Understanding the Buddha's Ten Titles and Characteristics

The Buddha, not a god, overcame suffering and achieved enlightenment through virtuous actions, embodying 30+80 virtues symbolically.

### The Ten Titles of the Buddha and the Story of Dalma Daesa
* 🌟 The ten titles of the Buddha represent the virtues that the Buddha has attained, and they are **Yeol, Eun, Gong, Jeong, Byeong, Ji, Myeong, Haeng, Jok, and Seon**.
* 👣 The Buddha's appearance is described through **over 30 to 80 characteristics**, which are symbolic representations of the **virtues he possesses**.
* 📖 The story of Dalma Daesa is a gongan that challenges the practitioner to **let go of discriminating between existence and non-existence**.
* 📿 The Mumun-gwan, along with Baekamrok and Jongyongrok, is one of the **main practice centers** representing Seon Buddhism.
* ❓ The gongan "Why does Dalma Daesa from Olangkae have no beard?" points to the practice of **not distinguishing between having or not having something**.
* 📚 Ven. Wonyoung's Buddhism Encyclopedia Season 2 covers various Buddhist teachings and stories, providing **practical guidance on applying them to daily life**.
* 🎓 Studying and memorizing the **ten titles of the Buddha**, the **characteristics of the Buddha's appearance**, and gongans like the story of **Dalma Daesa** are important aspects of Buddhist practice.

Hello everyone, this is the original shape of the trustworthy Wonbuldae that you can trust and watch. When Buddha was traveling in Kosala, he was resting under a tree. As he was resting, a Brahmin passed by and was amazed by the holy footprints of Buddha, saying he had never seen such beautiful footprints of a human being. He followed the footprints to where Buddha was and upon seeing him standing under the tree, he asked in admiration, Are you a god, or are you an angel, a demon, a garuda, a yaksha, an asura, or a mara? Buddha replied with a smile, I am not a god, nor an angel, a demon, a garuda, a yaksha, an asura, or a mara. All of those are just delusions.

It is something that has arisen due to that, but I have already broken and destroyed that single thread. Just like emerging from water but not getting wet, I, too, though born into this world, do not get tainted by the world's impurities. Looking back on many past lives, I see that I was entangled in various relationships, but by abandoning bad habits, I have completely removed the thorns of repeated suffering, and have completely freed myself from the cycle of birth and death. Therefore, I am called a Tathagata. Today, I will start by telling you about the section on Who is the Buddha? from the Avatamsaka Sutra. What kind of person is the Buddha? If someone were to ask, well, how would you respond? You may probably want to praise the Buddha with the highest praise you know. Having attained eternal freedom and bestowing infinite compassion, the connection with the Buddha who came to this land is beyond anything else.

I don't think there is such a thing as a happy event, and one more thing, oh, meeting Won Buddhism and properly studying Buddhism is indeed a great virtue and happiness. Let's start today with a joyful heart. Then, let's start our time. Everyone, please come together [MUSIC]. The first order of the Encyclopedia of Buddhism by Ven. Wonyoung is to know that many Buddhist stories and knowledge become medicine when understood, and it is the order to play the knowledge of Won Buddhism within me [MUSIC]. In Buddhism, there are various methods of prayer such as Saena, Doksung, Jeonggeun, and Darani. In particular, many people recite Buddha's name repeatedly and practice Jeonggeun prayer by contemplating with one mind. The Bonwon Sutra teaches about the virtue of invoking Buddha's name. If a man or woman hears this invocation of Buddha's name, offers worship with utmost sincerity, and praises it, that person will attain immeasurable merit in the assembly of Heaven.

Becoming a Buddha, it is written that one receives the highest grade utensils as a gift. Just by calling the Buddha's name and thinking of the Buddha, isn't it the right attitude of Buddhists who strive to become like the Buddha? Now, let's study the various names of the Buddha and his titles. There are ten names of the Buddha. Usually, we talk about the ten titles of the Buddha. These ten names, the ten titles of the Buddha, are not easy for ordinary people to memorize. Do you know why they exist? In fact, these ten names represent the virtues that the Buddha has attained. Let's take a look. The Buddha is usually referred to as the ten titles: Eul, Eun, Gong, Jeong, Byeong, Ji, Myeong, Haeng, Jok, and Seon. When we count separately Bul and Sejon, it becomes ten; when combined, it is ten. First,

Let's start with Yeol-ae. Yeol-ae is usually called 'Tata' like this, and we write the characteristics of the woman. The woman who is called 'this' is similar to what and means similar to truth. So, Buddha is someone who came from the world of truth, someone who came from the same place as truth, and someone who came to this world like that. It means that he came following the true path and shows the truth in this world. Therefore, Yeol means that. The second is Eungong. It means a person worthy of receiving proper respect. So when we say that someone is an Arhat, we offer respect because they are enlightened. Why do we offer respect? It's because they have cut off doubts and have cultivated virtues that make them worthy of respect from humans and heavenly beings. So, we say that they are someone worthy of receiving proper respect, meaning that they are someone worthy of receiving proper respect, so we use the term Eungong.

If you interpret this statement in reverse, it means that if one has not achieved a true realization, they are not worthy of receiving alms. This is the meaning. Therefore, monks are ashamed of receiving alms and always strive towards enlightenment, practice towards enlightenment. The third is jeongbyeonji, which means that we all generally know the three vehicles and the three bodies in Buddhism. So, knowing it thoroughly. Therefore, jeongbyeonji fourth is myeonghaengjok. Myeonghaengjok writes the character haeng of the bright character. What is bright, in other words, when the Buddha attains enlightenment, it is related to the bright wisdom obtained. Generally, when we talk about the three bright ones, sukmyeongtong, cheonantong, nujintong, these are the things that become bright in the process of the Buddha attaining enlightenment. And haeng refers to actions, our deeds.

So, it is commonly said that the actions of practitioners are made through the body, mouth, and mind. By making those actions bright, making clear actions, that's why they are called the bright practitioners. Therefore, they perform actions. Bright and clear actions are fulfilling. That's why Buddha, by completing the divine actions and the three actions, thoroughly wandered through the wilderness of enlightenment, and attained the free and unbound land. That's why it's said to be bright practitioners. The fifth is to pay respects. Paying respects means to send off the departed. Using the good departed to send off the good departed, it means transcending to the other side. Since Buddha has departed from the world of life and death and has gone well to the hill of nirvana, this world will never return to the sea of life and death. In other words, with the physical body, once you cross over, you will not come back again.

Repeating the enlightenment, there is nothing special. You can understand it this way. The sixth is Segan. Segan literally means understanding the world. If you understand and express it, that's how you should understand it. The Buddha achieved a true enlightenment, meaning that he knows everything in the world very well. Next is Musangsa. Musangsa means there is no higher place. In other words, there is no above. Since the Buddha is in the highest place, having achieved enlightenment, there is no higher place. Among all living beings, the Buddha is the highest and is a person without a higher place. Do you all know a famous mountain? Isn't Mount Moaksan the mountain that comes to mind with the Buddha's Musangsa? Yes, Mount Moaksan. In other words, there is no mountain like Mount Moaksan. Mount Moaksan is, therefore, a mountain that is higher than any other.

Just by the name, just like Musangsa, the highest mountain is Mudeungsan. In that way, Buddha attained the highest enlightenment, so among all living beings, he is the most venerable because he is the teacher without a rank. Therefore, he is called Musangsa. The eighth is Jo-eo Jangbu. Jo-eo Jangbu is the great wisdom of Buddha in dealing with sentient beings, speaking gently and kindly, controlling sentient beings well so that they do not wander and lead them on the right path without getting lost, that's why it's called Jo-eo Jangbu. The ninth is Cheoninsa. This can be easily understood. In other words, Buddha is the teacher of both heaven and humans, Cheoninsa. And the tenth is Bul Sejon. Bul Sejon means that when writing the character for Buddha, the character for Buddha is used, and Sejon means all the people in the world.

It means to show respect and reverence. As I mentioned at the beginning, some people separate the Buddha and the Worldly Honored One and view them separately, while others combine them into one and call it Bulsejon. So, some may wonder why it is divided and why there are eleven designations. The reason is that initially, it was just Sejon without any additional characters, but when it came to the Great Vehicle Buddhism, people thought that even the Arhat and the Buddha should be revered. However, they were concerned about the Arhat and the Buddha being considered equal. In other words, they were afraid that the Buddha, being in a higher position, having superior enlightenment, would be placed on a higher level. This is why the Buddha and the Worldly Honored One are emphasized separately. People, therefore, honor the Buddha and the Worldly Honored One separately.

By separating and combining like this, Yeol-e's title was born like that. So, then do you know what appearance these Buddhas, who possess such virtues, have? Some of you may already be raising your hands to answer, right? That's correct. Exactly, there are over 30 to 80 different forms. In fact, when you look at these 30 to 80 different forms, if you analyze them closely and draw them, they may appear a bit strange and eerie. Is this what Buddha looked like? Was this the actual appearance when he was a human? Don't think like that. These are symbolic representations of the virtues that each Buddha possesses. So, if you believe in the virtues of Buddha, you can understand that it was expressed in that way. It represents the dignified appearance of Buddha that humans cannot attain.

You should understand it as over 80 species. However, I can't talk about all over 30 to 80 species here. Now, I will read out loud over 30 once, so you can see that appearance. Over 80 species are more specifically derived from there, you should understand it like that. Now, I will explain what over 3 looks like. First, a flat sole. Second, two wheels on the sole. Third, long fingers. Fourth, wide and flat heels. Fifth, spines on fingers and toes. Sixth, flexible hands and feet. Seventh, a hump on the back. Eighth, shoulders like deer shoulders. Ninth, hands reaching down to the knees. Tenth, genitals hidden like a horse's genitals. Eleventh, the width and length of the body are the same. Twelfth, a truck facing upwards. Thirteenth, in all the holes.

The appearance of a truck in the 14th form, a body in a golden color in the 15th form, a radiant light around the body in the 16th form, a clean body without dirt in the 17th form, with rounded and neat hands, feet, shoulders, and forehead in the 18th form, pleasing armpits in the 19th form, a lion-like upper body in the 20th form, a straight posture in the 21st form, round shoulders in the 22nd form, four legs in the 23rd form, tidy legs in the 24th form, white teeth in the 25th form, a lion-like face in the 26th form, the ability to taste the best in the 27th form, long tongue in the 28th form, the most beautiful voice in the 29th form, eyes like lotus flowers in the 30th form, eyes like a cow in the 31st form, with six fists in the 32nd form, and white hair in the middle of the forehead. Up to this point is three or more, and 80 kinds of forms are further detailed than three or more, which are also called water buffalo, cow, and the like. It is not only the appearance of Buddha but also.

In the 80 kinds of voices, it mentions actions as well. Let's stop here. We will study various names for Buddha and the meanings behind those names together. Let's continue to study diligently. Thank you for your focus today. Now, let's look at the first question. Among the following, which one means a person who well transcends the world of delusion and does not retreat back to the sea of life and death? 1. Yeolae 2. Jeongbyeonji 3. Mosang 4. [MUSIC] Seonseo. The correct answer is number 4, Seonseo. Let's look at the question again and try to solve it. In the middle of the column, it means a person who well transcends the world of delusion and does not retreat back to the sea of life and death. The key point here is the word well transcends, meaning to surpass something, to transcend. Look at it. What does number 1, Yeolae, mean? It means coming from the same place, the place where the truth resides.

I asked you to come and read it. Correctly, this time, it's jeongbyeonji. Jeongbyeonji means that you know everything correctly. Musangsa has no top. There is no top. It's musang (topless). So, I also mentioned Mount Mudeung, saying it's like someone without a top. Now, the fourth question's correct answer is sunseo. When written in Chinese characters, I gave a point to the character seo. Seo means to cross over, to transcend. So, by transcending these three, you don't return to the cycle of rebirth, you don't return to the sea of life and death. It means not retreating, not withdrawing, which is why it's called sunseo. Please remember this well. Let's look at the next question. The next question... The characters match. Choose the statement that is incorrect about the 10 precepts. 1. Being respected and qualified to receive respect and admiration like Eungong Arahan.

The word Ittneun means a person who is upright and completely enlightened. It means a person who has all three virtues of Sam Myeong, Sam Gyo, and Sam Eop in harmony. It means a person who accepts everything like the vast sea of the world. So, what is the correct answer? The correct answer is number 4, Seganhae. Yes, Seganhae means a person who accepts everything like the sea. Oh, this is incorrect. What went wrong? Among the ten virtues of filial piety, Segan refers to a person who is supposed to accept everything in the world. Is it a person who accepts everything? No, it is not a person who accepts everything, but a person who is upright. It means a person who understands and knows everything about the principles of the world. Now let's look at it from the top. Eunggong means a person who deserves to receive proper respect. It means a person who should receive proper respect like Arahan.

It means that one is qualified to receive offerings, right? Yes, that's correct. Yes, that's right. Next, the second characteristic is knowing the Dharma widely. That means knowing it correctly and widely. According to the lunar calendar, it is called Samyak Sambo. Samyak Sambo, right. Normally, we say Samyak Sambosa. Samyak Sambosa, Samyak Sambo, they all mean the same. Over there, Arahan originally means the one who has reached enlightenment. Similarly, here, knowing Samyak Sambo completely means knowing it thoroughly. It means thoroughly understanding the teachings. It was mentioned as a qualification for a superior person. A superior person, a superior person, refers to someone who has all three characteristics. We briefly explained the three characteristics earlier. It might be confusing and difficult to distinguish between a superior person and the three characteristics. When we say three characteristics, it means there are three aspects that are clarified.

But, you need to remember what happened on the night when the Buddha attained enlightenment. In the very beginning, during the early evening of that night, he reached the first stage of enlightenment. At that moment, among the three insights he gained, the first one was the insight into karma. By understanding karma, the Buddha saw all the past lives and connections that led him to that point. Then, moving on to the second stage, which was in the middle of the night after it had gotten even deeper, the Buddha attained the divine eye. When we talk about the divine eye, it means seeing things far away, like seeing things in the United States from here.

It's not about seeing everything that happens. Originally, when talking about Cheonan-tong, it means that when a person achieves enlightenment, they understand their own destiny and how they have lived in the past. Cheonan-tong means understanding not only one's own past but also the past, future, and everything of other people. So, it means knowing all destinies of all sentient beings. That's why it's called Cheonan-tong. Of course, it includes the content that they know everything, even things far away and invisible to the eyes. Thirdly, there is Nujin-tong. Nujin-tong means completely breaking away from the world of delusion and gaining enlightenment. When someone has completely freed themselves from all delusions, they are called Nujin-tong. So, these three destinies, Cheonan-tong, and Nujin-tong, are the three that we call the names, and they have emerged.

Now, let's talk about the three practices. Just because it's called a practice, it doesn't mean it's just a practice. It's about our ordinary actions. How do we practice? Our thoughts, our words, and our actions are the three things we do. So, we talk about the practice done with the body, the practice done with the mouth, and the practice done with the mind. These three practices are precisely what we call practices. The process of clarifying the three practices is what Buddha talked about as correcting oneself. So, when we talk about the desert of this correct path, it means achieving harmony with the three practices. Who is the one who has achieved all three practices and fully embodies them? It is none other than a person known as a practitioner in the Buddha's teachings. If you understand up to this point, it would be great. It's not about accepting based on questions asked earlier, but it's about understanding. So, if something is not right here, it means it was a mistake in the previous explanation. Okay, then let's move on to the next question.

I will explain. Among the following descriptions of the title of Buddha, the one that is distant from the truth is: 1. The Buddha's teachings remain unchanged throughout the four periods. 2. The Buddha's life does not end abruptly. 3. The Buddha's teachings can manifest through various Buddhas, indicating the existence of Buddhas. Have you seen the question? Please answer. The correct answer is yes, it's number 4. Just like before, number 4. If you keep choosing number 4, it seems like it would be correct, but it's not. Please try to answer well. What did I say about going to the world of truth? I said that the person who came from the world of truth is like the truth. What does it mean to say someone is like the truth? Just because someone came, we call them a Buddha, but if we call them Tata, what does that mean? In the original language, it means being like a Buddha. There is a person who made a song with Tata, who do you think it is? You must have heard of them.

Teacher Kim Gukhan sang a song called Tatatata Ago a long time ago. When he said it was a very long time ago, it sounded strange. He sang a song that goes Tatatata, and that Tatatata is said to be a word derived from the Ta Ta Ga Ta sutra. In the lyrics of the song that starts with Hey, do you know me even though I don't know you? various stories about life come out. Anyway, when you happen to hear this Tatatata song, you start to think about the meaning of Ta Ta Ga Ta. So, then, an explanation of the title given to the Buddha in Ta Ta Ga Ta, what is the meaning of it? Firstly, it means that the Buddha's teachings are always the same in the three periods of time. The important thing here is that it was a female. She was a female Buddha, directly from the world of truth. Since she came from the truth, when we talk about truth in Buddhism, what does it mean? It means talking about the teachings.

When we talk about the Dharma, in other words, the teachings of the Buddha, you need to think and understand based on those teachings in order to solve this problem easily. The Buddha's teachings consist of the Threefold Time. The Threefold Time refers to the past, present, and future. The Threefold Time means that the Buddha is always present in the past, present, and future, in any direction, in any place. That Buddha is none other than the Buddha's teachings of truth. It came from the Buddha's truth, so will it always exist or not? It will exist, right? Next, the second part is that the Buddha's life did not end with Nirvana. The Buddha entered Nirvana. The Buddha entered complete Nirvana. However, the Buddha entered Nirvana, and the teachings of the Buddha, the teachings of truth, always remain. They remain anytime, anywhere. So,

It does not end with enlightenment, right? Yes, that's right. The Buddha's teachings symbolize that the Buddha's teachings can manifest in various other Buddhas. The Buddha's teachings are the teachings of truth. The teachings can manifest in various other Buddhas. Now, here, you may understand the concept of Hwadu, but you can also see it that way, and another thing is that the body of the Buddha's teachings, in any form, in any place, so I can see and understand everyone in front of me as the Buddha, and accept them as the Buddha. In that, when you see the Buddha, that is exactly the Buddha. And number 4, it means that only Buddha Shakyamuni is the greatest existence. That's right. Although it may sound right to me, the meaning of admiration here is not that only Buddha Shakyamuni is the greatest existence. That's right. We all, sentient beings, what I

You may have heard this story before. The term Hwaomgyeong comes up. It says that in this world, everyone consists of Buddhas, those who have already become Buddhas, and those who have not yet become Buddhas. So, in the concept that all people in this world have the potential to become Buddhas because they all have the Buddha nature, it implies that only Sakyamuni Buddha is a great being, but we all can become great beings and are moving in that direction. Therefore, the furthest thing away is the number 4. Yes, let's see the next question. Which term describing the Buddha in the following corresponds to knowing all the phenomena of the material and mental world of the universe? Yes, knowing everything. Let's see the choices: 1. Eungong 2. Myeonghaengjok 3. Jeongbyeonji 4. Seonseone. This question is quite easy. The correct answer is number 3, Jeongbyeonji. Ah, knowing correctly about all the phenomena of the material and mental world of the universe.

And one of them that we all know is the Bodhisattva Avalokiteshvara. Should we start from number 1? Avalokiteshvara is a being worthy of receiving offerings, a being filled with compassion, a being who has transcended and will not return to the cycle of rebirth. It means that he has crossed over and will not return to the world of samsara. It's interesting, isn't it, everyone? So, now, we have answered questions about the 10th chapter. Since there are other questions that have not been covered here, let's summarize the 10th chapter once again. So, what is the first of the 10th chapter? The second is a being worthy of receiving offerings. The third is Bodhisattva Avalokiteshvara. The fourth is a being filled with compassion. The fifth is the one who has transcended. Avalokiteshvara, Bodhisattva, being filled with compassion, the one who has transcended, and the one filled with compassion have all crossed over.

In the third rank of transcendent beings, it is said that they know all the principles and everything in the world very well, so they are called the third rank. In the seventh rank, there is no one higher than the great master. He is considered the highest among all beings, so he is called the seventh rank. The eighth rank, Jwaejangbu, controls and guides all beings in the world properly, so he is called Jwaejangbu. He speaks gently, sometimes kindly, and sometimes sternly, guiding beings on the right path without wandering, so he is called Jwaejangbu. What about the ninth? Cheoninsa is said to be the teacher of heaven and humanity. Next, the tenth, the Buddha, is called the one who has achieved enlightenment, and is respected in the world, so he is called the World Honored One. Let's repeat once again. The first of the ten, the second Eungong, the third Jeongbyeon, the fourth Myeonghaengjok, the fifth.

First, the first, second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth precepts. Next, the eleventh, the Baramon, will be about the twelvefold division. Now, let's move on to the next question. It's about the Buddha's body. Please listen carefully and answer the question. The extraordinary characteristics that are said to be inherent in the Buddha's body are not achieved by chance, but are the result of accumulating virtuous actions over many lifetimes. It is said that possessing these characteristics in the secular world leads to great prosperity, and upon renunciation, one becomes a Buddha. How many characteristics are there in the Buddha's appearance and voice? [MUSIC] The correct answer was 32 out of 80. This is called having 30 or more and 80 or less characteristics. The Buddha's appearance, so within this question, it contains having 30 or more and 80 or less characteristics. So please take another look. The extraordinary characteristics said to be inherent in the Buddha's body are what we commonly refer to as the thirty-two features.

Speaking of mutual, it is said to be mutual, but a good mutual relationship is not just a coincidence, it is the result of accumulated virtue or benevolent actions. It is the result of virtue. Having this mutual relationship in the secular world leads to prosperity, and if you become a monk, you become a Buddha. Therefore, the appearance of this virtue is symbolically represented as the 30 plus 80 kinds. The 30 plus is further subdivided into 80 kinds. If you understand this, you will be able to solve the problem well. Have you understood the name of the Buddha clearly? I have also given it to the 30 plus 80 kinds. This is what I told you to memorize earlier. It's great if you memorize it, so you need to review a lot. Also, check the video channel frequently, and just watching or listening once won't make you memorize it, so you should

I strongly recommend studying and reviewing repeatedly. Now, let's end the Knowledge Playtime of Season 2 of Monk Wonyoung's Buddhist Encyclopedia here. This is a time to make our lives fragrant with stories we encounter on our life path, a time for training our minds, regardless of religion. Our predecessors, in order to practice seon (Zen) meditation in seclusion, practiced in closed spaces for a certain period of time. This enclosed space or the practice itself is called mumun-gwan in Korean Buddhism. Along with Baekamrok and Jongyongrok, the main practice center representing Seon Buddhism is also called mumun-gwan. In the Mumun-gwan, during the Southern Song Dynasty in China, a collection of gongan (public cases) compiled by Mumun Hui-gye was prepared for practitioners. It is a book that compiles 48 hwadu (critical phrases) of Imje Jong and includes explanations for memorization. The structure consists of gathering 48 gongan first, then commenting on them.

I have attached it, and I have also put it together nicely to make it easier to memorize as a verse, and I have attached it like this. Among the gates of the Wu Moon Pavilion today, I would like to tell you about a monk named Dalma who is said to have no beard. The main point of this text is as follows: a great monk from Seocheon said, Why does Dalma Daesa from Olangkae have no beard? In addition, it is mentioned in Pyeongchang and Song. The monk from Wu Moon commented and said, True meditation is definitely the story of shedding illusions. It is said that Olangkae must be close at least once. However, if you say you are close, you will already have two people and you will be stopped. The monk said again in Song, Do not talk about dreams in front of foolish people. When Dalma Daesa said he had no beard, it means that he covers the clear with the unclear. What is this story about? You all know Dalma Daesa well, right? Ah, when we breathe like this, Dalma Daesa's enlightenment.

When you hang something, it blocks the meridians, so there is one at home, like that. When you see the appearance of Dalma Great Master, he has a thick beard, right? However, Dalma Great Master says he doesn't have a beard. If you say it in Seocheon dialect, it refers to Dalma Great Master, but why does Dalma Great Master not have a beard? That's the question. But this person said that he had a close relationship. Oh, two people became two people earlier. Then, the bright thing becomes cloudy again, and the covered story was told. So, the question of why Dalma Great Master does not have a beard arises, assuming that Dalma Great Master has a beard. In other words, the question of why Dalma Great Master does not have a beard arose based on the premise that he does have a beard. I want to say that I want to talk about not distinguishing between having or not having something. Everything must always be like this, white.

There are white stones and when we talk about the white stone, we usually talk about the black stone. So when we talk about a clear sky, we also talk about a cloudy sky. And when we talk about a dragon, if we talk about a blue dragon, we also talk about a yellow dragon. Everything is contrasted in this way to discern and divide into existence or non-existence, or there is a methodical way of thinking. Pointing out these things is to point out that you should not discriminate against anything based on whether it exists or not, and to let go of the discrimination of whether something exists or not. When asking why Bodhidharma has no beard, it is because it is based on the assumption that there is such a question, so do not make a distinction about it. It will be a topic that breaks prejudices, preconceptions, or ways of thinking that the questioner has made as a premise. Now, let me ask you again, why does the Dalma monk of Seocheon have no beard?

Has your day been a happy one with the Buddhism Encyclopedia by Ven. Won Yeong Season 2? Ven. Won Yeong kindly explains how to apply the teachings of Buddha to our daily lives. Today's episode of the Buddhism Encyclopedia discusses various issues related to the protection of Buddha. Among them, the story of Hoja Musu Dalma, which is very difficult. Well, it's a time full of wisdom. This is where today's episode of the Buddhism Encyclopedia ends. Along with Wonbul Dae, I hope you not only study Buddhism but also create time to find wisdom in life. Let's meet again in the next episode of Wonbul Dae. Thank you.

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The Story of Buddha's Encounter with the Brahmin

Buddha's holy footprints amazed a passing Brahmin, leading him to encounter Buddha and ask about his identity.

Buddha responded by rejecting the labels of god, angel, or demon, and instead, proclaimed himself as a Tathagata.

The encounter led to a discussion about the Buddha's virtues and titles, including the ten names representing the virtues he attained, such as truth and worthy of respect.

The Meanings of Different Buddhist Designations

Monks strive for enlightenment and feel ashamed of receiving alms without true realization.

"Jeongbyeonji" refers to a thorough understanding of the three vehicles and the three bodies in Buddhism.

"Myeonghaengjok" describes practitioners who perform bright and clear actions, similar to the Buddha's enlightenment process.

The designations also include "Segan," representing the Buddha's comprehensive understanding of the world, and "Musangsa," signifying his attainment of the highest enlightenment.

"Jo-eo Jangbu" denotes the Buddha's great wisdom in guiding sentient beings, while "Cheoninsa" highlights his role as the teacher of both heaven and humans.

"Bul Sejon" reflects the reverence for the Buddha by using the character for Buddha to show respect to all people, with the eleven designations emphasizing the separate honor of the Buddha and the Worldly Honored One in Great Vehicle Buddhism.

Buddha is depicted in over 30 to 80 different forms, each representing a specific virtue.

The forms include unique characteristics such as long fingers, spines on fingers and toes, and a radiant light around the body.

These diverse representations symbolize the virtues of Buddha and the unattainable dignified appearance he embodies.

Understanding the Concepts of Jeongbyeonji and Sunseo

Jeongbyeonji means knowing everything correctly, while Sunseo refers to transcending and not returning to the cycle of rebirth.

The 10 precepts include Eunggong, which means deserving respect, and Seganhae, which is incorrectly defined as accepting everything, but actually means understanding the principles of the world.

The Buddha's enlightenment involved insights into karma, the divine eye, and the teachings, leading to a deep understanding of Jeongbyeonji and Sunseo.

The Concepts of Cheonan-tong, Nujin-tong, and the Three Practices in Buddhism

Cheonan-tong refers to understanding one's own destiny and the destinies of others, including all sentient beings.

Nujin-tong is the state of completely breaking away from delusions and gaining enlightenment.

The three practices in Buddhism involve actions of the body, speech, and mind, which are crucial for self-correction and achieving harmony.

The Buddha's teachings are based on the Threefold Time, representing the past, present, and future.

These teachings are believed to be eternal, extending beyond the Buddha's entry into Nirvana.

The concept of Dharma also suggests that all beings have the potential to become Buddhas, emphasizing the idea of greatness in everyone.

The Ten Ranks of Transcendent Beings in Buddhism

Transcendent beings in Buddhism are ranked from the third to the tenth, with each rank having specific characteristics and roles.

The Buddha's appearance and voice are said to have 32 extraordinary characteristics, symbolizing virtue and benevolent actions.

Monk Wonyoung's Buddhist Encyclopedia concludes with a focus on the practice of seon meditation in mumun-gwan, including its history and structure.

The Mysterious Case of Dalma, the Beardless Monk

The text discusses the mystery of why the monk Dalma from Seocheon has no beard, challenging conventional thinking and prejudices.

The story is used to illustrate the concept of not discriminating based on the existence or non-existence of things, as taught in Buddhism.

The episode from the Buddhism Encyclopedia sheds light on the Dalma monk's story, aiming to apply Buddha's teachings to daily life.