World Religion theory of pros:VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
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| Tapassu, Tapussa - The first male renunciant who took refuge in the Ukkalā. On the way to Rājagaha, he and his friend Bhalluka (Bhalliya) saw the Buddha under the tree of Rājāyatana. Then he had just attained Right Enlightenment for eight weeks. Led by a god, the two men offered the Buddha rice nuggets and honey in the bowl provided by the Four Heavenly Kings. The two men became the first two lay people of Buddha; The words of the refuge of the two men did not have "Increased refuge" - refuge in Nhi Bao (Vin.i.3f; Ai26; UdA.54; Ji80).According to Note Theragāthā (i.48f), Tapassu and Bhalluka are two brothers, the son of the truck leader in Pokkharavatī. Later he visited the Buddha at Rājagaha (United amnesty) and his sermon; Tapassu attained the save, while Bhalluka asked to join the Sangha and attain Arahantship. At the time of the Buddha Sikhī (the psalm), the two men were grandma-la-monks in Arunavatī. Heard there are two heads of trucks, Ujita and Ojita, offering the first meal to Buddha, they wish to do the same for the future Buddha. By the time Buddha Kassapa had offered offerings of milk and rice monks for many years (ThagA.i.48f .; AA.i.207f .; Vin.i.3f .; Ji80. Mhv.iii.303f). The Ancestor's commentary (AA.i.207f) says that the gods led them to make offerings to the Buddha as the mother of both of them in the previous life. In response to the ceremony of the two men, the Buddha offered eight pinches of hair that He stroked on his head. The two men brought their hair to the crowns of the temple in Asitañjana, the birthplace of the two men. The temple gives off blue light every day. Mr. Tapassu was dubbed a dvevācika-upsaka - the great-grandmother-Nhi Nhi Bao (AA.ii.696) and listed in the list of the lay lay disciples of Buddha (A.iii.450; Dvy 393; Mtu. Iii. 303). |
| Elder Bhallika, Bhalliya, Bhalluka - Male layman took refuge first Tapassu's younger brother and the son of the truck leader in Pokkaravatī in the province of Ukkalā (AA.i.207 records his hometown Asitañjana). Once, a convoy of 500 cars of Tapassu and Ballika suddenly stopped near the Rājyatana tree where the Buddha was sitting, eight weeks after the enlightenment. When searching for the cause, the two men were given a god, a relative of the two men in their previous lives (their mother according to AA.i.207) informed the presence of Buddha and advised them to make offerings. for seven weeks from the moment of enlightenment, he had no real son. Not waiting for cooking, the two men put honey and butter into a bowl provided by the Four Great Heavenly Kings and came to Buddha. After taking a boy's life, he talked to the two men. The two asked to take refuge in the Buddha and the Dharma (Yi Bao's refuge, Dvevācika-sarana) and became his first two lay disciples (Ai26) and were given some hair to be worshiped by him. When Buddha came to Rājagaha (Wang Xa) after he gave the lecture on Zhuan Falun, the two men came to visit and listen to him lecture. Soon after, Mr. Tapassu attained the Prayer, and Mr. Bhallika joined the Sangha and attained Arahantship. In a previous life, Mr. Bhallika offered fruits to the Buddha of Single Enlightenment Sumana. At the time of Buddha Sikhī, he was a madman-aristocrat in Arunavatī.Heard that Mr. Ujita and Ojita offered the first meal to Buddha, he and Mr. Tapassu invited Buddha to receive a son at home and wish to make the first meal to the future Buddha. At the time of Buddha Kassapa (Ca-lettuce), the two men had offered rice milk to Buddha and Bhikkhu-khưu for many years. In Theragātha (vs. 5) there is Elder Bhallika's shelf saying that he is not afraid when Māra appears horrified to scare. Legend (AA.i.208) states that the hair (eight fists) of the Buddha given to Bhallika and Tapassu was adorned in the altar of Asitañjana, the birthplace of the two men, and that the tower illuminated the blue aura in the days. gender. There is a tradition in Sri Lanka (recorded in Pūjāvaliya) that Mr. Tapassu and Bhallika visited the east coast of the island and built a monastery there. There is a inscription recording this. |
| Sujātā - The first female refugee Auntess of Senānī master in Senānī village near Uruvelā. When pregnant, she vowed to offer milk porridge to the god of ancient trees in the village if she gave birth to a son. Wish to be successful, she told the girl Punnā to go to the ancient place to clean up to prepare the thanksgiving. Arriving, the female monk saw him Bodhisattva (Gotama) is meditating, thinking that the spirit appeared, so he told the owner. Sujātā happily brought the golden cup of milk porridge to worship. Bo-slaps bring milk bowl of rice porridge to the beach Suppatitthita Ni-inter-boat (Nerañjarā). He ate a bowl of porridge after he finished bathing. This is the only meal he has after 49 days without eating (Ji68f .; DhA.i.71, etc.). Sujātā's milk porridge bowl is considered as one of the most important offerings to the Buddha, so it is added to the gods. Yasa is the son of Sujātā. When he attained Arahantship, his father went to find, met the Buddha, asked to be a layperson, and invited the Buddha to go home to take a son. Buddha went with Yasa. After the meal, he preached to Sujātā and his daughter-in-law (wife of Yasa), both of whom attained the project. That day, Sujātā asked for the Three Rules. She is the first female layman to take refuge in the Three Jewels (aggaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ) (SNA.i.154; D.ii.135). She made a vow to be like that in the time of Buddha Padumuttara (Ai26; AA.i.217f). |
| Yasa Thera - The first layman attained Arahantship He was born into a very wealthy family in Benares (Barnabas) and grew up in velvet, in three seasonal palaces and had enough fun things. One night, motivated by the past predestined relationship, he saw the impure scenes of his servants, dejected, and he ran away from home to go to Isipatana (deer garden), while walking and complaining: “Oh, it is painful, so dangerous Seeing him, the Buddha called, "Hey Yasa, come here."There is no suffering here, no danger. ”Happily, he came, took off his shoes and sat down by the Buddha. The Buddha sequentially talks about almsgiving, the precepts, the heavenly realm, about the harmful and degrading pollution of the sexes, about the benefits of separation, and about the noble Truths. After he finished teaching, Yasa obtained the Fa (attained the saved Project). Mr. Yasa's father went to find him and went to see the Buddha. He used magical power to make Yasa invisible (Vsm.393) and then lecture him. After the discourse, he took refuge in Buddha. As such, he was the first layman to take refuge in the Three Jewels (tevācika upāsaka, favor-lady-switch to the Three Jewels). At the same time, after listening to that sermon, Yasa attained Arahantship. Thus, it can be considered that Yasa was the first layperson to attain Arahantship. When the Buddha collected miraculous dharma, for Yasa to meet his father, his father asked the son to come back to his mother who was suffering because he was far away from him. The Buddha told the secular no longer had an attraction to Yasa and allowed him to join the Sangha. At that time, the world had seven Arahantas - Buddha, The next day, Buddha and Yasa were invited by his father to take the family life.After eating, he preached to his mother and all the family members. After that, everyone asked to become a disciple of Buddha. Those are the first female laypeople to take refuge in the Three Jewels (tevācikā upāsikā, pros-she-di Tam Bao). Listening to Yasa renunciation, many close friends, Mr. Vimala, Subāhu, Puṇṇaji, and Gavampati - followed him to join the Sangha; Later it all became Arahant.After that, there are also 50 more friends who follow him and become the holy result (Vin.i.15-20; DhA.i.72). Thus, at that time on the world there were sixty-one Arhat. At the time of Sumedha Buddha, Yasa made Nāga and invited the Buddha and Bhikkhu-khưu to return to the palace to take the life of the son and make offerings to him. At the time of Buddha Siddhatta, he became a great family offering offerings to the Bodhi tree seven kinds of jewels. At the time of Kassapa Buddha, he was a bhikkhu. He was king of 18,000 lives and became king in the human realm a thousand times. Wherever he went, he was covered with golden parasols and his tea pyre was covered with golden roof (ThagA.i.232f). He is considered the elder Sabbadyaka recorded in Apadāna (Ap.i.333f). In Theragāthā there is his shelf (vs. 117). Yasa is often cited as a person whose life is extremely luxurious (AA.ii.596). The Dhammapada commentary (DhA.i.82f) states that in many past lives, Yasa traveled with four friends to do good deeds. One day they met and brought a pregnant woman's body to the cremation. There, everyone left, leaving him alone to finish. When he cremated the corpse, he started to care about his body. He then shared this thought with his friends, parents and wives. They all agree with what he shared. For that reason, he was frustrated with family life, and with his friends and family was able to understand the Dharma right in the first stage of the Buddha's preaching work. Later, the ordination ceremony for Yasa was inscribed on the reliefs in the Great Stupa in Anurādhapura created by King Dutthagāmani in Sri Lanka (Mhv.xxx.79). According to the Annotation (Chi.i.218f), Sujātā Senānīdhītā (who gives milk porridge to the Buddha) is Yasa's mother. She attained Sutra saved after hearing Buddha's sermon. |
| Sudatta Anāthapiṇḍika (Tu-attaining the Level of Solitude) - Male layman who gave alms to the Great Family in Sāvatthi (Xá-Vệ), famous for his generous donation. He met Buddha for the first time in Rājagaha (Vuong Xa), one year after the enlightenment day (Vin.ii.154ff; SA.i.240ff, etc.). He went to Rājagaha for business. His brother-in-law is also a rich man in Rājagaha. When he came to visit him, he was surprised to see that he prepared food for the Buddha and monks; the meal was so grand that he thought his brother might have a wedding party or to treat the king. When he realized the reason, he was looking forward to seeing the Buddha, and early the next morning he met him (Vin.ii.155-6). Because he was so nervous with the audience, he awoke the previous night three times. Early the next morning he set out for Sītavana, a forest near Wang Xa, where Buddha was staying. It was still dark, but he was still able to walk thanks to Sīvaka, a kind yaksha who gave way with much encouragement. Moreover, his sincere piety made the darkness disappear. At the place, Anāthapiṇḍika saw the Buddha walking meditation and walking back and forth in the cool air of the morning. The Buddha called him to come and he sequentially taught alms, about the forbidden world, about heaven, about the harmful defilements of sex, about the benefits of renunciation, and about the four noble truths. . After listening, Anāthapiṇḍika immediately enlightened and attained Save. He invited him to come to his son's life the next day and he personally offered everything, even though his elder brother, the Mayor of Rājagaha and King of Ping-sa wanted to contribute. After the real boys meeting, he offered himself, he invited the Buddha to live in Sāvatthi in the coming rainy season. He accepted and said, "The Tathagata all rejoice in the solitude." "Sir, I understand, I understand," he told the Buddha. When finished work in Rājagaha, Anāthapiṇḍika returned to Sāvatthi. Leaving, he instructed his friends and relatives to prepare accommodation, parks, motels, and food along the way to Sāvatthi to receive the Buddha. Knowing the Buddha's mind when he accepted the invitation, Anāthapiṇḍika found a quiet place near Sāvatthi, where Buddha and the monks could rest, and found the Jetakumāra garden most suitable. He bought this garden at a very expensive price and built the famous Jetavanārāma there. Because of this work and many other good offerings to the Buddha, Anāthapi đượcika was praised as the supreme lay man on almsgiving (Ai25). The owner of Anāthapiṇḍika had his own name Sudatta, but he was always called Anāthapiṇḍika (The Loneliness, the help of the poor, AA.i.208; MA.i.50) for his generosity; but he was very happy when the Buddha called his own name (Vin.ii.156). He paid 18 crores (180 million gold dong) to buy Jetavana, a similar amount to build the monastery, and another 180 million to make offerings. Every day, he offered food to eat 100 Bhikkhu-khưu at home, plus guests, villagers, disabled people, etc. Five hundred seats are always available for visitors (AA.i.208-9). The father of Anāthapiṇḍika is the great Sumana. He has a younger brother named Subhūti. The wife of Anāthapiṇḍika is Ms. Puññalakkhanā (J.ii.410; J.iii.435).Grandparents had a son Kāla and three daughters, Mahā-Subhaddā, Cūla-Subhaddā and Sumanā. His daughter-in-law is named Sujātā, the daughter of Dhanañjaya and the youngest sister of Mrs. Visākhā. This daughter-in-law is very arrogant and treats the abuser (J.ii.347). Later, she was Buddhaized and became kind (A.iv.91f .; J.ii.347f, J.269). Although encouraged by his father, his son, Kāla, is not very devout. He was promised by his father to give a thousand gold coins if he would listen to the Buddha say the dharma and memorize a sutra. He came to listen to the Buddha's theory but could not remember which sentence it was until the sutta ended (according to Buddha's will). After that, he obtained the First Result and followed Him with some Bhikkhu-khưu to go home to his father. Here, he was rewarded by everyone in the family but he now refused to accept. Buddha preached why so (DhA. Iii. 189 ff). The three girls are very religious and always help their father in the support of the monks. The first two children attained the result of their saved, married and with their husbands. And Sumanā attained the First Hybrid and lived alone. After her death, she was reborn in the Power of Heaven (Tusita) (DhA.i.128f). The story of the precursor Bhadragha J.a (J.ii.431) refers to his nephew Anāthapiṇḍika profligate inheritance worth 400 million gold coins. He was given 1,000 gold coins for the first time and 500 for the next time, but this grandson spent it all. Anāthapiṇḍika also gave two more clothes. When he ran out of money, he asked for more but he was kicked out of the house. People saw him lying dead along the fence. The book also tells the story of the female Puṇṇā, a slave in Anāthapiṇḍika's house.Once, the Buddha intended to leave Jetavana to travel far away. Anāthapiṇḍika and many other benefactors asked the Buddha to stay for a while, but the Buddha refused. Seeing the owner looking sad, Puṇṇā came to the Buddha and told him that she would seek refuge in the Triple Gem and receive the Five Precepts if he was willing to postpone the trip. Buddha agreed. Thus, Anāthapiṇḍika adopted her as an adopted child (MA.i.347-8). Later, she would renounce and attain Arahantship (Therigāthā, vs.3). Because of his altruistic generosity, Mr. Anāthapiṇḍika became poor. However, he continued to give alms even if he only had food particles for birds or for food. One night the talented goddess guarding his gate appeared to tell him his fortune was exhausted. The goddess also said that every time the Buddha or monks came to the house, she had to leave the shelter on the gate, creating many inconveniences for her and she became jealous. Anāthapiṇḍika didn't care about those things and said she should leave his home. The goddess left with her children, but it was not easy to find shelter so she had to consult with many other gods including King Sakka (God-like). King Sakka advised her to find a way to get back Anāthapiṇḍika 180 million gold coins from those who were indebted to him, another 180 million gold coins were swept away by a thunderstorm and now lie on the bottom of the sea, including 180 million gold without owner. . She did it successfully, On the day of the father-slapped (uposatha), his whole family kept the precepts very carefully (J.iii.257). Every day Anāthapiṇḍika visits Buddha twice, sometimes goes with many friends (Ji95ff.). Every time he brought the real offerings to the young Bhikkhu-khưu. He never asked the Buddha what he was, afraid to keep him busy. He also did not want him to speak for him in exchange for his generosity (DhA.i.3). However, the Buddha automatically told him many times. These measures, recorded in the Ministry of Internal Expenses:
On another occasion, the Buddha told him the reason for the Prejudice was happy because he was no longer afraid: afraid of being in hell, living with animals, in ghost scenes, or in other unfortunate realms; he will surely achieve the righteousness (A.iv.405f, Sv387f). In other sutras, Buddha told Anāthapiṇḍika that not all of them know to be pleasantly pleasurable and useful (Av177ff). At least one reply to Anāthapiṇḍika asked about gifts and who deserves gifts (Ai62-3). It is also known that he asked the Buddha for the marriage of his daughter Cūla Subhaddā (DhA.iii.466). Anāthapiṇḍika passed away before Buddha. When he was seriously ill, he sent someone to invite him to the Xa-profit-waving (perhaps he did not want to bother the Buddha). Sir Xa-profit-waving came to Ānanda and said the Anthapiṇḍikovda Sutta (M.iii.258f .; Sv380-7). He was no longer in pain when he focused on his virtuous life and his devout actions. After that, he offered food to the two Elders and then he stopped breathing, reborn in the world of Where-productivity. That same night, he visited the Buddha in Jetavana and spoke in praise of Jetavana and the Xa-profit-residing being there, recommending others to follow the Buddha's teachings. In the celestial world, he has a long service life like Mrs. Visākhā and the king of heaven Sakka (DA.iii.740). Some of the things related to Anāthapiṇḍika are recorded in many different Precursor (Sutta). Once he was asked to investigate the case of a pregnant Bhikkhu-ni (Ji148). Once Buddha traveled from Jetavana, Anāthapiṇḍika was very sad because there was no one left to question him; At the request of the Buddha, a branch of the Bodhi tree was planted in front of Jetavana (J.iv.229) which according to legend still exists today. Another time, a brahmin heard of Anāthapiṇḍika's fortune and asked to come and learn. He found on the white cock of Anāthapiṇḍika. He asked for the chicken and Anāthapiṇḍika did not hesitate to give it immediately. But her luck suddenly flew everywhere, came to rest on the pillow, then on the jewelry, on the stick and finally on the head of Anāthapiṇḍika. The wish of the brahmin is not as satisfactory (J.ii.410f). Anāthapiṇḍika was tried to harm him twice. Once he was tempted to drink the mixed liquor. At first he was astonished at the insolent attitudes of the dishonest, but later he sought to educate them, scaring them away and fleeing away (Ji268).The second time bandits ambushed him on his way home; thanks to his quick escape (J.ii.413). Each time to visit the Buddha, Anāthapiṇḍika always recounts what he heard and Buddha told similar things that happened in the past. The precursors of the Buddha's theory related to these include: Precursor Apaṇṇaka, Khadiraṅgāra, Rohiṇī, Vāruṇī, Puṇṇapāti, Kālakaṇṇi, Akataññū, Verī, Kusaṇāli, Siri, Bhadraghaṭa, Visayha, Hiri, Sirikālakaṇṇī, and Sulasā ( See the corresponding stories in the Jātaka series. Anāthapiṇḍika was not only a clever merchant but also an enthusiastic orator. The monks and nuns (Av185-9) have recorded the story of his visit to pagan travelers.Then a debate occurred regarding their views and the Buddha's teachings presented by him. He theory of all things due to predestined birth, about the three characteristics of impermanence, suffering and non-self makes the monks have to be silent. When the Buddha heard him recount, he praised his argument. In the time of Buddha Padumattara, Anāthapiṇḍika was a homeowner in Haṃsavatī. One day he heard Buddha speak of a lay disciple who was considered to be his most supportive offering. He then wished to wish that he would be the most generous donor in the next life, and made many good offerings in that life. His wish to accomplish as well as in the present life. Anāthapiṇḍika is sometimes called Mahā Anāthapiṇḍika (Great Level of Solitude) to distinguish it from Cūla Anāthapiṇḍika (Little Level of Solitude). Anāthapiṇḍika Vagga - The Solitude Level (Chapter 2) in the Legend of the Heavenly God (Devaputta Saṃyutta), the Legend of the Falcon. Remember some shelves made by the Buddhas on many different occasions; The last god is Anāthapiṇḍika (rebirth in heaven) (Si51 ff.) Anthapiṇḍikovāda Sutta - Do Sarrutta told Anāthapiṇḍika to hear when he was dying. When he heard the sutras, he cried loudly because he had never heard such a sermon, soon after he turned off the steam, reborn as a god, and visited the Buddha at Jetavana (M.iii. 258-263). In the Sāriputta Sutta said that such a sermon cannot preach to the white-clothed laity but only to the Bhikkhu-khưu to be seriously ordained (M.iii. 261). Many people believe that this statement shows the esoteric doctrine of Buddhism.Anāthapiṇḍika requires such sutras to be told to lay people because many people have bright eyes but are obscured. Anāthapiṇḍika Sutta - Like Anthapiṇḍikovda Sutta (as above), but most of this sutta uses words of consolation, courage and encouragement told by Venerable Sāriputta to Anāthapiṇḍika; known after listening to the sutta he ceased to suffer.Not to mention the advice not to cling to worldly dharma or to the death of Anāthapiṇḍika shortly thereafter. But there is mention of Anāthapiṇḍika inviting the two Elders andananda and Siprutta to obtain a son from the food in his pot. The two elders went away after finishing boys and thanked him. Ananda presented his visit and ordination to Buddha, praising the wisdom of Sariputta (S. v. 380-5). Anāthapiṇḍika Sutta (2) - Like the sutras above, but Ānanda was seen as the one who advised him that if he had faith in Buddha, Dharma, Sangha and had full moral virtue, he was never afraid of death and Anāthapiṇḍika said that he had full faith and no violating a school of study for lay people (gihisāmīcakāni sikkhāpadāni) (Sv 385-7). Anāthapiṇḍika Sutta (3) - Record Anāthapiṇḍika's visit to Buddha. Buddha speaks of the holy disciple making the net of the five bases of fear, hatred (pañca-bhayāni verāni, of the five precepts), the achievement of the four Sections (sotāpattiyaṅgāni, the faith of Buddha, Dharma, Sangha, and virtues) and communicating the cause and conditions (Sv387-9). Anāthapiṇḍika-putta-Kāla Vatthu - About the talk of Anāthapiṇḍika's son Kāla (DhA. Iii. 189-92). |
| Visakha (Pi-amnesty-past) - Female lay supreme generosity Female college lay of the Buddha, is his supreme compliment of alms (Ai26) and one laywoman ideal (A.iv. 348). Her father was the great Dhanañjaya, the son of the master of Me giaaka, and her mother was Sumanā. She was born at Bhaddiya in Aṅga. When the Buddha and the monks visited Bhaddhiya, because of compassion for the Sela-la-Sela and many other la-monks, Visākhā was only 7, but was given a father of 500 entourage, 500 slaves and 500 cars brought her to pay homage to Him. Upon arrival, Visākhā carefully stopped the car far away and walked in. Buddha sermon to her and she attained Save. Next, for fourteen days in a row, her father invited the Buddha to go home and take offerings. When the great Dhanañjaya was sent to Kosala by King Bimbisra at the request of King Pasenadi, Visākhā followed his father to live in Sāketa. One day, on the way to take a shower to meet the sky pouring rain, Visākhā did not rush to run the rain like the entourage but drowned in the shelter. At this shelter there is a messenger of Migāra in Sāvatthi who sent all over the country to find a fiancée for the son Puhavaddhana. Being asked by the messengers why she did not hurry to run in to preserve the clothes, Visākhā replied that she had many medicine but only one body, so the injury caused to her body was a great loss. Moreover, she said: "Unmarried girls like goods are waiting for sale, not to spoil." The messenger gave her a bouquet of flowers, she accepted as a marriage proposal and went to her father's house. The messengers followed and placed Puṇṇavaddhana's dress in front of him. He accepted the proposal and the two of them corresponded. Upon hearing the good news, King Pasenadi offered to go with Puṇṇavaddhana to Sāketa for more solemnity. Dhanañjaya's house receives the king, Migāra, Puṇṇavaddhana, and his entourage is very important. All were invited to stay in his house during the rainy season and were very well served (DhA.). Five hundred silver workers were hired to make gold jewelry for future brides.After three months of processing, jewelry is incomplete, but firewood is exhausted;The family was ordered to demolish the old house to get a bunch of pine trees, but only for half a month, so they had to open a store to get clothes soaked in oil for food. By the end of the fourth month, the new silversmiths have just finished making jewelry. At the time of Kassapa Buddha, she offered alms bowls, y, needles, thread, and cloth to 20,000 thousand Bhikkhu-khưu; therefore Visākhā enjoys such attire in the present life (DhA. i. 395). Dhanañjaya's dowry for the dowry's children consisted of 500 money-carts, 500 cars of gold plates, 500 cars of silver and 500 cars of bronze, brocade, liquid butter, mules, rice, etc. He gave both plows and harrows, and 500 cars each carrying 300 slaves. As for cattle, he stood tight in a three-part-long private campus, eight acres (= 40 m). In addition, he also gave 60 thousand cows and 60,000 cows to the barn to join the union. In her lifetime, Saṅghadāsī, she offered five types of cows' products to 20,000 thousand Bhikkhu-khưu and asked you to use them, so in this life Visākhā will be given more cows to shoot down (DhA. I. 397). When Visākhā was about to leave home, Ba Dhanañjaya taught her 10 things (which Migāra heard from the next room): 1. Do not bring indoor flames to the alley.These means: 1. Do not speak ill of your husband and parents-in-law with outsiders. Nor should we bring bad things to the husband's house to tell the outsiders.Later, the riddles in this teaching were solved by Visākhā for Migāra (DhA. I. 403 f.). The next day, Dhanañjaya sent eight homeowners to patronize and review all visakhkhan complaints. When Visākhā returned to her husband's house, Dhanañjaya allowed the tenants in his 14 villages to follow her freely if desired. Therefore, the people of every village volunteered to go; but Migāra was afraid to feed and sent them back. Visākhā entered Sāvatthi city standing on the car for everyone to admire. She received a lot of wedding gifts but did not keep them but gave them to everyone. Giant Migāra sect Ni-kien-death should catch Visakha must serve them. Protesting their way of life, she refused to pay homage to them, and they were forced to evict her, but Migāra did not dare to chase it, so it took time. One day, a Bhikkhu-khưu went to qifu gangui at Visākhā almost fan for Migāra to eat. She stood aside to show her father Bhikkhu-khưu, but he continued to eat unnoticed. She with the Bhikkhu-khưu said: "Bach Su, please sometimes please welcome to another house. My father-in-law is using the old food." Migāra can hear it, so he chases her away. She suggested: "When my father-in-law is using porridge, there is a bhikkhu in the alms house." My father-in-law saw it and ignored it. Thinking that my father-in-law could not do any good in the present, he only enjoyed the blessings he had created in the past, so I told the bhikkhu: "Sir, please come to another house with joy. My husband is using the old spoiled food. " They declared her innocent. However, she was still about to leave and return to her parents' home. Migāra asked her to stay; she agreed with the condition that he had to invite the Buddha and the Bhikkhu-khưu to go home to make offerings. He agreed but to not upset the Ni-kien-death, he did not receive the Buddha and Bhikkhu-khưu, but just behind the curtain listening to the Buddha's lecture. After the talk, he attained the save. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of being a mother and Visākhā was called Migāramātā. The commentary (DhA.i.406 and AA.i.313) says in a previous life, Migāra was her eldest son. "White master, please come to another house with joy. My father-in-law is eating old and broken food." They declared her innocent. However, she was still about to leave and return to her parents' home.Migāra asked her to stay; she agreed with the condition that he had to invite the Buddha and the Bhikkhu-khưu to go home to make offerings. He agreed but in order not to resent the nuns, he did not receive the Buddha and the Bhikkhu-khưu, but stood behind the curtain listening to Buddha preaching. After the Dharma talk, he attained Save. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of the mother and Visākhā called Migāramātā. The commentary (DhA.i.406 and AA.i.313) states that in the past, Migāra used to be her male leader."Bach Su, please ask me to go to another house. My father-in-law is using the old food." They declared her innocent. However, she is still preparing to go back to her parents' home. Migāra asked her to stay; she agreed with the condition that he had to invite the Buddha and the Bhikkhu-khưu to go home to make offerings. He agreed but in order not to resent the nuns, he did not receive the Buddha and the Bhikkhu-khưu, but stood behind the curtain listening to Buddha preaching. After the Dharma talk, he attained Save. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of the mother and Visākhā called Migāramātā. The commentary (DhA.i.406 and AA.i.313) states that in the past, Migāra used to be her male leader. She is still preparing to leave and return to her parents' home. Migāra asked her to stay; she agreed with the condition that he had to invite the Buddha and the Bhikkhu-khưu to go home to make offerings. He agreed but in order not to resent the nuns, he did not receive the Buddha and the Bhikkhu-khưu, but stood behind the curtain listening to Buddha preaching. After the Dharma talk, he attained Save. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of the mother and Visākhā called Migāramātā. The commentary (DhA.i.406 and AA.i.313) states that in the past, Migāra used to be her male leader.She was still preparing to leave and return to her parents' home. Migāra asked her to stay; she agreed on the condition that he must visit the Buddha and the Bhikkhu-khưu to go home to make offerings. He agreed but in order not to resent the nuns, he did not receive the Buddha and the Bhikkhu-khưu, but stood behind the curtain listening to Buddha preaching. After the Dharma talk, he attained Save. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of the mother and Visākhā called Migāramātā. The commentary (DhA.i.406 and AA.i.313) states that in the past, Migāra used to be her male leader. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of the mother and Visākhā called Migāramātā. The commentary (DhA.i.406 and AA.i.313) states that in the past, Migāra used to be her male leader. He was extremely grateful to Visākhā and from there he gave Visākhā the honor of the mother and Visākhā called Migāramātā. The commentary (DhA.i.406 and AA.i.313) states that in the past, Migāra used to be her male leader. Migāra decided to give her a jewelry called Dhanamaṭṭhaka worth hundreds of thousands of dong. Visākhā sell this site to get money to build Migāramātupāsāda (lecture hall Loc or East lecture halls) to the Buddha and the monks. Visākhā gave birth to 10 males and 10 females. Each of her offspring to the fourth generation gave birth to such children (ie 10 males and 10 females each). By the time she finished at the age of 120, she had 84,000 descendants, all of whom were still alive. But in the Buddhist sermon (Ud.viii.8), the death of a grandson (Dattā) caused her much sorrow. Throughout her life, she always had the physique of a young woman of 16 spring. She had the power of the equivalent of five elephants;the legend says that once she used two fingers to hold the elephant's trunk (brought to meet her) pushing the elephant back (DhA. i. 409). Visākhā is also famous for bringing good luck, so the people of Sāvatthi race to invite them to their homes on festive days (DhA. I. 409). Visākhā offers food to 500 Bhikkhu-khưu at home every day (J. iv. 144; DhA. I. 128).Every afternoon she came to listen to the Buddha's sermon, then went around in the Vihara to learn the needs of the Bhikkhu-khưu and Bhikkhu-khưu ni. Sometimes she went with the layman to support Suppiyā. Visākhā asked and received the Buddha's eight wishes: 1. Offer medicine to monks in the Lower season until she dies.After Loc Mau lecture hall was completed, Mrs. Visakha was very satisfied. The legend says (DhA. I. 416 f.) At the ceremony, she and her children and grandchildren chatter away and say that the description of the bliss seen by her long-time wish has come true. The story came to the Buddha, he taught that in the time of Padumuttara Buddha, Visakha was a friend of the Buddha's rich layperson; and at the time of Kassapa Buddha she was Saṅghadsī (the youngest princess of King Kiki) who made offerings and made many fruits along with her six sisters (AA. i. 219). According to The Story of the Divine Palace (Vv. Iv; 6; VvA. 189, 191), after the death of her body, Visākhā was born as the chief justice of King Sunimmitta to reign over the Nimmānarati gods. The commentator Buddhaghosa (DA. Iii. 740) argues that Visākhā, as well as Sakka (God-like) and Anāthapiṇḍika, will enjoy 131 happy lives in the Brahma realm before entering Nirvana. Visakha's relatives are most mentioned in the classics as the two sons Migajāla and Migāra; the elder sister Sujātā (the bride of Anāthapiṇḍika) (A. iv. 91; AA. ii. 724; J. ii. 347); his grandson Saḷha; Dattā's granddaughter (DhA. iii. 278); and Uggaha Meṇḍakanattā. Another grandson was also mentioned because she once asked Buddha for permission to be ordained during the retreat - when the Bhikkhu-khưu refused to transmit the precepts (Vin. I. 153). Buddha said many sutras for Ms. Visakha; Particularly important is the prayer of the precepts - the day of the abbey, uposatha, and slapping (Ai205 ff .; cf. iv. 255; DhA. iii. 58 f.). He also taught her about the attainment of the eight virtues to create happiness (A.iv.269) and the eight virtues to be reborn in union with the devas of the Heavenly Realization (A.iv.267); SUMMARY: Fulfilling the duties of the wife, the bride in the family, having faith in the Triple Gem, keeping the five precepts, giving generously, and developing the wisdom of penetrating the arising and falling to eliminate the suffering. |
| Nakulapitā and Nakulamātā.— Male and female laity talk intimately Two homeowners and grandparents in Suṃsumāragiri in the land of Bhagga. They went to see the Buddha when he was staying at Bhesakaḷāvana. Meeting Buddha, grandparents collapsed at his feet, called him "son" and asked why he went so long.It is known that grandparents were his parents Bo-slapped the 500 lives and relatives in many more lives. Buddha preached and grandparents attained Preliminary results (Save). Buddha came to the village to visit his grandparents again when they were old. The grandparents asked him to take the son and the husband, saying that grandparents always sacrificed for each other in this life and asked him to give the dharma to the two grandparents to be happy together in the next lives (faithful, same sex, co-workers. , agree). The Buddha declared to the Sangha the grandparents were the ultimate laypeople of intimate communication (A. i. 26; ii. 61 f .; AA. I 216 f., 246; ii. 514; SA. Ii 182). One day, Nakulapitā got sick, she saw him worried. She advised him not to worry about him, for her, or for his children. She spoke in a positive voice that made him feel secure and cured. Then he visited the Buddha to tell the story. Buddha praised him for having a good wife (A. iii. 295 ff.). Corresponding set (S. iii. 1 ff .; iv. 116; A. iv. 268) records the stories between Buddha and his host Nakulapitā (Nakulapitā Sutta). Nakulapitā's householder saw the Buddha and asked why some sentient beings are liberated in this life and others don't. That's because clinging to the six ceiling, Buddha replied. Next, he explained to him (S. iv, 107, 116). Another time, the owner of the Nakulapitā requested Buddhist precepts so that he could be at peace in the afternoon or sick. The Buddha taught him to practice the mind, and always remember: "Although my body will hurt, my mind will not hurt". Next, he witnessed the false Religion Sāriputta to ask for an explanation of what the Buddha taught. The venerable explained in detail the method of cultivating the mind by eliminating the idea of self for the aggregates (S. iii. 1 ff.). Both grandparents were declared by the Buddha as the two supreme winners of "intimate talk" (A. iii. 465; iv. 348). It is known that (A. i. 216) the desire to be the supreme winner arose in Mr. and Mrs. Nakulapita from Padumuttara Buddha. Then he became the head of the household in Haṃsavatī and was present when Buddha proclaimed to the Sangha the supreme winner among the lay people to communicate intimately. |
| Hatthaka - Male renunciant victorious about the audience assemblies Called Āḷavaka. The upasaka wins the conquest of an assembly thanks to the four dharmas (catūhi vatthūhi parisaṃ saṅgaṅhantānaṃ) (A. i. 26). He was the crown prince of the ruler of Āḷavī (should be called đượcavaka) saved by Buddha from being eaten by ạavaka yaksha. He was called Hatthaka because he was entrusted to the Buddha by a Yakkha after he was inspired by him and given to the emissaries of the court by the Buddha. He was "delivered from one hand to another" (hatthato hatthaṃ gatattā) (AA. I. 212; SnA. I. 240). When he grew up, he was lectured by the Buddha to hear many times and attained Arahantship. He always had an entourage of 500 laity and was one of the seven laity with such a large congregation (SA. Iii. 223). He met Buddha many times.When at Gomagga in Siṃsapā forest near Āḷavī, he asked if he lived peacefully? He replied that he was always one of those living peacefully in the world (A. i. 136 f.).Other times Buddha asked him how to capture his great congregation? Bach said that he collected photography with four French photographers (alms, loving, benefiting, colleagues) that he preached. After Hatthaka left, the Buddha praised him with the Bhikkhu-khưu that he achieved eight miraculous virtues: to have faith, to keep the precepts, to be ashamed, to be fearful, to hear much, to be given, intellectual, low-sex (A. iv. 218 f .; His sexuality is also told in many other places, such as A. iv. 216). Like the owner of the Citta-gahapati (or Citta), Prince Hatthaka is often seen as an example for many to follow (S. ii. 235; A. i. 88; ii. 164; iii. 451). After the general network, Prince Hatthaka was born in the Avihā realm in the Pure Land and since then no longer has been reborn. He once went to visit the Buddha trying to stand upright but kept sinking, not standing upright. He advised him to turn into a bad gross body; He stands up. He said that he was always surrounded by devas who wanted to study the Fa, and that he died with three regrets: never enough to see the Blessed One; never enough to hear magic; never enough to serve them Increase (A. i. 278 f.). In Buddha's history (Buddhavaṃsa, Bu. Xxvi. 19), the owner of Citta-gahapati and Crown Prince Hatthakāḷavaka are called the great lay laity (aggupaṭṭhākā) of Gotama Buddha. |
| Citta (Cittagahapati) - Southern layman gave a dark sermon to defeat the Homeowner in Macchikāsaṇḍa, where he became the treasurer. He was later declared by Buddha to be the ultimate layman (A. i. 26). The day he was born, the entire city was covered with flowers; flowers are so colorful that he is called so. At Elder Mahāāāmaṇḍa visited Macchikāsaṇḍa, Citta rejoiced with his majesty, so he invited him to his flower garden Ambāṭakārāma and built an offering of a Vihara.Here the Elder told him about distinguishing the six lands and he attained Arahantship. From there many Bhikkhu-khưu visited Ambāṭakārāma and Citta received great hospitality. Among you came here is Isidatta, a close friend of Citta, but the Elder left after his identity was revealed. Elder Mahānāma and Mahaka also died for that reason, after performing miracles at the request of Citta. Similarity Citta (S. iv. 282 ff.) Mentions conversations between Citta and many of the Sangha, such as the Bhikkhu khưu Kāmabhū, Godatta, and the others. It is known that Citta also has conversations with Ni-ki-nātaputta and Acela Kassapa and once rejected the doctrine of this pagan patriarch. In the Ambāṭakārāma park, Elder Sudhamma resides regularly and is cared for by Citta. But one time he blamed Citta because Citta received two great disciples (Sariputta and Moggalana) and the great elders first. Hearing that, Buddha told Sudhamma to come and apologize to Citta (Vin. Ii. 15 ff .; DhA. Ii. 74 f.). Some time later, Citta came to see the Buddha; he accompanied an entourage of two thousand people and 500 vehicles full of food to offer to the Buddha and the Sangha. When he bowed down at the feet of Buddha, the sleeping flower fell from the middle, and the Buddha preached about distinguishing the six lands (Saḷāyatana-vibhatti, MN 137). The father offered the monks for two weeks and the gods continued to fill his car constantly and all sorts of precious things (AA. I. 210). When Citta lay on his deathbed before his death, the gods visited and encouraged him to wish to be the King of Heaven, but he refused to ask for impermanence.Then he asked the gods to gather around him so that he could talk about the Blessed One and His teachings (S. iv. 302 f.). He was seen as an ideal layman (A. i. 88; ii. 164; iii. 451). Citta owns the village called Migapattaka (SA. Iii. 93). At the time of Padumuttara Buddha, Citta once dreamed of being the supreme lay disciple for teaching. At the time of Kassapa Buddha he was a hunter. One day, seeing a monk in the valley, he rejoiced and hurried home to prepare rice to make offerings along with the flowers he picked along the way. After making offerings, he wished never to lack alms and to flower on him from the air. In heaven he is more than all about identity (AA. I. 209). In the story of Precursor Bhisa (J. ii. 314) he became a slave. Although not an A-la-Han, Citta attained insight knowledge of the learned (sekha) (Vsm. 442). |
| Khujjuttarā.— The highest-ranking laywoman on multiculturalism (hear more) She was born in the house of the Ghosita owner (AA. I. 232); her mother at that time was the nanny of this family. Growing up, she worked as a maid of Empress Sāmāvatī. Every day she was given Empress by eight emperors to buy cotton. She bought four copper coins of the Sumana gardener, and kept four coins. One day, Buddha visited Sumana and lectured. Khujjuttarā heard the Buddhist scriptures and attained the result of Save. That day she took all the money to buy cotton. The Queen asked about this large amount, she presented the narrative.From that day, Queen Sāmāvatī gave Khujjuttarā all the honor, gave her a bath flavor, and heard her speak. Khujjuttarā did as the mother of the Queen, went to listen to the dharma and then went back to the palace and told the Queen and 500 women to listen. Later, all were saved Save. When the Empress expressed his wish to see the Buddha, Khujjuttarā suggested her to cut the wall and look out when the Buddha passed by. After the Queen's rule, she devoted all her time to listening and lecturing. The Buddha declared her to be the ultimate female disciple (bahussutānaṃ ) (A. i. 26; DhA. I. 208 ff .; AA. I. 226, 237 f .; ItvA. 23 f .; PsA. 498 f.) An ancient time, Khujjuttarā made a female monk to rule Benares. One day, seeing the Buddha Single-headed humpbacked, she pretended to be hunched like Buddha;Therefore, she has a hunchback in this life. Another time, seeing the eight enlightened Buddhas changing their hands because they had just received hot porridge in the offering, she took eight ivory bracelets for you to line the bowls (known as these eight rings are currently being adorned in Nandamūla- pabbhāra; therefore she attained wisdom and could study the Tripitaka diligently in this life.In the time of Kassapa Buddha, Khujjuttarā was the son of a treasurer and had a friend who became Bhikkhu-ni. While she was putting on makeup, Bhikkhu-khưu-ni came in. Because there was no bhikkhu available, she told the bhikkhuni to do the work of the maidservant, so she was born as a maidservant in this lifetime. In the time of Padumuttara Buddha, Khujjuttarā saw that someone was declared the ultimate in hearing, she wanted to be like that later (DhA. I. 226 f. Etc .; Dvy. 339-41.). It is known that the suttas in Buddha Theory of So (Itivuttaka) are the ones that Khujjuttarā had heard of the Buddha's teachings and was told by her grandmother to Queen Sāmāvatī with the female court. Because all these sutras are heard and re-discussed in Kosambī, there is no need to talk about the sermon location; so the sentence " Ekaṃ samayaṃ Bhagavā Kosambiyaṃ viharati (A time of the Blessed One in Kosambi)" has no record in the sutta, on the contrary, there is a phrase "vuttaṃ h'etaṃ Bhagavatā arahatā . (This is said by the Blessed One) ”(ItvA. 32.). Khujjuttarā is often referred to as the model of laywomen (E.g., A. i. 88; ii. 164; iv. 368; S. ii. 236.), and in the Notes (E.g ., DA. Iii. 910.), she is seen as an example ofkāmabhoginiyo (a peaceful woman in the realms of education). She attained the analytical wisdom (paṭisambhidā) while being the owner, but the wisdom of an organic level (sekha) Vsm. 442; VibhA. 388. Ms. Khujjuttarā is the maid in the Precursor Uraga Jātaka (J. iii. 168.) and Bhisa (J. iv. 314.), the nanny in the Forerunner Culla-Sutasoma (J. v. 192.), and her Hunchback in Kusa Forerunner (Ibid., 312.). Thanks to being diligent in the practice (abhijānato) she has the spirit of mind to remember the previous lives - the network (Mil. 78.). It is known that when Empress Sāmāvatī and her friend died of fire (UdA. 384.), Khujjuttarā escaped because she did not participate in the evil deeds they did; at the fire, she was not in the palace, but ten miles away. |
| Sāmāvatī.— The dark Buddhist woman wins on the heart from One of the three chiefs of King Udena. She is the Sāmā daughter of Ba-bh Bhavavatiya in Bhaddavatī; Ba is the friend of Ba household Ghosaka in Kosambī. When the gas epidemic spread in Bhaddavatī, she and her parents ran through Kosambī and lived on Ghosaka's alms. On the third day when she came here, she only asked for a meal instead of two or three like the previous two. Mitta, the alms of the food, was surprised, but she said her father died after the first meal, next, her mother died after the second meal, now she is alone. Mercifully, Mitta brought her to raise. One day, she helped organize order in the field, so there was no more shouting.Inspired, the Ghosaka Earl adopted her as an adopted child and called her Sāmāvatī (Sāmā who knows how to use fences, because she already knows how to use fences, vati, dividing the way in and out of rice to keep order). On a certain festival day, King Udena saw her on the way to the bath, fell in love and ordered her to come. But Ghosaka was not so favorable and confiscated his inheritance. In order to save her father, she asked to be crowned and King Udena appointed her as the chief palace. Some time later, Udena ordained an additional chief, Māgandiyā (qv). At Buddha to Kosambī sermon according to the request of Ba Ba Ghosaka, Kukkuṭa and Pāvāriya, female Bhikkhu Khujjutarā of Sāmāvatī heard the dharma and attained the record. Khujjutarā submitted to Queen Sāmāvatī the incident that happened to her and told the sermon to Sāmāvatī. Believed that the Buddha would pass the palace, Sāmāvatī would cut the wall so that he could see and pay homage to him. Knowing this and having no sympathy with Buddha, Chief Justice Māgandiyā was king with the purpose of harming Sāmāvatī (see details in sv Māgandīyā.). But the king not only did not believe but gave Sāmāvatī a wish; She wished to invite the Buddha to the palace for life and preach the sermon daily. Buddha sent Venerable giảnanda to go to him. One day, Venerable Sun was offered 500 female robes in the palace. The news came to the ears of the king; he was angry; Failure for the first time, Chief Justice Māgandiyā presented a second time.Sāmāvatī and many of his entourage were burned to death in the palace. At that time, the king was walking in the forest, when he came back to learn that she and the court ladies were burned to death. Asked by the king, Buddha said that some of them had attained enlightenment, stamen, or zen meditation. According to the commentary, Ms. Sāmāvatī was once attacked with Benares in her past life. One day, taking a bath with the king, she felt cold so she burned a bunch of hay to heat. The grass spread and burned an Enlightened Buddha coming into samadhi. In order to increase mourning, she and the court attendants filled the grass with oil to burn the Buddha. Therefore, in this life, they have to be burned to death. Two friends of Sāmāvatī (same name Sāma) suffering from her death should become ordained. Sāmāvatī is considered a great laywoman of the Buddha, and is claimed by him to be supreme for residence from the mind (aggaṃ mettāvihārinaṃ) (A. I. 26; cf. iv. 348.). Her supernatural power to avoid the name shot by King Udena was frequently mentioned (Eg, BuA. 24; ItA. 23; PSA. 498; AA. Ii. 791). [*] Sāmāvatī's story is told in the story of Udena. See DhA. i. 187-91, 205-225; It is also told a little differently in AA. i. 232-4, 236 ff., Summarized in UdA. 382 f. (no story of Sāmāvatī being burnt to death) and Ud. vii. 10 (the story of Sāmāvatī being burnt to death is meticulously described here). Cf. Dvy. 575 f. According to the Purification of Vision, Visuddhimagga (p. 380 f.), Māgandiyā wanted to harm Sāmāvatī because she wanted to be the Chief Justice alone. |
| Uttarā Nandamātā.— The supreme laywoman returned to meditate on the female layperson of the group of female disciples who maintained the Buddha (Bu. Xxvi. 20.). In the Ministry of Economic Affairs (i. 26.), she was described as a female disciple of the supreme practice of meditation, but that could be another Uttarā woman. She is also listed on the list of female laymen who are ordained (A. iv 347; AA. Ii. 791.). According to the commentary of the chi chi chi (i. 240 ff.), She was the daughter of Puṇṇasīha (Puṇṇaka) (qv), a servant of Sumana's master in Rājagaha. Later, when Puṇṇasīha became the master of the na (dhana-seṭṭhi) because he had a great fortune as a result of the feast of the Venerable Sāriputta, he made a seven-day ceremony to worship the Buddha and the monks. On the seventh day, after the discourse of gratitude of the Buddha, Puṇṇasīha and all his wives and children attained the First Result. When Sumana's account asked for Uttarā's marriage to his son, he was rejected because he was not a Buddhist sect. Puṇṇa told Sumana that Uttarā was a disciple of Buddha and every day she offered Buddha a flower for a kahāpaṇa (Indian money). When Sumana promised to help Uttarā to offer Buddha two kahāpaṇa daily, he agreed to marry Uttarā. After repeatedly persuading her husband to be fasting like when he was still with his parents' house, Uttarā was unsuccessful. She then asked her father for 15 thousand kahāpaṇa to hire a prostitute in Sirimā to take care of her husband for fifty-five days when she was eight years old. On the last day of vegetarianism, while Uttarā was busy with the offerings of Buddha, her husband walked with Sirimā and saw her working hard, laughing and ignorant, she did not know how to inherit the available wealth. Uttarā laughed back he did not know how to properly use the available fortune. And Sirimā thought that the couple laughed together in front of her, so she was jealous and shot the boiling oil bottle to Uttarā. Uttarā felt sorry for Sirimā, and that boiling oil did not make her. Sirimā, aware that he was mad, apologized to Uttarā. Uttarā brought her to see the Buddha, and told him the story, and asked him to forgive Sirimā. Because Buddha sermon to Sirimā and she attained Preliminary results. The Commentary on the Tale of Heaven (pp. 631 ff .; Et. 11 f.) And the Commentary of the Syntax (iii. 302 ff .; see also iii. 104.) record the above story with many different details. According to these two notes, after Buddha finished his dharma talk, Uttarā attained Tu-da-function (Nhat lai), and her husband and father-in-law attained Save. After the general body damage, Uttarā was born on Tāvatiṃsa (Dao-profit natural) in a temple (vimāna). Venerable Moggallāna met her in one visit to Tāvatiṃsa and when she heard her story, there was a recitation of Buddha. Very strange is that Nanda (Nandamātā: Nanda's mother) is not mentioned at all.There is an opinion (Eg, Brethren 41, n. 1.) that Uttarā Nandamātā may be Ms. Veḷukaṇṭī Nandamātā, but the author Malalasekera did not give the determination as true. The story of Uttarā told in Visuddhimagga (p. 313.) proves that fire cannot burn people who live in love, and once again shows the example of the magical power that is spread by the concentration of meditation (p. 380). -1; add Ps. Ii. 212; PsA 497.). |
| Mahāāāma Sākya.— The supreme Buddhist monk gives alms to the epic foodViceroy of the Sākya clan (Shakyamuni), son of Amitodana (brother of King Sanskrit, Suddhodhana), brother of Anuruddha (A-nậu-long-da, An-na-law), uncle of Buddha Thich -ca. When families in Kapilavatthu sent Buddhist followers to join the Sangha, Mahānāma allowed Anuruddha to ordain (1) and offered very generous offerings, so it was known as the supreme layman for giving alms food (A. i . 26.). At one time, he was allowed Buddha to provide medicine for the Sangha three times in a row, every four months. The Lucu group (Chabbaggiyā) tried to speak out but he was not discouraged (2). A devout Buddhist who always wanted to learn, he often saw the Buddha as well as the Venerable Ānanda, Godha and Lomasavaṅgisa (See sv Mahānāma Sutta. See also sv Lomasavaṅgisa). Once the Buddha traveled to Kapilavatthu, he could not find a suitable place, so he requested the Buddha to stay temporarily at the hermitage of Bhāṇḍu Kālāma (S. v. 327 f.). The next morning he came and there was a conversation between him, Bharaṇḍu and Buddha; then Bharaṇḍu went away without returning to Kapilavatthu because he thought he had said what the Buddha rejected in front of Thich Mahānāma with great power (See details in sv Bharaṇḍu.). Other times Mahānāma came to visit the Buddha who was nourishing at Nigrodhārāma and the white questioned to come before or after the concept. In order for Buddha to rest, attendant Ānanda took him outside to teach him the Buddha's teachings on this issue (See Sakka Sutta, S. i. 219 f.). Mahānāga has a female love, Vāsābhakhattiyā, with the Nāgamuṇḍā monk; This woman was asked to marry King Pasenadi when the king wanted to befriend Kapilavatthu. In order to dispel any doubts about his bad intentions (marrying the fallen king), he sat at the table and used rice with her plate. Rice in his mouth, but before he could swallow it, he was summoned by a messenger; He told me to continue the meal (DhA. i. 345 f .; J. i. 133; iv. 145 f.). See Cūla-Dukkhakkhandha Sutta (The Suffering Sutta, MN 14) and Kaṅkheyya Sutta (Sutta Doubt, SN 54.12) are theorized for him. The mind that desires to be the supreme winner of his almsgiving of food arises in a previous life, when he (the head of the household in Haṃsavatī) listened to Buddha Padumuttara (3) praise such a layperson. i. 213.). He was an exemplary layman who had faith in Buddha (A. iii. 451.). According to the Vinaya (Sp. Iv. 857), he is one month older than Buddha and is the Sakadāgāmī (Nhat lai, Tu-da-function). (1) Vin. ii 180 f.DhA. i. 133; iv. 124, etc .; but the Mahayana canon (Rockhill, p. 13) states that he was the son of Dronodana. According to ThagA. ii. 123, Ānanda is brother, or his half-sister, because the comment states that Ānanda's father is Amitodana. But MA. i. 289 saying that his father was Sukkodana and Ānanda's father Amitodana. (2) Vin. iv. 101; AA (i. 213) added that it was a time of shortage of Buddha and monks in Verañja. At the end of the year, he wanted to continue providing but Buddha did not allow. (3) Padumuttara Buddha is the 13th Buddha among the 28 Buddhas, recorded by Buddha. |
| Suppavāsā Koliyadhitā.— The highest-ranking laywoman giving alms to the epitaphs of Mother S thânvalī. She went into labor for seven consecutive days until Buddha gave her the grace to give birth (See details in sv Sīvalī). It is said that the fetus remained in the womb for seven years (see Asātarūpa Jātaka, qv). Seven years probably because she was seven times pregnant. Suppavāsā is the princess of the ruler of Koliya (J. i. 407). She married a Licchavi named Mahāli (Ap. Ii. 494 (vs. 28); but see AA. I. 244 described her husband as a noble Shakyamuni) and lived in the village of Sajjanela, of Koliya; Here she was preached by Buddha on almsgiving (A. ii 62 f.). She was declared by Buddha to be supreme of giving alms food (A. i. 26), the ultimate happiness that she had vowed since Buddha Padumuttara (AA. I. 244). Suppasāvā is listed in the list of female servants (A. iv. 348) and is shared with you Anāthapiṇḍika, Culla Anāthapiṇḍika and Visakhā as the great benefactors who are accepted by the monks and nuns (DhA. I. 339, she is said to live in Sāvatthi, which may be after Mahāli, qv, to live here; cf. DhA. Iv. 193 f.). Suppavāsā Sutta.– Buddha visited Suppavāsā female benefactor in Sajjanela. After the real life, he spoke about almsgiving: the saints female disciples when giving food, giving four things to the recipient. The four are: life span, identity, peace, and strength (A. ii. 62 f.). |
| Ugga.— The supreme renunciation of almsgiving the most believable homeowners in Vesāli was praised by the Buddha as a dark layman because he gave the best possible gifts ( manāpadāyakānaṃ , A. i. 26). The Legend of the Falcon (SA. Iii. 26) incorrectly notes aggo panītadāyakānaṃ , which is the title of Mr. Mahāāma. No one knew his real name; he is called Ugga-seṭṭhi because of his tall body, a noble and personality. For the first time to see the Buddha, he attained the First Result and then attained the Real Result. About old age, one day he suddenly had the following idea, when he was single-minded: "I will make offerings to the real Buddha what we consider to be the most interesting to me, and hear that such donors will be volunteered. I wish the Blessed One would come to me right now. ”Reading his mind, Buddha appeared at his door with some Bhikkhu-khưu. He revered the Buddha and the Bhikkhu-khưu, made offerings to the real boys, and said that he would offer Buddha and the monks and nuns any real object (AA. I. 213-4.). At stay in Kūṭāgārasālā (the house has a sharp roof) in Vesāli, the Buddha told the monks and nuns that Ugga accomplished eight miracles. (first) The similarity (S. iv. 109 f.) Is repeated under the heading Ugga in Vesāli who speaks the Buddha's dharma on why some of the righteous beings in the present are not taken away, and others are ? This is probably the place where the person who composed the story with some Ugga. The chi chi chi (A. iii. 59-51) lists what Ugga deems meaningful; It is known that he offered the Buddha these interesting items. The list includes rice bran shaped like sala, pork and Kāsi cloth. In addition to Buddha, he also offered offerings to 500 Bhikkhu-khưu (AA. Ii. 602). It is also said that Ugga died early and was reborn with the devas. From the celestial realm, he came to see the Buddha and learned that he would attain the vow (ie attain Arahantship). Ugga is listed in the list of homeowners who accomplish six miraculous dharmas: unconvincing faith in Buddha, Dharma, Sangha, virtue, wisdom, and liberation (A. iv. 451). The intention to be the owner of almsgiving really came to him for the first time in the Buddha Padmuttara's time, when he was the homeowner in Haṃsavatī; he listened to Buddha describe a layman who had generously given the object (AA. i. 213). (1) Ugga (AN 8.21) The eight miraculous dharmas that Ugga accomplished: 1) For the first time only the Blessed One could see, his mind was purified. Dear fake Religion, this is the first micro magic, is there in my place. 2) He listened to The Religion theory of consecration: the theory of alms, the theory of gender, the doctrine of heaven, talking about the danger, the paralysis, the defilement of sex, the benefits of renunciation, and the mind was ready, the mind was in favor, the mind was not adamant, the mind was excited, the mind was happy, The Blessed One spoke of the Four Noble Truths. He opened the dharma label, seeing "whatever is practiced, all the dhammas are destroyed". After that, he took refuge in the Three Precepts and sustained the five precepts with the third precept to keep virtue (single life). 3) He has four young wives, but he allows them to marry other people. 4) He has many possessions but he divides them among those who have precepts and good people. 5) He respected and thoughtfully maintained a Bhikkhu-khưu. 6) If the Bhikkhu-khưu teaches him, he listens very carefully. If he did not lecture him, then he lectured him. 7) He was never proud of being visited by the gods. 8) He clearly saw that the lower parts of the fetters were taken to him. |
| Ugga (Uggata). - In the end, he sustained the Host Family monks in Hattigāma (ka) in Vajji. He was praised by Buddha as the ultimate homeowner for upholding them (saṇghupaṭṭhākānaṃ) (A. i. 26). After his father died, he was appointed treasurer (seṭṭhi). Once, when Buddha traveled to Hattigāma and stayed in Nāgavanuyyāna, Ugga went to his audience at the garden; he went with many dancers after a seven-day wine party. Seeing Buddha, Ugga changed his mind very much, so his drunkenness disappeared. Buddha said the dharma to him, and then he attained the Future. Since then, he disbanded the female dancers and began to take care of upholding them. At night, the gods appeared to tell the various attainments of the Bhikkhu-khưu, implying that he should choose the Bhikkhu-khưu committed almond that offered. But he offered all Bhikkhu-khưu to the same kindness and joy (AA. I. 214-5). Buddha once said Ugga achieved eight miraculous dharma. A Bhikkhu-khưu heard so to ask him about the eight measures. Ugga said that he did not know anything about the Buddha's teachings, then he went on to describe the eight dharmas he experienced: [1] As soon as he met Buddha, his drunkenness disappeared. He followed the Buddha and received many discourses from the Buddha, such as giving, morality, etc. [2] He was told by the Buddha to listen to the Four Noble Truths, when the Buddha found him predestined; he understood and realized. [3] He had four beautiful young wives that he provided very well when he decided to enter celibacy; For a woman who wants to rebuild her family, he seeks a husband whose mind is not jealous. [4] He gave away his great fortune to the people of good life. [5] He maintained very effectively any Bhikkhu-khưu he maintained; he diligently listened to any Bhikkhu-khưu preaching; for Bhikkhu-khưu not lecture, he taught France. [6] The gods talk about the various attainments of the Bhikkhu-khưu, but he offered all Bhikkhu-khưu the same. [7] He was not proud to speak with gods. [8] He did not worry about the common day, because Buddha said he was no longer reborn in this world. The Bhikkhu-khưu told the story Ugga told him, and Buddha said that these are the eight dharmas that Buddha has in mind when praising Ugga (A. iv. 212-6). Similar ministry (S. iv. 109 f) recorded Ugga's visit to Buddha in Hatthigmaka. The white man asked Buddha why right now there are some sentient beings that are completely pure, others do not. Because of craving, the Buddha responded. Ugga used to be the homeowner of Buddha Padumuttara. Once he listened to the Buddha's teachings and mentioned a thoughtful layman who maintained the Sangha, he wanted to be like that layman and do good deeds to achieve that goal (AA. I. 214). vl Uggata. |
| Sūra-Ambaṭṭha.— Immobilized chastity over the layman is praised by the Buddha for being supreme for having immobility (aggaṃ aveccappasannānaṃ).He made this vow of victory from Padumuttara Buddha (A. i. 26; cf. iii. 451). At the time of the Buddha's time, he was born as a son of a treasury family in Sāvatthi and became a renunciate. One day, seeing Sūra good enough, Buddha came to begging at his home. He invited him into the house, sat him on a comfortable platform and invited him to be a son. At the time he said the words to his heart, he attained the saving result. Not long after Buddha's departure, Māra (Maou) pretending to come to say that he wanted to say what he had said earlier. Previously, he said the acts were impermanent, etc. but thinking back, he now concluded that only some, not all, of the acts were impermanent. Sūra recognized and chased Māra away (AA. I. 215; cf. DA. Iii. 864). |
| Jīvaka-Komārabhacca (States of the Region). - Dark win over the beloved people This is a well-known physician. He was the son of a prostitute Sālavatī in Rājagaha (city of Wang Xa) (AA. (I. 216) stating that Abhayarājakumāra was the father of the child). Immediately after his birth, he was abandoned in the pile of rubbish and rescued by Prince Abhaya. When Abhaya asked, it was said that "she lived" (jīvati) so she was called Jīvaka. And because he was nourished by the king (kumārena posāpito), the baby had the additional name Komārabhacca (maybe Komārabhacca meaning master of the Kaumārabhṛtya department (children); VT. Ii. 174; in Dvy (506-18) he was given called Kumārabhūta). In adulthood, he followed his friends to Takkasilā and learned that Abbhaya did not know. He studied medicine for seven years. The first client of the new physician was the wife of a treasurer in Sāketa. He was paid with 16,000 kahāpaṇa, a male servant, a female servant and a carriage. Upon returning to Rājagaha, he was given Abhaya's home to open a medical treatment. He treated the fistula of King Bimbisāra (Binh-sa) and was given to all jewels of his 500 palace. Then he was appointed to heal the King, the palace, the Buddha, and the Bhikkhu-khưu in the Sangha. In addition, he had surgery for the treasury owner in Rājagaha, and treated intestinal diseases for the treasury owner in Benares (Bahnar) and was paid for 16,000 kahāpaṇa. When King Candappajjota of Ujjeni became ill, King Bimbisāra sent Jīvaka to Ujjeni to treat him. Candappajjota hated liquid buffalo butter but it was the medicine he needed. Jīvaka smoked the medicine and used the Bhaddavatikā statue to leave before the king discovered the liquid buffalo butter. The king let servant Kāka chase him. Now he was having breakfast in Kosamb Kos, and Kāka could not refuse the invitation to eat half myrobalan (Chieu Lieu or Kha Tu seeds) and be severely spilled. Jīvaka advised Kāka to postpone his return and explain why he fled. Then he returned the elephant and set off for Rājagaha. King Pajjota recovered from his illness and gave Jīvaka a robe by the quarters of Sīveyyaka and he donated it to Buddha (Vin. I. 268-81; AA. I. 216). Jīvaka loves Buddha very much. The other time the Buddha fell ill, he found it necessary to give Buddha a dose of enema, apply fat to His body, and use lotus to increase the fragrance of the air He breathed. Then Jīvaka needs to go.Remembering that he didn't have a white Buddha bathed in a hot bath after the enema had taken effect, but Buddha bathed as he had before because he read J tâmvaka's mind. After Jīvaka obtained the Project, he wanted to see the Buddha twice a day, but Veḷuna (Truc Lam) was far away. He built in his mango garden in Rājagaha a monastery to make offerings to Buddha and Bhikkhu-khưu (DA. I. 133; MA. Ii. 590). After the death of King Bimbisāra, Jīvaka continued to act as an abbot for King Ajātasattu (Arhat) and arranged to bring this king to the Buddha for repentance of killing his father (See Sāmaññaphala Sutta for details; see also J. i. 508 f .; v. 262, etc.). As a famous physician, J tiếngvaka was very busy, but never did he neglect his mission to the Sangha. Because of this, many people were ill but could not cure the disease and asked to join the Sangha so that he could be treated. Seeing the abuse, the Buddha prepared the world to receive and receive the Sangha who suffered from certain diseases (Vin. I. 71 ff). Jīvaka is declared by Buddha to be the supreme among the popular male laity (A. i. 26) He is also listed in the list of living men who see immortality, enlightenment and immortality (Ibid. , iii. 451; DhA.i. 244, 247; J. i. 116 f). Jīvaka once invited the Buddha to his son's life. Buddha refused to eat because he found that he lacked Bhikkhu Cūlapanthaka (Chu-Ban-chao) was not invited. At this time, the Bhikkhu-khưu was brought to him when he first started real life (Detail, see the story of. Cūlapanthaka). It is possible that the Jīvaka Sutta affects the transformation of Jīvaka. Jvvaka came to visit the Buddha at Mango Garden and asked if Buddha still used the flesh of the animal that He knew to kill to offer Him? Buddha said it was misrepresenting and taught there are three cases of not being allowed to use meat, that is when seeing, hearing and suspecting that animal was killed for its sake. Jīvaka praised Buddha and asked Buddha to accept himself as a disciple (Mi368, MN 55) The monks and nuns recorded the story of Mr. Bach asking Buddha what it is to be a male layman, and the Buddha answered that the male layman (upāsaka, favor-lady-principle) is a refuge of Buddha, Dharma and Sangha; is the five precepts holder; a practitioner who is both self-interested and benefiting (A. iv. 222 f). Jīvaka has a younger sister, Sirimā (SnA. I. 244; DhA. Iii. 106). As recommended by Jīvaka, Buddha instructed the Bhikkhu-khưu to exercise. At that time, when he came to Vesāli, he noted the pale skin and the unhealthy condition of the bhikkhus (Vin. Ii. 119). (1) Vin. i. 279 f .; DhA. (ii. 164 f.) has a similar story but in a different case. At the time when the Buddha was kicked with blood on his foot, he was taken from Maddakucchi to Ambavana, and Jīvaka sprayed the hemostatic medicine. After Jīvaka went to work, he decided to remove the bandage when he came home. But when he returned, he could not enter the city because the gate was closed at dusk.He was anxious because he was afraid that the medicine overnight would hurt Buddha. But Buddha read J tâmvaka's mind and removed the bandage himself. See also J. v. 333. Jīvakambavana.—Jīvaka's Herbal Garden, the Mango Garden In the garden he built a monastery and Buddha came here to stay many times. There was once because King Ajātasattu Buddha said Sāññaphala Sutta (Sutra Sutta, D. i 47 ff); The king was brought to see the Buddha because he regretted killing his father, Bimbisāra. Other Jīvaka Suttā suttas are also Buddhist here. This mango garden is near Maddakucchi where Buddha was hit by a stone with bleeding feet, he was brought here (DhA. Ii 164, etc.). In this garden, Cūlapanthaka attained Arahantship; At that time there were 500 Bhikkhu-khưu stay here (J. i 114 f., etc.). The Bhikkhu-nuns are also told to go to Garden Mango for a lunch break (ThigA. 245 f.). |
| Suppiyā.— Ultimate victory to care for the sick The laywoman in Benares.She and her husband, Mr. Suppiya, are very religious. One day, she came to the monastery to see an Bhikkhu-khưu sick needing meat soup. She told the maid to buy but there was no meat everywhere in Benares. She cut her thighs and gave it to the kitchen to cook the soup to offer the Bhikkhu-khưu. When he learned the story, Mr. Suppiya was very happy and asked Buddha to go home to take his son. To his house, Buddha asked about her. Seeing Him, her wound was healed immediately.Because of the story of Ba Suppiyā, the Buddha instituted a precept on the prohibition of Bhikkhu-khưu eating human flesh, the oil was consecrated (Vin. I. 216 f). Suppiyā is an example of the person whose merit is brought forth in the present life (Mil. 115; cf. 291). She was declared by the Buddha to be the ultimate victory for the care of the sick (A. i. 26), the great victory that she had vowed since Buddha Padumuttara (AA. I. 244 f .; she was mentioned in the list of approaching the female victory (A. iv. 348). |
| Kātiyānī (Kaccānī) .— The supreme victory for the immovable faith The laywoman is declared by Buddha to be the supreme victory for the immovable trust (aveccappasāda) (A. i. 26). She was determined to achieve this victory from the time of Buddha Padumuttara. In this life, she was born in the city of Kuraraghara and had a devout friend named Kāḷī. One day she went with her to listen to Elder Soṇa Koṭikaṇṇa to tell his mother. While she was away, stealing her home. The maid was sent to get oil to light the lamp for her or the house to steal, but she did not leave until the dharma talk ended. The lord stole the wedding Festival with her attitude, so he ordered his subordinates to return her all stolen belongings. After the Dharma talk ended, she obtained the First Result. The next day the thieves came to apologize to her. She took them to meet the elder and was ordained; After all, they all attained Arahantship (AA. i. 245 f.). |
| Kāḷi.— The purity of faith to hear the rumor Also known as Kururagharikā, is regarded as the disciple female disciple with confidence in the hearings of the supreme rumor (anussavappasannānaṃ) (A. i. 26). She is married to a Kururughara of Avant tộc and has a child, Soṇa Kuṭikaṇa. When she was about to give birth, she went to her parents' house in Rājagaha. One night, standing in the wind, standing on the balcony, she heard Sātāgira and Hemavata talking about the virtues of Buddha and the superiority of his teachings, she achieved her faith in the Buddha and attained Preliminary results. It was that night that she gave birth to Soṇa. After that, she returned to Kururughara and here she came to see the Elder Mahā Kaccāna whose story was recorded in Kāḷi Jātaka (qv).When Syaa joined the Sangha under the presidency of Mahā Kaccāna and came to the Buddha, she gave the precious carpet to cover the Buddha's burial. When Soṇa came home after visiting Buddha, she asked her to give her teachings as if he had ever spoken to Buddha and was praised by the Buddha and the angels of the ten thousand years. Kāi is seen as the eldest among the female disciples who attained the Backup (AA. I. 133 ff .; SnA. I 208 f.). She was a loyal and close friend of Kātiyānī (AA. I. 245).Her desire to become the supreme being in this life has been her vow since the time of Padumuttara Buddha when she heard a lay woman proclaimed to be the supreme victory for her faith in rumors (Ibid., 247). She once visited Venerable Mahā Kaccāna and asked him to explain briefly the brief verses in the questions of Māra's daughters (Kumāripañha, SN 4.25). It involves ten kasina meditation projects (A. v. 46 f., AN 10.25). |
| Bat-Nirvana (DN 16) In Nādikā village near the city of Vesāli of the Vajjī people (Buddha), the Buddha told him Ānanda: - (...) Hey Ānanda, layman Sudatta, eradicate the three fetters. minimizing greed, hatred, and ignorance, the most fruitful result after returning to this life will once again eliminate suffering. Female layman Sujātā eradicated three fetters, the result of the Prophecy, definitely no longer falling into the evil path, reaching the Chief Justice. Layman Kakudha except for the year of the lower part of the fetters, the rebirth (heaven), and from there enter Nirvana no longer returns to this life. Layman Kālinga ... layman Nikaṭa ... layman Kaṭissabha ... layman Tuṭṭha ... layman Santuṭṭha ... layman Bhadda ... layman Subhadda subtract the five lower fetters, be reborn (heaven), and from there enter Nirvana no longer returns to this life. Hey andananda, more than fifty common laity at Nādikā, except for the lower part of fetters, the rebirth (heaven), and since then entered Nirvana no longer come back to this life. Ananda, more than ninety lay members par at Nādikā, eradicate the three fetters, reduce greed, hatred and witness to Most Lai, after coming back to this life again to eradicate suffering. More than five hundred lay people, the common destiny at Nadika, eradicating the three fetters, the result of the Resurrection, definitely no longer falling into the evil path, reaching the Chief Justice. (...) At the Temple of Cāpāla near Vesāli, Māra g came to the Buddha and recalled his statement about the time of the Buddha's Nirvana: - (...) Bach The Ton, now the Bhikkhu khưu ... the Bhikkhu -Note-ni .... the lay men ... the Religious women of World Religion have become righteous, disciplined, disciplined, ready, multi-literate disciples who maintain the Dharma, attain the Dharma and depending on the Dharma, live uprightly , living according to the Dharma, after learning the doctrine it was possible to declare, preach, present, define, enlighten, separate, and clearly explain the Dharma; when there is evil, it can be cleverly questioned and subdued, can miraculously spread the Dharma. |
Business Vaccaghotta, MN 73 - Hey Vaccha, not just one hundred, two hundred, three hundred, four hundred, five hundred, but more than that male and female lay people, disciples at home, wearing white clothes, while enjoying physical education, but practicing holy teachings, accepting teachings, having doubts, or attaining the lieutenant, not relying on others, living in the holy school of the Master [1] . - Hey Vaccha, not just one hundred, two hundred, three hundred, four hundred, five hundred, but more than that, the laymen and the female lay people, are disciples living at home, wearing white robes, following offenses. happy, after the exception of the lower part fetters, being biochemical, enter Nirvana at that spot, not returning to this life anymore [2] . [1] Pre-order and Nhat lai; [2] Real estate. |
| 21 male monks attained holy fruits (AN 6: 119-139) - Six-dharma achievement, the Bhikkhu-khưu, the owner of Tapussa ... Bhallika ... Sudatta Anāthapiṇḍika ... Citta in Macchikāsaṇḍika ... Hatthaka in Āḷavī. .. Mahānāma the Sakya clan ... Ugga in Vesālī ... Uggata ... Sūra in Ambaṭṭha ... Jīvaka Komārabhacca ... Nakulapitā ... Tavakaṇṇika ... Pūraṇa ... Isidatta ... Sandhāna ... Vijaya ... Vajjiyamāhita ... Meṇḍaka ... Vāseṭṭha ... Ariṭṭha ... Sāragga goes to the end of Tathagata, living to see immortality, realizing immortality. What is six? That is the unmoved faith for the Buddha, with the unmoving faith for the Dharma, the unmoving faith for the Sangha, the holy precepts, the holy place, the holy liberation. Achievement of the six measures, this Bhikkhu-khưu, these laymen go to the end of the Tathagata, live to see immortality, enlightenment is immortal. 27 female lay people attained holy fruits (AN 8: 91-117) - (...) Bojjhā ... Sirimā ... Padumā ... Sudhanā ... Manujā ... Uttarā ... Muttā ... Khemā .. . Somā ... Rucī ... Cundī princess ... Bimbī ... Suman princess ... queen Mallik ... Tissā ... Tissā's mother ... Soṇā ... Soṇā's mother .. Kana ... the mother of Kana ... Uttarā Nandamātā ... Visākhā Migāramātā ... Khujjuttarā ... Sāmāvatī ... Suppavāsā the young woman Koliya ... Suppiyā ... Nakulamātā ... |
| THE PRINCIPLES OF THE BUDDHIST OF THE BUDDHIST OF THE BUDDHA (AN 1: 248-257) 1. In the male lay disciples of My, this Bhikkhu-khưu, has taken refuge first, is the best trade in Tapassu and Bhallika. 2. Of the male laity disciples ... alms, victory is the owner of Sudatta Anāthapiṇdika. 3. Among the male la lay disciple ... sermon, the victory is Citta in Macchikāsaṇdika. 4. Among the male laity disciples ... photographing an assembly thanks to the four dharma photographers, Hatthaka in Āḷavī wins. 5. Among the male laity disciples ... alms of the highest-ranking dishes, the supreme victory is Mahānāma Sākya. 6. Among the male laity disciples ... giving alms of pleasant, supreme victory is the Ugga homeowner in Vesālī. 7. Among the male laity disciple ... to uphold them, the supreme victory is Uggata in Hatthigāma. 8. Among the male laity disciples ... with the heart of the unmoved, the supreme victory is Sūra Ambaṭṭha. 9. Among the male laity disciples ... popular with the people, the supreme victory is Jīvaka Komārabhacca. 10. In the male laity disciple ... talk intimately, the winner is Nakulapitā's landlord. WOMEN WILL (AN 1: 258-267) 1. Among my lay female disciples, bhikkhus, the first to take refuge is Sujātā, the daughter of Senānī. 2. Of the female laity disciples ... alms, the victory is Visākhā Migāramātā. 3. Among the female laity disciples ... listen a lot, the most victorious is Khujjuttarā. 4. In the female laity disciple ... an stay from the heart, the maximum victory is Sāmāvatī. 5. Among the female lay disciples ... meditate, the victory is Uttarā Nandamātā. 6. Among the female laity disciples ... giving alms, the supreme victory is Suppavāsā, the daughter of the tribal Koliya. 7. Among the female laity disciple ... taking care of the sick, the most victorious is the laywoman Suppiyā. 8. Among the female laity disciples ... have the heart of real estate, the victory is Kātiyānī. 9. Among the female laity disciples ... talking in an intimate way, the winner is the female head of Nakulamātā. 10. Among the female students, disciple ... have faith in the rumor of victory, Kāḷī, the female laywoman of Kuraraghara. * MALE LAY DISCIPLES : 1. Bhikkhus, out of my first steps to take the three refuges are Tapassu and Balluka, the tradesmen. 2. Anāthapiṇḍika, that is the householder Sudatta is the foremost lay devotee. 3. Citta Macchikasandika the householder for explaining the Teaching. 4. Hatthaka Aalavaka to establish liberality, kind speech, leading an useful life and a state of equality among the others. 5. Mahanāma the Sakya is the foremost distinguished devotee. 6. Ugga the householder of Vesāli the most pleasant devotee. 7. Uggata the householder of Hatthigāma for attending on the Community. 8. Surambaṭṭha for reconcillation 9. Jīvaka Komārabhacca for pleasantness to all persons. 10. Nakulapita the householder the best confide FEMALE LAY DISCIPLES: 1. Bhikkhus, out of my lay female disciples the first to take the three refuges is Sujāta the daughter of Seniya 2. Visakhā the mother of Migāra is the foremost female devotee. 3. Kujjuttarā the most learned. 4. Samawathie for developing loving kindness. 5. Uttaranandamātā for jhanas. 6. Suppavāsa the daughter of the Koliyas the most pleasant devotee. 7. Suppiyā the female lay devotee for attending on the sick. 8. Katiyāni for permanent pleasantness. 9. Nakulamāta, the householder's wife for undivided pleasantness. 10. Kāli Kulagharikā, the female lay devotee for adhering to hearsay. * Bhikkhu Bodhi’s translation MALE LAY DISCIPLES: 1. “Bhikkhus, the foremost of my male lay followers in being the first to go for refuge are the merchants Tapussa and Bhallika.” 2. “... among donors is the householder Sudatta Anāthapiṇḍika.” 3. “... among speakers on the Dhamma is the householder Citta of Macchikāsaṇḍa.” 4. “... among those who make use of the four means of attracting and sustaining others is Hatthaka of Āḷavī.” 5. “... among those who give what is excellent is Mahānāma the Sakyan.” 6. “... among those who give what is agreeable is the householder Ugga of Vesālī.” 7. “... among attendants of the Saṅgha is the householder Uggata.” 8. “... among those with unwavering confidence is Sūra Ambaṭṭha.” 9. “... among those with confidence in persons is Jīvaka Komārabhacca.” 10. “... among those who have trust is the householder Nakulapitā.” FEMALE LAY DISCIPLES: 1. “Bhikkhus, the foremost of my female lay followers in being the first to go for refuge is Sujātā, daughter of Senānī.” 2. “... among donors is Visākhā Migāramātā.” 3. “... among those who are learned is Khujjuttarā.” 4. “... among those who dwell in loving-kindness is Sāmāvatī.” 5. “... among meditators is Uttarā Nandamātā.” 6. “... among those who give what is excellent is Suppavāsā the Koliyan daughter.” 7. “... among those who attend on the sick is the female lay follower Suppiyā.” 8. “... among those with unwavering confidence is Kātiyānī.” 9. “... among those who are intimate is the housewife Nakulamātā.” 10. “... among those whose confidence is based on hearsay is the female lay follower Kāḷī of Kuraraghara.”
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The most rising A-jaw, celestial One-Dharma
1. The first-lady-rule of my disciples, the first to hear the medicine [2] but to prove the Saint, is the merchant Tam Qua. [3] 2. The first wisdom, which is the Soda Owner. [4] 3. The first virtue, is the theme of A-lam. [5] 4. The goods of the pagan people are the Great Homeowners. [6] 5. Often speaking deep Dharma, is the Prosperity-Triple-Devourer. [7] 6. Meditation meditation often, it is Ha-X-A-la-she. [8] 7. The dress for the ghosts [9], is the Home Master Dung Kien. [9] 8. Blessedness and fullness, which is the Sake-owner. [11] 9. The great master of the experiment, is the Master-Tu-attainment. [12] 10. Achievement of the clan, which is the Master-Man of the Buddha. [13] 11. Preferring the meaning of the animal, it is the Brahmin Sanh Lam. [14] 12. Benefits of smart, is Pham-ma-du. [15] 13. Beliefs of the Buddhas, is Ngu Ma Ma-loaded. [16] 14. Considering the selflessness, it is the Brahmin She Van Cam. [17] 15. Discuss no one more, which is Brahmin Monk. 16. Or compose shelves, is the Pros-she-ly Homeowner. Quick talk, also the Prosperity-Grandmother-glass. [19] 17. Like giving alms of good treasure, no regrets, which is the Lord of the Subject. [20] 18. Establishing the good root, is U-ca Bhikkhu-ly. [21] 19. Or to say the magic of the magic, it is Uu-she-rules Supreme Supreme Captain. [22] 20. Things that are said to be fearless, cleverly consider everyone, are the head-and-head general of Ty-amn-ly. [23] 21. Happy to give grace, it is King of Saul. [24] 22. The department is very small, it is King Quang Minh. [25] 23. Establishing a good root, is the king of Persia, anonymously. [26] 24. To be faithful to the mind of idleness [27], to start the wedding Festival, is the king of A-barbarialism. [28] 25. The mind of the Buddha, the mind does not translate, is King Uu-filled. [29] 26. The chief minister of the dharma, is Prince Nguyet Quang. [30] 27. Supplying them with the Holy Scriptures, the will is always equal, it is the Prince of the United States. 28. Often preferring to help people, rather than on his own behalf, is the Lion King. [32] 29. A glass of people, not high and low, is the Lord of the Lords. [33] 30. The Prime Minister is righteous, more beautiful than the person, who is the prince of the Head of the Head. [34] 31. Often practice kindness, is the landlord Any-ni. [35] 32. The mind often recites all species, namely the Shakyamuni. [36] 33. Often happy wedding Festival, is Like strains Bat-da. [37] 34. Keeping the mind without loss of good deeds, it is the Pros-she-Tac tý-soap first. [38] 35. The ability to practice patience, is the General Lion. [39] 36. Dissertation of many topics, is the Pros-she-switches of Bhikkhu-amnesty-dwellers. [40] 37. Silence like the Saint, is the Pros-she-Tac Nan-Threads-she-la. [41] 38. Diligent practice of good practice does not stop, it is the Pros-she-switch of the Superior-multi-la. [42] 39. The static President, is Uu-she-rules Thien-ma. [43] 40. The final witness of My disciples is the Ma-la-Ma-la. [44]. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.18/8/2019.  |
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