MANUAL SUCCESS. [1b12] I have heard thus: At one time the Buddha was in the Hoa Lam cave[1] in the Ky-da orchard, in the country of Savatthi, with a great assembly of monks, one thousand two hundred and fifty people. At that time, the bhikkhus, after begging for alms, gathered at the Flower Forest Hall[2] and discussed together: "Sage Bhikkhu-stilts! Only the Supreme Being, who is so wonderful and rare, has divine powers that can penetrate far away, has great power, knows the past of countless Buddhas; They have entered Nirvana, cut off all the endings, and destroyed all theories. And also know clearly how long or short the lives of those Buddhas are; until the name, the family falls, the eating, the long and short life, the feeling of happiness and the feeling of suffering[3]; know well that these Buddhas have such precepts, such dharmas, such wisdom, such liberation, and such abiding. Well, friends, it is because the Tathagata is well aware of the dharma-natures that he knows, or told by the gods?" At that time, the Blessed One, who was in a secluded place, with his pure heavenly ear, heard clearly the bhikkhus discussing this discussion, got up from his seat, went to the Flower Forest Hall, and sat down at the seat prepared. At that time, the World-Honored One knew, but still asked: "Bhikkhus! What have you gathered here to discuss?" The bhikkhus then brought everything to the Buddha. Then, the Blessed One said to the bhikkhus: "Good, good! Since you have left home to study the Way with righteous faith, you should do two things: one is to speak according to the sage Dharma, the other is to be silent according to the sage Dharma. What you discuss should be like that. The divine powers and majesty of the Tathagata is extremely great; He knew everything from countless past lives, so it was because [1c] understood the dharma-natures, and at the same time it was told by the Devas." Then the Buddha said the chant: The bhikkhu-stilts met in the Dharma hall to preach the Noble Dharma. The Tathagata from an empty place Hear clearly with the ear of heaven. The Buddha's sun shines all over, Analysis of the meaning of the Dharma world. Also know the past, the Buddhas[5] the parinirvana, Name, lineage, race. Also know the life-span section. Where he is, Noting by pure eye. Gods of great power, Faces very dignified, Also came to report to me Buddhas of parinirvana, Place of birth, name, race, Sound is wonderfully revealed[6]. The Supreme Being in the world knows the Buddha of the past. The Buddha again said to the bhikkhus: "Bhikkhus! Would you like the Tathagata, who knows the causes and conditions of the past Buddhas with his wisdom and life, to tell you?" The bhikkhus immediately said to the Buddha: "World Honored One, now is the time. We want to hear. Well done, World Honored One! This is a good time to lecture. We will serve.” The Buddha said to the bhikkhus: "Listen, think carefully! I will distinguish between theories for you to hear." At that time, the bhikkhus obeyed and listened. The Buddha said: "Bhikkhus! In the past, ninety-one kalpas ago, a Buddha named Bhikshu, Tathagata, Chi Chan, appeared in the world. "Again, bhikkhu, in the past thirty-one kalpas ago a Buddha named Thi-qi, Tathagata, Chi-True, appeared in the world. “Again, bhikkhus, in the same thirty-one kalpas a Buddha named Bhikkhusāra[9] Tathagata, Chi Zhen, appeared in the world. "Again, bhikkhus, in this sane kalpa[10] there is a Buddha's name of ku-lu-kun,[11] ku-nahamm,[12] kassapa.[13] I am now also in this sage life that has attained supreme enlightenment." At that time, the Buddha spoke the verse: After ninety-one kalpas, there was the Buddha, the Bhikkhu-bhikkhu. The next thirty-one kalpas There is a Buddha named Thi-qi. Also in this life, the Buddha Vairocana appeared. [2a] Now in this sage life, Countless na-duy[14] years old, There are four Great Immortals, Appears because of the love of life: Sen-lu-Tun, Na-ham, Kassapa, Sakyamuni . “You should know that, during the time of the Buddha Vairochana, mankind lived to be eighty thousand years old. During the time of the Buddha Thirty, mankind lived to be seventy thousand years old. During the time of the Buddha Vairocana, mankind lived to be sixty thousand years old. During the time of the Buddha, the human race lived to be forty thousand years old. In the time of the Buddha, the human race lived to be thirty thousand years old. During the time of Buddha Kassapa, mankind lived to be twenty thousand years old. And now that I was born, mankind will live to be one hundred years old, with little increase in size, but much decrease in decrease." Then the Buddha said the chant: People of the time of the Bhikshus, Life of eighty-four thousand, People of the time of the Buddha Thi-qi, a life of seventy thousand years. People of the time of Bhikkhu-she-she life of six thousand years old. The people of the time of Gou-lou, Ton Tho, lived forty thousand years old. People of the time of Cau-naham lived three thousand years old. The people of the time of the Buddha Kassapa lived twenty thousand years old. People of my time today have a life span of not more than a hundred. "Bhikkhu-Buddha was born in the Sa-li lineage, surnamed Cau-elegant[15]. The Buddha Thi qi and the Buddha Visha were the same, the family line too. Buddha Ko-lu-kun was born in the Brahmin lineage, with the family Ka-lettuce[16]. The same goes for the Buddha of Ko-nahamm, the Buddha of Kassapa, the family line too. But now I, Tathagata, and Chi Chan were born in the Sa-li lineage, the Gotama family[17]." Buddha again said the chant: Bhikkhu-ba-thi Tathagata, Thi-qi, Bhikkhu-sa-she; The Three Perfectly Enlightened Ones, Born in Caucasian-elegant family. The other three Tathagatas, Born in the family of Kassapa. I, the Supreme Being, guide all sentient beings. The foremost among the gods and men, the Courageous Gotama family. The first three Buddhas of Right Enlightenment, Born in the Sa-li lineage. The following three Tathagatas belong to the Brahmin lineage. I am now the Supreme Being, the mighty Sa-li lineage. "Viva-thi Buddha sitting under the ba-la-tree[18] attained Supreme Enlightenment. Thi-qi Buddha sat under the dung-da-li tree[19], becoming the Supremely Enlightened one. Bhikkhu-Buddha [2b] sitting under the sala tree[20] became the Supremely Enlightened One. Gautama Buddha sat under the thilissa tree[21] and attained enlightenment. Buddha Cau-naham sat under the tree-temporary-la-la [22] into the right enlightenment. Kassapa Buddha sat under the tree of the law of Nirvana[23] and attained enlightenment. I am now, the Tathagata, Chi Chan, sitting under the eightfold tree[24] and attaining Perfect Enlightenment." Then the Buddha spoke the chant: Bhikkhu-she-thi Tathagata Goes to the para-tree* And right there Achieving Perfect Enlightenment. Enlightenment, end the source of ownership. Bhikkhu-she-she Tathagata Sitting under the sala tree[25] The view. Divine power is not a hindrance. Sentence-honored Tathagata Sitting at the root of thilisa Immaculate, without a priori. Sentence-naga-mani[26] Sit under the tabernacle And right there Destroy greed, grief. The Tathagata Kassapa, Sitting under a long nihil, [27] And on that spot Destroy the root of existence. I now, Shakyamuni Van Sit under the bowl of banyan tree. The Tathagata, the ten powers, Annihilates the endings, Subdues the demons and grudges, Shows the light among them. Seven Buddhas, diligent energy, Radiating light, destroying darkness; Each sitting at the root of a tree, There he attained Perfect Enlightenment. “Bhikkhu-Buddha had three assemblies that preached the Dharma. The first group had sixteen thousand eight thousand disciples. The second group has ten thousand disciples. The third group has eighty thousand disciples. Thi-qi Buddha also had three Dharma lectures: The first had ten thousand disciples. The second group has eighty thousand disciples. The third group has seventy thousand disciples. Vairocana Buddha had two assemblies to teach the Dharma. The first group had seventy thousand disciples. The second group has sixty thousand disciples. The Tathagata, the Tathagata, a Dharma assembly, has disciples of 40,000 people. The Tathagata Confucius, a Dharma assembly, has 30,000 disciples. The Tathagata Kassapa, a Dharma assembly, has twenty thousand [2c] disciples. I am now giving a Dharma lecture, with one thousand two hundred and fifty disciples." At that time, the Buddha said the chant that: The monk named Quan,[28] Wisdom is incalculable, Seeing all over[29], fearless, Three assemblies of disciples. Thi-qi, bright,[30] motionless, Eliminate the end history, Immeasurable great majesty, Unmeasurable, He also has three assemblies, Gathering disciples. The end of the bhikkhus, the Great First Gathering, Fame in all directions, the French color is praised; We disciples two assemblies, Dien wide meaning deep clothes. Sentence-souvenir one assembly, Mercy, treatment of suffering, The teacher teaches sentient beings, We disciples one assembly. The Tathagata's Sentence, the Supreme One, too, The body is pure gold and purple,[31] The appearance is perfect, The disciples are gathered together, Widely expounding the mysterious Dharma. Ca-lettuce, each hair[32], One mind not delusional, Not a word cumbersome,[33] We disciples a assembly. Power of the Mind,[34] I, Sa-Mon they Like, Supreme, Heaven in Heaven, There is a group of disciples; That association, I show the meaning, and explain the pure teaching. In the heart is often joyful, Gonorrhea, not reborn, Bhikkhu, Thi-qi, three; Bhikkhu-Buddha, two; Four Buddhas, one for each of the Fairies, gave a speech. “Bhikkhu-Buddha had two disciples, Khin-tra and Desa,[35], the first among them. Thi-qi Buddha had two disciples, A-Pi-fu and Tam-ba-she[36], the first of the disciples. Bhikkhu-Buddha has two disciples, Pho-du and U-da-ma[37], who is the first of the disciples. Buddha Gotu-kun has two disciples, Tat-ni and Bhikkhu-[38], who is the first of his disciples. [3a] Buddha Gotamaha had two disciples, Thu-banna and U-da-lou[39], the first of his disciples. Buddha Kassapa had two disciples, Desa and Brahmin, [40] being the first of his disciples. And now I have two disciples, Sariputra and Moggallana[41], who are the foremost among them." At that time, the Buddha spoke the recitation: Shield-tea and Desa: Disciple-Viva-thi. A-Pi-Fu, Tam-she: Disciples of the Buddha Thi-qi. Pho-du, U-da-ma, First class disciples; Both rows of malice: Disciple-sa-she. Ta-ni and Bhikkhu: Disciple of Cau-Lou Ton. Letter-table, Udala-Lou: Disciple of Cau-naham. Dexa, Brahmin: Disciple of the Buddha Kassapa. Sariputra, Muc-lian: The First Class of My Disciple. “Bhikkhu-Buddha has an attendant disciple[42] who is Worryless[43]. Thi-qi Buddha has a deacon disciple, Ren Hanh[44]. Bhikkhu-Buddha has a deacon disciple, Nirvana [45]. Gautama Buddha has a deacon disciple, Thien Giac[46]; Buddha Confucianism has a disciple deacon is An Hoa[47]; Kassapa Buddha has a deacon disciple, Thien Huu[48]; and I have a disciple deacon is Anan[49]." Worrylessness and Forbearance, Nirvana and Compassion, An Hoa and Thien Huu The seventh is Ananda. That is Buddha's attendant Full of meaning animals, Day and night do not let loose, Benefit yourself and others. The seven Saints disciples, Most of the seven Buddhas rejoiced and made offerings, and naturally entered extinction[50]. "Bhikkhu-Buddha had a son named Phuong Ung[51]. Thi-qi Buddha had a son named Infinite. She had a child named Dieu Giac. Cau-lou has a son named Thuong Thang. The sentence-naham has a son named [3b] Guru. Ca-Lettuce has a son named Tap Quan. I now have a son named Rahula.” The Buddha said the chant again: Phuong Ung, and Immeasurable, Wonderful and Supreme Victory, Master and Collective, Seventh Rahula. Those noble children Heir to the Buddha's seed; Love the Dharma, love giving, In the Holy Dharma, fearless. “Bhikkhu-Buddha had a father named Table-top[52], the line of King Sa-li; mother's name is Table-head-she-de[53]. The kingdom of the king's city was named Ban-tou-ba-de [54]." The Buddha then said the chant: Turning Labels[55], Father Table-head, Mother Table-head-she-topic. In the city of Ban-head-batta, the Buddha preached the Dharma in it. “Buddha Thi Qi had a father named Minh Tuong,[56] of the Sa-li king line; His mother's name was Quang Dieu;[57] the country became a king named Quang General[58]." Buddha said and chanted: Thi-qi, father Minh General, mother's name is Quang Dieu; In Quang General's citadel, Uy Duc defeated foreign enemies. “Buddha Visha had a father named Thien Dang,[59] of the Sa-li king line; His mother's name was Tuyet Gioi,[60] the country became king named Vo Tu [61]." The Buddha said and recited: Father Buddha Visha-ba, King Sa-li Thien Dang; Mother's name is Confession of Precepts; Quoc became the name of No example. “Buddha-kusala had a father named Tu Dac[62], a Brahmin; her mother's name is Thien Chi.[63] The king's name was An Hoa[64] and the city was also named An Hoa.[65]" The Brahmin Tu Dac, whose mother's name is Thien Chi. The king's name was An Hoa, and he ruled the city of An Hoa. “Buddha Kānaham had a father named Venerable Venerable,[66] of Brahmin lineage; mother's name is Thien Thang.[67] The king's name was Thanh Tinh[68] and this city was also named Thanh Thanh [69]." Brahmin Great Germany, Mother's name is Thien Thang; The king's name is Thanh Tinh, and he lives in the city of Purity. “Kassapa Buddha had a father named Pham Duc,[70] a Brahmin; mother nameb [3c] Owner.[71] The king at that time named Level-Bhikkhu[72], ruled the country in the name of Ba-la-complaint.[73]” Brahmin Pham Duc, whose mother's name was Tai Owner; In the time of the king named Level-Bhikkhu, Tri city of Ba-la-complaint. “And I have a father named Tinh San[74] of the Sa-li king line, and his mother's name is Dai Thanh Tinh Dieu[75]; ruler of the king's city is the Ca-pilavat.[76]” Father: Satli Tinh San, Mother's name Dai Thanh Tinh; Large land, affluent people; I was born there. “Those are the conditions, names, races, and birthplaces of the Buddhas. A wise person hears of this condition and does not rejoice and gives rise to desire!" At that time[77], the Buddha said to the bhikkhus: "O bhikkhus! Now I want to, with the full knowledge of my life, will talk about the stories of the Buddhas of the past. Do you want to hear it?” The bhikkhus replied: "Now it is appropriate. We want to hear.” The Buddha said: "Bhikkhus, listen carefully, think carefully! I will distinguish between theories for you." "You should know, bhikkhus, that the Buddha's permanent dharma is thus: 'The Bodhisattva-Vivathi from the Tusita heaven descended into the mother's womb, entered through the wrong hand, and mindfully did not disperse. chaos. At that moment the earth shook; brilliant light illuminating the world; The places where the sun and moon do not shine are also looking forward to shining. Beings in the dark place can see each other and know for themselves where they are being born. That bright light shines on the palace of Mara, the gods, the Emperor like, the Brahma, the recluse, the brahmin and other living beings; All is desired by the light. The light of the gods naturally disappears." Then the Buddha said the chant: Thick clouds cover the void, Lightning shines on the world; The birth of a bhikkhu, the light shines too. Where the sun and moon do not come, Everything is illuminated, Thai is pure and immaculate: All Buddhas are Dharma. “Bhikkhus, you should know that this is the permanent dharma of the Buddhas. Bodhisattva-Viva-thi, while in the mother's womb, [4a] specialized in mindfulness, not scattered; Usually there are four angels with spears in their hands, protecting his mother, both human and non-human beings can not penetrate. That is common law.” Then the Buddha said the chant: The four directions are four angels, Having fame, great virtue, being commanded by God Emperor, Skillfully guarding Bodhisattvas. The hand usually holds the spear, The bodyguard did not leave. Humans and non-humans are not harmful. That is the common law of the Buddhas. Protected by Gods, Like a goddess serving Heaven; The relatives are happy. That is the common law of the Buddhas. “Again, bhikkhus, this is the permanent dharma of the buddhas: the bodhisattva bhikkhus from the heavens of Tushita descended from the heavens into the mother's womb, focused on mindfulness, without distractions, making the mother's body secure. There are no worries, the more wisdom grows. Mother examined her own pregnancy, clearly saw the bodhisattva's body with all senses, beautiful as purple gold, without blemish, like someone with clear eyes, looking at pure lapis lazuli, seeing both inside and outside without a trace hinder. This, bhikkhus, is the permanent dharma of the Buddhas.” At that time, the World-Honored One said the verse: Like bright lapis lazuli, Light like the sky and moon; Nhan Ton in the mother's womb, Make the mother not brainless. Intelligence increases. See pregnancy like pure gold; Happy pregnant mother. That is the common law of the Buddhas. “Bhikkhus, the bodhisattva Bhikshushi descended from the Tusita heaven into the mother's womb, mindfully and undistracted, making the mother's mind always pure, free from sensual thoughts, and free from distractions. burning fire. That is the ordinary dharma of the Buddhas.” The World-Honored One said the verse again: The bodhisattva abides in the mother's womb. Blessed are the gods in the heavens. His mother's mind is pure. There are no sensual thoughts. Abandoning lusts, Not infected, not close, Not consumed by the fire of desire, The Mother of the Buddhas is always pure. "Bhikkhus, the Buddha's permanent dharma: the Bodhisattva Bhikkhu-stilts descended from the heavens of Tushita into his mother's womb, mindfully and without distraction, causing his mother to observe the five precepts, [4b] pure conduct, pure faith and benevolence, accomplishing all good things, peaceful without fear; and when the body breaks up and dies, one is reborn in the Dao-li heaven. That is the ordinary dharma of the Buddhas.” Then the Blessed One said in verse: Conception of the Supreme Being, Effort, Full Precepts; The common network is born again. That fate, said Buddha's mother. “Bhikkhus, the permanent dharma of the Buddhas: When the bodhisattva Bhikkhuni, when he was born, came out of his mother's right hip, the earth trembled, and light shone everywhere. At the time of conception, all the dark places were illuminated. That is the ordinary dharma of the Buddhas.” The crown prince was born, the earth trembled, Light shines everywhere, This and other realms, Above and below and in all directions. Radiating light, making eyes bright, Full in the body of the sky, With pure joy and happiness, Recalling the name of the Bodhisattva, "Monks, the eternal dharma of the Buddhas: the Bodhisattva-Viva-thi, at birth, not by the mother's hip that comes out, dedicated to mindfulness, not scattered. At that time, the Bodhisatta's mother was holding a branch in her hand, neither sitting nor lying down. There were four angels carrying perfumed water standing in front of her and saying: 'Mother, now you have given birth to a holy son, don't worry. ' That is the permanent dharma of the Buddhas." Buddha's mother does not lie down, sit; The world, the holy life; Not lazy; Born Chi Ton, worshiped by gods and men. “Bhikkhus, the Dharma is common to the Buddhas: At birth, the bodhisattva Bhikkhus, born of his mother's hip, is mindful and undistracted, and his body is pure and unpolluted by impurities. unclean. For example, a man with bright eyes throws clean pearls on white silk, and clearly sees that both have not soiled each other, because both are clean. The same is true of the bodhisattva coming out of the womb. That is the ordinary dharma of the Buddhas.” Like bright pearls clean, On silk, unstained; When a bodhisattva gives birth, pure, unpolluted. “Bhikkhus, the permanent dharma of the Buddhas: The bodhisattva Bhikkhuni, born from his mother's hip, is not distracted by mindfulness. He came out from his right hip, and as soon as he came down to the ground, [4c] without help, he walked seven steps, looked in all directions, then raised his hand and said, 'In heaven and on earth, I alone am precious. I will save sentient beings from birth, old age, sickness, and death[78].' That is the permanent dharma of the Buddhas.” Like a lion walking, Looking in all four directions; When the Lion was born, so did he take seven steps. Again, like a great dragon, looking at all four directions, the Human Dragon born, Walking seven steps too. When the Dual Being is born, Walk seven steps leisurely, Look at the four directions and say: There will be an end to the suffering of birth and death. At birth, No one can compare, Self-examination of birth and death, This body is the ultimate. "Bhikkhus, the Buddha's permanent dharma: The Bodhisattva-Vivathi, when born from the right hip of his mother, mindfully and without distraction, immediately has two springs of water, one kettle and the other. cool, naturally flowing from the ground, to make offerings to the Bodhisattva. That is the ordinary dharma of the Buddhas.” The Amphibian was born, Two springs gushed forth by themselves, To make offerings to Bodhisattvas, use; Turn Bath Labels Clean. Two springs self-flow, Spring water is very clean; One warm, one cool, Bathing the Omniscient One. “When the Crown Prince was born, Father Pan-tou invited generals, monks, and ascetics to come and see Prince General to know good and bad. Then the generals obeyed orders to come and see, and even before they were dressed, they clearly saw the signs in full. Ben guessed that: 'The person with this general will have two paths, certainly no doubt. If he stayed at home, he would be the Holy King, who would rule over the four continents of the world, have all four armies, and rule the people with the Right Law, without bias; grace all over the world; naturally there are seven treasures gathered; have a thousand sons who bravely defeat the enemy; There is no need to use swords, but the world is at peace. If you leave home to study the Way, you will become a Perfect Enlightened One, complete with ten marks." Then the generals said to the king: “The king's son has thirty-two generals, will have two paths, no doubt. If you stay at home, you will be a wheel-turning saint. If you leave home, you will become a Perfect Enlightenment, full of ten marks." [5a] At that time, the Buddha said the chant: The Prince of a Hundred Blesseds of Birth, Recognized by the Master, As it is written in the scriptures, Surely in two ways: If he is happy at home, Will be a Wheel-turning King, Gaining the Seven Treasures Rarely, the Treasure manifests itself to the king. A thousand spokes golden wheel, Surrounded by a golden net; Wheels fly around, Should call the wheel of heaven. The elephant with seven tusks is well trained, Tall and white as snow, Able to fly in the sky: The treasure elephant is second. Horses go around the world, Go early, eat in the afternoon, Red hair, monstrous mane, Is the third treasure. Clear lapis lazuli, Shining a do-week, Night as bright as day, Is the fourth treasure. Color, sound, smell, taste, touch, No one can compare, First class of women: That is the fifth treasure. Donate to the king of lapis lazuli, pearls of precious things, Joyfully serve the tribute: That is the sixth treasure. According to the concept of the King of Wheels, the Army moves quickly to retreat, Nham quickly follows the king's will: That is the seventh treasure. These are the seven treasures: the wheel, the elephant, the white horse, the treasured layman, the precious woman, and the seventh precious soldier. Looking at it without getting bored, the Five Desires amuse themselves. Like an elephant breaking the rope, leaving home, attaining Right Enlightenment. A king who has such a son, a human duality, turns the wheel of the Dharma in life, a city of Tao, and is not lazy. “At that time, the Father graciously asked the general three times: 'Look again, what are the thirty-two generals of the Prince?' The generals then put the shirt back on the Crown Prince, and clearly stated the thirty-two generals: 1. The feet are flat and full, walking and standing firmly. 2. Under the feet there is a mark like a wheel with a thousand spokes, the light shines on each other. [5b] 3. There is a thin mesh between the fingers and feet like a king goose's feet. 4. Hands and feet as soft as the sky. 5. The slender fingers and toes are second to none. 6. Full heels don't look boring. 7. The legs are elongated like that of a deer. 8. The joints hook each other like chains. 9. Hidden sound code. 10. Stand straight with arms extended past the knees. 11. Each pore has a hair; That hair swirls right, the color of lapis lazuli blue. 12. The hair grows on the right side, the blue color straight up. 13. Metallic body color. 14. Smooth skin without dirt. 15. The two shoulders are equal, full, beautiful round. 16. There is a swastika in the middle of the chest.[79] 17. Body twice as tall as ordinary people. 18. Seven seats in the plump person. 19. I am tall, as big as a tree.[80] 20. Cheeks like a lion. 21. Square chest is full like a lion's chest. 22. There are forty teeth. 23. The teeth are even and full. 24. Teeth close together without opening. 25. White teeth, brightly. 26. Clean throat, eat whatever is appropriate. 27. Long wide tongue that can lick up to the edge of the ear. 28. Voice as clear as Brahma. 29. Blue eyes. 30. Eyes like the eyes of a king buffalo, with two eyelids on the bottom [81]. 31. There are white hairs between the eyebrows, soft, stretched out a range, when released, it spirals to the right, like a pearl. 32. There is floating meat on the top. Those are the 32 generals of great people.”[82] Then he said the chant: Stand firm, feet are soft, Don't step on the ground, show signs; Page professing a thousand-spokes general; Enough bright colors; The body is tall, wide and upright, Like a kind of sycamore tree; Tathagata, unprecedented, hidden hidden code; Gold jewel adorns the body, The generals shine each other; Although circulating[83] according to custom, But the dust does not stick; Like a smooth sky; Natural skylight cover; Pham yin, purple body, Like a flower reaching out of a pond. The king asked the general. General monk respects the king. Praise the Bodhisatta, Shining all over the body, The tendons and joints of the limbs, Inside and out are clearly visible; [5c]All flavors are wonderful; The body is straight and not crooked; Wheels appear at the bottom; Voices like a robin; General full thighs, It's due to full karma; Beautiful round elbows; Eyebrows are very serious; The Lion among men, Mightiest of all. Both cheeks are full; Lying on his side like a lion; Forty regular teeth; Tight without crevices; Pham sound is rare, Far from near depending on listening; Stand upright without leaning, Hands touch the knees; Fingers are even, soft; Enough noble generals. One hair per strand; Mesh between limbs; Humiliation, blue eyes; Eyes above and below double eyelids; The shoulders are horizontal, round, full; Enough thirty-two generals. Heels are not high or low; Thighs slim like deer thighs. The Exalted One appears, Like an elephant breaking its leash, To save sentient beings from suffering, From birth, old age, sickness and death. He brings great compassion, Teaches the four truths, Explains the Dharma, and is respected by all. The Buddha again said to the bhikkhus: "Monks, when the Bhikkhu-Buddha was born, the gods were above, in the middle of nowhere, holding a white umbrella in their hands, a treasure fan, to prevent cold and heat. wind, rain, dust.” Rarely among humans, the Duality was born, Revered by the gods, Offering a treasure parasol, a treasure fan. “At that time, the Father gave four nannies: one, nursing; two, bathing; three, put incense; four, have fun. They are happy to raise, not lazy.” Kind-hearted nanny, Nurturing a newborn: Breastfeeding and bathing, Incense and play. The best incense in life, Pamper the Supreme Being. [6a]“When I was still a pupil, boys and girls all over the country looked at him and did not get bored.” Respected by many, Like a newly built golden statue, Boys and girls look at the same, look forever not bored. "When I was still a pupil, boys and girls all over the country passed each other and held each other, like looking at precious flowers." The Buddha said a verse: When Duan Tuc Ton was born, He was loved and respected by many, Carrying each other's arms, Like contemplating the fragrance of precious flowers. “When a bodhisattva was born, his eyes did not blink like the gods of the Dao-li [84]. Because of the unblinking eyes, it is called the Bhikkhu-bhava." The Supreme Being does not blink, Like the Heavenly Knives, Seeing the form but correctly contemplating, So the name of the Bhikkhu-ba-thi. "When the Bodhisattva was born, his voice was clear, gentle, and gentle like the sound of the old kalala bird." Like the bird on the Snowy mountain, Drinking perfume and singing, so is the Two-Tailed One, whose voice is transparent. "When a bodhisattva is born, his eyes can see for a do-week." Due to pure karma[86], Mysterious light of heaven, Bodhisattva's eyes see, Throughout a do-week. “The bodhisattva, at birth, growing old, stayed in the main heaven to civilize according to the doctrine. [87] The grace bestowed upon the people, the great virtue spread far away[88].” Childhood, sitting on the right path, handling the world in accordance with the law, Deciding the affairs, Should call Bhikkhu-ba-thi. The wisdom is pure and broad, Deep as the sea, Satisfied with everyone, Makes wisdom grow. “One day, the Bodhisatta wanted to go out of the city to roam and observe, so he ordered the charioteer[89] to prepare the treasure cart so that he could go to the park [90] to march and tour. The charioteer, after preparing the carriage, said to the Crown Prince: 'The time is right.' The crown prince rode the treasure car to the public garden[91]. In the middle of the road, he met an old man, with a gray head, lost teeth, a stooped back, a wrinkled face, shaking on a cane, wheezing at the difficult pace of his steps. The prince then turned and asked the servant: 'Who is [6b] who?' Answer: 'It's the old man.' Again asked: 'What is old?' A: 'Old age is a person whose life expectancy is nearing the end of life.' Again the prince asked: 'I too will be like this, can't I avoid this calamity?' A: 'If you are born, you will grow old, no matter what you mean.' Hearing that, the Prince was sad and unhappy, so he asked the servants to drive the carriage home. He quietly meditated: 'I too will suffer because of this disease.'" Then the Buddha said the verse: Seeing old age, dying, Standing with a walking stick trembling, the Bodhisatta thought to himself: We have not recovered from this disaster. “At that time, the father asked the servant: 'Is the prince happy to go abroad?' Answer: 'Not happy.' The king asked the reason: 'Why is that?' A: 'In the middle of the road he met an old man and was unhappy.' The new father quietly recalled: 'In the past, when the general looked at the general, he guessed that the Crown Prince would leave home; Now the Prince is not happy, is it true? Let's use all means to keep the Crown Prince in the palace, bring the five desires to appease the Prince, so that the Crown Prince does not leave home.' After thinking about it, the king ordered the jewelry of the palace and the shop to choose women to entertain the Crown Prince." The Buddha said the chant: Father listens to that, Sai decorates the palace, Increases by the five senses, Wants to make it impossible to leave home. “Some time later, the Crown Prince asked the servants to drive the carriage for a walk. In the middle of the road, he met a sick person, thin body, big belly, dark eyes and face, lying alone on dirty feces, no one cares. The disease is very painful, hard mouth can not speak. The prince turned and asked the servant: 'Who is that?' A: 'It's the sick person.' Question: 'What is illness?'A: 'Illness is being tormented by pain and suffering, dying and living at an unknown time.' Question: 'I too will not escape this calamity?' Answer: 'Yes. Every person who is born will have illness, regardless of luxury.' Hearing this, the Prince became sad and unhappy, immediately told the servants to drive the chariot back. He quietly thought: 'I will too, suffer because of this disease.'" Then the Buddha said a verse: Seeing a sick person for a long time, Beauty has been damaged, Silently thinking to himself: I have not recovered from the plague. this. “At that time, the father asked the servant again: 'Is the prince happy to go for a walk?' A: [6c] 'Not happy.' The soldier replied. 'Why?' 'In the middle of the road he met a sick person, so he was not happy.' The father secretly thought: 'In the past, when the general looked at the Prince's general, he guessed that he would go forth from the home life. The Crown Prince is not happy today, is that right? I will try to increase all kinds of sensual pleasures to appease the Prince. prevent them from leaving home'. The king immediately ordered the palace to be strong, choosing more female bodies to entertain." The Buddha again said in verse: Form, sound, smell, taste, touch, wondrous, desirable; Bodhisattvas are extremely blessed, Should live in joy. “Another time, The prince told the servants to drive the carriage for a walk. In the middle of the road, He met a dead man; colorful silk screen leading front and back; family, relatives, mourning and mourning, brought out of the city. The prince asked again: 'Who is that?' 'It's a dead man,' replied the servant. Q: 'What is death?' Answer: 'Death is the end. From the end of the wind to the end of the fire, the roots are destroyed. Some have lost their way, separated families. That's called death' The Prince asked the charioteer again: 'I too will be like this, haven't I recovered from this calamity?' Answer: 'Yes. Every person who has been born will have to die, regardless of the rich and the lowly.' Hearing that, the Crown Prince became even more unhappy and unhappy, telling him to drive home. He thoughtfully thought: 'I too will suffer because of this disease.'” The Buddha immediately taught the verse: The first time seeing a dead person, Knowing that they are still reborn; Silently think to yourself: I have not recovered from this affliction. “The father asked the servant again: 'Did the crown prince enjoy this walk?' - 'Not happy', the servant replied: - 'Why'? - 'In the middle of the road he met a dead man, so he was not happy.' The father secretly thought: 'In the past, when the general looked at the Crown Prince, he guessed that he would go forth. The Crown Prince is not happy today, is that right? Let's try to increase the musical skills to appease the Prince, from leaving home.' Immediately order forbidden jewelry, choose more female body to make fun." Childhood was famous, The female bodies surrounded, Self-enjoyed the five sensual pleasures, Like the pleasures of the Heavenly Emperor. [7a]“Another time, the Crown Prince asked the servants to drive the chariot for a walk. In the middle of the road, he met a recluse, dressed in dharma robes, holding a bowl in his hand, looking down at the ground, and walking. The prince then asked the servant: 'Who is that person?' 'That's the recluse,' replied the servant. - 'Why is it called a samana?'-'a samana is a person who leaves love, leaves home and cultivates the Way, conquers the senses, not infected with external desires, have loving-kindness towards all, do not harm anything; If you are in pain, you are not sad, when you are happy, you are not happy, or you are as patient as the earth. That is called a recluse.' The prince then said: 'Good! That is the true religion, completely free of all worldly attachments, only enjoying the subtle and subtle.' The prince immediately asked the servants to bring the chariot near, and asked the recluse, 'You have shaved off your beard, are dressed in dharma robes, and are holding a bowl like that, what do you want to pray for?' The recluse replied, 'Every single person who has left home is to tame his mind, to abstain from dust, to take pity on others, to do no harm, to keep his heart empty, and to keep his religion. .' The prince praised: 'Very good! This religion is very true.' Immediately tell the servant: 'Bring my precious robe and return from the price, tell the Father to know that right here, I will cut off my beard and hair, wear the three legal robes, go forth and practice the Way. For I want to tame the mind, away from the mundane, keep oneself pure to seek the right path.' The military servants immediately brought the Prince's chariot and clothes back to his father, and the Crown Prince cut off his hair and beard, wore three legal robes, and left home to practice the religion." The Buddha said to the bhikkhus: "Bhikkhus! The Crown Prince sees the elderly and sick, but understands that the world is suffering; When people see a dead person, their greed is so dissipated; When he saw a Sa-Mon, his mind was naturally enlightened. While the Prince got out of the car and walked away, each step forward was a step away from the slope. That's the foot home, the foot far away. "At that time, the people of the country heard that the Prince had shaved off his hair and beard, put on a dharma robe, took up a bowl, left home to practice the Way, and said to each other, 'This religion must be the true religion, which made the prince leave the country, relinquish the high position, and all esteem. ' At that time, there were eighty-four thousand people in the country who came to ask the Crown Prince to be a disciple to become a monk. Buddha said the chant: Choose the profound and wonderful Dharma, After hearing it, immediately leave home, Escape from the prison of love, No more bonds. “The Prince then accepted, let them follow, and taught everywhere, from one village to another, from one country to another. Wherever he went, he was respected, [7b] made offerings to the four things. The Bodhisatta thought: 'I and the great assembly often go through countries where the world is noisy; This doesn't suit me very well. When will we be able to stay away from this crowd and meditate in peace?' “After that, he got his wish, went to a quiet place, devoted himself to religious practice. He thought again: 'Sentient beings are pitiful, often in the dark, carrying a dangerous, fragile body, no birth, old age, sickness, death, all kinds of suffering. They die here and there, death and birth here, depending on this aggregate of suffering that floats, never ending. When will I be able to thoroughly understand the aggregate of suffering, and eliminate birth, old age, and death?' "He thought again: 'Where does birth and death come from, what conditions are there?'[92] He immediately used wisdom to observe the cause, seeing that by birth there is old age and death; Birth is the condition of old age and death. Born again by being born; Being is the predestination of birth. Ownership is due to start that; defense is the predestined of being. Due to love that arises; love is the fate of the player. Craving by life that arises; Longevity is the predestination of love. Life comes from contact that arises; Touch is the condition of life. Contact by six [93] that have; the six bases are conditions of contact. Six origin by name and form that arise; name and form is the condition of the six bases. Name-and-form by consciousness; Consciousness is the condition of name and form. Consciousness is caused by formation, which is the condition of consciousness.[94] Actions arise from delusion, delusion is the condition of action. That is to say, because of the condition, delusion has action, because of the condition, there is consciousness. Because of the condition of consciousness, there are nama-rupa, because of the condition of name-and-form there are six bases, because of the condition of the six bases of contact, because of the condition of contact there is feeling, because of the condition of feeling there is craving, because of the condition of craving there is grasping, because of the condition is grasping. There is existence, by the condition of being there is birth, by the condition is birth there is old age, sickness, death, sorrow, sadness, suffering, and brain. This aggregate of suffering[95] is caused by being born. That is the origin of suffering.' “When the Bodhisattva thinks about the arising of that aggregate of suffering, he immediately generates wisdom, gives birth to eyes, generates enlightenment, generates insight, generates knowledge, generates wisdom, and gives rise to realization.[96] “The bodhisattva thinks again: 'Why is it that there is no aging and death? Because of what ceases, old age-death ceases?' Then with wisdom, he observed the cause, knowing that, due to birth, there is no aging-death; due to birth and death, old age-death destroys; due to not being born should not be, being destroyed should be born and destroyed; Because the hand does not exist, the possession does not exist, killer should be mortal; because there is no craving, there is no clinging, so kill off love, so kill off; because life is not there, so craving is not, life is destroyed, so craving is destroyed; because contact is not there, so life is not, contact is destroyed, so life is destroyed; due to the six states of no contact should not be, six of the cessation of contact should be destroyed; because the name and form do not have, so six bases do not exist, the name and form disappear, so the six bases disappear; due to no consciousness, so the name and form do not exist, the consciousness ceases, so the name and form disappear; due to the non-form so consciousness is not there, the practice of destruction should kill consciousness; because there is no delusion, so there is no action, [7c] delusion should be destroyed. That is to say, because of the cessation of delusion, action is destroyed, action is destroyed, consciousness is destroyed, consciousness is destroyed, so name-and-form is destroyed, so the six bases of name and form are destroyed, the six bases of contact are destroyed, contact is destroyed, so life is destroyed, feeling is destroyed by craving. The cessation of love should lead to cessation, the cessation of attachment, the cessation of existence, the cessation of existence, the cessation of birth and death, the cessation of birth and death, the cessation of aging, death, sorrow, lamentation, suffering, and brain destruction. “When the Bodhisattva thinks about the cessation of the aggregates of suffering in this way, wisdom arises, eyes arise, enlightenment arises, wisdom arises, knowledge arises, wisdom arises, and attainments arise. “After the Bodhisatta contemplated the twelve conditions of dependent origination in two reversible directions, knowing as it really is, seeing as it really is, immediately on the spot, he realized the path and fruition of Ananda-la-tam-m-three- Bodhi." The Buddha then said the chant: This is spoken among them, You should listen. Past bodhisattvas contemplate the Dharma, which they have never heard: What is the cause of old age and death? Due to what cause? Contemplating in this way, Knowing old age, death is due to birth. Re-born from what predestined, What causes that out? Thinking like that, I know that birth is due to existence. Clinging here, there,[97] Friendship in turn piled up. Therefore, the Tathagata teaches: Holding is the condition of being. Like a pile of dirt [98]. The wind blows, evil flows[99], Thus the cause of grasping, Because love is wide and deep. Craving is born from life, Born from the net of suffering, Because of predestined predestined conditions, Together with suffering and happiness. Life is due to what predestined life, what is the cause of life? Thinking like that, know life due to contact birth. What is the cause of contact capital, what is the cause of contact? Thinking like that, Know contact from the six bases. What is the cause of the six bases, What causes the six bases? Thinking like that, know, Six bases due to name-and-form. What is the name and form of the predestined, what is the cause of the name and form? Thinking like this knows nama-rupa arising from consciousness. Consciousness is due to what conditions, what causes consciousness to have? [8a]Thinking like that, Knowing consciousness from birth. What is the predestined action, what is the cause of the action? Think like that and then know the practice from delusion. Predestined like that, New really means predestined. By means of wisdom, Contemplation sees the root cause and condition. Suffering is not caused by the sages, Nor is it for no reason. So with the change of suffering, the wise take care of the elimination. If ignorance ceases, At that time there is no more action. If there were no formations, Time would not have consciousness. If consciousness ceases forever, then name and form cease to exist. Name-and-form has ended, How can there be six bases. If the six sense bases were completely ended, Time would not be in contact. If contact has completely ceased, time also has no life span. If life ends, Time will not have craving. If love ends, then Time has no defense. If the hand has ceased, Time has no existence. If existence ends, then there will be no birth. If birth ends, then there is no suffering, old age and death. All clean off. That's what the wise say, Twelve profound conditions, Hard to see, hard to understand; Only Buddha knows, Why yes, why not. If you often observe yourself, Time has no more entrances. The person who understands the predestined does not need to rely on an external teacher. Whoever opposes the aggregates, gender, base, Abandoning sensuality, is not infected first, Worthy to receive alms; The client is blessed. If the four defenses, Achievements decisive evidence; Remove all ties, Eliminate, do not let loose,[100] Form, feeling, perception, mental formations, consciousness, Like a worn-out car. Contemplating clearly like that, Time to become a Perfect Enlightenment. [8b]Like a bird in midair, East and west follow the wind; Bodhisatta ends history, Like the wind blowing a light shirt. Bhikkhu-she-thi Tranquility, Observe clearly the dharma: Where is the aging-death condition? From where does aging-and-death come to an end? He contemplated like that, Generating pure wisdom, Knowing old age-death due to birth. Birth ends, old age-death ends. "At the time when Bhikkhu-Buddha had just attained enlightenment, he practiced a lot about the two contemplations, the contemplation of serenity and contemplation of renunciation[101]." The Buddha immediately taught the chant: The Tathagata is the supreme one, Often cultivates two contemplations, An hidden and renunciation, Dai Tien goes to the other shore. His mind is at peace, With the exception of all historical endings, Going up the mountain to look at the four directions, So the name of Pi-ba-thi. Great wisdom except darkness, Like a mirror to reflect on yourself. Except for life's suffering; End the suffering of birth, old age and death. “Vivathi Buddha, again in a quiet place, thought thus: 'I have now realized the unsurpassed, profound, profound, and wonderful Dharma, which is difficult to see, difficult to understand, calm, and pure, which only the wise can comprehend. know, but ordinary people cannot understand. [102] Because sentient beings have different forbearances, different views, different attachments, and different views. Based on that different knowledge, each person only likes what he wants, follows his own custom[103], so they cannot understand this profound cause and effect.[104] For Nirvana, the cessation of craving and craving is even more difficult to understand. If I said it out for them, they wouldn't understand and would still be annoying.' Thinking like that, he was silent and did not want to preach. “At that time, the heavenly king Brahma, Knowing what the Bhikshu was thinking, he said to himself: 'Wow, this world is falling apart! The Vairocana Buddha had just witnessed such a profound and wonderful dharma, but he did not want to say it.' Immediately, in an instant, like an athlete stretching his arms, he suddenly appeared from Brahma's palace, came in front of the Buddha, bowed his head at the Buddha's feet, then stood back to one side, his right knee kneeling on the ground, He clasped his hands together and said: 'I hope that the Blessed One can preach the Dharma in time. Now the dust in these beings is thin and light; They have sharp senses, have reverence, and are easy to cultivate. They have learned to fear irreparable sins in the next life, know how to stop and destroy evil dharmas, [8c], which gives rise to a good path.' "The Buddha said to Brahma: 'Indeed, indeed, as you said! But I stayed in a quiet place, silently thinking: 'If I speak the profound and wonderful Dharma that I realize for them, Of course they can't understand, causing more offense. Therefore, I silently do not want to preach. I have gone through countless aeons of suffering, not being lazy, and practicing unsurpassed virtues, and now I have attained this difficult-to-attain Dharma, if I were to speak for sentient beings who are still lustful, angry, and delusional, all of them will not. follow, only more vain. This wondrous Dharma is contrary to life. Sentient beings are infected with sexual desire, ignorance and ignorance prevent them from believing and understanding. This, Brahma, I see clearly, so I keep silent and do not want to preach the Dharma.' "At that time, King Brahma again earnestly and earnestly requested once more, and once again, earnestly and earnestly requested three times, saying: 'World Honored One, if the Blessed One had not preached the Dharma, the world would now be in this world. must fall, very pitiful. I hope that the World-Honored One can teach in a timely manner, and do not let sentient beings fall into the evil path. ' "The World-Honored One listened to Brahma King three times graciously requesting, and using his Buddha's eyes to look around the world, he saw that the dirtiness of sentient beings was thick and thin, the root nature was agile, there was slowness; Some people are easy to civilize, some people are difficult to civilize. The class who is easily civilized is afraid of the sins of the next life, so they should try to eliminate the evil, giving rise to the good path. They are like the flower of the bud, the flower of the head of the head, the flower of the head of the animal, the flower of the flower of the dali, some of which have just come out of the mud but have not yet reached the surface of the water; some that have come out of the mud to the surface of the water, some that have come out of the water but have not yet hatched; but none of them get dirty, but easily expand. The same is true of beings in this world. "The World-Honored One told Brahma: 'I am sorry for you, now I will open the door of the Dharma nectar.[105] That Dharma is profound, difficult to understand, difficult to understand, now I will tell it to those who believe and want to hear it, not because of the annoying and useless people. "King Brahma knew that the Buddha had accepted the request, so he was overjoyed, went around the Buddha three times, bowed his head, and disappeared. "Not long after King Brahma was gone, the Tathagata remained silent and thought: 'Who should I first teach the Dharma to?' Then he thought again: 'Let's go into the city of Ban-tou, and first open the door to Prince Desa and his son, Shield.' Then, in an instant like an athlete stretching his arms, the Blessed One suddenly disappeared from the tree of life; He went to the city of Bantou, entered the Deer Park of King Bantou, spread his seat, and sat on it." At that time, the Buddha said the chant: Like a lion in the forest, Go for a walk in love. [9a] So is the other Buddha, Traveling without hindrance. “Vivathi Buddha said to the gardener: 'Go into the city and tell Prince Desha and the son of the great minister, Shield, and say, 'Do you know that the Buddha is in the garden? Loc wild, want to see you guys? You should know now is the right time.' The gardener obeyed the order and went to the two of them and presented all the Buddha's teachings. When the two heard, they immediately went to the Buddha, bowed their heads, and then stood to one side. Buddha in turn lectured them to hear, show, teach, make benefits, shield joy.[106] He preached about giving, keeping precepts, being born in heaven; sex is evil, impure, is illegal, is dangerous; praising the renunciation is the most wonderful, wonderful, and pure Dharma. [107] When the Buddha saw that the minds of two people were soft, happy, happy, able to receive the Dharma, he told them about the Noble Truth of Suffering; analyze, explain, open clearly; on the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering. At that time Prince Desha and the great minister's son, Shield, were sitting on their seats, apart from the mundane, having the purity of the dharma eye, like a white cloth that is easy to dye. "At that time, the earth god exclaimed, 'The Tathagata, in the Deer Park, in the city of Tablehead, turns the unsurpassed wheel of Dharma, which ascetics, brahmins, gods, Ma Pham and the rest of the world cannot be transferred.' That voice resounded one by one to the realm of the Four Heavenly Kings, to the Heaven of the Other, and then in an instant to the Brahma realm." The Buddha immediately taught the verse: The heart rejoices and rejoices, Praises the Tathagata. Bhikkhu-she-thi became a Buddha, Turning the unsurpassed Dharma wheel. Starting from Dao life, Go to Ban-tou city. Because of Dexa, the Shield-Map Turns the Wheel of the Four Truths. Devadatta and Shield-Pa heard the Buddha's teaching, Remained in the pure Dharma To attain the supreme holy life. Gods of Heaven Dao-li Until Thien Emperor Thich, Happy to tell each other, Listen to all Gods: Buddha appeared in the world, Turning the supreme Dharma wheel; Increase the ranks of the gods, Reduce the Asura. The World-Honored One, the famous Good Wisdom[108], left the world. [9b]Freedom for all dharmas, Great wisdom turns the wheel of Dharma. Contemplating the equality of dharmas, The mind is free of dirt, To leave the yoke of birth and death, Great wisdom turns the wheel of Dharma. End suffering, leave the evil, Separation of desire is free, Away from the prison of love, Great wisdom turns the wheel of Dharma. The Supremely Enlightened One, the One who reigns in duality, Frees all ties, Great wisdom turns the wheel of Dharma. The master is good at teaching, Or bends and suppresses resentment, Abandoning all evil, Great wisdom turns the wheel of Dharma. The power of no smuggled goods, The roots of concentration, not being lazy, Going to the end, leaving the ghosts tied, Great wisdom turning the wheel of Dharma. If studying the Dharma is decisive, Knowing the dharmas of no-self, That is the supreme dharma, Great wisdom turns the wheel of Dharma. Not for the sake of profit and nourishment, Nor for honor, Just out of love for sentient beings, Great wisdom turns the wheel of Dharma. Seeing sentient beings suffering from yoke, old age, sickness, and forced death, Because of those three evil paths, Great Wisdom turns the wheel of Dharma. Part greed, hatred, delusion; Uproot the root of craving, Be liberated from immobility, Great wisdom turns the wheel of Dharma. I won the hard work, Won to subdue myself, Overcame the devil, it was difficult to win, Great wisdom turned the wheel of Dharma. That supreme Dharma wheel, Only Buddha can turn. Hang Thien, Ma, Thich, Pham, No one can deliver. Closely turning the wheel of Dharma, Benefiting heavenly beings; That Divine Sphinx, Has crossed to the other shore. "At that time, Prince Desha and son Khintu, having seen the Dharma, attained fruition, truthful and not false, accomplished without fear, said to the Buddha: 'We want to practice pure holy life in the teachings of the Tathagata. .' Buddha said: 'Come here, bhikkhu. My Dharma is pure and free; Cultivate yourself to end all suffering.' At that moment, the two people [9c] attained full precepts. Not long after they attained the precepts, the Tathagata appeared again by three events: one is divine power, the second is contemplation of other minds, the third is the precepts[109], immediately attaining the mind of liberation without contraband[110], born without doubt.[111] “At that time, when a large number of people in Ban-tou city heard that two people had left home to study the Way, were busy with forensic medicine, holding bowls, and practicing holy life, they said to each other, 'That Tao must be the true Way, which makes you all. The other give up honors in the world, give up precious things to cultivate.' Then, in the city, eighty-four thousand people went to the Deer Park, where the Buddha was, bowed down, and sat down to one side. Buddha in turn preaching, showing, teaching, making benefits, making joy; talk about giving, about keeping precepts, about being born in heaven; specifying sex is evil, unclean, is illegal, dangerous; Praise the renunciation as the ultimate miracle, the most pure. When the Blessed One saw that the mind of the assembly was agreeable, happy life, strong enough to receive the Dharma, he immediately talked about the Noble Truth of Suffering; analysis, explanation, publication; about the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering. On the spot, all four thousand eight thousand people are far away from the ceiling, have the purity of the Dharma eye, like a white cloth that is easy to dye; when they see the Dharma, realize the results, be truthful and not lie, and achieve fearlessness, they immediately said to the Buddha: 'We want to abide in the Tathagata's teachings and practice pure holy life.' Buddha said: 'Come here, bhikkhu! Our Dharma is pure and free; follow that practice to end suffering.' At that time, eighty-four thousand people all attained full precepts. Not long after they attained precepts, the Tathagata appeared again by three things to teach: one is divine power, two is contemplating other minds, and three is teaching precepts. They immediately attained the mind of liberation without stagnation, and generated the knowledge of no doubt. “There are eighty-four thousand other people now, When he heard that the Buddha in the Deer Park had turned the unsurpassed wheel of Dharma that recluses, brahmins, gods, demons, and other people in the world could not turn, they immediately went to the city of Tablehead where the Buddha was. -Ba-thi, bow your head in homage, sit to one side." The Buddha again said the chant: Like a person who saves a burning head, Quickly find a place to extinguish; Likewise, the other person rushed to the front of the Tathagata. “The Buddha also spoke the Dharma to them as before. "Up to this time in the city of Ban-tou already had a large assembly of bhikkhus consisting of sixteen thousand eight thousand[112] great bhikkhus. Bhikkhu Desha and Bhikkhu Shield, in the midst of a large assembly, rose into the air, gushing water and fire, displaying miraculous transformations, and preaching wonderful Dharma to the assembly. At that time, the Tathagata thought to himself: 'Now [10a] in this city there are sixteen thousand eight thousand great monks, I should send to travel; do not go two people in a group[113], go everywhere, exactly six years later, he returned to this city to teach the correct precepts'[114] "At that time, there was a pure-dwelling deity[115] who knew the mind of the Tathagata, and in an instant like an athlete stretching his arm, disappeared, and disappeared. from the other heavens that appeared to this place, came before the World-Honored One, bowed his head, and stood to one side; For a moment, he said to the Buddha: 'World-Honored One, it is true that there are many bhikkhus in this city of Bantou, you should distribute them everywhere. After exactly six years, you will return to this city to teach the precepts. will support, so that no one can take the opportunity to disturb.' After hearing that, the Tathagata silently accepted the word. The Pure Residence God saw the Buddha silently accepting the word, then after paying homage to the Buddha, suddenly disappeared, and returned to the heavenly realm. "Not long after, the Buddha said to the bhikkhus: 'Now that there are many bhikkhus in this city, each person is distributed in each direction to travel and teach. After six years, come back and gather to talk about precepts. ' The bhikkhus obeyed the Buddha's instructions, put on their robes, took their bowls, bowed down to the Buddha, and left." Buddha then said the chant: Buddha wrong[116] they are not disordered, Ly sex, not attached, Magnificent like a bird with Golden Wings; Like a crane leaving a deserted pond. “After a year, the Pure Land God reminded the bhikkhus: 'You have been traveling for a year, and for the next five years, you should remember all six years and then gather in the city to preach the precepts.' Just like that, in the sixth year, heaven reminded me: 'Six years are over, so we should return to the city and preach the precepts.' The bhikkhus, having heard the prompting, arranged their robes and bowls, returned to the town of Ban-head, went to the forest where the Buddha was, bowed down, and sat down to one side." Buddha said chanting: As well-trained elephants, Arbitrary orders to go; The same goes for the masses, Obedience to return. “At that time, in front of the great assembly, the Tathagata rose into the air, sat cross-legged, and expounded the Precepts Sutra: Forbearance is the foremost, Nirvana is the ultimate, Shave hair, harm people, Not a Sa-mon.[117] “The Pure Land Heaven at that time was not far from the Buddha. He used a verse to praise the Buddha, saying: The Tathagata has great wisdom, the unique and wonderful Dharma, [10b] Only, fully contemplating, attaining Supreme Perfect Enlightenment. Because of the love of birth, In life to become a religion. Bring four legs Teach Thanh Van goods. Suffering with suffering, Truth of cessation of suffering; Eight Ways of Saints; Bring peace. Buddha Bhikkhu-she-thi appeared in the world; In the midst of the crowd Like the sun. "After saying the verse, he suddenly disappeared." At that time, the Buddha again said to the bhikkhus: "I remember, in the past, when I was staying at Mount Kysarak, in the city of La-pass, there was a time in my mind thinking, 'Where I am reborn in all places. where, except for the Pure Land of Heaven. Suppose I was born in that heaven, the time would not have returned. At that time, bhikkhus, I thought again: When I want to go to the Heaven of No Troubles[118], instantly, in a moment like a man stretching his arms, I disappear here and appear there. The gods at that time saw me coming, immediately bowed down, stood to one side, and said to me: 'We are all disciples of the Buddha, who were taught by him, so we were born in this world.' Then they recounted the cause and effect of the Buddha Vairochana. Again they said: 'The Buddhas of Thich Chi, the Bhikkhus, the Buddhas of the Buddha, the Kannahams, the Kassapa, the Shakyamuni, are all my teachers. I was raised here by them.' They also talk about the cause and effect of the Buddhas. Even the Devas in the Ultimate Form heaven,[119] told me the same thing." At that time the Buddha said the chant: Like a strong man, Stretch my arm, with miraculous powers, Go to Heaven without trouble. The seventh Dai Tien [120], Surrender to two ghosts, No heat[121] without seeing Clasp hands in reverence. Like a tree of refuge,[122] Rumors of Sakyamuni, good generals, Go to Heaven Thien Kien.[123] Like a lotus, it is not watery. The World-Honored One is immaculate, Reaching the Great Good View[124]. The sun has just risen, Not covered by dust; [10c] As bright as the autumn moon, Come to the end.[125] In this year of Pure Residency, sentient beings practice purity, their mind is pure, so they go to Heaven without any afflictions. Pure mind that comes, As a disciple of the Buddha. Discharge from hand infection, Fun place without player. Seeing the decisive dharma, Cons of Bhikkhu-she-thi. Pure mind that comes to the Great Fairy. Disciples of Thi-qi No clutter, no action, Pure mind that comes to the One who is Ly Huu. Disciples of Bhikkhus, The premises are full. Purify your mind to Me, As the sun shines. Son-Lou-Ton, Relinquishment of sex. Pure mind to Me, Brightly colored. Disciple of Cau-na-ham, Unstructured and unconditioned. Pure mind to Me, Bright as full moon. Ca-lettuce disciples, The roots are complete, Pure mind comes to Me, As northern celestial mind.[126] The Great Immortal Real Estate.[127] The highest spiritual power, With a steadfast mind, Be a disciple of Buddha. Pure mind that comes, As a disciple of the Buddha. Homage to the Tathagata, Specify the Supreme Being, Birthplace, Enlightenment, Identity, Race, Deep Dharma Knowledge, and Unsurpassed Enlightenment. A monk in a secluded place, Away from dust, Diligent, not lazy. Consequential exclusion. It is the cause and condition, The Story of the Buddhas, Which is interpreted, By Shakyamuni. After the Buddha said the "Great Cause and Condition" sutra, the monks listened to the Buddha's teachings and happily served them. It is the cause and condition, The Story of the Buddhas, Which is interpreted, By Shakyamuni. After the Buddha said the "Great Cause and Condition" sutra, the monks listened to the Buddha's teachings and happily served them. It is the cause and condition, The Story of the Buddhas, Which is interpreted, By Shakyamuni. After the Buddha said the "Great Cause and Condition" sutra, the monks listened to the Buddha's teachings and happily served them. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.20/11/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.