32 Good Generals Of The Buddha.VIETNAMESE TRANSLATE ENGLISH BY =VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Buddha was a complete human being, not only intellectually and virtuously, but also physically. The Southern Tradition as well as the Northern Sutras all mention the 32 good marks of the Buddha fully , these signs were discovered at birth, identified by the generals. Later, the Buddha also confirmed that there are 32 generals through the handed down sutras. According to the ancient Indian dharma point of view, whoever has 32 good generals will be king to rule the world, if he leaves home, he will become a Buddha. The fact that Prince Siddhartha has 32 generals has signaled that he is not an ordinary person. That became a reality when he left home to seek the way and achieved Buddhahood. I. The concept of good generals: 1) Good appearance from the point of view of oriental dharmas is not the concept of aesthetic beauty, but the beauty of virtue expressed through the body. A person's good and affluent life is expressed in whether or not they are successful, these good signs have deep roots related to the virtues of grandparents or parents or one's own in the past. This is based on actual experience and observations that draw the rules of the method. 2) For Buddhism, the body is obtained in a good way, manifesting the good life, through the theory of righteous return along with medical treatment. All those good conditions are due to merit accumulated in the past, according to the law of cause and effect: reap what you sow. The Buddha has 32 good marks, which means that he has accumulated immeasurable merit in many kalpas, this is the result of those merits only. 3) The concept of how good and bad generals are, according to what standards, depends on the actual experience and cultural traditions of each nation and country. There are generals from the point of view of India that are good but for us are bad or weird. Therefore, it is necessary to be generous when judging the general dharma. II. The good characteristics of the Buddha: A/ Thirty-two good characteristics of the Buddha are mentioned, quite a lot in the suttas, in the Southern and Northern Tibet, such as: the Sutra of the First Great Primordial Condition (the School of A Ham), the Heart Sutra of the Twelve Generals (the Middle Ages), The Mahayana Sutras (the Truong Bo), the General Sutras (the Truong Bo), the Volume Sutras, the Minor Bodies... and a few scattered in the Mahayana canon... B/ Refer to the 32 good generals of the Buddha through the above sutras, there are quite a few differences, there are generals of this sutra yes, no other sutras and vice versa. There are a number of different views. Like the First Great Primordial Sutra, there is a sign of the word "thousand" in the chest, but other sutras do not have it. Kinh General (Truong Bo) does not have a general humiliation like most other sutras. On the other hand, the same Southern tradition still has different views, so does the Northern tradition. There are signs that are quite different from each other, such as General 18 in the Early Great Primordial Condition, which is a 7-hole in the body that is full and flat. In the General Sutra, it says 7 places in the body, the 3rd General in the First Great Primordial Condition says that there is a thin net between the limbs like a king goose's feet. But the Sutra of Thirty-two Generals is said to be like a swallow. The Pali Canon of the Lakkhana says that the soles of the hands and feet are spread like nets... From those differences, it is difficult for us to determine which sutra is correct and has 32 marks, if naively believing in the 32 characteristics of a particular sutra, it is difficult for us to imagine the shape of the Buddha. C / Despite the above difficulties, but through the signs that many sutras say the same, through the fact that the Buddha's appearance is handed down, we can draw the good characteristics of the Buddha as follows: 1. The soles of the feet are flat. 2. Under the soles of the feet there is a wheel of a thousand spokes. 3. Full heel. 4. Fingers, toes elongated. 5. Soft limbs. 6. Stand straight with your arms reaching your knees. 7. The feathers are blue and swirl to the right. 8. The skin is smooth, smooth, and dust-free. 9. Yellow skin like yellow y. 10. General hidden code. 11. Slim belly. 12. Enlarged breasts. 13. tall body. 14. There are enough 40 teeth. 15. The teeth are flat and even. 16. White and shiny teeth. 17. Clear voice echoes far away. 18. Chest has the word "swath". 19. Shoulders are horizontal and regular. 20. Tongue long and wide. 21. Green and beautiful eyes. 22. There is a white hair between the eyebrows that rotates to the right. 23. The top of the head has a humiliation plan. Some of the good generals above are consistent with the Chinese and Vietnamese views of good generals. (Some of the remaining good generals have some differences between the sutras, we do not quote them here). III. Symbolic meanings of some good generals: Surveying the 32 good generals of a great man from an Indian point of view, there are quite a few types of dharma signs with symbolic meaning and true dharma meaning. The Buddha himself also used the concept and belief in people's good marks to convey the ideal of "Eradication of evil, growth of good". The Lakkhana Sutras, the Thirty-two Generals, all have explanations of the cause, because of what merits they have, and explain in quite detail, for example: 1) The sign of humiliation (Usnissa): This sign is a lump of flesh floating on the top of the head, which is accomplished by virtue of honoring parents, respecting teachers and elders. The Mahayana point of view is that this sign represents the wisdom of the Buddha, from this humiliation, it also develops an additional sub-sign, which is the sign of no view, which is the sign that lies on the top of the head but cannot be seen with the naked eye. Only wisdom eyes can see. According to the interpretation of Mahayana Buddhists, under the eyes of wisdom, this sign has the appearance of a thousand-spoked wheel, in some places it is said to be like a thousand-petaled lotus, representing wisdom, through this sign can be distinguished. gain more or less merit. 2) The sign of the word "swastika" (Svastika): In the Pali Canons, it is not found that the sign of the word "swan " is mentioned, the A-functions only speak of the First Great Primordial Sutra, maybe this sign was added later, for so I don't say what merit is created. There are two interpretations of the "swastika" general as follows: a. The word "swan" means auspicious, is a sacred word of India, this spiritual word has the ability to bring all good luck and good fortune (PH Dictionary, Pope) b. The word "ten thousand" denotes immeasurable merit, immeasurable compassion and immeasurable wisdom of the Buddha. It's a badge, not a script. (PHVN, TMC). Perhaps at first it was a syllable, but later its original meaning changed to a symbolic meaning for the fulfillment of mind, spirit, and virtue. These two generals have become symbols associated with the Buddha statues currently worshiping, which have been humanized. In addition to the above two signs, some sutras also say that the Buddha also had a general halo radiating around the body about a range. This sign is not mentioned in the sutras that we have quoted, but in the Pali Katha-Vatthu Abhidhamma. 3) The long and wide tongue sign (Pahutaiivaho hoti) is interpreted as the Buddha's tongue that can lick and touch the ears... This sign is due to the merit of always speaking truthfully and gently, without slandering people... but having a long and wide tongue. In the Amitabha Sutra, it is said, "The Buddhas of the ten directions extend their wide and long tongues to cover the three thousand Great Thousand Worlds and speak truthfully, saying..." Therefore, the broad and long tongue signifies the honesty of speaking properly and without cunning. lie. The above presents some typical iconic generals, within the scope of this article it is impossible to mention more. However, it is enough to show us that in addition to the usual meanings, good signs also have a deeper and more sublime meaning. IV. The influence and physical beauty of the Buddha: If we leave aside the good generals with uncertain character due to incorrect memorization of the factions, or arbitrary additions and deletions, we leave aside the good generals with religious symbolism and the worship of the gods. disciples, one can imagine the Buddha as a tall, beautiful, well-proportioned, majestic man who changed his attitude, welcomed him warmly, when he spoke, everyone was completely conquered. It must be said that his beautiful appearance has contributed a lot on the path of enlightenment. Thanh Nhan Vakkali, the son of a wealthy man, came to listen to the Buddha's sermon, saw his beautiful body, Vakkali did not hear anything and only admired the Buddha's form, then asked to leave home to be near the Buddha. . Once the Buddha forced Vakkali to stay away from his retreat, Vakkali was sad, disappointed and wanted to commit suicide. On that occasion the Buddha explained the impermanence of the body of the four elements, through which Vakkali became enlightened. People too, they admire and follow him not only because of his teaching skills, but also because of his wonderful appearance and beautiful style. V. Conclusion: The 32 good generals of the Buddha are very richly mentioned in the Southern and Northern Canons. This affirms the specificity of the Buddha's virtues and characteristics and also brings inspiration to artists and later disciples. Increasingly the image of the Buddha was recreated, embellished by the boundless respect of his disciples, his image was gradually supernaturalized. During the development of Mahayana Buddhism, his body became a philosophical object, or became a symbol of the ideal through the theory of the Buddha's Three Bodies: Dharmakaya - Sambhogakaya - Nirmanakaya. Even if his appearance is conceived as an ordinary person or a supernatural saint, people's reverence and loyalty to him do not change. Because everyone can see that the value of the Buddha is not in his body but in the liberation that his teachings bring. The path to the truth has been opened, happiness and liberation will come to those who strive to reach, through experimentation, not through appearance as the Vajra Sutra said: The reason for seeing self, Because of the sound of asking for a fall, people practice evil ways, unable to see the Tathagata.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/10/2021.