L.1 The rare birth of great people. Here the Buddha spoke to Ānanda, his close attendant disciple. Earlier, the Buddha had told Ānanda wonderful things related to his conception and birth, and now the Buddha asked Ānanda to tell the other bhikkhus for their encouragement. Then the Blessed One said to the venerable Ānanda: 'Indeed, Ānanda, you can praise more fully the qualities of the Tathagata, wondrous, unprecedented.' 'World Honored One, this is what I personally heard from the Blessed One's own lips: "(The Blessed One said to me:) The Bodhisattva, Ānanda, is mindful and fully aware[1] when he is reborn in the heavenly realm. Tusita (Where-Su).[2]”… World-Honored One, I realize that this is a wonderful, unprecedented quality of the Tathagata. … "O Ānanda, the Bodhisattva of mindfulness and discernment dwells in the Tusita heaven." White World Honored One, I realize that this is also a quality of the Blessed One, wonderful, unprecedented. … "Mindful and aware, Ānanda, until the end of his life, the Bodhisatta dwells in the Tusita heaven." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … "O Ānanda, the Bodhisattva is mindful and aware when he dies from the Tusita heaven and descends to the mother goddess." World-Honored One, I realize that this is also a quality of the Blessed One, wonderful and unprecedented. … “Ananda, when the Bodhisatta died from the Tusita heaven and descended to the mother goddess, a vast, wondrous light, far exceeding the majesty of the gods, appeared in the world together with the gods, Ma, and Brahma. [3], along with the people, the recluse, the brahmin, the king, and the masses. To the terrible intermediate worlds between the worlds, dark and murky, where the moon and the sun, having such great divine power and great majesty, it is also impossible to penetrate; there also a vast light appeared, far surpassing the majesty of the gods. And the sentient beings born in those places immediately saw each other because of that light, and said to each other, 'Friends, there are also other beings born in this place.' And the ten thousand worlds of this generation[4] move, vibrate, move violently, and a vast, wondrous light, far exceeding the majesty of the gods, appears in the world." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “When, Ānanda, the Bodhisattva descended to the mother goddess, the four divine sons came to guard the four directions, so that no one, human or non-human, could harm the Bodhisattva and his mother. slap." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “Hey Ānanda, When the Bodhisattva gave birth to the mother goddess, the Bodhisatta's mother naturally observed the precepts, not killing, not taking what was not given, not engaging in sexual misconduct, not lying, not drinking brewed wine, yeast, or wine. brew.[5]" World-Honored One, I realize that this is also a quality of the Blessed One, wonderful, unprecedented.… … “On the seventh day, Ānanda, after the birth of the Bodhisattva, the Bodhisatta's mother. - slap their lives together and be reborn in the Tusita heaven. World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “Ananda, other women are not born after nine or ten months of pregnancy in the womb (lunar calendar), but the Bodhisattva's mother is not like that. The bodhisattva's mother gave birth to the bodhisattva exactly ten months after she was pregnant." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “And other women, Ānanda, either sitting or lying down, giving birth, The bodhisattva's mother gave birth to the bodhisattva in a standing position." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … "Ananda, when a Bodhisattva is born from his mother's womb, the gods receive him first, and then humans." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “When, Ānanda, the Bodhisattva was born from his mother's womb, his body did not touch the ground. There were four heavenly sons who welcomed the Bodhisatta, put the Bodhisattva in front of his mother, and said, 'Queen of Heaven, rejoice, the Queen of Heaven has just given birth to a great hero.'” World-Honored One, I realize that this is also a The quality of the Blessed One, wondrous, is unprecedented. … “When the bodhisattva, Ānanda, was born from his mother's womb, his body was pure, unpolluted by viscous water, pus, blood, or any other impure object. nanda, like a jewel mani placed on a Kāsī silk, the pearl does not contaminate the silk, nor does the silk contaminate the pearl. Why? Because both are pure. Likewise, Ānanda, when a bodhisattva is born from his mother's womb, his body is pure, unpolluted by viscous water, pus, blood, or any other impure object." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “When the Bodhisatta emerged from his mother’s womb, Ānanda, two streams of water flowed down from space, one cool and the other hot, bathing the Bodhisattva and his mother clean.” World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. … “As soon as the Bodhisatta was born, Ānanda, he stood firmly with both feet on the ground; then facing north, the Bodhisatta walked seven steps, covered by a white canopy. Bodhisatta looked all over the world, raised his voice to command:[6] I am the most respected in the world; I am supreme in the world; I am victorious in the world; This is the last life, there is no more rebirth.” World-Honored One, I realize that this is also a quality of the Blessed One, wonderful, unprecedented... "When the Bodhisattva was born from his mother's womb, a vast, magical light far surpassed the majesty of the gods. Devas appeared in the world with the gods, Ma, and Brahma[7], along with the people, ascetics, brahmins, kings, and masses. Even the terrible intermediate worlds between the worlds, dark and murky, where the moon and the sun, having such great power and might, could not shine; there also a vast light appeared, far surpassing the majesty of the gods. And the sentient beings born in those places immediately saw each other because of that light, and said to each other, 'Friends, there are also other beings born in this place.' And the ten thousand worlds of this generation move, vibrations, strong movements, and vast, wondrous lights, far exceeding the majesty of the gods, appeared in the world." World-Honored One, I realize that this is also a wonderful, unprecedented quality of the Blessed One. 'Indeed, Ānanda, realize that this is also a quality of the Tathagata, wondrous, unprecedented: here, Ānanda, when feeling arises the Tathagata knows feeling arises; When feeling remains and feeling ceases, the Tathagata knows that feeling remains and feeling ceases. Consider, Ānanda, also a rare quality and companion of the Tathagata.' 'World-Honored One, because of that, realize that this is also a quality of the Tathagata, wondrous, unprecedented.' Acchariya-abbhuta Sutta: Majjhima-nikāya III.118–120, 122–124, English translation GASL2 Foretelling the Great Future This passage tells the story of the gods announcing the birth of a Bodhisattva to a Sage. The fairy was eager to come. meet the bodhisattva, and then predict that in the future the bodhisattva will become fully enlightened. Immortal Asita, seeing the heavenly master Thich (Sakka),[8] and the Thirty,[9] delighted and delighted with the pure celestial robes, singing immeasurable songs, lifting a hand cloth. Seeing the gods happy and excited, reverent, the Sage thought to himself: 'Why are the gods so overjoyed? Why do they lift a cloth?' Even though fighting with the asuras and the gods wins, the asuras lose. They weren't too happy either. Is it something rare to see that these Martu gods are excited? The gods are resounding, worthy of singing and playing music; clapping and dancing. To the inhabitants of Mount Tu-di:[10] Venerables, please quickly clear this doubt.' “Bodhisattva, precious, wonderful and incalculable treasure, was born in the human world, in the village of Shakyamuni, Lumbini, for the sake of the welfare of all beings. So we are very happy. “Bodhisattva, supreme, supreme over all sentient beings, is the supreme king of all living beings. Roar the mighty lion lord of the forest; He will transport the wheel of the Dharma in the forest of Immortals.”[11] Hearing this, the immortals hurried down the mountain and went to the palace of King Tinh San.[12] Having sat down there, he asked the Sakyas: 'Where is the newborn baby? I look forward to seeing you.' The Sakyamuni supported the pupils for Tien Atita to see him. The fairy saw the pupils of the skin shining brightly, like pure gold refined by an extremely skilled goldsmith; Seeing pupils as bright as flames, pure as the lords of the stars in space, shining like the sun out of autumn clouds, boundless joy arose in the Sage's mind. The Marut gods hold umbrellas with thousands of spokes covering the air. Countless gold-handled fans fluttered up and down; without seeing the parasol holder, hold the fan. Seeing the jewel-like pupils on the light red velvet carpet, with a white canopy over the head, the mind of At- sada (Kaṇhasiri), the Fairy braided her hair, was filled with joy and excitement, accepting the pupil. After receiving the Niu King of the Thich family, the Fairy, who was proficient in astrology and spells, observed his pupils, and then spoke with affirmation: 'This is the peerless, the most respected among the two-legged species (humans). ).' Knowing himself and then going away, the fairy melancholy shed tears. Seeing the Fairy shed tears, the Sakyas immediately asked: 'Is there no harm to the pupil'? Seeing that they Thich were insecure, Tien replied: 'There is no harm to the pupil. Nor will there be any disaster. But this is not a lowly human being. Stay safe. This pupil will attain Supreme Enlightenment. Because seeing the pure supreme, compassionate for the benefit of sentient beings, He will turn the wheel of Dharma.[13] His holy life[14] will be advertised. My life is not long, and then I will die without being able to attain the irrational Dharma. That's why I am very sad and distressed.' Nālaka Sutta: Sutta-nipāta 679–694, English translation GASL3 Parents Here, an accomplished bhikkhu gives the name of the Buddha's father and mother, of whom the Buddha's father in this account may be 'grandfather'. of that bhikkhu. The mighty one, indeed, was born in a family of seven pure generations. My dear Mr. Sakiya (Suddhodana), I think that he is the master of the gods; because from Ton Ong the true name Mani. Mahayana's father was called Pure Sanskrit (Suddhodhana). Mother of Chief Enlightenment Ma-da (Māyā). Our Lady conceived a bodhisattva; gave birth and then the holy body was born in the Three Decades. Holy Mother Kieu-dham-di (Gotamī Māyā)[15] died, from here born the heavenly world, full of heavenly desires, enjoying the five wonderful desires, and entourage of goddesses. I am a child (disciple) of the Buddha, patient with hard things, a descendant of Aṅgīrasa[16], respected and incomparable. Venerable Mr. Sakiya (Suddhodana), my father's father. Reverend Mr. Gotama, you are my true ancestor. Kāḷudāyī's verses: Theragāthā 533–536, English translation GASL4 The Gotama clan This passage refers to the Buddha's son, who later followed the Buddha into ordination and attained Arahantship. Buddha's father was still a layman who attained the fruit of Stream-winner; Our Lady of Mahā-pajāpatī (Mahā-pajāpatī), the mother of the Buddha, became the first bhikkhuni, and attained Arahantship. The Bodhisatta's wife also became a bhikkhuni and attained Arahantship. The intellectuals call me "good Rahula" because of two things: I am a child of the Buddha, and again obtained the Dharma eye. Rahula shelf: Theragāthā 295, English translation G. ASL5 Enjoying Youth This passage depicts a lustful adolescence, but then redirects the meditation on the old age, sickness, and death that are coming to all of us. “Bhikkhus, I have lived in wonderful bliss, supreme bliss, exceedingly wonderful bliss. In My father's house, pools of water were built, in one lake with blue lotus flowers, in one lake with red lotus flowers, in one lake with white lotus flowers, all for Me. I do not use any kind of sandalwood incense that does not come from the Cathi (Kāsī)[17]. My head scarf is made of Cathi silk, and so are My robes, underwear, and top clothes. A white canopy is covered day and night over Me, keeping Me from being touched by cold, heat, dust, dirt or dew. Monks, I have three high floors: one for winter, one for summer, one for the rainy season. During the four rainy months, music played around Me in the castle in the rainy season, by musicians, none of them male; I never went downstairs. While the servants, workers, and servants in the houses of others were fed rice from crushed rice and sour porridge, in My father's house, the slaves, workers, and The servants were given delicious rice and meat. With such fullness, bhikkhus, living in such luxury and bliss, I reflect: 'The common man who has not learned to grow old on his own, has not overcome old age, when he sees others. Being old is disgusted, ashamed, disgusted, forgetting that one is also getting old, not getting over old age. If I am old, and have not overcome old age, after seeing others grow old, can I be disgusted, ashamed, and disgusted? Thus, it is not fitting for Me.' After thinking like this, the pride of youth is completely eliminated. … [The same passage follows, replacing 'age' with 'sickness' and 'death', too, … until] the conceit of not being ill is completely eliminated; [...] pride about longevity is completely eliminated… Sukhumāla Sutta: Aṅguttara-nikāya I.145, English translation GASL6 Sensation In this passage, the Buddha speaks of the pleasures of youth, and then the precepts limitations and dangers of those pleasures. 'Māgaṇḍiya, [18] I used to live, while still at home, enjoying the five wonderful sensual pleasures to the full, to the full:[19] forms cognizable by the eye, lovely, agreeable, likable. pleasant, satisfying, related to sex, infected with sex; sounds recognized by the ear; scents are perceived by the nose; tastes are recognized by the tongue; Contacts are cognizable by the body, these are likable, agreeable, pleasurable, agreeable, lust-related, lustful. … Then after a while, after realizing in a practice-like manner, cessation, sweetness, danger, the separation of [form, ... until] contact, I eliminate craving [for form, ... until] contact; extinguish the burns of contact; After eradicating and extinguishing, I stay with craving and craving to be eliminated, inner calm. Then I saw other sentient beings, not yet detached from sensual pleasures, being consumed by craving for sensual pleasures, consumed by the fever of sensual pleasures, indulged in sensual pleasures. I do not yearn like them, nor do I delight in them. Why? Because there is this joy, Māgaṇḍiya, free from sensual pleasures, away from unwholesome dhammas, which surpasses even heavenly bliss. For I delight in it, I do not long for anything lowly, nor do I rejoice in it… Māgaṇḍiya, as a man with leprosy, whose limbs are covered with boils, sores, and stench, gouged by worms, scratching at the sores with their fingernails, Burn the body next to the burning coal pit. Then his friends, relatives, blood relatives invited a doctor to treat the disease. The doctor gave him medicine, because of that medicine he was cured of leprosy, not sick, peaceful, free, he could go where he wanted. Then he saw another leper, whose limbs were covered with boils, sores, and stench, gouged by worms, scratching at the sores with his fingernails, burning the side of his body. burning coal pit. Hey Māgaṇḍiya, what do you think? Does he wish to be like that leper, by that burning coal pit, or to be treated like that?' 'No, Venerable Gotama. Why? Venerable Gotama, for when there is a disease, there is a need for medicine; when there is no illness, there is no need for a cure.' 'In the same way, Māgaṇḍiya, formerly, while living in the household, I enjoyed the five wonderful desires to the fullest, fullness... Then after a while, after realizing such a way as the actual origin, cessation, sweetness, danger, and renunciation of form, etc., until] contact, I eliminate craving [ for form… to] contact; extinguish the burns of contact; After eradicating and extinguishing, I stay with craving and craving to be eliminated, inner calm. Then I saw other sentient beings, not yet detached from sensual pleasures, being consumed by craving for sensual pleasures, consumed by the fever of sensual pleasures, indulged in sensual pleasures. I do not yearn like them, nor do I delight in them. Why? Because there is this joy, Māgaṇḍiya, free from sensual pleasures, away from unwholesome dhammas, which surpasses even heavenly bliss. For I delight in it, I do not long for anything lowly, nor do I delight in it. Māgandiya Sutta: Majjhima-nikāya I.504–506, English translation GAS ______________ [1] Fully awake, fully conscious, or fully aware. [2] One of many natural birth classes. A special feature about this place is that it is said to be the place where bodhisattvas resided just before their last life before attaining Buddhahood. [3] This sentence can also be translated as 'with Mara, Brahma' (singular), i.e. Mara and the great Brahma of our world. [4] World system: a sub-world resembling a solar system, consisting of the moon and sun moving in their orbits and illuminating the directions. A thousand sub-worlds form a small world as a cluster of galaxies; one thousand microcosmic worlds (such as a thousand galaxies, or a million solar systems) forming a world middle galaxy; and a thousand intermediate worlds (1 million galaxies, or 1 billion solar systems) make up one macrocosmic world (* Th.62). In the middle of the world system are the intermediaries of the dark and gloomy world, in which unfortunate beings live alone. [5] The form of precepts forbidden to lay people. [6] Literally speaking like the sound of the bull king, that is, like the roar of the leading bull. [7] This verse can also be translated as 'with Mara, Brahma' (singular), i.e. Mara and our world's great Brahma. [8] Sakka, known as the king of the gods, rules over the Thirty-three, a heaven in the Desire Realm. In the Vedic religion he is called Indra, the mighty and sometimes intoxicating deity, but in Buddhism he has transformed into a virtuous deity, known as sakka, literally 'one who has talent' ability', is understood as a disciple of the Buddha. Interestingly, he was married to Sujā, the daughter of the hostile asuras! [9] The number is rounded up to only thirty-three angels (Thirty-three angels). [10] Meru, also known as Sumeru (the wondrous Meru) is the highest mountain in Indian mythology. The gods of the Thirty-three reside on the top of this mountain. [11] This refers to the forest of Isipatana in Varanasi, where the Buddha gave his first sermon. [12] Suddhodana, the Sakya king of Kapilavatthu, was the bodhisattva's father. [13] That is to make the influence of his teachings spread. [14] Single life focuses on studying and practicing the Fa. [15] The feminine form of the family Gotama. [16] Means 'The Shining One', or means descendant of the Aṅgīrsa tribe. [17] A city-state whose capital is Varanasi. [18] Māgaṇḍiya was a hedonist who advocated living in indulgence. The Buddha is here showing you the harmful consequences of pursuing sensual pleasures. [19] A man is said to enjoy these sensual pleasures from a woman; also, a woman enjoys these pleasures from a man. Therefore, then sensual pleasure (kāma) mainly means sexual pleasure.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.8/11/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.