Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Six Prince Achieving Different Level
of Purity
Tathagata, (described previously) underwent a second vassa
at the Veluvana monastery, Rajagaha. At that time Venerable
Bhaddiya successfully attained purity level Tevijja Arahanta,
achieve three knowledge, Pubbenivàsa Nana, Dibbacakkhu Nana,
and Asavakkhaya Nana.
Venerable Anuruddha achieved eight achievement lokiya (jhana
Samàpatti) during the first vassa since he was ordained. With this
basic achievement, he further developed dibbacakkhu
Abhinnà, supernatural powers that enabled him to look into
thousand of the universe. One day, he went to Venerable Sariputta
and tell him (8-Dutiya Anuruddha Sutta, 3-Kusinara VAGGA,
Tatiya Pannàsaka Tikanipàta, Anguttara Nikaya).
"(A) Friends Sariputta, on Buddha Sasana, I have been able to
look at the thousand universe with dibbacakkhu Abhinnà;
(B) My effort attempt and steadfast, not decreased. Clear attention
and centralized, free from sloth; my body also quiet and
controlled, free from anxiety; my mind calm, centered on
one object.
(C) In addition to all this, I thought, through lack of clinging
and wrong view (tanha and ditthi) is still not free from
àsava grip (meaning, he still has not reached the sanctity
Arahatta). "
Venerable Sariputta said, "Friend Anuruddha, (1) When
you are controlled by the mind as you mentioned in the
The first statement, it is arrogance (which) appears
the inner man. (2) In connection with the second statement, it
is confusion (uddhacca) that appears in your mind.
(3) In connection with the third statement, that means you
attacked by concerns about the actions and mistakes of the
past (kukucca). I hope you, friend Anuruddha, for
escape of the three conditions of pride, confusion, and
concerns which controls just by thinking of your mind
Nibbana, Immortality (Amata dhatu). "
After studying meditation techniques from the Venerable Sariputta, Yang
Anuruddha Venerable Buddha to ask permission to go to the Kingdom
Ceti and in the bamboo forests in the east of the settled
Buddha, he began to practice meditation. He began practicing meditation
road for fifteen consecutive days (without lying).
Incredible suspense until he became tired and weak and did not
can survive and sat under a clump of bamboo in which
he continued with the eight thoughts of meditation contemplation
great being (Mahàpurisa vitakka). (10-Anuruddha Mahàvitakka
Sutta, 3-Gahapati VAGGA, Atthaka nipata, Anguttara Nikaya). After
reached seven of them, he became too tired to
tension on the eighth level. When the Buddha knew
this, the Buddha came into the bamboo forest and help
past the eighth level, by explaining Mahàpurisa
vitakka sutta is followed by four sermons Ariyavamsa. See
that these forests provide favorable conditions
(Upanissaya paccaya) to achieve the holiness Arahatta, Buddha
instructing him, "Anuruddha, continue your training
during the next vassa at this place, too. "After that,
Tathagata away with using iddhividha Abhinnà, and
in a moment arrives in the Forest near the town Susumàragira Bhesakalà
in the Kingdom Bhagga. Once there, the Tathagata convey
sermon about eight Mahàpurisa vitakka to the monks
who dwells in the woods.
Venerable Anuruddha stayed in bamboo forests during the
two vassa as instructed Tathagata and continued to practice
meditation and finally managed to reach the level Arahattatha-
Phala.
Yang Venerable Ananda
Yang Venerable Ananda listen to sermons delivered
by His Royal Highness Punna, son of a Brahmani named Mantàni,
which explains the emergence of "the concept of me" based on
the five aggregates (khandha) by contemplating the face
itself from the surface of the reflection mirror or a cup of water.
He also taught about Teparivatta Ananda Dhamma
associated with the three characteristics of anicca, dukkha, and anatta
of the five aggregates. As a result, after hearing
This sermon of Venerable Punna and ponder, Yang
Venerable Ananda reached Fruition-Phala and become
a Stream Winner (Sam, 2, 86-87).
Majesty Bhagu and Kimbila
After all Thera has attained Arahatta,
as described above, Venerable also Bhagu and Kimbila
practicing Vipassana meditation, until at last they reached
Arahatta purity.
Venerable Devadatta
Venerable Devadatta also practice meditation, but he only succeeded in
reach the eight jhana attainment Lokiya with strength iddhi
which is still within limits that can be achieved by a layman
(Putthujjanika-iddhi). (He was not a monk Venerable but
just ordinary monks with the power of jhana).
Giving Sermon Ambalatthika Ràhulovàda Sutta
Tathagata gives pretty much preaching to the novices
Rahula, namely: (1) Panha novices, (2) Rahula Samyutta, (3) Abhinha
Ràhulovàda Sutta, (4) The Supreme Ràhulovàda Sutta, (5) horn Ràhulovàda
Sutta, and (6) Ambalatthika Ràhulovàda Sutta we will discuss
this.
Once ordained as a novice Rahula, Tathagata
considering, "Young people tend to speak
without considering the propriety of words and whether the word-
he can be trusted, therefore, Rahula is still very
Young should be given advice and guidance. "Therefore He
called him and said, "My son Rahula, novices should
prevent himself from talking about things that are contrary
with the Roads and Noble Fruit; My son Rahula, you should
speak only those things that according to the Roads and fruit. "
Tathagata then continue to give sermon 'novices
Panha ', following the tradition of previous Buddhas. This sermon
delivered in the form of question and answer, containing a simple Dhamma
suitable for the novices, who presented sequentially with
points of the Dhamma from one to ten (Khu, 1.3).
Then, the Tathagata contemplate, "Young likes to lie,
by saying, 'I have seen it "(which actually is not
they see), and "I do not see it" (the actual
they see). "Rahula should be advised not to lie."
By using illustrations that are easily visible
usual form, four cups of water samples, two examples of elephant troops,
and one example of the mirror surface, he preaches the sermon
Ambalatthika Ràhulovàda Sutta (Ma, 2, 77).
Then the Tathagata preaches the 'Abhinha Ràhulovàda Sutta'
that teaches how to eliminate the attachment to
four needs, how to release the desire to
five sensual pleasures, and benefits of hanging out with friends
A good and sincere (Khu, 1.328).
Furthermore, the Tathagata teaches the Dhamma Rahula
entitled 'Rahula Samyutta' for ordering
to dispose of desire and attachment to the three natural
life (Sam, 1, 439).
Then 'Maha Ràhulovàda Sutta' taught to
Rahula instructed not to have thoughts
influenced by the physical nature of physical beauty (gehassita
chandaràga), by thinking, "I'm in shape
beautiful; my skin clean and bright "(Ma, 3, 83).
And 'horns Ràhulovàda Sutta' spoken just after he
ordained a monk, before the end of the first vassa,
to help him attain Arahatta (Ma, 3,
424/Sam, 2, 324).
It should be understood that among these suttas, place and time
right in the Sutta does not expound Abhinha Ràhulovàdaa
can be ascertained because the Tathagata expounded to Rahula
repeated at every opportunity, not noticing the time
and place.
Tathagata began to unfurl from the novice Rahula Samyutta
Rahula was seven years old until he received ordination
and start the first vassa.
Supreme Rahula Sutta was taught when he was eighteen years old
and still be a novice.
Horns Rahula Sutta was taught when he had received ordination
and start the first vassa.
Panha novices and Ambalatthika Ràhulovàda expounded Sutta
while still being a novice Rahula was seven
years.
Of all these sermons, Abhinha Ràhulovàda Sutta taught
as a handle on life which must be complied with for the rest of his life.
Rahula Samyutta sermon given to Rahula filled inner
with the knowledge view Clear (Vipassana Nana). Infinite
Ràhulovàda Sutta taught to scrape gehassita chandaràga.
Ràhulovàda horns Rahula Sutta taught after his ordination,
before the end of the first vassanya, to help
achieve holiness Arahatta after gaining maturity in
fifteen liberation factor (Vimuttiparipàcaniya). Novices
Panha taught to avoid saying the wrong (things
not useful in achieving the Road and fruit). Ambalatthika
Sutta was taught to avoid themselves from actions that lie
intentional (quoted from Mattha, 3 / 88, 89).
When the Tathagata was staying at the monastery in Rajagaha Veluvana
during the second vassa, and Rahula (a young novices)
Meditation was dwelling at the monastery Ambalatthikà, called
so because it is built near the mango tree in the corner
Veluvana monastery complex, and he lived in solitude
(Viveka).
(Like a thorn that has a sharp edge from start to grow,
as well as train young Rahula physical solitude, rich Viveka
and inner silence, citta viceka, since he was a novice
young age of seven years without being forced by anyone.
One day, on a cold night, the Tathagata, after exit
of state Samàpatti Phala, visited the monastery Meditation
Ambalatthika the novice Rahula. When Rahula saw
Tathagata came from afar, he prepared a seat for
Tathagata and water to wash the feet of the Tathagata. Tathagata sat
in the space provided after washing his feet (just
just to be friendly to receive service of a student
devoted since in reality, his legs are free from dust.)
Novice Rahula sitting in a place free from the six defects,
after paying homage to Buddha.
(1) Tathagata leaving less water in the basin after washing
His feet and said to Rahula, "My son Rahula,
do you see a little water in the basin Kusisakan? "
"Yes, Your Honor," replied Rahula. Then the Tathagata
explains, "Like a little water left in the basin,
so is the monk Dhamma is good and noble,
that eliminates the defilements, too little in the physical
and the mind of people who intentionally say
lies without shame. "So the lesson
first given by the Tathagata.
(2) Tathagata then poured out some water that he leave
in the basin, and asked, "My son Rahula, whether
you see me throw a little water? "" Yes,
Your Majesty, "replied Rahula. Then the Tathagata gives
The second lesson. "As I throw a little water in the basin,
so are people who deliberately lied
without feeling shame, throwing a good monk Dhamma
that eliminates impurities and noble mind. "Thus
Tathagata gives the second lesson.
(3) Tathagata then invert the basin, and
Rahula asked, "Did you see that I
reverse this basin? "" Yes, Your Honor, "replied Rahula.
Then the Tathagata explains, "My son Rahula, such as
an inverted basin, as well as those with
intentionally lied without shame has left
monk Dhamma is good and noble that eliminates
defilements. So the third lesson of the Tathagata.
(4) Then, the Tathagata reverse back basin
The upside down (remember that at that time, there is no drop
any water in the basin) and said to Rahula,
"My son Rahula, do you see this basin are not
containing one drop of water in it and therefore not
useful? "" Yes, Your Honor, "replied Rahula. Tathagata then
advise the fourth. "Like a water basin is the
does not contain a drop of water and thus not useful,
as well as within them without feeling embarrassed
deliberately tell lies, all to no avail,
and not a drop of good monks and Dhamma
noble eliminate defilements.
(5) (6) Tathagata, then, went on to explain his preaching
as follows, "My son Rahula, take a mundane example,
for example, an elephant of war belongs to a king. He fought
using the front legs and hind legs on
a battle. (It kills and destroys all
an enemy that can be achieved with the forefoot and
hind legs). He fought with the use
and front and rear body. (If there are
occasion, he hit an enemy with a defense barricade
the front or the back of his body). He also fought
using his head (ie, preparing an attack
or assault in any direction he has calculated and
taking the position back to gather strength and
then attacked with a vengeance. Sights elephant
war that stared with scary sharp thousands of soldiers
enemy and they become chaotic. He also utilizes
ears (eg, fending off enemies with arrows
ears and dropping them). He also fought with
using a pair of tusks. (He was wounded elephants, horses
as well as enemy soldiers with a pair of tusks). He also
take advantage of its tail. (He cut and injure his enemies
with a cane knife strapped to his tail). Yet
Thus he still tried to protect the trunk with
wrapped it in his mouth.
"By reflecting this king's act of war elephants, the
riders think, 'elephants are at war with the king's war
using a pair of forelegs and hind legs, and
using parts of the body front and rear. Also
using the head, a pair of ears and a pair of ivory.
And using its tail. But he protects the trunk
to put it into his mouth. This war elephants
not ready to sacrifice his life. "
"My son Rahula, at other times, the war elephant king
in battle (as described above) to fight
using the forelegs and hind legs ... and
so on ... he also fought with his tail.
By using the trunk as well, (lifting a piece of
wooden or iron sticks up high, then attack
and cripple the enemy as high as eighteen arms).
Seeing this act of war elephants, the rider thinks,
'Elephant King war was fought by using feet
front and back legs ... and so on ... he also
using its tail. It also uses its trunk. Elephant
king war has been ready to die. Now, no more
which will not be done by this war elephants. '"Rahula
My child, I say unto you, as well as for
people who lie deliberately without shame,
there is no evil deed that he dared not do. "
"Therefore, Rahula, thou must be determined, 'I
not going to lie, not even a joke or to
have fun 'and try to obey the three rules
exercise (sikkhà). "
Thus the Tathagata stressed the importance of distancing
themselves from the actions lie.
Tathagata continued: "My son Rahula, what are you
think about what's going Kunasihatkan this to you?
(You may answer anything). What are the benefits of a
mirror? "Rahula replied," In order for people to improve
her physical appearance when he saw the stains or defects in
reflection in the mirror. "
"Similarly, My son Rahula, the activity of deeds,
speech, and thought someone should do after
through observation and consideration of appropriate policy
that person. "With those words of introduction, Tathagata
preached a sermon that explains in detail
about how one should conduct
physical acts, how one should
speak, and how one should train
mind with great caution and only after
carefully consider the appropriate intelligence.
(A full description of this sermon can be read in the book
holy Tipitaka or translation). Here is an explanation
brevity.
When the will appear to perform physical actions,
speech or thought, before doing so, one must
consider, "Is a physical act, speech or mind
which may endanger kukehendaki myself, others or
both? Whether such actions may be actions
which can lead to increased bad suffering? "
If, after consideration, the desired action is
shown to harm oneself, others or both;
or it can be bad deeds that will add
suffering, one must attempt to avoid
physical actions, speech, and mind. Conversely, if after
consideration, the desired action is proved to be
endanger yourself, others or both, or can
a good deed that will add happiness (sukha),
the physical actions, speech and mind should be
done.
Similarly, in the process of doing bodily action, speech
or mind, one must consider, "What
I'm doing, I said, I think this is dangerous for
myself, others or both? What I'm doing
This is the bad actions can add to the suffering? "
If, after consideration, the act was in fact true
Thus, one should immediately stop committing
(not continue the act). Conversely, if, after
considered, it turns out that the act is not harmful to themselves
themselves, others, or both, but it is a good deed
which can add to the happiness and welfare, act
it should be continued vigorously and repeatedly.
After performing a physical action, speech and mind have
done, one must consider (such as
earlier), "Does a physical act, speech, and mind
I had done dangerous for myself, others or both?
Is the bad deed is a deed that can be
add to the suffering? "If proven so, if the act
was done in bad physical and speech recognition should
performed in front of the Buddha or a student wise,
honestly, clearly and unconditionally that the bad deeds of physical
and speech has been done. Then that person must
determined that the act was not repeated during the
future.
In connection with the bad things done through
mind, one must feel exhausted by the act of mind
, he should feel ashamed and disgusted with the thought.
The person must also train and determined that this action does not
reoccur in the future.
If after consideration, one finds that
physical actions, speech or mind does not endanger
oneself, others or both of them but a role in
bring happiness and prosperity, then the day and night
he would be happy and satisfied with respect to the virtue
and he must try harder to comply with three rules
exercise (sikkhà).
All Buddhas, Buddha Pacceka, and Noble Sàvaka during
past, future and present are already living the life,
will live, and are living with
In this way, consider the actions of body, speech,
and their minds and have been purified, will purify, and
is in the process of cleansing their actions, physically,
speech and mind.
Tathagata end of his sermon with the following words of advice
this, "My son Rahula, you should remember to always try
to purify the physical actions, speech, and mind with
consider and review and develop
determination to adhere to the three rules of practice.
(Here a question will arise regarding when and
where deeds of body, speech, and thoughts arise and
how the act can be purified and freed).
The answer is: Do not waste time; deeds
physical and speech conducted in the morning must be purified
and released immediately after a meal at which he sat in the place
he will spend the day.
The explanation: A monk is required to review the
offenses committed physically and sayings that have been
he did to others since the dawn until the time he arrived
where he would sit down to spend the day if he remembered
do bad to others physically or
utterance, he must admit to other monks, in a way
tells what he has done or explain the
case of violation. If it is free from the taint of deeds
worse, he will feel very happy and satisfied and will continue
are in a state of calm and happy.
With respect to acts committed through the mind, he
must be sanctified and set it free when traveling
collecting alms, with the reflection as
follows: When traveling to collect alms
today, emerged in me, because visual objects, and others,
forms of greed that weak or strong , anger or
ignorance? If he finds that such a thought appears
in him, he must be determined, "I'm not going to let
greed, anger, and stupidity of such emerging
again. "If there's no bad thoughts arising within him
(He will feel the joy and satisfaction.) he will remain
located in a calm state of mind.
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