Wen/Yixing Zen Master

After leaving Anwei Banadija, the Buddha went to Nalanda first, and then to a big city in Yangjia to see waves. Yangjia is a populous and fertile area under the jurisdiction of King Pongsala. When the Buddha was there, he lived in a forest near the Jiajialuo Lake, which was full of fragrant lotus flowers.

Many people came here specially to hear the Buddha's words. One of them was a young rich Brahman named Sunafenda. In this area, Sunafenda's intelligence is admired by people. Some of his friends once advised him not to worship Buddha. They think that doing so will give the sand shop Joe Damo too much face. But Sunafenda kindly told his son that he would not easily miss meeting someone with extraordinary depth like Buddha. He thought it was a golden opportunity.

"I need to broaden my knowledge," Sunafunda said. "I want to know that Joe Tanmo of Shaxing is superior to me in that respect, and I am superior to him in that respect."

Hundreds of Brahmans decided to join the ranks of Sunavanda. They walked together to the Jialuo Lake, and they were full of confidence in Henan Province. They are sure that he will let his family see that the teaching of Brahman is superior to that of Buddha. Their county believed that Sunafenda would not humiliate their class and sect.

Facing the Buddha who had been surrounded by the crowd, Sunafenda stayed for a while, not knowing what to say. Seeing this, the Buddha, in order to avoid his embarrassment, said to himself first, "Sunafenda, can you tell us what is the prerequisite for a real Brahman? If necessary, please quote the Vedic evidence."

Sunada was very happy. Veda is his specialty. He said: "Shaxing Jotama, a practical Brahman, should have five conditions: handsome and upright appearance, Tan Yu holding a ritual, pure blood can be traced back to seven generations, virtuous behavior and wisdom."

The Buddha asked, "Which of the five conditions is most valued? If one of them is missing, can it still be regarded as a real Brahman?"

After a while, Sunafunda explained that the last two conditions are really indispensable. It is not absolutely necessary to be good at appearance, sacrifice, and pure earning with anti blood. The five hundred Brahmans were not happy when they heard such a response from Ranafenda. They all raised their hands and waved to show their disagreement with him. They believed that he was shaken by the Buddha's interrogation. They thought that his reaction really blinded Brahmins.

The Buddha turned to them and said, "Dear guests, if you are confident in Sunafanda, please keep quiet and let him continue to speak. If you are not confident in him, please ask him to return to his seat so that I can continue to talk with one of you."

Everyone was silent. Sunafenda looked at the Buddha and said, "Sakyamuni Jotama, please allow me to say a few words to my friends."

Sunafenda turned his head and pointed to a young man who was sitting in front of them and belonged to their class. He said, "Do you all see my cousin Yangjiajia? He is a handsome young man who is drunk. He is afraid of being gentle and elegant. Except for Shaxing Qiaotama, few people can compare with him: 'His appearance. Yangjiajia is also very proficient in Vedas, and he is very familiar with all kinds of ritual ceremonies. His pure blood can be traced back seven generations from both parents. I believe no one can doubt his three conditions. But if Yangjiajia is a drunken maniac who rapes, kills, plunders, steals, kidnaps and cheats. At that time, what was the value of his handsome face, ritual skills and pure blood? Good friends, we must admit that virtue and wisdom are the most necessary conditions for a Brahman. This is the truth of all people, not just Shaxingqiao. "

The crowd applauded warmly. When the applause stopped, the Buddha asked Sunafenda again, "Is it important to be virtuous and wise?"

Sunafenda replied, "Shamenjo answers that virtue comes from wisdom, but wisdom is afraid and has virtue of relying on virtue. They are inseparable. It is like washing the other hand with one hand, or scratching the other foot with one foot. Virtue and wisdom grow and nurture each other. Virtue brings wisdom to the fore. Wisdom makes behavior more virtuous. These two qualities are extremely precious in life. "

The Buddha replied, "Very good, Suna Doda! You said the true meaning. Virtue and wisdom are really the treasure of life. Can you explain again? How can you bring virtue and wisdom to the highest level?"

Sunafenda smiled and closed his hands. He bowed to the Buddha and said, "Master, please give us some advice. Although we know these principles, you are the one who has proved the truth of the Tao. Please tell us how to bring virtue and wisdom to the highest level."

The Buddha preached to them the way of liberation. He told them about the three first precepts, calmness and wisdom of enlightenment. Keep precepts and be calm. You can certainly generate wisdom. Huineng makes us hold precepts more deeply. The deeper you hold the precepts, the longer your concentration. Deep meditation can inspire higher wisdom. The Buddha also explained how to view the method of karma and mutualism so as to dispel the delusions of constancy and independent individuals. Visualization of the origin can help us get rid of greed, hatred and ignorance, thus achieving liberation, peace and joy.

Sunafenda was fascinated. After the Buddha finished speaking, Sunafenda stood up and closed his hands. He said, "Master Chotama, please accept my thanks. You can bring me back to see the light today and lead me out of the darkness. Please let me convert to Buddhism, Dharma and Buddhism. At the same time, I hope you and Bhikkhu will come to my home tomorrow and let me support you."

The sincere exchange between Buddha and Sunafenda on this day has caused shock and harmony in all walks of life in this area. A group of Brahmans followed the Buddha as their teacher. This includes the famous Brahman Amaga and his teacher Bujarosadi in the village of Lichenangana. When the number of Brahmans converting to the Buddha is increasing, some Brahmans and other religious leaders are inevitably filled with jealousy and evil.

When they were still in Anwei Bhanadiga, Fusidi consulted the Mahakalian Venerable about the different religious movements at that time. Mughalian summarized all sects for him.

First of all, there is the case of Fuluna Kayah. His disciples are not ethical. They insist that good and bad are just concepts caused by traditional habits.

The follower of Mogali Qushe pear is a fatalist. They believe that what happens in life is predestined rather than personal. It was also predestined to be liberated after 1000 or 500 years, which had nothing to do with his own efforts and practice.

What Aqiduo Zhiqinbora teaches is hedonism. He believed that man was made of four elements: earth, water, fire and wind. Once he died, he had nothing. He therefore believed that he should try his best to experience the enjoyment of the world when he was alive.

The sect led by Kaloguyu Tuojia Zhanyan, who just held the opposite view, belongs to the senseism of non causation. They believe that a person's body and soul are never disillusioned. They believe that human beings are formed by seven elements - earth, water, fire, wind, air, bitterness and happiness, and soul as independent elements. Life and death are only temporary phenomena caused by the dispersion and aggregation of elements in appearance.

Sariputra and Mughalian both belonged to the sect of Kanjaya Yapila. It is true in one situation, not necessarily in another. A person's examination of environmental matters is the best measure.

The group led by Nichantarotizi are pagan ascetics. They don't wear clothes, and they strictly hold the ring of not killing all living beings. What Nichantorutizi taught is a kind of double fatalism. He believed that there were two basic forces in the universe, life and nonlife. This sect was highly respected at that time, so it had great influence in society. The monks often have contact with Jain ascetics, because they all respect life equally. However, they also had many differences, which led to conflicts between some monks and some disciples of Jainism. Monggalyayana Venerable Master was particularly opposed to the ascetic practices of this sect, and directly accused them of being too extreme. Therefore, Mughalian became the target of these leaders.

After returning to the Shewei City, the Buddha lived in the East Garden. His visitors here are endless. One morning, Mrs. Deer came to visit. When the Buddha saw that her clothes were wet all over, he asked her, "Mother Deer, where did you go? Why was her clothes so wet?"

Mrs. Deer cried and said, "My grandson has just died. I wanted to come to see you, but I forgot to bring my umbrella."

"Mother Deer, how old is your grandson? Why did he die?"

"Buddha, he was only three years old and died of typhoid fever."

"Poor child. Mother Deer, how many children and grandchildren do you have?"

"Buddha, I have sixteen children. Nine are married. I have eight grandchildren. Now there are only seven left."

"Mother Deer, do you like having so many grandchildren?"

"Of course, Lord. The more the better. If there were as many of them as there were in Shevchenko, I would not know how happy I would be."

"Mother Deer, do you know how many people die in Shewei City every day?"

"Buddha, sometimes there are nine to ten, but at least one every day... In Shevchenko, no one dies every day."

"Mother Deer, if your grandchildren are as many as the people of Shewei, wouldn't your hair and clothes be soaked every day?"

The mother deer closed her hands. "I see! I really shouldn't want to have a grandson with so many people in the Acropolis. The more one cares, the more painful it is. You always teach me that, but somehow, I always forget."

The Buddha smiled softly.

Mother Deer told him, "Buddha, you always come back here before Erji. Your disciples miss you very much at other times of the year. Without you, it's boring for us to come to the Jingshe. We don't know what to do. We usually just walk near your house and go home."

The Buddha said, "Mother Deer, it is more important to revise the Dharma frequently than to visit the Jingshe. Besides, when you come to the Jingshe, there must be other sages saying. You can ask them for instructions on the cultivation of Dharma. Dharma teachings are no different from teachers. Please do not abandon your practice just because I am not here."

The Venerable Ananda standing nearby made an idea. "Planting a bodhi tree here should help. In this way, when believers come, they can take your place with this bodhi tree. They can even bow to it as a token of salute to you. We can also build a stone platform under the tree as an altar so that believers can offer flowers. They can walk around the tree, visualize, and Buddha."

Mrs. Deer said, "That's a good idea! But where did you find the bodhi tree?"

Ananda answered: "I can get the seed of the bodhi tree from the Buddha's sermon in Youloupinluo. Don't worry, I will get the seed, plant it until it germinates, and then plant it into a big tree."

Mrs. Deer felt a little lighthearted and comforted. After bowing to Buddha and Ananda, she went home.