Maha Buddhavamsa - Kali Become Sotapanna

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw


Kali become Sotapanna
That day just as the festival month âsàlha is being celebrated.
At that time, like a goddess who was enjoying the luxury
heavenly in Paradise City Tàvatimsa filled with ornaments, a
woman named Kali who settled in the City Kuraraghara in
near Rajagaha City, up to a terrace above the palace of her parents and
open a window decorated with statues of lions, standing, and enjoy
the wind on his body to relieve pain that
will come soon.
(Kali are from the City Rajagaha, during adulthood, he married
City Kuraraghara. When he conceived a son
which later became Sonakutikanna Thera, he went home
parents for childbirth. He ascended to the palace porch, and while
windy-wind to relieve the pain of her
will be born, he heard about the Buddha was talking about
by the two gods yakkha).
Hear the conversations the two generals yakkha from beginning to
end of the nature of Buddha, Mrs. Kali become very
interested and think, "Buddha actually has qualities that


amazing and incredible! "And when she thought so
overwhelmed by joy. As I stood in that place in the
excited state, and remove obstacles
inner joy, he trained and Vipassana Meditation
Fruition Fruits achieved. Mrs. Kali, became a
Sotapanna first and Ms. Noble (Noble Sàvika) between
other women, and became a student of the oldest. On
that night, she gave birth to a son (who later became
Sonakutikanna Thera), and after staying at his parents' home
for some time, he returned to his home in Kuraraghara.
Thus, without ever met and seen the previous Buddha
and just by listening inadvertently, he became
has the absolute confidence of the nature and characteristics of the Buddha
and achieve-Phala Fruition like someone without
difficulty eating food that has been prepared for him.
In this regard, when the Buddha sat down in
middle Samgha being met to
confer a degree of glory to the women's race
(Laywomen), he announced, "Monks, Mrs Kali from the City
Kuraraghara is the most noble among all laywomen yang
has the absolute confidence of the Triple Gem with just
overheard! "And menobatkannya as
The highest of them all because it has confidence only
because listening to inadvertently (anussava-pasàda).
Both General Yakkha Arrive Home Buddha
Sàtàgira god and the god Hemavata, accompanied by a thousand gods
yakkha followers, arrived at the Deer Park in Isipatana in the City
Vàrànasã at midnight that day. And closer and
prostrating to the Buddha that has not changed his posture, still
remains the same as sitting cross-legged while delivering a sermon
Dhammacakka, they say the following poem in praise of
Buddha and begged permission to ask him:
Akkhàtàram pavattàram;
sabbadhammàna pàragum.


Buddham verabhayàtitam;
mayam pucchàma Gotamam.
To the Family of the Buddha Gotama preached
Dhamma is the Four Noble Truths, both short term and
in detail; who has knowledge of all the Dhamma
in six ways, namely: high intelligence (Abhinnà), Analysis
(Parinnà), Release (Pahàna), Meditation (Bhavana), Achieving
Nibbana (Sacchikiriya), and the attainment of jhana (Samàpatti), WHICH
has been waking ignorance (moha), and who is free
of the five crimes such as murder (pànàtipàta) and others,
permit us to ask thee concerning the things that are not
we know.
After asking permission, Hemavata god, who has the power and
higher wisdom between them, asking
about what is not known, by reciting poetry
follows:
Kismim samuppanno locomotive;
kismim kubbati santhavam.
Kissa upàdàya locomotive;
kismim vihannati locomotive.
Great Buddha, when what is clearly going to be reborn,
whether the nature of this two-satta-loka (the creatures of nature
callous) and sankhara-loka (unconditioned nature of things) -
reborn? In terms of whether all human beings,
gods, and Brahma-is closely linked to tanha-ditthi
(Attachment and wrong view) with the thought 'I' and
'Mine'. Why is it called and sankhara satta-loka-loka? When
appear clearly on all human beings, gods, and
brahma-whether they be sad?
Buddha answered questions posed by the god Hemavata
to explain the strength of six ajjhattikàyatana, (the senses
consisting of: eyes, ears, nose, tongue, body and mind,)
and six bàhiràyatana (objects of senses, namely: shape, sound,


smell, taste, touch, and ideas in mind), respond (with
saying the following verses):
Chasu samuppanno locomotive;
chasu kubbati santhavam.
Eva Channam upàdàya;
chasu vihannati locomotive.
Hemavata gods, when six ajjattikàyatana (parts of senses)
and six bàhiràyatana (external objects) is clearly a born again,
both natural-satta-loka-loka and sankhara reborn.
(In terms of absolute reality, paramattha Dhamma, Satta-loka
means that groups such as human beings, gods, and
Brahma is a combination of twelve Ayatana, basic,
namely: the internal six-eyes, ears, nose, tongue, body and
mind-and six external-forms, sounds, smells, tastes,
touch, ideas thoughts. Without the presence of twelve ayatanas this,
there will not be called as human beings, gods, and
Brahma. In paramattha Dhamma, sankhara-loka means the object-
objects such as fields, land, gold, silver, rice, and others. That
consists of only six external ayatana. Without these six are not
there called sankhara-loka of inanimate objects. By
Therefore, the Buddha replied, "Chasu samuppanno locomotive," "when
six internal and six external ayatana reborn, two
realms callous creatures and natural objects
conditioned the dead-born again ').
Hemavata god, in relation to six internal and ayatanas
six external Ayatana, all-human beings, gods, and
brahma - closely linked to the attachment and view
wrong with the idea of ​​"I" and "mine." (All
-human creatures, gods, and Brahma, who were close friends
with craving and wrong view considers "I,"
"Others," "male," "woman," "farm," "land," and so on
another as "I" and "mine" which is a combination of
Ayatana six internal and six external sense ayatana
Paramattha Dhamma. This is true. Consider the eye
is the "I" and "mine," because friends with attachment


and wrong views; think the ear is "I" and
"Mine," because friends with the attachment and view
wrong; so is the nose, tongue, body, mind,
and also with respect to forms, sounds, smells, tastes,
touches such as the hard and soft, hot and cold, and others,
and ideas in mind. Thus the meaning of the answer
Buddha "chasu kubbati santhavam," "In the six internal ayatanas
and six ayatana ekseternal all-human creatures, gods, and
brahma-is closely linked to craving and views
wrong with the idea of ​​'I' and 'mine'. ")
Hemaveta god, after six ayatana inter nal and six
This so-called external ayatana Satta-loka-loka and Sankhara.
(In connection with the twelve Ayatana, which has been described,
objects called 'human', 'god', 'Brahma', 'creature'
(= Satta-loka) and objects such as' farm ',' ground ', rice',
'Rice', and others (= sankhara-loka) appears clearly.
Thus in order to understand.)
Hemavata god, when the six internal and six ayatanas ayatana
External appear clearly (or, with respect to twelve
This ayatana) all-human beings, gods, and Brahma-become
suffer. (According âdittapariyàya Sutta, sermons fire, twelve
basis of eleven kinds of fire burning with the sport, sin, moha, and so on
another. From the perspective of the Dhamma paramattha, Satta-loka-creatures-
living beings, humans, gods, and Brahma-only
Ayatana twelve, six internal and six external. This ayatanas
constantly burned by the fire eleven. Due ayatanas,
then there is fire, because there is fire, then there is suffering.
If no Ayatana, no fire: if there is no
fires, then there is no suffering. That's why Buddha
replied, "Chasu vihannati locomotive," "When the six internal ayatanas
and six external ayatana appears clearly (or, in connection
with twelve ayatana this), all-human creatures, gods,
and Brahma-be suffered ").
Furthermore Hemavata god, because it can not remember
obvious short answer given by the Buddha (like Chasu


samupanno locomotive and so on), which explains the two
Ayatana twelve, the question he asks about the circle
suffering, and because they want to know the sequence of twelve
Ayatana and his opponent is contained in the answer of the Buddha,
say the following poem to ask about the circle
suffering and the end of the circle of suffering):

Katamam upàdànam tam;
Yattha vihannati locomotive.
Niyyànam pucchito bråhi;
katham pamuccati Dukkha.
Buddha the Great, (when, according to the answer 'Chasu locomotive vihannati)
-human creatures, gods, and Brahma-become
suffered because of the six ayatana (or, with respect to
six ayatana this), is six, the cause of suffering in
creatures? (With this, Dukkha Sacca (Truth About
Dukkha) asked directly; by asking about
Dukkha Sacca, Samudaya Sacca (Truth About Causes
Dukkha) also asked at once.
Are the factors that can lead to Liberation
from the circle of suffering? How do I (or, Dhamma
remarkable if), which can liberate from the cycle
suffering? May the Venerable Buddhist who has been questioned
about how to be free from the cycle of suffering
help us by providing the answer. (The third line of
This poem asks about Magga Sacca (the truth of the Way
leading to the cessation of suffering); by asking about Magga
Sacca, Nirodha Sacca (Truth About The disappearance of Dukkha) also
Asked at a time.
When asked about the Four Gods Hemavata Truth
Noble Dukkha Sacca and by mentioning the Magga Sacca
direct and Samudaya Nirodha Sacca and Sacca is not
directly, the Buddha spoke the following poem to answer
according to questions asked by the god Hemavata:


Panca kàmaguna loke;
manochattha pavedika.
Ettha chandam viràjetvà;
evam pamuccati Dukkha.
Hemavata god, I, the Buddha has clearly demonstrated
five kàmaguna (sensual pleasures), namely: forms, sounds,
smell, taste, and touch the mind as the sixth
in this world. (By mentioning the word 'mind' in line
This second poem, manàyatana (organ of mind) is described in
directly, and by teaching manàyatana, dhammàyatana
(Objects of mind) are also taught directly. With five
kàmaguna ie: forms, sounds, smell, taste, and touch,
five ayatana (object) is taught directly, namely: the object shape,
sound object, the object of smell, taste objects, and objects of touch, and with
teach the five objects of sense, five recipients also taught
ie, eyes, ears, nose, tongue, and body. Thus, in
The first two lines of this stanza, six internal (ajjhittikàyatana) and
six external (bàhiràyatana)-all twelve-taught;
Ayatana-ayatana can also be called upadana, attachment, which
satta-loka form of suffering.
Hemavata god, attachment and craving (tanha-Chanda)
as a group of twelve ayatana cycle of suffering and
The Truth About Dukkha, shall be cut off and destroyed
in total. (To remove and destroy, first-
all should be able to distinguish whether the groups
life, as a basis, or as elements, or
brief as the mind and body. They have to do meditation
Clear view, Vipassana, by conducting tests on three
characteristics. Annihilation and destruction will eventually be achieved
Partly through the view that culminated in the Fruit
Purity of Arahatta). By eliminating and destroying
one becomes freed from the cycle of suffering. (Through
last two lines of this poem, the question of the end of the circle
Missed suffering, and Magga Sacca also described. Samudaya
Sacca and Sacca Nirodha also considered to have been missed because it has been
mentioned in the previous question in this poem. With


In other words, the first two lines of this poem describes the Dukkha
Sacca; with Chanda-body terms in the last two lines of verse
This explains the Samudaya Sacca. The word comes virajetvà
of viràga which is Nibbana, the end attachment
is Nirodha Sacca. The word "Thus" (evam) explains
Magga Sacca about, because it contains the meaning of
how to practice the Eightfold path that leads
on Freedom of the sufferings of Samsara. Thus, four
Truth is expressed by the Buddha in verse.)
Thus the Buddha shows the way out (Niyyàna) which
remarkable, which is the Eightfold Way as a tool for
vatta out of Samsara. And then, he intends to
summarizes his answer about the Dhamma Niyyàna
"Ordinary language," the Buddha said the following verse:
Etam lokassa niyyànam;
akkhàtam yathàtatham vo.
Etam akkhàmi aham vo;
evam pamuccati Dukkha.
Hemavata god, I have given this tool in the form
Road Eightfold Path, which can carry out of the world
(Conditioned) in the three realms, tedhàtuka (sankhara) workshop that is
Kamadhatu, natural sensual pleasure, Rupadhatu, natural forms,
and Arupadhatu, nature is without form. Because there is a way out of
only with the help of the circle of samsara Eightfold Way
and because there is no other way (though you asked a thousand
Kali) I'll just tell you that the Way Berfaktor
Eight is the only Dhamma is best to come out
from the circle of samsara. (Meaning: I will not teach what
others). (Or,) because there is liberation from the cycle of samsara only
through the Eightfold Way and because there is no other way
to be liberated, I will only discuss the Way Berfaktor
Eight as the best release of Dhamma
samsara circle so that you, who have attained the Path and Fruit
low, can reach higher. (To say:
I will not teach the opposite to you.)


Thus, the Buddha Dhamma sermon concludes
His perfectly expounded, with Arahatta-Phala as
peak. At the end of the sermon, the two god-Sàtagira and
Hemavata, reaching Fruition-Phala together with a thousand
god yakkha their followers. (They all become Sotapanna
Ariya, 'Stream Winner Excellency').
Hemavata gods, as beings who naturally have
respect and devotion to the Dhamma and the
has now reached Sotapanna noble, not satisfied with
Dhamma beautifully expounded by the Buddha is perfect in
words and the meaning and spirit, and still wish
to explore the two causes, namely, Sekkhabhåmi Dhamma
(Noble Cause to be low) and Asekkhabhåmi
Dhamma (cause to become Arahanta), ask
Buddha by reciting the following verse:
Ko su'dha tarati Ogham;
ko'dha tarati annavam.
Appatitthe anàlambe;
sidati gambhire ko na.
Buddha's Noble, who, who possess those virtues in
world, capable of crossing the vast ocean of water
four flood? Who, who possess those virtues in the world
This, which is able to cross the ocean deep and wide from
Samsara? Who can survive without drowning in
an infinite ocean of samsara which is without
foothold on the bottom and there is no place to hold
on it? (Sekkhabhåmi asked at the first two rows of
This poem and Asekkhabhåmi in the last two lines).
Then the Buddha spoke the following poem to answer
Sekkhabhåmi raised questions about the two lines
The first verse is:
Sabbadà silasampanno;


pannàvà susamàhito.
Ajjhattacinti satimà;
Ogham tarati duttaram.
Hemavata god, a monk, who has a morality in every
time (without committing, but with care
comply with all hearts even at the cost of his life);
who also has knowledge of temporal and non-
worldly (lokiya and Lokuttara); a solid upacara samadhi
(Initial concentration) and appanà Samadhi (deep concentration);
through Vipassana ¥ Ana ​​(Wisdom view Clear)
constantly meditate by reflecting on the group-
the mind and body called Niyakajjhattha and
observed three characteristics; who have attention (sati), which
allowed to undergo Three Exercise (sikkhà) ie Sala,
Samadhi, and Panna uninterruptedly: he-who has three Sikkha
Sala namely, Samadhi, and Panna-able to cross the ocean water
of four floods, which is hard for ordinary people.
After the Buddha's answer with respect to members of fish
Sekkhabhåmi, He spoke the following poem to answer
about Asekkhabhåmi:
Virato kàmasannàya;
Sabba-samyojanàtigo.
Nandibhava-parikkhino;
so gambhire na sidati.
Hemavata god, a monk who had distanced themselves from
all perception, which is accompanied by attachment to objects
sensual pleasure; who have decided and get rid of
rope ten bonds through the four Road; which three types
attachment and the three realms of life, all of which are called
Nandi, has dried up; which has become Arahanta; having
all these qualities, will not sink in the ocean of samsara
that without a foothold in the bottom and there is no place for
hold on it. (He was fully reached the mainland
Sa-upadisesa high Nibbana because kemelekatannya has expired


height and reach land in respect of Nibbana Anupadisesa
with the end of the birth. So he landed with
safe and comfortable, and he will not drown.)
Both Gods Yakkha Return After Singing praise
Furthermore, looking at his friend Dewa Dewa Hemavata
Sàtàgira a thousand gods and their followers with a full yakkha
joy and satisfaction, and sang the following five-stanza poem
to praise Buddha. Together with his friend Lord
Sàtàgira and a thousand gods yakkha their followers, he prostrated
to the Buddha with great respect and devotion,
then go home. Five-stanza poem of praise is as
follows:
Gambhirapannàm nipunatthadassim;
akincanam kàmabhave asattam.
Tam passatha sabbadhi vippamuttam;
Pathe dibbe kàmamànam mahesim.
O friends noble god, look with your eyes
yang jer nih, Gotama the Buddha of the Family, which has
analytical discretion with respect to matters of deep
such khandha, and others; that carefully to see
importance of the questions posed by those who
intelligent; who do not have even the smallest of the seven crime
although that is: greed, hatred, ignorance, arrogance,
wrong view, evil deeds, and defilements and who had not
attached to the twelve elements of the senses and the three realms of existence;
who have complete freedom from the shackles of desire
towards objects of sense as khandha, Ayatana, and others;
capable of running up and down the streets of heaven eight
achievement, and who has found such noble qualities
implementation of the rules of morality, Sala.
Anoma-nàmam nipunatthadassim;
pannàdadam kàmàlaye asattam.
Tam passatha sabbavidum Sumedhàm;


Pathe Ariye kamamànam mahesim.
O, my noble friend god, look with your eyes
clear, from the Family Gotama Buddha, who has a nickname out
usual in connection with properties that never subsided as
Sammasambuddhas, achievement Enlightenment, and others;
who carefully look at the importance of the questions
put forward by those who are intelligent; spreading
exceptional knowledge by providing guidance with
melodious and pleasant voice that listeners
can easily understand; who have no attachment,
lust, and the wrong view about "I" and "mine"
against various objects of sense; who knows all things are
analytical; who has knowledge of Perfection
that form the basis for the Omniscience; capable of running
up and down the streets of heaven eight achievement, and who
have found a noble qualities such as the implementation of the rules
morality (sãlakkhandha).
Sudittham vata no ajja;
suppabhatam suhutthutam.
Yam addasàma Sambuddham;
oghatinnam anàsavam.
O my friends the glorious god, we are fortunate to be able to see
Buddha with our own eyes so it can finally reach
Roads and fruit; Buddha who had crossed the ocean water from the
four floods and had to relieve the four waves (àsava).
Our view of the Buddha, the luck we can see
this man, really happened today! Like the arrival of dawn
leave all the shadows and stains behind really
has happened! Indeed today we wake up from sleep, wake up from
sleep greed, hatred, and ignorance.
Ime dasasatà yakkhà;
iddhimanto yasassino.
Sabbe tam Saranam yanti;
tvam no satthà anuttaro.


Venerable Buddha is like the great light of the sun,
semua giant heaven has gained an inner strength
virtue of their past; which has many
good luck and followers; numbering a thousand, with
their bodies into which the spirit of seeking protection
non-worldly, come to you along with us to find
protection for sure You are the shelter.
You are the Supreme Master unequaled that helps
and teach us so we can build a castle
The first wonderful for those who have achieved glory.
Te mayam vicarissàma;
gama nàgaåm dragon weapon.
Namassamànà Sambuddham;
Dhammassa sudhammatam ca.
Venerable Buddha is like the great light of the sun,
(From today) we will all travel from one village paradise
to the village of Paradise, from one mountain to mountain paradise paradise
others, to announce, as the reader notices,
inviting people to walk on the path to Nibbana and
sing praise to Greatness Triple Gem; we will
announced with a bow to the greatness of Buddha
dirangkapkan hands above our heads and our devotion
full of joy to the true Buddha, King of the Three Realms and
filled with the qualities and characteristics which are uncountable of
and also to the greatness of the Dhamma, a good way out of
circle of suffering, ten courses consisting of four Road,
four fruit, Nirvana, and Dhamma.