Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha Contemplating Dhamma
At that time, Thursday, day sixth month Asàlha, fifty
days after reaching Buddhahood on Wednesday night
Vesàkha full month, after spending Sattasattàha (four
twenty-nine days), the Buddha rose from his seat under the
Ràjàyatana tree, then headed back to the banyan tree
Ajapàla (shepherds) and stayed there sitting cross-legged. Further
Buddhists meditate in silence and tranquility:
Dhamma group, the Four Noble Truths, clearly visible through
Sayambhu Nana (Wisdom that appears by itself)
indeed very deep (like water is held in check
soil), it is very difficult to see (like a grain of mustard seed
covered by a large Mount Meru) is extremely
difficult to understand (as difficult as breaking a piece of fur to be
a hundred other parts with a feather); really peaceful; really
noble. (Two of these characteristics refer to Lokuttara Dhamma). Is not
Dhamma which can be investigated by scientists through vitakka
(Reasons). (This is the Dhamma to be accepted by Nana
Panna, Knowledge and Wisdom.) Really smooth, Dhamma
which can only be seen by the wise who do
proper practices. All creatures rejoice in two forms
attachment, ie, attachment to the five objects of pleasure
senses (kàmàlaya) and attachment to enjoy the five objects
senses (tanhàlaya). Beings who delight in this
two form of attachment can not actually see the law
Paticcasamuppàda, cause and effect relationships. Will be even more
difficult for them to see Nibbana Dhamma, which is
extinction of everything (samkhara), rejection
total of all creation (upadhi), against
sensual lust (kam'upadhi), group life (khandh'upadhi),
defilements (kiles'upadhi), and against other forms of
(Abhisankhàr'upadhi); where there is no one hundred and eight
type of attachment (tanha), which is the extinction of one thousand five
hundred forms of defilements and desires (kilesa-raga) and is
the cessation of all suffering. If I had to teach the Dhamma
so deep, the gods and humans have senses
The immature, which is not time for Liberation, not
will see or understand the Dhamma. Teach Dhamma
to the gods and man it's just a job
exhausting and futile to me. "
Furthermore, two lines are amazing, who has never
heard before, suddenly appeared clearly in mind
Buddha, namely:
(1) Kicchena me adhigatam
halam dam pakàsitum
ràgadosaparetehi
nayam Dhammo Susambuddho.
(2) Patisotagàmim nipunam
gambhiram duddasam amam
ràgarattà na dukkhanti
tamokhandhena àvutà.
(1) There is no benefit to teach the Dhamma Four Noble
Truths to the gods and men, who have I reach
with the effort to develop Perfection (parami)
at this point in time there is only a feeling of compassion is my
an internal cause (ajjhattika Nidàna) but not yet
an appeal from Brahma whom adored by the world
(Lokagaru), which is an external cause (Bahira-Nidàna);
Dhamma Four Noble Truths are not easy to understand
and it is very difficult for those who are overwhelmed by crime
and affected by greed and hatred.
(2) All of the gods and human beings covered by the delusion
(Avijja), so they do not have the eye of wisdom,
bound to the sensual pleasure (kama-raga), birth
repeatedly (raga-bhava) and wrong view (ditthi raga),
will not be able to see the Dhamma Four Noble Truths,
smooth, in (like water retained in the soil).
Hardly visible (like the mustard seed is hindered by the Mount
Meru large), small like an atom, and which brings
Samsara to Nibbana against the current. (Thoughts like this
is reasonable, dhammatà, which happens to all the Buddhas).
Buddha was reluctant to contemplate such
taught the Dhamma for three reasons: (1) inner-being
being filled with dirt, (2) Dhamma very
in, and (3) greatly exalted Buddha Dhamma.
Buddhist thought process can be likened to a
physicians who treat patients suffering from various diseases,
ponder, "In what way and whether I can cure
cure these patients so that he recovers from his illness? "
Similarly, Buddha, realizing that all beings
suffering from various diseases kilesa on the one hand and the Dhamma
very deep and difficult to understand on the other hand, reflect,
"Dhamma what should be taught to the creatures
and by the way how I should teach them? "
(Not that Buddhism has a total surrender by thinking, "I
will not teach Dhamma to the creatures at
all. "Read Milindapañha).
Another version: There are two reasons (nidana) for the Buddha to teach
Dhamma: (1) feelings of compassion for the creatures
that arise in the mind of the Buddha, namely the feeling of large
compassion (Mahakaruna), which is an internal (ajjhattika) and
(2) brahma request that the Buddha taught the Dhamma
(Brahmayàcana) is external (Bahira). At the time of the Buddha
reflect the deep of the Dhamma and the magnitude kilesa in
inner beings, Mahakaruna Buddha, ajjhattika Nidàna,
has arisen; but Bahira Nidàna still less because brahma
haven't submit apply. Buddha will only teach
Dhamma if brahma has filed a petition for
fulfilling Bahira Nidàna.
Teach the Dhamma only after the request Brahma is
an event that is reasonable, dhammatà, for every Buddhist.
The reason for teaching the Dhamma after the request made
by Brahma is: beyond the development of Buddhism
(Before the advent of Buddhism), they are obedient and virtuous, if
he was a layman, ascetic wanderers, samana or brahmana, only
worship Brahma. Therefore, if Brahma is respected in
world show reverence to the Buddha with
prostrate in front of the Buddha, the world would do the same,
have faith in the Buddha. For this reason, it is
a habit and fairness for the Buddha to teach
Dhamma only after a petition filed by Brahma.
Thus, only after Bahira Nidàna, petition brahma
filed, the Buddha would teach the Dhamma.
Brahma Sahampati Apply Teaching Dhamma
(Sahampati great Brahma is a noble Thera
named Sahaka during the Buddha Kassapa. In his capacity,
he managed to reach the first jhana Rupàvacara and because he
died without falling out of Jhana, he was born in Nature
First Jhana and become Mahàbrahmà which have a lifespan
lives of sixty-four between the kappa is equivalent to one
asankhyeyya kappa. He is called Brahma in the Brahma Sahampati
them. Samyutta Atthakatthà and Sàrattha Tika).
When the Buddha was not willing to try
teach the Dhamma, Mahàbrahmà Sahampati thinking, "Nassati
vata bho loko! Vinassati vata bho locomotive! "" O friends, the world will
perish! O friend, the world will perish! "Buddha who deserve
honor by the gods and humans because it has penetrated
knowledge of all the Dhamma in the world is not willing to teach
Dhamma! "Then in a flash, with speed like
a strong man stretch his arms that folded or
folded her arms that outstretched, Brahma Sahampati disappeared from the
Brahma realm, together with ten thousand other Mahàbrahmà,
appeared before the Buddha. At that time, Mahàbrahmà
Sahampati put a shawl (shawl Brahma) at the shoulder
left hand and knelt with his right knee touching the ground
(Sitting way Brahma). Prostrating to the Buddha by lifting
dirangkapkan hands and said:
"The great Buddha, the Buddha taught the Dhamma so good as to
all creatures, humans, gods, and Brahma. The supreme Buddha
has good language, may Buddha taught the Dhamma
to all creatures, humans, gods, and Brahma. There are many
creatures that have a bit of dust dirt in the eyes
knowledge and their wisdom. If the creatures
This is the opportunity to listen to the Buddha Dhamma, they
will suffer great losses because they do not get the Dhamma
extraordinary Magga-Phala they deserve. Buddha
noble, will prove that any of them are capable of
You understand the Dhamma taught. "
Then again, after saying the language of ordinary prose,
Mahàbrahmà also filed a petition in a poem like
follows:
"The great Buddha, in the past before the emergence of Thee,
in Magadha state, there are false teachings that are not sacred, which
taught by six teachers-sighted one, such as Purana
Kassapa stained by mud dirt. And therefore,
please open the Magga gate to enter Nibbana
the eternal (which is closed since the disappearance of Kassapa Buddha's teachings).
Let all beings listen to the Dhamma Four Noble
Truths that clearly visible by thee whose free from kilesa dust.
"Buddha whose noble and wise, with eyes of wisdom
that is able to see everything! Like a man
have a keen eye of view standing atop a mountain
and see all the people around him, so did you,
Buddha whose noble, because it has been freed from sorrow, up to
Panna tower and see all creatures, humans, gods, and
brahma, which had fallen into the abyss of grief (due to overrun
by birth, old age, sickness, and death, etc.).
"Buddha's noble and intelligent, which only
knowing a victory, never lost, in all
battle! Wake up! Buddha's glorious, free from
sensual pleasures debt, which has a habit of liberating
creatures who want to listen and follow the teachings
Buddha, from the difficult journey of birth, old age, disease,
and death, and like the leader of the group, which ushered
them safely to Nibbana! Please, wandering
in this world and proclaim the Dhamma of the Buddha
great, so good, taught the Four Noble Truths to all
human beings, gods, and Brahma. Buddha's noble, there is
beings who can see and understand the Dhamma
which you teach. "
(The fact that Brahma came and apply
to teach the Dhamma, the Buddha's right on time
contemplating the Dhamma and the magnitude of it kilesa creatures
creatures, and do not intend to try to teach the Dhamma
is dhammatà for all Buddhas).
Observing the World Buddhist beings
When Brahma Sahampati have applied for
teach the Dhamma, the two conditions, namely, Bahira Nidàna and
ajjhattika Nidàna have been met, and then he observed
world of creatures with a pair of Buddha-Eyes
(Buddha-cakkhu): Knowledge of hidden desires
or trends or otherwise, the properties of the senses (Indriya-
paropariyatta Nana).
In his observations, he saw clearly the various types of creatures
that different (such as four kinds of lotus flower): there is a
lotus pond which contains blue, red, and white, these four
type of lotus-(1) type of lotus flowers that live in water,
grows in water, and are still under water, (2)
types of lotus flower grows in water, thrive in water, and
finally silent precisely at the surface of the water, (3) types of lotus flower
live in water, thrive in water, and finally quiet high
above the water surface, not at all wet and no water
attached to the lotus flower. (Of the three types of flowers
This lotus, lotus no. 3 are located high above the water surface
will bloom on the same day; lotus no. 2 which is directly
surface water will bloom the next day, and lotus no. 1
are still under water, will bloom on the third day). In addition to the three
lotus type, there are four types of lotus which would not occur
above the water surface and will not bloom; lotus of this type is
lotus sick and eventually just become food for fish and
turtles. Like a lotus of four types, there are creatures
who have little or no dust in the eyes kilesa
wisdom; creatures that have a lot of dust
in the eyes of wisdom; creatures that five groups
confidence, persistence, attention, concentration, and wisdom
sharp and mature; creatures of the fifth group
was dull and did not mature; creatures that have
characters, such as beliefs, and others, good enough or
not good enough; creatures that can be easily
understand the Dhamma taught and creatures
can not understand; creatures who look
earthly things such as group life, all forms
attachment, evil deed, will, volition, and action
which will lead to rebirth, as a group
a frightening and dangerous as the enemy who holds the
sword ready to attack, and creatures
who do not have such views.
(Here, when Buddha, watched the world of creatures with
Buddha-Cakkhu , he saw four types of group of beings,
namely: (1) those who understand the Dhamma Four Noble
Truths even if only briefly taught (màttikà uddesa)
and achieving purity like a lotus high above
water surface will bloom the same day as the sunrise
(Ugghàtitanni Puggala), (2) those who have not been able to achieve
holiness by listening to the Dhamma taught by
short but can understand and achieve the holiness only
if the Four Noble Truths are described in detail (vitthàra
niddesa padabhajani) like a lotus flower which is exactly
in surface water will bloom the next day (vipancitannu
Puggala), (3) those who have not been able to achieve holiness by
listen to the Dhamma both short term and in
detailed in a single sitting but can understand the Four
Noble Truths and attain purity after one day or
one month or one year with the help of his friends and
by constantly trying to penetrate the Dhamma is like
lotus flower that is still under water will bloom in
third day (neyya Puggala), (4) those who can not penetrate
Magga-Phala no matter how often they hear and
practice the Dhamma in this life (padaparama
Puggala) but has the talent to obtain benefits (vàsanà)
Dhamma in the next life, they will end
life by becoming food for fishes and turtles
kilesa like a lotus flower is sick, can not get out and water
and can not bloom that eventually became the food of fish and
turtles.
(Looking at the four types of creatures makkhluk this and ponder
Dhamma can be beneficial to them, the Buddha
developed a passion for teaching the Dhamma. Then
He continues by separating the creatures in
two groups: those who can penetrate the truth more
height and reach of freedom (bhabba Puggala), and those who
unable to penetrate the higher truth and not
can achieve freedom (abhabba Puggala). Of the two groups
This, abhabba Puggala set aside and not counted;
He only noticed bhabba Puggala in coverage
Sabbannuta Nana and divide them into six groups, and
said, "The creatures are controlled by the raga as much as this.
The creatures are ruled by dosa as much as this. beings
controlled by moha this much. Creatures
controlled by vittakka this much. Creatures
have Saddha this much. Creatures that have
panna this much. "Then he revealed his intention
by saying, "I will teach the Dhamma")!
After contemplating and seeing, Buddha gave approval
to Mahàbrahmà Sahampati in the following verses:
Apàrutà tessam amatassa dvàra;
Ye sotavanto pamuncantu saffham.
Vihimsasanni pagunam bhàsim na;
Dhammam panitam manujesu Brahme.
O Mahàbrahmà Sahampati, I did not close the door of Magga for
gods and men to enter the Eternal Nibbana and
achieve freedom. (The door was always open). May the gods
and people who have good hearing (sotapasàda)
showing confidence in me.
(What this means is: only those who have
sotapasàda can listen to the Dhamma taught
by the Buddha. Also, only those who have confidence in-
He will try to practice the Dhamma in full
conviction, and the door will always open Nibbana. If they do not
have faith in the Buddha, even though they have
sotapasàda, they also do not have faith in
Dhamma and not try to practice it, and in terms of
this, the door will not open Nibbana. So, the creatures
which has sotapasàda must believe in the Buddha and
listen to the Dhamma.
Another explanation: since the disappearance of Kassapa Buddha Sasana
until now, a true Buddha and Dhamma is not true
found, and therefore, there is no confidence in the mind
of creatures. Belief jewels held it tightly.
Obedience to teachers of adherents of wrong view at that
time is not true belief. Just a manifestation
of consciousness that is not good (akusala-citt'uppàda) that
mistakenly assume something wrong as true
(Micchàdhimokkha). Now, after a true Buddha
appears, let the gods and humans who have sotapasàda
open grip and release the gems beliefs
stored in the clutch since the disappearance of Buddha Sasana
Kassapa).
"O Mahàbrahmà Sahampati, I have not taught the Dhamma
I make that precious to humans, gods, and Brahma
within a few days. This is because at that time, two
Nidàna to teach the Dhamma has not been met and because
I see that, even if the Dhamma taught, will not
beneficial to them, just tiring of my course. "
After that, Mahàbrahmà Sahampati feel very happy and
exclaimed, "Buddha has agreed to teach the Dhamma!"
Then, after bowing and around the Buddha, he disappeared
from that place (and home to the Brahma).
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