XXVI. NOTES OF THE GREEK Buddha.VIETNAMESE TRANSATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/4/2020.
Now we come to the correct section of the Chronicle of Buddha Gautama Chronicles.
Now we come to the correct section of the Chronicle of Buddha Gautama Chronicles. For this part: Our Bodhisattva, who is performing an act of merit in the witness of the twenty-four Buddhas beginning to have Dṅpaṅkara, has returned after the four Arahants and has added about one hundred thousand lifetimes.
[ 271 ] Currently later[294] The Buddha Kassapa has no other Buddha except the Noble One[295]. Thus the Bodhisattva was recognized in the presence of twenty-four Buddhas, beginning with the Buddha Dīpaṅkara. And after verifying we see that there are eight Dharma affirmations at the foot of the Buddha Dīpaṅkara as follows:
The existence of mankind, manliness, cause, witness of a guru, renunciate, attainment of special gifts, acts of merit, determination - when one examines the eight Dhammas mentioned above, aspiration our results are achieved [296]
And think:
"After having carefully considered, we realize that the first Dharma of the three perfections is" Almsgiving ".[298] and after having completed these dharmas, we see, when becoming a Buddha began with the generosity of paramitas, he went to the individual like Vessantara. And when he had that, the determined advantages that the Bodhisattva had[299] have been praised [300]as follows:
Thus, those who are able to fulfill all the factors for sure enlightenment even have to go through a journey in the cycle of reincarnation for thousands and tens of millions of lives.
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They do not appear in hell A Bhikkhu nor appear in space between the realms of the world; they do not become ghosts and ghosts[301] lustful[302] constantly destroy, suffer from hunger and thirst continuously
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They are not in the form of the smallest beings born in misery. When they have to be reborn in the human realm, they must not be reborn in a blind life.
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They are also not deaf, mute or paralyzed; they are not reborn as women nor do they fall into the orrogynous, or sick, form. Men who make sure that Enlightenment is not one of those people mentioned above.
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Being freed from the errors that bring immediate consequences; suitable accommodations for them to visit[303] pure in every respect. Enjoying the consequences of karma they do not follow the wrong views.
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Even if they have lived in paradise they will not have to be reborn in a state of utopia; there does not exist the cause of rebirth among the gods in the Pure Land.[304]
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Good people, renunciants, being separated from continuous existence, wandering all over the world complete the perfections of Dharma for happiness in this world.
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[ 272 ] He came after having achieved these benefits, appearing so while he was still in Vessantara's personal place, saying, "This planet, even without the mind, ignorance of happiness and suffering but still trembling seven times before our giving power.[305]
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And after having done such great merit that shook the earth like that, he left the world.[306] after completing his life and being reborn in the world of the Tushita (Tusita)
And when the Bodhisattva is dwelling in the Land of Tushita [307] immediately there was a disturbance about the Buddha[308]. Because there are three disturbances taking place in this world, they are: disturbances about life, disturbances about Zhuan Falun, and disturbances about Buddha. In this respect, "After a hundred thousand years of corruption,"[309] this means the gods known as Lokabyūha, of the sex world, with their heads shaved, or their hair tangled, with a brainless face, wiping their tears with their hands, wearing full-color suits red and cluttered in skirts, moving up and down where people often frequented and announcing the following words, "Brethren. After a thousand years from this time to the end of the world, this world will be destroyed. Even the oceans will dry up all the water. And this great earth, including Mount Sineru, the king of the mountains, will be burned down and destroyed. The end of the world will last until the Brahma realm. Brethren, do kindness, compassion, joy, and discharge. Brothers and sisters, please take care of your parents and honor the elders in the family ”this is called the great disturbance of life.
The deities who made the earth guard the world, thinking, "After a thousand years the omniscient Buddha will appear in this world" and they departed and proclaimed, "Brethren, a thousand years later there will be a Buddha appearing in this world. " This is called a Buddha's uproar.
The gods thought, "A hundred years later there will be a Reincarnation," They departed and proclaimed, "Dear brothers and sisters, one hundred years after this one Zhuan Falun will appear. " This is called a ruckus about Chuan.
When they heard such an uproar about Buddha, all the gods of the ten thousand World Sisters gathered together, knowing that there was a being like this. will become a Buddha, they will approach him and ask him a question; and when they were asking him that, they asked for omens[310] His has appeared. And then too, all the people from each of our realms of the world will gather in that world, together with the Four Great Heavenly Kings, Sakka, Suyāma Santusita, Vasavatti and the great Brahmins, come together the world of Tushita and before the presence of the Bodhisattva who had heralded him to appear[311] and they pleaded with him, saying, "You sage, you have completed the ten paramitas. While he completed those ten paramitas, he could not complete them by acquiring Sakka, Brahma, and so on. But he completed these three paramitas to become Buddha Nature. Because of this desire to help others in this world:
[ 273 ] this is his time; Great hero, born in the mother's heart.
Please help others with gods to overcome (confession), may he enlightenment to the immortal Dharma. "[312]
Then the great being[313] be asked by the gods like that. but he did not give them any guarantees. Simply observe these five great investigations in a way that identifies a mother's time, continent, country, family, and life expectancy.
Concerning this issue,[314] The first is to contemplate the time: "Is it time for the Buddha to appear?" Because if life-continuum increased to more than one hundred thousand years, it is not the time for the Buddha to appear. Why so? Because at that time, the old age and death of sentient beings will not be able to manifest and no Dharma of the Buddhas will be able to be liberated from the three Dharma seals. That's why when they were talking about impermanence, suffering, and non-self, they said, "No matter what this is, they are talking about something?" and they think this hasn't been heard yet so no one believes. Therefore no one will be thorough. If this is so then this is the Dharma that does not lead to liberation. That's why this is not the right time. Nor is it a good time if life-continuum is shorter than a hundred years. Why so? Then sentient beings commit so many afflictions. A person's words of encouragement with too much affliction will not survive after encouragement, but quickly dissipate like a bolt of lightning on a surface of water. Because this is not the right time. Appropriate time must have a life expectancy of less than one hundred thousand years and longer than one hundred years. That's why the Great Human realized that it was the time when he had to be reborn.
Then, the judge on the continent. Contemplate about four continents with neighboring islands and think. “There were also three continents in which the Buddha could not be descended, he was only reborn in the continent of the Southern Goodwill (Jambudpa) and he realized that continent.
Following that, he again thought, "Of course the South of the Jambudīpa is a vast, vast continent, spanning ten thousand yojanas. Then on what national level will you be born? ” And while contemplating on the land to be reborn he realized the center of India and he came to the following conclusion, "It is in that city of Kapilavatthu that we must be reborn."
Following that, he contemplated the clan, thinking, "Buddhas cannot be born in a hermit family or in a slave family, but Buddhas must be born in the Precious class." Slaying the Emperor Lu or in a Brahmin class, no matter how famous a famous family in this world. “I will descend into that family. An emperor named Suddhodana will be my father ”and he saw that clan.
Following that, reflecting on the Buddha's mother, he thought, "The Buddha's mother will not be a kinky woman or an alcoholic. On the contrary, she has to complete the one hundred and ten paramitas." A thousand lifetimes, until his birth you will not be able to break the five precepts. And the name of the queen must be Mahāmāyā, such a name is unique. You will become my mother. ” And then, think that his mother's life-continuum will last for as long. He realized that he would be in his mother's womb exactly ten days and seven days.
That's why when he completed these Five Great Surveys, he said, "Sir, this is the time for my Buddha-base" and after assuring the spirits he dispersed. they, saying, "You can leave" and went to the Nandana forest in the city of heaven. Surrounded by the gods in that heavenly sky.
All of these realms have forests like Nandana. The gods there told him. "Give up here, or you can come to a better area" and
[ 274 ] they left after reminding him that there was a priority opportunity when he had accomplished a kusala kamma. That's why now, when so many gods surround him, they just want to go there to remind him of goodness, When he died he descended upon the rebirth of Empress Mahmy under the constellation. Uttarāsāḷhā.
Right at the moment the Great Lord was conceived in the womb, all ten thousand of us The world shook with the same rhythm and appeared thirty-two miraculous foreshadowing. When the Bodhisattva was conceived in his mother's womb, there were four devaputta with swords in hand, standing guard of his mother to protect her from harm. The Bodhisattva's mother no longer had any thoughts on other men, and at the highest level of conduct, she was very happy and never tired. And she saw the Bodhisattva in her heart as clearly as if one saw a white thread tied to a precious pearl. But because the Bodhisattva's mother's abode looks like inside a temple palace and cannot be used or occupied by anyone, that's why after the Bodhisattva's mother completed her karma period, she was reborn in the city of the Land of Tushita a week after the birth of the Bodhisattva. However, some women give birth first, some give birth after ten months, some sit and others lie down. The mother of a Bodhisattva is not like that. Because she was ten months pregnant with the Bodhisattva, and gave birth to the Bodhisattva while she was standing. This is the rule for a mother of a Bodhisattva.
When Empress Mahāmāyā was ten months pregnant with Tathagata, she felt that the fetus in her heart had become heavy. She wanted to return to her family, and she reported the matter to King Suddhodana: "Your Majesty, I want to return to Devadaha." The king agreed to say, "As you wish" and from Kapilapura to Devadaha city is quite far. The king had repaired a direct path leading to it and planted many kinds of banana trees, placed many pitchers along the way, and filled with flags and banners. Letting the queen lie on a magnificent golden palanquin, the king sent the queen to leave with a large entourage.
Between the two cities and there are many residents on both sides of the road there is a forest of trees called "Good omen" of Sāla trees called Lumbinī Forest. At that time, the Sāla tree branches were sprouting from root to tip, the entire forest was just a block of lush foliage. In the branches of leaves and in the flowers of birds flying around, extremely happy and happy, playing with each other. When the queen saw the forest with the same beauty as the Nandana, she intended to stop having some fun in this Sāla forest.
Make-up is extremely splendid and attracts young people
Like a woman who wears a garland, wears a precious gold necklace on her hands.
Little bees always hover and look exactly like their eyes.
Yet Lumbinī is as dazzling as the beauty that fascinates the heart.
Like a woman who wears a garland, wears a precious gold necklace on her hands.
Little bees always hover and look exactly like their eyes.
Yet Lumbinī is as dazzling as the beauty that fascinates the heart.
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The ministers gathered the king and allowed the queen to rest in the Lumbinī forest. After going to the "Good omen" tree, she wanted to grab a branch of a straight and round trunk decorated with all kinds of fresh fruits and buds. It was a sāla tree, not too weak, with love in its heart, the branches bent down as they pleased until the branch reached the queen's arm. And with great joy, she grabbed the tree branch with her right hand, shining with fresh gold bracelets made of pure gold. Her fingers were round and round like a lotus leaf, her nails long and yellow. When the queen had gripped that sāla tree, she stood there as bright as the crescent moon at the beginning of the month, ripping cracks in the dark cloud, and like the glow of a newly lit fire. shining, and like the fairies in the Nandana forest, she immediately felt a labor. Then the mass of people, standing in front of their mothers, gave up a veil around her and retreated. While she was still standing and clinging to a branch of a tree, she gave birth to a child. At that moment four great Brahma appeared, carrying a golden net and taking the Bodhisattva in that golden net. They stood in front of the mother and said, "Be happy, woman, you gave birth to a healthy son." At that moment four great Brahma appeared, carrying a golden net and taking the Bodhisattva in that golden net. They stood in front of the mother and said, "Be happy, woman, you gave birth to a healthy son." At that moment four great Brahma appeared, carrying a golden net and taking the Bodhisattva in that golden net. They stood before the mother and said, "Rejoice, woman, you have given birth to a healthy son."
And even though there are many other things that also come out of the mother's heart, tainted with things that are not so pleasant and dirty, this does not happen in the case of a Bodhisattva being born. Outstretched hands and feet He was out of his mother's womb as bright as a jewel placed on a clean, pure silk cloth not dull with any impurity. Yet, even that was the case. There were two rains falling from the sky to honor the Buddha and his mother and bring coolness to both the Bodhisattva and his mother.
Then from the hands of the Brahma standing around there, they caught the Bodhisattva in the golden net. There are four heavenly kings supporting the Bodhisattva in a cloth made of black antelope leather, and very smooth, they see it as auspicious sign.[315] From the hands of those four heavenly kings one received the Bodhisattva and wrapped him with a fine cloth. Just leaving the hands of those people, the Bodhisattva responds to the ground to observe the eastern sky. Thousands upon thousands of realms, the world opened into a unique open sky. The gods and humankind stood there adoring the Bodhisattva with perfumes and wreaths and so on, saying, "A Great Man, no one else is comparable to you here, there is someone greater." Having observed ten such directions, not seeing anyone like him, the Bodhisattva took seven long steps towards the north. When he was walking on the ground like that, the Bodhisattva did not go through the sky, he walked as a hermit without clothes, unlike anyone in formal clothes. And he passed away like a boy not like a sixteen-year-old boy; but to the general public they seemed to see him walking in the air and it seemed that he was adorned with jewels prepared like a sixteen-year-old boy and then on the seventh step he stopped and standing still, immediately he uttered a golden voice and he roared like a roaring lion. "I am the highest man in this world."
Among the three personal characteristics of the Bodhisattva, one was right after his mother's birth that the Bodhisattva spoke to him: two were his personal characteristics like that of the Mahosadha,[316] the three are his personal characteristics just like the Bodhisattva Vessantara[317] and where this personal identity.[318]
They said that his personal place was like Mahosadha, the God of Heaven (Sakka), the king of the gods, when he had just fled his mother's womb, in his hand he held the core of the aromatic aromatic woodywood tree and stood. up and go right the first steps and our Bodhisattva has also escaped from the womb holding in such a tightly clenched hand such an object. That's why his mother asked, "Honey, what are you holding in your hand?" That mother is a medicinal plant ”(medicinal herbs). Thus, because he held in his hand a medicinal herb (osadha), they named him Osadhakumara (the child with a medicinal plant in his hand).[319]
[ 276 ] And in a personal characteristic like the Bodhisattva Vessantara, when he just came out of his mother's womb he spread his right arm out, saying, "Is there anything in this house, Mother?" I want to do almsgiving. ” the mother answered, saying, "Darling, you were born into a rich family" and took the son's hand into her hand, the mother placed a bag on it that contained a thousand gold coins.[320]
In this individuality he roared the lion. Thus did the Bodhisattva utter his voice in all three personal characteristics as soon as he came out of his mother's womb and at the very moment of birth, thirty-two miraculous foreshadings also appeared. At the time of the Bodhisattva's birth in the Lumbinī tree forest, there was also a woman who was the mother of Rāhula, Channa, Kāḷudāyin, the prime minister, jānīya king of statues. Kanthaka is the horse king. A great Bodhi tree, and four jewels have a vault of the size of a gavuta, a vault half the size of a week (yojana), a bunker with three gavuta and a bunker equal to a week (yojana) ). These are called the seven types of birth.[321]
Residents living in the two cities accepted the Great Great and returned to Kapilavatthu city. On the same day, there were many assemblies of deities residing in the Triad realm of joy and excitement in their inner clothes, etc., waving hand and mouth happily saying, “Son of the great King Suddhodana The great city of Kapilavatthu was born by the Buddha sitting at the Bodhi tree. He will become a Buddha. "
At that time there was a Taoist named Kāladevala[322], who attained eight meditative signs, is an intimate friend of the great King Suddhodana. After having finished his meal and went to the residence of the Three Realms for him to temporarily reside there and to meditate on the day of his temporary residence, he saw the spirits dancing, excited in his heart. And he asked, "Why are you so happy, excited in your heart and happy in your heart?" Please tell me the reason. ” The gods answered, "Brother, a crown prince was born to King Suddhodana. When he was sitting on the choir that surrounded the Bodhi tree. And will become a Buddha when he will Zhuan Falun. We will be able to admire his timeless beauty and the grace of the Buddha. For this reason we are very excited. When the yogi heard what the gods said he immediately came down from the spirit world. A world adorned with precious stones and contemplating that world is a joy. He returned to the residence of the lord of lord and sat on a designated seat. And he said to the king who was welcoming him in a friendly manner, "My Lord, they said that a crown prince was born to His Majesty, will we have a chance to look at him?"
After ordering makeup for the prince very carefully, the king sent the prince to pay homage to the Hermit Devala. But the great Human's feet were as fast as a flash of light in the gap of the clouds in the sky, and came upon the tangled hair of the Hermit. Because of this individual characteristic, he (Buddha) does not have to respect anyone. Then the Taoist stood up from his seat, raised his hands, and clasped them toward the Buddha. When the king saw this miracle, the king honored his son again. The Taoist just witnessed the attainment of the Bodhisattvas' generals, and contemplated them. "Will this person become a Buddha or not?" He learned that due to his own righteous mind, he did not doubt that he would become a Buddha, and he smiled and thought, "This is a miracle that happens between people." Then he thought that. "I wonder if I will be blessed to have the opportunity to see this person personally as a Buddha?" He realized that it could not happen. Because when his karma period will end before that; he will be reborn in the formless realm, so even if a thousand Buddhas appear, he will not be able to enlightenment. "; and
[ 277 ] he burst into tears sobbing, thinking, "Surely this is a great loss for us if we do not have the opportunity to contemplate with our own eyes such a miracle that takes place in people like that." this. ” And when people see this they ask. “Our guru, who just laughed and said happily, why is he crying now. Is there anything wrong, sir? Is there anything that hinders our young gurus? The Taoist said. “There is no obstacle for you. No doubt he will become a Buddha. ” "So why are you crying?" He answered, "I will not have a chance to see such a miracle happen among people as what happened here." When he will become Buddha. "This will surely be a great loss for us. So I cried, sad for myself. "
Then came the fifth day, after having washed his Bodhisattva's hair and honored him. They said, "We will choose a name for you."[323]: they energize royal residence with four fragrances[324], sprinkled with five kinds of flowers to honor with glutinous rice is the fifth aroma and infused with the preparation of pure sweet milk rice with water. After having invited Brahmin, the master who knew Tam Phe Da, and let them sit in the royal residence, he distributed the sweet milk rice. And pay homage to them, saying, "Now, what will the future prince be like?" and the king asked the generals to read the generals. There are eight Brahmins among them, starting with Rāma[325] are the generals see generals. Seven of them favored two fingers up statement. "Endowed with these generals, he will be a reincarnation living in family life or renunciation, he will also become a Buddha." But there was one boy among them, Brahmin named Koṇdañña of that tribe who realized the attainment of those glorious generals of the Bodhisattva. Then he liked a finger high up and declared the following: "There is no reason He will not reside in the house, He will surely become a Buddha that will turn the curtain from this life." And to choose a name for the Prince, the name Siddhattha has been given to the Crown Prince is related to the accomplishment of the achievements of taking care of the happiness of the people in this world.[326]
Then the Brahmins each went back to their homes, telling their sons, "We are old, will we be able to witness the attainment of omniscience by the son of the king?" Is Suddhodana great? Will you follow him to renunciation and dwell in his teachings after he has attained omniscience? ” Then, after the end of his remaining life, all seven of them followed their karma. The young Brahmin named Koṇḍañña is still healthy.
Then the Emperor asked those Brahma, "After seeing what my son will go home, monks?" "After having realized the four forebears" and what are the four foreboding? " that is, "an old man, a sick man, a dead man, and a renunciate" let a guard at each gavuta at the four city gates to prevent the elderly and so on. Close to the view of the Crown Prince.
That day, right there, at that congregation there were eighty families related to each other, each family offered a son saying, "Whether he becomes a Buddha or a king, each of us will sacrifice a son if he becomes a Buddha, then only the novices are the aristocratic nobles surrounding him, and if he becomes a reincarnation Wang will have the young emperors who are the Noble Faces of the Emperor surrounded. ”
Then the king sent out the immaculate and beautiful babysitters to take care of Dai Nhan. The Bodhisattva grows up in glory and wealth[327] with an innumerable entourage. Then one day, there was a holiday organized by the King. On that date
[178] the king also plowed the fields and feasts with a great and wonderful entourage. In that field the king held a gold plow on the feast day: advisors, etc., held a silver plow. On that day a thousand plows won the yoke and the nannies were surrounding the Bodhisattva, as they sat around, saying, "Let us consider the king's courage." And they ran outside the veil. Then the Bodhisattva looked around on all sides, but did not see anyone. He got up very quickly and sat in an old-fashioned posture controlling the breath in and out, he entered the First Meditation. ”The nuns were a little delayed and moved back and forth with hard and soft food. . The shade of the tree immediately moved down. But the shadow of the pink apple tree remained in place and spun around. And they quickly uncovered and found the Bodhisattva, they found the old man with a great position and they went out and told the miracle to the king, and the king hurried away and worshiped his prince. (son.) and said, "Darling, this is the second time that I honor you."
Thus, the right time to rule the Great Person has reached the age of sixteen. The king, who built three castles for the Bodhisattva, is suitable for three seasons of the year called Ramma, Suramma and Subha. A castle with nine floors, a seven floors and a five floors. But even though the floors were different in number, all three castles had the same height. Then the king thought. “The prince is at the age of updating. after expanding the realms[328] country. I will witness the success of my kingdom. ” And the king said, "Darling, the one who comes of age has to send sad news. I will ask that person to establish the kingdom. Let girls of adulthood enter this house ”when they hear the king's message[329] said to each other, "The Prince, with a very handsome body, does not know what a goose job is; The prince is not able to hold his wife; We won't give the daughter to the prince. " The king, when he heard rumors about it, went to see the prince and told him what had just happened. The Bodhisattva says. What kind of profession do I have to perform? ” Darling, you must stretch the bowstring and have the strength of a thousand people combined. ”[330] "Alright, please bring the bow here for me." The king commanded to take the crossbow and bring it to the prince. The Great Human tied the bow with the strength of a thousand people combined. Take down the bow with the strength of a thousand people combined, and bring the arrow bag and sit down as if in an old-fashioned position, twirling the bowstring with your toes, pulling the bow out and even tying the bowstring. also with his toes. Hold the tip with your left hand and pull with your right hand and then pull out the bowstring. The whole city witnessed it and emerged saying, "What noise is that so intense?" They said, "thunder is echoing in the sky" but others argue. "Don't you know? God does not pour thunder. This was the cry of a bowstring after Prince Angirasa stretched with the strength of a thousand people combined.
Then the Great Lord spoke. "What else must be done, my lord?" With an arrow[331] I must shoot through a piece of iron that is eight fingers thick. "
[ 279 ] After the prince shot through the piece of steel, he said, What more is there to be done? ” They said, "The prince had to shoot through a piece of asana-thick wooden planks up to four inches thick."[332] After the prince shot through the board, the prince said, "What else needs to be done?" They said, "The prince must shoot through a thick cloth with up to twelve fingers[333] when the Prince shot through the tree trunk, he said. "Is there anything else to do?" Those people said, "Shot through wagons full of dirt, our Lord also shot through a wagon full of dirt, a wagon full of straw, and the prince shot an arrow.[334] into the water with a depth of about one Usabha and He shot into dry land with a distance of about eight usabha[335]. Then they spoke again. “Must pierce a hair of horsehair indicated by a cane. Alright, put the tie on a rope and leave it a week away (yojana). ” When the prince said those words they took a ponytail and tied it with a tomato to a distance away a week (yojana). The prince shot an arrow in six directions under a stormy cloud in the dark night. When the arrow has passed a distance of about a week (yojana) and hit the horse hairs and plugged into the ground. Indeed, but not all of the professions that the Great Human performed for the world that day consisted of all areas.
Then the Shakyamuni then put on makeup for their daughters and sent them down to meet the prince. There are forty thousand women. And the mother queen of Rāhula is the regent queen. The Great Man, like a divine prince surrounded by young and entertaining spirits with all kinds of instruments of women, enjoyed the lavish luxuries and stayed in one of those castles. regardless of season.
Then one day the Bodhisattva wanted to go out to have fun. Instant orders for the coachman. “Please give me a carriage. I will go outside to see the pastime, "the coachman replied," according to the prince's will. " After the charioteer decorates a very valuable, very cute vehicle to look at, like the sun chariot, the horse-drawn frame and the bumper[336] It was gorgeous, absolutely beautiful, strong, with very strong wheels and axles, and the front of the car was lustrous with pure gold, silver, jade and precious stones. The side of the wheel spokes were arranged in fine gold, shiny silver, sparkling with ropes coiled together with various flowers, and after he had won the car with the four royal horses originating. From the Sindh region, a thoroughbred horse, the color of the moon or the white lotus and the car as fast as the wind or with the speed of an eagle flying in the air, the coachman informed the Bodhisattva was the car. ready. The Bodhisattva stepped onto that magnificent vehicle as the residence of the gods and set out for the amusement.
And then the gods thought, "The time for Prince Siddhattha to attain omniscience has come." We will show you the forebears. ” They did so by showing him a god (devaputta) appearing under a frail body due to old age, losing teeth, gray hair, sparse limbs, stubborn walking, walking sticks. . Only the Bodhisattva and the coachman witnessed the old man. Then the Bodhisattva asked, in the manner which has been passed down in the Mahāpanāda Sutta,[337] "Hey driver, what is this person's name and his hair doesn't look like everyone else?" Hearing the prince's question, the coachman answered, "What a shame, from birth to old age where those born are so evident!" And immediately the prince returned to the palace, anxious to think. The king asked, "Why did the prince come back so early?" "My Lord, because he saw an old man." Therefore, Your Majesty, the Prince's mind is in turmoil
[ 280 ] The king immediately sent out guards, every half a week (yojana) latching on to one person along the way.
Also, one day when the Bodhisattva was on his way to a tourist destination and the same gods appeared a sick man appeared before the prince. When I returned to the palace, my heart was very anxious. When the king heard[338] Seeing this, he sent many princes to his son, thinking that "the wives will bring the prince to an end."[339] picnics[340] this. ” The king increased the number of guards arranged everywhere at a distance of every three gavuta.
Again[341], one day when the Bodhisattva was again on his way to a traveling place, he saw a man who had run out of time (karma), so the gods appeared again before the Bodhisattva. After asking the same questions as before, he felt agitated, and returned to the palace again. When the king asked why he had returned, the king increased the guards everywhere. the prince passed.
Again, one day when the Bodhisattva went to a rejoice and he saw a monk, well dressed,[342] he then asked him to drive, "What is the other name, good driver?" Do not see any trace of a Buddha[343] the charioteer did not know who was ordained or the special gifts of a monk. However, thanks to the majesty of the spirit, he drove immediately. "Sir, this person is called a renunciate." And he praises the special virtues of a monk. Soon after, the Bodhisattva saw a desire to become a monk in his heart. Going to a funky place again that day.
Long-lived Bodhisattvas have witnessed the elderly, etc. one by one at the end of every hundred years. But because our Lord Tathagata appeared at a time with a short life span, he witnessed each one in turn once he went to the traveling place every four months. The monks in the Ministry of Sutta said that when he went to such a place he went to see four phenomena in one day. While playing sports in the daytime, enjoying the fun at the tourist place, bathing in the royal lotus pond, when the sun set, he sat down on a rock and wanted to decorate himself, ), dominating the gods, seeing the state of mind of the Bodhisattva, Vissakamma, is a god. Immediately ordered to approach him, in the form of a hairdresser for the Bodhisattva, dressed him with the jewels of the god. When the Bodhisattva had finished dressing up with all sorts of jewels, and the celestial beings each showed his splendor to the instruments in his hand, and when he uttered so many words, they for him to hear, among the promises that are heard, the praises and promises begin to have the following words, "Winner, enjoy yourself!" He blessed a magnificent carriage decorated with countless precious jewels.
At that time King Suddhodana was told that Rāhula's mother had given birth to a son and the king sent a message saying. “Please transfer[344] My pleasure to my prince[345]. When the Bodhisattva heard this news he said, "Rāhula was born. A bond has been born. ” When the king asked what the prince said and heard what the Bodhisattva had said. He said. "From now on, I will appoint my nephew to be Prince Rāhula."
And the Bodhisattva climbed into that magnificent carriage, and entered the city with a large entourage. Plus the overwhelming charm and magnificent splendor. At that time there was a female servant belonging to the Noble Clients Lineage named Kisāgotamī, very beautiful and not too sick.[346] residing upstairs in a splendid palace; see the splendor of the Bodhisattva as he enters the city. Filled with interest and happiness, she uttered this solemn verse:
Calm[347] Oh the mother was born.
Calmly, father gave birth to him.
Calmly, dear wife,
Such a noble person is a Buddha. *
Calmly, father gave birth to him.
Calmly, dear wife,
Such a noble person is a Buddha. *
[ 281 ] "The Bodhisattva thinks when she hears her say," How sweet you have given me the voice. We're going around everywhere looking for Nibbana[348], it is today, renouncing harem life, something we cherish, and leaving home to follow a great departure to seek Nibbana. This must be the price as her teacher. " And remove from the neck a string of extremely cute pearls worth a hundred thousand coins and give it back to Kisagotami. Filled with happiness, she thought. "Prince Siddhattha must have fallen in love with me, so he sent me a precious gift." But after entering a castle so magnificent with magnificent splendor, the Bodhisattva lay back on the floor. At that moment, there were a lot of beautiful young women, with bright and satisfied faces, like the full moon. Each[349] their and dress up bimba-like jewels[350], tooth[351] of her regular, smooth, pure white and without a spot, black eyes, braided hair, dark black eyebrows curled like lotus stems. The regular breast has a beautiful shape like a purple goose. The waistband is encrusted with brilliant gold and silver rings and stunning gems. Square and firm buttocks. The wide leg looks like an elephant's thigh[352] Very good dancing, singing and playing gorgeous music like the fairies. Those gorgeous women. - With sweet mellow words they picked up the instrument, surrounded the Great Human and began seductive dances. Music and singing. But in the mind of the Bodhisattva has separated from the negativity he is not interested in participating in dancing and singing etc ... and fell asleep for a while.
*. Please read td. in Ja I 60. Dhammapada (Dhammapada) I 85, Episode 65, Commentary on the Dharma (Asl) 34. Uj 127
When they saw the scene of the Lord in such a state, they whispered, "Because that person we were singing and dancing now fell asleep, who are we dancing and singing to?" And put away the instruments they were holding in their hands and lay on the floor and fell asleep. The aroma of the kerosene lamp was exhausted. When the Bodhisattva awoke and was sitting cross-legged on the floor, he saw those women sleeping like corpses lying in their graveyards, their musical instruments, their belongings scattered all over. where, some frothy at their mouths, cheeks and limbs soaked with sweat, some gritted their teeth, some babbled in some mouths filled with food and drink. Some with ridiculous clothes. The private parts are open. her hair was dangling and messy. When the Great Lord saw the changes in them.
The place where he surged a terrible abomination because even the splendidly decorated and decorated castle became like a graveyard with rotting corpses, discarded corpses and ash.[353] stinking. The three friends emerged where he was like a house on fire. And he uttered plaintive words. "Oh, how stifling, oh so terrible." and his mind was only contemplating the renunciation: "It is today that I must make a great ordination." and got up from the floor, he approached the door of channa lying by resting his head on the doorstep asking, "Who is this?" He said, "Here I am, young teacher Channa." Today I want to make a great ordination, quickly win my saddle and don't tell that to anyone. ” Saying, "Wonderful sir." He took out equine equipment, went to the stable where there were still oil lamps.
[ 282 ] And he saw the horse Kanthaka, a murderer[354] patrician. Standing on a piece of land above a parasol made of all kinds of jasmine flowers. He saddled the saddle for Kanthaka, thinking, "This is a pure stallion for the young guru who is saddled with saddle for my young master to leave home today." Even at that time, the horse knows what it is that it is allowed to win. This saddle is tied very firmly; unlike saddle rides on other days, on recreational trips. There is no doubt that my young teacher is going to make a great ordination today. ” And with endless excitement the horse whinnied with strong whistles. The sound of a horse whistling throughout Kapilapura was obstructed by the gods and not heard.
The Bodhisattva thought, "I just want to see my son." At the same time a burning peanut lamp illuminated the room. Rāhula's mother was fast asleep on a splendid floor scattered about Jasmine petals[355] and putting his hands and knees on her son. Stopping at the door of the Bodhisattva contemplated and thought, "If we turn the queen's arm[356] out and hold my son, the queen must be awake. And that will hinder our ordination. Only when I become a Buddha will I return to look at my son's face. "
Stepping down from the rooftop of the castle and going to the stables, he said, "Oh good Kanthaka, will you drive me today tonight? When we reach the attainment of attaining Buddhahood, we will help the world with the gods to overcome it all. ” After that. he rode on the horse Kanthaka. The Kanthaka horse is about 18 cubit long from the neck down and has a very balanced height. The horse is very beautiful, agile and strong. Horsehair color looks like a clean chank. Then the Bodhisattva sitting on the magnificent horse told Channa to take the horse's tail and follow him. Proceed to a large city gate at midnight. But at that time, in order to prevent the Bodhisattva from leaving, the king arranged two closed city gates and thousands of guards were on duty and there were many secret guards. It is said that,[357] That's why he thought. “Maybe the city gate will not open today. Then sitting on the horse Kanthaka with Channa clinging to the horse's tail. He took Kanthaka's horse with his thigh. "I will come out, by jumping over the walls." But the horses Kanthaka and Channa simply thought, "Surely the gods who are dwelling at the gates will open the gates for you."
At that moment, the Demon King approached, thinking, "I will make the Great Lord return" and standing in the sky, he spoke.
“Don't go on the road, great hero. Within the past seven days, the heavenly chakras will certainly appear to you.
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He will rule the great continents and more than two thousand small illusions surrounding those continents. Come back, dear sir. " The Ruler answered: "Who are you?" "I am Vasavattin"
[ 283 ] that person said:
"Behold, Ma-king, I know the nature of the Chakras[358]mine. We do not need to use kingship. Go away, Maou, don't come back here
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Because I will become the Buddha, one who leads the whole world, I will make all ten thousand of these Worlds women resound with great joy. ”
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Then the Demon King disappeared.
At the age of twenty-nine, the Great Lord took hold of the kingdom of Zhuan Falun, he pushed that kingdom aside with the same calmness as if it were just a saliva, on the full moon night of the constellation sāḷha. That Uttarāsāḷha left the royal residence with the glorious glory and splendor of a Zhuan Falun. But when he just left the city he wanted to look back once. As soon as that thought came to mind, the ground immediately shook and spun around like a potter's turntable. It even stopped only after the Great Lord saw the city of Kapilapura and he pointed out where to build a shrine "where the Kanthaka horse stopped" on that land. And making Kanthaka turn his gaze to the direction that he would have to aim to en route to, he set out with splendor and glory. Then, when the Bodhisattva was walking with the gods, in front of him was sixty thousand people holding torches in his right hand, the same way behind there were sixty thousand people holding torches, so was his left. There were many gods surrounding him and departed with him. Surrounding him, there were also many deities who followed him in honor of him, holding young twigs. tree roots, wreaths, sandalwood, fragrance and myrrh, along with flags and banners everywhere to wave to him. And then countless innumerable divine songs emerged, plus musical instruments performed. Surrounding him, there were also many deities who followed him in honor of him, holding young twigs. tree roots, wreaths, sandalwood, fragrance and myrrh, along with flags and banners everywhere to wave to him. And then countless innumerable divine songs emerged, plus musical instruments performed. Surrounding him, there were also many deities who followed him in honor of him, holding young twigs. tree roots, wreaths, sandalwood, fragrance and myrrh, along with flags and banners everywhere to wave to him. And then countless innumerable divine songs emerged, plus musical instruments performed.
Continuing on his journey with such grandeur and splendor, in one night the Bodhisattva had overcome the three kingdoms, with a long journey of thirty by week (yojana) and he arrived on the bank of the Anoma River. Then, having stopped by the river, the Bodhisattva asked Channa, "What's the name of this river?" “Sir, this is the Anoma River.[359] He said, "May I complete the trip[360] This renunciate. ”Then he grabbed his hand[361] the horse and the heel signals[362] for the horse to advance. Launch through a wide strip of land about eight usabhas[363], the horse stands still by the river. The Bodhisattva dismounted and stood on the sandy river bank that looked like a bunch of jewels, saying to Channa, "Go, Lord, go and get all the jewels I carry, including you!" Kanthaka horse too. I will become a renunciate. ” Channa replied, "Sir, may I also become a renunciate with you."
You cannot become a renunciate, you must return to the imperial palace immediately. ” And then he rejected Channa three times. The Bodhisattva gave all the ornaments and the Kanthaka horse to Channa thinking, "My hair is not suitable for a monk." I will cut my hair with this sharp sword. ” and taking the very sharp and sharp blade in his right hand and the other hand holding the hairpin, along with the crown with his left hand, he cut off his hair that was only a few inches long and curled it from the left. And cling to the skin. And throughout his life, his hair was always the same, his beard was the same length and there was no need to cut his hair and beard ever since.
When the Bodhisattva grasped the grip of his hair, along with the crown, he thought, "If I become a Buddha then let the curls hang in the air; otherwise, make that lock of hair fall to the ground. ",
[ 284 ] and then he threw that lock of hair into the sky. The crown tied with the lock of hair also flew into the air. About a week high (yojana) and stop there. And then the God of Heaven (Sakka) looked around with the celestial eye that received the lock of hair and the crown in a small casket made of first-degree gems (yojana) high in the air and then set up. a temple called the Crown Temple (Cūḷmaṇi) is located at the residence of the Three Realms. As it is said:
After cutting off the glorious bun, the most noble thing for men, tossed into the sky. Vāsava[364], the god of thousands of eyes, seized that lock of hair with great respect and contained it in a splendid little box of gold.
Again the Bodhisattva thinks again. “These clothes are made of material from the Kāsi region [365] not very suitable for me as a monk. " Then Ghatīkāra, a great Brahmin who used to be close friends with him during the Kassapa Buddha, due to his diminished friendship for a period of time among the Buddhas, he thought, "My friend of the day Today, making a great ordination, I will follow him and search for the things he needs[366].
Three robes and a begging bowl, a razor, a needle, a belt and a water filter - these eight were for the intention of a bhikkhu on his efforts. "
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And he gave away eight essential items of a monk that he had brought.
After dressing himself took and put on a banner of an Arhat [367] and again choosing to wear the robes of a monk is paramount for the monks. The Great Lord sent Channa home with the following instructions, "Dear Channa, tell my parents that I am in good health" and then Channa, respectfully worshiping Lord circumambulating Him and hold On the right, then leave. But as for Kanthaka, hearing the Bodhisattva say goodbye to Channa, he thought in his heart, "I will never see my teacher again." And just out of sight, unable to bear the painful separation the animal fell to death from a broken heart. The horse was reborn as a god called Kanthaka in a residence with very cute spirits of the Three Realms. The appearance of him is quoted in Vimalatthavilāsinī, ie the Notes on Vimānavatthu[368]. At first Channa's sorrow was only one thing. But now affected by Kanthaka's death, Channa is even more sad, crying and lamented for a very long time.
But after he became a monk, the Bodhisattva enjoyed seven days of the ultimate happiness brought about by the renunciant life in a mangrove forest called Anupiya in that region. Then hold on to the golden full moon robes of autumn, keeping the bright night light shining in the clouds, even when he was alone, illuminating as if he were surrounded by many people. like the drink of immortality for the animals and birds living in that forest, also living alone like a lion, a lion of man, walking with an elephant's gait. In just one day he walked on the earth for thirty weeks (yojana) and crossed the Ganges without any hindrance, because he had control.[369] waves surfaced in the river.
[ 285 ] He entered the city of Rājagaha, which is the splendid and lovely residence of the king with so many brilliant treasures. After entering the city he went begging for alms in an order[370] continuously (without missing a house).
And when he saw the bodhisattva beauty of the Bodhisattva, the whole city was trembling just like when Dhanapāla entered this city or like a city of spirits when the leader of the astral gods entered. into so. When the Great Lord begged for alms, the city residents, full of hazelnut and happy to see his beautiful figure, were very surprised and confused in their hearts.[371] Upon seeing the Bodhisattva one of these people said to the following, "Sir, is this not the full moon that has appeared in the human world when it is red when it escaped from Rahu's danger?" ? Another said to him, "What are you talking about? When you have never seen the moon appear in the human realm. This is not a Kāma god with a bud and a banner, bringing fire[372] Did you come to have fun with our great king and his people? Others smiled at him, saying the following, "Sir, are you no longer present with your mind? Now?" Certainly the Kāma is like a form burned by the wrathful fire of a god.[373] It was the Thousand-eyed Sakka, the king of the gods, who came here thinking that Amarapura[374]. Then another person, smiling softly, said. “Sir, what are you saying? The difficulties just mentioned are: have you seen his thousands of eyes, his lightning rod. And also Erāvana[375] currently in europe? No doubt this is a Brahma, knowing the laziness of the brahmins, he came to incite this people (learn) Vedas and Vedangas and so on. ”When they were all detractors About this, one of them said, “This is neither the full moon nor the Kāma, nor the Thousand-eye Sakka and not the Brahmin, but this is the leader. This time, is a guru, a marvel in humans. "[376]
While the people were still discussing such ways, the subjects of the king returned and reported the event to King Bimbisāra, saying, "Your Majesty, there is now a beautiful god. a celestial musician or a dragon king or a yakka begging for alms in our city? ” After listening to them, the king stood on the roof of the palace, seeing the Great Lord and his mind filled with wonder and wonder. He then commanded his subjects, "Go ahead and go and investigate whether it is a god or not, if he is an inhuman, he will disappear, and if he is a natural the devata will fly into the sky, if he is the Dragon King, he will go underground and disappear; If it is a human, then he will use the alms food he has received. ”
With the ability of calm and calm minds, Dai Nhan looked forward with no more than a furrow. And like a person who attracts people's attention in the eyes of an ordinary person because of his physical beauty, he receives food to keep him going. Exit the city by the entrance gate. He sat eastward in the Pandava Mountains, contemplating the nutrients and persevering in using the food that he had asked for.[377]. So the king's subjects returned and reported the event to the king.
After hearing the messengers, the Lord of Magadha, no one could compare[378], the Meru and the Mandaras recruited and the chosen emperors, the king of Bimbisāra. To the very dull people, they quickly left the city full of excitement because they saw the Bodhisattva involved in his noble gifts.
[ 286 ] The king went to Mount Pandava, got off the car, he went to meet the Bodhisattva. Approved by him[379], the king sat down on a cold stone slab with the relationship among his relatives[380], very pleased with the gesture of the Bodhisattva, the king offered him the entire kingdom he ruled. The Bodhisattva spoke, My Majesty, I did not have to wish for wealth or desire for defilements, I became a monk, so I only wished to be supreme Chief of the Samyaksambuddha. " Despite asking so many things, the king could not submit to his approval, he said. "Surely you will become a Buddha, and after you have achieved that, you must return to my kingdom first." And then the king returned to the city.
Then, when the glorious king of men returned to Rjagaha, the city with the glorious royal residence. The glorious king of the hills[381] the glorious king of the sages has gone like the lord of animals, ordained and ordained.
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Then the Bodhisattva, going around in a circle, gradually approached him Ālāra Kālāma and Uddaka Rāmaputta. But when he attained their meditations, he thought, "This is not the right path leading to Enlightenment." And because he wanted to try to perform ascetic striving, he went to the Uruvelā region but still did not find satisfaction with the way to practice those meditation. Thinking, "This is really a piece of land[382] very wonderful ”and he established a residence there where he made a very hard struggle. The Brahmin's four sons are very familiar with the general and the Brahman Koṇdañña[383] are five renunciants who are begging for food through many villages, towns and capital cities before they come to the Bodhisattva there and within six years they are determined to strive for ascetic asceticism. they continued to listen and serve him with everything such as sweeping the room, cleaning meals, etc. They thought, "Now you have become Buddha, now you will become Buddha." ”
But the Bodhisattva thought, "I will pursue ascetic things to the end."[384] whether you have to survive thanks to a sesame seed or a grain of rice etc.[385] and even to be completely starving. There was a spirit, who brought him a nourishing substance infused into the pores of his skin, but because he had not eaten for a long time, his body became extremely emaciated, his body usually the color of the yellow had turned gray and the thirty-two generals of a Great Human had been wiped out. Then after the Bodhisattva has attained extreme asceticism[386] He immediately thought, "But this is not the right path that leads to Enlightenment." Then he went alms to the neighboring villages and towns so that he could find something nutritious for his body to eat. And he received that nutritious thing. Then thirty-two good generals were restored and his body returned to the golden color that shone as before.
Then a group of five bhikkhus thought again, "Even though you have been pursuing ascetic work for six years, you have not fully grasped the omniscient ability. Now you have to beg for food through the villages, towns, capital cities, and get nutritious nutrients, what will you do? He is living again in plentiful food and drink. And wavering again in striving for asceticism, what else is he to us? Renouncing the Great Humanity they sought the place of the hermits near Bārāṇas
Then on the full moon day of Visākha the Bodhisattva came to a town called Senānī near the city of Uruvelā; at a plantation owner’s house in Senānī,[387] There was a girl named Sujātā.
[ 287 ] After receiving a golden bowl and taking a meal of sweet milk with nourishing god-like nutrients, this girl was filled with happiness and excitement, from the banks of the Nerañjarā river. toss the bowl downstream and wake up the sleeping Dragon King Kāla. Then after a day of staying in the Sāla forest, the evening came close, beautifully decorated with fragrant trees, in the evening the Bodhisattva went to the Bodhi tree through the decoration by the gods. linh devatas, devas, nagas, yakkha, siddhas[388] decoration ... and they came to pay homage to him with myrrh and myrrh.
At that time, a Brahmin named Sotthiya, a lawn mower, came to him from the opposite direction to bring hay; Knowing the appearance of the Great Lord, this man offered him eight bundles of hay. Taking those bundles of grass, the Bodhisattva approached the Assattha tree, the Bodhi Tree, which looked like a hill of black eye drops, just like the heart in a black net. The shade of a tree is as cold as the coldness of compassion. There were no crowds of birds coming to pass, like a dance adorned with enormous branches, as if the breeze blew gently, making the scene aroused by the hazy things I had. again, like the splendid among a bunch of trees[389], and there are three rounds of Assattha, the emperor of the jungle[390], Surrounded. Applicants in the northeast are holding those bundles of grass and are spreading grass everywhere. Immediately there was a fourteen cubit-wide battalion used to sit cross-legged. And those grasses are considered the lines drawn by an artist.
Precisely because the Bodhisattva is meditating on a field of fourteen cubit-wide dry grass, the buds of the Bodhi tree are falling, shining like an incense in a golden dish. While Buddha was meditating in that position, there was a god (deva-putta), named Vassavatimāra, who thought, "Prince Siddhattha wants to go beyond my domain, but there's no way I would agree." for you to overcome. " Gods immediately question the Ma-king army. And on the road with that Ma-king army. It is said that the Maou army is about ten due to week (yojana) led by Maou. The right is the same. But in the back, right on the banks of the mountains that surround the earth up to nine weeks tall (yojana). And the screams of this army resounded for thousands of weeks (yojana) like the sound of earthquakes and landslides.
At that time, the God of Heaven (Sakka)[391], the king of gods stood and blew the prison and named Vifayutlara. It is said that the prison and this is about one hundred and twenty cubit. Pañcasikha, a divine musician (deva-putta) in the palace, carrying a lute[392] yellow, made of vilva wood about three gāvuta long, is standing on the guitar and singing songs about good omens. Suyāma, the king of the gods holding a waving tree, illuminated like the moon, about three gavuta long, and faned himself as comfortably as possible. And Brahma Sahampati is holding a white parasol about three Do weeks (yojana) standing over the Blessed One, like a second moon. Including Mahākāla, the Dragon King, surrounded by a group of relatives of about eighty thousand families, standing in respect of the Great One, chanted hundreds of thousands of praises. In all of the tens of thousands of us the world of the gods is also chanting praises. To pay homage to him with innumerable fragrant young buds, with garlands, incense sticks, frankincense and myrrh and so on.
[ 288 ] Then when the Ma-king is the angel (deva-putta) took the statue of Girimekhala, the elephant elephant[393] one hundred and fifty weeks tall (yojana), like a mountain, looking at these scenes is very majestic, with the ornate ornaments inlaid with precious stones, the Maou has turned thousands of wings and just grab one you have collected thousands of thousands of weapons. The whole army came with Maou, holding all kinds of swords, axes, arrows, daggers, crossbows, bows, sticks, spears,[394] spearhead, dart, lance, spear and stone bricks, batons, clubs, skewers, spears[395] wheels, disc-shaped round objects (emitting) noises like lions, birds. the sarabha deer, the tiger, the monkey, the snake, the cat, the owl, and then it came out like the sound of buffalo, zebra, neighing, roaring elephants[396]etc ... then with horrible, disgusting and ugly bodies, with human-like bodies, like Yaks, pisācas, they [397]approached the Great Man, the Bodhisattva, because he was meditating outside under the Bodhi tree and surrounding him, standing with his eyes on Ma-king's vicinity. Then the Maou army, approaching the Bodhi tree surrounding the Bodhi tree, did not have a rainbow of their kind - even Sakka, etc., could stay there. Each one fled along every direction the army was heading, and then Sakka, the king of the gods on the run, also carried the prison and on his shoulders and stood far away in the mountains surrounding the world. The great Brahmin, put a white parasol on top of the mountains that surround the world and simply enters the Brahma world. Kāla, the Dragon King, throws back all his loved ones, Breaking into the ground and descending to the Mañjerika palace was the abode of a five-hundred-foot wide water body, because the week (yojana) could only lie face down on the ground with both hands facing the face. There is no longer a god capable of staying there. The Great One sat quietly and alone, just like a great Brahma in an empty house.[398] He thought, "Now Maou will appear" and immediately appear ominous forms.
At a time when the fighting between the careless relatives and the kin of the three realms was underway, torches were everywhere and the four corners of the world were extinguished, the darkness covered with smoke, It was terrible
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Whether this earth[399] without the mind, but apparently able to recognize the ocean and many other things the earth is supporting are shaking like a tree climbing in the wind, or as a woman wants to leave even its owner mine.
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The ocean and the sea shook, rivers and streams poured water back[400] cascades of waterfalls and peaks collapsed to the ground, causing the trees to collapse.
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Violent wind surfaced all over the world. Sounds of devastating noise roam everywhere; a dark, creepy scene emerged with the sun wandering around in the sky like a headless corpse.
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It is extremely frustrating, unpleasant and terrible for the birds hiding somewhere. There have been many strange signs appearing at the time of Maou appearing in this life.
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[ 289 ] But when he realized that he really wanted to destroy those spirits, all the gods felt compassion and could only cry out, "A little, my dear". with the goddesses.
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Like an eagle in the middle of a display of birds, like a lion king of beasts, a man with a famous reputation throughout the world is meditating among these murderous Maou armies, with trust. and not be afraid of anything.
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Then Maa suddenly thought, "When I have frightened Siddhattha, I will make him flee." But the Demon King could not cause the Bodhisattva to flee after nine rains pouring down rain;[401] used to rain, rocket, rain. Already[402] It also used charcoal, fiery ash, and mud, and followed by darkness that covered everywhere. - Suddenly angry, Maou-sama ordered his army, saying, "Why are you not moving?" Show us that person cannot achieve that achievement,[403] grab him, tear him to pieces, crotch his neck, and make him flee. ”Then he sat on the back of the elephant, Girimekhala, with one swift hand turning the arrow, he approached the Bodhisattva. that. Good Siddhattha, get up from your seated cross-legged position. ” And the Demon Lord army has put tremendous pressure on the Great Lord.
But with the power of patience, compassion, diligence, and wisdom, etc., the Great Lord, ... Has triumphed over the Ma-king armies along with Maou, Tuc Mang and Minh Canh first (in the night), the celestial eye was pure during the second watch, and at night he entered the vows according to the predestined method that all Buddhas[404] often used. Thanks to the exhaled exhaled breath used as the basis, he attained the four stages of Zen, increased insight, by pursuing the Noble Path he discovered, eradicating all defilements, thanks to the Second Noble Truth. From, thoroughly grasping all the special virtues in a Buddha, he uttered the solemn declarations often seen in all Buddhists, Through so many rebirths in samsara ... I have attained the eradication of all desires. " Having uttered these solemn statements, the Blessed One continued to sit in the old lotus position, and before what happened, he said, "Thanks to the practice of meditation in the lotus position. being old for hundreds of thousands of lifetimes and the four Arahants, we will not abandon that position, this is the same posture of sitting meditation that the heroes have ever done, so that's why Don't leave that position until you've accomplished all my intentions. ” He continued to meditate in such a position continuously for seven days and nights and attained so many accomplishments up to thousands upon thousands. Concerning this matter, it is said: "Then Buddha sat in meditation in the lotus position for seven days and he enjoyed the immeasurable liberation of happiness." *
Then some surfaced an argument that said, "There must still be one thing Mr. Siddhattha still needs to do today, so he still cannot leave his posture. Then, as if they knew the thoughts in their hearts and because they wanted to calm down what the spirits were thinking, the guru flew up from the surface of the earth, and performed the Song-Thong. Thus, after calming the thoughts in the minds of the gods with the Song Thong, he flinched his position to the north, facing the east where he was sitting in the lotus position. He thought, "Of course, I was all omniscient when I was still in the sitting position." [ 290And he spent the next seven days and nights persevering sitting and observing the position where he had attained the paramitas, which he had accomplished during the four Arahantas and hundreds of thousands of them. past life. That position is now called Animisacetiya, which means "Shrine of Steady Look." Then, after creating a Travel Place stretching from west to east in the middle of the spot where he stood until he sat in the lotus position, he went through another seven days of going up and down at that Treasure Journey . That place is now called Ratanacetiya, which means "Temple of Treasures."
* Vin i 1. cin đọc VA 957. UdA 51 tt
On the fourth week the gods (devatas) created Ratanaghara, the "Treasure House", to the northwest of the Bodhi tree. Sitting there in the lotus position he spent seven more days pondering on the Abhidharma Pitaka. That position received the name Ratanaghara cetiya, that is, "Temple of the Treasures."
Thus, after spending exactly four weeks near the Bodhi tree, in the fifth week he approached the tree of the Goat Ajapāla banyan tree, which came from the Bodhi tree. He sat down right here and pondered his Dharma (Dhamma) and enjoyed the infinite bliss of liberation.
After staying there for seven days, he approached the tree of Mucalinda. Because in the seven days of pouring rain, he spent a week there, enjoying the endless happiness of liberation. The dragon king had wrapped himself around seven times to protect him against the cold rain, wind, and so on, as if he were staying comfortably in Huong Phong. Then he approached the Rājāyatana tree and spent at the tree for another week. At the same place he meditated for a week, enjoying the ultimate bliss of liberation. So far he has ended seven weeks. During that time, the Buddha didn't need to wash his mouth, or take care of his body or take a bath; he just enjoyed time in righteous bliss. Then at the end of those seven weeks and exactly on the fortieth day, our guru washed his mouth with a toothpick made of wood and wood made by the God of Heaven (Sakka), the god lord brought to him from Anotatta. Again he sat right there under the Rājāyatana tree.
At that time, two merchants, named Tapassu and Bhalluka, had been encouraged by the gods, related by their kin, to bring the food to the Buddha. They brought rice cakes mixed with honey as members. The two men went to the Buddha, and stood there respectfully saying, "Please, Blessed One, receive this nutritious food from compassion." Because the alms bowl alms gods [405]He brought to him every day the longevity of milk that had long since disappeared. Buddha thought, "The Tathagata never took his hands for food ever. So now how can we get this food? Then, as if knowing the mind of the Buddha, the four great heavenly kings from the four corners of the sky brought him four bowls of sandstone.[406] Buddha refused to accept those bowls, so they brought him four stone bowls made of the color of a fire pea. After receiving these bowls out of his compassion for the four devas, he turned all four into a single one, then received the nutritious food contained in the newly made bowl. stone and he used that food, the Buddha blessed them, both of these merchant merchants took refuge in the Buddha and his Dharma, they became male servants according to the Second Reincarnation so.
[ 291 ] After returning to the Banyan tree of the Goat Ajapāla, the Guru continued to sit under a tree a. Soon after, when he went to sit there and reflect on the profound qualities of the Dharma he attained according to the practices of the Buddhas, he again considered, "This is the Dharma I have attained." OK.[407] and the reason arising on him was that he did not want to teach the Dharma to sentient beings. Then Pham Thien Sahampati, saying, "Sir, this world will vanish," among the ten thousand World Goddesses (Sakka), Suyāma, Santusita (Hoa Lac Thien, Tha Hoa self) in heaven, and the Brahmins, appeared in the presence of the guru and asked him to explain the Dharma in a way that began: "Dear Buddha, may the Blessed One preach Your Dharma. "
Then, after giving the assurance to that Brahma, the guru thought, "Who should I start preaching to first?" After learning that Ālāra and Uddaka have reached the fullness of karma, he thought, "A group of five bhikkhus is really helpful for us." And concluding carefully about the group of five bhikkhus, he speculated, "Where are they now?" and knew, "They are at the garden of grace in Bārāṇas near the town of Bārāṇas. He again considered that. "After coming there, I will Zhuan Falun." But after he had stayed there for a few days, begging for alms in the vicinity of the Bodhi Tree where the Bodhi tree was, he thought, "On the full moon day of sāḷha we will go to the city of Bārāṇas, Taking the alms bowls and the robes he went through the correct journey of eighteen days (yojana) to the city of Bārāṇasi.
But just as he saw the Tathagata coming from afar, the group of five bhikkhus made an effective teaching that said, "Dear brothers and sisters, this is Sa Mon. we; he has returned to a well-off life, his body has become plump, he is very happy and happy, his skin is yellow like silk, we will not greet him what to do, but just fix prepare yourself a seat. " The Buddha knew the thoughts in their minds, he entered into the mind of kindness capable of taking that kindness from that heart to satisfy all beings in general and to fulfill the five bhikkhus in particular. Because of the Buddha's kindness overflowing, these five bhikkhus cannot agree with each other on the above commitment. All five of them immediately greeted Tathagata when he approached and they automatically performed all the appropriate duties. The Master sat down on the glorious seat prepared for him. Meanwhile the constellation Uttarāsāḷha appears and surrounds him as eighteen and ten million Brahmins, communicating with the group of five elders he taught them the sermon on Zhuan Falun.[408] Among them was Aññkoṇḍaña who arranged his position in accordance with that Dharma, at the end of the sermon all of them together with the eighteen thousand Brahmin teachers established at the Holy Fruits of Save. Therefore it is said that:
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At this time we have become omniscient[409] Cồn Đàm, a man who brought glory to the Shakyamuni family. After determined to carry out the ascetic struggle, we have attained the supreme Right Samyutta.
Accepting the Brahma's requests, we turned Zhuan Falun. The first thoroughly grasped of the Fa consisted of eighteen and ten million people.
1. In this regard, I, I (I) specify yourself (me, I)
[ 292 ]. 1. Who brought glory to the Shakyamuni clan[411] means that person has added honor for Sakyan "A Great Human 4 Shakyamuni"
1. When we have been striving for asceticism, that is, when we have cultivated ourselves, tried our best, participated in the practice of ascetic practices.
2. Eighteen and ten million: the meaning here is that at the time of interpreting the Zhuan Falun sermon at Chu Tien descending from the Deer Park in Bārāṇasi City, the first Dharma Execution took place up to ten eight ten million Brahman heads are headed by Elder Lao Aññkoṇdañña.
Now regarding the past (past life) he also mentioned future Dharma understandings:
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3. And then when we preach to an assembly of both humans and gods[413] has taken place an unspeakable second Fa conference.
3. In this case, the phrase: in the assembly of people and gods means at the time after the gathering for Mahāmaṇgala that took place between the gods and the human nature of the ten thousand women in the world, at the end of the Sutta of Good faith (Maṅgala Sutta[414]) took place ( ahu) a second round of the Fa conference, the meaning here is "there will be" (hessati) so many unspeakable deities and gods. However we have to use the future tense, already (emerging) here used in the past tense with respect to the effect of the ear.[415] sounds good because it has to change. And that's why similar sentences[416] In this way, this method should be applied. Also, at the time of interpreting the Sermon on the Rāhula Precepts[417] so many people have tasted Thac Triet, this is the third Dharma encounter. Consistent with what was said above it is said:
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4. here at the moment, after the precepts[418] my son, there is another Third Fa insight, here the numbers cannot be mentioned.
It is said that the Buddha only had a single Sangha. It was a group of up to one thousand two hundred and fifty disciples of these: there were a thousand Taoist monks with a chignon under the leadership of Uruvela-Kassapa (and his brothers).[419]) and there are still two hundred and fifty disciples under the leadership of the two supernatural men.[420] Therefore it is said that: XXVI
5. We have only one Sangha composed of disciples, great recluse; it is a Sangha gathered to one thousand two hundred and fifty monks.
5. One thousand two hundred and fifty means twelve hundred and fifty are added.
And the Buddha chanted the Precepts in the presence of this Sangha with four elements (elements[423]): then, after outlining his process, the Buddha began to speak with the following words:
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6. Shining, spotless, in the middle of the Sangha, like a jewel of water[424] fulfilling all the aspirations we have attained to all that we have been longing for so long.
[ 293 ] 6. In this case, shining means shining with the splendor of a Buddha.
6. Blemish spotless means no problem of attachment, etc .. and not entangled in afflictions
6. Just like a jewel wishing to fulfill all wishes (aspirations) means he said: Like a pearl like a mind (cintāmani)[425] that's why I am also a giver of all desires; we give all kinds of worldly and supramundane happiness that the human being longs for and desires.
Now, to show how he fulfilled all of his aspirations for identity, he began to say the following:
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7. For those who look forward to the Fruit of the Fruits, those who seek to eradicate friendship and love explain the four truths that come from compassion for sentient beings.
In this case, the result of the Noble Truth means that the Four Noble Truths begin with the fruit of the fruit.
For those who seek to eradicate loving-kindness, this means: for those who renounce the thirst for rebirth, for those who must be anxious to renounce the thirst for rebirth.
7. Thanks to compassion means thanks to mercy.
Now, in order to point out that insight is being explained while clarifying the four truths, he begins to say, "tens of thousands and twenty thousand."
Tens of thousands and twenty thousand means tens of thousands and twenty thousand.
Only by few (one and two) means by starting with one and two so
The ninth and tenth verses, the meaning is clear.
11,12 In the eleventh and twelfth verses Now this time means both sentences (idāṅ 'etarahi), because both verses are borrowed from each other (this) because both have only one idea. meaning, referred to together as individual (purisapuggalā). Or, now, that means: because I have appeared; at this point means: while we (are) interpreting the Dharma.
11. Not yet realized the target. Meaning that has not reached the result is A-la-Han.
12. Holy direct direct means the Noble Eightfold Path.
12. Lust means attraction.
12. Will awakening (Enlightenment) means: in the future they will understand throughout, which means they will follow the Four Noble Truths themselves.
Now, to point out that it was the city where he was born, he began to say the following
13. The city I reside in is called Kapilavatthu, My father is King Suddhodana, the one who gave birth to me is my Mother, Queen Māyā .
I have lived in the palace for twenty-nine years[427] There are three great castles for us named Ramma, Suramma, Sughaka[428]
There are forty thousand women with beautiful make-up, the woman named Yasodhara is my wife. Rahula is my son's name.
[ 294 ] 16. After witnessing the four phenomena we renunciate on horseback. Within the six years we have devoted ourselves to striving for ascetic cultivation, this is indeed a difficult time.
17. The Falun of the Victory is transferred at the place where the Elves descended to Bārāṇas. I am the Buddha Ga Đàm, the Chief of the Enlightened One who has become a refuge for all sentient beings.
18. Two bhikkhus named Kolita and Upatissa are the supreme male of my writer, and nanda is the name of my attendant.
19. The Bhikkhuni Khemā and Uppalavaṇṇā are our supreme female poetic writers. And Citta and Haṭṭhālavaka are supreme close to our south.
20. Nandamātā and Uttarā are the two ultimate access to our female. We attain the supreme Right Enlightenment at the root of Assattha.
21. The bright light of our halo shines at the height of sixteen cubits. Now in the present time our normal life span lasts about a hundred years.
22. Having lived for so long, we have created many people for promotion, setting up the torch of Dharma that made many people reach Enlightenment.
But in a short time with the Sangha, we will perish completely here as the fire has consumed the fuel.
And our three castles are called Ramma, Suramma. Subha, in turn, has nine floors, seven floors and five floors. Up to forty thousand palace maids serve us in the harem, Yasodharā is the name of our official wife. When we saw four phenomena, we set out on a monk's ordination on horseback. Then, after striving for asceticism for six years, on the full moon day of Visakha month, I received the sweet milk rice offered by Sujātā to her, she was a lovely daughter.[429]of Senānī, a tenant in the town of Senānī near the city of Uruvelā. After a hard day traveling in the forest of Sāla, in the evening I received eight handfuls of hay from Sotthiya, a lawn mower, offering it to me, and then I went to the Assattha tree root, the Bodhi tree. Thread. There I have triumphed against the Maou armies, I declare it to everyone[430] know, "I have attained Right Enlightenment."
23 Just as a flame is consuming all fuel means like a flame; when the fire by fire [433] wither [ 295 ] (destroyed) because of running out of fuel[434] that's why we will be completely annihilated by not having grasping.[435]
24. The body with exceptionally brilliant gifts[436] means this body with special gifts[437]: ie the six minds cannot be shared with others.
And those who have incomparable warmth mean the supernatural pairs of the stars and so forth. Their hot-tempered characteristic is unique to them only.
24. V and ten powers mean: and ten powers in this physical form.
25. Going away means: all this[438] mentioned, mentioned[439] The above will vanish. It will be lost.[440]
25. Isn't all practices empty? Why does this mean: this is not just a small particle meaning to agree, empty means nothing. Emptiness, lack of everlasting (characteristic) nature, stability. "I was made up of all of that."[441] All of these things are likely to be destroyed, annihilated, capable of terminating the suspension which is impermanent because the characteristic (nature) does not exist forever; This causes pain, sorrow because it is difficult to be able to arise, etc. This is egolessness because one cannot take the initiative in this.[442] Therefore, after proving that the three Dharma seals exist in all dharmas, after increasing his insight, he attains the state of immortality, immunity, immobility and nibbana. “This is my teaching right now. Our doctrine for you is: go forward with diligence and diligence. ”[443]
It is said that at the end of the sermon of the mind one thousand ten million gods were liberated from all contraband or no longer grasping and those who were established in the remaining saints and saints were numerous. number counting. Thus, after recounting the entire Book of Buddhism, sorted by each life, the name of the class, etc., while he went up and down the Treasure Hunt in the sky, after having made his close relatives Respectfully yours, Lord Buddha[444] Landing down from the sky and resting on the glorious Buddha have been prepared for him. And for Buddha, the protector of the world. Sitting on that glorious monument, a large crowd of his relatives appeared, having come to school.[445] They all sat down, focused on the scene. Then there was a strong storm of rain all the lotus flowers.[446] At that moment the water rushed down. But it only wet anyone who wants to get wet. And no drop of water falls on someone who doesn't want to get so wet. Everyone who saw the event was extremely marvelous and surprised and said, "Oh, how wonderful, so amazing."[447] When he heard that, the guru spoke, "It is not only now that the rain of lotus flowers will descend on the gathering of relatives." It has also rained down on them in the past too. ” He mentioned the Vessantara Sutta Pitaka[448] because of this need appear.[449] Dharma teaching comes only when there is a need. Then the Buddha stood up from his seat, and went into the monastery.
XXVII. 1 In countless past lifetimes there have appeared four guides, that is, eighteen verse verses beginning[450] by such reviewers of such documents and should be interpreted as Special Shelf texts. What is left of any shelf is clear.
Part Legend Chronicle The Buddha Gautama.
Here also ends the Buddha Tong of twenty-five Buddhas here.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/4/2020.
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