Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Practice teaching of Moral Perfection
(At each occurrence of the Buddha, usually will appear a
monk who tried to practice Moral Perfection
(Moneyya). At the time of our Buddha whose the highest in three
nature arise, monk asked the Buddha about
moneyya practice and practice it, is Bhikkhu Nalaka
(Nephew of The recluse Kàladevila). The story about the youth
Nalaka who became recluse even before the advent of Buddhism
previously described.)
Buddha (previously described) gave a sermon
Dhammacakka at purnama night in the month âsàlha and
cause eighteen crore brahma together with
Venerable Kondanna Thera achieve freedom, and on the day
fifth after the full moon night, the Buddha taught
Anattalakkhana Sutta (Teachings on the Law of No-self)
Pancavaggiyà and cause them to penetrate the fruit
Kearahattaan. And on the seventh day after a night of full moon in the month
âsàlha, the god who was among the audience is listening
sermon Dhammacakka who want welfare Yang
Nalaka Noble told him that the Buddha had
emerged and has delivered a sermon Dhammacakka, said:
"His Majesty Nalaka, Buddha has delivered the first sermon
Dhammacakka in Isipatana in Migadāya! Buddha even look at
between humans, gods, and Brahma! "
Since he became a recluse thirty-five years ago, Yang
Nalaka had been awaiting the appearance of noble Buddhist, he has even
leave exercise performed as hereditary
soaking in water, with reason, "If too many baths
in water, the ears will be damaged. If the ear is damaged, the words
Dhamma can not be heard. "Hearing the news of the gods
, he became excited and thought, "The time has come for
What are advised Uncle Kàladevila, the sage to me. "
Then on the seventh day after a night of full moon in the month
âsàlha, he left and walked toward Migadāya Himavanta.
On arriving there, he saw the Buddha sitting cross-legged on the
magnificent seated Buddha was expecting his arrival,
"Nalaka recluse will arrive today. I will teach the practice
moneyya him. "Nalaka overwhelmed by the conviction and
extraordinary devotion, so he respectfully prostrate
to the Buddha and asked the two stanza poem follows:
Annatametam vacanam;
Asitasa yathatàtham.
Tam tam pucchàmi Gotama;
Sabbadhammàna pàragum.
Anagàriyupetassa;
bhikkhàcariyam jigisato.
Muni puttho pabråhi me;
moneyyam uttamam outages.
Family Honor of Gotama Buddha! I have proved
himself that the words spoken to me thirty-five
years ago by my uncle, is a true ascetic Kàladevila
(Now I can see with the eyes of the Buddha's head
itself). Therefore, (to learn and practice) let me
ask thee, as the Buddha, who has been at the beach
across and mastered the Dhamma in six ways!
Buddha's Noble, Wise (Mahamuni), many times higher
in terms of properties compared with the five wise (Muni)!
Teach me the Way towards the achievement of the Four Noble Magga
Nana by a hermit who had been let go forth and last
live only from the alms.
Furthermore, the Buddha taught His Majesty exercises Nalaka
moneyya in detail in the twenty-third stanza begins
with 'Moneyyam upannissam te! "
(Here, moneyya Four Magga Nana means. In particular, Arahatta-
Magga Nana called moneyya. So, it should be understood that
towards achieving the noble exercise of so-called Four Magga Nana
Moneyya patipada)
(1) Moneyyam upannissam te;
dukkaram durabhisambhavam.
Handa pavakkhàmi te nam;
daho santhambhassu bhava.
My son Nalaka! I, the Buddha, will teach and make
Moneyya patipada clearly understand that not only is difficult to
trained even with a very tough effort but also difficult
to plunge into it. (The point is: Nalaka, my son!
Moneyya patipada whom you ask is a type of exercise
very difficult in practice and difficult to achieve due to be trained without
kilesa appearance in the mind and the spirit of a solid
since someone still living in the mundane (puthujjana).
My son Nalaka (get ready!) I, Buddha, will teach
Moneyya patipada you clearly. (You, my Son, have
virtue (kusala) that has been collected). So thou, my son,
practice in earnest and without compassion for
themselves in effort (viriya) to train what is difficult
done.
(2) Samanàbhàgam kubbetha;
akkutthavanditam game.
Manopadosam rakkheyya;
saint anunnato care.
Nalaka My child, you should treat (everyone)
in towns, villages and hamlets with the same regardless
hate and no love no matter whether they
in anger or hurt them prostrate in
before you with respect. Someone who underwent
holy life must be vigilant against hatred (because hurts
or treated cruelly). You should try to
do not be arrogant at all because it is treated with
reverence and devotion. (What he meant was:
You should check your anger when people in the city-
cities, villages or hamlets insulted and hurt.
You do not become excited and proud even if a
king kneel in front of you with respect. You must
treat them equally without rancor
and without feeling like, whether they are insulted or
respect.)
(In this stanza, the Buddha taught about how to let go
kilesa which appeared in towns and villages.)
(3) Uccàvavà niccharanti;
Daye aggisikhåpama.
Munim Nàriyo palobhenti;
palobhayum na ta tam su.
My son Nalaka, in the woods as well, various objects
burns like blazing fire can occur. (Or, when
forest fire, blazing in various forms, such as
flame with or without smoke, flame blue, yellow, and
red, large or small, etc.; as well as in
forests are the objects of sense, some frightening and
some nice, some nasty and some
confusing, like humans, giants, lions, tigers, various
species of birds, a variety of sounds they made, fruit-
fruits, flowers. (Among the various types of objects of sense which
This appears) some women come to have fun
in the park and in the forest, the women gather
firewood, picking flowers, picking vegetables and fruits,
tends to lure the monk who wanted to be alone with
smile, jeers, tears and inappropriate clothing.
Do not be tempted by the women, Children
Ku. (The point is: Trying to control himself in order to
not captivated by the women.)
(In this stanza, the Buddha taught about how to let go
kilesa that appears in the woods.)
(4) Virato methumà Dhamma;
hitvà paropare kame.
Aviruddho asàratto;
pànesu tasathàvare.
(5) Yathà aham tathà ete;
ete yathà tathà aham.
Attànam upamam katvà;
na na haneyya ghàtaye.
My son Nalaka, besides getting rid of all kinds of sensual objects
(Kama àràmammana) good or bad; thou, my son, too
should stay away from sexual relations. You should not maintain
feelings of hatred towards other groups and you
should not be tied to love and his own gang;
and put yourself as a role model, "Like me,
these creatures want to live long, do not want to die;
they want happiness, not misery. Like
them, I also want a long life, do not want to die,
wants happiness, not suffering, you should not be
kill or hurt puthujjana, Sotapanna, Sakadagamin,
and anagamin not yet freed from tanha (tasa satta), and
Arahanta which is free from tanha lobha (thàvara satta). And
you should not tell others to kill or
harm other creatures.
(In these verses to the Buddha taught the practice of moral
self-control (Indriyasamvarasila) with the phrase, "hitvà
kame paropare, get rid of all kinds of objects of sense which
good or bad. "Buddha taught the rules
basis (Pàtimokkhàsamvarasila) which must be complied with by the
monks, with the next words that started from abstinence
sexual intercourse and abstinence from killing.)
(6) Hitvà icchanca lobhanca;
Yattha satto putthujjano.
Cakkhumà paâipajjeyya;
Tareyya narakam priest.
My son Nalaka, lay people are still bound to the four
needs-robes, food, shelter, and medicine
which is the object of sensual pleasure for the hermit. You,
My son, should get rid of desire (icchà) against four
needs-robes, food, shelter, and medicine,
sensual pleasure object for the ascetic before obtained; if it has been
obtained you must get rid of greed (lobha) that
preclude a desire to return objects mendanakan
this. As someone who has the eye of wisdom, thou
should try to train Moneyya patipada has taught,
being taught, and which will be taught. If you are diligent
practice, you will be able to overcome the attachment to the four
needs, which can lead to livelihood is not
true (micchajiva).
(In this stanza, the Buddha taught the practice of pure moral life
('Âjivapàrisuddhisilà') with an emphasis on the elimination
attachment and attachment of four needs).
(7) Anådaro mitàhàro;
appicchassa alolupo.
Sada icchàya nicchàto;
aniccho nibbuto Hoti.
My son Nalaka, a hermit who want to train Moneyya
Patipada should have that skinny belly (by eating four
or five fewer bribes than food fund should be
he received; (dhammiyaladdha). (It is not enough just to
consuming four or five fewer bribes), but you must
eat after pondering the benefits and disadvantages of food
are eaten (paccavekkhanà). (Still not enough anymore) you
should have four kinds of satisfaction which is the desire
slightly or not at all, namely: (1) has a slightly
or no greed of four needs (paccaya
appiccha), (2) have little or no desire for people to
others know that you are practicing the exercise
noble (dhutanga appiccha), (3) have little or no
desire for others to know that you have
extensive knowledge and study the scriptures (pariyatti
appiccha), (4) have little or no desire for people to
others know that you have penetrated the Dhamma extraordinary
Magga-Phala (adhigama appiccha). (Still not quite) with
Arahatta-Magga you should try to eliminate
desires (tanha). When you have been freed from greed
and clinging (tanha loluppa) you will be a
that is free from lust and excessive clinging (icchà
lobhatanhà) against the four requirements is not like a
overwritten constantly hungry and you will not starve
(Kilesa). Without this suffering you will appear as
one in which all the heat kilesa has been extinguished.
(In this stanza, the Buddha taught the rules with respect to
Paccayasannissita needs Sila (Or, the rules regarding
with the ownership of objects needs paccaya-paribhoga
Sila) which begins with knowledge of the food that is not
Excessive (Bhojane mattannuta))
(8) Sa Pindacàram caritvà;
vanantamabhihàraye.
Upatthito rukkhamålasmim;
àsanåpagato Muni.
(9) Sa Jhànapasuto diro;
vanante ramhito siya.
Jhàyetha rukhamålasmim;
attànamabhitosayam.
My son Nalaka, a monk who practiced Moneyya
Patipada go straight to his residence in the forest after
collect alms (and after eating his food),
(Do not linger to chat with people, and others).
A monk who practiced Moneyya patipada must
still sit under trees or in their own place (after
up in the woods).
(Here, what is meant by the words, "After
collect alms "is Pinóapàtà dhutanga.
A monk who practiced Ukkatthapinóapàtàdhutanga
also must practice Sapadànacàrika dhutanga, Ekasanika
Dhutanga, Pattapindika dhutanga, Khalupacchàbahttika dhutanga,
Ticicarika dhutanga, and Pamsukålika dhutanga, and six
Dhutanga is also included in the definition of the words.
(Which meant in the words, "It should go straight home
to his residence in the forest "is Arannikanga dhutanga. That
intended in the words, "must remain seated under a tree
or in residence "is Rukhamålika dhutanga and
Nesajjika dhutanga. Because the ten practices taught dhutanga
order, three dhutanga, namely: Abbhokasika dhutanga,
Yathasanthàtika dhutanga, and Susana dhutanga, are also described.
Thus, the Buddha taught in the temple of thirteen dhutanga
Nalaka this to Thera.)
My son Nalaka, a hermit who coached thirteen dhutanga
and train Moneyya patipada should attempt to penetrate
Lokiya jhana which has not penetrated and train control,
the five skills (vasibhhàva) in the jhana Lokiya
has been achieved. Then reaching deep concentration
(Appanà samadhi) he should rejoice in the quiet woods
away from the hustle and bustle of human voices. (It is not enough
by simply practicing jhana Lokiya only). He must be a resident
under a tree in the woods and rejoice in Jhana
Lokuttara connection with Fruition-Magga, and others.)
(In this stanza, the Buddha teaches happiness resides
in the forest with a great effort to train Lokiya jhana
and Lokuttara and Arahatta-Phala.)
Majesty Nalaka, hear this sermon became very enthusiastic
to immediately enter the forest and even practicing patipada
without eating. It is not possible to practice the Dhamma without
eat. True, he is practicing the Dhamma without eating
will not live long. Someone has to find food
without developing kilesa. Therefore, looking for food
without developing kilesa is the correct action
Sasana. So, to teach the practice of collecting funds
His Excellency Nalaka food and with a view to
convincing, "In the coming days, you may enter
towns and villages to collect alms, but do not
to appear kilesa. "Buddha said six stanza poem
following which eventually took him through Arahatta-Phala.
(10) Tattoos ratyàvivasàne;
gàmantamabhihàraye.
Avhànam nàbhinaandeyya;
abhihàranca gàmato.
My son Nalaka, when the practice Moneyya patipada (go to
his residence in the woods after collecting alms)
ended, on the following days also, the ascetic must go
to villages to collect alms. After a night
passed and morning came, however, before leaving to raise funds
food, he must perform the tasks that must be done in
place of residence or in connection with the environment Vihara
(Cetiyangawa vatta), and others, and observe the physical body
(Rich) and mind (citta), solitude (Viveka), must practice meditation
on the way to and from collected funds
food from the village.)
After arriving in the village, you can not have fun and receive
foods that are offered by invitation, "Your Majesty!
Please come and eat at our house, "(ie: offering
received food while thinking and in doubt,
"Is this house will give me food or funds
not? Is the food good or not good didanakan "(If
in terms of the funders took the bowl and fill it
to the brim, you should receive the funds by
aim to practice the Dhamma. This does not result in anything
dhutanga in practice. However, you should not enter the village
in order to obtain food such funds.)
(Alms-food with a variety of food dishes
provided by the funders to the hermit Moneyya without
first invited to his home after he entered the
village and before he collects alms from house
home called abhihara food. Not a bit of money
The food may be accepted (although submitted in
hundreds of dishes). (The point is that the food fund should be
obtained from house to house)).
(11) Na gamamagàmma munis;
kulesu sahasà care.
Ghàsesanam chinnakatho;
na vàcam payutam bhane.
My son Nalaka, when an ascetic who practiced
Moneyya patipada entered the village, he should not be gathered with
funders of men and women who are not comparable in
Sasana in terms of prosperity and misery. He must be
like a fool and did not provide comments or gestures
for the purpose of obtaining alms.
(12) Alattham yadidam Sadhu;
nàlattham kusalam iti.
Ubhayeneva so Tadi;
rukkham vupanivattati.
My son Nalaka, when an ascetic who practiced
Moneyya patipada entered the village and raise funds
food, he should think that the "Great" when he received
of food funds even in very small ones,
and that "Not too bad" if he does not get funds
food at all and he should not be affected by receiving
not receive food or funds. By having Tadi Guna
(The quality is like the earth, namely, patience; quality like
mountains, namely, determination and tenacity) he had to leave
home of the funders. (With Equanimity, without
feel hate or love for receiving or not receiving
food funds, like someone looking fruits approached
tree and then leave the tree without getting
like it or not because of getting or not getting
fruits.)
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