Walking pilgrimage course around Bodhgaya(외국인용)

New walking pilgrimage course around Bodhgaya(외국인용)

부처님 성도길 따라 보드가야를 하루동안 걷기

    Milklice offering way

 

I experienced a new walking pilgrimage course at Bodhgaya. Walking pilgrimage will be more abundant than sightseeing in a car. This walking pilgrimage is our first attempt and predicts that the Buddhists of the world will pilgrim by this road in the future. Our plan to finish the pilgrimage in the morning was unreasonable. It seems to take about 6 hours to pilgrim around the bodhgaya. Walking in the countryside and reading the sutta will be memorable for a long time. Through this pilgrimage, we can know exactly where the Buddha spent the six years he spent, where he was asked to proclaim Buddha three times from the gods of heaven, and the place where he took the milk and washed the bowl.And during the pilgrimage, we will think about what the Buddha has realized and why it is the content of Enlightenment.

 

 

New Walking Pilgrimage Course

 

Meeting at the entrance of Mahabodhi Sthupa - Manhat Residence - Crossing the Nerangara River - Sujata Suthupa - House of milkrice(600m) - Myanmar Buddha statue - Sujata Temple - Kusa Temple - Crossing the Nerangara River - Mahant Residence (Buddha statue) - Mahabodi Pagoda - Worship at the 7 week after enlightenment

  

(수자타스투파에서 '성스러운 구함의 경(M26)', 우유죽을 받은 곳에서 권청 경(S6:1),발우를 떠내려 보낸곳에서 큰사자후 경(M12), 마하보디대탑에서 율장대품 깨닫는 장면, 무찰린다에서 읊은 경을 읽는다 )

  

 

Sujata Suthupa was identified as a resident of Sujata Girl. In 1973, the Indian Archaeological Excavation Association surveyed the Suthupa and found an inscription called "Devapala Rajasya Sujata Griha". As Sujata suthupa was confirmed, it became possible to guess the place where the Buddha had been milked rice porridge and the place of his asceticism. There is a small Suhupa, about 600 meters east of here, which is probably Suthupa in honor of Sujatah's milking of the Buddha. And here is the Ajapalanigroda tree (goat banyan tree), which is where buddha spend six years. The evidence can be found in sutta. In the sutta (Snp3.2) of Sutanipatta, the Buddha says, "I devoted myself to get the ultimate peace at the foot of the river Nerangara.“

Other sutta (M26) and (M36) also said, "I finally walked through the Magadan country and finally reached the town of Senani near Uruwela. There I found a favorite area with a tranquil forest, a beautiful river bank, a clear flowing river, and a village where I could get food in the surrounding villages. " In Mhayana sutra (普 曜 经), the mother who was born seven days after she gave birth to Siddhartha

One day, the scene of a devastating ascetic ascend to the river bank of Nerangara after seeing his son fall on the river    

   

Read the sutta below where you took this picture

수자타수투파에서 '성스러운 구함의 경(M26)'을 읽는다

    

The Noble Search(M26)

...“Thus Uddaka Rāmaputta, my companion in the holy life, placed me in the position of a teacher and accorded me the highest honour. But it occurred to me: ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to reappearance in the base of neither-perception-nor-non-perception.’ Not being satisfied with that Dhamma, disappointed with it, I left.

 

“Still in search, bhikkhus, of what is wholesome, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country until eventually I arrived at Uruvelā, at Senānigama. There I saw an agreeable piece of ground, a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort. I considered: ‘This is an agreeable piece of ground, this is a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort. This will serve for the striving of a clansman intent on striving.’ And I sat down there thinking: ‘This will serve for striving.’

 

 

    

 Read the 2 sutta below where you took this picture

The Longer Discourse on the Lion’s Roar

Mahāsīhanāda Sutta(M12) 고행하는 장면

  우유죽받은 곳에서 큰사자후 경(M12)을 읽는다.

....“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on kola-fruits,’ and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sāriputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof-less barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I wanted to touch my belly skin I encountered my backbone, and if I wanted to touch my backbone I encountered my belly skin. Because of eating so little, if I wanted to defecate or urinate, I fell over on my face right there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.

 

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on beans,’…‘Let us live on sesamum,’…‘Let us live on rice,’ and they eat rice, they eat rice powder, they drink rice water, and they make many kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sāriputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little…the hair, rotted at its roots, fell from my body as I rubbed.

 

“Yet, Sāriputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.

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The Appeal of Brahmā

Brahmāyācana Sutta권청 경(S6:1)

  우유죽받은 곳에서 권청 경(S6:1)을 읽는다.

1. The Appeal of Brahmā

so i have heard. At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. Then as he was in private retreat this thought came to his mind: “This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. But people like attachment, they love it and enjoy it. It’s hard for them to see this thing; that is, specific conditionality, dependent origination. It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.” And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:

 

“I’ve struggled hard to realize this,

enough with trying to explain it!

This principle is not easily understood

by those mired in greed and hate.

 

Those caught up in greed can’t see

what’s subtle, going against the stream,

deep, hard to see, and very fine,

for they’re shrouded in a mass of darkness.”

 

And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.

 

Then Brahmā Sahampati, knowing what the Buddha was thinking, thought: “Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized one, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.” Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. He arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the Buddha, and said: “Sir, let the Blessed one teach the Dhamma! Let the Holy one teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!” This is what Brahmā Sahampati said. Then he went on to say:

 

“Among the Magadhans there appeared in the past

an impure teaching thought up by those still stained.

Fling open the door to the deathless!

Let them hear the teaching the stainless one discovered.

 

Standing high on a rocky mountain,

you can see the people all around.

In just the same way, all-seer, wise one,

ascend the palace built of Dhamma!

You’re free of sorrow; but look at these people

overwhelmed with sorrow, oppressed by rebirth and old age.

 

Rise, hero! Victor in battle, leader of the caravan,

wander the world without obligation.

Let the Blessed one teach the Dhamma!

There will be those who understand!”

 

Then the Buddha, understanding Brahmā’s invitation, surveyed the world with the eye of a Buddha, because of his compassion for sentient beings. And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not. When he had seen this he replied in verse to Brahmā Sahampati:

 

“Flung open are the doors to the deathless!

Let those with ears to hear decide their faith.

Thinking it would be troublesome, Brahmā, I did not teach

the sophisticated, sublime Dhamma among humans.”

 

Then Brahmā Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

    

Read the sutta below where you took this picture

 

 

 1. Austere Practice 고행경(S4:1)

  수자타템플에서 고행경(S4:1)을 익는다

 

thus have i heard. on one occasion the Blessed one was dwelling at Uruvela on the bank of the river Nerañjara at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed one was alone in seclusion, a reflection arose in his mind thus: “I am indeed freed from that gruelling asceticism! It is good indeed that I am freed from that useless gruelling asceticism! It is good that, steady and mindful, I have attained enlightenment!”

 

Then Mara the Evil one, having known with his own mind the reflection in the Blessed one’s mind, approached the Blessed one and addressed him in verse:

 

“Having deviated from the austere practice

By which men purify themselves,

Being impure, you think you’re pure:

You have missed the path to purity.”

 

Then the Blessed one, having understood, “This is Mara the Evil one,” replied to him in verses:

 

“Having known as useless any austerity

Aimed at the immortal state,

That all such penances are futile

Like oars and rudder on dry land,

 

By developing the path to enlightenment—

Virtue, concentration, and wisdom—

I have attained supreme purity:

You’re defeated, End-maker!”

 

Then Mara the Evil one, realizing, “The Blessed one knows me, the Fortunate one knows me,” sad and disappointed, disappeared right there.

 

    

   

Read the sutta below where you took this picture

마하보디대탑에서 깨달음의 경을 읽는다

 

On Awakening

At one time the awakened one, the Lord, being recently fully awakened, was staying at Uruvelā on the bank of the river Nerañjarā at the foot of the Tree of Awakening. Then the Lord sat cross-legged in one (posture) for seven days at the foot of the Tree of Awakening experiencing the bliss of freedom.

 

Then the Lord during the first watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness; conditioned by consciousness is psycho-physicality; conditioned by psycho-physicality are the six (sense-) spheres; conditioned by the six (sense-) spheres is awareness; conditioned by awareness is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow and lamentation, suffering, dejection and despair come into being.

 

Such is the arising of this entire mass of ill. But from the utter fading away and stopping of this very ignorance (comes) the stopping of habitual tendencies; from the stopping of habitual tendencies the stopping of consciousness; from the stopping of consciousness the stopping of psycho-physicality; from the stopping of psycho-physicality the stopping of the six (sense-) spheres; from the stopping of the six (sense-) spheres the stopping of awareness; from the stopping of awareness the stopping of feeling; from the stopping of feeling the stopping of craving; from the stopping of craving the stopping of grasping; from the stopping of grasping the stopping of becoming; from the stopping of becoming the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow and lamentation, suffering, dejection and despair are stopped. Such is the stopping of this entire mass of ill.

 

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

 

“Truly, when things grow plain

to the ardent meditating brahmin,

His doubts all vanish

in that he comprehends thing-with-cause.”

 

Then the Lord during the middle watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness … Such is the arising … Such is the stopping of this entire mass of ill.

 

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

 

“Truly, when things grow plain

to the ardent meditating brahmin,

His doubts all vanish

in that he discerns destruction of cause.”

 

Then the Lord during the last watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness … Such is the arising … Such is the stopping of this entire mass of ill.

 

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

 

“Truly, when things grow plain

to the ardent meditating brahmin,

Routing the host of Māra does he stand

Like as the sun when lighting up the sky.”

 

Told is the Talk on Awakening.

 

 

 

 

 

 

Read the sutta below where you took this picture 

  

마라보디대탑에 있는 무찰린다 연못에서 무찰린다경을 읽는다.

   

On Mucalinda

Then the Lord, at the end of seven days, having emerged from that contemplation, approached the Mucalinda (tree) from the foot of the Goatherds’ Banyan; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Mucalinda experiencing the bliss of freedom.

 

Now at that time a great storm arose out of due season, for seven days there was rainy weather, cold winds and overcast skies. Then Mucalinda, the serpent king, having come forth from his own haunt, having encircled the Lord’s body seven times with his coils, having spread a great hood over his head, stood saying: “Let no cold (annoy) the Lord, let no heat (annoy) the Lord, let not the touch of flies, mosquitoes, wind and heat or creeping things (annoy) the Lord.”

 

Then Mucalinda, the serpent king, at the end of those seven days, having known that the sky was clear and without a cloud, having unwound his coils from the Lord’s body, having given up his own form and assumed a youth’s form, stood in front of the Lord honouring the Lord with joined palms.

 

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

 

“Happy his solitude who glad at heart

Hath dhamma learnt and doth the vision see!

Happy is that benignity towards

The world which on no creature worketh harm.

Happy the absence of all lust, th’ ascent

Past and beyond the needs of sense-desires.

He who doth crush the great ‘I am’ conceit—

This, truly this, is happiness supreme.”

 

Told is the Talk at the Mucalinda.

 

At the Rājāyatana tree

Then the Lord, at the end of seven days, having emerged from that contemplation, approached the Rājāyatana from the foot of the Mucalinda; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Rājāyatana experiencing the bliss of freedom.

 

Now at that time the merchants Tapussa and Bhallika were going along the high-road from Ukkalā to that district. Then a devatā who was a blood-relation of the merchants Tapussa and Bhallika spoke thus to the merchants Tapussa and Bhallika: “My good fellows, this Lord, having just (become) wholly awakened, is staying at the foot of the Rājāyatana, go and serve that Lord with barley-gruel and honey-balls, and this will be a blessing and happiness for you for a long time.”

 

Then the merchants Tapussa and Bhallika, taking barley-gruel and honey-balls, approached the Lord; having approached, having greeted the Lord, they stood at a respectful distance. As they were standing at a respectful distance, the merchants Tapussa and Bhallika spoke thus to the Lord: “Lord, let the Lord receive our barley-gruel and honey-balls, that this may be a blessing and happiness for us for a long time.”

 

Then it occurred to the Lord: “Truth-finders do not receive with their hands. Now with what shall I receive the barley-gruel and honey-balls?” Then the four Great Kings, knowing with their minds the reasoning in the Lord’s mind, from the four quarters presented the Lord with four bowls made of rock crystal, saying: “Lord, let the Lord receive the barley-gruel and honey-balls herein.” The Lord received the barley-gruel and the honey-balls in a new bowl made of rock crystal, and having received them he partook of them.

 

Then the merchants Tapussa and Bhallika, having found that the Lord had removed his hand from the bowl, having inclined their heads towards the Lord’s feet, spoke thus to the Lord: “We, Lord, are those going to the Lord for refuge and to dhamma; let the Lord accept us as lay-disciples gone for refuge for life from this day forth.” Thus these came to be the first lay-disciples in the world using the two-word formula.

 

Told is the Talk at the Rājāyatana.

         

아래사진은 부처님이 깨닫기 전날 꾸신 5가지 예언적인 꿈을 그린 것이다.