Original: Ershi. The World-Honored One told the five bhikshus. Thou shalt beg for food in the world. Don't go it alone. and so on. The roots are ripe. Those who deserve it. I shall now go to the village of Yuliubi. In his own words.

Great Awakening Note: After the World-Honored One laid down the rules for begging for the five bhikshus who had attained the Arhat Fruit, he observed that the sentient beings in the village of Yuruvi had their roots ripe. I'm ready to go there and teach the Fa. So, it's not that the Buddha doesn't want to purify sentient beings, there has to be a process of quantitative change to qualitative change, otherwise the Buddha can't understand what the Buddha says, how to explain the Fa, even if the Buddha shows his supernatural powers, everyone is just as curious and respectful as a great immortal, and the sentient beings themselves should do what they should do, and there is no way to liberate. So not everyone sees Senior Brother Dajue, the main reason is the same, it's useless to see, even if I want to see it again, I can only wait for your good roots to mature.

Here I would like to share with you a little bit about the culture of begging:

The way of begging is according to the "Four Divisions": If a monk enters the village to beg, he cleans his hands in Qingdan, goes to the hanger, holds his clothes in one hand, and shakes it with the other, wears seven strips, puts his coat on his shoulders, and if he is in a bowl, he is holding a dew rod in the Tao, and he should think about the good law. If you see someone, ask first: Good comes; If you are near a settlement, you wear an overcoat. As for the village gate, you should look at the alley, the empty place, the first door, the seventh door, the right hand holding the cane, the left hand holding the bowl, the side of the road, the second brother begging for food. If the laity give food, they are not allowed to welcome it, except to call it, to take it from each other, and not to take it by force, but they should know that they should stand up, get food, and even go out of the village and land on the ground, and if they go to the place of Alan Ruo, they will eat it together.

This passage gives us a very vivid picture of salmon begging. A bhikshu who lived in the place of Aranru, dressed in a robe, with a bowl and a staff, was full of dignity, had a righteous mind, and begged for food. And begging is not allowed to exceed seven families, and after begging, return to Alan Ruo to eat again. According to the eighth volume of the Baoyun Sutra, the Buddha formulated the method of begging for food, and the bhikshus had to divide the begging food into four parts, namely: one and one for those who are with the Brahman, and those who are with the Brahman, that is, the companions who practice together. Whenever they are begging, there will be fellow monks who guard the house, or who are incapable of begging due to old age or sickness, and when other bhikshus return from food, they will make offerings to their companions so that they will not have to worry about hunger or cold, so that they can practice the path with peace of mind. 2. Give to the poor, that is, when begging for food, when you meet a poor person, be merciful, and give a portion of alms, fill him, and persuade him to cultivate goodness. This was the beginning of the cause of compassion in the time of the Buddha. 3. Give one point to the ghosts and gods, that is, to store one point of the food that they have begged for, and in the evening burn incense and satirize the blessings of the mantras, and give them all the ghosts and gods, so that they will be full, free from suffering, and liberated. Fourth, one point for self-eating, the bhikshu begs for food, except for the first three points, only one point is left for self-consumption. (It can be seen that the Buddha was the first person to have the Internet to share thoughts)

In addition, the most important thing for begging is to allow sentient beings to plant blessed fields, the Buddha is a prince, how can he miss a meal, the main thing is to cultivate good fortune for sentient beings. At the same time, it also allows you to cultivate your own compassion and equanimity, subdue your own sluggishness, and receive the effect of self-interest and altruism.

Shamen takes begging as his life, and begging has many benefits, according to the "Ten Dwelling Vibhasha Treatise: Solving the Heads and Sayings". There are ten beggars: first, the life used belongs to him and does not belong to him, and second, the sentient beings give to me the eater to order the Three Jewels to live, and then eat them. 3. If there is a giver who gives me food, he should be compassionate, and I should be diligent and diligent, so that he can live in good charity and make food that is already food, 4. Follow Buddhism, 5. Be easy to be full and easy to raise, 6. Practice the Dharma of breaking and slowing, 7. Lack of good roots, 8. Seeing that I beg for food and those who have cultivated the good Dharma should also follow me, 9. Do not have any causes and conditions with men and women, 10. The second begging so that there is equality among sentient beings, that is, all kinds of wisdom are sown.

Original: Ershi. The Lord went to the village of Yurubi. When. On the side of the river, there is a Kaye stopping there. Know Astronomy. Geography. It's incoherent. The foliage is all known. Will be five hundred disciples. Indoctrination every day.

Dajue Note: At this point, the Venerable Mahakasa Ye officially appeared, as you already know in the previous introduction of the Venerable Venerable's resume, the Venerable Mahakalye was born in the Great Brahmin family, and has already integrated the knowledge of Brahmanism's astronomy and geography, astrology, etc., after converting to Zoroastrianism, he has become the leader of Zoroastrianism at this time, and teaches 500 Zoroastrian disciples every day.

In view of the fact that the latter story is relatively long and quite exciting, Senior Brother Dajue will refine it here and tell you about it, and interested senior brothers can read the original text by themselves.

Stage 1: Submit the Dragon

The Buddha took great pains to subdue the Mahakalpa, because for such a person with considerable strength, the chicken soup for the soul is definitely not a game, only to do what he can't do, and the things that shock him are possible, and it is really difficult to surrender the outer way.

The Buddha observed it and found that there was a poisonous dragon living in a stone chamber in the village of Yurubi, which was more fearful and could not be done by Mahakaya, and after the Buddha saw Mahakasya, he wanted to designate to live in this stone room, and Mahakaye immediately said: "Don't be afraid of death, live casually."

When the Lord arrived at the stone chamber, he sat down and sat down. The poisonous dragon didn't say a word, and directly spit fire and wanted to burn the Buddha to death. When the Buddha is injured by the poisonous dragon at the same time, he can also start from the initiation of compassion and compassion samadhi, and enter the flame light samadhi, the flame light emitted by the Buddha and the fire spit out by the dragon reflect each other, and the scene is quite spectacular. Just in time for Venerable Mahakasa to observe the stars at night, he found the fire in the stone chamber not far away, and thought that there was a fire, and felt that it was a pity that such a solemn sand gate of the World Venerable was burned to death like this, so he notified his disciples to come and put out the fire. (The samadhi fire sent by the Buddha is very spectacular, Master Xuyun's disciple Gu Xing, who was accepted when he was in Jizu Mountain, sent out the samadhi true fire to burn his body when he passed away, and the surrounding lay people thought that there was a fire, and they came to put out the fire, so it can be seen that the scene of the samadhi real fire is very spectacular.) And the samadhi fire emitted by the Buddha cannot be extinguished by water, so the friends present, including the Venerable Mahakala himself, were actually stunned. The Buddha entered the Samadhi again, so that the hatred of the evil dragon gradually disappeared, the poisonous dragon took the Buddha and had no way, so he wanted to escape from the stone room, but was confined by the Buddha with mana in the stone room, and could not come out, and finally had to swim obediently to the Buddha's bowl, and looked at the Buddha flatteringly, licked the Buddha's hand with his tongue, and the Buddha grabbed the poisonous dragon with his right hand, and said to him: In the past, the Ganges Sha Buddha was born, and you didn't encounter it, all because of anger, let go of anger, and you can ascend to heaven. At this point, the poisonous dragon was completely subdued as a pet.

In fact, the Buddha can directly subdue the evil dragon by relying on the samadhi of compassion. Why do you want to enter the flame light samadhi first, of course, it's all a routine, otherwise how can these friends come to see the excitement, how can they witness the miracle without watching the excitement.

In the early morning of the next day, the Buddha came to see the Venerable Mahakasa with the poisonous dragon that had been surrendered into a pet, and the Mahakasa saw that the poisonous dragon was afraid to die, and even said, "Don't come, don't come", and the Buddha told Mahakalye, don't be afraid, this dragon has been surrendered by me and accepted the teachings.

Mahakasa and 500 disciples jointly praised Qu Tan Shamen for having a great power god (Buddha is a Kshatriya caste, his name is Qu Tan), and he had never seen such a god, but Mahakala thought in his heart, "Although Qu Tan Shamen is very powerful, he is still not as true as my Dao Fa." (The outer path is so difficult, and it is not acceptable to live or die, of course, it is also understandable that Mahakala is a national teacher and a leader of Zoroastrianism, and it is impossible to kneel like this.) ）

Although Mahakala did not kneel, he at least respected the Buddha very much, and offered to make offerings to the Buddha for 90 days, and the Buddha readily agreed. (Of course, the Buddha agreed, and the Buddha's goal was to completely take down the Mahakala leaf and make him kneel)

In the end, the Buddha will accept the pet dragon released into the sea, the original text specially explained, after the end of the dragon's life, to be born, the four heavenly kings, is the first layer of heaven, the Buddha really has a promise to fulfill. All of us must remember the truth that the Buddha said to the dragon, "If you give up your anger, you will ascend to heaven." I hope that all the senior brothers will not be mad at anyone at any time, place, or place. See you in heaven!

OK, this is the end of the first section. In fact, the prototype of the dragon descending Arhat is the true story of the subduing of the evil dragon from the Lord of the World. Although Mahakasa did not kneel completely, he had already made an offering to the Buddha for 90 days, and the so-called "living for a long time" was that it was on this next 90 days that Mahakasa witnessed a miracle of the Buddha. in order to finally kneel completely. In the next stage, the Buddha will show the Mahakalpa leaves one after another, the divine foot pass, his heart pass and other supernatural powers, this issue will talk about this first, all the senior brothers are auspicious, see you in the next issue.