History of the Pastoral (Mahà Moggalàna).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
Part III
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5. The outstanding writers
In Mahàpadaya Sutta, the 14th sutta of the Diighà Nikàya (Buddha A), the Buddha mentioned the former Righteous Governors and confirmed that each of the Enlightened One has two leading disciples. and a disciple. Then in a different place, the Samyutta Nikaya ( A, Jaw 17,14), the Buddha also said: All of the great and righteous Masters of the past and future will have a pair of the best students.
Every time when the Exalted One comes out, these three great disciples (ie two Sangha leaders and one servant) are necessary. He likened them to the three leaders of a King's Defense, Interior and Finance. The Buddha compared the administration of Buddhism as the way of organizing a nation, Buddha said Ananda (Venerable Nan) as "Storing" Dharma (Minister of Finance), because Ananda is a disciple of all sons. both the teachings of Buddha theory. The Buddha also mentioned Sàrìputta as the "General Commander" perfection, protecting the scope of the Church (Minister of Defense) and Mahà Moggallana, who had internal responsibilities, such as the mother in the family taking care of her children, such as "Interior Minister" maintained internal security.
These four saints (ie the Buddha plus two leading disciples and one disciple) can be divided into two groups: each group of two persons has many similarities. For example, Buddha and Ananda (Nan) belong to the "Soldier" class (Khattiya) and give birth to one day. Similarly, Sariputta (Xa Loi Phat) and Mahà Moggallàna (Section of Lien Lien) belong to the Brahmin class and were born at the same time.
This human relationship was right in the pure daily life: Ananda has always been by the side of Buddha, since he became a shadowy disciple with a figure. And Mahà Moggallàna and Sàrìputta are almost inseparable.
At the age of afternoon, every time the Buddha felt tired, these three great disciples were the only three who were allowed by Buddha to teach Dharma in his name.
For example, it happened in Kapilavatthu (Mahakirat), Mahà Moggallàna replaced the Buddha's teaching with a very long sermon about the end of the continent to treat the immersion in the green ceiling. ( according to the Samyutta Nik sutta: Journal of functions, 35, 202 ).
After Sariputta and Mahà Moggall attained Arhat. The Buddha declared before them that they would serve as the leading disciples.
Some Bhikkhu are surprised and begin to compare why the Buddha would support the monks "newly ordained". They discussed: "The person who deserves to be given the Buddha's righteousness must be the five-year-old Kieu Tran Nhu, or the elder Elder Yasa or the three great Kassapa monks. but, do you give the highest teaching to the newly ordained and "lowly" new disciples? "
In order to resolve the tumult, the Buddha taught that: Each person only reaps what they have created. Sàrìutta and Mahà Moggallana were in many past lives cultivating that dignity. Both have sequentially built up their supernormal abilities to become Buddha's disciples. Meanwhile the other Bhikkhu try to eliminate suffering to liberate. Although both the great disciples belong to a different social class, and from another faith to join Buddhism, their special status in the saints is a special status by the law of cause and effect. determined.
In addition, the Buddha has many times, in many different cases, praised these elite disciples as follows:
And:
Another sutra:
The characteristics of these two disciples in the above praises of the Buddha can be analyzed as follows: Sàrìputta has a special pronouncement and supports those who are taught by him, severing the three chains of birth and death. First place mind to step into the holy path! It means that He is able to transform human beings very effectively, by making them clearly see the illusion of human life, then bring them into the stage of peace, no longer degrading.
Sariputta is like a model, constantly watching and guiding the first steps of children. Or in other words, Sàrìputta is the teacher who signed up, or at least the Siddhartha, who made the Buddha's Flower in each student.
And Mahà Moggallàna continually instructed the Bhikkhu who had entered the Eucharist to reach the final goal, Mahà Moggallànakh never let a Da Hut Tu stop there, but willing to enlighten and encourage practitioners to come. to be. Mahà Moggallàna is like a champion Sa Mon of diligent virtue, so monks who have the grace to practice near him, can be seen as practicing near the Buddha, because the diligent development method Mahà Moggallana applies to support Ecclesiastical aid is the same as the Buddha's previous support. In short, Mahà Moggallana is almost like a nanny who always nourishes and strengthens the power of children until she grows steadily.
The Buddha alone represents the synthesis of the two qualities Sàrìputta and Mahà Moggallàna. If Sàrìputta is the mother, Mahà Moggallàna is the mother of breast, each has a special virtue for children, then the Buddha is indeed both a mother and a nanny for all beings, especially for those has entered the path of the Noble Eightfold Path ( Atthangika Magga ).
To make it easier to remember, we can summarize that finally Sàrìputta and Mahà Moggallana are freed, the means for these two to attain enlightenment are the breadth and depth. Sariputta thanks to Wisdom (wide), and Mahà Moggallana thanks to meditation (deep) (Ceto vimutti cànivimuttica).
This data was completely proved when the two disciples of the Buddha were entrusted with the responsibility of taking care of Rahula's practice (Rahula), the son of the Buddha's last life.
A Bhikkhu who has just left home, Rahula has two A-Baron teachers (Acariya): a teaching about Dharma and a care of conduct. Sariputta was appointed by the Buddha to be a teacher, and Mahà Moggallàna became the chief of guardianship and meditation practice ...
One day, Sariputta said to Mahà Moggall: "Hey brother! The knowledge of the poor compared to the great divine powers of a brother is like a piece of rock to the whole great Himalayan mountains. Great! "
Mahà Moggallana replied, "But in exchange, this Sariputta! On the wisdom and wisdom of the Pope's wisdom is just like a small grain of sand in a desert!" (according to Samyatta Nikàya 21.3)
About the multifaceted wisdoms, one day the Buddha revealed: "There are dharmas that only have the Tathagata to experience and can interpret, but not Sariputta. Then there are new Siddhartha problems that explain it, And not Mahà Moggallana, and there are also jobs that only Mahà Moggllàna can deal with, not any other bhikkhu! " ( according to Jataka 483 ).
Therefore, these two disciples can be regarded as two links between the supreme qualities of the Buddha and the abilities of other disciples.
When Prophet Grandma proclaimed the leadership of the Church, The Blessed One said that he would not entrust anyone to lead them. Even the two great disciples Sàrìputta and Mahà Moggallàna, make the Dhamma (Devadatta) isolated. ( Cula Vagga VII, 3 ).
In the definition of elite disciples on the balance, Sàrutta and Mahà Moggallàna on the one side and on the other side are the Siddhartha (the one who makes many bhikkhus become corrupted), and some of the Sons of Mona different from many different levels and merits, the buddha has such an example.
By competing for the "Excellent Disciple" where a Bhikkhu named Kokàika, listening to the Prophet, it was once slandered that the two disciples had "many malice" instead of that accusation. aimed at Ðệ Bà Đổng
The Buddha taught:
"Hey Kokàlika! You should not be mistaken like that! Be friendly and trust Sàrìputta and Mahà Moggallàna, because they are the two capable Saints!" (According to Samyutta Nikàya, Tap A Ham 6-10).
Despite being reminded by the Buddha, but Kokàlika continues to slander, so he suffered suffering. According to the record, the Dhamma of Devadatta (Devadatta) and Kokàlika were fallen into hell. In contrast, Sàrìputta and Mahà Moggallànath reached the highest result, liberating Nirvana.
6. The contributions of the two disciples.
In the classic Tripitaka, there are many "narratives" about the work that the two disciples have practiced in common to the assistant of the Buddha to take care of the Church. Both worked so much for the clergy community to be fully developed. Their contributions are mostly aimed at internal reconciliation, stability and discipline of the Church, worthy of being recorded for posterity to follow.
For example, the Buddha ordered the deportation of the group of six Bhikkhu ( Chabaggiya, the Bhikkhu of the Bhikkhu ) deliberately easy to go away and disobeyed the discipline that the Buddha had repeatedly advised against fruitless results ( recorded in Kita Giri of the ministry). Majjhima Nikàya 70 ). This is not an easy task! And also because of this group of six Bhikkhu, some new precepts have been ordained by the Buddha.
Finally, because of their overly disrespectful attitude, the Buddha decided to allow Sariputta and Mahà Moggallana (with the support of the old monk and full of virtue) to expel the six hard-to-teach Bhikkhu from the Church smoothly (Culla Vagga VI, 13-16).
Especially after that, the two great disciples succeeded in encouraging young bhikkhus to embrace, listening to the instigation of the Most Venerable Bodhisattva acting wrongly, returning to the Buddha and retaining. happy life.
When doing this, Sariputta used Thoughtful Mind to see what the other misguided little Bhikkhu would explain at the point where they understood harassment, and Mahà Moggallana used the other powers! ( according to Culla Vagga VII, 4 ).
The following event demonstrates that the ranks of the Church under the guidance of Sariputta and Mahà Moggallana have been solid: one time, when Sariputta was accused by an unjustly hostile Bhikkhu, Mahà Moggallana and Ananda immediately summoned Increasing them to acknowledge and decide the hearing of the true nature of Sariputta before the accusation of the opposition, is true ( Anguttara Nikàya IX 11 ).
Another time, when Mahà Moggallàna became ill, the Buddha visited him and encouraged him with a discourse about seven Enlightenment elements. Mahà Moggallàna asked this method to overcome the pain and cure ( Samyutta Nikàya 46,15).
After reaching the Holy Arhat fruit, and being entrusted by the Buddha to guide the Church, the two great disciples often lived together in a monastery of the Truc Lam monastery (Veluvana Vihàra). They often congregate the discourses, with the participation of a number of clergy to help their fellow teachers increase their understanding in Buddhism or to communicate their doubts. ( Majjhima Nikàya No 5 ). And there are many sermons that are spoken by the two disciples.
Mahà Moggallànath's writings are recorded in the texts: The 15th Majjhima Nikàya, Anguttara Nikàya 35, 202.
They also spend a lot of time presiding over the discourse of disciples ( recorded in the Samyutta Nikàya 14, 15).
There are also profound dialogues with the Venerable Anuruddha (A Nau Long Da), a superior Zen master in the rows of Buddha disciples. Such dialogues refer to the Dharma of the Mindfulness of Mindfulness ( ie, the contemplation of knowing ourselves - recorded in Samyutta Nikàya 47, 26-27 ) and the difference between the two Noble Truths (Sekhà) and Unscrupulous (Asekhà). ( recorded in Samyutta Nikaya 52, 4-6).
Both disciples are often praised by the Buddha for their helpful work but they are not proud. Because they are Saints, conceit, high self, etc. are no longer in them.
Please tell an anecdote:
Once when these two disciples were sitting near the Buddha. The Buddha was silent and both disciples were in a state of great affliction. Suddenly the Buddha uttered the following praises, first to Sariputta and then to Mahà Moggallana:
But the rebuke is only one Buddha did not mean to Sariputta but praised Mahà Moggallàna (Section Kien Lien). The story is as follows:
At that time Germany The Sun just asked a group of Bhikkhu to make noise, which is the pupil of Venerable Sariputta, away from the Buddha. The Buddha asked the two disciples how they thought when Buddha did so. Sàrìputta answered: "Because of the Buddha's wish to settle in the scene, and the disciples must obey". (The idea of Sariputta and Mahà Moggallana, after the other group of the Bhikkhu is noisy, they must join the Buddha in meditation).
But the Buddha rebuked Sariputta. He said: "You should not mean that, and never re-think like that!"
Then Buddha turned to Mahà Moggallana to repeat the same question. Mahà Moggallana replied: "When the Buddha wants to settle in the meditation scene, the great disciples, especially the sages Sariputta must be responsible for watching the monks (teaching their disciples).
The Buddha immediately praised Mahà Moggallana and continued, "Both disciples must look after the Sangha community as well as the Buddha looks after him!".
7. Mahà Moggallana's miracles
In the discourse about disciples who have supernatural abilities ( Anguttara Nikàya I, 13 ) the Buddha mentioned Mahà Moggallàna as a layman in those who have supernatural powers in the world.
One day Mahà Moggall and his students went to the citadel near the Sangha ( Samyutta Nikaya 14-15 ), the Buddha was present and said clearly: "Of course there are other disciples who have been precious spiritual powers, but each one is only marvelous in one respect: for example, the Monk Anuruddha and the Bhikkhu Ni Sakulà attain the Divine Eye and see all kinds of beings in the three worlds: Bhikkhu Khưu Sobhita and Bhikkhu Ni Bhadda Kapilàni have the Net of Information. thousands of past lives in the past, Bhikkhu Sagalo can walk in the fire, never burn, the disciple Cula Panthaka can fly in space, visit the heavens, and the disciple Pilinda is unique in hearing the gods talk (Thien nhat thong).
But Mahà Moggallana is the best in all respects. He has achieved many different kinds of divine powers than other disciples! Even Bhikkhu Ni Uppallavanna is a famous law who cannot overcome Mahà Moggallana's miracles! "
Who has ever studied the "Super Psychological" powers or Theological Secrets (though abstract but very practical) will discover Mahà Moggallana's merit of speaking about the supernatural, and must believe that it is a real thing!
The world that we call material, can be received through the five senses (or five senses), but the physicist is now interpreting as "The manifestation of kinship" etc ... which is just a very small part of the "infinite truth". The truth includes all "Static" from the minimum to the maximum that people only penetrate a very narrow environment, hard to understand what their limitations.
The doubts do not dare to decisively assert or deny because knowing that it is beyond the reach of your thoughts, then temporarily use words such as "Antimatter", "Psychology" or "Supernatural" as humans begin to feel strange things that science does not explain. Since we are only aware of a small area, the area of the "animal-born" world, we are always inclined to take limited motion "Knowledge" as the absolute principle.
But the universe for the divine purity, for the saints beyond all the materialized classes, is an unbelievably large universe. That universe, which is both independent of our environment and able to experience if we can bring our own "Nature" into the "supernatural" of the Saints. This is the place of hyphen (or link) between the different mysteries that people call miracles! Unfortunately, once these superhuman qualifications manifest as a true divine power, because people are too imprisoned in narrow thoughts, they cannot be aware of their own "limited ability". do not let me know the irrefutable facts.
But for such superhuman goods, such as the Buddha or the Pastoral, for example, when cultivating the development of the occult experiences, they entered into infinite practices, higher than the ordinary environment. The love is very much and with the senses that have been completely subtle, especially the "Four Parts of Consciousness" (Iddhipada), they will see the truth of Supreme, Infinite, Non-space and Non-time .
For these ranks, the vision of knowing their experiment will be in and out of the universe, impossible to measure, beyond all boundaries and borders.
The Majjhima Nikàya (Central A Ham) number 32 has recorded: When Sàrìputta asked Mahà Moggallàna: "What kind of monk does Increasing them (are) meeting here should celebrate the most?" Mahà Moggallana replied, "In his view, the Sa Mon has wisdom that always shines and can discuss and explain clearly all the teachings of the Buddha"
It means that the sutra has confirmed that Mahà Moggallana is indeed capable of speaking metaphysical dharma.
In fact, the valuable teachings of both breadth and depth are the ones that must escape to the mouth of a person who has attained divine powers, transcending material and sensory areas. The more the monk opens his intellect with such supernatural elaborations, the more saturated that Satan has to say. Meaning when practitioners have experienced themselves in the magic of supernatural liberation, they will have the most intelligent wisdom to reveal the power of dharma and stimulate others. Examples of the Dharma teachings given by Mahà Moggallana have been recorded in the Nikàya Majjhima (Middle A Functions 15-17), in Anguttara Nikàya (Tang Nhat A Ham X, 84) and in Samyutta Nikàya (Journal A Ham 35 , 202.44,7-8)
Now we try to go back to the issue of "Divine powers" of Mahà Moggallàna (Section Kien Liem) recorded in Buddhist scriptures, based on physical ability, we will see the following types:
1 / Pay attention
One time to celebrate the Mass of the Buddha (Uposatha), the Buddha and the Sangha sat still all night
When the dawn broke, the Buddha declared only: "The Sangha tonight is not clean". Venerable Mahà Moggallana immediately used his mind to observe this monk from another Bhikkhu, and found a monk who was completely unclean. He immediately came before him to ask the bhikkhu to leave the Sangha. But the party refused to move. After warning three times, Mahà Moggallàna used "Great Player" (big hand) to lift the Bhikkhu up, then took it to the conference room. Mahà Moggallana closed carefully before asking the Buddha to declare the Patriarch (Patimokha Samvarasila) (t he Anguttara Nikàya VIII, 20 ).
Other times the Buddha was present in the community of five hundred monks, but only he knew all Arhat. When Mahà Moggallàna came from afar, he immediately recognized the saints and worshiped respectfully.
Then, one of the five hundred Arhats stood up to praise Mahà Moggallàna by the verses (translated into poetry) as follows:
In addition, the chant A Ham (Samyutta Nikàya No 52, 1-2) also contains a passage about Mahà Moggallàna's Paracitta as follows:
"At that time Anuruddha Venerable was meditating in a beautiful place. Because he wanted to know the effect of the Dharma of Mindfulness (Satipatthàna), it was possible to eliminate suffering, to dissolve defilements, to completely liberate it. Anyway, Mahà Moggallana used the Mind of Mind to "keep abreast" of the paradise of Anuruddha, then appear before him, asking that Zen monk to describe in detail the method of the practice of Mindfulness ".
2 / Celestial information
One evening, when Venerable Sàrìputta came to visit Mahà Moggallana, he suddenly saw the face of this brother having a serene, serene look. Venerable Sàrìputta asked Mahà Moggallana to see if he was in a certain realm of meditation. But Mahà Moggallana replied: his mind only stayed in the lowest meditation. And his "transparent" face is because he is "listening" to a sermon. Sàrìputta immediately asked: "Who do you listen to?
At that time the Buddha was living in the Citadel (Savatthi) very far from the capital of King Xa (Ragagaha), that is, where Sàrìutta and Mahà Moggallàna were present. Venerable Sàrìputta immediately asked:
"Is Mahà Moggallàna" out of spirit "to listen to Buddha's sermon or the Buddha's vow to use Mahà Moggallana to preach the sermon?" Mahà Moggallana immediately confirmed that he did not come close to the Buddha, nor did he come near him, but that it was "the manipulation of the divine nature and the god of pine" when both his senses and his Buddha was refined. It means that with these two gods, Buddha and Mahà Moggallana are very far apart, but they can see each other, and respond to each other as clearly as they are.
Later, Venerable Sàrìputta automatically praised that: "When attaining the divine powers such as the Buddha or Mahà Moggallàna can live forever until the reincarnation, if Buddha or Mahà Moggallàna wants!" ( Samyutta Nikàya 21.3 ).
In addition, with "Heavenly ear" Mahà Moggall can also hear "the language of non-relatives, gods, demons, etc. and can recognize their consciousness". For example, once a ghost had told him to stop Thich Da Dat, the evil monk was intended to harm the Buddha ( according to the Culla Vagga VIII, 2 ).
3 / Heavenly label
As the above paragraph says, Thathà Moggallàna used Heavenly Eye to see the Buddha's religion far away from a hundred miles ( Samyutta Nikàya 21.3 ).
But there is also the following art:
"Once, Venerable Sàrìputta was sitting meditating near the foot of the mountain, a fierce Yaksaha (Yakkha) used all his strength to strike on the top of the Venerable one like a god, and as fast as lightning, Mahà Moggallana was also busy. heavenly, suddenly unable to stop, he asked:
"Piety Sàrìputta! Is it hurt for the person who has the devil's heart attack?"
Venerable Sàrìputta smiled and replied:
"I just feel something touches my head." After that, Mahà Moggalàna praised the imposing force of the mind. And Sàrìputta praised Mahà Moggallana's divine eye, because he himself could not see what the god had just attacked himself ( according to Kinh Udàna IV, 4 ).
One day, thanks to the Heavenly Eye, Mahà Moggallana, though still far away, saw that King Pasenadi was defeated in a battle with the Licchavi. But then the king gathered the army and counterattacked and defeated the enemy.
When Mahà Moggallana recounted this, some Bhikkhu hastily accused him of saying the untrue and boasting of "High-class", breaking into one of the four great sins called Real Communism, must lose the Bhikkhu's karma. and expelled from the Church.
However, the Buddha immediately used Holy Wisdom to judge and resolve that: "Hey Bhikkhu Khưu! Mahà Moggallàna just said exactly what he saw, because these things happened ( according to Pājjika IV, 17 ).
Moreover, Mahà Moggallana also saw very often the manifestation of the Law of Causality: How he saw humanity and death. Because of the evil actions (such as harming others), how did they reincarnate into hungry ghosts, suffering. Meanwhile some others who have done good work have been born into the higher realms Heavenly sex or higher realms.
So every time he preached, Mahà Moggallana often used such defensive schools as an example to prove the law of cause and effect. This algorithm of celestial eye found scattered in the scriptures very much, could not be told.
In the two books of the Tripiàaka Pāli talk about the scene of the hungry ghost ( Petavatthu ) and the heavens of Education of A Tu La ( Vimànavatthu ), there are nine out of fifty about the births and deathsthat his own eyes see. This is the reason that most Buddhist scholars conclude that Mahà Moggallana is the only monk who knows many worlds other than the human realm and fully understands all the "Action" of Karma ( Kamma ).
Although Mahà Mogg's miraculous story is too much, it cannot be declared. But at least tell a few stories in the Samyutta Nikàya (Journal of A Ham) number 19, 1-21 and in Pàràjika 9.15 as follows:
One time, Mahà Moggallàna hid on the top of Linh Tu Son, near the citadel of Xa Xa (Rajagaha) with a monk named Lakkhana (ie one of a thousand Brahmanic monks who took refuge in Buddhism with Uruvela Kassapa).
One morning, when the two monks descended on the alms mountain in the city, Mahà Moggallana suddenly smiled as he passed a road. Sa Mon Lakkhana felt strange and asked the reason, Mahà Moggallana replied in a clear voice: "Now is not the time when a director can tell his brother! When he meets the Master, he will tell the Master. not late! "
Then, when meeting the Buddha, Sa Mon Lakkhana immediately repeated this question, Mahà Moggallàna answered: "At that time, I saw the hungry hungry ghosts running in the air, behind their backs there were" evil winds ". like negativity, regret, pain chasing! ".
Buddha also confirmed "It is a truth". He also added: "The reason Tathagata rarely mentions the misery of misery is because human beings cannot believe it!". Then Germany World Religion also used "Thong Thien Tue" analysis: "The ngạ demons of previous lives often despise from happiness, ridicule those who take care of spiritual practice so this life craves for virtue. Every time they see a level of practice passing by, they are close enough to reduce their mental suffering. " Buddha concluded: "The angels knew Mahà Moggall had many gods who wanted him to be rescued, but because their evil karmas were thick, they could not open their mouths so they kept running around to stimulate the compassion of the Divine Contact. ! "
4 / Relocating information (also known as Dharma Bodhisattva).
This is the kind of divine power that the beings who bring life with material must use the most.
Sutra notes: "Just as easy as a person who wants to bend his arm or stretch his arm, and quickly like that, Mahà Moggallana can also" depart "(with his body) from the human realm, then appear in heaven in the moment ".
Venerable Mahà Moggallana has used that divine power many times to preach the sermon to the gods in the heavens to hear and return to the world to take care of the Church. One of those marvels was Mahà Moggallàna preaching to the devas in the thirty-third heaven (Tàvatimsa: Tha Hoa Tu Thien) to help them largely enter into the Eucharist, and reminded them of the King of Love ( Sakka) whether the king still believes in the liberating teachings of the Buddhas ( according to Majjhima Nikàya: Trung A Function 37).
According to Jàkata 483E, when the Buddha went to the palace, the Buddha's teaching took a great sermon for three months to "form Buddha". Mahà Moggallàna made the only Apostle to announce all the information of the Church in the world to the Buddha and ask for his instructions.
While "traveling" as Buddha, Mahà Moggallàna is not only "visiting" the gods in the heavenly realms of heaven, but he also raises both the heavenly and heavenly forms. When Mahà Moggallana appeared, the Pham Thien Tai did not believe that a Taoist could afford to go to their heavenly scene, and then materialized, or it was the supernatural power of the Monk Maggallana, the great disciple of Buddha. Since then, the Dai Pham Thien did not dare to easily assume that "they are immortal gods" anymore ( according to Samyutta Nikàya Kinh 6.5 ).
In particular, Mahà Moggallàna has discovered a Brahma named Tissa, who was soon a Buddhist bhikkhu, who passed away and was born in this heaven. Thanks to hearing Mahà Moggallana's Law, Pham Thien Tissa witnessed liberation soon after. ( according to Anguttara Nikàya: Nhat A Ham Ham IV, 34-VII 530 increase .)
5 / General information
For material (tangible) or material (invisible) no matter how strong and powerful, Mahà Moggallana can also move easily.
Once, at a monk's residence in a monastery, belittling the Sangha and easy-going monks, keep practicing the body to be avoided. The Blessed One is happy about this, knowing their faith in excessive physical power, and then tells Mahà Moggallana to use divine powers to warn. Mahà Moggallàna obeyed the Buddha's teaching, using only a lightly pressed toes, rocking many buildings, making the whole monastery known as the "Migara Heaven Field" as if undergoing a massive earthquake. Moggallana's regular mage, the entire Bhikkhu from there did not dare to go easy, started to fear the Buddha and the Sanghas. On that occasion, Germany The Sun has explained about the four elements that make up the divine power (Iddhipada) and only Mahà Moggallàna meets these four elements ( according to the Samyutta Nikàya Sutta No. 51,).
The Majjhima Nikàya (Trung A Function 37) also said: "when Moggallàna came to the king of Sakka (Sakka) in heaven, he realized that this heavenly king was starting to recite" sex ", falling to the ground. The mind is proud and delightful in the happiness of the port, forgetting all the truth of liberation, Mahà Moggallàna immediately uses Prussia, to gently shake the Temple of God Like, named "Immortal Supply", causing Thich Thich began to panic, and after that, De Thich renounced his conceit and listened to the monk's reiteration of the elimination of craving, which he had been taught by the Buddha in a previous millennium. taught to Mahà moggallana to advance to the liberated fruit.
Other times, when Buddha was in money, there was a famine that happened in the Buddha's area and the Sangha were living. Monks and nuns go for peace without enough food. Therefore, Mahà Moggallana immediately asked the Blessed One to allow him to reverse the surface because there are substances in the ground that can emerge and humans can eat,
But the Buddha told Mahà Moggallana not to do it because it would destroy the lives of a large number of creatures living in the ground. Moreover, hunger is also a pay-off of some people who cannot be avoided.
Venerable Mahà Moggallana immediately raised another solution: He could use divine powers to open a very short path to Uttara kuru (quite prosperous and so far away) so that monks could go alms.
For the second time, the Buddha also refuted and taught that "hunger cannot harm the monks full of virtue! Even if the monks do not have a little spirit!" ( according to Pàràjika I, 2 ). This is the only case where the Buddha rejected Mahà Moggallana's offer.
In addition, Mahà Moggallàna also has the supernatural ability to carry anything anywhere in the world, to the place you want. For example, in the sutra says: "When Sàrìputta is sick, he (Mahà moggallàna) uses divine powers to take a lotus on the summit of the Himalayas to make medicine for this brother". ( according to Mahà Vagga VI, 20 and Culla Vagga V, 34 ).
Elsewhere, the Jàtaka sutta 78E also said, "Venerable Mahà Moggallàna, for a moment took a bodhi tree hundreds of miles away for the Solicitor (Anàthapindika) to grow in the compound of the Yuanyuan Temple"
But according to another account of the issue, Mahà Moggallàna refused.
The number is his childhood, the pagan believers and some of the dignitaries in the city held a miraculous demonstration. They hung the prize as a golden bowl, the pillar at the top was very high, which the Taoist or Sa Mon could win was the champion.
When Bhikkhu Bhikkhu Pindola asked Mahà Moggallàna "to use divine powers to let the masses admire the power of the Sangha", Mahà Moggallàna refused. He said:
- "You can do it!"
And when Pindola obtains the precious bowl, it makes the people respect the disciples of the Buddha's Holiness, then the Buddha has blamed him. Buddha taught: "Hey Pindola! From now on, do not perform divine powers for the purpose of lusting like that!" ( according to Culla Vagga V, 8 ). END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSRALIA,SYDNEY.4/8/2019.
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