New walking pilgrimage course around Bodhgaya ( 외국인 용 ) 부처 님 성도 길 따라 보 드 가 야 를 하루 동안 걷 기 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 ( 600 m ) - Myanmar Buddha statue - Sujata Temple - Kusa Temple - Crossing the Nerangara River - Mahant Residence ( Buddha statue ) - Mahabodi Pagoda - Worship at the 7 week after enlightenment ( 수자타 스투파 에서 ' 성 스러운 구함 의 경 ( M 26 ) ', 우유죽 을 받 은 곳 에서 권청 경 ( S 6 : 1 ) , 발우 를 떠내려 보낸 곳 에서 큰 사자후 경 ( M 12 ) , 마하 보디 대탑 에서 율장 대품 깨닫 는 장면 , 무찰 린다 에서 읊 은 경 을 읽 는다 ) 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 ( Snp 3 . 2 ) of Sutanipatta , the Buddha says , " I devoted myself to get the ultimate peace at the foot of the river Nerangara . “ Other sutta ( M 26 ) and ( M 36 ) 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 SiddharthaOne 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 수자타 수투 파 에서 ' 성 스러운 구함 의 경 ( M 26 ) ' 을 읽 는다 The Noble Search ( M 26 ) . ..“ 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 pictureThe Longer Discourse on the Lion ’ s RoarMahāsīhanāda Sutta ( M 12 ) 고행 하 는 장면 우유죽 받 은 곳 에서 큰 사자후 경 ( M 12 ) 을 읽 는다 . ....“ 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 . --------------- --------------------- ----------------- The Appeal of BrahmāBrahmāyācana Sutta 권청 경 ( S 6 : 1 ) 우유죽 받 은 곳 에서 권청 경 ( S 6 : 1 ) 을 읽 는다 . 1 . The Appeal of Brahmāso 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 고 행경 ( S 4 : 1 ) 수자타 템플 에서 고 행경 ( S 4 : 1 ) 을 익 는다 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 practiceBy 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 austerityAimed at the immortal state , That all such penances are futileLike 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 마하 보디 대탑 에서 깨달음 의 경 을 읽 는다 On AwakeningAt 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 standLike as the sun when lighting up the sky . ” Told is the Talk on Awakening . Read the sutta below where you took this picture 마라 보디 대탑 에 있 는 무찰 린다 연못 에서 무찰 린 다경 을 읽 는다 . On MucalindaThen 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 towardsThe 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 treeThen 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 . 아래 사진 은 부처 님 이 깨닫 기 전날 꾸 신 5 가지 예언 적 인 꿈 을 그린 것 이 다 . 저작 자표 시비 영리 동일 조건