Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
D. Fifteen Action (Carana) and the Five
High Inner Ability (Abhinnà) and Its Components.
As well as contemplation described earlier, fifteen
action (Carana) and five high mental ability (Abhinnà) and
its components also form the basis for parami.
Fifteen acts are:
(1) Living the precepts (Sila samvara).
(2) Closing tightly with the full attention of the six sense doors
ie, eyes, ears, nose, tongue, body, mind so
there are no bandits in the form of evil can happen
(Indryaesu guttadrata).
(3) Eat adequately (Bhojanamattanuta).
(4) Within six part time (24 hours) a day, ie, morning, noon,
afternoon, the first night watch, second night watch, and the last
night guard, sleep only at the second guard night, and meditate
only in the two-sitting posture and walk for five sections
other time.
(11-11) seven virtues: faith, caring, sense of shame in
doing evil deeds, the fear inflicted
evil, study hard, effort and wisdom.
(12-15) Four levels of jhana (first, second, third, and
fourth).
Of the fifteen Carana, the components of the first four are
of the thirteen ascetic practices (dhutanga *), and
other virtues such as having little need, it's easy to feel
satisfied, and so on.
(* Note: dhutanga described in Visuddhimagga: (1)
robes patches, pamsukulik'anga, (2) wearing
only three robes, tecivarik'anga; (3) gather around
alms pindapàtik'anga, (4) does not pass through a particular home
in the course of collecting alms, sapadànik'anga;
(5) eat in one sitting, ekàsanik'anga; (6) eating only
of the bowl, pattapintik'anga; (7) refusing all other
food, khalupaccha-bhattik'anga; (8) settled in the woods,
àrannik'anga; (9) settled under a tree, rukkha-mulik'anga; (10)
settled in the open, abbokàsik'anga; (11) settled in the
cemetery land, susànik'anga; (12) is satisfied with the residence
anywhere, yathà-santhatik'anga; (13) sleep in a sitting position
(And never lie), nesajjik'anga.)
Of the seven virtues (No. 5-11),
(A) Components of confidence are:
(I) contemplation of the Buddha (Buddhanussati);
(Ii) contemplation of the Dhamma (Dhammanussati);
(Iii) contemplation on Samgha (Samghanussati);
(Iv) Reflection of the Sila (Silanussati);
(V) Reflection on the generosity (Càganussati);
(Vi) Reflection on faith, morality, learning,
sacrifice and wisdom with the gods as witnesses
(Devatànussati);
(Vii) Reflection of the properties of Nibbana (Upasamànussati);
(Viii) Not associating with people who do not believe
(Lukkhapuggala Parivajjana);
(Vii) Associating with people who are friendly and confident
(Siniddha-Puggala);
(X) Recollection of the Dhamma that can generate
beliefs (Pasadaniya Dhamma Pacavekkhanà);
(Xi) The trend in generating confidence in all
posture (Tadadhimuttatà);
(B) Components of attention are:
(I) Attention and comprehension in seven movements such as, advanced,
backward, and so forth;
(Ii) Not associating with people who are lazy and inattentive;
(Iii) Associating with people who are attentive, and
(Iv) The trend in the development of attention in
all postures.
(C-d) The components of shyness and fear to act
evil is:
(I) Reflection of the dangers of evil deeds
(Ii) Reflection of the dangers born of woe
(Iii) the Strategy to support the characteristics of virtue;
(Iv) Not associating with people who have no sense of
shame and fear of evil deeds;
(V) Associating with people who have a sense of shame and
fear of evil deeds, and
(Vi) The trend in developing a sense of shame and
fear of evil deeds.
(E) The components of the study are:
(I) Work done prior to study;
(Ii) Good to ask;
(Iii) Having a good and practicing the Dhamma;
(Iv) The pursuit of knowledge without blemish;
(V) Mature faculties such as faith, and so on;
(Vi) Much of defilements;
(Vii) Not associate with stupid people;
(Vii) Associating with learned men, and
(Ix) The tendency to increase knowledge in all
posture.
(F) The components of the effort are:
(I) Reflection of the dangers born of woe
(Ii) Reflection on the benefits of hard work;
(Iii) reflection of the desire to follow the road
by the noble ones like Buddha, and others;
(Iv) Respect the food funds by devoting themselves to
practice of the Dhamma;
(V) Reflection on the noble legacy of good Dhamma;
(Vi) Reflection of the Supreme Master of the Buddha;
(Vii) Reflection on the Buddhist descendants of noble lineage;
(Viii) Reflection of noble friends in the Dhamma;
(Ix) Not associating with people who are lazy;
(X) Associating with people who are diligent, and
(Xi) The tendency to develop effort in all
posture.
(G) The components of the wisdom are:
(I) continuing to investigate the group's life (khandha),
runway (ayatana), and the elements (dhatu), and so forth,
of a person's body;
(Ii) purify the objects inside and outside the body;
(Iii) maintain a balance of two pairs, beliefs and
wisdom, effort and concentration, according to the statement
follows,
"Confidence will lead to excessive enthusiasm
excessive;
Excessive discretion would lead to pretense
pretense;
Excessive effort will lead to anxiety;
Excessive concentration will lead to boredom
(Mental fatigue);
But there is no such thing as excessive attention; "
(Iv) does not associate with stupid people;
(V) associate with the wise;
(Vi) the reflection of a profound knowledge of
subjects related to a subtle but clear
such as the senses, and so forth;
(Vii) the tendency to develop policies in
all postures.
(H) Components of the four jhana is:
(I) The first four Carana Dhamma starting from undergoing
precepts;
(Ii) The initial part of Samatha meditation, and
(Iii) Five skills (vasàbhava)
Through this Carana and Abhinnà, it is possible to achieve
holiness in the implementation (payoga suddhi) and purity in
character (Asaya suddhi). Through the implementation of the sanctity of one's
can provide funds in the form of safety (Abhaya dana)
to beings and the sanctity of a person's character
can provide material funds (amisa dana) and through both,
Dhamma funds (Dhamma dana) can be given.
Thus, it should be understood how Carana and Abhinnà
establish the conditions for parami.
Are Factors littering parami?
To the question, "Are the factors that pollute parami?"
in general the answer is: assuming parami as
"I," "mine," "me" because of attachment, arrogance, and
wrong view is the cause of dirty parami.
The answer is actually, (in each parami) is
as follows:
(I) thought to discriminate between objects
didanakan and among recipients of funds are
Perfection of Generosity dirty cause. (Bodhisatta
Perfection of Generosity is about to meet the need
provide without discrimination against any
he had and anyone who will accept it. He should not be
think about the quality of the objects that will didanakan
is, "It's too ugly to be given; this is too good
to be donated; "or think about the recipient,
"This man was an immoral; I will not
give him. "discriminating mind is
Perfection of Generosity cause it to be
impure.
(Ii) Thinking to discriminate among living
beings and between certain situations lead to gross
Perfection of Morality. (Perfection of Morality must
maintained despite the creature and the situation, by thinking,
"I have to avoid killing these creatures and that;
I do not have to avoid killing the creatures
other. I will undergo morality on this situation and that,
not in other situations, "a discriminating mind
This led to Morality Perfection becomes
pure.
(Iii) Thinking that the two types of sensuality: the object of sense (vatthu kama)
and sensual pleasure (kama kilesa), as well as three natural births
as something fun, and think that
end sensuality and birth as something that
unpleasant is the cause of his dirty Perfection
Removing worldliness.
(Iv) Wrong view of "I," "mine" is the cause
dirty Perfection of Wisdom.
(V) The mind is slow leading to laziness and
indolence and anxiety are the cause of his dirty
Perfection Enterprises
(Vi) A mind that discriminate between self and
Other creatures (my men and their people) are the cause
Patience Perfection dirty.
(Vii) Claiming to see, hear, touch and learn
but not seeing, not hearing, not touching and
do not know, or vice versa is the cause of his dirty
Honesty perfection.
(Viii) Assume that the precondition of Buddhahood, parami, CagA,
cariya is not useful, while his opponent is
Perfection is a cause of gross benefit determination.
(Ix) Think who benefits and who does not
(Who is friendly and who is not friendly) is
cause of its gross Perfection of Love.
(X) Differentiate between senses objects liked and not
Preferably encountered is the cause of his dirty
Equanimity Perfection
What Factors Purify parami?
To the question "What factors which purifies parami?,
the answer is: not destroyed and not be distracted by
attachment, pride, and wrong view, and (as has been
mentioned above) and do not have minds that discriminate
distinguish objects that didanakan and receiver-receiver
is the cause of pure parami.
True, parami can only be pure if it is not tainted by defilements
such as attachment, conceit, wrong view, and not
have thoughts on the quality of the objects didanakan
and receiver-receiver.
What Factors Contrary With parami?
To the question "What factors that are contrary to
Parami?, The answer is: by considering the
overview of all the factors that pollute parami, then all
factors that are not good is at odds with parami.
More detailed consideration is, attachment of the object
to be provided, and stinginess is contrary to
Dana parami; misdeeds (through body, speech, and mind)
is contrary to the Precepts parami. Glad to object-
objects of sense, sense pleasures, and birth is contradictory
with Nekkhama parami. Ignorance is contrary to
Panna parami. Eight situations inaction (kusita vatthu) that
mentioned above is the opposite of viriya parami. Not
tolerated because of greed or aversion, to object
desirable and undesirable is contrary to
Khanti parami. Not telling the truth (when properly
occurs) is contrary to the Sacca parami. Not able to
cope with the Dhamma as opposed to Perfection
(Not successfully train Perfection) is contrary to
Adhitthàna parami. Nine forms of hatred development
is contrary to the Metta parami. Do not see the
neutral feelings when meeting with the preferred object and
unwelcome is contrary to upekkha parami.
Further explanation:
(I) attachment to the object to be given (lobha),
feel unhappy about the recipient (sin), and
confused on philanthropy and its benefits (moha) is
Perfection of Generosity contrary, because
only with the absence of attachment, resentment,
and the confusion it is an act of generosity can
done.
(Ii) Ten bad deeds are contrary to
Perfection of Morality for the implementation of the Sila only
can be achieved if a person is free from thoughts, words, and
bad deeds.
(Iii) Removing the world is the noble deeds to
refrain from sensual pleasures, hatred against
other creatures, and folly; therefore craze will
sensual pleasures (lobha), hatred of other creatures
(Dosa) and ignorance (moha) is contrary to
Removing worldly perfection.
(Iv) the attachment, hatred, and ignorance blinding
creatures while return policy
See the power of the creatures that had been blinded. With
Thus the three factors are not these good causes blindness
is contrary to the Perfection of Wisdom.
(V) Because of attachment to someone become reluctant to perform
virtue; because hatred one can not do
good deeds, and because of the ignorance of someone can not
try on the right path. Only with one's effort
can do good without feeling reluctant, done
steadily and in the right way. Thus three
This is not good factor against Perfection
effort.
(Vi) Only with patience one can survive (from
tendency) of the greed of a preferred object or
hatred for objects that are not favored and can understand
without-self and the emptiness of natural phenomena:
Thus attachment, hatred, and ignorance
unable to understand the empty nature of phenomena is
contrary to Patience Perfection.
(Vii) Without prejudice certainly skew a person's honesty by
attachment because the services performed by others, or
by unhappiness because of losses caused by
others, because it is the truth does not apply in situations
so. Only someone with the honesty of the situation
face preferences or dislikes can be free from
prejudices skew caused by greed, or
by hatred or ignorance that prevents the truth.
Thus these three adverse factors are in conflict
Honesty with Perfection.
(Viii) With a determination one can overcome the pleasures and
displeasure of the changes in life and remain
was not deterred in fulfilling parami; thus
greed, hatred, and ignorance that can not be
conquer the change in life is contradictory
with Perfection determination.
(Ix) Develop Lovingkindness can fend off obstacles (in
the path of spiritual progress *); so bad these three factors
sourced from these barriers, is
contrary to the Perfection of Lovingkindness. (* Note:
obstacles in the path of spiritual advancement: obstacles totaled
five: (a) kàmacchanda, all forms of greed and
desire, (b) vyapàda, hateful, (c) thina-middha, laziness
and inertia, (d) uddhacca-kukkucca, anxiety and
remorse, and (e) vicikiccha, doubt.)
(X) Without Equanimity, greed on the object
preferred and hatred for objects that do not like can not be
stopped or destroyed, let alone see it with the mind
that balanced. Only if it has Equanimity,
someone can do it. Thus three of
These adverse factors is contrary to
Balance Perfection.
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