Interpretation of differences in Buddhas   .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. 

[ 296 ]  And now we see eight different things[451] in the twenty-five Buddhas are those indicated in the entire Chronicle of the Buddhas mentioned above. Eight[452] what is that thing Differences in life span, differences in height, differences in family circumstances, differences in the time required to strive for asceticism, differences in the level of aura, differences in means of renunciation. Difference in Bodhi Tree, difference in height Bodhi for the elderly.

In the case of differences in life expectancy, it means that some Buddhas have a long life, some have shorter lives. Therefore, in this regard, the following nine Buddhas have a life span of one hundred thousand years: Dīpaṅkara. Koṇḍañña, Anomadassin, Paduma. Padumuttara, Atthadassin, Dhammadassin, Siddhattha, Tissa. The following eight have a lifespan of about ninety thousand years: Maṅgala. Sumana, Sobhita, Nārada. Sumedha, Sujāta. Piyadassin, Phussa and the following two Buddhas have a long life span of about sixty thousand years: Revata, Vessabhū. Vipassin Buddha has a life expectancy of eighty thousand years. The four Buddhas have a life span of about seventy, forty, thirty and twenty thousand years, respectively: Sikhin, Kakusandha, Koṇamamana, Kassapa. Our Buddha has a life span of about one hundred years. Even among the Buddhas have gained a lot of merit and created for themselves many kinds of karma leading to a longer life span. Regarding the time in this world, the length of life can not be measured. This is called difference [453]about the life expectancy of twenty-five Buddha[454].

Differences in body height mean that, some Buddhas have a tall body, some are short. Therefore, in this respect the height of the Buddha's body: Dīpaṅkara, Revata, Piyadassiṇ Athhadassiṇ Dhammadassiṇ Vīpassin is about eighty cubit high. The bodies of Mr. Koṇḍañña, Maṅgala, Nārada, Sumedha are about eighty-eight cubit tall. Sumana's body was about ninety cubit tall. The body of Buddha Sobhita, Anomadassin. Paduma. Padumuttara. Phussa o was about fifty eight cubit. The body of Buddha Sujāta is about fifty cubit tall. Siddhattha. Tissa and Vessabhū are about sixty cubit tall. Sikhin Buddha is about seventy cubit tall. Buddha Kakusandha. Kozamama. Kassapa, in turn, is about forty cubit tall. This is what we call the difference in height where the Buddha is twenty-five.

Differences in family circumstances (or family background) mean that the Buddha was born in the noble family of Emperor De Lu, some were born in Brahmin families. Buddha Mahasiddha Kakusandha, Koṇāgamana, Kassapa was born in a Brahmin family, twenty-two of the Mahasiddha Buddha were born in the family of the Noble Clients. We call this the difference in family status in the Buddha.

The difference in the time required for them to strive for asceticism means that they perform the ascetic struggle as follows: the Dīpaṅkaras. Koṇḍañña, Sumana, Anomadassin, Sujta[455] Siddhattha. Kakusandha[456] ascetic time lasted about ten months. And the Maṅgala. Sumedha, Tissa, Sikhin about eight months. Where Buddha Revata is seven months, Buddha Sobhita is four months,[457] Buddha Paduma, Atthadassin, Vipassin are one and a half months. The Buddha Nārada, Padhumuttara, Dhammadasin, Kassapa [ 297 ] have a hard ascetic time lasting only seven days. And the Buddha Piyadassin. Phussa, Vessabhū, Koṇgamana lasted for six months. Our Buddha's ascetic struggle lasted six years. This is the difference in the time of ascetic struggle in the Buddhas.

Differences in the level of aura mean: it is said that the halo in the body of Buddha Maṅgala, the Chief of the Enlightened One, is illuminated to all ten thousand of the world. The degree of aura in Buddha Padumuttara shines at around twelve due to the week (yojana). The level of glory in the Buddha Vipassin is about seven due to the week (yojana) of the Buddha Sikhī about 3 by week, where Buddha Kakusandha is ten by week (yojana) and our Buddha is just an arm span around people. The rest have not been able to determine exactly. The difference in the level of aura is considered to depend on the tendency of each of them - the splendid beauty of their bodies is spread as they wish. But no difference takes place in any Buddha of the special gifts they receive.

The difference in monastic means means some of the renunciants ride on the back of an elephant. The majority of other Buddhas ordained on horseback, riding in carriages, on foot, in castles, and on palanquin. In this regard we see the Buddhas of Dīpaṅkara, Sumana, and Sumedha. Phussa, Sikhin, Koṇgamana ordained to ride on elephants. And the Buddha Koṇḍañña, Revata, Paduma, Piyadassiṇ Vipassiṇ Kakusandha again used horse-drawn carriages to leave home. Buddha Maṅgala, Sujāta, Atthadassiṇ Tissa, Gotama are riding on horseback. Buddha Anomadassiṇ, Siddhattha and Vessabhū use palanquin. Nārada goes on foot. Buddha Sobhita, Padumuttara, Dhammadassin, Kassapa ordained at his castle. This is what we call a different means of renunciation.

Different from the Bodhi Tree, which means the Bodhi Tree of Buddha Dīpaṅkarā, he attained Right Enlightenment under the Kapitthana tree.[458] The Bodhi Tree of Buddha Koṇḍañña is the very cute Sāla tree. Bodhi Tree of the Buddhas Maṅgala. Revata, Sobhita, is the Nāga tree. The Bodhi Tree of Buddha Anomadassin is the Ajjuna tree. Bodhi tree of Buddha Paduma, Nārada is the ancient tree of Soṇa. The Bodhi Tree of Buddha Padumuttara is the Salaḷa tree. The Bodhi Tree of Buddha Sumedha is the Nīpa tree. The Buddha of Sujāta is a Veḷu tree. The tree of Buddha Piyadassin is the Kakudha tree. Atthadassin's Buddha is the Campaka tree. The tree of Buddha Dhammadassin is the Kuravaka tree.[459] The Bodhi Tree of Buddha Siddhattha is the Kanikāra. The Bodhi Tree of Buddha Tissa is the Asana tree. The tree of Buddha Phussa is a lamaka tree. The tree of Buddha Vipasi is a Pātalī tree. Sikhin Buddha's tree is a Pu câydarīka tree. The tree of Buddha Vessabhū is the Sāla tree. The tree of Buddha Kakusandha is the Sirīsa tree. The tree of Buddha Koṇāgamana is the Udumbara tree. And the tree of Buddha Kassapa is the Nigrodha tree. Bodhi Tree of Buddha Gautama is the Assattha tree. This is called the difference in Bodhi trees of the Buddhas.

Differences in the size of the Battalion[460] sitting in the lotus position means, for the Buddhas Dpapaara, Revata. Piyadassin, Atthadassin, Dhammadassiṇ Vipassin The dojo to sit cross-legged is about fifty-three cubit.[461] For Buddhas Koṇdañña, Maṅgala, Nārada, Sumedā, Bodhisattva to sit cross-legged about fifty-seven cubit.[462] For the Buddha Sumana (the size of the Bodhisattva to sit cross-legged is sixty cubit.[463] For Buddha Sobhita[464], Anomadassin, Paduma, Padumuttara, Phussa are thirty-eight cubit. For Buddha Sujāta is about thirty two cubit[465]. For Siddhattha, Tissa, Vessabhū, it is forty cubit. For Sikhin Buddha is thirty two cubit[466]. For Buddha Kakusandha is twenty-six cubit[467]. For Buddha Koagamana is twenty cubit. For Kassapa is fifteen Cubit. For Buddha Gautama the size of the Bodhisattva to sit cross-legged is fourteen cubit. This is known as the difference in size of the Bodhisattva to sit in the lotus position.

And for all Buddhas, there are four locations that cannot be changed.[468]:

[ 298 ]  the fixed location for all Buddhas is the lotus position. For Enlightenment, there is only one place; Zhuan Falun is only at the place where Chu Thien descended. Deer Park Garden is also a permanent location; the first step at the gates of Saṅkassa city at the time of the arrival of the realms of the immortal world has not changed. The location of the four legs of the bed in Huong Phong at Jetavana is also fixed. And the monastery, no matter how small or large, cannot be changed unless the city moves.[469]

We have demonstrated the demarcation of those born at the same time as our Blessed One and the demarcation of constellations.[470] It is said that these seven were born concurrently with our Omniscient Bodhisattva (and under the same constellation): The Mother of Rāhula, the Elder of Nanda[471], Channa, Kanthaka, the treasure vault, [472] Ancient tree of the Bodhi Tree. Kāḷudāyin. This is the demarcation created by the simultaneous birth.

And under the constellation Uttarāsāḷha, the Great Human descended into the womb of his mother, made a great ordination, Zhuan Falun, performed the Song Thong. Under the constellation of Visakha he was born, attained the Chief Justice of Enlightenment and Nibbana. Under the constellation Māgha, there was a monastic assembly of his disciples and renunciation. And under the constellation of Assayuja, he descended upon the gods. This is a way of delimiting boundaries according to constellations.

Now we will explain what is the rule for all Buddhas but must not be shared with others. The so-called rule for the Chief Enlightened One is exactly thirty things. It can be said: (1) When he came into the world of his birth, the Bodhisattva became aware that this was his last living being in this world. out. (3) The Bodhisattva's Mother gave birth to him. (4) He was born only in the forest. (5) His feet were placed on the cloth, and took seven steps to the north. Looking at the four corners of the world, bellowing a roar lion. (6) The great renunciation of the Great Men after they had witnessed four phenomena and a son was born for him. (7) He wore the symbol of an Arhat.[473] At the time of renunciation and then making the most ascetic time of seven days according to the boundary delineation mentioned above.[474] (8) On the day of the attainment of the Enlightened Path Enlightenment, all of you will receive milk. (9) A witness of omniscient omniscience while sitting on the Boa. (10) The preparation of the meditation practice of breathing in and breathing out (11) to appreciate the Maou armies; (12) While still in the posture of meditation, enlightenment. Starting with the Three Realms, gaining special gifts begins with the positions not shared with any other person; (13) He spent seven weeks attached to the Bodhi tree itself. (14) requested by the Brahma to explain the Dharma. (15) Zhuan Falun at the place of Zhen Tien descended from the Land of Deer Park. (16) On the full moon day of June (Māgha) reciting Precepts at the Sangha consists of four elements. (17) Regularly residing in the Jetavana forest; (18) The implementation of Duplex at the gate of Sāvatthī city; (19) The preaching of the Abhidharma Bodhisattva in the residence of the Three Decrees (21) Consistently obtaining the holy fruits; (22) Contemplating the nature is people who can guide the arising of the two types of meditation; (23) Establish a discipline of practice when problems arise; (24) mention the Sutta Books when the need arises[475]; (25) tells the chronicle of the Buddhas in the gathering of relatives; (26) Friendly host of newly arrived bhikkhus; (27) Spend the rainy season wherever you are invited and do not leave without asking first; (28) Each day must perform his duties before every meal, after the meal, in the early and mid-night soup; (29) Use quality meat on the day of entering Nibbana[476] die; (30) passed away (nibbana) after having entered twenty-four hundred thousand and ten million meditation symptoms

[ 299 ]  These are the thirty correct practices for all Buddhas.

Concerning this aspect, all Buddhas cannot interfere with the offering of the four essential, special-giving needs (to any of them) that no one is able to prevent. longevity. Therefore it is said: "It is impossible to kill the Tathagata with aggressive acts." * No one can prevent thirty-two good generals from a Great General (or) eighty extra generals. . No one can prevent the aura emanating from the Buddhas. This is what is called the four things that cannot be prevented[477] OK.

Thus (literally at this angle, come here) complete the interpretation of the Chronicles of the Buddhas Chronicle decorated with a variety of methods explained through many appropriate words.

119

The Commentary on the Buddha Tongs we have done actually follows the ways in which classical commentaries have made clear the meaning of the Pali texts.

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Avoid adding, clarifying the sweet meaning by all means _ hence the name of this work is called "The Man Who Makes Sweet Meaning."[478]

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In the field of refinement due to the flow of Kāvīra, the refreshing port of the Kāvīra region is crowded with men and women.

122

In the monastery with many beautiful attractive walls and gates by the enthusiastic Kaṇhadāsa [479] constructing with elegant lines.

123

In the place of recreation Godhāsalilasampāta.[480] The wicked cause no trouble at all, a place of joy and a place of deep joy.

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Residing in the building in the east. Very cold is the Commentary on the Chronicle of the Buddhas I made.

125

*. Wine. ii 19

Because this interpretation has come to a successful conclusion without any hindrance. May the moral aspirations of the people reach the successful end without encountering any obstacles along the way.[481]

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Any amount of merit I desire to have in the course of doing this Commentary on the Chronicle of the Buddhas is due to the power of these things that the world can achieve its ultimate purpose (meaning, Nibbana). ), be firm and everlasting.

127

That's why the commentary on the Chronicle of the Buddhas is called "The Enlightenment of Sweet Meaning."[482] finish here.

The famous Elder, Buddadatta, published by his gurus, performed the interpretation of "Sweet Matter of Meaning."

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[ 300 ]  And leaving this book (manuscript manuscript) very beneficial to many components of the gurus in succession, alas, came into the power of death because of the shortest nature of the moment.

So related to the section devoted to chanting[483] There are also 26 parts that can be chanted; regarding the part[484] This again has 6,500 parts, related to the letters[485] there are 203,000 words. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/4/2020.