Shakyamuni Buddha Sacrifice.18. 

5- The 10th in the Rakkhita forest (-580 years)

Buddha settled alone in the forest Rakkhita [1]

Leaving Pàcìnavamsa in Ragagaha, the Buddha was alone in the forest of Rakkhita, in the village of Pārileyyaka and settled here. This forest is very quiet, fresh trees, hills, streams with lakes. Living alone, the Buddha found himself very comfortable and pleasant in his leisure. The Buddha usually sit under the huge sawa on the banks of the stream. This place often has a royal elephant leading a large herd of small and small elephants to the streams to drink and bathe, and also a monkeys often come to the playground jumping on the branches and on the rocks by the stream. Elephant herds and monkeys come to know the Buddha. The Buddha caring and teaching, the more they love, bring fruit to the Buddha. Once the Buddha imitation of the voice of the elephant god screech, both small elephants run to lie in front of the Buddha.

After the retreat, the Buddha renounced elephants, monkeys and beautiful forests. He went north. Half a month later he went to the Jetavana monastery in the capital, Sàvatthi.

The Buddha taught the correct Dharma [2]

The Buddha just arrived at Jetavana. The great disciples were present to greet and welcome the Buddha to his funeral. The great virtues of Sàriputta, Moggallàna, Mahà Kassapa, Mahà Kaccàna, Upàli, Mahà Kotthita, Mahá Kappina, Mahá Cunda, Revata and Devadatta are all present. The great virtues of Anuruddha, Kimbila and Nandiya from Pācìnavamsa Park have also arrived. Monks Gotam and Rahula are also present.

Venerable Ñnanda is cleaning the funeral of the Buddha, saw the Buddha about, teacher happy to give up broom, steps to pay homage to Buddha. Buddha asked:

" Ananda, after the Tathagata's gone, what's the situation at Ghosita?"

- The Blessed One, after the Blessed One went away, some fraternity came to find his son and said, "Brother, the Blessed One has gone, he went alone. Sun to care for him, if the two brothers do not go, then we go. Son replied, "If the Blessed One goes without telling anyone that he wants to go alone, we should not bother him." After about six months, some friars came to my son and said to him, "Brother, we have not heard from the monk for a long time, and we can not hear the Dharma direct from the mouth of the enlightened one. Go look for him ". We went to find the Blessed One but did not meet. No one knows where the Sun is. Finally we find Sàvatthi to inform the great brothers. We think that the Buddha is also here.

- When you leave Kosambi, do the mendicants quarrel much?

- Buddha, then the situation is even much stress, than when Bhagavan not leave. Without the presence of the Blessed One, the two sides no longer cautious, the more violent quarrel. The air is suffocating. Each time we enter the city begging, we were asked about the dispute by lay people. We say, "There are many mendicants standing outside the dispute. Please know for that ". That is the only thing we can do. Gradually, lay people begin to react. They went to the matriarch told the mendicants in the dispute, "You did not listen to the Buddha's teachings, so that the Buddha must be sad to leave, the teacher is very responsible. To ask for repentance ". At first, the teachers did not pay attention to the warning of the laymen. But then the sex at the helm decides not to offer to those present in the dispute. Lord Buddha, lay people in Kosambi seem very determined. On leaving Kosambi, I heard that the two parties had set the date for each other to reach reconciliation. I think they will reconcile and sooner or later they also find here to ask for repentance with the Blessed One.

The Buddha turned to the chief disciples said:

" Teacher, we must find a way to get rid of such nonsensical arguments in the center of learning from now on.

A few days later, the great Venerable Sariputta was informed that the Kosambi teachers were coming to Sàvatthi. They crowded into hundreds of people, still in the street. Venerable Buddha to submit:

- Lord, I heard that the brothers in Kosambi have come to the city, maybe soon they will go to the police station. Lord, how should we treat these brothers?

- Then the master was always treated in accordance with the Dhamma.

- Well, what exactly is the Dharma? Please teach the Buddha.

" Sariputta, master, is that you ask such a question?"

Venerable Sariputta silent. At that time the Moggallana, Mahákassapa, Kaccàna, Kotthita, Kappina and Anuruddha arrived at the retreat of the Buddha. The teachers asked:

" The Blessed One, the brothers in Kosambi are coming. How should we treat these brothers and sisters?

- Then the master was always treated in accordance with the Dhamma.

The teacher looked at the merits of Sariputta. Virtue just smile. The Buddha looked at the great disciples, and said gently:

- Teachers should not have prejudice against anyone, for any one. The teacher should calmly listen to both sides. Seeing what is right with the Dhamma should be encouraged. Seeing what is not right with the Dhamma should find ways to explain its harm and advise it to be modified. Acting in accordance with the Dharma is the body, the mind and the mind, expressing compassion in front or behind, sharing food and things together, respecting the general precepts, eradicating the five Hindrances, sexual desires, glasses of evil, according to the Eightfold Path to achieve the holy. The thoughts, words, actions in accordance with the Dharma always bring peace, serenity, liberation. The thoughts, words, actions of greed, hatred, delusion, doubt, evil ants, prejudices, instigated, often bring controversy, controversy, Sadness, anger, which is not true with the Dharma, should be shunned, eliminated. It is important to be clever to say to each side that their misconceptions need to be revisited for reconciliation.

At that time, the great benefactors of the monastery together with the layman Sudatta Anàthapindika also arrived. Mr. Sudattà asked:

- The Blessed One, Kosambi mendicants coming. How do we treat them? Should we donate or not donate? If offerings, which side should be offered?

- You should offer both sides. And should show support and praise whenever someone speaks what is right with the Dharma.

At that moment, Venerable Ānanda stepped in and told the teachers in Kosambi that they had come to the gates of the temple, but did not dare to enter. Venerable Sariputta said:

- Lord, should you open the door for them?

- Be open to them.

- Then how do you deal with their whereabouts?

- You should arrange for the two sides to separate sides.

According to the orders of great virtue Sariputta, the patrons opened the door welcomes the mendicants from Kosambi to. They are allocated accommodation and facilities equally as everyone. Everything is going in silence.

In the morning of the following day, all the newcomers were divided into groups by the Venerable Sariputta and assigned to beg for alms in different locations so that the two opposing factions would meet each other. In the afternoon, the monks offered to merit Sariputta arranged for them to be repentance ceremony with Buddha. Venerable said:

In my opinion, repentance to the Blessed One is not a prerequisite. The most important thing is that the fraternities should settle with each other for reconciliation. When the fraternities have already reconciled each other, then the feast of penance is meaningful and new. I suggest that the two brothers should have a conciliation meeting with each other first. It should be considered among the mendicants in the congregation and the study of the attainment of liberation is the most important way of life and death. As for the other small things, the fraternity should be happy to let the mind be calm and calm, easy for the practice of meditation.

That evening, the chief scribe in the argument reached the lawyer or the obstinate. He kneeled hands bowed and knelt down action:

- Venerable Sir, I recognized that I was breaking the world, and the virtues of the great guilty last summer to be lawful. I sincerely repent in public in order to return to the status of the pure precept.

The master did so because he saw no other way out. I am willing to sacrifice myself to bring harmony to the congregation. Knowing that, the lawyer reacted quickly. He kneeled down in front of the teacher and said,

- I also repent to the virtue I have lack of humility and ingenuity in this case. May the merits of compassion prove my sincere heart.

Immediately after the merit of Sariputta summoned the mass to the lecture hall, then the great Venerable Buddha to prove the feast of penitence. Two great virtues of lawyers and lawyers together to pay homage to the Buddha and repentance before the mass. Buddha said:

- Two teachers, today both teachers recognize their own mistakes, doing the masses of repentance before the Tathagata and the masses, is a very good thing. As Lai joyfully demonstrates to the two teachers are restored to the net body. It is a good experience for the novices to take care of the whole of you, so that you should try to avoid this unfortunate event from now on.

Soon after, Uposattha was conducted and the Pātimokkha was recited in a solemn setting.

Everyone sighed, lightly, especially the Kosambi mendicants, many of whom had never been involved in a dispute. However, it may take a while for the wound to heal.

Saptadhikarana samatha [3]

At the suggestion of the great Mahàkassapa, a meeting was held at the Chojgagara hall. The purpose of the meeting was to draw experience and set out the principles for preventing and resolving possible conflicts in the congregation. Venerable Mahàkassapa chaired the meeting.

At the beginning of the meeting, Mahàkassapa Maharaja asked Anuruddha to duplicate the remedies he had taught at Pācìnavamsa. These are the six principles of harmonious coexistence of the mendicant. Moggallana was very happy after hearing this legislation. Teacher suggested:

- This French discipline needs to be memorized for dissemination to other centers.

After a long discussion, the teacher has established seven methods to quell the conflict in them, called  Seven Kill Avoid France (Sapta dhikarana samatha), as follows:

1 -  The present tense (sammukha vinaya): All statements about the dispute must be told in advance, in the presence of two parties dispute.

2.  Inhibition Ty Ni Mindfulness (sati vinaya): In a meeting with the presence of both parties to the dispute, the parties have to relive what had really happened and sequential presentation all the things that According to his memory, with all the details, and if possible produce the proof. The public must listen quietly to both parties in order to have accurate and impartial information.

3.  Any Si Pi Ni (amudha vinaya): Two parties to mediation in good faith, there should be recalcitrant attitude. In cases where the litigants state that the reason is because they do not know ignorance or accidental violation of the law, the public must rely on that thesis to both parties are pleased.

4.  Self Language Ty Ni (tatsvabhaisya vinaya): The two parties should have admitted error goodwill alone to mediation be made easily.

5-  slept Ty Ni (pratijnakaraka vinaya): After listening to all narrative and witness the willingness of the two parties, the mass will be voting with the majority.

6-  to the land of Ty Ni (yadbhuyasikiya vinaya): Order ultimate crime minister and how repentance is given to the mass determined by methods listed platinum quartet ma (jnapticaturbin karmavacana), ie reading the verdict Up and read three times. If after three reads all are silent, no one voices the objection, the order is valid. Of course, the litigants have no right to protest, since they have vowed to rely on public verdicts from the beginning.

7-  Thao Phu Place Ty Ni (tranastaraka vinaya): In the mediation meeting, the two elders virtuous designated to sponsor the two parties to the dispute. These people are often revered and heard by the masses. They usually sit and listen very quietly, very little talk, but each time is said to have a great influence. The voices of these elders were to heal wounds, call for goodwill to reconcile and forgive, and to cover grass on muddy ground so people could step up from their feet.

Seven methods of extinguishing disputes were brought to the Buddha by the great disciples. The Buddha happily accepted, praised the monks, and agreed to put the Dhammapada into the precepts.

Buddha Abhirùpa Nandà [4]

Princess Abhirùpa Nandà, the Sàkya line, is a very beautiful woman and very proud of her beauty. But just recently engaged to Carabhta no sooner did he die. Her father was Prince Khemaka and her mother forced her to leave. After the ordination, she heard the Buddha preaching beauty is impermanent, is not self, is the source of suffering as well as 4 other warmth is feeling, perception, action and awakening. She disagreed. She thought, "Our beauty is all about looking, admiring, praising and saying that the source of suffering is not right!" So she always avoided seeing the Buddha and did not want to hear the Buddha.

One day, the head of the Mahàpajāpati, ordered by the Buddha, ordered Abhirūpa Nandà to preach the Buddha's sermon. She was forced to follow but sitting in the back for the Buddha did not see. The Buddha wanted her to be at the sermon, using her powers to show her a beautiful 16 year-old celestial maid dressed and ornamented with beauty, her beautiful beauty gradually changed from 16 years old To 30 years old, 40 years old, 50 years old, 60 years old, then wrinkles, cheeks, hair thinning, back handcuffs, limb trembling, sickness, moaning, die hard, body wash. Madam Abhirūpa Nanda sees the old age of the celestial being thinking of the body and here it is. She felt bored, disgusted body, no longer proud of her beauty anymore. Suddenly heard the Buddha said shelves:

"Rùpa Nandà,

"Body of bone, blood,

Sick and foul,

What is so beautiful?

What's worth praising?

Know this body is impermanent

"Knowing this body is not clean

"Leave nostalgic

"Live a happy life.

After listening, Ms. Abhirùpa Nandà immediately attained momentum-complete. Stopped a moment, Lord Buddha continued:

"Rùpa Nandà,

"This body is not real,

"The city is erect

"Meat, veins, blood, pus,

And three hundred bones,

Contains old disease.

"Pride and disappointment. (Dhammapada, Lesson 150)

Upon hearing this, Abhirùpa Nand attained Arahantship.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.