365bet娱乐

The Buddha left 痴别岣穟惫补苍补 monastery in 搁腻箩补驳补丑补 for Kapilavatthu accompanied by twenty thousand arahats, which made up of ten thousand arahats who came from the good families of Anga and Magadha and ten thousand arahats who came from the good families of Kapilavatthu. (On the waning moon of Phagguna (Tabaung) 103 Great Era), travelling at the rate of one yojana per day and hoping to cover the distance of sixty yojanas to Kapilavatthu within two months. Such a mode of travel, which is not too fast, is termed 鈥�aturita鈥�.

King 厂耻诲诲丑辞诲腻苍补 provided Food to The Buddha

As the Buddha left for the royal city of Kapilavatthu adopting the aturita mode of travelling, the Venerable Kaludayi thought to himself: 鈥淚 might go ahead to inform King 厂耻诲诲丑辞诲腻苍补 of the Buddha鈥檚 departure for Kapilavatthu,鈥� and using his supernormal power (颈诲诲丑颈惫颈诲丑腻-补产丑颈帽帽补), he instantaneously appeared in the royal palace. King 厂耻诲诲丑辞诲腻苍补 was moved with joy when he saw the Venerable Kaludayi and greeted him with words of warm welcome. 鈥淲elcome, beloved Kaludayi, take your seat on the royal throne,鈥� (a seat befitting noble personalities) and he offered the Venerable Kaludayi a bowl of specially delicious food prepared for himself, filling the alms-bowl to capacity.

When the Venerable Kaludayi showed signs of preparing for departure, King 厂耻诲诲丑辞诲腻苍补 said: 鈥淧lease take your meal on the throne.鈥� The Venerable replied: 鈥淣oble King, I will take this food only in the presence of the Buddha.鈥� Then the King inquired: 鈥淏eloved Kaludayi, where is the Buddha?鈥� The Venerable Kaludayi replied: 鈥淭he Buddha, accompanied by twenty thousand arahats, is on His way to see you.鈥� The King was extremely glad to hear this welcome news and said: 鈥淚 pray thee then, take your meal which I have just offered in the palace and please do come every day to fetch food for the Buddha until His arrival here.鈥� The Venerable Kaludayi gave his assent by keeping silent.

Having completed feeding the Venerable at the palace, King 厂耻诲诲丑辞诲腻苍补 caused his bowl to be cleaned with scented power before filling it with delicious soft and hard food and handed it to the Venerable, saying: 鈥淧lease offer it to the Buddha.鈥� The Venerable Kaludayi sent up the bowl into the air ahead of him, and rising up himself, he made his way through the air while the officials and courtiers were looking on. He then made his offering of the alms-bowl to the Buddha who partook of the meal brought thus by Kaludayi from His royal father. Throughout the whole journey, Venerable Kaludayi went every day to the King鈥檚 palace and brought food, offered by King, for the Buddha.

Venerable Kaludayi used to announce every day after his meal at the golden palace of Kapilavatthu, by saying: 鈥淭he Buddha has covered this much of the journey today.鈥� With this preface, he told the whole of royal family the glorious attributes of the Buddha. He did this with the object of sowing the seed of devoted faith in the hearts of His royal relatives even before they get the change of seeing Him.

(It is this reason that that Buddha said, at a subsequent 鈥�Etadagga鈥� conferring ceremony, 鈥�别迟补诲补驳驳补峁� bhikkhave mama 蝉腻惫补办补na峁� bhikkh奴na峁� kulappas膩dak膩na峁� 测补诲颈诲补峁� 碍补濒耻诲腻测颈.鈥斺赌�Bhikkhus, Kaludayi excels others in the matter of promoting faith and devotion of the royal relatives towards Me.鈥�)

This was how the Buddha and twenty thousand arahats arrived at the city of Kapilavatthu, safe and sound, in two months' time, on the first waxing moon of 痴别蝉腻办丑补 (Kasone) in the year 104 of the Great Era, after covering a distance of sixty yojanas by adopting the aturita method of travelling one yojana per day.

Buddha鈥檚 Display of The Twin Miracle

All the members of the Sakyan clan headed by King 厂耻诲诲丑辞诲腻苍补 gathered together to consider how they should pay respect to the Buddha, their noble blood relative, on His arrival at the city of Kapilavatthu. (The first item on the agenda was) to consider the question of accommodation for the Buddha, and they eventually came to the unanimous decision that the park of the Sakyan Prince, Nigrodha, is delightful and the most suitable place because it was replete with every convenience, such as shady trees, sources of water, proximity to the town, adequate and easy means of communication, and above all, seclusion. These were the five necessary provisions which would please Buddhas. As such, they reserve the park for the accommodation of the Buddha. When all the preparations had been made, they left in the following order, each holding flowers to welcome the Buddha.

a) Fully dressed boys and girls (sons and daughters of the common town people) took the lead in procession.

b) They were followed by the princes and princesses in their full ceremonial dresses.

c) The rest of the Sakyan clan came next, holding offerings of flowers and aromatic powder, which they made for the Buddha. The long procession of welcome headed for the Nigrodha park.

On arrival at the Nigrodha Park accompanied by twenty thousand arahats, the Buddha seated Himself on the Dhamma Throne, prepared and kept in readiness for Him.

Being stern and haughty through pride of birth, the Sakyan family members thought to themselves: 鈥淧rince Siddhattha is very junior to us in respect of age, being our young brother, young nephew, young son, grand son鈥�; so they told the young princes: 鈥淵ou, young folks, may pay homage. As for us, we will sit behind you.鈥� On seeing this, the Buddha realized the inner feeling and strong pride of birth of the Sakyans and thus considered and decided: 鈥淢y haughty relatives have grown old in years profitlessly and thus do not make reverence to Me. My conceited relatives are totally ignorant of 鈥榯he real nature of a Self-Enlightened Buddha; the might and glory of Buddhas. They do not know such is the nature of a Self-Enlightened One, and such is the might and glory of the Buddhas.鈥� Now I will let them know the real might and glory of a Buddha by the demonstration of Twin Miracle, which involved simultaneous streaming forth of water and fire from various parts of My body, and, at the same time, I will create a Walk in the sky, extending to ten thousand world-systems. On which I shall walk to and fro, pouring down the Dhamma rain on those beings who are gathered here according to the varying degrees of their inner disposition.鈥� For this decision of the Buddha, all the devas and 叠谤补丑尘腻蝉 in the ten thousand universes proclaimed instantly: 鈥�厂腻诲丑耻! 厂腻诲丑耻!鈥� in praise of the Exalted Buddha.

Immediately after the thought and decision, the Buddha attained the fourth 箩丑腻苍补 which had white colour (辞诲腻迟补 办补蝉颈峁嘺) as its object of meditation. And arising therefrom, He willed that 鈥淭en thousand world-systems be illuminated鈥� and the ten thousand worldsystems became illuminated instantly, much to the delight of devas, humans and the 叠谤补丑尘腻蝉. While they were thus exulting, the Buddha went up the sky through supernormal power which was derived from the fourth 箩丑腻苍补 attainment and demonstrated the Twin Miracle of streaming alternately water and fire from twelve different parts of the body:鈥�

(1) upward and downward; (2) front and back of the body; (3) left and right eyes; (4) ears; (5) nose; (6) shoulders;(7) hands; (8) sides of the body; (9) legs; (10) fingers and toes and spaces in between them; (11) every hair of the body; (12) pores of every hair of His body.

The Twin Miracle of fire-water, in pairs, springing from those parts or limbs of the body and producing alternately different patterns, was a matter for endless praise and admiration and it looked as if showers of particles from the soles of the Buddha were scattered on the heads of the Sakyan royalty鈥斺�攁 strange and wonderful spectacle witnessed by devas, humans and 叠谤补丑尘腻蝉.

Third Obeisance by King 厂耻诲诲丑辞诲腻苍补

When King 厂耻诲诲丑辞诲腻苍补 saw this strange and awesome spectacle of the Twin Miracle, he bowed solemnly and addressed the Buddha: 鈥淕lorious, Exalted son, on the day of your birth, as I tried to raise the clasped hands towards Kaladevila hermit so as to show him respect, I saw your pair of feet being raised up and placed firmly on the head of the hermit. That was the occasion when I made obeisance to you for the first time. And on the day of performing the Ploughing Ceremony, we kept you in an excellent spot under the cool shade of a Eugenia tree (although the shades of other tree shifted with time) which kept on protecting you without changing position with the passage of time. That, was when I paid homage at your feet for the second time. Now that I have witnessed the never-before seen extraordinarily strange spectacles of the Twin Miracle, I bow at your feet in homage for the third time.鈥�

When the royal father, King 厂耻诲诲丑辞诲腻苍补, made obeisance to the Buddha, all the members of the royal family without exception, could not help but pay homage to Him too.

Creation of The Jeweled Walk and Teaching The Dhamma

After subduing the pride of the royal relatives with the demonstration of the Twin Miracle in the sky and after duly considering the workings of their mind, the Buddha desired to teach them the Dhamma according to their mental dispositions, while He walked to and fro, on the created Jewelled Walk, which was finished with all kinds of gems, and extending from east to west, even beyond the ten thousand universes.

The following is a brief description of the magnitude of the Walk. With this Universe as the centre, ten thousand Meru mountains belonging to the ten thousand universes formed the mainstay of the entire structure of the Walk and the whole file of posts was made to shine golden yellow like golden posts. Above this was created the clean and broad surface of the Jewelled Walk. The eastern perimeter of the walk rested on the eastern edge of the eastern most universe, and in the same way the western perimeter rested on the edge of the western most universe.

The bordering surfaces on either side of the Walk were golden in colour. The middle portion of the entire walk was filled with earth of rubies, and the rafters, beams, purloins were finished with various kinds of shining gems. The roofing was of gold and the balusters lining the Walk were of gold. Ruby and pearl grains were spread like sand on the entire surface of the structure. The walk resembled a rising sun lighting up all the ten directions.

The Buddha, with peerless grace and glory which was the characteristic of Self- Enlightened Buddhas, paced slowly up and down the walk. The devas and 叠谤补丑尘腻蝉 from ten thousand Universes gathered together bringing 惭补苍诲腻谤补惫补 flowers, Paduma lilies and flowers of Indian coral tree (Erythirina Indica) and scattering them on the Walk made their offerings and homage.

(N.B. As regards the Erythirina Indica tree, it should be mentioned here that, while the thirty-three lads of virtue headed by the youthful 惭腻驳丑补 were performing meritorious deeds in the human world, they planted such a tree so that people might take shelter with ease and comfort. As a result of that good deed, an Erythrina Indica tree appeared in 罢腻惫补迟颈峁僺补 Deva realm (where they were reborn). The sweet fragrance of its seasonal flowers permeated the whole of ten thousand yojana extent of that celestial world.)

As the Buddha walked to and fro on the Jewelled Walk, some celestial beings paid homage from their abodes, while others, out of joy, gathered at various places. All those in the world of devas, humans and 叠谤补丑尘腻蝉, together with 苍腻驳补蝉, 驳补谤耻岣穉蝉, and 碍颈苍苍补谤腻蝉 joyously worshipped the Buddha who was walking to and fro on the Jewelled Walk, looking like a moon at full waxing. (With the exception of 础蝉蝉补帽帽补蝉补 叠谤补丑尘腻蝉 and Formless Brahmas) all the 叠谤补丑尘腻蝉 in the fifteen 搁耻辫腻惫补肠补谤补 叠谤补丑尘腻-worlds, in their immaculately white garments, paid their homage with clasped hands uttering such words of praise as: 鈥淰ictor of the five Maras, Promoter of wellbeing of all beings, Protector of interests of all beings, One who has compassion for all beings.鈥� Flowers of brown, yellow, red, white, and dark-green colour, mixed with powdered sandal wood, were thrown into the air in volumes, in worship. Like pennants flown in the sky, they also briskly waved their 叠谤腻丑尘补峁嘺 scarves as an act of worship.

(NB. There are twenty stanzas uttered by the 叠谤补丑尘腻蝉 in praise of the Buddha in the 笔腻濒颈 Canon. For particulars, readers may refer to 叠耻诲诲丑补惫补峁僺补 笔腻濒颈 Text.)

The Arrival of Venerable 厂腻谤颈辫耻迟迟补 and His Five Hundred Arahats

After the demonstration of the Twin Miracle and the creation of the Jewelled Walk, while the Buddha was being paid homage by devas and 叠谤补丑尘腻蝉 as He walked to and fro on the Walk, Venerable 厂腻谤颈辫耻迟迟补 and his five hundred disciples were residing on the slopes of Mount 骋颈箩箩丑补-办奴峁璦 in 搁腻箩补驳补丑补. Venerable 厂腻谤颈辫耻迟迟补, saw, through his supernatural powers, (dibbacakkhu 补产丑颈帽帽腻) the Buddha taking His walk on the Jewelled Walk in the sky above the city of Kapilavatthu. He thought of approaching the Buddha immediately and supplicating Him to reveal in full the life story of a Bodhisatta (His many existences and stages of development before His last birth and Enlightenment).

He immediately assembled around him the five hundred co-resident arahats and said:

鈥淰enerable Sirs, the Exalted Buddha is performing the Twin Miracle together with the demonstration of supernatural power of unveiling the world (lokavivarana- 补产丑颈帽帽腻) which are to be admired and revered by the whole world. We will go to see the demonstrations of these miraculous powers and as well as to pay homage to Him. Come, Venerable Sirs, we will all go to the Buddha and request Him to recount the course of practices for Enlightenment undertaken in the past as a Bodhisatta so as to dispel any doubt we may have regarding this matter.鈥�

(N.B. With regard to the words of the Venerable 厂腻谤颈辫耻迟迟补, 鈥渟o as to dispel any doubt鈥斺��办补峁卥丑补峁� 惫颈苍辞诲补测颈蝉蝉腻尘补,鈥� it might be asked: 鈥淲hy should the Venerable 厂腻谤颈辫耻迟迟补 say so, as it is a fact that arahats who have rid themselves of all 腻蝉补惫补蝉 are free from doubts?鈥� The answer is: Sixteen forms of doubt (惫颈肠颈办颈肠肠丑腻) are completely eradicated at the stage of the Stream-Winner (蝉辞迟腻辫补迟迟颈-magga). Therefore arahats no longer entertain any doubt (about the Buddha, Dhamma and Sangha or about their own past, present or future lives.) The doubt (办补苍办丑腻), mentioned here by the Venerable 厂腻谤颈辫耻迟迟补, does not refer to the mental concomitant (惫颈肠颈办颈肠肠丑腻). He meant here the lack of knowledge in full about the previous existences of Bodhisattas who had become Enlightened Buddhas during the past four 补蝉补峁卥丑测别测测补蝉 and a hundred thousand aeons, details concerning the world-cycle in which they made their appearances, their names, clans, families, the order of their appearances, and duration of their Dispensations, etc. To state further, Venerable 厂腻谤颈辫耻迟迟补 wanted to request the Buddha for an account of the whole lineage, clan, family, tradition, etc., (叠耻诲诲丑补惫补峁僺补) which could be given only by a Buddha; it is the province of a Buddha only, not of a Paccekabuddha nor of a disciple. Not being within his province, 厂腻谤颈辫耻迟迟补 said: 鈥淟et us dispel the doubt by approaching the Buddha with this request.鈥� (As explained in-叠耻诲诲丑补惫补峁僺补 Commentary.)

On being urged thus by the Venerable 厂腻谤颈辫耻迟迟补, the five hundred co-resident arahats quickly gathered round him, carrying robes and aims bowls in readiness.

Then the Venerable 厂腻谤颈辫耻迟迟补, accompanied by the five hundred arahats, travelled through the air by means of their supernormal psychic powers (颈诲诲丑颈惫颈诲丑腻-补产丑颈帽帽补) and, upon arrival, paid homage to the Buddha who was still pacing up and down the Jewelled Walk. The five hundred arahats also paid homage in silence without coughing or sneezing but with deep veneration. Along with the Venerable 厂腻谤颈辫耻迟迟补 were the Venerables 惭补丑腻 Moggall膩na, 惭补丑腻 Kassapa, etc. who also remained in the sky making obeisance to the Buddha.

Buddha鈥檚 Exposition of His Own Attributes

As the Buddha was aware of the intense enthusiasm and devotional faith springing in the five hundred arahats headed by the Venerable 厂腻谤颈辫耻迟迟补, He proceeded to expound His own attributes and attainments, beginning with the verse:

Cattaro te asancheyy膩
Koti yesam na n膩yati...

Dear son, 厂腻谤颈辫耻迟迟补, there are four 鈥業mmensities鈥� which are innumerable, incalculable; their beginning and the end are unknowable, unfathomable. They are (1) beings in general (2) wide open spaces (3) universes (4) 蝉补产产补帽帽耻迟腻-帽腻峁嘺 of Fully-Enlightened Buddhas.

(At this time, the minds of devas and humans were full of wonder of the Buddha鈥檚 miraculous creation. As if He were urging the devas and humans, 鈥渢here are still things that excel the wonderful miracles I have just created. Listen also to the revelation of those exceedingly wonderful miracles", the Buddha went on to elaborate.)

鈥湷�腻谤颈辫耻迟迟��, besides the foregoing miraculous creations, there are many exceedingly wonderful things which have never occurred before, and which, when revealed, will surely cause your hairs to stand on end. (To recount them briefly:)

鈥淎fter my death as King Vesantara, (having fulfilled Perfections (辫腻谤补尘墨), sacrifices (肠腻驳补) and virtues through practice (cariya), while I was waiting for the time of attainment of Buddhahood) as a celestial being named Santusita, enjoying the divine bliss in the 罢腻惫补迟颈峁僺补 realm of devas for fifty-seven crores and six million years reckoned in terms of human life, devas and 叠谤补丑尘腻蝉 from ten thousand world-systems gathered in my presence and made the supplication:

鈥淥! Bodhisatta Deva, freed from all suffering, you have already fulfilled ten 辫腻谤补尘墨s extended into thirty categories^[1], three kinds of cariya^[2] and ten kinds of 肠腻驳补^[3], not with the desire to gain the bliss of a 鈥榃heel-turning鈥� Monarch, or of Sakka, the ruler of devas, or of 尘腻谤补蝉 or of 叠谤补丑尘腻蝉; you had fulfilled these Perfections aspiring only after Buddhahood in order to liberate the multitude of sentient beings. O! Bodhisatta Deva, freed from all suffering, the propitious time you have longed for to attain Buddhahood has come!

鈥淥! Energetic Bodhisatta Deva, the time is now ripe for you to become an Omniscient Buddha. May you take conception in the womb of the royal mother Maya. Rescuing all beings, including devas, from the current of 蝉补峁僺腻谤补. May you realize the Deathless 狈颈产产腻苍补.鈥� Thus they made their supplication.

鈥淚 did not, however readily give my consent to their supplication. I first made five great investigations as following:

(1) appropriate time for the appearance of a Buddha, (2) appropriate island continent for the appearance of a Buddha, (3) appropriate country for the appearance of a Buddha, (4) clan or family into which the Bodhisatta would be reborn, and (5) the span of life of the Bodhisatta鈥檚 mother. I gave my consent only after making these five great investigations: 鈥楳y friends, devas and 叠谤补丑尘腻蝉, the time is indeed ripe for me to become a Buddha (as you have said).鈥� Having lived the full life-term in the 罢耻蝉颈迟腻 Deva realm, I entered the womb of my royal mother, 惭补丑腻 Maya, a descent of the unbroken line of the Sakyan rulers.

鈥淎s I took conception in the womb of my mother with mindfulness and comprehension, ten thousand universes trembled and quaked.

鈥淲ithout forsaking mindfulness and comprehension, I came out of my mother鈥檚 womb, standing erect, with arms and legs stretched straight, like a preaching bhikkhu descending from the Dhamma throne or a man coming down the stairway at the entrance of a stupa, without any trace of unwholesome filth besmearing my body, (on Friday, the full moon of Vesakha, in the year 68, Great Era.) At that time also, ten thousand Universes trembled and quaked (as if to cheer the occasion).

鈥淢y son, 厂腻谤颈辫耻迟迟补, there is none to equal Me as a Bodhisatta, in the manner of taking conception and of coming out from the mother鈥檚 womb. (At the moment of descending into the mother鈥檚 womb, during ten months in the mother鈥檚 womb, and at the moment of birth, on all the three occasions, he remained mindful with full comprehension; hence such an utterance.) (Again arahatta-magga-帽腻峁嘺 of certain disciples results in arahatta-phala-帽腻峁嘺 only; that of some disciples gives rise to three 惫颈箩箩腻蝉 only and that of some others produces six forms of 补产丑颈帽帽腻; whereas some disciples achieve patisambhida-帽腻峁嘺 through arahatta-magga, others gain only 蝉腻惫补办补-辫腻谤补尘墨-帽腻峁嘺; and Paccekabuddhas attain only Pacceka-bodhi-帽腻峁嘺 for their achievement of arahatta-magga-帽腻峁嘺. The arahatta-magga-帽腻峁嘺 of all Buddhas, however, brings the advantage of being instantaneously accomplished in all the attributes of Fully-Enlightened Ones.) Therefore, in the matter of attainment of arahatta-magga-帽腻峁嘺, there is none my equal. As regards 诲别蝉补苍腻-帽腻峁嘺 also, I am supreme.鈥� Thus the Buddha gave an exhaustive exposition of His own attributes.

At that time, there occurred a violent earth-quake which was similar to that as at the moment of taking conception. The ten thousand world-systems trembled and quaked in the following six modes: (1) the earth surface rose in the east and sank in the west, (2) it rose in the west and sank in the east, (3) it rose in the north and sank in the south, (4) it rose in the south and sank in the north, (5) it rose in the centre and sank along the circumference, and (6) it rose along the circumference and sank in the centre. A great expanse of light, beyond the power of devas and 叠谤补丑尘腻蝉, was shining with unsurpassed brilliance.

Devas and 叠谤补丑尘腻蝉, witnessing the awesome phenomena and also coming to know from the Buddha鈥檚 Teaching that these phenomena only occurred on such occasions as the taking conception of the Bodhisatta, recited a stanza in praise thereof:

Aho 补肠肠丑补谤颈测补峁� loke
Buddh膩nam gunamah膩ntat膩
dasasahassi 1okadh膩tu
chappak膩ra峁� pakampatha
obh膩tso ca 惭补丑腻膩si
accheram lomah膩峁僺ana峁�

O! friend, devas and 叠谤补丑尘腻蝉, Glories and attributes of Buddhas have caused earth tremors to rock ten thousand universes and the surface of the earth rises and fall in alternating directions: east-west, north-south and centre and at the edges. A broad ray of light surpassing the power of the devas and 叠谤补丑尘腻蝉 has also illuminated these worlds. The wonder of this awesome phenomena has made us snap our fingers in awe and praise and our hairs to stand on end. Oh, the greatness of the many attributes of the Buddha indeed warrants us snapping our fingers in wonder and admiration.

At that time, the Buddha was displaying the Twin Miracle and walking to and fro on the Jewelled Walk by means of His psychic power. And while He was thus pacing to and fro on the Walk, He was expounding the Dhamma like a mighty lion king roaring, seated on a slab of red orpiment, like a thundering sky, like a man swimming across the river of the sky. With a voice of eight features, in various ways and minute details, He taught the sermon of the Four Noble Truths leading to the salient characteristics of impermanence, unsatisfactoriness and insubstantiality.

Although the Jewelled Walk covered the whole length of the ten thousand worlds, the

Buddha walked to one end of it quickly and then turned back from it as if He was making the walk on a path measuring only four cubits. He actually walked on the Jewelled Walk from end to end, not turning round without reaching the end.

[Here it might be asked: Did the Buddha, through His power, cause the shortening of such an immensely long Walk or did He create His own body to a size corresponding to that of the Walk? (That is, is that the work of supernormal psychic power (iddhi-visaya)?)

Here is the answer: No, it is not a creation by means of supernormal psychic power (iddhi-visaya). The power possessed by the Omniscient One, Buddhavisaya, is inconceivable, beyond human imagination. It being so, the Buddha could walk to and fro on the Jewelled Walk as He would do on a walk measuring four cubits.

It was due to this inconceivable power of the Buddhas that the whole spectacle could be witnessed right from Akani峁�峁環a-叠谤补丑尘腻蝉 realm to the 础惫墨肠颈 plane of miseries without obstruction whatsoever. All the world-systems involved became as a vast open plain, adjoining one another uninterrupted, so that humans could see devas and 叠谤补丑尘腻蝉 and vice versa. They all could see the Buddha walking to and fro on the long walk as they would see Him walking on a simple ordinary walk. The Buddha preached as He walked, and having complete mastery over the mind, (cittissariya), He was absorbed in phala-蝉补尘腻辫补迟迟颈 during the infinitesimal fraction of time intervals while the audience was saying: 鈥槼�腻诲丑��, 厂腻诲丑耻鈥�.]

Venerable 厂腻谤颈辫耻迟迟补鈥檚 Request for The Expounding of 叠耻诲诲丑补惫补峁僺补

The Venerable 厂腻谤颈辫耻迟迟补, after paying homage to his heart鈥檚 content to the Buddha who was walking to and fro with peerless grace, preaching the sermon of the Four Noble Truths to gathering of devas, humans and 叠谤补丑尘腻蝉 from ten thousand universes, thought to himself: 鈥淪uch a united gathering of devas, humans and 叠谤补丑尘腻蝉 from the ten thousand world-systems is an unprecedented one; it should be an occasion for a great Dhamma Exposition. A discourse on the 叠耻诲诲丑补惫补峁僺补 especially would be greatly beneficial, promoting faith and devotion towards the Buddha. It would be well if I should request the Buddha for an exposition of His life story and the Perfections He had fulfilled from the time of receiving the definite prophecy of becoming a Buddha.鈥� He then approached the Buddha after slipping one end of his robe over the left shoulder and with his hands raised, made this request in three stanzas beginning with 鈥�Kediso te mah膩vira, etc.,鈥� (reproduced below in both 笔腻濒颈 and vernacular) to expound a full discourse on the 叠耻诲诲丑补惫补峁僺补 together with an account of the practices, which had cultivated in the past.

Kidiso te 惭补丑腻v墨ra
补产丑颈苍颈丑腻谤辞 naruttama
kamhi k膩le tay膩 诲丑墨谤补
pattit膩 Bodhimuttam膩.

Veneration to the Exalted One, who has exercised the Four Great Exertions (蝉补尘尘补辫辫补诲丑腻苍补), one who is nobler than men, superior to devas and excels the 叠谤补丑尘腻蝉, the Crown of the three worlds! In what world-cycle and in what aeon, did you aspire for and resolve to attain Perfect Self-Enlightenment which excels Pacceka-bodhi and 厂腻惫补办补-产辞诲丑颈?

D膩nam 厂墨濒补nca nekkhamam
辫补帽帽腻 viriyanca kidisam
办丑补苍迟墨 saccamadhitthanam
mettupekkha ca kidisa

Veneration to the Exalted Omniscient One, Crown of the three worlds. How should we understand and regard your Perfections, such as Perfection of Alms-giving, Perfection of Morality, Perfection of Renunciation, Perfection of Wisdom, Perfection of Energy? How should we understand and regard your Perfections of Forbearance, Truthfulness, Resolution, Loving-Kindness and Equanimity?

顿腻蝉补 Param墨 tay膩 诲丑墨谤补
办墨诲颈蝉墨 濒辞办补苍腻测补办补
办补迟丑补峁� 耻辫补辫补谤补尘墨 辫耻苍苍腻
parmatthaparam墨 办补迟丑补峁�

Veneration to the Exalted Omniscient One, Lord of the three worlds. May you enlighten us as to how you had fulfilled these Perfections, how you had acquired higher and higher stages of these Perfections and attained full maturity thereof? Likewise, with the ten higher Perfections (upa-辫腻谤补尘墨) and the ten highest Perfections (paramattha-辫腻谤补尘墨) in what way, in what manner had you cultivated them to acquire their maturity at the higher level of development?

N.B. (With regard to Perfection of Alms-giving (诲腻苍补-辫腻谤补尘墨), gift of external properties is ordinary 诲腻苍补-辫腻谤补尘墨, gift of one鈥檚 own limbs, big and small is 诲腻苍补upa-辫腻谤补尘墨, gift of life is 诲腻苍补-paramattha-辫腻谤补尘墨. The same principle of classification applies to nine other Perfections. Thus, observance of morality at the sacrifice of external properties is ordinary 蝉墨濒补-辫腻谤补尘墨, observance of morality regardless of loss of one鈥檚 limbs is 蝉墨濒补-upa-辫腻谤补尘墨 and observance of morality regardless of losing one鈥檚 own life is 蝉墨濒补-paramattha-辫腻谤补尘墨. This is how they should be differentiated and noted.)

For innumerable existences, the Bodhisatta had fulfilled 诲腻苍补 and other 辫腻谤补尘墨s, of which the following are of special interest:

(1) When He was born as a wise hare, he mistook Sakka, who was in the guise of a brahmin, as a genuine brahmin going round collecting alms. So he caused a blazing bonfire to be made and offered himself by jumping into it. Such 诲腻苍补 is D膩naparamattha-辫腻谤补尘墨. (As told in7-Sasa Pandita 闯腻迟补办补, 2-Pucimanda Vagga of Catukka Nipata.)

(2) When He was born as Naga-king Sankhapala, he endured the agony of wounds, which were caused by a ruthless attack by sixteen hunters with spears at eight places on his body, after being impaled on a stake. Without showing resentment, he offered his life and maintained the observance of his precepts. Such a 蝉墨濒补 comes under the category of 厂墨濒补-paramattha-辫腻谤补尘墨. (As told in Sankhapala 闯腻迟补办补 of Catalisa Nipata.)

(3) When He was King Cula Sutasoma, he abdicated the throne of the country of Sudassana (ancient 叠腻谤腻峁嘺蝉墨) without fear of danger to his life and without attachment to the luxury of kingship and abnegated himself. Such an act of renunciation is called Nekkhama-paramattha-辫腻谤补尘墨. (Culasoma 闯腻迟补办补, Cattalisa Nipata.)

(4) When He was born as a wise man by the name of Senaka, he saved the life of a brahmin by revealing, as if he had seen with his eyes, the presence of a cobra in the leather bag which contained the brahmin鈥檚 food. Such an exhibition of wisdom, which had saved the life of the owner of the leather bag, comes under the category of Paramattha-辫补帽帽腻-辫腻谤补尘墨. (Sattubhasthe 闯腻迟补办补 of Sattaka Nipata.)

(5) When He was born as a Prince, named Janaka, his undaunted effort to swim across the ocean in the face of odds and without despair, while his fellow travellers were perishing and meeting with destruction, reflects Prince Janaka鈥檚 great perseverance. Such a remarkable persevering effort belongs to the category of Paramattha-v墨riya辫腻谤补尘墨 (The 惭补丑腻 Janaka 闯腻迟补办补 of 惭补丑腻 Nipata.)

(6) When He was a hermit, named 碍丑补苍迟颈惫腻诲墨, King Kalabu of the country of Kasi, cut off his hands and feet with a sharp axe. He was unmoved and bore the suffering as though he were a piece of log that lacked sensation and consciousness. He also showed no resentment to the King. Such an act of forbearance comes under the category of Paramattha-办丑补苍迟墨-辫腻谤补尘墨. (3-Khantivadi 闯腻迟补办补, 2-Pucimanda Vagga of Catukka Nipata.)

(7) When He was King 惭补丑腻 Sutasoma, he gave his word of honour, 鈥淚 will certainly return tomorrow,鈥� to the cannibal Porisada. He stood by his word, regardless of his own life, thereby saving the lives of one hundred and one kings. Such a righteous and truthful vocal deed (vacisacca) comes under the category of Sacca-paramattha-辫腻谤补尘墨. (惭补丑腻 Sutasoma 闯腻迟补办补, Asiti Nipata.)

(8) When as a Bodhisatta, He was Prince Temi, he pretended to be deaf and mute and persisted with this practice at the risk of his life, up to the time of his renunciation. Such an act of resolution comes under the category of Sacca-paramattha-adhitth膩na辫腻谤补尘墨. (Mugapakkha (Temiya) 闯腻迟补办补, 惭补丑腻 Nipata.)

(9) When He was a hermit by the name of Suvannasama, he cultivated loving-kindness (尘别迟迟腻) at the risk of his life. Such an act of loving-kindness comes under the category of Paramattha-尘别迟迟腻-辫腻谤补尘墨. (Suvannasama 闯腻迟补办补 Nipata.)

(10) When He was an ascetic practicing austerities, as described in Lomah膩msa 闯腻迟补办补, 10Litta Vagga of Ekakanipata, he did not allow himself to be swayed either by the perverted, corrupted demeanour of young villagers or by the various acts of reverence and homage done by the wise, thereby safe-guarding himself entirely from ill-will and greed. Such equanimous attitude of the Bodhisatta exemplifies 鲍辫别办办丑腻-paramattha辫腻谤补尘墨.

(For full particulars of this category of Paramattha-辫腻谤补尘墨, reference may be made to Cariyapitaka Commentary and other relevant 闯腻迟补办补 Commentaries.)

On such a supplication being made by the Venerable 厂腻谤颈辫耻迟迟补, the Buddha expounded two verses as if He was pouring the Elixir of Deathlessness to keep the minds of all sentient beings in peace, urging them: First, to listen with reverent attention to the discourse on the Chronicle of Buddhas which will cause joy and gladness to the audience of devas and humans, eradicate the pricking sorrow in their disturbed minds and let them achieve various attainments, and secondly, to strive earnestly to follow and practice the noble Path to Buddhahood which will destroy all forms of pride, vanity, which will remove various kinds of grief, sorrow, and which will save beings from the cycle of rebirths and extinguish all suffering.

Then, in order to encourage the assembled devas and humans to become enthusiastic to aspire after Perfect Self-Enlightenment, the Buddha gave a discourse on the Chronicle of Buddhas, adorned with nine hundred and fifty one stanzas beginning with:

Kappe ca satasahasse
caturo ca asar峁卥hiye
补尘补谤补峁� 苍腻尘补 苍补驳补谤补峁�
诲补蝉蝉补苍别测测补峁� 尘补苍辞谤补尘补峁�

The discourse was well received and highly appreciated by the great audience of devas and humans.

By the end of the discourse on the Chronicle of Buddhas, ten million crores of devas, humans and 叠谤补丑尘腻蝉 became arahats, having eliminated all traces of 腻蝉补惫补蝉; and innumerable beings became established in the lower stages of the Path.

(Here it should be noted that there are nine hundred and fifty-one stanzas which deal wholly with the 叠耻诲诲丑补惫补峁僺补. In Ni诲腻苍补katha, there are eighty-one stanzas comprising a mixture of words of the 惭补丑腻theras who participated in the Council (厂补峁単墨迟颈办腻谤补办补), words of the Venerable 厂腻谤颈辫耻迟迟补 and those of the Buddha; and thirty-eight stanzas in 笔补办颈峁囜箛补办补 section and 顿丑补迟耻产丑腻箩补苍颈测补 办补迟丑腻, being words of the Sa峁単墨tikaraka 惭补丑腻 Theras, thus totalling one thousand and seventy stanzas in the whole of 叠耻诲诲丑补惫补峁僺补-笔腻濒颈 Text.)

Footnotes and references:

[back to top]

[1]:

笔腻谤补尘墨 鈥擱efer to Chapter II, RARE APPEARANCE OF A BUDDHA.

[2]:

Cariya鈥擱efer to Chapter II, RARE APPEARANCE OF A BUDDHA.

[3]:

颁腻驳补鈥揜efer to Chapter II, RARE APPEARANCE OF A BUDDHA.