Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha Sent Sixty Arahanta
In Task Unfolding Dhamma
Buddha undergo the rains retreat (vassa) after reaching Buddhahood
in Isipatana Migadāya. While dwelling there until the evening
full moon in the month Assayuja, one day Buddha sent
sixty Arahanta and told them to go in the task
unfold Dhamma:
"Monks, I, Buddha, has achieved total freedom from all
trap dirt like a clinging (tanha) and greed
(Lobha), namely, trap of attachment and greed of
senses enjoyment in the deities realm and traps of attachment and
greed for sensual pleasure in human nature. Monks,
you also have achieved a total freedom from any traps
impurities such as attachment and greed, that is, trap
attachment and greed for sensual pleasure in nature gods
and trap attachment and greed for pleasure
senses in the human realm.
The monk, go all the eight directions for the welfare
worldly and spiritual, for the sake of prosperity and happiness of many
beings, humans, gods and Brahma (at least go as far as
Yojana in a day). Do not have two people doing
travel together, because if both of them, while one person was
teach the Dhamma, the other will be idle, just sitting
silent.
Bhikkhu, Dhamma teach full of noble qualities in
three stages: at the beginning, middle, and at the end; in both
words and the meaning and spirit. Give teachings
on Exercise Three Sila, Samadhi and Panna perfect
in every aspect of the droppings wrongdoing (duccarita) to
gods and humans.
Monks, there are many creatures, humans, gods and Brahma
impurity has a little dust in their eyes. Otherwise
see the Dhamma, they will suffer huge losses will
Dhamma is the remarkable path and fruit. There must be
some of gods and humans can understand the meaning of
Dhamma with a perfect and complete.
Ven, I, Buddha, too (would not only dwell in Migadāya
because it has a comfortable place to live and receive
good treatment and pleasant with a donation
form of four needs didanakan by benefactors
coming), but will go towards the Forest Uruvela in Sena
Nigama to teach the Dhamma and change (the view)
brotherhood thousand ascetics. "
(Note: Of the five paragraphs above which is the word
Buddha, the word "Dhamma is full of noble qualities
in three stages: at the beginning, middle, and at the end "
contained in the third paragraph refers to two good quality
(Kalyana) that is a good quality of the teaching period (Sasana) and quality
both of the doctrine itself (Desanà).
(Of the two groups of good quality, the Precept form
initial quality of the Sasana; Samatha, Vipassana, and Four Magga
form a quality middle of Sasana; Four Phala and
Nibbana form the final quality of the Sasana, or, Precepts and
Samadhi at the beginning, Vipassana Magga Nana and Nana in the middle,
Phala and Nibbana at the end; or Sila, Samadhi, and Vippassanà
Nana at the beginning, four in mid-Magga, Phala and Four in
end.
In connection with Desanà good quality, in a stanza which
consists of four legs, feet first is the initial, second leg
and the third is the middle, and the fourth is the ultimate
is a good quality. If a stanza consists of five or
six legs, feet first is the beginning, the last leg (fifth or
sixth) is the last and in between is
mid.
In a sutta which only consists of a group of sentences
interconnected (anusandhi), the introduction (nidàna) of
sutta is the beginning, groups of words, craving Avoca and so on,
is the end, and the words of others are mid,
which is a good quality. In the sutta which consists of
many anusandhi, nidàna is the beginning, groups of words, craving
Avoca and so on, are final and groups of words with
many anusandhi is that a mid-quality
good. Sutta intention is to show one, two
or three good quality of teaching.
Trying to visit the Mara Buddha Prevent Plan
When the Buddha was giving a briefing to sixty
Arahanta who will perform the task of preaching the Dhamma,
Mara thought, "As if planning a big war,
The recluse Gotama is sending sixty Arahanta, army generals
Sasana, saying, 'Do two people who do
travel together, scatter Dhamma 'I feel worried
even if only one of sixty delegates are expounded
Dhamma. What will happen to me if all sixty
This Arahanta expound the Dhamma as planned
by the recluse Gotama? I have to prevent the recluse Gotama for
do this now! "Then he approached the Buddha
and tried to discourage the Buddha, saying:
Baddhosi sabbapàsehi;
Ye ye ca Manusa Dibba;
Mahàbandhana-baddhosi;
Na me mokkhasi Samana.
"O ascetic Gotama! You are surrounded and captured by all
trap dirt like a clinging (tanha) and greed
(Lobha), namely, attachment and greed will trap
senses in the enjoyment of nature deities and traps attachment and
greed for sensual pleasure in human nature. Thou
bound by the shackles kilesa in prison in the three realms. O ascetic
Gotama, you will not (for this reason) was able to escape
themselves in any way from my power in the three realms. "
So Mara said with hope "Hearing the word-
I say this great sage will not attempt to liberate
other beings from samsara. "
Then the Buddha, (to show that what is said
Mara and the reality is much different like
heavens and the earth and the very opposite is like water and fire),
Mara told firmly:
Muttà sabbapasehi ham;
Ye ye ca Manusa Dibba.
Mahàbandhanà-mutto'mhi;
Nihato tvamasi antaka.
"Thou wicked Mara, the view is wrong and a murderer! I,
Buddha, is one who actually has the total free
of all trap dirt like a clinging (tanha) and
greed (lobha), namely, attachment and greed trap
will delight the senses in nature deities and traps attachment
and greed for sensual pleasure in human nature. I also
really have been out once and for all from bondage
kilesa in three realms. I've totally conquered thee
kilesa in this battle. (That thou art suffering
total defeat).
Then, Mara said the words again prevention:
Antalikkhacaro Paso;
Yvàyam carati mànaso.
Tena bàdhayissàmi tam;
Na me mokkhasi Samana.
"O ascetic Gotama! Traps lust (raga) caused by the mind
creatures and is able to hold bonds even at
individuals who have Abhinnà and can fly in space. I
will tie you up and kill you with a passion that trap.
O ascetic Gotama! There is no way for thee to escape
of my power in the three realms.
Buddha said to Mara emphatically:
Rapa Sadda gandhà taste;
Manorama phoâhabbà ca.
Vigato chando Ettha me;
Nihato tvam'asi antaka.
"You, Mara wrong and evil-minded killer! (In
this world), it is clear there are five objects of sense pleasures, namely: various
sights, sounds and various sounds, various flavors, various
odor, and a variety of touch, which can be fun and
give pleasure to the gods and humans. (Trap
passions can only bind those who have not been freed
from attachment and greed for the pleasure of
five objects of sense enjoyment). I, the Buddha, has the total free
of attachment, greed, lust and desire for
enjoyment of these five objects of sense enjoyment. (Hence
that, in this battle kilesa) I have conquered thee
in total. (That thou art suffering total defeat).
Mara initially appealed to the Buddha and wished, "May
He did not think that the omnipotent god has come and
pleading "but because the Buddha said to him," You,
Mara! I've totally conquered you. "He felt broken
spirit and said, "The Supreme Buddha has to recognize who the
I! Buddha's smart to speak have been recognized who I was, "
he soon disappeared from that place.
Buddha's Ordination Allow Doing With Three
Protection
(In the rainy season (rains retreat) when the Buddha's first post
monks to the task of distributing the Dhamma, the Buddha has not
ordered the monks to undergo training during the
rains retreat). And so the monks invite people
want to be a novice and want to become a monk ordained
from various regions before the Buddha with the thought, "People
This will be ordained as novices or monks by Buddha
own "and when they would bring the monk,
they have a lot of pain and fatigue.
(When the monks taught the Dhamma, not just those who
has the virtue of our past can be "Ehi-monks,"
but also those who did not have the virtue
past wanted to be ordained as monks. Buddha is usually not
monastic confers to those who are in
this second group. But sometimes, the two groups
people who want to become a monk is mingled into one
both groups would be eligible for "Ehi-monk" and are not
feasible, the Buddha who intend to make regulations ordination
also applies to those who do not deserve "Ehi-monk"
consider, "Until now, the monks bring
people who want to become a Buddhist monk who comes to Me
from different directions because they assume that 'this candidate
will be ordained by the Buddha himself 'so that the monk
and the candidate who brought suffering from exhaustion and suffering.
Better if, I, Buddha, allowing the monks, "Monks!
You can do this from now on his own ordination to the
candidates in various places anywhere. "
Furthermore, the Buddha gave a sermon on the Dhamma
why did he consider this: He tells
all those that be for a full day alone and
said, "Brother! From now on you shall ordain them
who want to become novices and monks in various places. I,
Buddhist ordination let you do this, my Son,
in various places anywhere. "
"Monks! You guys should do this kind of ordination; first
hair and beard should be shaved. Then be applied
yellow robe. And shoulders must be covered by a cloak
then prostrate at the feet of monks; let them squat
and raised both hands dirangkapkan, and
then told her to repeat (Three protection after
you speak). "
Saranam Buddham gacchàmi;
Saranam Dhammam gacchàmi;
Saranam Samgham gacchàmi;
Dutiyampi Buddham Saranam gacchàmi;
Dutiyampi Dhammam Saranam gacchàmi;
Dutiyampi Samgham Saranam gacchàmi;
Tatiyampi Buddham Saranam gacchàmi;
Tatiyampi Dhammam Saranam gacchàmi;
Tatiyampi Samgham Saranam gacchàmi;
"Monks! I, Buddha, allowing you to ordination
by saying this Three protection."
(Here, granting recognition or the ordination consist of three
following: (1) shaving the hair and beard, kesacchedana, (2)
Dressed in yellow robes, kàsàyacchàdana; and (3) Provide
Three Protection).
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