English
That pill also kills the poison of snakes, scorpions, and so on, and for this reason too it is called "amatosadha." In "Ahaṃ buddhañca" and so on: The Fully Self-Enlightened One, who has attained the designation of "Buddha" because he truly understood and comprehended all phenomena; and the nine transcendent phenomena, including the scriptures, which have attained the designation of "Dhamma" because they uphold those who practice as instructed on the attained path and realized cessation, preventing them from falling into lower realms; and the community of noble disciples, who have attained the designation of "Sangha" because they are united by right view and morality— I have gone to them for refuge, I have approached them as my ultimate resort, I have resorted to and served them, my self. ho. Or, it destroys, it eliminates fear, terror, suffering, bad destination, and defilement for those who have gone for refuge, by a thought-moment arisen from devotion, great respect, and the elimination of defilements, and by the act of going for refuge itself, with that as its ultimate goal. Therefore, it is called refuge. This is a designation for the Triple Gem. Moreover, the Perfectly Enlightened One is called refuge because he destroys the fear of beings by leading them to what is beneficial and by turning them away from what is harmful. The Dhamma is also called refuge because it destroys the fear of beings by leading them across the wilderness of existence and by giving them comfort. The Saṅgha is also called refuge because it destroys the fear of beings by causing even small deeds to yield great fruits. By this meaning, the Triple Gem, being refuge, is understood, known, for that very reason, as refuge. This means to know. "Declares his lay follower status" means that he declares his lay follower status, which is shown as "one who attends to the Triple Gem is a lay follower," by speech, as if it were established in me. It is said, "I have gone for refuge to the living beings from today onwards," thus is declared his lay follower status. "In the teaching of the Sakya's son" means the Blessed One is the son of Suddhodana, the Sakya; this means "in the teaching of that Sakya's son." "Saddhā" means by faith, as in "having directly known and realized by oneself," etc., the elision of the letter "ya" should be understood. "Upehī" means approach. "By the anointing sent by King Asoka" means by the anointing requisites sent by King Asoka. For when the great king Devānaṃpiyatissa sent very valuable gifts, such as bamboo staffs, from here to his friend, King Dhammāsoka. Then he, seeing them, was pleased and exceedingly delighted, saying, "What more valuable counter-gift can I send to my friend than these?" Having consulted with his ministers and inquired about the anointing ceremony in Laṅkā and other islands, and having heard, "There is no such anointing ceremony there," he said, "Indeed, I will send an anointing ceremony to my friend," and having said this, he sent three conch shells, such as the oceanic conch, and He sent here all these eightfold things: Ganges water, red-colored earth, eight times eight Khattiya, Brahmana, and householder maidens, golden, silver, copper, and earthen pots, eight minister families together with eight merchant families. "With these, perform again the anointing of my friend," he said. And he sent many other gifts for the anointing. Therefore it is said, "by the anointing sent by King Asoka." "He was anointed for one month" means one month anointed. How then is it known that he was one month anointed at that time? He says, "For they performed his anointing on the full moon day of Vesakha." This means that even though he was anointed before, they performed his anointing again on the full moon day of Vesakha with the priceless gifts sent by King Asoka. This is indeed said in the Mahavamsa: "On the day of the rising moon in the month of Migasira, the ministers, loyal to their lord, anointed the Lord of Lanka. "Having heard the word of Dhammasoka, delighting in the welfare of their lord, they anointed him again, delighting in the welfare of Lanka." And this is also said in the Dipavamsa: "On the twelfth day of the month of Vesakha, there came from Jambudipa the anointing with its retinue, sent by Asokadhamma. "He was anointed a second time, the king, Devanampiya; he was anointed with the second anointing on the Uposatha day of the month of Vesakha. "Then, after a month had passed, on the Uposatha day of the month of Jettha, Mahinda, being the seventh, came here from Jambudipa." At that time, because the anointing of that king was performed on the full moon day of Vesakha, from that time until today, the performance of the anointing on the full moon day of Vesakha has become a custom. And the procedure for the anointing here should be understood thus: Having seated a Khattiya of noble birth, worthy of anointing, on a well-established udumbara auspicious seat in the middle of an udumbara branch pavilion made inside a decorated and prepared pavilion for the anointing ceremony, first, a Khattiya maiden of good birth, adorned with auspicious ornaments, holding a right-spiraled conch shell full of Ganges water from the ocean, with both hands With both hands, reverently taking, raising it above his head, with that he sprinkles the anointing water on his head, and thus he speaks: "O King, all these groups of Khattiyas, for their own protection, make you the anointed great king with this anointing. You, established in the royal duties, rule the kingdom righteously and impartially. Among these groups of Khattiyas, may your mind be filled with compassion like a son's affection, and with a mind of equal kindness and welfare. And may you be protected by their protection, covering, and guarding." Then again, the purohita, adorned and prepared with ornaments suitable for the position of a purohita, taking a silver conch shell full of Ganges water reverently with both hands, raising it above his head, with that he sprinkles the anointing water on his head, and thus he speaks: "O King, all these groups of Brahmins, for their own protection, make you the anointed great king with this anointing. You, established in the royal duties, rule the kingdom righteously and impartially. Among these Brahmins, may your mind be filled with compassion like a son's affection, and with a mind of equal kindness and welfare. And may you be protected by their protection, covering, and guarding." Then again, the setthi, adorned with ornaments suitable for the position of a setthi, taking a jewel-studded conch shell full of Ganges water reverently with both hands, raising it above his head, with that he sprinkles the anointing water on his head, and thus he speaks: "O King, all these groups of householders, for their own protection, make you the anointed great king with this anointing. You, established in the royal duties, rule the kingdom righteously and impartially. Among these groups of householders, may your mind be filled with compassion like a son's affection, and with a mind of equal kindness and welfare. And may you be protected by their protection, covering, and guarding." And they, speaking thus to him: "If you rule the kingdom according to our words, that will be well. If you do not rule, may your head split into seven pieces!" Thus they curse the king. is to be understood. And in this island, they say that the consecration water was sprinkled on the head of Devānaṃpiyatissa by a royal maiden, sent here by Dhammāsoka himself, using a right-spiralling conch shell filled with water from Anotatta lake. And they say that this aforementioned method of consecration is also stated in the Sinhala commentary to the Cūḷasīhanāda Sutta in the Majjhima Nikāya, saying, "First, it is proper for kings who are undergoing consecration to obtain three conches, such as golden ones, and water from the Ganges, and a royal maiden," and so on. "Speaking a delightful discourse" means a discourse that generates delight, which is joy and gladness, and is therefore suitable for delight, such as "Is it well, venerable sir? Is it tolerable? Are you free from illness, free from affliction, light in rising, strong, living comfortably?" and so on. "Showed six persons" means that in order for those who came with the king to understand, "These are not yakkhas, these are humans," Bhāṇḍuka the lay follower was brought, and with him, he showed six persons. "Possessing the three knowledges" means endowed with the three knowledges, namely, knowledge of past lives, the divine eye, and the destruction of the taints. "Attained to psychic powers" means attained to the knowledge of various psychic powers. "Skilled in penetrating the minds of others" means skilled in the mental conduct of others. Thus, here, the five supernormal powers are stated in their own form; the divine ear, however, comes by virtue of them. "Many" means that many such disciples of the Buddha, possessing the six supernormal powers, surpassing the count, wander throughout the entire Jambudīpa, making it shine with the saffron robe. Some, however, say, "By separately connecting 'possessing the three knowledges and attained to psychic powers' with 'some are taint-destroyers skilled in penetrating the minds of others,' it is said that 'arahants' here refers to dry-insight meditators." "Acuteness of wisdom" means the sharpness of wisdom, the meaning being the keen and clear nature of wisdom. "Near" means standing near. "Good, great king, you are wise" praises the king. Then, testing him again, he said, "Do you have, great king?" and so on. "He taught the Cūḷahatthipadopama Sutta" means "this The king did not know, ‘These recluses are like this, and their practice of virtue is like this.’ ‘Come now, by teaching him this Cūḷahatthipadopama Sutta, I shall make him understand the going forth into recluseship and the practice of recluses.’