IIB. Buddha's Note DĪPAĪKARA.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
Ramma residents, male servants, organized a large alms giving to the Sangha of the bhikkhus headed by Buddha Dipaṅkarā, worshiping him and worshiping him with garlands, aromatic oils, etc.
Ramma residents, male servants, organized a large alms giving to the Sangha of the bhikkhus headed by Buddha Dipaṅkarā, worshiping him and worshiping him with garlands, perfume, etc. Having finished their meal and withdrew their hands from his bowl, they sat down near him and were anxious to hear his blessing on today's almsgiving. The guru then blessed them with the sweet words we are about to hear:
“Almsgiving is considered a source of happiness, etc., is a staircase and a source of assistance for those who should be like gods[1]
65
Almsgiving is the residence of a person, a support for both relatives and the best cool stream for sentient beings to be sad.
66
[ 120 ] Almsgiving is like a ship understood in the sense of transporting beings from suffering; and almsgiving is also praised as a city, by preserving beings from all fears.
67
And almsgiving is like a poisonous snake understood in the sense that it is difficult to attack; of alms is the lotus of immaculate lotus from greed, etc.
68
There is no help in this world for anyone but almsgiving; Therefore, please do almsgiving in a positive way.
69
Wise gifts are the source of rebirth in heaven. Who is this person in this world? Being fascinated with happiness, isn't that person who is passionate about doing alms?
70
Who is the one who hears the generosity of enlightenment in the gods, does not perform almsgiving, almsgiving is the binding string of happiness, is the joy for our hearts?
71
When someone is on the move here and there again, he can find joy for a long time, surrounded by fairies, where Nandana, Nandana is for the gods.[2]
72
The alms find the ultimate bliss; in this world he walks in respect and almsgiving also enjoys the endless aroma,[3] and be trusted.
73
While doing almsgiving, he or she will be prosperous and have many possessions[4]will live long; he will also have a graceful body; To play and play with the gods in heaven, to reside in the house of the music of the folk music and song.
74
The property of a thief, an enemy, a king, water, fire cannot be divided; but the alms he makes will actually appear in the field of the wisdom of the Sravakas, in the field of Pratyekabuddhas and in the field of Buddha's Enlightenment. "
75
After he blessed that almsgiving by starting so, and he explained the advantages of doing almsgiving, he immediately gave a lecture on morality.[5] This precepts is truly the foundation for all attainments[6] in this world and in the afterlife:
“Virtue is the most wonderful source of happiness; people who have the moral precepts with the moral precepts reach the Three Realms. Because morality is the shelter, the bunker and the source of help for those who are in the cycle of birth and death.
76
And where to find out, in this life or in the future, that other source of help for those who live with it? Morality is the main source of support for special gifts like the earth is also a source of support for both motionless and moving.[7].
77
What virtue is so lovely. Virtue is the supreme thing in this world, whoever has the moral virtue is one who has good virtue and is a spiritual practice[8].”
78
[ 121 ] There is no jewelry comparable to the morality. There is no aromatic oil comparable to virtuous oil. There is no way to eradicate defilements equal to moral precepts. There is no way to reduce the burning fever (due to the passion, etc.) comparable to moral precepts. There is no ladder to climb to the top of the sky comparable to moral precepts. And there is no threshold to enter the city of Nibbana is comparable to moral precepts. As the words say[9]:
The kings, even though adorned with jewels and jewels, were not as bright as collectors adorned with jewels of virtue. Where can we find an aromatic oil like the fragrance oil brought by the moral precept, waving in the wind and also flying against the wind?
The fragrance of the flower will not go against the wind, nor does it smell like sandalwood or incense or sesame; A good person will be filled with everywhere and his fragrance of virtue will fly against the wind. *
Sandalwood or incense and lotus, as well as sesame oil[10] - Among the fragrant oils, the moral virtue is the ultimate * 1
Even the Ganges or the Jumnā, the Sarabhū and the Sarassatī, both the deep Aciravatī or even the Mahī[11] nor can it wipe out the stains of beings. Because only the moral virtue can wash away the stains of sentient beings.
Even the winds blowing the clouds, or even the yellow sandalwood, even the rosaries or gems or even the brilliance of the moonlight will not help in this life.[12] or quenching the craze for sentient beings is no help but only the moral precepts are truly bringing in an eternal source of cool.
Moral virtue can completely repel the fear of self-reprimand of conscience and for those who have the moral precepts always bring scent and happiness.
Europe can we find a ladder comparable to the precepts for climbing to heaven, or where can we find a threshold to enter the city of Nibbana?
Thus the virtue can be known as the ultimate advantage, the cause of all special gifts, and the deprivation of power in all defects.
When the Blessed One explained the virtues of virtue, he added. "Depending on[13] in this moral precepts, we attain to heaven "and when he explained this immediately he made a talk about Heaven:" Heaven is a place of complete comfort, happiness, expected, and utterly happy; There are many interesting things and beings often experience endless joys.
The gods of the four great heavenly kings receive the fairy happiness, the eleven joy that lasts for ninety hundred thousand years,[14] the gods of the Three Realms also receive the bliss, which lasts for three hundred million and sixty hundred thousand years.[15] So he made a talk beginning with what was involved with special gifts in heaven. [ 122 ] Also, after challenging them with such a discourse on heaven, he said, "So this heaven is impermanent, does not exist forever, there is no desire, no longer grasping for anything more. ”, and he again elaborated on the dangers, frivolity, the perversion brought about by sensual pleasure and the advantages brought about by the foregoing,[16] He also gave a lecture on the Dharma, which culminated in immortality.
When he talked about the Buddha Dharma with such a large audience, he caused a large number of renunciates to take refuge in the Buddha. And some have attentively observed the five precepts. And some set up the Fruits of the Unsurpassed Fruits and some places of the Unborn Fruits, others set up the Immortal Fruits, some of the four Fruits, others attained enlightenment, others reached the six continents. winning position. Others have established a bowl of enlightenment, stood up from his seat, left Ramma city and entered the abbot at Sudassana temple. According to the account:
IIB 189. Then, after being entertained by the world leader with his Sangha, they immediately went to the Dpaṅkarā master to take refuge in the Buddha.
190. Germany Tathagata established a number of renunciations taking refuge in the Buddha, established five precepts for others, others established the Ten Precepts.
191. To some he gave the Samsara with the four supreme Fruits; others differ from analytical wisdom. Some are different from many others.
192. For some great beings he gave the noble meditation bowl, where some of him reached the three vidas and others were the victorious mind.
193. In such a way the master motivates the crowd. In this way the Dharma of the protector of the earth has spread everywhere.
194. Master Dpaṅkarā with extraordinary strong jawbone, broad shoulders, He created many people to overcome, he liberated sentient beings from evil boundaries.
Realizing that sentient beings can be enlightened even if they are thousands of miles away (yojana) this great hermit came to them to turn them into Enlightenment.
189. In this case they mean the male servants of the city of Ramma.
189. Refuge or refuge[17] here is understood as shelter. He ran back to that refuge. In that place, there must be crowded, fighting, disbanding. So this is indeed a place of refuge. What is that three jewels? When beings run back to the Three Jewels to seek refuge, thanks to the act of running back to rely on[18] there, destroyed and dispelled fear, sorrow of the vicious border and afflictions. So this is what we call refuge. And people have mentioned this problem as follows:
Those who take refuge in the Buddha seeking refuge will not have to fall into misery, after having given up the bodies of their relatives, they will be joined with the elves.[19]
Any who take refuge in the Sangha seek refuge ... will be joined with the first class of the gods 1 heaven.
The uplifting mood that leads us to the status quo with the Three Jewels of assistance is called refuge Refuge. Beings have this status quo we call runners seek refuge at the door of Buddha. Thus these three things should be understood as such: place of residence, refuge in place of refuge (refuge) in running back to seek refuge.[21]
189. That person means Dīpaṅkarā Buddha. Possessing a way ( tassa) should be understood in the opposite sense of the way "They ran there looking for refuge" is also an explanation.
190. Some when running back to find refuge: the meaning here was established by him as a number of individuals taking refuge. We should understand the meaning here is to refer to the past time, even if it refers to the present meaning. This is also the meaning applied to the remaining cases. (in other verses) "Some beings[23] finding refuge ”is also an explanation. And this is a very significant thing.
190. Some sentient beings established with the Five Precepts means that he established a number of beings with the five precepts in their distance.
190. Some other beings established with the ten precepts means that he established a number of other individuals at the cross. "Some sentient beings (established with ten good dhammas." It is also an explanation. The meaning of this is that he created a number of beings to understand that ten dhammas are known as the ten kusala kamma.)[24]
191. For some people he called to join Sa: At this point, according to the absolute base, the Noble Path is called Sa Mon. As it is said, "And bhikkhus, what is the monk? That is the Noble Eightfold Path, that is right understanding ... right concentration. Bhikkhu khưu, this is called Sa Mon. "*
191. Four ultimate fruits : the meaning here refers to the four absolute results[25] "ma" is only a conjunct between two words. It is said that there is the same transformation. The meaning here is that he bestowed on sentient beings four Noble Paths and four Noble Truths to demonstrate merit[26] their.
191. There is something unmatched. It means that for some sentient beings he gives only four things which are the four analytical wisdoms.
192. With some sentient beings being glorious, it means that for some sentient beings he gives the meditation bowl the appearance which appears through striving to eliminate the dharmas.
192. Tam minh where some (sentient beings) means according to the grace (he dedicates) to some of the three intelligent beings, including the god of the eyes, the intelligent network, and the wise men.
* Please read S. v. 25 cited in DA, 158.
192. For the six continents to win means he bestowed on some beings six wins.
193. In this way, this means in the following order.
193. Big crowd means a crowd of people.
193. Being motivated means being encouraged.[27] We have to understand that people say with the tense transformation, in sentences like this from now on the meaning must be treated just to express the past.
193. Thus, the widespread spread means that thanks to the words of encouragement and preaching, the Dharma of Buddha Dpa Phậtkarā is widely, extensively and significantly spread.
[ 124 ] 194. Jaws with extraordinary power mean: it is said that both functions of the Great Human are round like the moon on the 12th in the first half of the month. The person who has two powerful jaws is an extraordinary power where the two jaws are also called strong jaws like the lion jaws.[28]
194. Wide shoulders means that those who have shoulders resembling those of a bull are called broad shoulders[29]; The point here is when someone's shoulders are round[30] symmetrical. The cute shoulders look like a pair of yellow drums.
194. Pink name is Dpaṅkara means with red list is called Dīpaṅkara
194. Helping many people to overcome means helping many beings to overcome[31] again Buddha Dīpaṅkara himself.
194. Getting out of evil means being out of misery[33] - opposite way of understanding in the sense of a way of origin.
195. At this point, in order to point out the meaning of a situation that creates the ability to overcome and free itself, the verses say "which sentient being can be awakened (Enlightenment)" in this case. " Any sentient being can be awakened. Meaning "a generation can be enlightened or this is just a way to understand."
195, Seeing means either seeing with the Buddha eye of Buddha Dīpaṅkarā or with Turning the eye.[34]
195. Even hundreds of thousands of weeks away (yojana) means living hundreds of thousands due to weeks (yojana) countless times. And this must also be considered as referring to the ten thousand realms of the world.
It is said that after attaining Buddhahood, master Dīpaṅkara spent seven consecutive weeks under a Bodhi tree. During the eighth week, after agreeing to the Great Brahmin's request regarding the Dharma, he transferred Zhuan Falun right in the Sunanda temple and caused hundreds of thousands of millions of devas and humans. taste the Dharma. This is the first insight of the Dharma Assembly.[35] he made that son the supreme among his Disciples and taught the Buddha Dharma in the same way as the Rāhula precepts, he brought about ninety million million Buddhas and sentient beings to comprehend the Dharma. .[36] This is the second Dharma Master's Meeting. Also, after having performed the Paracels under the Acacia tree at the Amaravatī gate and freeing a large number of sentient beings from all shackles, Buddha Dīpaṅkara sat down, surrounded by him as a crowd. the gods are like the bright sunlight, he sits on a rock[37] Carefully adorned under the shade of a cute tree at the base of Pāricchattaka[38] in the dwelling place of the gods and of the three tenths. Making his mother himself the most wonderful woman, Mrs. Sumedhā, was the one who carried the hazelnut to all of the gods. The Buddha Dīpaṅkara the gods, the gods of the whole world know as a refined devas[39] preaching the Abhidharma Dharma within seven feet, giving ninety thousand million Buddhas back to taste the Dharma. This is the Third Insight on the Fa. Therefore it is said that:
IIB.196. At the time of fully grasping the first Dharma Assembly, Dpaṅkara Buddha Enlightened one hundred thousand million living beings; By the time of fully grasping the second Fa conference, the protector has awakened ninety thousand million beings.
196. And when the Buddha Dīpaṅkara gave his sermon in the residence of the devas, the Third Dharma Dharma Execution took place, causing ninety thousand thousand million beings of Enlightenment.
[ 125 ] And Buddha Dīpaṅkara had three Sangha disciples. The first Sangha consisting of one hundred thousand thousand million is present in the Sunanda temple.
IIB. 198. Guru Dīpaṅkarā has three Sangha; The first gathering reached one hundred thousand thousand million beings.
Then he himself with ten powers, gained about four hundred thousand[40] Bhikkhu khưu surrounded, proceeded to go from village to village, through the markets, hammers and cities to help a lot of people. Gradually, he came to a town that had a very poetic mountain called Nàrada Rock Point. This icecap is worshiped by a large crowd of beings, famous throughout this world, with gods often frequented, they are afraid because it is a mountain made where some fragrant plants and flowers grow very many, many heads of wild beasts frequent on a rocky cap. It is recounted that the entire region had a Yakkha named Nārada who frequented and a large crowd of such beings once a year had to organize a life sacrifice to the Yakkha (Yakkha). ).
Then, after realizing that the people were witnessing special gifts, the Buddha Dīpaṅkara sent here the Sangha monks from all four directions. He alone, without any escort, he climbed Mount Nārada, filled with deep compassion, to be able to drive away yaksha (Yakkha) out.[41] That mountain. Then the cannibal goblin shows his own happiness, very ingenious in killing sentient beings, unable to control the wrath.[42] yaksha mind, filled with anger[43] Wanting to chase him Tathagata Cross Force by making him terrified, he immediately made the mountain shake. But while he shook the mountain to frighten him, it was his majesty[44] of Dpaṅkara Buddha caused the rocking mountain to collapse immediately on the very name of the yaksha. So the Yaksa was terrified and thought, "Then I'll set the mountain on fire." And he created a great fire that didn't look terrified. Because the wind blew back,[45] So the fire only brought suffering to himself, because he could not burn any small cloth of Buddha Saīpaṅkara. But yakkha yaksha thought: "I wonder if I have burned the monk or not [46]?”
Looking around him, he saw the Monk Tathagata, like the spotless autumn moon, bringing joy to all beings (and observing) Buddha Dīpaṅkara as if sitting on a lotus on his face. the lake was cool, yaksha thought, "Oh, this monk is full of majesty. Any harm we do to him bounces back on us [47] But apart from this monk, we don't have any other majesty or resources. the vibrations on the ground and still being supported again by the ground alone, Come on we will take refuge in this monk. "
After thinking so, he knelt his head down on Buddha D chânpaīkara's feet, his heel was decorated with many wheel generals, and said, "Sir, this sinning triumph has won me over." Then yakkha ran back and sought refuge in Buddha Dīpaṅkarā.
Later Buddha Dīpaṅkara quickly gave sermons to the Yaks. When concluding the sermon itself (yakkha) was established, the result was saved together with ten thousand other yaks. It is said that on that day the residents lived throughout the whole of India
[ 126 ] each followed another person from all over the villages to offer sacrifices for him, and they also brought lots of sesame seeds, ground rice, broad beans, kidney beans and small beans, and condensed butter, fresh avocado, cheese, oil, molasses, molasses, etc. Then that day, the Yaksa gave the Tathagata Buddha the Ten Forces all the people brought and he returned all the oil. sesame, etc., have been transferred to offerings.
Then after having let these people be ordained by saying "Good hybrid Bhikkhu khưu" (this is the formula) renunciation, the guru made them set up in Arahants only in within seven days. On the full moon night of the month of Magha, Buddha Dpaṅkara stood among a crowd of one hundred thousand bhikkhus who recited the precepts together in a collective of four genera.[48] Those four genera are called: All are: "Good future Bhikkhu khưu."[49]; all have won green record; everything comes without notice; and the boys' day is the full moon day (for two weeks there is the moonlight.)[50] This is the four limbs and this is also the second Sangha. Therefore it is said that:
IIB 199. Again, when the Victory withdrew from the mountains (separated from) Nārada, we saw an appearance of one hundred thousand people, the end of the contraband or, the stains were gone.
199. In this case the retreat of the mountains means to leave after withdrawing from the crowd of bhikkhus.
199. To come together means to gather together.
And when the inhabitants of India are holding an annual festival on the top of the mountain[51] it was then that Buddha Dīpaṅkara, the leader of the world, came to take refuge through the rainy season on a mountain called Sudassana. It is said that sentient beings gathered to celebrate that festival. When they saw the Tathagata Cross Force, they heard a lecture about his Dharma. Feeling satisfied and contented they became monks. On the day of the Great Priest [52] The master again held a sermon suitable to their state of mind. after listening to that sermon and contemplating on the Dharma practice [53] (construction) and they have attained Arahantship by receiving the wisdom slowly and gradually. Then they invited the Master along with ninety thousand million million monks. This is the third Sangha, so someone said:
IIB 200. During the time the great hero was residing on Mount Sudassana the great hermit was invited "with ninety thousand million million bhikkhus.
201. At that time I was a hermit in a bun, very strict in ascetics, moving in the air. Very clear victorious team.
This verse is written to explain the seniors[54] In the Annals of Buddha Dīpaṅkara in Atthasālinī. It is the glossary of Dhammasaṅgan.[55] But in the Chronicle of Buddha there is no reason why that is not appropriate. Why? This was mentioned above in the chapter of Sumedha's account[56]
While the Buddha Dīpaṅkara was giving a sermon, there was a thorough understanding of the assembly for ten thousand and twenty thousand people. There was no end to the seminar conferences for a few people.[57] that's why the Dharma of Buddha Dīpaṅkarā became widespread among many people. Therefore someone said:
[ 127 ] IIB 202. There has been a thorough understanding of the Dharma Assembly with ten thousand and twenty thousand beings. And insight by one or two people can not be counted by calculation.
202. In this case ten and twenty means ten thousand or twenty thousand.
202. The insight the conference means that France understood the Four Noble Truths.
202. Do one or two means by one as well as two. The meaning here is in such a way that such initiation (insight) is done with one, two, three or four, ten people and countless numbers. Thus, because insight is innumerable (in number.) And the great nature of the attainment has been widely known, and the manner[58]. It is known among the many people as well as the places where the devas have succeeded in cultivating the upper world, etc., and the progress of mindfulness and concentration, etc.
IIB. 203. Dīpaṅkara's well-trained Dharma has been very well known throughout the sentient beings, this teaching is very successful and widespread.
203. In this case, being finely refined means being finely refined by the Buddha Dīpaṅkara, who has done and refined it.
Four hundred thousand Bhikkhu khưu had Lu Thắng and had the power of miracles gathered around the Buddha Dīpaṅkara who was a guru of all eras, and at that time all those who were learned but left into the celestial realms they are often despised - The intention here is only those who have finished the illegal or fully realized Nibbana. That is why the Dharma of Buddha Dīpa Giáokara is fully developed, very successful, constantly illuminating with the Bhikkhu khưu who have finished the illegal ones. Therefore it is said that:
IIB. 204. There are four hundred thousand people who have attained Luc victory. There is great magical power, always surrounding Dpaṅkarā, who is the worldly prize.
205. Disregard those who are organic at the time they leave this life as sentient beings unable to realize their goals.
206. The world is at its maximum of continuous illumination where the Arhats are those who have persevered and have ceased to be illegal and become spotless.
204. In this case four hundred thousand means expressed in numbers; to show that such bhikkhus are a specific number. The Prime Minister wins the position of victory, and the meaning of magical power here should be understood as such. Or subjective[59] should be understood in the sense of ownership[60], those who have six victories, and the great potential of magical power.
205. Continuous means constant continuously. The intention was that they surrounded him with the Ten Forces and did not leave the Buddha regardless of whether they had to go to Europe.
205. At that time means at that time[61]. For the word 'samaya' (time, etc.) there are nine meanings beginning with samavāya (event). As it is said:
[ 128 ] It is the event, the moment, the time, the cause, and the view, the acquisition, and the giving up and the insight, which is what needs to be seen. *
Here we should understand is time: meaning: at that time.
205. Still not achieving the goal means: those who have not yet achieved, have not achieved their goals - the "goal" (manasa) is a manifestation of craving. and expression thinking and expression level A-la-Han. As the saying goes, the goal is like a trap going through space ”where the target is referred to as craving. At this point people think, "mind, spirit, goal, heart, brilliance." on this issue can also be A-la-Han. “How can being famous among people, a person who is a friend, end the time of his karma and still not reach his goal? But here we just want to talk about the A-la-Han. That's why the meaning here is: The fruit of Arahant is still not attainable.[63]
205. The rightists. What is the meaning of rational learning? Being learned is understood in the sense of attaining the Dharma to beginners and this is referred to as follows: "Sir, to what extent is the novice learning?" The bhikkhus, here a bhikkhu is the one who attains the right to learn the right view ... to obtain the righteous thoughts of the newly-learned. "* Moreover, the novices learn to cultivate themselves. And it is said, "O bhikkhus, the novice learns to cultivate himself, and thus he is the one who practices himself." That is why he is called theist. And what is that person cultivating? He cultivates the upper Sangha alone, cultivates the upper mind, and practices the Sangha. He cultivates for himself, so we call them new friends[64]**
206. Comprehensive development means sprouting beautifully.
206. The word ( pāvacana) means praise (vacana). Or the word (pavavana) is the word (vavana) makes development .. the word (pāvacana) is simply the word (pavacana). The meaning here is Dharma.
206. Continuous means permanent. "Shining on this earth with the gods" is also often read.
The city of Buddha Dīpa Thànhkara is called Rammavati; his father, an aristocratic noble king named Sudeva, his mother was Sumedhā; Sumaṅgala and Tissa are the two supreme men of his writing; His attendant named Sāgata; his two supreme female writers are Nandā and Sunadā; Bodhi tree of Buddha is a Pipphali tree[66]. He was about eight cubit tall. His life span is about one hundred thousand years.[67]
But for what reason do we show that cities etc. are the places where they were born? It is said that: No one knows the city of his birthplace , nor does his father know his parents, nor does he know the city of his birth, nor does he know anything about his parents, neither must that person be a deva or god (Sakka) or Ma-king or Brahma or any other gods. [ 129 ] Thought: A strange thing like that is just normal.[68] You may think that he is not worth listening to. Therefore, no insight into the dharma will take place; without insight, the words of the Buddha will become useless and the Dharma will not be a factor leading to liberation. That is why the delimitation of the city boundary as the birthplace etc. of all Buddhas should be stated. Therefore it is said that:
IIB207. Rammavatī is the city name, Sudeva[69] is the name of a Noble Clairvoyant, Sumedhā is the name of his mother Dīpaṅkara who was a guru.
213. Sumaṅgala and Tissa are the supreme male novels, Sāgata is the name of the attendant Buddha Dīpaṅkara the master.
214. Nandā and Sunandā are supreme female novels. The Bodhi tree of Buddha is said to be the Pipphal tree
216. V the great sage Dīpaṅkara is eighty cubit tall. He shined like a tree of light, like a sāla king tree, which was sprouting forth.
The life of this great hermit is about one hundred thousand years. Living so long, he created many people to overcome suffering.
After being enlightened Dharma and creating many sentient beings to overcome the hindrance. He shines like a fire. Together with his disciples, he passed away.
And that Magical Power and those great disciples and the treasures at his feet were all gone. Are all practices empty?
207. In this case Sudeva is the name of a Noble Slayer, meaning that Sudeva is the name of his father, and is the king of the Roman Empire.
216. Eighty cubits tall means a height of about eighty cubit.
216. Like a light tree means like a light tree shining with coils[72] light and bunches of flowers. He was endowed with a perfect height and being around him. His body was adorned with Thirty-two generals and eighty minor generals. While Buddha was still alive in this world, he shined, which means he glows[73] is like a dazzling constellation with countless flames and shimmering lights under the sky.
216. Like an imperial tree stabbing a broom. Means: like a king Sāla tree flowering with immense fruit and buds in young shoots and like the Frankincense tree, hundreds of weeks tall (yojana) with lots of flowers in bloom. Likewise the Buddha eighty cubit tall shines continuously.
217. One hundred thousand years means his life span is about one hundred thousand years.
217. To live so long means to live for such a long time.
[ 130 ] 218. Helping sentient beings to overcome rapids means that he himself has allowed them to overcome them[74] "Making both humans and gods overcome" is also a way of translating. The meaning of this verse is that this world is with the gods.[75]
219. And that potential magical power means: that magnificent personality, that majestic personality.
219. The whole thing has disappeared: the meaning here is that these magnificent properties, which are mentioned have all disappeared, are all gone.
219. Are all of those practices empty? Means: Is everything that the practice is empty or empty? The meaning is this: they are often empty of their essential nature, etc.
In this regard, whether city boundaries are delimited, etc. is passed down in the text. So many topics are not left behind, or given before, we need to be explained. It means delimiting by son, by wife, by castle, by family life, by dancer, by demining demarcate with ascetic strides, demarcate boundaries with a temple, with assistants[77] and the reason for enlightenment is the same as we said above.[78]
And that Dīpaṅkara had up to one hundred thousand of the wives among whom his main wife was named Padumā, and his son was called Usabhakkhandha. Therefore it is said that:
Dīpaṅkara's wife is called Padumā[79] - her mouth is shaped like a lotus. Usabhakkhandha was the son of master Dīpaṅkara
79
And his three castles are known as Hāṃsa. Koca, Myūrā. He lived in the palace for ten thousand years.
80
He ordained to ride on the back of an elephant, the Victory Man residing in a park[80] Nanda, Nanda [81] means bringing great joy to the world, the name of his assistant
81
There are three different things between Buddhas:[82] Different in life, different in height, different in family background, different in the time it takes to strive for asceticism before reaching Enlightenment, different in the radiant light.
In this case, differences in life expectancy; for example, the long life of Buddha Dīpaṅkara is one hundred thousand years, the life of our Buddha is one hundred years. Difference in height[83] meaning some of them are high, others low; example. Dīpaṅkara is eighty cubit tall. And the Buddha we are only eighteen cubit tall. a difference in family background means that some of them were born into the Noble family; some were born in Brahmin families; for example, Dīpaṅkara and some others were born in the family of the Imperial aristocracy, Kakusandha, Koṇamamana and others were born in the Brahmin family. The difference in the time it takes to strive for asceticism means that some of the struggles are done within a short period of time like for the Buddha Kassapa.
[ 131 ] For others, like our Buddha, it takes a long time. Differences in aura mean that the aura in Buddha Maṅgala's body spread to ten thousand realms of the world, and the glory of the Buddha we are only about one stroke. The difference in aura also depends on the tendency - to the extent that one wishes. to the extent that the glow of his physical body shined. The intention of the Buddha Maṅgala is "that it shines to ten thousand worlds, she and this world ..."
But there is no difference in any of the special graces received.
And for all Buddhas, there are four positions that cannot be changed[84]: it is the position of the lotus position in only one position only; Zhuan Falun's position in Chu Tien descending from the audience cannot be changed; the first step into the Saṅkassa city gate at the time of his arrival from the realms of paradise[85] cannot be changed; The position of the four legs of the bed in Huong Phong at Jetavana cannot be changed and the monastery cannot change no matter how small or big.[86]
But [87] there is a further difference only in the case of our Lord Buddha in terms of demarcating the boundaries of those born at the same time. And regarding the delimitation of guardian star clusters, these seven were born at the same time as the Tri-Bodhisattva Bodhisattva, the Mother of Rāhula, the elder Ānanda, Channa, Kanthaka, the treasures of jewels, the ancient tree. Bodhi, Kāḷudāyin.[88]
It is recounted that the Great Life conceived into the womb, set out to make a great renunciation. Zhuan Falun and made the Song Thong under the constellation Uttarāsāḷha; the birth and attainment of Right Enlightenment and passing away of Nibbana under the constellation Visākha, and that the Sangha of his disciples, and the renunciation of events that occur together with longevity, occur under the constellation Māgha. After telling so many events, we must explain that the birth from the realms of the gods is in the constellation of Assayuja. This is the delineation due to many different factors.
What's left in the verse seems to be very obvious.
That is why the Buddha Dīpaṅkara, having fulfilled the duty of all Buddhas, just as he attained finalization. Níp table no longer accept the rebirth existing.
In the Buddha Dīpaṅkara era, the Tathagata Cross Force has emerged (appears), there are also three other simultaneously rising: Taṇhaṅkara, Medhaṅkara, Sāṇaṅkara. They are not discussed here because they were not registered at the time of the Bodhisattva's existence. But to demonstrate in the Commentary on all the Buddhas that have emerged since the beginning of that year, people have said the following:
Taṇhaṅkara, Medhaṅkara and then Saraṇaṅkara, and the self-Enlightenment Dīpaṅkara, Koṇdañña the supreme being of you.
Maṅgala and Sumana and Revata, Sobhita are sages.
Anomadassin, Paduma, Nrada, Padumuttara. Sumedha, and Sujāta and Piyadassin are very famous people famous everywhere.
Atthadassin, Dhammadassin, Siddhattha are the leaders of this world.
Tissa and Chief Justice Phussa, Vipassin, Sikhin. Vessabhū, Kakusandha, Koṇgamana. and also the Kassapa leader.
[ 132 ] These people have attained Right Samyaksambuddha, attachment to disappearance, and concentration.
After he emerged as he acquired hundreds of aura, dispelling the vast darkness,
Concluding the Commentary at this level and not making any reduction or extending the Annotated Chronicles of the Buddha about Dīpaṅkara in the Commentary on the Man of the Sweet Meaning, the Annotation of the Chronicle The Buddhas.
This is the end of the first Chronicle of the Buddha's Diary.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.31/3/2020.
No comments:
Post a Comment