continues to help the poor and sick children. Heard that the Buddha fasted one meal a day, she also eat so. Rahula has become a seven-year-old boy, beautiful, healthy, dark-eyed, smart and brave, very beloved by his grandparents. Eventually Kadyali asked the Buddha, as long as he could return to his hometown, everyone was looking forward to seeing him again. The Buddha replies: She dressed very simply, and she continued her work in helping the poor and sick children. Heard that the Buddha fasted one meal a day, she also eat so. Rahula has become a seven-year-old boy, beautiful, healthy, dark-eyed, smart and brave, very beloved by his grandparents. Eventually Kadyali asked the Buddha, as long as he could return to his hometown, everyone was tired of looking forward to seeing him again. The Buddha replies: She dressed very simply, and she continued her work in helping the poor and sick children. Heard that the Buddha fasted one meal a day, she also eat so. Rahula has become a seven-year-old boy, beautiful, healthy, dark-eyed, smart and brave, very beloved by his grandparents. Eventually Kadyali asked the Buddha, as long as he could return to his homeland, everyone was tired of looking forward to seeing him again. The Buddha replies:

- After the retreat season, Tathagata will return. Now in the rainy season, go away inconvenience. Furthermore, the newly established Congregation, in need of the Tathagata to educate them. Kludishi and Channa stay here for a month and then come back to inform our Sultan.

Kludishi and Channa stay in Venuvana's lodge as guests. They get acquainted with the mendicant, observe the peaceful life of the peace of the renouncer, get acquainted with the teachings of consciousness and liberation. Everyday people seek to close the Buddha. He realized that the Buddha was always leisurely, as if he no longer wanted or sought for anything. Buddha as a fish disengaged in the water, like a cloud hovering in the air, completely reside in the present. Going, standing, lying, sitting, every movement shows the spirit of free will, almost nothing can bind or stir him anymore. He suddenly wishes to live the pure life of the monk under the guidance of the Buddha. After hearing a few dharma teachings, he offered to become ordained and accepted by the Buddha.

Channa (Channa) is a very loyal servant. See Kahuliani, he also wants to be ordained. But he thought he could not go home without the permission of Ms. Yasodhar. So he told himself to wait until the Buddha returned to Kapilavatthu.

Dhighanakha Buddha [18]

One day, during the retreat season in Venuvana, Venerable Sariputta and Moggallàna took the Dìghanakha (Phra Chi Chao) to the Sukarakhata cave in Gridhakuta. Dìghanakha is the great saint of Sariputta. He was not a disciple of Sanjaya but a very famous man. Listen to Sàriputta and Moggallàna ordained by the Buddha, he came to inquire about the Dharma of the Buddha. Two great virtues immediately led him to meet the Buddha directly.

Dìghanakha asked:

- Gotama, what did you teach Dhamma? What is your doctrine? Personally, I do not like any policy or theory, because I do not believe in any policy or theory.

- So Aggivessana, Buddha replied, do you like the policy of "do not like" him? Do you believe in his "do not believe" policy?

" My dear Gotama, whether I like it or not, believe it or not, does not matter. I just beg you to tell me your doctrine.

- Once trapped in a theory then people lose their freedom of thought. He becomes autocratic, claiming that only his own theory is the truth, and all other theories are false. Disputes and quarrels arising from this persistent attitude can last indefinitely, take a lot of time and can cause conflict, war. Therefore, "ants" is the greatest obstacle on the way.

- What is insight?

- Ants are perceptions, views. Player is obstinacy. An observation is an attachment to a perception, a view. Mortgages like that are stuck. Because of the trapped, the door of truth is no longer open to me.

"Hey man, let me tell you this story. There is a widow who is living with an eight year old son. He is very dear child, watching the baby is the life of his life. One day, while he was away from the house, the robbers came to the neighborhood, robbed him and took his son with him. Upon arriving, he saw a black baby's body lying next to his burning house. He immediately believed that his son was dead. He cried, cremated the body of the baby, then put the ashes in a bag of brocade, where to carry around with him. A few months later, his son escaped the bandit and returned to his old home at midnight. It knocked on the door. At that time he was holding a bag of ash, mourning alone. He refused to open the door, just as his son was dead, And the kid who was knocking on the door was a lost kid from school to tease him. The baby was not able to say, he thought his father had moved to another place, so lost out ... And that miserable father forever lost his only child.

"Dear friend, if I insist on a certain doctrine or doctrine and for that absolute truth, I will fall into the situation of the other father. At that time, if truth came to knock on the door, I would also refuse to open the door.

Dìghanakha asked:

- So your teaching is a doctrine or a doctrine? Admit it is not an opinion?

- Dharma My teaching is not a neo or a doctrine. It is not elaborated by the intellect of intellect as the doctrine of the nature of the universe, that it is fire, water, earth, wind or spirit; Or that the universe is finite, infinite, boundless, infinite, etc. No, the Dhamma I teach is not a construct built on the intellect of reason. The teachings I teach are due to empirical experience. What I say is that I have realized. And he can also verify with his own experience. I say things are impermanent, not self. This I have experienced and you can also experience. I say that the universe of objects that arise, survive and disappear, not from the first cause. This I have also experienced and you can also experience. I say that contemplation of impermanence, non-self, and dependent origination can bring us liberation and peace. This I have also experienced and you can also experience. The things I say do not have the purpose of explaining the universe but are only intended to guide practice in order to experience reality. Words do not express the reality. Only direct experience helps us to realize reality . The things I say do not have the purpose of explaining the universe but are only intended to guide practice in order to experience reality. Words do not express the reality. Only direct experience helps us to realize reality . The things I say do not have the purpose of explaining the universe but are only intended to guide practice in order to experience reality. Words do not express the reality. Only direct experience helps us to realize reality .

- Good, good, Gotama! But what if someone said that his teachings were a doctrine?

- Aggivessana, your question is very good. My teachings are not an intellectual-induced doctrine, but later, and even now, there are people who view the Dhamma as a doctrine. I need to clarify: My  teachings are a means to enter reality, not to describe reality . Just like the moon finger. You have to finger your finger to see the moon, but the finger is not the moon. My teachings are to practice, practice to come to realization, not to worship, or to discuss and praise. My teachings are rafts that take people across the river to endure, to enlightenment. When it came to shore, that raft became useless .

- Please Buddha for my presentation only way to overcome the grief of feeling.

- Dìghanakha, listen carefully. Feelings are of three types: pleasant feeling, unpleasant feeling and neutral feeling. All three types of sensations are rooted or in the body, or in mind and consciousness. All sensations have a birth defect as any psychological or physical phenomenon. The method I just presented is the method of contemplation. Consciousness to see clearly the nature and origin of the sensations, whether for pleasure, longevity or laxity. Once it is clearly understood that the nature and origin of the sensations are impermanent, non-self, conditioned, unreal, the distracted mind departs from the arising sensations; So the euphoric feelings will lose their effect. The sufferings of human suffering are derived from the misperceptions of reality. Once ignorance has eradicated, enlightenment is present, all suffering is gone .

While the Buddha preached to the Dìghanakha, the Sariputta, Moggallàna, Nāgasamāla, Kāyayi and Channa were present. But the virtue of Sariputta is the deepest one. He saw the mind light up, immediately attained Arahant. Unable to stop emotions, he clasped hands down bowing Buddha. Venerable Moggallàna and Dìghanakha are also bowing down to the Buddha. Dìghanakha would be ordained by the Buddha. Kludishi and Channa witnessed this scene is very moving, respectful and trust the Buddha increased.

A few days later, Videhi brought the food to Venuvana. She brought a porcelain flower to plant beside the Buddha's am. Empress forever remembered the story about the cotton plant that Buddha told the children heard in the temple.

Public opinion against the Buddha at Ragagaha [20]

The Buddha went to Rajagaha for less than a year, and his reputation ranged from the founding of Venuvana (Veluvana, Truc Lam), the refuge of the Triple Gem of Bimbisàra, the ordination of three brothers Uruvela Kassapa along with a thousand disciples, the surrender of Sariputta, Moggallana and most of Sanjaya's disciples and many young men in the area. The outspersons lost the support of the king and the masses, began to criticize and slander the Sangha: Gotama fascinated the population with a strange Dharma that led to the loss of his son, , Wife loses husband, must live alone, family disintegrated, farmer lack of farming. Opponents, when meeting the mendicants, read the following article:

"Gotama

"Go to the capital Magadha

Take all of Sanjaya's disciples

"Who is coming next?

The mendicants every time go into the alms round, hear the bad news on and hear the song, get annoyed, return to the Buddha, ask the Buddha to take countermeasures. Buddha said:

- Hey monks, do not be sad about those comments. Within seven days, the public opinion will be silent. If anyone read the article on the teacher read the following post:

Enlightenment was born

"Teach the noble dharma to him;

"Who dares to laugh at

"He taught the Law of Heaven?

Surely after seven days, the public opinion is no longer available. But the pagan exile group, in turn, left the rajagaha capital of Magadha, moving to the capital of Kosala, Kosala, seeking the support of King Pasenadi and the people there.

Ambapala encountered the Buddha [21]

At the beginning of October, 588 BC, when the season is near, there is a beautiful young lady coming to Venuvana to meet the Buddha. She drove a white horse, both horses were white. The young lady stepped out of the car, her gorgeous jewelry with a very noble posture. A young mendicant took her from the gates to the am Buddhist. When the Buddha was walking meditation, the marshal invited the woman to sit down on the bamboo chair in front of the yard.

A moment later the Buddha arrived, together with Sàriputta, Kalyawi and his attendant [22] Nágasamàla. The little girl stood up and saluted. The Buddha invited the two of them to sit down, and placed themselves in the second chair placed.

Although he used to live in the imperial court, Kludaji never saw a beautiful woman so splendid and charming. He was a new monk for a month so very surprised, do not know how to look at such a beautiful woman is right. Teacher Nágasamàla also responded like that. Both teachers looked down. Only the Buddha and Sariputta looked directly at the woman's face. Sarriputta looked at the woman and turned to look at the Buddha. You see the face of the Buddha in a clear light as the moon. The blissful and peaceful nature of the Buddha permeates the teacher.

Ambapàli is also looking at the Buddha. She has never seen anyone look at her like this ever. Ever since there was a man or a young man looking at her, she saw in her eyes an embarrassing moment, a brief dream, or a plan of possession. Buddha is looking at her like looking at a cloud, a river or a flower. Apparently he saw the deep feelings in her soul. Ambapàli hands clasped hands:

- I am Ambapali, I have heard about you and I very much wish to have good luck to learn with you.

- Very good, so every time you spare free to go to Venuvana to learn with you.

Ambapàli thought that the Buddha was only a famous guru as the famous masters she had met. But no, she never met a teacher like Buddha. She has not seen anyone with respectable and beloved status like Buddha. Through the gentle and compassionate eyes of the Buddha, she felt as though she had understood all her heartfelt suffering, she did not need to speak. Being near the Buddha, she felt a lot of suffering. A tear in her eyes, she said:

- Teacher, my life is very hard. Although I have no physical shortage, I have never had a faith. Today is the happiest day of my life.

Ambapàli is 32 years old this year. She was an old, talented, sharp child, but she did not sing for anyone. Those who she found lacking in style and quality, no matter how much money she refused. From the age of 16, she met a difficult love affair that made her suffer. Suffering increases with jealousy and hatred. She was free as the only remaining treasure in her life. So no one has tied her up so far.

Buddha told Ambapali:

- Beauty also bear the law of birth and will also fade over time as many other phenomena. Wealth and wealth too. Only the bliss and freedom of meditation and contemplation bring true happiness. This is Ambapali, the time has come for her to live a peaceful life. Pay attention to every moment of your life, do not waste her life in the play to find forgotten. This is very important for her happiness.

Then the Buddha taught Ambapali how to reorganize daily life, how to practice the five precepts, how to breathe, how to meditate, how to use time, how to make offerings, and how to do good deeds. Ambapàli happy to hear the precious teachings of the Buddha. Finally, before leaving the Buddha, she said:

- At the outskirts of Vesali, the mango has a very cool and quiet in the village of Amvara. I hope you and the mendicant, on the way to propagate, have the opportunity to stop there. That would be a great honor for you. Please ask mercy to rejoice.

The Buddha accepted the smile. Ms. Ambapali is gone, Kludishi asked permission to sit down at the Buddha. The master invited the great virtue Sarriputta sitting on the other chair, and the teacher folded his arms behind the back of the Buddha. Some mendicants are walking meditation nearby, and the cozy scene also comes in. Venerable Sariputta smiled at Kaliyei and his attendant Nàgasamila and asked the Buddha:

- Exalted, should the monk should have attitude towards women? Is the beauty of women an obstacle to the practice?

The Buddha looked at Nàgasamàla and the young mendicants, replied:

- Teachers, the self-nature of things is not beautiful bad. Beautiful is bad because of the feeling or awareness of each of their own careers that arise. Because of the contact with the naked eye, the birth of consciousness. Observe each person's dependence that produces pleasant or unpleasant feelings. Sensation of thought born beautiful thoughts, unpleasant feeling born bad thoughts. An artist and a plain farmer have different opinions about beautiful and bad. Therefore, depending on the perception of each person, a river, a cloud, a leaf, a flower, a ray of light, a golden afternoon of different beauty. But no beauty can bind and lose the will of the man through the beauty of the woman. There are no bars, incense, taste, scent that seduced men's minds with bar, incense, taste, women's touch. Attending a female celebrity often results in male dissatisfaction and great career. So Tathagata wants to teach you to be very careful about women (Chi Chi Department, chapter 1, business 1: female identity).

For those who have attain enlightenment, have liberated themselves from the control of sensation, craving and consciousness, have gone beyond the concept of good / bad treatment, or / bad, right / wrong things. They are easy, each word, gesture, action is consistent with the Dharma. But for those who practice not elaborate, contemplation is not mature, wisdom is not strong enough, Tathagata advised them not to be close to women, but to spend all the time on learning and meditation. Episodes. Only the beauty of liberation and compassion is the eternal beauty that gives us true peace .

Kludishi, Nāgasamāla and the monks present are very happy to hear the Buddha's teachings.

On the full moon day of Assayuja, the Buddha told the Kludishi and Channa about Kapilavatthu first to inform King Suddhodana and Yasodharà or the Buddha's return.

The Buddha of Kapilavatthu, living in the garden of Nigrodha [23]

Arriving at Kapilavatthu, Kludaji enters the court of the Buddha's message to King Suddhodana, Queen Pajāpati and Yasodhara. Then, he left the bowl alone to return to the southeast to welcome Buddha. He applied the mendicant alms mantra, day and night, stopping at the begging villages only. At that, he also announced that Prince Siddhattha was coming home to return. When he was nine days old, he met the Buddha and the monk. Congratulations, you joined the delegation and went to Kapilavatthu. Only the Venerable Sàriputta and about three hundred masters follow the Buddha, while the others stay in Venuvana with Moggallana, Kondanna and Uruvela Kassapa. The Buddha and the congregation went everywhere to welcome the public.

After 60 days of road, day and night, the Buddha and the congregation arrived in Kapilavatthu, staying at the Nigrodha Park outside the city gate. The next morning, the Buddha and the Sangha embraced the alms bowl. The scene of three hundred custodians carrying yellow cassocks, arms hugging bowls, quietly dignified begging in the city made a great impression in the heart of the capital. Very soon the news was reported to the royal palace. King Suddhodana, Queen Pajàpati and Princess Yasodharà were told that Prince Siddhattha is now begging for food in the city with hundreds of other masters. The king dispatched him to meet the Prince. The queen and her mother Rahula anxiously waited in the palace. Far away from the gate to meet the mendicant. The king's close-knit car immediately recognize Prince.

- Your Majesty, the other beggar is the Prince.

The king suddenly realized his son. The gaze of the majestic Buddha, calmly, is holding a bowl standing in front of a poor house. He stood dignified, quietly, as if begging was the most important thing in his life. A young widow dressed in the house came out, holding a potato, kneeling down at the Buddha's feet and respectfully put the potato into the bowl. The Buddha reverently leaned back, then quietly retired, stepped to the next house.

The King stepped straight down to the Buddha. The Buddha also just noticed the king. Eyes look at each other lovingly. The king was not touched emotionally, calling:

- Siddhattha!

- Sister!

The Buddha gave the bowl to the attendant, and took his father's hands in his hands. Two tears slowly rolled down the king's wrinkled cheeks. The Buddha looked at the king with gentle, warm eyes to comfort him. The king knew that Siddhattha was no longer a crown prince but a monk, a master of many thousand disciples. The king wanted to embrace the Buddha, but he did not know how to do so. Finally the king bowed his hands bowed to the Buddha in the form of a monarch as a priest. The martial court also imitate the king bowed his hands bowed to the Buddha. The Buddha responds and turns to the great Venerable Sariputta:

- Continue to guide the monks to beg for food, then return to the park Nigrodha life and rest. Tathagata and Nágasamàla visit the royal family, get married son here and this afternoon we will return to you.

Venerable Sàriputta received orders, bowed themselves to pay homage to the king and Buddha and back heels. The king looked at the Buddha with reproach:

- I thought you came to the palace immediately to visit the parents and wife and children eat always. Why do not you go straight to the royal palace and go begging in the streets?

- Sir, I was not alone. There is also a follower congregation to follow the children, the responsibility is to guide the place of living and congregation activities.

- But why are you so royal face? Why do you have to beg at such poor homes? Sàkya family from Maha Sammata (Mahao Samao) to now do not do that!

- Ladies and The King and clan kings, no one to do so, but the Buddhas and lineage from generation Buddhist mendicant Dipankara (Dipankara) to the Buddha Kassapa (Kassapa), everyone would do it. Lord Siddhartha,  begging is also a religious practice aimed at the realization of humility and equality . When you pick up a sweet potato from a poor family, you must have the attitude of reverence as when you receive a luxury dish offered by a king, because all beings have the Buddha nature. The ability to attain liberation and enlightenment. In society there are many disparities in property and power. In the Dhamma that you find, everyone is equal because they are fully capable of enlightenment into the Buddha. Lord Siddhartha, yes, Siddhartha himself is also fully capable of enlightenment into the Buddha, I wish the Surya practiced from now on to practice the pure way of life of the saint. Anyone who lives in holiness will have much happiness in this life and in the next life (Dhammapada 168).

When the Buddha finished speaking, King Suddhodana immediately attained momentum-complete. The King was surprised and delighted to find out that his son was now a respected spiritual leader. The father and son quietly walked back to the palace.

Meanwhile, Queen Gotama, Princess Yasodharà, Princess Sundarì Nandà and Rahula are standing on a high floor looking down, seeing all that is going on. When the king and the Buddha drew near to the palace, Yasodharà, with one hand in his hand, pointed a Buddha and said,

- Rahula, do you see the priest walking next to his grandfather?

- Yes, I see.

- That person is his father. I ran down to my father. Your father has a great fortune. I went down and asked my father for my fortune.

Rahula heard her mother run down the stairs, crossed the courtyard, ran to the royal palace, took hold of the Buddha's hand, breathed and said:

- The teacher, my mother asked him to ask for inheritance. Where is your fortune, he gave you away.

The Buddha sat down and hugged Rahula in his arms, saying:

- Your gift? Okay, then I'll give it to him.

The Buddha, left hand holding Rahula hands, right hand holding the king's father, all three people entered the palace.

Empress Gotamì told Yasodharà and Sundarì Nand together to welcome the King and the Buddha. Yasodharà answered:

- Dear President, Prince Siddhasa to go in the middle of the night without a word to say goodbye. For the past seven years, there has been no news for me. All information about the prince is known by the probe. So now Prince Siddhartha here, if you still think of children then go to look for children.

Empress Gotam seek comfort Yasodharà and told Sundarì Nand to join us down the court. Just arrived at the courtyard, saw the king and Buddha went to the garden of the royal palace, two people came along.

It started the sunny season. In the upper garden, hundreds of flowers bloom together. Birds care about the branches. The scene is happy to rejoice. Having seen Queen Gotama and Sundarì Nandà, the Buddha said:

- Mother! I'm Sundarì! And Yasodharà and Nandà [24] where?

- My brother is going to practice martial arts, it's coming soon. And Yasodharà blames me for not leaving him, and for seven years I had no news of visiting him. He said if you think about it then go to meet him. Poor ! Yasodharà is a very courageous woman. After you go, there are many noble princes Ksatriya line [25] contemplate calf to ask but it refused. When I heard the news of the monk's life, it also cut off all the precious gold and gold. He often watches the news and is very upset during his ascetic practice in Uruvela. When you know that you eat only one meal a day, it also eats one meal a day; When it is known that the child does not lie high, it is also low. Yasodharà is a poor, well-to-do woman.

- Mother, I know. Mother and Yasodharà are two brave and virtuous women. Immediately I will visit Yasodharà. I rub Sundarì Nand quickly too big!

- Siddhattha, the king said, tell everyone about the years I went to find teachers, ascetic and ascetic school. Everyone wants to know how I live in the past seven years.

Obey the king, the Buddha began briefly when he left the royal palace, learning with the tutor Ālàra Kàlàma and the master Uddaka Rapaputta, ascetic at Uruvela with five brothers Mr. Kondanna, The Pippala tree, when he turned the Dharma wheel at Isipatana, when he met King Bimbisara and was given a great service by the king and gave him Venuvana as a monastery to study the Sangha. Warm Buddhist voice. He gave an overview of what had happened, and on this occasion he planted the seeds of the Dharma into the hearts of his loved ones. The Buddha has just finished, the king achieved results Sakadàgàmi (Sakadàgàmi) and Queen Mahà Pajàpati attained Sotà-complete (Sotàpatti). Nandà, the same father and mother with the Buddha just arrived. The Buddha looked at Nanda and said,

- I'm home then! Well, you look happy and healthy all the time. Are you engaged? Ever wedding

- Yes, everyone waits for a few days to get married. I look different from him.

" Yes," Queen Gotama said, his father waited for him to be ordained as nandha at the same time Prince Janapada Kalyani as his wife.

Queen Gotama told Nandà should clasp the Buddha in the manner of a priest. Nandà happily follow. At the orders of Queen Gotama, a hearty vegetarian meal was served in the garden at the early hours. The king asked:

- What did you mourn earlier?

- Yes, I have a potato. Nágasamàla teacher is nothing.

- So let me offer you two teachers.

The King stood up to eat food in the bowl for Buddha and teacher Nàgasamàla. The Buddha, Kaliyei teacher and teacher Nágasamàla complete prayer, people live in silence between the birds chirping on the branches.

With rice finished, Queen Pajāpati Gotamì advised Buddha should go to visit Yasodharà. The Buddha and Kaluhayi and Nāgasamāla's attendant came to Yasodhara. The Buddha sat at the place prepared for him. He told everyone to let the princess prostrate as she pleased, should not say anything. Princess Yasodharà and the girls were dressed in yellow, and bowed at the feet of the Buddha. Finished, the princess sat down on one side, two tears running down her cheeks. The Buddha praised her virtues and recounted the story of Canda Kinnara (The Ministry, Jàtaka 485) about the fairy love between him and the princess in a previous life, and repeats the princess's promise in another life, Two people brought seven lotus flower to Buddha Djippara. In this life, the princess promised Sumedha that if she was married to Sumedha, when he wanted to renounce, She will help, not hinder. Thanks to the Buddha's power, Yasodhara clearly remembered his promise, no longer sad.

The Buddha, Yasodharà, Kludeshi and Nāgasamāla went to the royal garden to meet the king and queen. Everyone has the opportunity to ask the Buddha what they have not understood about the life of the Buddha and his teachings. In the end, Queen Pajāpati Gotama advised the Buddha to stay in the royal palace, but the Buddha told him to be with the monk in Nigrodha Park, and so convenient. The king asked the Buddha about how to renovate and build in Nigrodha's garden in order to gain sufficient comfort, and he also intended to hold a feast of Bimbisàra in Magadha to all courtiers, And the public heard the Buddha preach the Dhamma. The Buddha agreed.

The sun was gone. The Buddha stood up and retired to Nigrodha Park. The king brought the four-wheeled car to the Buddha, but he refused, saying that all the mendicants were alike walking only.

King Suddhodana ordered the people to fly flags, flowers for the ordination of Crown Prince and wedding ceremony for Nandà, and the procession of Buddha and congregation to the royal palace of the convent. The Nigrodha Park was renovated to accommodate sanctuary, weather and congregational sanitation. The people and some of the clergy began to go to the park to make offerings, help with the construction work, and learn the doctrine. Prince Nandà visited the Buddha twice in the afternoon, and heard the Buddha teach the basics of enlightenment and liberation. Nandà is very loving the Buddha, and feel like the pure life style of the mendicant. But when he arrives at the palace, being with the beloved princess Janapada Kalyani is no longer worth thinking of leaving. He wondered what route he should choose.

On the day of celebration, the capital of all jubilantly bustling, flags, flowers, clothes full of brilliant colors. People are cheerful, gathering along the sides of the road that the Buddha and the congregation will pass from Nigrodha Park to the royal citadel. Everyone wants to see the Buddha. In the palace thousands of newcomers, including political, cultural and religious figures, have gathered. Queen Gotama and Yasodhara personally conducted the reception. Everyone is gorgeous.

The Buddha and the three hundred wandering men in yellow cassocks, hands holding bowls, silent, dignified, step by step deliberately, gradually approaching the gate of expansion. King Suddhodana and the gods come out to welcome the Buddha. When the Buddha was about to arrive at the gate, the seniors said to Saka kya:

- The other monk is not just pointing at our children. So let the young men welcome the guru, we are old, just sit still.

The Buddha knew that the high tribulation of a Buddha would cause them to lose many virtues and not be wise enough to listen to the Buddha teaching the noble teachings. The Buddha used the power of Yamaka Patihariya [26] , soaring up in the sky, his body burning up the fire (red), and then pouring water (blue) from the pores, then he slowly walked on the bridge. Five colors arrive at the gateway landing at the same time with cool light drizzle.

King Suddhodana respectfully bowed to the Buddha and said that this was the third [27] father prostrate. All the princes, the heart dissipates, they look like the king, reverent Buddha.

After the Crown Prince and the wedding of Nandà and Janapada Kalyani, King Suddhodana invited the Buddha to sit on a raised pile of chairs. When the Buddha and the mendicants settled down, the king motioned for the servants to bring their food offerings. It was the king's hand to eat food in the bowl of Buddha and Sariputta teacher. While the queen and Yasodhara guided the army in adhering to the mendicants and guests, many of them were Brahmins, ascetics and ascetic monks. All of them lived in silence.

When everyone was finished, the bowl of the Buddha and the mourners were washed, cleaned and handed back to each person. King Suddhodana stood up to take the Buddha's teachings. The Buddha sat quietly for a moment to contemplate the minds of the masses. Then he began to speak the Vessantàra Jàtaka [28] , recounting the predestined relationship of the Buddha before Vessantāra (Ming), the birth of Tusita, and the birth of Kapilavatthu. Then the Buddha spoke briefly about the will to find his way, his experience of study and practice. Then he revealed to the public the impermanence, not-self, and dependent origination of things. When the audience received this new concept, he went on to address the Four Noble Truths: recognizing the presence of suffering in life, pointing out the cause of suffering is ignorance and craving, Indicate the existence of the peaceful realm of nirvana, and the path of practice to eliminate dukkha's progress towards peace. It is the path of awareness, enlightenment and liberation, leading to true happiness. The Buddha affirmed that what he had just presented was realized by him when he attained the Tathagatah, the Divine Vision and the Logosha on the night of enlightenment under the Bodhi tree. These are the realities that you perceive with the Tevijjo of wisdom, not reason. To end, Lord Buddha continued: Heavenly Mantra and Martyrs on the night of enlightenment under the Bodhi tree. These are the realities that you perceive with the Tevijjo of wisdom, not reason. To end, Lord Buddha continued: Heavenly Mantra and Martyrs on the night of enlightenment under the Bodhi tree. These are the realities that you perceive with the Tevijjo of wisdom, not reason. To end, Lord Buddha continued:

- Dear King and you, all our suffering originated from ignorance, persistence, craving. Wanting to get rid of suffering must eradicate ignorance, attachment and craving by using the wisdom to contemplate all things as they really are. Those who do not have enough wisdom must practice slowly with the breath control (änàpàna sati), vipassanà insight knowledge, Thanks to three pure business so the mind is determined; By the mind of intention, wisdom arises; Thanks to wisdom arises so ignorance, persistence, craving no longer; Suffering is therefore also terminated. Ladies, contemplation and precepts, concentration, wisdom are the only paths to liberation and true happiness (nirvana).

When the Buddha ended the Dharma talk, some people witnessed the Sotàpatti, including the princess Yasodharà, the queen Mahà Pajàpati who attained the Sakadàgàmi, Annam (Anàgàmi).

After the lecture, many people came to Nigrodha Park to ordain or take care of the five laymen's precepts. Many Sàkya youths came to the monastery. Yasodharà is also often accompanied by the emperors Pajāpati and Rāhula to visit the Buddha, offering monks and listening to sermons.

Nand and the monk [29]

Half a month later, King Suddhodana invited the Buddha to eat the royal family in order for the king and the royal to have the opportunity to hear the Buddha sermon. This time the king invited only Buddha, Sariputta teacher, Kludeshi teacher and Nágasamala teacher. In the family atmosphere, after the meal, the Buddha taught how to contemplate the breath, contemplating the sensations of the six faculties (eyes, ears, nose, tongue, body, mind), meditation and meditation car. He focused on the way of contemplation to overcome the sorrow and anger in daily life. He pointed to how to maintain mindfulness and stay in mindfulness. Yasodharà, Rahula, Nandà [30] and Sundarì Nandà were present at the sermon. Rahula enjoys being with Sariputta and grabbing his hand.

When the Buddha left, people took him to the royal gate. The Buddha gave his bowl to Nanda, gratefully bowed to King Suddhodana and departed from the people. Nand standing up bowl, wait for the Buddha to pay the bowl. But the Buddha did not take the bowl but silently, dignified, leisurely, looking straight to the ground in front, step back to the monastery Nigrodha. Nandà not dare to disturb, quietly holding the bowl followed. [31]

Upon arriving at the monastery, Buddha told Nand to stay and play seven days here. Just loving the Buddha, Nand obedient. Seeing the lifestyle here is very calm and comfortable, the young princess fell in love. One day, the Buddha asked Nanda if he wanted to become a Buddhist monk for a while. Nandà replied yes. Buddha told the teacher Sariputta do ordained for Nandà. Nanda too respectable Buddha should be ordained, but had missed the wedding was beautiful new wife Janapada Kalyani [32] .

Nandā's ordination was first discussed by the Buddha with King Suddhodana. The King agreed with the Buddha that although Nandà was very intelligent and gentle but lacking in the determination of a leader. The Buddha suggested to the king for Nandà to follow his study and close to the Buddha for a while to train him for the necessary virtues. The king agreed.

Rāhula was ordained [33]

Rahula sees that he is Nand and is ordained during the day with the Buddha is very interested. Rahula asked his mother to be ordained as Nandà's uncle, but she told him how small he was, as long as Nand's uncle was now ordained.

One day, the almsgiving alms were near the palace. Ysodhara and Rahula stood upstairs. Rahula is allowed to visit the Buddha. He ran to the palace door, to hold the Buddha's hand. He was very happy to go next to Buddha, he said:

- Master! Going to the side of the teacher feel cool cool.

A moment later, he asked:

- Master! Where's my gift?

Buddha replied:

- Go to the clinic you will give me.

Rahula is placed next to the Buddha and Venerable Sariputta. He saw uncle Nand sitting in the distance. Mr. Sariputta divided the food for Rahula and taught him how to eat in silence. For the first time Rahula was surprised to find that eating in silence gave him the opportunity to enjoy the taste of each dish. Finished eating he was the virtue Sariputta led me to rest. Rahula tells the great virtue of Sariputta that he wants to stay in the abode like Nandha. Venerable Sariputta always wanted to stay at the monastery must be ordained, but must be twenty years old to be ordained. Ràhula applauded Saadiputta's hand and said, "I want to go home now!" Venerable Sariputta led Rahula to Lakshlai's wish to renounce Buddhism. Give newspaper :

- Then he made the ceremony to merge them for the practice of ordination, ordained as novice zone [34] . Up to twenty years old will receive the ordination of monks.

Master Sariputta gave Ray's hair and gave him three steps and four precepts: not killing, not stealing, not lying, not drinking. He taught Rahula how to put on his hug and hold the bowl. Rahula was ordered to stay with Sariputta, in his sleep as well as during begging, to study and practice the life of a novice. In addition to lunch, Rahula was eaten again in the afternoon. In the meditation hours, Rahula is responsible for chasing crows quietly to keep quiet for the teacher.

It is believed that Rahula was ordained, King Suddhodana, Queen Gotama and Yasodharà to the Nigrodha monastery. Buddha welcomes the welcome gate, with both Nandà and Rahula accompanying. Rahula wants to run to see his mother, but Sariputta says he must be slow and not run. Yasodharà hugged her in her lap, tears filled her eyes. King Suddhodana dispensed the Buddha, then said in a reproach:

- Blessed, I was extremely hurt when the Prince left home to leave home. Nandà also recently abandoned. During my old age, now 78 years old, the throne is no longer a successor, only Rahula is the only source of solace. Now the Buddha encouraged Rahul to become a mendicant. It's too small, only seven years old, I'm afraid it does not have the habit of living without money. The Buddha should also think of his mother's suffering as Yasodhar. For the layman, fatherly love, maternal love, grandfather love very heavy. Distant pain as well as knife cut into the skin. Cut into skin finish, cut back into the meat. Cut into meat and then cut into tendons, into the bone, into the pulp. The pain of finding that place is impossible to describe. The Blessed One and the Virtues from now do not accept the young monk ordained without the consent of their parents.

The Buddha turns to Sariputta and other virtues:

- From now on, the teacher should not accept children left home without the consent of their parents. Please write such virtue. If a married woman wishes to obtain ordination, her husband's consent is required.

Then the Buddha sought to comfort the king, Queen Gotama and Yasodhara. He gave them the truth about impermanence and non-self. He talks about elaborate daily practice as the only gateway to free himself from all suffering. He said that Nandà and Rāhula are practicing the Dharma way of life in order to attain untouchable true happiness. It is a good and good thing to be encouraged. He advised the king, queen and Yasodhara should also improve the practice of liberation in daily life consciousness. Having a habit of being awake, after death, are wise enough to meet each other, if not to practice now, then blindly blind, but what is maternal love, husband and wife? Me too

Buddha's third sermon in the palace [35]

Exiting the congregation stayed in Kapilavatthu for nearly six months. The number of people who came to be ordained with the Buddha or with the great bhikkhus was nearly five hundred. The lay people are too numerous to count. King Suddhodana offered the congregation a new base to provide enough shelter for the mendicants. It was the ancient summer palace of Prince Siddhattha, who had a large orchard on the north of Kapilavatthu. Venerable Sariputta brought several hundred masters of this monastery. The Sangha laid a solid foundation for the practice in the kingdom of Saka.

Before the Buddha returned to the Venuvana monastery for the holiday season as promised to King Bimbisàra and the Sangha there, Suddhodana King invited the Buddha to offer offerings and hear the Dharma. Both royal and court attended.

At this sermon, the Buddha spoke of ethics and politics:

- Ladies and gentlemen, morality is the beacon of light for the political boat. Politicians should cultivate virtue in order to achieve social justice, bring peace and happiness to all people. Politicians must cultivate themselves, use charity to organize political and economic machinery. Should not live rich life too, should not be absorbed in sensual pleasures, should spend more time on the benefits of water and encourage people to live ethically, preserve the five world ...

King Suddhodana (Sanskrit) and his attentive listening attentively. Emperor Dhotodana, the uncle of the Buddha, said:

- The way of virtue that the Exalted Sun just outlined beautiful. But perhaps there is only the Blessed One is qualified and virtuous to perform only. So the Blessed One should stay in Kapilavatthu to succeed Suddhodana, to preserve the political rulers of the kingdom of Sakaa in order to create peace and happiness for all peoples.

- My age is high, King Suddhodana said, if the Blessed stay, I will abdicate immediately. With the morality, prestige and wisdom of the Blessed One, I am convinced that the people will be fully supported, and soon the kingdom will become rich and powerful.

- Lord Siddhartha and grateful, Lord Buddha smiled, I was ordained, now I am no longer a family, a family or a country again. Now your family is human, your home is heaven and earth, the status of your child is a mendicant living on the bread of generosity of people. The way you have chosen is the path of the monk, not the path of the politician. I think I will serve more for humanity and beings as a monk.

Empress Gotam and Yasodharà stooped to sit and listen with tears streaming down their cheeks.

The Buddha continued to lecture on the three rules, the five precepts and how to practice the five precepts within the family and society to bring good life to everyone.

Buddha arrived in Anupiya City Malla [36]

(Ananda [37] , Anuruddha [38] , Bhaddiya [39] , Bhagu, Devadatta, Kimbila [40] and Upali [41] ordained)

Buddha left Kapilavatthu go southwest to a hundred and twenty mendicant, to city Anupiya [42] of origin Malla, staying in a mango orchard by the river Anoma. Follow the Buddha also the great virtue Sarriputta, Kludeshi, Nandà and novice Rahula.

At the time of the Nigrodha monastery in the suburb of Kapilavatthu, many of the royal men came to the monastery, many of them from families with three or more sons. After the Buddha left Kapilavatthu for a week, there were two siblings named Mahalàma and Anuruddha, the sons of Sukkodana, [43] also wanted to get ordained. Seeing many of his friends in the royal family left home with the Buddha, Mahatma also wanted to go out. He discusses with me:

- Hey Anuruddha, my house no one ordained Buddhist both, so either his brother should have a child to renounce.

- Your body is weaker than you, I can not afford the life of the monk, so I go out.

- Okay, so I'll stay home to take care of the garden!

- What is the field work?

- It is to look after the plowing, cultivation, harvesting, and so on to the right season crops to harvest more benefits to the family.

" Well, that's all I have to say. For me to go out as a mendicant seems to be stronger.

- I want to leave home also. Depending on your choice.

Anuruddha immediately asked her mother to leave the house, Kendigodhaya said:

- As long as your friend Bhaddiya is a monk, she will agree to let her go.

She said that because she thought Bhaddiya was a high-ranking, prestigious and powerful person, she could not leave the monastery. Anuruddha heard her mother talk to Bhaddiya, who now sits in the northern provinces of the kingdom of Saka. Under his command there are many troops. His residence has four guard guards. The servant guy is down. Bhaddiya followed Anuruddha as a guest. Anuruddha tells you:

- I want to go to the Buddhist monastic study, but did not go well at because of you.

- Why because I did not come home? Asked Bhaddiya. I forbid you from selling? On the contrary, I will do all the way for you to go home again is different.

Anuruddha recounted the story, then continued:

- You promised me that you would do everything for me to be ordained. But the only way is to go out with me.

Bhaddiya is embarrassed, finding herself unintentionally caught up in the promise. Not that he did not worship the Buddha with the enlightened enlightenment of liberation. He also intended to become a monk, but not right now. He said:

- Seven years I will go out. You keep waiting for me.

- Seven years is too long. Know if I'm alive until then?

- Why are you so pessimistic? Bhaddiya said with a laugh. But, well, I'll take care of you. So wait three years for me.

- Three years is too long!

- Well, seven months. I have to arrange my family, resign and hand over power to others.

- Have been ordained, it should be arranged so long. The renunciation is to give up everything to follow the path of emancipation. How long did it take you to change your mind?

- He said so seven days I will go with him. Well, I'll just leave.

Anuruddha was happy to tell his mother and he knew it. Her mother did not expect the governor of Bhaddiya to give up her title, so easily. She suddenly realized the heights of the teachings of liberation and consent to the monk.

Anuruddha invited some of his friends to go out, including Ananda, Bhagu, Devadatta and Kimbila. Ānanda is the son of Amitodana. Devadatta was the son of King Suppabuddha and Queen Amità. Suppabuddha is the brother of Mahà Màà and Pajāpati Gotamì. Amità is the sister of King Suddhodana. Devadatta is also the younger brother of Yasodhara. Among the six most prominent princes, Bhaddiya, older than the Buddha, was only eighteen years old, and the youngest was Ananda, aged eighteen.

Six princes came by car to the border of Malla. They got off the bus, returned the car, and walked together to Anupiya, not far from the border. Anuruddha asked people to take off all the precious jewelry, dressed simply before crossing the border. Everyone agrees. They took off the string of beads and gold rings of silver wrapped in a shirt. When they arrived in a small village, they met a barbershop. The hairdresser is a young man of their own age, whose face is handsome but ragged. Anuruddha went to the shop asking for directions to Anupiya city. The barber said his name was Upàli and volunteered to take the six strangers on a road to the border.

Upàli took the princes across the border of Malla, directions to Anupiya, and greeted the princes to return. Anuruddha thanked Upàli and gave Upàli a gown full of jewels in it. He said:

- Upàli, we want to follow the Buddha. We do not need these precious jewelery anymore. We donate to you. Each of these jewelry gold enough to live happily ever after.

The princes departed from Upāli and set off. The barber opens the shirt. Gold jewel made him flash his eyes. I do not believe this is true. Suddenly he felt nervous, he felt lost daily peace and quiet. I'm afraid the lovers will kill you to rob. I fear the officer knows that he will be the thief. Upàli think. He saw the rich so rich, so powerful that he left all left to go home, then the monk must have something more precious than rich to fame. He suddenly thought to throw away the treasure package to follow the prince. He hung up the treasure package on a nearby tree, and whispered who was the first to see this treasure pack, the treasure would belong to him. Then he hurried to pursue the prince.

The crowds were surprised to see Upàli running after him. Devadatta asks:

- Upàli, what do you run after us? Where are you wrapping your jewels?

He gasped, then told the story. He said he hung up the treasure package on a branch, because when he picked up the treasure package he felt fear for nature, heart unsafe. He asked his sons to allow him to accompany him to Anupiya for ordination with the Buddha. Devadatta laughed:

- You want to go out as we do?

But Anuruddha and Bhaddiya immediately agreed:

- That's good, let's go. There he led the way as easy for us.

The Buddha and the Sangha are residing in a mango orchard on the bank of the Anomà River, near the Mall of Anupiya. Seven people seek to see the Buddha. Bhaddiya on behalf of the whole group presented to the Buddha their wish to be ordained. Buddha silent approval. Bhaddiya says:

- We wish the Exalted Monk Upalai to be ordained first. So we have to consider Upàli as a brother to eliminate the stigma of discrimination in our hearts.

The Buddha praised the seven, then gave Upàli first, after the six princes. Ànanda was only eighteen years old but was ordained, but only ordained [44] (Pabbajjà) and learned from the mendicant. At twenty years old, he was ordained (upasampada). At that time, Ānanda was the youngest of the sangha, except Rāhula. In that same year Bhaddiya Vedic proof of the three, Anuruddha proof of the Divine Vision, Ananda witnessed the Prophet, Devadatta achieved the powers.

Bhaddiya enlightenment [45]

Venerable Bhaddiya studied diligently. He followed the lead momentum, the lack of education, only reside under the tree, no need to retreat. He studied diligently and spent most of his time practicing meditation. One day, while meditating under a tree in the mango groves of Anupiya, suddenly he felt a sense of joy. He exclaimed:

- Oh, happy! Oh, happy!

It was late at night. There was a mendicant sitting meditatively the way he could not hear it. The next morning he went to see Buddha, said:

- Buddha, in late night, while meditating, I have heard you Bhaddiya twice uttered "Oh, happy!". I think you regret the rich lifestyle to fame as a governor. I would like to present to the Buddha to know and determine.

Buddha nodded. At noon, after the meal and the lecture, the Buddha called Bhaddiya Venerable to ask:

- In this late at night, while meditating, I can say, "Oh, happy! Oh, happy!". Is it true ?

- Well, you have uttered those words.

- Tell the audience why.

- Buddha, the day before as prefect, the wealthy live in wealth and power. Wherever you go, you also have a guard and guard. Your royal residence is always guarded day and night, inside and outside. And yet I'm always worried, feeling insecure. Now go alone in the forest, sit alone under the tree in the night, but I have no sense of suspicion and fear. I feel a source of peace and happiness never existed. Dear Brother, life is very comfortable for you. I'm not afraid of anyone, I'm not afraid of losing, I have nothing to fear. While meditating last night I was aware of that pleasant pleasure, I blurted out, "Oh, happy!" To the Blessed One and fellow practitioners. I sincerely repent.

- That's great, Bhaddiya. You are walking steadily on the path of self-control, fearless. The peace of the teacher to the gods also wish, let alone people.

Devadatta performs miracles before Ajatasattu. [46]

After living in Anupiya for some time, the Buddha and the congregation traveled to the city of Kosambis in Vatsa, in the Ghosita Forest. Here, Devadatta soon attains divine powers.

Then from Kosambì, the Buddha and the Congregation traveled along the banks of the Yamunà and Ganges to Baranasì (Benares), and from Baranari to Venuvana (Truc Lam) in Rajagaha.

One day during meditation, Devadatta initiated the idea of ​​finding a benefactor capable of bringing him much benefit and glory later. He thought Prince Ajatasattu of Magadha was six years old. Devadatta transformed into a six-year-old child wrapped in a snake-like seat next to Ajatasattu. Ajàtasattu panicked, unable to scream, Devadatta said with a smile.

- Prince, do not be afraid, I play with the prince here.

- Who are you?

- I was Devadatta, is a fully modern Kabbalah monk, now come here to joke with Prince playing for fun.

- If you are full of divine magic, so show the whole picture.

Devadatta immediately evolved into a novice sorcerer with full bowl and said:

- Now, prince, please bow down to the seminary.

Ajàtasattu reverently bowed at the foot of Devadatta. At that time, devadatta with obsessive mind, dominated by benefits, glory, and fame, began to desire: " I willadminister the monkhood . "It was due to the arising of this defilement that Devadatta had lost all his powers and had to escape from the palace and walk to the Venuvana monastery.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.11/5/2017.