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🛑 Who is the Buddha dragon?

🛑 who is the Buddha dragon?

The Beginning of the Buddha Path and Lessons for Modern Humans

In a modern world where competition is increasing every year, many people are successful in their jobs, in their positions, in their possessions, in their social eyes, but deep down, they find that inner peace does not always increase with external success.

Many people walk to the point where they once thought it was a "life goal" and then back ask themselves,

"Where is a really meaningful and peaceful life?"

As people began to look inside, many Buddhist stories were mentioned again, one of which was the story of the Buddha, which is often mentioned as the beginning of the Buddha's path of asceticism.

But not many people understand who you are and why his story is so important to Buddhism.

This article makes sense of the story of Tipang Buddha in an easy-to-read and connected way with the living of modern humans who are constantly facing uncertainty and change.

Who is the Buddha dragon?

Tipang Buddha is one of the distant past tense, according to Theravada Buddhism, which mentions many of the Buddhas that happened in Gap before the Buddha.

The word "T-dragon" means "who lights the lamp" or "who lights the world."

He is thus symbolically seen as the one who lit the light of hope for animals and, more importantly, associated with one of the most important events in the path of the present Buddha.

That is, the prophecy that Bodhisattva will be enlightened as a Buddha in the future.

This event turned Tipang Buddha into one of the most recognizable Buddhas in the past tense.

The main event is the day Bodhisattva set up the Buddha.

The scripture story says that in the past, there was a man named "Sumethdabs," who was so patient that he had great knowledge and concentration, could live in peace and happiness on his own.

* In other words, if only for personal disengagement, Sumeth Sword can walk to it.

* But one day, Tipang Buddha passed through the city while the streets were still muddy and not ready for passage.

* Sumeth the sword, who saw this, decided to lie down on the mud, so that the Buddha and his disciples would step on them, desiring that

* May you be enlightened as a Buddha in the future, to rescue animals from suffering.

The Buddha Tipang stopped and prophesied:

"This Sumeth Dabb, in the long future, will be enlightened as a Buddha called" Codom, "so this is the official beginning of asceticism to be a Buddha."

From the seeker of the way out for himself to the intendant of saving the whole world, and this is the pivotal turning point in moral history.

The turning point was from self-imposed to saving the world.

What makes this event so deeply meaningful is not that sleeping is the only bridge, but "changing life goals."

Sumeth Dabbs was able to break free on his own, but instead chose a longer and more difficult path, asceticism, to help a huge number of others in the future.

In real life, many humans find the same turning point, such as

* From working for personal success to creating value for society

* From pursuing positions to building teams and developing the next generation.

* From wanting to win others to wanting to make the world better

* These routes are often not easier, but have deeper meanings.

From the will to the creation of time.

After receiving the Buddhist prophecy, the next path was not a miracle, but a long-lived practice through the accumulation of virtues called "prestige."

Buddhism explains that a bodhisattva must have 10 ascetics over and over again through the birth of so many universes that these virtues are fully established.

What is interesting is that these prestige are not far-fetched, but the qualities of people whose lives are stable, healthy, and beneficial to others in their daily lives.

10 prestige in a nutshell

1.Tan prestige - giving and sacrifice, both wealth, time and opportunity.

2. Precepts - the act of not encroaching on others and living safely in society.

3. Necromancy - Reducing attachment. Not letting life be dragged by craving.

4. Prestige Wisdom - Understanding the Truth of Life

5. Prestige - perseverance, uncompromising

6. Prestige - Patience for people's difficulties and words

7. Sajbarmi - sincerity and keeping the word

8. Pray prestige - firm intention towards a good goal.

9. Merciful prestige - goodwill towards others without discrimination.

10. Ubec prestige - trust is neutral in the face of change.

If we observe carefully, people we respect in real life often have these qualities unconsciously.

The real-life prestige of modern people.

If you translate prestige into the language of today's life, you will find that

* Eat is to help colleagues.

* Precept is work integrity.

* Be patient is tolerance of pressure.

* Mercy is the care of the team.

* Ubek is the stillness when the situation changes.

Sustainable success is often not good at skill alone, but because there is an "inner quality" that makes people want to join.

Lessons for New Age Humans

The story of the Buddha dragon is not only a myth of the past, but reflects the essential truth of human life.

Major changes often start with internal decisions, not external events.

In our lives, a turning point can occur when

* We stop asking, "What will we get?" and start asking, "What benefits can we get?"

* We stop running against other people and start improving ourselves.

* We stopped pursuing success and started looking for meaning

The light that starts from the inside.

The name "T-dragon" means light maker.

But in another sense, light may not shine on the outside world alone.

But it may light the human mind to see a deeper direction of life than superficial success.

Because in the end,

"The real success may not be to go further than others, but to know where we are going and make the journey valuable to others."

And that's probably why the story of Tipang Buddha continues to be told today.

# Two stories a day

# Buddhism

2/12 Edited to

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"āļ­āļļāđ€āļšāļāļ‚āļēāļšāļēāļĢāļĄāļĩ" āļŦāļĢāļ·āļ­āļ„āļ§āļēāļĄāļ™āļīāđˆāļ‡āļŠāļ‡āļšāđƒāļ™āļŠāļ–āļēāļ™āļāļēāļĢāļ“āđŒāđ€āļ›āļĨāļĩāđˆāļĒāļ™āđāļ›āļĨāļ‡ āļ–āļ·āļ­āđ€āļ›āđ‡āļ™āļ—āļąāļāļĐāļ°āļŠāļģāļ„āļąāļāļ—āļĩāđˆāļŠāđˆāļ§āļĒāđƒāļŦāđ‰āđ€āļĢāļēāļĢāļąāļšāļĄāļ·āļ­āļāļąāļšāļ„āļ§āļēāļĄāđ„āļĄāđˆāđāļ™āđˆāļ™āļ­āļ™āđƒāļ™āđ‚āļĨāļāļĒāļļāļ„āđƒāļŦāļĄāđˆāļ™āļĩāđ‰āđ„āļ”āđ‰āļ”āļĩāļ‚āļķāđ‰āļ™ āļˆāļēāļāļ›āļĢāļ°āļŠāļšāļāļēāļĢāļ“āđŒāļŠāđˆāļ§āļ™āļ•āļąāļ§ āđ€āļĄāļ·āđˆāļ­āļ™āļģāļŦāļĨāļąāļāļāļēāļĢāđ€āļŦāļĨāđˆāļēāļ™āļĩāđ‰āļĄāļēāđƒāļŠāđ‰āđƒāļ™āļāļēāļĢāļ—āļģāļ‡āļēāļ™āđāļĨāļ°āļŠāļĩāļ§āļīāļ•āļ›āļĢāļ°āļˆāļģāļ§āļąāļ™ āļ—āļģāđƒāļŦāđ‰āļĢāļđāđ‰āļŠāļķāļāļ§āđˆāļēāļ„āļ§āļēāļĄāļŠāļģāđ€āļĢāđ‡āļˆāđ„āļĄāđˆāđ„āļ”āđ‰āļ§āļąāļ”āļˆāļēāļāļ•āļģāđāļŦāļ™āđˆāļ‡āļŦāļĢāļ·āļ­āļĢāļēāļĒāđ„āļ”āđ‰āđ€āļ—āđˆāļēāļ™āļąāđ‰āļ™ āđāļ•āđˆāđ€āļ›āđ‡āļ™āļ„āļ§āļēāļĄāļĢāļđāđ‰āļŠāļķāļāļ—āļĩāđˆāđ€āļĢāļēāđ„āļ”āđ‰āļ—āļģāļ›āļĢāļ°āđ‚āļĒāļŠāļ™āđŒāđāļĨāļ°āļ—āļģāđƒāļŦāđ‰āļŠāļĩāļ§āļīāļ•āļ‚āļ­āļ‡āļœāļđāđ‰āļ­āļ·āđˆāļ™āļ”āļĩāļ‚āļķāđ‰āļ™ āļšāļēāļ‡āļ„āļĢāļąāđ‰āļ‡āļāļēāļĢāđ€āļ›āļĨāļĩāđˆāļĒāļ™āđāļ›āļĨāļ‡āļ—āļĩāđˆāļĒāļīāđˆāļ‡āđƒāļŦāļāđˆāđ€āļāļīāļ”āļ‚āļķāđ‰āļ™āļˆāļēāļāļāļēāļĢāļ•āļąāđ‰āļ‡āđƒāļˆāđ€āļĨāđ‡āļāđ† āļ—āļĩāđˆāđ€āļ›āļĨāļĩāđˆāļĒāļ™āļ§āļīāļ˜āļĩāļ„āļīāļ”āđāļĨāļ°āļ§āļīāļ˜āļĩāļ›āļāļīāļšāļąāļ•āļīāđāļšāļšāļ„āđˆāļ­āļĒāđ€āļ›āđ‡āļ™āļ„āđˆāļ­āļĒāđ„āļ› āļŠāļļāļ”āļ—āđ‰āļēāļĒāđāļĨāđ‰āļ§ "āļ—āļĩāļ›āļąāļ‡āļāļĢ" āļ—āļĩāđˆāđāļ›āļĨāļ§āđˆāļēāļœāļđāđ‰āļˆāļļāļ”āđāļŠāļ‡āļŠāļ§āđˆāļēāļ‡ āđ„āļĄāđˆāđ€āļžāļĩāļĒāļ‡āđāļ•āđˆāđ€āļ›āđ‡āļ™āđāļŠāļ‡āļ—āļĩāđˆāļ™āļģāļ—āļēāļ‡āđ‚āļĨāļāļ āļēāļĒāļ™āļ­āļ āđāļ•āđˆāļĒāļąāļ‡āđ€āļ›āđ‡āļ™āđāļŠāļ‡āļ—āļĩāđˆāļŠāđˆāļ­āļ‡āļŠāļ§āđˆāļēāļ‡āđƒāļ™āđƒāļˆāļ‚āļ­āļ‡āđ€āļĢāļē āđƒāļŦāđ‰āđ€āļĢāļēāđ„āļ”āđ‰āļ„āđ‰āļ™āļŦāļēāļ„āļ§āļēāļĄāļŦāļĄāļēāļĒāđāļĨāļ°āļ„āļ§āļēāļĄāļŠāļ‡āļšāļ—āļĩāđˆāđāļ—āđ‰āļˆāļĢāļīāļ‡āđƒāļ™āļŠāļĩāļ§āļīāļ• āļāļēāļĢāđ€āļĢāļĩāļĒāļ™āļĢāļđāđ‰āđāļĨāļ°āļ™āļģāđ€āļ­āļēāļšāļ—āđ€āļĢāļĩāļĒāļ™āļ‚āļ­āļ‡āļžāļĢāļ°āļ—āļĩāļ›āļąāļ‡āļāļĢāļžāļļāļ—āļ˜āđ€āļˆāđ‰āļēāđ€āļ‚āđ‰āļēāļĄāļēāđƒāļ™āļŠāļĩāļ§āļīāļ•āļ›āļĢāļ°āļˆāļģāļ§āļąāļ™āļˆāļķāļ‡āđ€āļ›āđ‡āļ™āļāļēāļĢāļŠāđˆāļ‡āđ€āļŠāļĢāļīāļĄāļ„āļļāļ“āļ āļēāļžāļ āļēāļĒāđƒāļ™āļ—āļĩāđˆāļ—āļģāđƒāļŦāđ‰āļŠāļĩāļ§āļīāļ•āļĄāļĩāļ„āļ§āļēāļĄāļŦāļĄāļēāļĒāđāļĨāļ°āļ„āļļāđ‰āļĄāļ„āđˆāļēāļ­āļĒāđˆāļēāļ‡āļĨāļķāļāļ‹āļķāđ‰āļ‡

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