tag:blogger.com,1999:blog-58329309404374664822024-03-13T16:02:07.648+07:00The Real Truth of LifeThe most complete English Tipitaka on the internet world. If you want to know what is the real truth of life and the essence / core teaching of Buddhaicykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.comBlogger1959125tag:blogger.com,1999:blog-5832930940437466482.post-40847656106734959832012-08-04T10:08:00.003+07:002012-08-04T10:17:14.852+07:00Laser Buddha in Thailand Pictures<h2 style="text-align: center;">
Laser Buddha in Thailand Pictures / Photos</h2>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEilAxu-f9p2L0PsdHXBVxlmD15kK960obg0wmitZZx5sFV35tchHpS6pzmPp_kOt7GHhVjsmo_gFVwYoSYgY69HgdGxKv-Jo3xvWJTzX9fEZAnb_XMbcUYsi18V1nmAou8qckQUhwf2LyA/s1600/laser_buddha_in_thailand.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img alt="Laser Buddha in Thailand" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEilAxu-f9p2L0PsdHXBVxlmD15kK960obg0wmitZZx5sFV35tchHpS6pzmPp_kOt7GHhVjsmo_gFVwYoSYgY69HgdGxKv-Jo3xvWJTzX9fEZAnb_XMbcUYsi18V1nmAou8qckQUhwf2LyA/s1600/laser_buddha_in_thailand.jpg" title="Laser Buddha in Thailand" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Laser Buddha in Thailand</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj93YWA-R6oJu-q6e4N8Sk_zRTWUaxEp20nP2fGkqCRPxZdvmJoko7NU0S1YrvnLjGWaasBsStlKNgmZyRYoxGhi9LlsZGvqOGvre1ROVBTQTJE8ra8XuvTI5uOzL-5Z_qpEnfMF6FSu_c/s1600/laser-buddha-in-thailand-2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img alt="Laser Buddha in Thailand 2" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj93YWA-R6oJu-q6e4N8Sk_zRTWUaxEp20nP2fGkqCRPxZdvmJoko7NU0S1YrvnLjGWaasBsStlKNgmZyRYoxGhi9LlsZGvqOGvre1ROVBTQTJE8ra8XuvTI5uOzL-5Z_qpEnfMF6FSu_c/s1600/laser-buddha-in-thailand-2.jpg" title="Laser Buddha in Thailand 2" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Laser Buddha in Thailand 2</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjt3JJfhGD-2Mq6WB2FAlCoFdWa9rQOvzRpdDdPntOpT3sreC4zK0ZHSPeiub2qT_Hh6VsA74cM8yt6PaV-txQUwRFWdjMtoShdRwhnYqRWVoWioDsBZAxvheVXryC7KW68tRtHXfS-0c/s1600/laser+buddha+in+thailand+3.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img alt="Laser Buddha in Thailand 3" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjt3JJfhGD-2Mq6WB2FAlCoFdWa9rQOvzRpdDdPntOpT3sreC4zK0ZHSPeiub2qT_Hh6VsA74cM8yt6PaV-txQUwRFWdjMtoShdRwhnYqRWVoWioDsBZAxvheVXryC7KW68tRtHXfS-0c/s1600/laser+buddha+in+thailand+3.jpg" title="Laser Buddha in Thailand 3" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Laser Buddha in Thailand 3</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjR5G0cnwklU7RyxdaQiWZhjItMgj0KeaN4YjgqlPreSZCnefmojIYOTz3VqsjL9oZsHXCcgJauwkE5hCBa1De1Jgn6rlrz8NedzqqGKGg9MZ9s2uW1tRB4CAwLI2m9p1g4fUZEbw2T1UY/s1600/laser+buddha+in+thailand+4.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img alt="Laser Buddha in Thailand 4" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjR5G0cnwklU7RyxdaQiWZhjItMgj0KeaN4YjgqlPreSZCnefmojIYOTz3VqsjL9oZsHXCcgJauwkE5hCBa1De1Jgn6rlrz8NedzqqGKGg9MZ9s2uW1tRB4CAwLI2m9p1g4fUZEbw2T1UY/s1600/laser+buddha+in+thailand+4.jpg" title="Laser Buddha in Thailand 4" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Laser Buddha in Thailand 4</td></tr>
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<br />icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com2tag:blogger.com,1999:blog-5832930940437466482.post-3339631298101544022012-07-31T21:39:00.001+07:002013-05-21T20:44:23.234+07:00Dream or Reality<h2>
What is the difference between dream and reality?</h2>
<h3>
What if your life up until now is just a dream because you don’t know the truth of reality?</h3>
<br />
Imagine you're an RPG hero. RPG is abbreviation of role playing game, a game where you role as a hero who's going to save the world. You're travelling around the world.<br />
At first you travel just to see the outside world. But in the middle of your travelling you see something that many people believe is <b>truth</b>, is actually a <i>fake truth</i>.<br />
So you're going to find the <b>real truth</b>, and tell the world about it. But it's not a simple task. Many people will trying to stop you.<br />
And no one will believe what you're saying. But you'll keep forward no matter what happen. Until you're confronting the leader of the <i>fake truth</i> who is called god by his believers.<br />
You finally can kill the god whom many believe he is immortal. And tell the world about it. And peace come to this world.<br />
<br />
What if some of the above story is not only in the game? What if it is happening in this world?<br />
Something that you believe since you're a child is actually only a fairytale.<br />
So people of the world, find the <b>truth</b>, learn the <b>truth</b>, and tell the world about it.<br />
<br />
Here's some question that you must contemplating:<br />
1. What is <b>life</b>? Why you're live? Why you're born?<br />
2. Why some people born rich, some people born poor. Some people born good-looking, some people born ugly. Some people born without defect / handicap, some people born with defect / handicap.<br />
3. More extreme is some people born in rich, live in rich, die in rich. But some people born in poor, live in poor, die in poor.<br />
4. Do you know the true meaning of "I've been to paradise, but I've never been to me" that maybe even the author of that song don't know?<br />
5. Do you know the origin of these terminologies: the conqueror, the almighty, the all-seeing, the subjector of all to his wishes, the omnipotent, the maker, the creator, the supreme one, the controller, the origin of life, and father to all that have been and shall be.<br />
<br />
Some answer of these question can be found in <a href="http://realtruthlife.blogspot.com/search/label/Buddhism%20in%20a%20Nutshell" target="_blank">Buddhism in A Nutshell</a> . This book is recommended for people who want to know what is Buddhism.<br />
See also <a href="http://realtruthlife.blogspot.com/1998/12/essence-core-teaching-of-buddha.html" target="_blank">The Essence / Core Teaching of the Buddha </a><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwpPeHn5n9XAzFe8dcbOwniQTn-od-dAfuluH_6Lei10LdHRgWJhGgow710J_aJ6oMdq0eWZ8_OcTUqqXUpDi85ZEsGcdg0cIQGj9_lUEJVcDfahacFWB3ncGU_C7tJvJzGz6ndBxtrhk/s1600/laser_buddha_in_thailand.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="laser_buddha_in_thailand" border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwpPeHn5n9XAzFe8dcbOwniQTn-od-dAfuluH_6Lei10LdHRgWJhGgow710J_aJ6oMdq0eWZ8_OcTUqqXUpDi85ZEsGcdg0cIQGj9_lUEJVcDfahacFWB3ncGU_C7tJvJzGz6ndBxtrhk/s320/laser_buddha_in_thailand.JPG" title="Laser Buddha in Thailand" width="320" /></a></div>
icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com4tag:blogger.com,1999:blog-5832930940437466482.post-50474465308233338462012-06-25T17:27:00.000+07:002013-04-04T23:41:20.684+07:00Tipitaka / Tripitaka / Three Baskets<h1>
Tipitaka / Tripitaka / Three Baskets</h1>
<br />
Many people don't know the real shape of <b>Tipitaka / Tripitaka.</b><br />
<b>Tipitaka / Tripitaka means three baskets,</b> but it doesn't consists of only three books.<br />
If only three books, that books will be too thick / big to be made.<br />
If all <i>Tipitaka / Tripitaka</i> books is assembled together, the size is 1 bookshelf.<br />
Sometimes more, depending on the size of the bookshelf.<br />
<br />
<b>The word Tipitaka / Tripitaka means three Baskets. They are the Basket of Discipline<br />
(Vinaya Pitaka), the Basket of Discourses (Sutta Pitaka / Sutra Pitaka) and the Basket of<br />
Ultimate Doctrine (Abhidhamma Pitaka / Abhidharma Pitaka).</b><br />
<h2>
<br />
</h2>
<h2>
Vinaya Pitaka</h2>
<br />
The <b>Vinaya Pitaka</b> consists of the following five books:<br />
1. Parajika Pali (Major Offences)<br />
2. Pacittiya Pali (Minor Offences)<br />
3. Mahavagga Pali (Greater Section)<br />
4. Cullavagga Pali (Lesser Section)<br />
5. Parivara Pali (Epitome of the Vinaya)<br />
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<h2>
Sutta Pitaka</h2>
<br />
The <b>Sutta Pitaka</b> consists of the following five Nikayas (Collections):<br />
1. Digha Nikaya (( Collection of 34 ' Long Discourses ')<br />
2. Majjhima Nikaya (( Collection of 152 ' Middle-length Discourses ')<br />
3. Samyutta Nikaya (Collection of 7,762 ' Connected Discourses/ Kindred<br />
Sayings ')<br />
4. Anguttara Nikaya (Collection of 9,775 Single-item Upwards Discourses/<br />
Gradual Sayings)<br />
5. Khuddaka Nikaya (Collection of 15 ' Little Texts ')<br />
This fifth is subdivided into fifteen books:<br />
1. Khuddaka Patha (a collection of ' Little Readings/ Shorter Texts ' for<br />
recitation )<br />
2. Dhammapada (423 verses on Dhamma/ the Way of Truth)<br />
3. Udana (80 short Paeans of Joy )<br />
4. Itivuttaka (112 short " Thus said" Discourses )<br />
5. Sutta Nipata (a collection of 71 verse on Collected Discourses )<br />
6. Vimana Vatthu (stories on heavenly rebirths/ Celestial Mansions )<br />
7. Peta Vatthu (stories of Petas/ the departed on rebirths )<br />
8. Theragatha (verses about early monks attaining enlightment/ Psalms of<br />
the Brethren)<br />
9. Therigatha (verses about early nuns attaining enlightment/ Psalms of<br />
the Sisters)<br />
10. Jataka (a collection of 547 (550) stories of previous lives of the<br />
Buddha )<br />
11. Niddesa (an ' Exposition ' on part of Sutta-nipata )<br />
12. Patisambhida (Book on Analytical Knowledge )<br />
13. Apadana (stories on past lives of early monks and nuns/ Lives of<br />
Arahants)<br />
14. Buddhavamsa ('Chronicle' of 24 previous Buddhas)<br />
15. Cariya Pitaka (building up the ' Perfections ' of a Bodhisatta in<br />
previous lives )<br />
<br />
<h2>
Abhidhamma Pitaka</h2>
<br />
The <b>Abhidhamma Pitaka</b> is composed of the following seven works:<br />
1. Dhammasangani (Enumeration/Classification of Dhamma)<br />
2. Vibhanga (Book of Analysis/ Divisions)<br />
3. Dhatukatha (Discourse on Elements)<br />
4. Puggala Pannatti (The Book on Individuals)<br />
5. Kathavatthu (Points of Controversy)<br />
6. Yamaka (The Book of Pairs)<br />
7. Patthana (The Book of Causal Relations)<br />
<br />
The size of the <i>Tipitaka Texts</i> do not frighten the followers as the<br />
<b>Buddha</b> made it clear in His numerous discourses that only the knowledge<br />
realised through meditation is the final key to <b>Nibbana</b>, the ultimate<br />
peace. But before we become enlightened in this life or future lives, we<br />
as Buddhists, have to live the Buddhist way of life, in accordance with<br />
what the Buddha taught. So, preservation of the Buddha's Teaching<br />
(Buddha's Sasana) is very important for us as well as for the future<br />
generations.<br />
<br />
<br />
<h3>
<b>Download English Tipitaka</b></h3>
<br />
Khuddaka Nikaya<br />
Vimanavatthu http://www.mediafire.com/?oeshgdpxv8285du<br />
Petavatthu http://www.mediafire.com/?38dv4z294hbqz66<br />
Cariyapitaka http://www.mediafire.com/?w33738y0ge1d4p3<br />
Abhidhamma Pitaka Yamaka http://www.mediafire.com/?3nccf4irjc6hex6<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKvM39kCFJVLsnKo7HT6H8CQIFEDU4hrM_YryuIEVERbN66HTJjaFLQTkpIvBBsuKwMvKS9K2fPRjRMChD2JGAXUEn7lPVSHLUhqj5b57Gma-ZxMnP0b560ux9npi0OSCN4HUD1K6PVtw/s1600/Tipitaka_pali_canon.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img alt="tipitaka_pali_canon" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKvM39kCFJVLsnKo7HT6H8CQIFEDU4hrM_YryuIEVERbN66HTJjaFLQTkpIvBBsuKwMvKS9K2fPRjRMChD2JGAXUEn7lPVSHLUhqj5b57Gma-ZxMnP0b560ux9npi0OSCN4HUD1K6PVtw/s1600/Tipitaka_pali_canon.jpg" title="Tipitaka Pali Canon" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Tipitaka</td></tr>
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See also: <a href="http://realtruthlife.blogspot.com/2011/03/vinaya-pitaka-basket-of-discipline.html">Vinaya Pitaka</a>, <a href="http://realtruthlife.blogspot.com/2011/03/sutta-pitaka-basket-of-discourses.html">Sutta Pitaka</a>, <a href="http://realtruthlife.blogspot.com/2011/05/abhidhamma-pitaka-basket-of-ultimate.html">Abhidhamma Pitaka</a>icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com1tag:blogger.com,1999:blog-5832930940437466482.post-92227790724528621862012-06-25T17:23:00.000+07:002013-04-04T23:41:05.515+07:00The Essence / Core Teaching of the Buddha<h1>
The Essence / Core Teaching of the Buddha</h1>
<br />
Sabba papassa akaranang<br />
Kusalassa upasampada<br />
Sachitto pariyo depanang<br />
Etang Buddhanusasanang<br />
<br />
Not to do any evilness<br />
To cultivate goodness<br />
Purify the heart & mind<br />
This is the teaching of the <b>Buddha</b><br />
<br />
Not to do any evilness, To cultivate goodness: <b>sila / precepts</b><br />
Purify the heart & mind: <b>samadhi / meditation</b><br />
After doing sila & samadhi emerge <b>paññā / wisdom</b><br />
<br />
<h2>
Sila</h2>
<br />
The most basic sila is pancasila:<br />
1. Panatipata veramani sikkhapadam samadiyami: I undertake the training rule to abstain from killing any living being<br />
2. Adinnadana veramani sikkhapadam samadiyami: I undertake the training rule not to take that which is not freely given<br />
3. Kamesumicchacara veramani sikkhapadam samadiyami: I undertake the training rule to abstain from sexual misconduct<br />
4. Musavada veramani sikkhapadam samadiyami: I undertake the training rule to abstain from wrong speech<br />
5. Surameraya majja pamadatthana veramani sikkhapadam samadiyami: I undertake the training rule not to take substances that cloud the mind<br />
<h2>
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</h2>
<h2>
Samadhi</h2>
<br />
Samadhi equal to bhavana:<br />
1. <b>samatha-bhāvanā</b>, meaning meditation for the development of tranquility<br />
2. <b>vipassanā-bhāvanā</b>, meaning meditation for the development of insight.<br />
<h2>
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</h2>
<h2>
Panna</h2>
<br />
The <b>Essence</b> / <i>Core Teaching</i> of the <b>Buddha</b><br />
<br />
<h3>
<b>I. Cattari Ariya Saccani (Pali)/ Catur Arya Satyani (Sanskrit) / The Four Noble Truths</b></h3>
1. Thus is the <b>Noble Truth</b> of Suffering ( dukkha )<br />
2. Thus is the <b>Noble Truth</b> of the Origin of Suffering ( dukkha samudaya )<br />
3. Thus is the <b>Noble Truth</b> of the Cessation of Suffering ( dukkha nirodha )<br />
4. Thus is the <b>Noble Truth</b> of the Path that leads to the Cessation of Suffering ( dukkha nirodha gaminipatipada )<br />
This is also called majjhimā patipadā ( middle way / middle path ) or ariya atthangika magga / hasta ariya marga <b>( noble eightfold path )</b><br />
<b>Wisdom--Panna</b><br />
1. Right Understanding--samma ditthi<br />
2. Right Thought--samma sankappa <br />
<b>Morality--Sila</b><br />
3. Right Speech--samma vaca<br />
4. Right Action--samma kammanta<br />
5. Right Livelihood--samma ajiva <br />
<b>Concentration--Samadhi</b><br />
6. Right Effort--samma vayama<br />
7. Right Mindfulness--samma sati<br />
8. Right Concentration--samma samadhi <br />
<h3>
<br />
</h3>
<h3>
<b>II. Kamma (Pali) / Karma (Sanskrit): Law of cause and effect</b></h3>
Punabbhava (Pali) / Punarbhava (Sanskrit): <b>rebirth</b> / some people call it <b>reincarnation</b><br />
<h3>
<br />
</h3>
<h3>
<b>III. Tilakkhana (Pali) / Tri laksana (Sanskrit): Three marks of existence</b></h3>
1. Sabbe sankhara anicca: all conditioned things are in a constant state of flux<br />
2. Sabbe sankhara dukkha: all conditioned things are dissatisfaction<br />
3. Sabbe dhamma anatta: all phenomena are not, or are without, a permanent self<br />
<br />
<h3>
<b>IV. Paticcasamuppada (Pali) / Pratityasamutpada (Sanskrit): Dependent Origination</b></h3>
1. Avijja paccaya sankhara: With Ignorance as condition, arise Mental Formations<br />
2. sankhara paccaya vinnanam: With Mental Formations as condition, arise Consciousness<br />
3. vinnana paccaya namarupam: With Consciousness as condition, arise Mind and Form<br />
4. namarupa paccaya salayatanam: With Mind and Form as condition, arise Six Sense Bases <br />
5. salayatana paccaya phasso: With Six Sense Bases as condition, arise Contact <br />
6. phassa paccaya vedana: With Contact as condition, arise Feeling <br />
7. vedana paccaya tanha: With Feeling as condition, arise Craving <br />
8. tanha paccaya upadanam: With Craving as condition, arise Clinging/sustenance <br />
9. upadana paccaya bhavo: With Clinging/sustenance as condition, arise Becoming <br />
10. bhava paccaya jati: With Becoming as condition, arise Birth <br />
11. jati paccaya jaramaranam: With Birth as condition, arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair <br />
<br />
<b>Buddha</b> said:<br />
<br />
Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe anything because it is spoken and rumored by many. Do not believe in anything because it is written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and the benefit of one and all, then accept it and live up to it.<br />
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See also: <a href="http://realtruthlife.blogspot.com/2011/02/cattari-ariya-saccani-four-noble-truths.html">Cattari Ariya Saccani</a>, <a href="http://realtruthlife.blogspot.com/2011/05/kamma-karma-law-of-cause-and-effect.html">Kamma</a> & <a href="http://realtruthlife.blogspot.com/2011/05/punabbhava-punarbhava-rebirth.html">Punabbhava</a>, <a href="http://realtruthlife.blogspot.com/2011/05/tilakkhana-tri-laksana-three-marks-of.html">Tilakkhana</a>, <a href="http://realtruthlife.blogspot.com/2011/02/paticcasamuppada-dependent-origination.html">Paticcasamuppada</a>icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com27tag:blogger.com,1999:blog-5832930940437466482.post-3164452032168594232012-05-26T21:26:00.000+07:002012-07-22T03:59:09.247+07:00Maha Buddhavamsa - Tathagata Settle in Mount Makula<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<h3>
<b><br /></b></h3>
<h3>
<b>Tathagata Settle in Mount Makula<br />During the Sixth Vassa</b></h3>
<br />
Tathagata dwells in the forest Mahavana, Vesali kingdom during the<br />
fifth Vassa and liberate sentient beings that<br />
should be freed. He left the place after the vassa was over,<br />
and traveled to the kingdom of Savatthi and Rajagaha for<br />
a similar mission.<br />
<a name='more'></a><br />
Two Types of Travel<br />
There are two types of trips that usually done by the Tathagata<br />
according to the situation, namely, (1) a journey undertaken by<br />
sudden (turita càrikà), (2) the planned trip<br />
performed with ease, stopping at every village and town, every<br />
distance of one or two Yojana per day (aturita càrikà).<br />
Turita càrikà: The journey is done spur of the moment<br />
know someone worthy of release: many examples<br />
for this case for example: Tathagata travels<br />
suddenly as far as three gàvuta to meet Venerable Maha<br />
Kassapa. He then traveled as far as thirty<br />
Yojana within a very short time to save<br />
Alavaka giant; He did the same thing when<br />
save Angulimala, a robber; He was<br />
<br />
<br />
travel as far as fifty-five yojanas quickly to<br />
gives a sermon to the King Pakkusàti after he became<br />
monk; He traveled as far as one hundred twenty<br />
Yojana in a short time to save Raja Maha<br />
Kappina. He traveled as far as seven hundred yojana<br />
in a short time to save Dhaniya, cow owner<br />
that wealthy. Sudden trip to the mission called<br />
turita càrikà.<br />
When the Tathagata leave a certain place after the vassa<br />
ends, and take a trip, he usually stopped at<br />
every town and village for alms or food to<br />
Dhamma, a distance of one yojana, or two per<br />
days. The journey thus allowing the<br />
the residents along the way to giving food<br />
or listen to a sermon called aturita càrikà.<br />
Three Buddhist Travel Distance<br />
Tathagata usually traveled distances<br />
varies. Namely (1) journey covering a very<br />
broad-Maha Mandala, (2) trips covering a<br />
not too large nor too small-Majjhima Mandala, (3)<br />
trip that includes a small area-Anto Mandala.<br />
Of the three types are (1) Maha Mandala covers a distance of 900<br />
Yojana, (2) Majjhima Mandala covers a distance of 600 yojanas;<br />
(3) Anto Mandala covers a distance of 300 yojanas. The explanation<br />
are:<br />
(1) Tathagata doing Pavàranà ceremony at the end of the vassa<br />
at full moon night Thadingyut, Assayujo. Otherwise<br />
there are special reasons for delay, such as, saving<br />
beings who deserve freed from the cycle<br />
of birth, he will make his way soon<br />
the next day, a day after that full moon night,<br />
accompanied by a large number of monks, by taking<br />
travel as far as one or two yojana per day. He continues<br />
<br />
<br />
wandered for nine months until the full moon day in<br />
Waso month, âsàlhà the following year.<br />
At every stop along their journey,<br />
enthusiastic donors from all directions, in<br />
region that includes one hundred yojana come in large<br />
droves to pay homage and offerings. They<br />
who came late, almost impossible chance<br />
to invite the Tathagata to visit the place.<br />
These two areas form the areas of departure and destination<br />
of the Maha Mandala. Tathagata dwells for one<br />
or two days in every village and town in the region<br />
area of the Maha Mandala, to give a blessing to<br />
the residents there with alms<br />
and expound the Dhamma to be developed<br />
their merits so as to free themselves<br />
of the cycle of birth. So skip the Tathagata<br />
nine months in the way before the end<br />
His journey. The journey that takes over<br />
nine months of this covers an area of three hundred yojana<br />
from beginning to end, if the straight line is drawn. By region<br />
three hundred yojana as its center, the people who<br />
come from places that were located three hundred yojana<br />
on the left and right side of the trip was also<br />
the opportunity to come and do good with<br />
offered food and listening to the Dhamma.<br />
Thus the territories on the left and right<br />
It is also considered to be included in the areas visited<br />
by the Tathagata. Thus, the statement that the trip<br />
Maha Mandala covers a distance of nine hundred yojana, the<br />
overall.<br />
(2) If the monks are still not yet reached maturity in<br />
exercises concentration meditation and Clear view meditation that<br />
they do, the Pavàranà ceremony performed by Samgha<br />
which usually falls on full moon day of the month Thadingyut,<br />
will be delayed until the full moon day of the month Tazaungmon,<br />
kattika. Then, on the first day after the full moon in<br />
<br />
<br />
Tazaungmon month, the Tathagata will begin his journey<br />
accompanied by the bhikkhus. If for any reason, the Tathagata<br />
want to travel Majjhima Mandala, he will<br />
postpone the trip until the day of full moon Tazaungmon,<br />
(Four full moons) on the vassa where he underwent, and<br />
then make the trip. In this situation, the Tathagata<br />
will spend eight months on the way<br />
while respecting the audience crowded with His visit<br />
and expound Dhamma. Trip for eight<br />
months it covers an area of two hundred yojanas from the beginning<br />
until the end, if the straight line is drawn. On either side of the road, left<br />
and right, respectively to two hundred yojanas,<br />
residents from both sides also had the opportunity to<br />
do good deeds such as offering food<br />
and listen to the Dhamma. Two regions are left and right<br />
also considered to have been visited by the Tathagata. Thus the<br />
statement saying that the trip Majjhima<br />
Mandala covers an area of six hundred yojanas.<br />
(3) Although the Tathagata has spent four months,<br />
undergo vassa, somewhere, (up to full moon day<br />
Tazaungmon months), but creatures who want to<br />
saved still has not reached maturity, he will remain<br />
lived in the same place during one of the following month;<br />
and if necessary, the time will be extended, month after<br />
months, even up to four months, until the full moon day of the month<br />
Pyatho (Phusso), in this situation, the Tathagata will further<br />
leave the place with a large number of monks, and<br />
Anto Mandala journey.<br />
As with previous events, the Tathagata spend time<br />
for months, giving a blessing to many people<br />
with the visit and his preaching. Travel time<br />
be reduced from seven to four months, because<br />
reasons mentioned earlier. Because of the shortness of time,<br />
seven, or six, or five, or four-month trip only<br />
go through one hundred yojana, if drawn straight line. As<br />
described previously, each region one hundred<br />
<br />
<br />
Yojana on the left and right of way was also considered<br />
have been visited. Thus stated, "The journey of Anto<br />
Mandala is a three hundred yojana as a whole. "<br />
It must be remembered that, the Tathagata is not to travel<br />
to collect the four requirements, namely, robes, food,<br />
shelter, medicine, but as His compassionate <br />
considerations and with the sole purpose of providing<br />
opportunities for poor people, stupid people, old<br />
people, who can not afford to pay tribute to him<br />
on other occasions. Of these, some will feel<br />
very happy just by looking at him, some people<br />
want to offer flowers and incense, or a little food<br />
that their hard-earned, and there may be<br />
release the wrong views and embrace Right View<br />
after the encounter with Him. Such meetings with<br />
will bring peace, prosperity, and happiness<br />
will last a long time for these people.<br />
Sandalwood bowl of Rajagaha The Rich Man<br />
Tathagata, after finishing sixth in the monastery of Mount vassa<br />
Macula, left there and headed Rajagaha and<br />
Veluvana dwelling at the monastery.<br />
At that time, a rich man from Rajagaha, who wants to play<br />
in the River Ganga, put a big net that surrounds<br />
The fourth side of the place where he would jump, to protect<br />
themselves from any danger that might arise from the upper and<br />
Under the place and of the risk of losing her jewelry.<br />
At that time, the red sandalwood tree, carried away from the upstream<br />
of River Ganga. The flow of water makes it collapsed because of eroding<br />
soil at the roots. The tree was already without form of the tree anymore<br />
due to hit the rocks and cliffs as<br />
washed away along the Ganga river water flow. That <br />
tree broke into pieces, and finally leaving a piece of<br />
core of red sandalwood, which eroded shaped piece of wood<br />
<br />
<br />
with smooth surfaces. And while washed away by flow of water,<br />
that wood was snared by a net of rich man surrounded by <br />
leaves and plants. The waiter of rich man brought it<br />
to their employers.<br />
The rich people of Rajagaha is one who does not have<br />
religious views and did not adhere to Right View, Samma<br />
Ditthi or the wrong view, Micchà ditthi. He brings that wood<br />
returned to his home and then peel the<br />
skin using a small chisel. He found the wood core<br />
red that exudes the fragrance of sandalwood. He thought,<br />
"I have many kind of sandal wood in my house, what<br />
I'll do with this one! "and finally he knows what<br />
he would have done:<br />
"Right now, many people, who claim to be Arahanta.<br />
I do not know who the real Arahanta. I'd<br />
make a bowl of wood; wood filings<br />
This resulted from this bowl-making process will<br />
whereas I used the bowl will kudanakan. I'd<br />
keep it in a container and then hang<br />
Continued on bamboo poles as high as sixty-arm, and<br />
make an announcement "Who can prove that<br />
he is Arahanta to fly into space through<br />
jhana power and can take the bowl may have<br />
the bowl. And Arahanta who came through the air and<br />
take the bowl, I, along with the entire family, will<br />
accept and adore him as our teacher. "<br />
He then made a bowl from that sandal wood,<br />
and hang it over a continued series of bamboo<br />
connect as high as sixty-arm, and announced,<br />
"True Arahanta should take this bowl by way of flying<br />
into space. "<br />
The Six Teachers Adherent of Wrong Views<br />
At that time, there were six teachers who held wrong views<br />
<br />
<br />
at Rajagaha who claimed to be Arahanta and glorify<br />
their doctrine. They are:<br />
(1) Purana Kassapa<br />
His name is Purana, and was of the tribe Kassapa, so<br />
known as the Purana Kassapa.<br />
Here is a brief story of the teacher of this school: There is a rich<br />
which has ninety-nine slaves, and Purana born<br />
as a slave to one hundred, so he was given the name of Purana, or "slave<br />
hundredth. "He is regarded as a lucky slave to<br />
be the hundredth, and he was not censured or reprimanded for<br />
wrongdoing or for failing in his duties.<br />
Because of this, he went with pride, thinking, "Why I<br />
must live in this house? "and then ran to<br />
where a group of robbers who then stripped him naked.<br />
He does not have a sense of polite enough to immediately<br />
cover herself with grass or leaves. He<br />
entered the village with the naked body. Village people<br />
with one to believe and worship him "this is a recluse<br />
a Arahanta; he was so full of self-control; not<br />
one would like it. "They came to him and<br />
provide hard and soft food offerings. He thought<br />
"Nakedness is the reason I get giving<br />
this. "Since then, he always bare body even when he<br />
receive funds clothes. He became convinced that the bare<br />
is an ascetic lifestyle. He had five hundred men<br />
who became his students to emulate his lifestyle.<br />
Thus he became the leader of a school, a teacher<br />
famous, a god to his followers.<br />
Note: If we examine the story of the leader of this flow with<br />
carefully, we know that he escaped from his master and fled<br />
at a group of robbers who then stripped him naked.<br />
That's how he obtained such nakedness. But,<br />
people who are not wise to think that nudity<br />
<br />
<br />
consider it a sign of purity and Arahanta. Because<br />
considered sacred, he began to behave should a<br />
wise, a god, though he did not have any<br />
which can be demonstrated in terms of development and training<br />
spiritual. He along with five other leaders of the flow, lift<br />
themselves as leaders, and make speculation<br />
and statements of their own beliefs. Further explanation<br />
can refer to the 2-Samanna Phala Sutta of Silakkhandha<br />
Vagga, Digha Nikaya.<br />
(2) Makkhali Gosala<br />
His name is Makkhali; Gosala added to its name<br />
because he was born in the village of Gosala (or because he was born in<br />
cowshed where the cows lived during the rainy season).<br />
The short history as follows:<br />
He was a slave as Purana. One day he passed<br />
muddy roads, oil with a jug on his shoulder,<br />
employer warned him to be careful and do not<br />
until the fall, "my slave, do not let slip; my slave, do not<br />
to slip. "But he was so careless, so slipping and<br />
dropped, and he fled in fear from her employer.<br />
When his master caught him by gripping<br />
her clothes, he take off his clothes and escape from<br />
clutches of their employers. (The rest is similar to the story<br />
Purana Kassapa).<br />
(3) Ajita Kesa-Kambala<br />
He is also a teacher of a school. His name was Ajita. He usually<br />
kambalà wear, made of human hair<br />
(Kesa), and then he became famous with the name Ajita Kesa-<br />
Kambala.<br />
<br />
<br />
(4) Pakudha Kaccàyana<br />
He is also a teacher of a school. His name is Pakudha.<br />
He was of the tribe Kaccàyana, so he was known by the name<br />
Pakudha Kaccàyana. He avoids the cold water. He uses the<br />
warm water or vinegar to clean himself after throwing<br />
intent, or to rid himself of the dust and soil. He felt<br />
has violated the rules of faith when he crossed the river.<br />
Such violations must be redeemed by piling sand<br />
in a small mound and took back the regulations<br />
being violated before continuing his journey.<br />
(5) Sanjaya Belatthaputta<br />
He is also a teacher of a school. The Venerable Sariputta<br />
and Moggallana live with him when they first start<br />
life as a wandering ascetic. His name is Sanjaya.<br />
He was the son of someone named Bellattha, and he was known<br />
with the name of Sanjaya Bellatthaputta.<br />
(6) Nigantha Nataputta<br />
He is also a teacher of a school. He stated, "We do not<br />
have impurities that bind us: we are free from dirt<br />
mind. "So the meaning of the word 'Nigantha' (although they are very<br />
far from being free from impurities). His father named Nata<br />
and he was known as Nigantha Nataputta.<br />
Sandalwood bowl hung on top of a pole that<br />
made of bamboo sticks that connect together,<br />
as high as sixty arm. A notice attached<br />
reads "Anyone who has been an Arahanta may receive<br />
This bowl by flying through the air with the force<br />
Jhana owned. "Then, the teacher, Purana Kassapa came<br />
and said, "The rich ... I am an Arahanta and<br />
also has supernatural powers, therefore, give the bowl<br />
to me. "he said emphatically with no rhythm. The rich<br />
people cleverly replied, "Venerable ... I have given<br />
<br />
<br />
this bowl to true Arahanta who has supernatural powers. If<br />
you are a true Arahanta and has supernatural powers, lower<br />
and bring that bowl with your supernatural power. "(Because of Purana<br />
Kassapa was not an Arahanta and does not have supernatural powers<br />
Jhana, he had lost hope of a broken home).<br />
Other teachers also came and demanded the bowl after<br />
Purana Kassapa; on the second day, came Makkhali Gosala;<br />
on the third day, Ajita Kesa-Kambala; fourth day, Pakudha<br />
Kaccàyana, the fifth day, Sanjaya Bellatthaputta; them all<br />
suffered the same fate as the Purana Kassapa, because they<br />
unable to meet the requirements set by the person<br />
rich.<br />
On the sixth day, the teacher-pupil Nigantha Nataputta call<br />
his disciples and said, "Go to the rich man from Rajagaha<br />
and say: 'The bowl is only appropriate for our teachers<br />
wise: do not tell our teacher came through the sky<br />
just to get a wooden bowl like that; please<br />
Our teacher freed from the requirement that and give the bowl<br />
him. "Then he sent his disciples into the house<br />
the rich people of Rajagaha.<br />
His students went to the wealthy in Rajagaha and<br />
notify according to what is ordered by their teachers.<br />
But the rich man replied firmly, "Only he who comes<br />
through space are entitled to a bowl. "<br />
Nigantha Nataputta want to come alone so he gave instructions<br />
to his disciples:<br />
"I'm going to pretend to fly, I'll lift one<br />
feet and hands, as if I'm going streaking into the sky ...<br />
and then you all come and say, 'O wise teacher ...<br />
What are you doing? Please do not show<br />
Arahatta-Phala glory just for the sake of a wooden bowl. '<br />
Then push and knock me to the ground. "<br />
<br />
<br />
So he told his plans.<br />
After conspiring with his students, teacher Nataputta<br />
came to rich man and said, "The rich man... This<br />
bowl does not correspond with anyone, why do you want so<br />
I flew into space for a wooden bowl that is not<br />
valuable; give me." "Venerable ... fly to<br />
space and take yourself, "replied the rich man.<br />
Furthermore, Nataputta said, "Well, I would take off to<br />
space "and facing his students and told them<br />
to get away and then he raised his hands and feet.<br />
Later, his disciples came to his master in haste and<br />
said, "O Master ... what are you doing! It is not worth ...<br />
Phala Arahatta-show glory for a wood<br />
bowl that worthless! "Exactly as planned<br />
previously, they pulled and pushed it fell to<br />
above the ground. Nataputta, while still lying on the ground, said:<br />
to the rich man, "O rich man ... you look, my<br />
students would not let me fly into the sky. I hope<br />
you give me the bowl. "But the rich man<br />
was not moved, he calmly replied, "Take only<br />
by way of flying into space. "<br />
Thus the six teachers were doing six experiments in<br />
six days in a row, but to no avail.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-14725938969653412522012-05-26T18:37:00.002+07:002012-07-22T03:59:28.248+07:00Maha Buddhavamsa - Expounding Maha Saccaka Sutta<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<h3>
<b>Expounding Maha Saccaka Sutta</b></h3>
<br />
Sermon spoken to Saccaka above is Cula<br />
Saccaka Sutta. This is not the only one Sutta that expounded<br />
by the Tathagata; Maha Saccaka Sutta also spoken to him<br />
later. Maha Saccaka Sutta story about two<br />
types of meditation, namely, the contemplation of the physical body and<br />
contemplation of the mind, and two kinds of people, namely, Sammulha<br />
Puggala which means 'confused people' and Asammulha Puggala<br />
which means 'people who do not have any confusion.' Explanation<br />
further can refer to the Pali Canon Mulapànnàsa.<br />
<br />
<a name='more'></a><br />
Natural talent<br />
<br />
Tathagata preaches the Cula Saccaka Sutta and Maha Saccaka Sutta.<br />
Cula Sutta Saccaka length one piece when it was read on<br />
Council of Buddhist while the Maha Saccaka Sutta length of the<br />
half as recited in Buddhist Council. Though<br />
Tathagata preached the sermon and advice that lengthy,<br />
Saccaka not reach the level of the Way and the fruit of any kind, nor<br />
receive ordination. It does not even take refuge in the Three<br />
Gems. A question will arise about for what<br />
Tathagata expound Sutta at length?<br />
Tathagata preaches the sermon was to plant the seed<br />
of Noble Truths that will bring him Roads and<br />
The fruit, when the time comes. These are discussed in<br />
detailed: Tathagata feel that Saccaka does not have<br />
sufficient condition for achieving the Way and the fruit in<br />
that life time. But, he will reach the sanctity Arahatta<br />
two hundred years after Buddha Parinibbana when Sasana<br />
is in its development peak in Sihala (Sri<br />
Lanka). He will be born in a family of a minister; after<br />
<br />
<br />
adult, he would become a monk, and after studying<br />
Tipitaka and practicing Vipassana meditation, he will reach<br />
Arahatta-Phala complete with Patisambhida Nana. He will<br />
known as Thera Kala Buddha Rakkhita. See the<br />
future through knowledge of the future, Anagata Nana,<br />
Tathagata instilled into his inner seed of truth<br />
that will grow naturally with time.<br />
When the Sasana is being developed in Sihala, he died<br />
from heaven and be reborn in the family of a<br />
minister in a village that is a source of food for<br />
a large monastery called Dakkhinagiri. As an adult,<br />
He received ordination and studied the Tipitaka. Finally he<br />
holds the status of a senior monk in charge of<br />
one part in Samgha. One day, he went with many<br />
other students facing the ordination, which is responsible<br />
menahbiskannya responsibility.<br />
The ordination has decided to reprimand students, Buddha<br />
Rakkhita, for neglecting to exercise freedom, although<br />
He has studied the Tipitaka. Therefore, the teacher decided<br />
not to sit face to face with his students.<br />
The next day, he came to where his teacher, Kala Thera<br />
Rakkhita Buddha asked his teacher, "Venerable ...<br />
now I see you after studying all the books,<br />
but you seem not willing to see me.<br />
What is my fault? "<br />
His teacher gives the answer, "Buddha Rakkhita... do<br />
you think you have completed all the tasks of a<br />
monk just because you have learn the Five Nikaya<br />
and the Tipitaka?" Then, he expects more instruction<br />
further by asking, "Lord ... if so, what<br />
should I do? " His ordinator gave the following instruction,<br />
"You must release all liability for your followers<br />
(Ganapatibodha) that inhibit your progress, and cut<br />
all the remaining defilements by resigning and<br />
<br />
<br />
go to Cetiya Mountain to serve in total as<br />
Dhamma monk, that is meditation.<br />
Thera Kala Buddha Rakkhita do what advised by his<br />
teacher, and finally he reached the top, Patisambhida<br />
Arahanta. He stayed in Cetiya Mountain in the middle of<br />
his disciples, and became a teacher for the king and the ordinary<br />
people.<br />
<br />
King Tissa Listen to His Sermons <br />
<br />
At that time, King Tissa was spending the uposatha day at<br />
a cave known as Cave King on Cetiya Hill. He<br />
instruct to a monk who served Venerable<br />
Kala Buddha Rakkhita, "Ven ... please let me know when<br />
Venerable Kala Buddha Rakhita was responding to questions<br />
or expound the Dhamma. "On the day of the Dhamma exposition,<br />
Kala Buddha Rakkhita entered the pagoda Kandhaka and<br />
sitting on a Dhamma throne prepared under the ebony<br />
tree.<br />
Kala Buddha Rakkhita reads the opening stanza and immediately<br />
began to expound the Kala Karama Sutta as found in<br />
Pali Book Catukka Nipatta Anguttara. Monks who serve<br />
Thera promptly met King Tissa and informed him about<br />
Dhamma exposition by Thera.<br />
King Tissa arrived at the Dhamma exposition while Thera still<br />
read the opening stanza. He stood up and listen<br />
sermon from the back of the audience by posing as<br />
ordinary people up to the third guard that night. He said<br />
"Sadhu, Sadhu" at the end of the sermon. Thera recognize the king<br />
and said, "How long have you there? '" Venerable ... since<br />
commencement sermon "he replied. When Thera said, "My lord ...<br />
You have bothered. "The king replied seriously," The<br />
Venerable, did not bother me to stand up and<br />
listen to sermons for one night, in fact, I have<br />
record every word and follow the sermon without my mind<br />
<br />
<br />
digress a moment from beginning to end. I swear that<br />
my statement is true: if I lie, let me fall from<br />
my power on the island of Sihala, without having power over<br />
small patch of land about the size of the end of the whip. "Thus<br />
he vowed with firmly and earnestly.<br />
The properties of Buddha that Infinite<br />
Kala Karama Sutta describes the Buddha nature, and <br />
therefore King Tissa asked the Thera, "Venerable ... do<br />
you have to explain all the properties of Buddha or still exist<br />
anymore other properties other than those you mentioned? "Thera<br />
replied, "My lord ... the properties of the Buddha are uncountable,<br />
far more than what has been mentioned. "<br />
The king then pleaded, "Ven please explain ...<br />
with a parable." Thera gave a parable<br />
at the request of the king. "My lord ... if there is an area of paddy fields a thousand<br />
pie (a pie = 1.75 acre covered by five baskets of rice<br />
sown). The number of rice seeds, which are on a stalk<br />
is very small when compared with whole grain<br />
found in all fields; as well as the properties of the Buddha<br />
not yet described is infinitely more than what<br />
I have explained earlier. "(1)<br />
The king said, "Venerable ... please explain with<br />
another parable. "Thera gave the parable as<br />
response to petition of the king. "Like amounts of water can<br />
pass through the pinhole that immersed in the flow of the River<br />
Ganga is nothing compared to the number of all water<br />
flow in large river, as well as the properties of the Buddha<br />
I have explained is nothing when compared with the<br />
not explain. "(2)<br />
The King said, "Venerable ... please provide another <br />
imagery." Thera said," a small finch bird can be<br />
happy to fly in space. Compare the space is covered<br />
by the wings with the extent of space that is not covered by<br />
<br />
<br />
little wings, tell me which one is more wide? King<br />
replied, "Venerable, how can you ask<br />
that question to me ... Of course the sky is covered by<br />
bird wings are nothing compared to the<br />
space that is not covered. "Thera said," My lord, thus<br />
Similarly, the properties of Buddha who have not disclosed much more<br />
rather than just what I express. "(3)<br />
Then the king said to Thera, "Venerable ... you have<br />
taught very well by comparing the properties<br />
Buddha nature is not limited to unlimited space.<br />
Let me express profound respect for<br />
and thanks to you. We were not able to provide<br />
a decent respect to you. Let me give<br />
my kingdom and my power on the island of Sihala area of three<br />
hundred yojana! This is a sincere gift of a poor man. "<br />
(The king has his kingdom assess and compare<br />
the preaching of the nature of Buddha which are invaluable;<br />
therefore his kingdom as he wanted mendanakan<br />
funds from a poor man).<br />
Thera Kala Buddha Rakkhita said in response to fund<br />
the king, "My lord ... you have, show respect<br />
and deep gratitude to me, and now I<br />
restore the kingdom which thou hast fund to me<br />
and all glory to you with blessings from me;<br />
I sincerely hope that you govern the citizen of<br />
Sihala with great virtue. "<br />
(This Kala Buddha Rakkhita, the Arahanta, has provided<br />
example to the Samgha members. Kingdom and signs of<br />
greatness or royal badge, which funded on the basis of<br />
faith and reverence to the monks should not be<br />
accepted because it is the fixtures and luxury own by<br />
householders. Such funds should be returned to<br />
the contributor).<br />
During the fifth vassa, the Tathagata do the first visit<br />
<br />
<br />
and the second to the Sihala to advise the raja naga<br />
Culodara and his nephew Mahodara. Buddha visit for the<br />
third time during the eighth rains retreat. We postpone the story<br />
His first two trips in order to combine<br />
three visitation at a time when describing events in the<br />
eighth vassa.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-22560497729229226592012-05-26T13:17:00.002+07:002012-07-22T04:00:49.051+07:00Maha Buddhavamsa - Statement of Prince Licchavi Dummukha<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<h3>
<b>Statement of Prince Licchavi Dummukha</b></h3>
<br />
Then a Prince Licchavi, Dummukha, see Saccaka<br />
silent, looking sad, shoulders down and head<br />
bowed in despair, said to the Tathagata, "Tathagata<br />
The Exalted, I am reminded of a parable. "Tathagata replied,<br />
"Dummukha, say it." Prince Dummukha told<br />
Tathagata:<br />
<a name='more'></a><br />
"The Exalted Tathagata, there is a pond near a village or<br />
city, a crab lives in that ponds. Many young boys<br />
and girls, who come from villages and cities, will come<br />
and into the pond; catch and release that crab<br />
from water and put it on dry land. And, The<br />
Exalted, every time that crab attack with its claws, that<br />
children will hit it with a wooden stick and break<br />
its claws. Like a crab that its claws are damaged or broken, not<br />
able to walk into the water again, so too, The Exalted,<br />
Saccaka no longer able to go to Buddha to deny<br />
and arguing as Bhagava has cut, damaged, and<br />
destroy all Saccaka's views that<br />
distorted, convoluted, and full of pride. "<br />
Furthermore, Saccaka said to Dummukha, "Dummukha ...<br />
Stop, Dummukha ... stop; (your words are rude;) I'm not<br />
talk to you, or discuss with you: I'm in<br />
discussion with the Reverend Gotama. "So he refused<br />
Dummukha involvement in the conversation.<br />
(When other princes Licchavi heard the parable<br />
presented by Prince Dummukha, they remembered<br />
treatment that is degrading they receive from<br />
<br />
<br />
Saccaka while learning from him. They think that the situation<br />
has been turned and now is the opportunity to revenge<br />
their enemies by quoting other parables,<br />
to attack the enemy who had fallen. So while waiting<br />
turn, they think of the parables that<br />
will they have to say.<br />
Saccaka can guess what is being planned by the princes<br />
and what they are prepared. He knows, "These princes<br />
can not wait for their turn; if each<br />
of them had the opportunity to convey their imagery, <br />
I would not be able to lift my head in<br />
front of this crowd. "So he planned to avoid<br />
danger by approaching the Tathagata and ask<br />
request that can solve problems before they<br />
can carry out their plans. With this purpose also<br />
it prevents the engagement and approaching Prince Dummukha<br />
Tathagata with the request):<br />
"Reverend Gotama ... please ignore my words, as well as to<br />
The samana and brahmana. The words please be as<br />
mere lip merit. How much of your students practice in accordance<br />
Thy teachings, follow the instructions to you, and abide in the teaching<br />
Gotama, after eliminating any doubt, after developing<br />
beliefs and do not rely on others in terms of<br />
beliefs? "<br />
Tathagata gave the following answers:<br />
"Nomad Saccaka, in this Sasana, my students,<br />
look at part or all physical entities with<br />
true understanding as they are, whether in the past,<br />
future, or present, in oneself or another,<br />
rough or smooth, low or lofty, far or near, in<br />
eleven different ways, through Vipassana Nana, Magga Nana,<br />
as follows: this physical body is not me, this physical body<br />
not mine, this physical body is not my atta, myself, ... feeling ...<br />
perception ... mind formations ... look at some<br />
<br />
<br />
or all of the six groups of consciousness with a true understanding<br />
as they are, whether in the past, future, or<br />
the present, in oneself or others, rough or<br />
smooth, low or lofty, far or near, in these eleven different<br />
ways, through Vipassana Nana, Magga Nana, as follows:<br />
six groups of consciousness is not me, six groups<br />
of consciousness is not mine, six groups of consciousness is not<br />
my atta, myself. "<br />
<br />
"Nomad Saccaka ... that's as far as my students practice in accordance<br />
with teachings to follow instructions and abide in the doctrine, after<br />
eliminate any doubt, after developing confidence and<br />
do not rely on others in terms of confidence. "<br />
(According to the terms in the holy book, the three levels of fruit that is more<br />
low called Sikkha bhumi, namely personality Sikkha (the<br />
students); term scripture to rate Arahatta Fruit is<br />
Arahatta Puggala or realm Ariya Puggala.<br />
Here, the word 'look' is the process of seeing who is<br />
ongoing and not yet completed. Although Saccaka not familiar<br />
with terms used in the Sasana, he understands<br />
that the 'look' mean 'understand' or 'penetrating', and he<br />
said to the Tathagata again).<br />
"Reverend Gotama ... as far as what (in what way) a<br />
monk, became an Arahanta, which has been cut off<br />
àsava, has completed Magga training, have completed<br />
what should be done, has been releasing the load (the<br />
life groups, defilements and conditions of<br />
life), which has achieved its purpose Arahatta-Phala, after<br />
destroy all the fetters of life and has reached<br />
Freedom through a perfect understanding? "<br />
Tathagata replied:<br />
"Nomad Saccaka, in this Sasana, my students,<br />
look at part or all physical entities with<br />
<br />
<br />
true understanding as they are, whether in the past,<br />
future, or present, in oneself or another,<br />
rough or smooth, low or lofty, far or near, in<br />
eleven different ways, through Vipassana Nana, Magga Nana,<br />
as follows: This material body is not me, this physical body<br />
not mine, this physical body is not my atta, myself ... feeling ...<br />
perception ... mind formations ... look at some<br />
or all of the six groups of consciousness with a true understanding<br />
as they are, whether in the past, future, or<br />
the present, in oneself or others, rough or<br />
smooth, low or lofty, far or near, in eleven different<br />
ways, through Vipassana Nana, Magga Nana, as follows:<br />
six groups of consciousness is not me, six groups<br />
of consciousness is not mine, six groups of consciousness is not<br />
my atta, myself. "And to achieve liberation after no more<br />
attachment.<br />
<br />
"Nomad Saccaka ... that's as far as my students become<br />
an Arahanta, which has been cut off àsava, has<br />
complete the Magga exercise, completed what should have been<br />
completed, has released a load (of groups of<br />
life, defilements and living conditions), which<br />
has achieved his purpose Arahatta-Phala, after destroying<br />
all the shackles of life and have achieved freedom through<br />
perfect sense.<br />
"Nomad Saccaka ... such a monk, with<br />
a mind that was free and had three superior quality, namely:<br />
excellence in Clear View, excellence in practice,<br />
and excellence in Liberation. "<br />
"Nomad Saccaka, a monk of such with<br />
a mind that was free, adore, appreciate, respect, and<br />
glorifying the Tathagata, saying:<br />
Buddho boddhàya desesi danto yo dhammathàya ca samathàya<br />
santo dhammam tinnova taranàya ca nibbuto Nibbànatthaya tan<br />
lokasaranam name.<br />
<br />
<br />
A. Our teacher, Buddha, after attaining Perfect Enlightenment<br />
of Four Noble Truths expounded the Dhamma to<br />
provide enlightenment to sentient beings.<br />
2. Our teacher, Buddha, after conquering and taming<br />
himself, and preached the Dhamma to tame<br />
living things.<br />
3. Our teacher, Buddha, after extinguish the fire of his inner defilement,<br />
expound the Dhamma to beings to<br />
help them put out the fire of their defilements.<br />
4. Our teacher, Buddha, after crossing the Four large<br />
Ogha (flood of sensual lust, birth, wrong view, and<br />
ignorance), and preached the Dhamma to cross.<br />
5. Our teacher, Buddha, after put out all kilesa,<br />
expound the Dhamma to the living beings<br />
to extinguish all their kilesa.<br />
<br />
Nomad Saccaka Dedicated Food To The Buddha<br />
<br />
When the Tathagata had finished his explanation of the<br />
Arahatta fruit, Saccaka said to the Tathagata:<br />
"O Venerable Gotama ... we have insulted you and with<br />
presumptuous to think that we can refute and deny<br />
Thy sight; we have underestimated you with words<br />
that rude and insolent. "<br />
"O Venerable Gotama ... although one can survive after<br />
attacking an elephant in heat. But one does not<br />
will survive after attack Gotama Your Excellency. "<br />
"O Venerable Gotama ... someone who is burning in flames<br />
the fire may still be safe, but someone who attacks<br />
The Venerable Gotama would not survive. "<br />
"O Venerable Gotama ... someone who is attacking a snake<br />
that venomous and deadly might still be saved, but<br />
<br />
<br />
someone who attack Gotama Excellency will not be<br />
saved. "<br />
"O Venerable Gotama ... we have, insulting you and with<br />
presumptuous to think that we can refute and deny<br />
Thy sight; we have underestimated you with words<br />
that rude and insolent. "<br />
(Note: Saccaka said, "The man who attacked Gotama<br />
Honored not be saved. "The point is, anyone who<br />
catapult fire to the Lord Gotama in the debate<br />
of view, is not likely to be saved from destruction and<br />
have to go with his view shattered. Should<br />
remember that, Tathagata not ever harm the life of<br />
any creature like a big elephant, raging fire or a<br />
poisonous snakes).<br />
Saccaka has been revealed in a statement the three parables<br />
is not intended to praise the Tathagata, but for<br />
terumpetnya blew himself. For example: the king were a man, who<br />
kill the enemies will praise his enemies that he had<br />
beat with the statement, "It was a very brave man",<br />
to further elevate his victory.<br />
Saccaka, in the same way, praise the Tathagata whose difficult<br />
to approached by ordinary people, with a parable<br />
big elephant, big blaze and a viper only<br />
to show that he is a wise<br />
whose bold challenge Tathagata to debate<br />
the views).<br />
After Saccaka indirectly praise himself, he<br />
turned to the Tathagata and ask invitation, "The<br />
Venerable Gotama ...Please Honorable Gotama willing to accept<br />
alms with the monks at my place tomorrow; "Tathagata<br />
accepted his invitation with silence.<br />
Saccaka then turned to the Licchavi princes<br />
<br />
<br />
and said, "The Licchavi Princes, listen to me. The Noble<br />
Gotama has accepted an alms invitation in my spot<br />
tomorrow, you can bring whatever food you think is<br />
appropriate for them. "after midnight, they all<br />
bring five hundred servings of food to the Saccaka. Then<br />
Saccaka, after preparing food, hard and soft<br />
in place, sent a messenger to inform the<br />
Tathagata, 'O Gotama His Excellency, it's time to eat;<br />
alms is ready. "<br />
Then, in the morning, Blessed One, having put on his robe<br />
and taking bowl and robes (His Glory), go to<br />
Saccaka place and sat on the prepared for-<br />
Him, together with the monks. Saccaka serve the<br />
Buddhist monks led directly to the hands,<br />
delicious foods, hard and soft, until they are<br />
completely full and can not eat more.<br />
When Saccaka see that Tathagata had finished eating, he<br />
sitting in the proper place and said to Lord:<br />
"O Gotama, may the merits of these funds transferred by<br />
welfare of the donors (Licchavi princes). "<br />
Saccaka said the request by the impression that only<br />
Licchavi princes are entitled to enjoy the fruits of merit<br />
that, because the funds came from the food donated by<br />
them. However, Saccaka himself who has the right to enjoy<br />
fruit of the merit because it was he who make offerings to the<br />
Buddha and Samgha with what he received from the princes<br />
Licchavi. Therefore, the Tathagata remove the impression that<br />
wrong by saying:<br />
"Nomad Saccaka, this merit will overflow to the princes<br />
Licchavi for funds dedicated to recipients of funds<br />
like you, who are free from the raga, dosa, and moha. "<br />
"Saccaka, these merits are also abundant to you for funds<br />
<br />
<br />
presented to the recipient of funds such as mine, which is free from<br />
raga, dosa, and moha. "Thus the Tathagata reveals<br />
result of a virtue (which is part of His nature).icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-8185248246986060042012-05-19T00:45:00.000+07:002012-07-22T04:00:46.472+07:00Maha Buddhavamsa - Story of Nomad Recluse Saccaka<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Story of Nomad Recluse Saccaka</b></h3>
<br />
As previously described, the four women ascetic<br />
has a brother named Saccaka, a nomad<br />
ascetic, whose a teacher of the Vesali princes.<br />
That time is when the Tathagata was dwelling in the vihara Kutagara<br />
in Mahavana Forest near Vesali, when the wanderer ascetic<br />
Saccaka, son of the leader Nigantha doctrine claims to be<br />
the argue expert, a highly educated, and those<br />
think of him as a saint. He boasted to<br />
Vesali residents.<br />
<a name='more'></a><br />
"I've never met anyone who claimed to be<br />
monks, doctrine members, doctrine leader, a Samana,<br />
Brahmin or a people decent given the respect, the Buddha<br />
achieve Perfect Enlightenment, which can survive without<br />
sweat from his armpits when I was denied and<br />
denounce their views and even the wooden blocks are not able to<br />
remain silent when I talk about things related<br />
with a spiritual views, especially living things! "<br />
Nomad Saccaka, indeed, around the city and boasting as<br />
one who will find handicap in Samana Gotama.<br />
One morning, when he was walking around while exercise,<br />
He saw from far Venerable Assaji being collected<br />
alms. He thought:<br />
"I am the one, who had been planning on how<br />
the method to deny Samana Gotama teachings though I have not<br />
opportunity to do so, because I do not know<br />
His view. I have tried to find out his views<br />
before I challenged him. Venerable Assaji has mastered<br />
view of Samana Gotama and I'll make it so<br />
he revealed teachings before I can find a flaw<br />
in Gotama and denounce him. "<br />
He approached Venerable Assaji, and converse with him<br />
<br />
<br />
after exchanged courtesies, "O Assaji ... How Samana<br />
Gotama advises his students? In how many ways he<br />
giving instructions to his students? "<br />
Venerable Assaji explained as follows:<br />
"O Aggivessana descendant, Nomad Saccaka, Tathagata<br />
advised his students in the following manner. He gave<br />
detailed instruction in a variety of ways:<br />
"Bhikkhus, of the flesh (Rupa) is impermanent, feeling<br />
is impermanent, perception is impermanent, formations<br />
of the mind are impermanent, six groups of consciousness<br />
is not eternal. Physical body is not me, feeling is not me,<br />
perception is not me, mind formations are not me,<br />
six groups of consciousness is not me (atta). All the conditioned<br />
not eternal; all Dhamma is not me (no-self).<br />
O descendant of Aggivessana, Nomad Saccaka. Tathagata<br />
advised his students this way. He gave<br />
detailed instruction in a variety of ways. "<br />
The above explanation is an answer of Venerable Assaji to the question<br />
of the adherents of wrong view, Saccaka.<br />
(The important thing to note: From the statement that<br />
constitute an answer to the Saccaka question, Venerable Assaji<br />
mentioning 'not eternal' and 'not me' or no-<br />
self, but not mention about 'suffering.' Reason of<br />
not mention of suffering according to comments are as<br />
the following:<br />
"If Venerable Assaji mention about suffering,<br />
physical body is suffering, feeling is suffering,<br />
perception is suffering, mind formations are<br />
suffering, six groups of consciousness is suffering,<br />
Saccaka will have the opportunity to rebut. Because, in<br />
figurative language, including the road and the fruit is also suffering<br />
<br />
<br />
(Sankhara dukkha), because of that, suffering is not mentioned; If<br />
mentioned, Saccaka will ask again, "O Assaji what is your goal<br />
by receive ordination? "and Venerable Assaji will answer,<br />
"By the Way and the fruits." And this opportunity will be utilized<br />
by Saccaka by saying, "O Assaji... your Sasana actually<br />
not lead to liberation, even the fact, that<br />
you call the Sasana is a kind of woe, Ussada! By<br />
Therefore, your mind does not have an appetite for excitement;<br />
actually, you all just wander and seek<br />
in pursuit of suffering anxiety. "For this reason<br />
Venerable Assaji avoid the term figuratively (pariyàya) and<br />
use of abstract terms (nippriyàya) which can mean other things,<br />
Thus he mentions the impermanence (anicca) and not<br />
me or no-self (anatta).<br />
Furthermore, Saccaka said, "O Assaji, how odd that I heard<br />
this: I have heard what I was taught by Master Gotama;<br />
maybe I can meet Gotama the Honorable and discuss<br />
with Him. Maybe I can obliterate His wrong <br />
view. "<br />
At that time, five hundred Licchavi princes are gathered<br />
in the fellowship hall to do some business. Saccaka<br />
thought, "Before I was not able to criticize the views<br />
Samana Gotama because I do not know anything about<br />
his view. Now I already knew from his student<br />
Assaji; I really understand it; I should come to Him<br />
and denounced his views.<br />
First he went to the hall where five hundred<br />
Licchavi princes were having a meeting. He called them<br />
to get out of the room, shouting:<br />
"Come, the respected Licchavis. Come, the<br />
Licchavi that respectable. Today there will be discussions between Samana<br />
Gotama and I about his views; this will be<br />
a great show! One of five monks and students whose<br />
famous from the Samana Gotama, firmly adheres to the view<br />
<br />
<br />
of impermanence and no-self, whether Samana Gotama also<br />
adopt the same view, anicca and anatta.<br />
(1) Just as a strong grip the hairs of sheep<br />
that long, will be able to pull and push<br />
with as he pleased, so I will pull and<br />
push Samana Gotama as I please with the argument<br />
and my defiance upon his view.<br />
(2) Just as a strong woman who worked in the liquor<br />
shop, which is capable of throwing a mat to<br />
middle of the lake can grip the corner and pull,<br />
push and shake it, in such manner, <br />
I'll pull, push and shake<br />
the Samana Gotama with the arguments and<br />
my defiance upon his view.<br />
(3) Just as an alcoholic strength, that<br />
shake the sieve and threw his drink by<br />
holding the edges, so I will<br />
shake and toss Samana Gotama with<br />
arguments and my defiance about his view.<br />
(4) Just as an elephant, which began to weaken at the age of sixty,<br />
will fall into a deep pool and play games<br />
wash hemp, so I'll play with the Samana<br />
Gotama like playing games the wash hemp with<br />
arguments and my defiance about his view.<br />
(Note: When the flax stalks are processed to be<br />
made fibers, rods will be tied up then dipped<br />
into the water to become soft. After three days when the <br />
stalks have become soft and pliant, the workers will come<br />
while carrying supplies of food and beverages, to<br />
enjoyed when the work is completed. They gripped the bond<br />
of stalks and struck it out loud on-boards<br />
placed on the right side, left and front of them, while<br />
enjoying food and drinks.<br />
<br />
<br />
Royal elephants, imitating the act of jute workers, go to<br />
a deep pool and suck up the water with his trunk, then<br />
spray into his head, back, and both sides<br />
body, also in between her legs. Thus the term there<br />
dhovika (wash hemp game).<br />
"O Licchavi princes, come, come. This day will<br />
ongoing debate between me and the Samana Gotama about<br />
his view. This will be a great show! "Thus<br />
Saccaka invited his students.<br />
Among the Licchavi princes, there are (1) Those who<br />
have opinion that 'Samana Gotama would not be able to<br />
denied Saccaka view, while Saccaka will be able to<br />
denies Samana Gotama's view. And (2) Those who<br />
says: man like what that Saccaka so as to<br />
denied Buddha; only Bhagava who can argue with<br />
Saccaka. '<br />
Saccaka then traveled to the vihara Kutagara<br />
accompanied by two hundred Licchavi princes. When it is noon<br />
day and many monks were walking to and fro for<br />
eliminate idleness and torpor after a full meal.<br />
(In other words, the monks were usually walked to and fro<br />
while basking in the afternoon and then a shower; they feel<br />
Such practice helps to develop their <br />
concentration in meditation).<br />
Saccaka approached the monk and asked, "Friend, <br />
Where's the Lord Gotama today? We want to see-<br />
Him. "<br />
In the early days, the Tathagata, through Mahakaruna samapatti<br />
observing ten thousand universes and see with<br />
His omniscience, that next day Saccaka will<br />
come together many Licchavi princes to debate<br />
his view. Therefore He shower early morning<br />
<br />
<br />
then went to collect alms accompanied by<br />
the monks. Back from the collecting alms, he's<br />
not go into his room, but continued walking toward<br />
Mahavana woods and sit in the shade of a tree to<br />
comfort His guests, led by the adherents<br />
of wrong view Saccaka.<br />
The monks who were asked by Saccaka were the monks<br />
practicing meditation, who had just returned from the Tathagata place. They,<br />
by clasped hand point Tathagata place, and<br />
said, "O Saccaka, Tathagata spent his days under a tree<br />
in Mahavana Forest. "<br />
Then Saccaka go to the Forest Mahavana, accompanied by many<br />
people. He approached the Tathagata, and having exchanged courtesies<br />
with Tathagata, he sat in the proper place. (In addition to five<br />
hundred Licchavi princes who were his students, also participated<br />
Vesali residents who want to see the debate between<br />
the two leading individual).<br />
Those who accompany Saccaka can be divided into five groups:<br />
(1) Some people pay homage to the Tathagata, then<br />
sitting in the proper place, (2) Some people together<br />
greeted with the Tathagata, saying the words that will<br />
always remember their lifetime and then sat on the<br />
necessary, (3) Some people prostrate to the Tathagata<br />
then sit in the proper place, (4) Some people<br />
introduced the name and pedigrees then sit in their<br />
the proper place, and (5) Some people just sit<br />
silent.<br />
After sitting in the proper place, Saccaka said to<br />
the Tathagata, "May I, with Thy permission, apply<br />
questions about a particular topic? Tathagata replied, "Ask<br />
Aggivessana, whatever you like "(This is the kind invitation<br />
of question, especially for the Buddha who have attained<br />
Perfect Enlightenment, above of the Pacceka Buddha and<br />
Sàvaka).<br />
<br />
<br />
Saccaka start with his question, "O Gotama His Excellency,<br />
How do You advise Your students to be? Which part<br />
from Thy teachings that most emphasized to Your students? "<br />
Tathagata replied:<br />
"O Aggivessana descendant, Nomad Saccaka, I advise<br />
My students in the following manner. This section from many of My<br />
teaching that most emphasized to my students. "<br />
"Bhikkhus, the flesh (Rupa) is impermanent, feeling<br />
is impermanent, perception is impermanent, formations<br />
of the mind are impermanent, six groups of consciousness<br />
is not eternal. Physical body is not me, feeling is not me,<br />
perception is not me, mind formations are not me,<br />
six groups of consciousness is not me (atta). All the conditioned<br />
is impermanent, all conditioned and unconditioned (Dhamma)<br />
was not me (no-self (anatta)).<br />
"O Aggivessana descendant, Nomad Saccaka, so<br />
I advise my students in the following manner. This section<br />
from many of my teaching is the most emphasized to My-<br />
students.<br />
Saccaka said, "I remember of a parable." Tathagata<br />
then said. "O Aggivessana descendant. State it<br />
(With firm and clear). "<br />
"Like a seed and plants can not live without<br />
depending on the soil, or as workers who can not<br />
doing their duties without standing on the ground. O Gotama<br />
Your Excellency, as well, all the creatures do<br />
good or evil depending on the physical body (which<br />
is I or atta); all beings do good or<br />
crime depends on the feeling (that is me or atta);<br />
all beings do good or evil depends on<br />
the perception (which is me or atta); all beings<br />
do good or evil depends on the formations<br />
<br />
<br />
of mind (which are me or atta); all beings<br />
do good or evil depends on six<br />
group of consciousness (which is me or atta);<br />
Thus Saccaka expressed his views on the theory of<br />
atta (self) with a parable; (he likens the five<br />
groups of life by soil, and living things<br />
depending on the five groups of life like land.<br />
They do good or evil depends on five<br />
groups of life). "Reverend Gotama has ignored<br />
evidence of the existence of atta and claiming it as anatta (no-<br />
self). "Thus Saccaka stated the theory of self unequivocally<br />
in the parable.<br />
The parable that revealed by Saccaka was well known, and<br />
believed to be the truth. Unless the Buddhas who have attained<br />
Perfect Enlightenment, no one was able to deny<br />
self theory which he declared it. There are two types of living things<br />
(1) those that can be taught only by the Buddhas who has<br />
achieve Perfect Enlightenment and (2) those that can be taught<br />
by the Sàvakas. Those in the group (2) can<br />
taught by the Buddhas or Buddhist students, but they<br />
who was in the group (1) can only be taught by the Buddha <br />
himself. Saccaka nomads are people who are in first<br />
group and only can be taught by the Buddha himself. Because of<br />
that, the Buddha decided to teach the next<br />
personal and deny his view:<br />
"Aggissevana heredity, Saccaka. Are you saying<br />
that the physical body is I (atta), that feeling is<br />
I (atta), that perception is I (atta), that the formations<br />
of the mind are I (atta), that the six groups<br />
consciousness is I (atta)? "<br />
Saccaka realize that the "Samana Gotama has complicated<br />
by forcing me to declare and confirm as well as<br />
admit my theory with a self (attavàda) in front of the audience. "<br />
If something unpleasant happens, I will be blamed<br />
<br />
<br />
for my theory about this self, "and thinking to please<br />
Vesali residents as fellow theorists of atta, he<br />
answer:<br />
"O Gotama Your Excellency, I did say," Physical<br />
body is atta, feeling is atta, perception is<br />
atta, formations of mind are atta, six groups<br />
consciousness is atta, and the residents of Vesali also said<br />
so. "<br />
Tathagata, a hundred thousand times superior than Saccaka<br />
in terms of confidence, do not let Saccaka involve the<br />
others; He will conquer Saccaka only, and said<br />
to him:<br />
"Saccaka what is the connection of the residents in this case? I<br />
urge you, Saccaka, explain your views yourself. "<br />
(What's going to say is this: Not everyone here<br />
who came to argue my view, you are the only one<br />
that came to deny my view, they<br />
came because you invited them to watch<br />
this debate. Responsibility for expressing views <br />
lie to you, and do not involve them).<br />
Saccaka be forced to repeat his view, "O Gotama<br />
Your Excellency, I did say, " the physical body is<br />
atta, feeling is atta, perception is atta, formations<br />
of the mind are atta, six groups of consciousness is<br />
atta. "<br />
After forcing Saccaka explain his own views,<br />
Tathagata asked:<br />
"Saccaka, because you recognize that the five groups<br />
life is atta, I'll ask about it;<br />
answer: Saccaka how do you think; Is elected king<br />
like King Pasenadi Kosala, or the heir to the throne King Ajatasattu,<br />
<br />
<br />
ruler of Magadha, the son of Queen Vedehi, have powers<br />
of their kingdom respectively to order the death penalty<br />
for someone who deserves the death penalty, ordered<br />
for seizing someone's property who is worthy of seized and expelled<br />
person whose worthy evicted? "<br />
In answer to that question, Saccaka said:<br />
"O Gotama His Excellency, an elected king as King<br />
Pasenadi Kosala, or the heir to the throne King Ajatasattu, ruler<br />
of Magadha, the son of Queen Vedehi, have powers<br />
of their kingdom respectively to order the death penalty<br />
for someone who deserves the death penalty, ordered<br />
for seizing someone's property who is worthy of seized and expelled<br />
someone worthy of expulsion.<br />
O Gotama His Excellency, even the government of colonial countries<br />
such Vajji or Malla also has power in their kingdom<br />
respectively to order the death penalty for a person<br />
would be eligible for the death penalty, ordered to<br />
seizing someone's property worthy of seized and expelled<br />
someone worthy of expulsion, moreover elected king as King<br />
Pasenadi Kosala or king Ajatasattu of Magadha kingdom, the son of<br />
Queen Vedehi? Yes, O Gotama, he deserves to have that power. "<br />
(Tathagata intentionally directing Saccaka with the aim<br />
to destroy his theory of self (atta Vada); Saccaka because<br />
not wise even go one step further "sharpen<br />
weapons that would stab him "by saying the government<br />
of Vajji and Malla to support this claim).<br />
"O Saccaka, how about the following questions? You<br />
said "physical body is atta (I)." If so, can<br />
you force it to obey your words, by saying<br />
"Let my physical body like this: let my physical body<br />
not like this? "<br />
When the Tathagata ask, Saccaka can only silent<br />
<br />
<br />
himself.<br />
(Note: Saccaka realized his mistake. He thought "Samana<br />
Gotama was trying to destroy my sight; I<br />
really stupid has provided an opportunity to Samana<br />
Gotama to beat me in my own game;<br />
I have been destroyed and can not be saved; If I<br />
said "I have power over my physical body," the<br />
Licchavi princes will stand up and deny me because my ugly<br />
body when compared with those who are good-looking body<br />
like the Tàvatimsa gods).<br />
If I choose to say, "I do not have power over my physical <br />
body, "Samana Gotama will stand up and deny me," O<br />
Saccaka, you mentioned that you can hold<br />
control over the physical body, and now you pull<br />
back your statement. "He was completely wrong. Therefore he<br />
only silence.<br />
For the second time the Tathagata urged Saccaka to answer<br />
the same question:<br />
"O Saccaka, what about my question below? You<br />
said "physical body is atta (I)." If so, can<br />
you force it to obey your words, by saying<br />
"Let my physical body like this: Let my physical body<br />
not like this? "<br />
Saccaka remain silent, and did not answer the question<br />
of Tathagata for the second time in a row.<br />
(If you do not give a rational answer to the question<br />
filed by a Buddha who has attained Perfect<br />
Enlightenment three consecutive times, it is an act<br />
of torture a Buddha, and therefore the head of the offender<br />
will break into seven pieces, according to natural law, the Dhamma-<br />
Niyama).<br />
<br />
<br />
The Buddha had attained Perfect Enlightenment, has<br />
meet Parami for four asankheyya and hundred thousand kappa,<br />
because of his compassion to all beings, therefore,<br />
Tathagata is not repeat his question a third time,<br />
but change the topic of discussion, "Saccaka talk now;<br />
Now is not the time for you to be silent; head of<br />
someone who does not answer the rational question posed<br />
by a Buddha three times in a row will break into<br />
seven pieces. "<br />
Then Sakka who can not hold back, come to the place<br />
disguised as a giant who holds the mace<br />
lit on fire and stood directly overhead of Saccaka, as<br />
if threatening to punish him if he failed to answer<br />
rational questions posed by the Tathagata three consecutive<br />
times. The scene was only seen by the Tathagata and Saccaka.<br />
(No one else can see it).<br />
(Note: Sakka came and holding a mace in his hand and<br />
standing on Saccaka as compassionate as the Buddha,<br />
and to persuade him to take his fault<br />
by posing as a fearsome giant and<br />
threatened him with mace. He appears not to harm<br />
Saccaka but rather for not happen anything that is not<br />
good in front of the Buddha. (Majjhima Tikà).<br />
The reason why it comes disguised as a giant Sakka is<br />
that, he wants to open a new Saccaka and embrace<br />
Right View. Sakka with Brahma Sahampati when Brahma<br />
Sahampati asked the Buddha to teach Dhamma.<br />
They both appealed to the Buddha to teach<br />
Dhamma, and their responsibility to persuade the people<br />
that reluctant so that want to live up to their instructions. "You<br />
are the Dhamma master, and we are its law enforcement. "<br />
So Sakka appears in the guise of a giant in order to<br />
fulfill its responsibilities. (Majjhima Commentary).<br />
When Saccaka see Sakka in the guise of giant, his body<br />
<br />
<br />
soaked by sweat because of fear, sweat flowing and<br />
wind waves churning his stomach. He looked around<br />
to see if anyone else is also watching the scene<br />
It was strange that no one is watching. He thought<br />
it is not wise to yell "there's big giant" when<br />
no one saw it, and only provide an opportunity to<br />
people to say, "We also have eyes, but only<br />
you are the only one who saw the giant; you see it<br />
for arguing with the Samana Gotama. "He was so shaken<br />
so that his hair stood and shivered with fear. Not<br />
one but the Bhagava where he could seek refuge,<br />
finally he said to the Buddha, "Ask, Gotama the<br />
Gentlemen, I will answer. "<br />
Tathagata asked him:<br />
"Saccaka, what about my question below? You<br />
said "physical body is atta (I)." If so, can<br />
you force it to obey your words, by saying<br />
"Let my physical body like this: Let my physical body<br />
not like this? "<br />
Saccaka replied, "Gotama Your Excellency, I do not have<br />
that power. "Then the Tathagata reminded him," Saccaka,<br />
think first, think deeply before you<br />
answered. What's that you say is not in tune with what<br />
before you say, and what you are saying<br />
previously not in tune with what you just said.<br />
Your both statement contradict each other. "And he<br />
continue the question:<br />
"Saccaka what about my question below."<br />
You say, "The feeling is atta (I)," if so,<br />
do you have power over your feelings and you can<br />
say 'Let me feel like this: let my feelings<br />
not like this'? "<br />
<br />
<br />
Saccaka replied, "Gotama the Honorable. I do not have<br />
that power. "<br />
Tathagata then reminded him, "Saccaka, think first<br />
first, think deeply before you answer. What<br />
that you say is not in tune with what you<br />
said before, and what you said before<br />
not in tune with what you just said. Your both<br />
statements contradict each other. "And he<br />
continued his questions:<br />
"Saccaka what about my question below."<br />
You say, "perception is atta (I)," if so,<br />
do you have power over perception and you<br />
can say 'Let my perception like this: let<br />
my perception not like this'? "<br />
Saccaka replied, "Gotama the Honorable. I do not have<br />
that power. "Then the Tathagata reminded him," Saccaka<br />
think first, think deeply before you<br />
answered. What's that you say is not in tune with what<br />
before you say, and what you are saying<br />
previously not in tune with what you just said.<br />
Both statement contradict each other. "And he<br />
continue the question:<br />
"Saccaka how about the following questions."<br />
You say, "shapes formed by the mind are atta<br />
(I), "if so, do you have power over<br />
formations of mind and you can say 'Let<br />
thought formations like this; let my thought<br />
formations are not like this'? "<br />
Saccaka replied, "Gotama the Honorable. I do not have<br />
that power. "Then the Tathagata reminded him," Saccaka<br />
think first, think deeply before you<br />
<br />
<br />
answered. What's that you say is not in tune with what<br />
before you say, and what you are saying<br />
previously not in tune with what you just said.<br />
Both statement contradict each other. "And he<br />
continue the question:<br />
"Saccaka what about my question below."<br />
You say, "The six groups of consciousness is atta<br />
(I), "if so, do you have power over<br />
six groups of consciousness and you can say 'Let<br />
six groups of consciousness like this: let the six groups<br />
consciousness is not like this'? "<br />
Saccaka replied, "Gotama the Honorable. I do not have<br />
that power. "<br />
Tathagata then reminded him, "think first Saccaka<br />
first, think deeply before you answer. What<br />
that you say is not in tune with what you<br />
said before, and what you said before<br />
not in tune with what you just said. Your<br />
both statement contradict each other. "<br />
Tathagata continued his counsel to Saccaka by<br />
preach the sermon in the form of questions and answers three times,<br />
a way of teaching known as 'teparivatta Dhamma<br />
desanà '.<br />
"Saccaka, what do you think? Is physical body eternal<br />
or inconstant? "<br />
Saccaka replied, "Not eternal, O Gotama," Tathagata asked<br />
again, "What is not eternal, painful (dukkha) or<br />
pleasant (sukha)? "Saccaka replied," It is painful, O<br />
Gotama. "<br />
"Is it the right think that this physical body, which is not<br />
<br />
<br />
eternal, painful and always changing is mine (because<br />
attachment), this physical body is me (pride);<br />
This is my atta (because of wrong views). "Saccaka replied,<br />
"O Gotama, it is not right."<br />
"Nomad Saccaka, how do you think? Whether<br />
feeling ... perception ... mind formations ... Is the <br />
six groups of consciousness constant or inconstant? "Saccaka<br />
replied, "Not eternal, Reverend Gotama." "And that is not<br />
eternal, whether painful or pleasant? "" It is painful,<br />
O Gotama. "<br />
"Is it the right think that the six groups of consciousness,<br />
which are impermanent, painful and always changing, "This consciousness is<br />
mine (as attachment); this consciousness is me (because<br />
of vanity), this consciousness is my atta (because<br />
wrong view).<br />
Saccaka replied, "Reverend Gotama, it is not right."<br />
Like a snake charmer that expert forcing snake to<br />
suck venom back from the wound of the body of a<br />
victim of bites, in such manner Tathagata forcing the<br />
Saccaka acknowledged by his own mouth that the five aggregates<br />
is impermanent, painful, and no-self rather than permanent,<br />
pleasant and has a core as claimed by<br />
his own mouth in front of the same audience, the<br />
Licchavi princes. (snake venom which is a wrong view<br />
about atta spoken by Saccaka's mouth has been forced to<br />
sucked back by the same mouth, and Saccaka admitted anatta,<br />
no-self, in the presence of the audience).<br />
Tathagata thus force Saccaka to admit<br />
that the five aggregates are impermanent, painful, and<br />
no-self in front of the crowd, and because of<br />
want to conquer in order to receive the truth with his head<br />
bowed, Tathagata continued his questions:<br />
<br />
<br />
Recluse Saccaka, how do you think about the My following<br />
question, "If someone is attached to the dukkha, bound to the<br />
dukkha, clutching dukkha and consider dukkha<br />
(Five aggregates) as the dukkha is mine (because<br />
attachment); dukkha is me (because of pride) and<br />
dukkha is my atta (because of wrong view), can he<br />
understand dukkha (with three prinnà)? Can he dwells<br />
in the extinction of dukkha? "<br />
Saccaka replied, "O Gotama His Excellency, how<br />
possible? Obviously it is impossible! "Then Tathagata continued<br />
His question:<br />
"Nomad Saccaka ... What do you think about<br />
My following question: If so, by attached at<br />
dukkha (the five aggregates), bound to the dukkha (the<br />
the five aggregates), held on to dukkha (over five<br />
group of life), do you not adopt the wrong<br />
view, and assume that this dukkha (five aggregates)<br />
is mine (as attachments) this dukkha is me (because<br />
pride) and dukkha is my atta (because of wrong <br />
view); with this view, you are in the wrong way<br />
with respect to the view? "<br />
Saccaka replied, "O Gotama The Honorable ... How<br />
possible not like that! I did consider it<br />
so. "<br />
Then the Tathagata continued his counsel to Saccaka:<br />
"Saccaka, like a person, who need a core of wood,<br />
looking for wood core, and ventured into the woods by<br />
bring a sharp ax. He may find a<br />
banana trees that straight, not branchy. He cut down<br />
Under the tree, then cut the bud. Then he<br />
peel its midrib. After peeling its midrib, that person<br />
will not find the bark, moreover wood core.<br />
<br />
<br />
Similarly, Saccaka, when I ask a question<br />
to you in connection with your view, you turned out to<br />
be empty, vain, and useless.<br />
O Saccaka, you have been bragging to the residents of Vesali,<br />
with empty pride: 'I've never met<br />
one whom admitted as a samana, Brahmin or Buddha<br />
who achieve Perfect Enlightenment, which can survive without<br />
sweat from his armpits when I was deny and<br />
denounce their views and even the wooden blocks are not able to<br />
remain silent when I talk about things related<br />
with a spiritual view, especially living things! '"<br />
Tathagata later showed his body that golden colored<br />
to the audience and said, "Saccaka... not <br />
seen the sweat on my body now. "<br />
(Note: Of course, the human body excrete sweat at<br />
certain times, therefore, the Tathagata said: 'Not visible<br />
the sweat on my body at this time. '<br />
With respect to 'show his body that golden<br />
color ', it does not mean that he showed all His <br />
body. The Buddhas is usually fastened his cloak well,<br />
while sitting in front of others. Tathagata, at the time,<br />
holds His clothing up to his neck and lower around<br />
four inches is enough for the red rays radiating out,<br />
spinning like a stream of molten gold or flash of light, surrounding<br />
Tathagata's head, resembling the shape of gold drums then<br />
shot upward.<br />
(Tathagata has done this to eliminate any doubt, if<br />
any, on the part of the audience, if the Tathagata does not reveal<br />
reality by showing (his body), some <br />
people may deny, "We can see the grain of<br />
sweat flowing down from the body of Saccaka; Samana Gotama<br />
said that he does not sweat, but we do not know for<br />
sure whether that's true because his body covered entirely by<br />
<br />
<br />
two-layered cloak ").<br />
When the Tathagata say it, Saccaka sit quietly with<br />
sad looks, his shoulders dropped and his head bowed desperate.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-91933381903921323222012-05-08T12:17:00.001+07:002012-07-22T04:00:07.823+07:00Maha Buddhavamsa - Victory Over the Nomad Recluse Saccaka<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Victory Over the Nomad Recluse Saccaka</b></h3>
<br />
Tathagata subjugate nomad Saccaka while being <br />
dwelling at the Vihara Kutagara in the Mahavana forest near Vesali.<br />
Saccaka the wandering ascetic story is excerpted from Catukka<br />
Nipatta, Culalcalinga Jataka Comments and Mulapannàsa, Commentary<br />
of Culasaccaka Sutta.<br />
<a name='more'></a><br />
At that time, seven thousand seven hundred and seven royal line<br />
Licchavi of Vesali lead Vesali kingdom. All members of the<br />
the royal family was very diligent studying various teachings<br />
hermitage at that time. One day a wandering ascetic<br />
famous for its five hundred views arrived at Vesali.<br />
The members of the royal family was very honored and<br />
treat it very well. A female ascetic<br />
which also has five hundred views arriving on Vesali at<br />
the same time.<br />
The royal family members argue about who<br />
the superior of the two hermits. The debate was over<br />
draw because one recluse can not beat the other<br />
hermit because they both have the same quality.<br />
A strange thought occurs in the Licchavis:<br />
if both hermits were united in marriage, they<br />
will get a very talented offspring. So they<br />
persuade both hermits to be willing to settle in their kingdom<br />
and no longer go wandering. They treat both<br />
sages with respect and provide all the their<br />
needs.<br />
The years passed, the couple had four daughters and<br />
a son. The name of their daughters are, (1) Sacca, (2) Lola,<br />
<br />
<br />
(3) Avadhàrikà, (4) Paticchàdà and their son named Saccaka.<br />
(According to the Cula Saccaka Sutta Atthakatha, the name of their daughters<br />
are (1) Sacca, (2) Lola, (3) Patacara, and (4) âcàravati).<br />
As they mature, they were given instruction appropriate to views<br />
of their parents: Five hundred views of the father and five hundred<br />
views of the mother, so that all views of a thousand<br />
from their parents. Special counsel given by father to<br />
his daughters:<br />
"My daughters ... if you find a man<br />
men who can refute the views of you, you<br />
must submit yourselves to become his wife if he is<br />
a householder, if he is a monk, you<br />
must be renounced and learn from him. "<br />
After the death of his parents, recluse Saccaka, that more intelligent<br />
than his four sisters, learning more views<br />
deviating and unorthodox beside the thousand views<br />
that he learned from the deceased parents. Without wandering<br />
and only stayed in Vesali provide lessons to<br />
young princes. Fearing his stomach ruptured as too<br />
full of 'wisdom', he tied it with iron <br />
plate.<br />
His parents and sisters to adopt the view that the island Jambudipa<br />
filled with tree Jabu-tha-bye (golden cashew tree). So they<br />
usually bring flowers and Thabye leaves as they<br />
move from one place to another to find opponents<br />
in terms of spiritual views. They are usually<br />
plant a few Thabye tree limbs above the sand dune<br />
or plant at the city gate, as a notice: "Whoever<br />
are able to prove that our view is wrong should<br />
destroy this tree "as a challenge, before they<br />
entered the city.<br />
As they wander from town to town, they finally arrive at<br />
Savatthi. Here too, they planted a Thabye twig in<br />
<br />
<br />
the gate of the city and challenged by making the announcement.<br />
"Anyone, whether a layman or a monk, who is able<br />
prove that our ideology is wrong, may destroy<br />
This mound and Thabye tree with his feet. "They<br />
leave a message to a child whom they meet<br />
was hanging around the gate, then go to town.<br />
<br />
Intellectual Excellence of Venerable Sariputta<br />
<br />
On that day, Primary Students Venerable Sariputta, as usual<br />
go collect alms rather late, because he have to<br />
sweep a few places in the vihara region, filling the jars<br />
containing drinking water and care for the sick in the region<br />
Vihara Jetavana. When he arrived at the city gate he saw and<br />
came to Thabye branches. Then he asked the<br />
children there about the strange sight.<br />
They rehearsed the whole matter to the Thera.<br />
Furthermore, the Venerable Sariputta asked them to<br />
destroy that Thabye twig. The children replied, "Venerable<br />
... we do not dare ... we fear ... "The Venerable Sariputta<br />
urging them to utter words of support,<br />
"The kids ... do not be afraid if they ask who is<br />
told you guys, let's just say that I, Sariputta, Primary Students<br />
of Tathagata, whose order you, and tell them,<br />
if they want to argue with me, they are welcome<br />
to the Vihara Jetavana. "The children were soon destroyed the branch<br />
Thabye tree as ordered. The Venerable Sariputta<br />
continue its activities to collect alms and<br />
then returned to the vihara.<br />
When the four sisters were out of town, they<br />
asked the children, "Who told you<br />
to destroy Thabye tree branch? "That children<br />
inform them of the Venerable Sariputta.<br />
Four women were re-entered the city, each<br />
going different direction and make an announcement, "We<br />
<br />
<br />
learned that the Main Students of Buddha known as the<br />
Sariputta, ready to argue with us; for anyone who<br />
want to listen to this debate should come with us .... "<br />
Many people follow them to the Vihara Jetavana.<br />
Venerable Sariputta felt that the presence of women in<br />
area of residence of the monks are not allowed,<br />
then he met them at the center of the vihara.<br />
Once there, the women were asked, "Is it<br />
you who told the kids to destroy a tree branch<br />
Thabye? "" Yes, "replied the Venerable Sariputta. Furthermore, women<br />
challenge Venerable Sariputta to debate <br />
about ideology. Venerable Sariputta accepted their <br />
challenge and asked who would start first. They<br />
replied "The responsibility to ask is on us." The<br />
Venerable Sariputta replied, "Well, the women, please start<br />
asked. "<br />
Four women were taking the position, one on each side,<br />
and attacked with a series of questions, which amounts to<br />
thousand, which they learned from their parents. Venerable<br />
Sariputta quickly answer each questions, like<br />
cut the lotus flower stalk with a double-edged <br />
sword, without leaving any questions unanswered.<br />
Then he invited the women to<br />
ask more questions, they answered, "Venerable<br />
... we only know that much. "<br />
Venerable Sariputta said, "Well, the wanderers ... I<br />
have answered all the thousand questions that you ask,<br />
and now I'll ask just one question and<br />
you must answer. "After knowing the position of Venerable<br />
Sariputta, they did not dare answer with arrogant "Please<br />
Venerable, we will answer your question; "otherwise<br />
they reply with subject "Venerable ... please; we<br />
will answered if we could. "Before asking a question,<br />
Sariputta explains to them that the question<br />
he would ask not a tough question but just<br />
<br />
<br />
questions commonly studied by the samanera, and then he<br />
asked the question, "What is meant by<br />
one Dhamma? "(Ekam nama kim).<br />
Four ascetic women did not know the end of the base of<br />
that question. Venerable Sariputta said, "The ascetic women ...<br />
answer the question, "and they acknowledge that they<br />
can not answer, "Venerable ... We do not know the answer."<br />
Venerable Sariputta told them, "Now, I<br />
you have answered a thousand questions while you are not<br />
can answer one question: Who's, the winner and<br />
who loses? "They said," Venerable ... thou<br />
are the winners and we are the conquered. "Venerable<br />
Sariputta asked, "What will you do next?"<br />
They tell Thera what was ordered by their parent<br />
when they conquered (as has been narrated<br />
earlier), and expressed their desire to<br />
accept the ordination from Thera.<br />
Venerable Sariputta gave instructions to them, "This<br />
is not the right place for women to receive<br />
ordination and you guys should come to the vihara of bhikkhunis<br />
and please be ordained there. "So they went<br />
vihara of bhikkhunis with the recommendations from Thera and<br />
receive ordination. (They were ordained by Uppalavanna<br />
Theri, according to Jataka Commentaries). They achieve holiness<br />
Arahatta in a short time, thanks to the diligent efforts in<br />
Road train. (Explanation of the Tathagata about this, found in<br />
Culakalinga Jataka, Catukka Nipata. For further explanation,<br />
can refer to the story of five hundred and fifty Jataka).<br />
(Note: This event occurs when the Tathagata was dwelling in<br />
Vihara Jetavana in Savatthi, some time after the formation of<br />
Bhikkhuni Sasana by granted petition of Mahapajapati<br />
Gotami by the Tathagata when Tathagata was dwelling in the Forest<br />
Mahavana, Vesali. This event is described as it relates<br />
with the story of wandering ascetics Saccaka).icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-50942472898231362772012-05-08T07:06:00.001+07:002012-07-22T04:02:10.041+07:00Maha Buddhavamsa - Tathagata Settled in Vesali<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<h3>
<b><br /></b></h3>
<h3>
<b><br /></b></h3>
<h3>
<b>Tathagata Settled in Vesali<br />During the Fifth Vassa</b></h3>
<br />
<br />
After completing his duties as a Buddha<br />
by expound Mahàsamaya Sutta, Sammàparibbàjaniya<br />
Sutta, etc. to the five hundred Arahanta descendants of Sakya<br />
and helping seven hundred thousand crore gods and Brahmas reached<br />
Arahatta-Phala, and uncountable amount to reach three<br />
lower level, as described previously,<br />
Tathagata is settled in the Vihara Kutagara which has a terrace<br />
roofed and has a domed roof in the Vesali kingdom to<br />
undergo his fifth vassa.<br />
<br />
<a name='more'></a><br />
Two Forest That Named Mahavana<br />
<br />
(There are two forest that has name Mahavana; one near<br />
Kapilavatthu and the other near Vesali. One of them<br />
(Where the Buddha preached the Mahàsamaya Sutta) near<br />
Kapilavatthu which extent from the edge of Kapilavatthu to the Himalayas in<br />
one side and up to reach the ocean on the other side. While<br />
which is near Vesali is wilderness that has border<br />
sign on each side).<br />
<br />
<br />
His father, King Suddhodana Achieve Arahatta Purity<br />
<br />
When the Buddha was serving his fifth rains retreat in the Forest<br />
Mahavana near Vesali, his father, King Suddhodana reach<br />
Nirvana after attaining Arahatta sanctity under a white umbrella<br />
in his golden palace.<br />
<br />
Permission to Ordain Women According to Petition of<br />
Stepmother, Mahapajapati Gotami<br />
<br />
The stepmother Mahapajapati Gotami had approached the Tathagata since<br />
Buddha's first visit to Kapilavatthu with the application<br />
to be officially ordained and he has applied for<br />
it three times in a row and each time the Tathagata refused<br />
her petition.<br />
Reasons for refusal is because the Tathagata decided to<br />
not easily permit the ordination of women but<br />
only after great effort from the woman to obtain<br />
ordination. Only then they will realize<br />
that being a bhikkhuni is a very difficult and<br />
therefore will maintain the status of bhikkhunis in full<br />
vigilance. Tathagata hope that they appreciate and<br />
appreciate ordination that they get with hard<br />
effort.<br />
So when the stepmother Mahapajapati Gotami filed<br />
that request up to three times to Tathagata in the Vihara<br />
Nigrodha in Kapilavatthu, the application is rejected by the Tathagata<br />
for the reasons previously mentioned. Mahapajapati<br />
Gotami forced to give up hope and returned to the palace.<br />
Now the opportunity came for her to try again<br />
repeat her request when the Tathagata lived in Vesali<br />
to undergo a fifth vassa.<br />
As already mentioned in previous chapters, five hundred monks<br />
which aristocrats blooded before reaching the Arahatta sanctity<br />
<br />
<br />
received a letter from their former wives to return to<br />
domestic life. The wife is once again sending<br />
letters to those who now have become Arahanta and<br />
pleaded earnestly. But that Arahanta monks<br />
sends an answer, 'We are no longer in a position<br />
can live the life of the world. '<br />
Five hundred wives who are left to consider<br />
that 'is not appropriate for them to marry again' and<br />
they agreed to come and persuade Mahapajapati<br />
Gotami to try to 'get permission from the Tathagata to<br />
ordained as a bhkkhuni. 'So they grouped<br />
came to the stepmother Mahapajapati Gotami and persuade her.<br />
They reminded her of her failure request in<br />
obtain permission for women to receive the ordination<br />
when the Tathagata dwells in the temple on the occasion Nigrodha<br />
before. Then she asked a barber to<br />
shave off their hair, including her own hair, and<br />
asked the wives to wear clothes dyed so<br />
they look like a bhikkhuni even though they still live<br />
in the palace. Then they made preparations to go<br />
together into the forest in Vesali Mahavana where Tathagata<br />
settled.<br />
The distance between Kapilavatthu and Vesali is fifty yojanas; and<br />
when the family of Sakya kingdom and Koliya prepare<br />
for their journey, they concluded that 'It is impossible<br />
for the princesses of this great and noble journey<br />
on foot 'and they made preparations to<br />
provide five hundred stretcher to solve the problem.<br />
Five hundred women agreed that traveling on a stretcher<br />
such that looks as if lack of respect for the Tathagata<br />
and therefore they make the trip with<br />
walking. The royal family of the two countries prepare<br />
supplies of food at each stop and a number of<br />
guards to escort them all the way to<br />
<br />
<br />
Vesali.<br />
After going through a difficult journey as much as fifty yojanas, <br />
their smooth legs became swollen by a ruptured ulcer,<br />
they look like covered by the powders from the grain<br />
processing machine. Five hundred women that led<br />
by Mahapajapati Gotami arrive at Vesali with swollen feet,<br />
body covered with soil and dust, stood in groups in front of<br />
Vihara Kutagara gate in the Forest Mahavana. (They do not<br />
dared to enter the vihara).<br />
(Stepmother Mahapajapati Gotami thought that she was wearing bhikkhuni <br />
clothes without the permission from the Tathagata; and news about<br />
her actions have spread throughout the country. Well if<br />
Tathagata allow him to join in the Samgha;<br />
but felt that she would receive a scolding. That is<br />
is why she just stood at the gate, not daring<br />
entrance).<br />
When the Venerable Ananda who saw Mahapajapati Gotami<br />
is sad at the front gate, he went and<br />
asked, "O Majesty's stepmother, why are you so sad?<br />
Is the Kingdom family of Sakya and Koliya undergo the unfortunate<br />
and collapse? Why are you weird dressed like this?<br />
With swollen feet, dirty, pitiful face, and stood while<br />
crying at the gate? "<br />
Mahapajapati Gotami the stepmother replied "Oh ... the Venerable Ananda,<br />
We stood at the gate with drip tears because<br />
failed to obtain permission from the Tathagata to receive ordination<br />
authorized for women as nuns in the Dhamma-<br />
Vinaya. "Ananda comfort her with words of support:<br />
"Stepmother ... if so ... I'm going to persuade the Tathagata in order to<br />
ordain women officially, so that they can<br />
living life as a nun in the Dhamma-Vinaya;<br />
Please wait at the gate until I come back, "and<br />
after saying this, the Venerable Ananda meet the Tathagata<br />
<br />
<br />
and propose application:<br />
"Tathagata The Exalted ... Mrs. Mahapajapati Gotami was standing in<br />
gate with swollen feet, her body covered by soil<br />
and dust, her heart wounds, tears streaming down her cheeks in a state<br />
of grieve, because failed to get permission from you so that<br />
women were allowed to receive formal ordination,<br />
so that they can live the life as a nun in<br />
the Sasana. I sincerely request that they be given permission<br />
to receive formal ordination! "<br />
Tathagata replied, "That's not right ... Ananda, I advise<br />
you be lest interested in allowing women<br />
to become a nun. "But with no fear, The<br />
Venerable Ananda propose the same application for second<br />
time, and for the third time, but get a same <br />
answer from Tathagata.<br />
<br />
Updated Petition<br />
<br />
Venerable Ananda thought of another approach, after three<br />
times tried and failed to get permission to give<br />
ordination to women in the Dhamma-Vinaya, he<br />
then went to the Tathagata and says:<br />
"Tathagata The Exalted ... is it possible for women to achieve<br />
Sottappatti purity, Sakadagami, anagami to Arahatta,<br />
to live a life as a bhikkhuni in the framework<br />
Dhamma-Vinaya Sasana? "<br />
Tathagata replied, "Ananda ... women may be reached<br />
sanctity of Sottappatti, Sakadagami, anagami to Arahatta,<br />
to live a life as a bhikkhuni in the framework<br />
Dhamma-Vinaya Sasana. "<br />
"Tathagata The Exalted ... if women can achieve holiness<br />
of Sottappatti, Sakadagamin, anagamin to Arahanta, with<br />
living life as a bhikkhuni in the framework<br />
<br />
<br />
Dhamma-Vinaya Sasana, let me ask you a case<br />
worthy of consideration to support the plea:<br />
The Exalted Tathagata ... Mahapajapati Gotami has given<br />
great service to you, other than that, she also thy stepmother. She<br />
was responsible for giving thy food, thy care and keeping<br />
physical and spiritual well-being of you since you were born. She<br />
bathe You by sprinkled scented water twice a day.<br />
In fact, she was responsible for feeding thee with the milk<br />
derived from her own breasts. "<br />
(Mahapajapati Gotami gave birth to Prince Nanda few days<br />
after Mahamaya Devi gave birth to the Bodhisatta. She entrusted<br />
her son to the nurse, and she himself volunteered<br />
act as Bodhisatta nurses: thus this additional<br />
argument is expressed as the consideration of<br />
his petition).<br />
"The Exalted Tathagata ... I sincerely ask that you<br />
give thy consent that women were allowed to<br />
received ordination as a bhikkhuni in the framework<br />
Dhamma-Vinaya Sasana. "<br />
Ananda Buddha finally granted, with<br />
said, "Ananda, if Mahapajapati received the particular Eight Precepts,<br />
Garu-dhamma, her acceptance will be valid as an ordination<br />
for her. "<br />
Eight special rules are:<br />
(1) A nun, even if she was a senior, has been<br />
hundred years in the Samgha, to give respect, with<br />
geminate hand to a monk, although he<br />
just one day become a monk. This rule applies for the rest<br />
of life.<br />
(2) A bhikkhuni must not undergo vassa in a place that<br />
away from the residence of monks. This regulation applies<br />
<br />
<br />
lifetime.<br />
(3) Every two weeks, a bhikkhuni must do<br />
two things: ask about the uposatha day to the monks<br />
Samgha and approached the Samgha monks to beg<br />
instruction and reproof.<br />
(4) When the rains retreat was over, a nun must<br />
attended the Pavàranà ceremony in two places, that are Bhikkhu<br />
Sasana and the Bhikkhuni Sasana, and in both places<br />
she must accept the criticism of what is seen, heard,<br />
or what is suspected about her. This regulation applies<br />
lifetime.<br />
(5) A nun who commits an offense Samghadisesa<br />
must undergo a redemption for half a month, pakkha<br />
manatta, in two Sasana, Bhikkhu Sasana and Bhikkhuni<br />
Sasana.<br />
(6) A bhikkhuni must prepare for ordination in the second<br />
place Bhikkhu Sasana and Bhikkhuni Sasana to a<br />
sàmaneri who have had to undergo a trial period of six<br />
Sila practice for two years. This rule applies for the rest<br />
of life.<br />
(7) A bhikkhuni must not rebuke a monk<br />
for whatever reason. This rule applies for life.<br />
(8) A bhikkhuni prohibited from giving advice or warning<br />
to the monks valid since today. The monks otherwise<br />
should advise the nuns at any time if necessary.<br />
This rule is also valid for entire life.<br />
"This is the Eight Special Precepts. If Mahapajapati Gotami receive<br />
this particular Eight Precepts, it applies its acceptance as a<br />
ordination for her. "<br />
Tathagata thus allowing the ordination of nuns in<br />
<br />
<br />
the Bhikkhuni Sasana after preaching the Eight Special Precepts<br />
as their guidelines.<br />
Ananda studied the Eight Special Precepts from Tathagata<br />
then went back to Mahapajapati Gotami at the gate<br />
and tell what happened at his meeting with<br />
Tathagata:<br />
"Stepmother the noble ... if you accept the Eight Special Precepts<br />
this acceptance will serve as the ordination of you.<br />
Eight special rules are:<br />
(1) A nun, even if she was a senior, has been<br />
hundred years in the Samgha, to give respect, with<br />
geminate hand to a monk, although he<br />
just one day become a monk. This rule applies for the rest<br />
life;<br />
and so on until<br />
(8) A bhikkhuni prohibited from giving advice or warning<br />
to the monks valid since today. The monks may otherwise<br />
advising nuns at any time if necessary. This rule<br />
also valid for entire life.<br />
Stepmother the noble, you may consider yourself as<br />
one of which is recognized in the Bhikkhuni Sasana, when you<br />
comply with this Eight Special Precepts. "<br />
Mahapajapati Gotami replied, "Venerable Ananda ... like<br />
a girl who has a habit of dressing himself with<br />
flowers with hair washed and combed, will receive<br />
lotus flower gift, Moe-swe or Lai-tu by hand<br />
open, to decorate their heads; so too I'm ready<br />
comply with the Eight Special Precepts, Garu-dhamma, with full<br />
joy and honor to my last breath.<br />
Then Venerable Ananda back toward the Tathagata<br />
<br />
<br />
with respect and standing in proper place and<br />
said, "The Exalted Tathagata ... Mahapajapati Gotami has promised<br />
to comply with the Eight Special Precepts established, by<br />
diligently and respectfully to the end of her life. "<br />
The wives wept with joy to receive eight<br />
Special precepts which automatically applies the ordination;<br />
she became a nun without formal ordination procedures in the<br />
a sima. Ordination of such a procedure is known as<br />
'Attha garu-Dhamma patiggahana Upasampadà.'<br />
Granted the petition for Bhikkhuni ordination<br />
Mahapajapati stepmother Gotami see the Tathagata and sat<br />
in the proper place, and then he respectfully<br />
asked, "Tathagata The Exalted ... What should I do<br />
with five hundred noblemen's daughters? "Tathagata gives<br />
instructions to him, he went after listening to the Dhamma<br />
and then bowing to Tathagata. Then the Tathagata<br />
informed the monks of instruction<br />
given to Mahapajapati and establish rules<br />
the following:<br />
"Bhikkhus, I allow the monks to help<br />
in ordaining women to become nuns. "<br />
The monks immediately made preparations to ordain<br />
five hundred royal daughter with Mahapajapati Gotami acting<br />
as ordinator (upajjhaya). They are known as' ekataw<br />
upasamsanna 'due to insufficient number of nuns<br />
to participate in the ceremony of nuns ordination.<br />
When the ceremony of consecration is completed, Mahapajapati Gotami reach<br />
Arahatta purity of fruit after listening to the sermon Sankhitta<br />
Sutta (Anguttara), and five hundred nuns managed to achieve<br />
holiness as they wish, from the Sottappatti,<br />
Sakadagamin, anagamin, Arahatta after listening to<br />
Nandakovàda Sutta (Majjhima).<br />
<br />
<br />
(Ordination of prominent nuns, such as the Queen Yasodhara,<br />
Princess Janapadakalayani, Queen Khema, Dhammadina, the wife of a<br />
rich, Bhaddakapila will be discussed separately when discussing<br />
Samgha gems).icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-30096665289150538202012-05-07T19:16:00.004+07:002012-07-22T04:01:52.870+07:00Maha Buddhavamsa - Venerable Sayadaw U Budh Note<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Venerable Sayadaw U Budh Note</b></h3>
<br />
When we look at Mahàsamaya Sutta as a whole, we<br />
find that the sermon was delivered with an emphasis<br />
on the nomenclature of the gods and Brahmas, with the name<br />
family and tribe, and the questions asked:<br />
The absence of an explanation of the highest truth, how<br />
the gods and Brahmas can penetrate the Four Noble Truths<br />
and achieve Liberation (attained sanctity level Sotapanna,<br />
<br />
<a name='more'></a><br /><br />
and so on) just to hear the name of family and tribe<br />
of them?<br />
The answer is: (1) Tathagata realizes that by<br />
listening Mahàsamaya Sutta, the mind of the gods and Brahma<br />
can become serene, soft, free of obstacles, clear,<br />
and happy, and once the condition is reached, the Tathagata will<br />
expounded the Four Noble Truths which he had discovered.<br />
After listening to the sermon on the Four Noble Truths,<br />
the gods and Brahma will become Ariya. (2) In other words,<br />
by listening Mahàsamaya Sutta, will appear in the<br />
inner gods and Brahma, the mind condition of continuously<br />
one by one, the first is the cause of<br />
the next condition, which can develop a rapture,<br />
piti; peace, passaddhi; happiness, sukha; concentration,<br />
samadhi; knowledge according to reality or absolute knowledge,<br />
Yathàbhutà Nana; weakening of lust, Viràga Nana; knowledge<br />
liberating, Vimuccana Nana or knowledge of the Way,<br />
Magga Nana; Knowledge of Liberation, Nana Vimutti<br />
or knowledge of the fruit, Phala Nana; Clear view<br />
arising from the knowledge of the Liberation, Vimutti<br />
Nànadassana or Paccavekkhanà Nana. The growing conditions<br />
mental conditions in a sequence that causes the gods<br />
and Brahma become Ariya. In providing explanatory notes<br />
This, Venerable Sayadaw U Budh quoting commentaries<br />
related.<br />
<br />
Mahàsamaya Sutta Upheld by the Gods and<br />
Brahma<br />
<br />
Mahàsamaya Sutta really upheld by the <br />
celestial beings. Therefore a wise man who<br />
expect the welfare and prosperity of the world and<br />
supramundane should read this sutta in the<br />
important events such as the construction and placement of the house<br />
or a new vihara, or to move.<br />
(If you wonder why Mahàsamaya Sutta is upheld<br />
<br />
<br />
high by the gods and Brahma, we know that) Tathagata<br />
is a leader in Grand Meeting, attended by<br />
various creatures from the lowest god realm to the <br />
supreme, Brahma Harita. Mahàsamaya Sutta, is actually<br />
the opening words of the Buddha in his capacity as<br />
leaders in that Grand meeting.<br />
Grand Meeting was attended by three groups of creatures<br />
heavenly; group of high status, medium, and low.<br />
With attendees coming from different social status, <br />
it is more prudent if the leaders of interest<br />
members who come from low-status group<br />
to mention their presence at the meeting,<br />
followed by mentioning the middle class, and the last<br />
is a high-status groups. If the gods of high-status<br />
introduced first by family name<br />
and his tribe would cause displeasure and not<br />
satisfaction for those who are lower status.<br />
Therefore, the Tathagata decided to name<br />
the low status of gods, like the gods of the earth, in<br />
the beginning of his speech, followed by recognizing the presence of the<br />
medium-god status, and at the end of his speech he<br />
give attention to the gods and Brahma of high status.<br />
Thus the Tathagata please all audience groups,<br />
they are happy because their low status welcomed<br />
the first time while they with the status of higher are happy <br />
because they were highlighted by called at the end that<br />
important. Tathagata thus set an example that<br />
well as guidelines for those who are responsible to<br />
give a speech at a big meeting.<br />
The fact mentioned earlier, all the gods from<br />
that time was always expecting to hear Mahàsamaya<br />
Sutta, when they wandered in the four corners of the universe.<br />
The following is a story about how Mahàsamaya<br />
Sutta upheld by the gods.<br />
<br />
<br />
There is a cave known as 'Nàgalena' in the<br />
Vihara Kotipabbata area. A heavenly angel dwells in<br />
ironwood tree that stood at the gate of the cave. Some day<br />
a young bhikkhu who dwells in the cave reads<br />
Mahàsamaya Sutta and the goddess intently listened<br />
that sutta reading. When the reading was finished, the goddess<br />
say "Sadhu, sadhu 'out loud and then<br />
a conversation between the young bhikkhu with the goddess:<br />
(Question): Who says 'Sadhu'?<br />
(Answer): Venerable, I say it, a goddess.<br />
(P): Why do you say 'Sadhu'?<br />
(A): Because, I'm lucky to be able to listen to Mahàsamaya Sutta<br />
first when Buddha preach it in the Forest<br />
and the second time today. I know that you have been studying<br />
Sutta that exactly taught by the Buddha, not<br />
deviate one bit from the original even not a single letter<br />
changed. (I say Sadhu because of that).<br />
(P): Do you listen to what the Buddha preached<br />
directly?<br />
(J): Yes, Venerable.<br />
(P): It is said that there occurred the Grand Meeting of the gods<br />
and Brahma as Buddha read this Sutta. Where does the<br />
you hear it?<br />
(J): Venerable, I was dwelling in the Mahavana forest near<br />
Kapilavatthu, but I did not get a place there because<br />
all the gods and Brahmas which more powerful fulfill all<br />
Jambudipa. I was forced to cross over to Sri Lanka, and<br />
I tried to hear the sermon from the port in Jambukola,<br />
the gods whose more powerful came and filled the place<br />
<br />
<br />
again, once again I was pushed further back until I arrived<br />
in a small village Rohana near Mahàgama where I stood<br />
in the middle of the sea until the water reached my neck, I was finally there<br />
can listen to the sermon.<br />
(P): O Goddess, how can you see the Forest Mahavana<br />
which are very far from your place then?<br />
(J): Venerable, I did see the Buddha; as if the Buddha<br />
looked at me from the Forest Mahavana while deliver that <br />
preaching, so, I feel scared and ashamed and want to hide<br />
between the waves of the sea.<br />
(P): It is said that one hundred thousand crore gods and Brahmas reached<br />
Arahatta sanctity on that day (during Mahàsamaya Sutta expounded).<br />
Are you also reach the Arahatta sanctity?<br />
(A): No, Venerable.<br />
(P): Then I think you have reached the level of fruit<br />
Anagami!<br />
(A): No, Venerable.<br />
(P): Then I think you have reached the level of fruit<br />
Sakadagami!<br />
(A): No, Venerable.<br />
(P): O Goddess, its mentioned that (by listening Mahàsamaya<br />
Sutta countless amount of gods and Brahmas that<br />
reach the lower three levels); I'm sure you must be<br />
Sotapanna.<br />
(J): (Because she has reached Sotapanna) the goddess feel ashame<br />
and said, "Venerable, do not ask that questions<br />
to me. "(she changed the subject).<br />
<br />
<br />
The young bhikkhu then asked the goddess, 'Can you<br />
show yourself to me? 'the goddess answered,' Venerable, <br />
not the whole body, but only the tip of finger 'and after<br />
saying so, she thrust a finger into the lock,<br />
shows the tip of his finger. The whole cave was later to be<br />
brightly lit as if illuminated by thousands of the moon and<br />
sun. (The Goddess did not show her whole body as<br />
concerned about the dangers of temptation, which can destroy<br />
the life of a hermit).<br />
Then the goddess left the place after paying homage<br />
and encourage the young bhikkhu in order not negligent in its<br />
train the monastic rules.<br />
Thus Mahàsamaya Sutta is very upheld by the<br />
gods and Brahmas.<br />
<br />
Preaching to Fit Tendencies of The Listener<br />
<br />
Having expounded Mahàsamaya Sutta, Tathagata continued<br />
to expound to the meeting, the following suttas<br />
according to the different realm of the gods and<br />
Brahma.<br />
(1) Samma paribbàjaniya Sutta spoken to the gods and<br />
Brahma who has a tendency to lust, raga (which<br />
expounded by conversation between nimmita Buddha with<br />
Buddha himself). One hundred thousand gods and Brahmas reached<br />
Arahatta purity at the end of the sermon and uncountable<br />
many gods and Brahma are attain to three levels<br />
lower.<br />
(2) Kalahavivàda Sutta spoken to the gods and Brahma<br />
which has a tendency to hatred, dosa; the gods<br />
and Brahma achieve liberation as before.<br />
(3) Mahabyuha Sutta spoken to the gods and<br />
Brahma who has a tendency to ignorance,<br />
<br />
<br />
moha; the gods and Brahma achieve liberation like<br />
before.<br />
(4) Cullabyuah Sutta spoken to those who have<br />
tendency to picture of mind, vitakka, with the same<br />
result.<br />
(5) Tuvattakapatipada Sutta expounded to them that<br />
have a tendency to be confidence, Saddha (in the<br />
Three Jewels), with similar results.<br />
(6) Puràbheda Sutta spoken to those who have<br />
tendency for wisdom, panna, in a same way<br />
and with the same results.<br />
(The explanation of each of the six Sutta can be<br />
refer to the book of Pali Sutta Nipata Myanmar version and<br />
in particular, the manuscript entitled 'Explanation Mahàsamaya Sutta<br />
in Pali language and meaning word for word 'by Venerable<br />
Bhadanta Nandiya, a Thera who settled in the Vihara<br />
Pakokku).icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-8557657313073954852012-05-07T12:34:00.000+07:002012-07-22T04:02:08.388+07:00Maha Buddhavamsa - Mahasamaya Sutta Exposition<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Mahàsamaya Sutta Exposition</b></h3>
<br />
Grand meeting of five hundred bhikkhus happened at cold<br />
night on the full moon night in the month of Jetthamasa. As soon as<br />
five hundred Arahanta was sitting in their places,<br />
emerged the moon from behind the summit of Mount Yugandhara in east <br />
part of the earth, free from the five hindrances, i.e. the dew, fog,<br />
clouds, eclipses, and smoke. Full round moon looked like<br />
form of silver mirror plate or as a wheel made<br />
of silver, suspended high above the eastern horizon,<br />
shining brightly as if to say that the world is beautiful and<br />
happy with the appearance of the Perfect Buddha. On<br />
a very happy time, the Tathagata is still silent in<br />
Mahavana Forest near Kapilavatthu, Sakka kingdom, together<br />
with five hundred Arahanta.<br />
<br />
<a name='more'></a><br />
Gathering of the Gods and Brahma<br />
<br />
The gods who dwell around Mahavana, with full<br />
excitement, invite each other, "O friends, let's<br />
go; to pay homage to Buddha is<br />
a good deed; listening to the Dhamma is<br />
useful; pay homage to Samgha will obtain large<br />
merits; come, my friends, let us go. "So<br />
they shouted to each other, they gathered in front of Buddha,<br />
He also bowed to the five hundred bhikkhus of the new<br />
just attain Arahatta holiness.<br />
Their cries of passion, spread further, reaching a distance of<br />
in layered, from close range, up to half gàvuta, until<br />
one gàvuta, half yojana, one yojana and extends from the center of the<br />
universe up to ten thousand of the universe that surrounds it.<br />
All the gods and Brahmas, who settled in ten thousand <br />
universe, gathered in the universe with the exception<br />
some brahma, such as Brahma Asannàsa (no<br />
awareness), Brahma Arupa (without form), and the Brahma<br />
Samapatti (which sank in the attainment of jhana).<br />
<br />
<br />
At that time, the universe is entirely filled by the<br />
gods from a variety of heavenly realm, to Brahma realm (such as a<br />
needle box filled with needle until not leave<br />
empty space in between). They all came to attend<br />
Grand meeting. The distance between the Brahma realm and human realm<br />
guess can be calculated by dropping a large rock<br />
(For the seven-storey palace, known as 'Lohapàsàda'<br />
in Sri Lanka) from Brahma realm. It takes four months<br />
for the boulder to reach the human realm. The space between<br />
two worlds is crowded with the gods and Brahma so<br />
there is no space for even a flower or a<br />
mustard seed can escape from that place.<br />
When a king of the world sitting in a meeting<br />
with the kings of his followers, the king who came first<br />
will occupy a seat at the king around the world (which is more<br />
comfortable). But that came later would occupy a place<br />
sitting in the back and less crowded and uncomfortable.<br />
All the more powerful Brahma, like Brahma Mahesakkha,<br />
occupies a seat near the Tathagata. Even so,<br />
full power of the Brahmins who were also should try to make themselves<br />
they occupy a place as comfortable as possible with a narrow<br />
measuring only the tail of yak, the group numbered<br />
ten, twenty to sixty, to minimize<br />
their body size.<br />
<br />
Delay of Four Brahma Suddhàvàsa<br />
<br />
When the Tathagata and five hundred Arahanta with the gods and<br />
brahma from ten thousand universe, has been assembled, the four<br />
Brahma Suddhàvàsa (Arahanta) arise from jhana after time<br />
that particular already ended. When they look around<br />
Brahma realm, they do not see any signs of life<br />
(Such as the dining room is a mess after eating). After<br />
investigate 'where the Brahmas go' they see that<br />
Grand meetings are in progress.<br />
That Four Brahma Arahanta discussed, "This is a Grand<br />
<br />
<br />
Meeting and we left behind, and there will be no room left for<br />
too late. We must not come empty-handed;<br />
each of us must prepare one stanza poem to<br />
meeting. Stanzas of this poem will be a notice for<br />
our arrival and as a gesture of our respect to the<br />
Tathagata. "With the deal, each brahma<br />
compose one stanza poem before leaving the Brahma realm<br />
and then, one Arahanta Brahma down to the east of the<br />
Universe: others fell in the south of the universe; the other<br />
again fell to the west of the universe and the last drop<br />
north of the universe.<br />
(1) Arahanta Brahma down to the east of the universe<br />
enters jhana through meditation with dark blue objects<br />
(indigo / nila kasina), and to notify its presence,<br />
his dark blue light emitting from his body that includes<br />
all the gods and Brahma of ten thousand of the universe<br />
as if they were covered by a blanket of emerald. Then<br />
along the path he crosses, Buddha vithi, (free from<br />
all obstacles and are provided for ease of Tathagata)<br />
and stood in front of the Tathagata, saluted by<br />
say the poem he had composed:<br />
Mahàsamayo pavanasamim<br />
devakàyà samàgatà<br />
àgatamhà imam Dhammasamayam<br />
dakkhitàye aparàjitaSamgham<br />
"The Greatest, Venerable Buddha ... Today, a<br />
Grand meeting of the gods and Brahmas of ten thousand<br />
universe is in progress at the Mahavana Forest<br />
as a tribute to the Arahanta who have<br />
conquered Three Mara with pure confidence.<br />
As with all the gods and Brahmas here, we also came<br />
with great excitement to the meeting to give<br />
respect to the winners who are invincible, the<br />
Arahanta, the pure faith. "<br />
<br />
<br />
After saying this poem, he came back (because not<br />
get anywhere near the throne of the Buddha) to the edge<br />
east of the universe and stood there.<br />
(2) Brahma fell on southern edge of the universe<br />
is entered jhana through a meditation with color objects<br />
golden yellow (pita kasina), and to notify<br />
presence, it emits light golden yellow<br />
of his body that includes all the gods and Brahma of<br />
ten thousand of the universe as if they were covered by<br />
golden robe. Then, after walking as well as<br />
first brahma, he approached the Tathagata and utter<br />
the following poem:<br />
Tatra bhikkhavo samàdahamsu<br />
cittamattano ujukamakamsu<br />
sàrathiva nettàni gahetvà<br />
Indriyani rakkhanti pandità<br />
"The Greatest, Buddha The Exalted ... in meeting<br />
the gods and Brahma, five hundred Arahanta have been keeping<br />
inner peace and peace is always through the development<br />
Lokuttara concentration, appanà samadhi. They have been keeping<br />
his mind is always straight, free from irregularities<br />
such as cows urine flowing tortuous. Like<br />
an expert driver who controls the horses of Sindhara<br />
that benign, holding the reins gently without<br />
pulled with rude, in order to gain comfort in<br />
the cart is pulled by a horse. Five hundred Arahanta<br />
this, the wise in the Way of Knowledge, Magga Nana, has<br />
keep the doors of the senses, eyes, ears, nose, tongue, body,<br />
and the mind from defilements attacks by using<br />
the guard's attention. The Greatest, Buddha The Exalted ...we<br />
came to this Mahavana Forest with the aim to give<br />
respect to these five hundred Arahanta. "<br />
Then he returned to his place on the southern edge of the natural<br />
universe as its predecessor and stands there.<br />
<br />
<br />
(3) Then Brahma down on the west side of<br />
universe entering Jhana through meditation object<br />
red color (lohita kasina), and to notify<br />
presence, it emits red light from his body<br />
which includes all the gods and Brahmas of ten thousand<br />
universe as if they were covered by a red robe.<br />
Then after walking just as his predecessor, he<br />
approach Tathagata, and pronounce the following poem:<br />
Chetvà khilam chetvà paligham<br />
Inda khilam uhacca manejà<br />
te caranti suddhà Vimala<br />
cakkhumatà sudantà susunàgà<br />
The Greatest, Buddha Most High, the young Arahanta<br />
who have been taught correctly, has been conquered and<br />
tamed to control the six senses by the Tathagata<br />
which has five eyes: Buddha cakkhu, the eyes of a<br />
Buddha was able to see into the mind of sentient<br />
creatures; Dhamma cakkhu, the eye of truth which means<br />
Road Knowledge achievement; Samanta cakkhu, eyes of all<br />
knowledge, Omniscience; Mamsa cakkhu, physical eye<br />
very sharp and flavorings; Dibbacakkhu, eye-god who is always<br />
penetrate, see everything that happens even in the hidden<br />
realms; the young Arahanta has been cut off<br />
the thorns of lust, hatred, and ignorance (lobha, dosa, moha)<br />
with Four sword Magga Nana; they have removed<br />
and destroying the bars and the key (from the bedroom door<br />
of birth), namely, lobha, dosa, and moha, which inhibits<br />
freedom from samsara; with the same weapon Magga<br />
Nana, they have removed the pillars lobha, dosa,<br />
and moha, and stood at the gates of the city 'Sakkàya',<br />
(Beliefs about the 'self') with the help of four Magga.<br />
Since they have no attachment, free from all stain<br />
and lust, they are free to travel the four corners<br />
unimpeded defilements. We come to give<br />
respect to these young Arahanta.<br />
<br />
<br />
Then he returned to the western edge of the universe and the same<br />
like its predecessor, standing there.<br />
(4) Then Brahma down on the edge of north <br />
universe entering Jhana through meditation with object<br />
white color(odàta kasina), and to notify<br />
presence, it emits a white light from its body<br />
which includes all the gods and Brahma of ten thousand<br />
universe as if they were covered by a cloak made<br />
of jasmine flowers. Then, after walking as well as<br />
his predecessor, he approached the Tathagata and utter poetry<br />
which he composed:<br />
Ye keci Buddham Saranam gatàse<br />
na te gamissanti apàyabhumim<br />
pahàya mànusam deham<br />
devakàyam paripuressanti<br />
The Greatest, Venerable Buddha, every creature that has been<br />
refuge in the Buddha with confidence will not be<br />
born in the four states of woe i.e., full of suffering realm,<br />
animals, petas, and asuras.<br />
After saying this stanza, he returned to the northern edge of the<br />
universe as its predecessor.<br />
Tathagata saw that the Grand Meeting of the gods and Brahmas<br />
occur in the vast space of a width up to the edge<br />
universe and the height reached Brahma Akanittha.<br />
Tathagata consider, "This is a gathering of the gods<br />
and Brahmas that very large; five hundred bhikkhus may not be<br />
aware of this fact. I will make them aware of<br />
this. "Then He said to the bhikkhus:<br />
"Bhikkhus, all the gods and Brahmas of ten thousand<br />
universes have gathered here to pay homage to<br />
Buddha's appearance, Sugato, as well as the<br />
<br />
<br />
Buddhas in the past, and also to pay homage to<br />
the bhikkhus. Bhikkhus, as well as this Grand Meeting,<br />
meeting of the gods and Brahma like this (with the same<br />
amount, no more no less) also occurs in the era of<br />
Previous Buddha.<br />
Bhikkhus, as well as this Grand Meeting, the meeting of<br />
the gods and Brahmas like this (with the same amount, no<br />
more no less) will also occur in the future Buddhas<br />
period. "<br />
<br />
Gods and Brahmas Thought As well as the Tathagata<br />
<br />
The gods and Brahma are present at the meeting argued<br />
that, considering the large number of gods and Brahma<br />
are present, the Tathagata would just mention the names of the<br />
gods and Brahma that have high power and the gods<br />
and Brahma that not important will not be called. Tathagata,<br />
consider what is in their minds, as<br />
though gripped their minds with his hands, or<br />
like a thief who was caught with the <br />
evidence, decide:<br />
"I'll mention name and clan of all gods and Brahmas<br />
of ten thousand universes, who attended this meeting<br />
regardless of whether they are in power or not. "<br />
The Buddha was the Great and noble. No one escapes<br />
His vision and knowledge. Throughout the six objects of sense<br />
contact with the human sense organs and the gods<br />
generating awareness of the eyes, ears, nose, tongue, body,<br />
and awareness of the mind is to be in their perception, <br />
without any hindrance. Tathagata, has the ability<br />
to discriminate between those who have been ripe for<br />
liberated from samsara and those that are not ready to<br />
received Liberation. Tathagata first rule<br />
beings who are not ready and noticed that they<br />
could benefit from his teachings.<br />
<br />
<br />
Among those that can be liberated from samsara, the Tathagata<br />
divided into six groups according to the their<br />
tendency, namely: the gods and Brahma with a tendency to<br />
lust, attachment (caritam body), the gods and Brahma with<br />
tendency to hatred (dosa caritam), the gods and<br />
Brahma with a tendency to ignorance (moha caritam),<br />
the gods and Brahma with a tendency on the picture<br />
of mind (vitakka), the gods and Brahma with a tendency<br />
to belief (Saddha), the gods and Brahma with<br />
tendency on the wisdom (panna).<br />
Then, from the six groups, the Tathagata decided<br />
that the gods and Brahma with a tendency to lust,<br />
attachment should be taught Samma Paribbàjaniya Sutta; those<br />
which has a tendency to hatred, Kalahavivàda<br />
Sutta, who have a tendency on the picture of<br />
mind, Culabyuha Sutta; those who have a tendency<br />
on conviction, Tuvattakapatipadà Sutta and those with<br />
tendency in wisdom should be taught Puràbheda<br />
Sutta.<br />
Tathagata then determine how to teach the<br />
according to the assembly of the gods and Brahmas of four<br />
kind of way, that is,<br />
(1) Teaching as Buddha's wish, attajjhàsaya sutta nikkhepa.<br />
(2) teaching appropriate to audience wish, parajjhàsaya sutta<br />
nikkhepa.<br />
(3) The teaching according to the ongoing situation, atthuppattika<br />
sutta nikkhepa.<br />
(4) Teaching in the form of answers to specific questions,<br />
pucchàvasika sutta nikkhepa.<br />
And he felt that the gods and Brahma will be<br />
achieved Liberation through the penetration of the Four Noble<br />
Truths after listening to the sermon He expound with<br />
how to answer the question asked in accordance to their<br />
<br />
<br />
tendency. Tathagata then try to see if from<br />
five hundred Arahanta are there any whose able to ask questions<br />
corresponding to the inclination of the gods and Brahmas, and<br />
see that no one can afford. He also saw<br />
that eighty senior students and two Major Students are also not<br />
able to ask such questions.<br />
He saw that a Pacceka Buddha is also not able to<br />
ask such questions. Tathagata then<br />
consider whether the god Sakka or Suyama can<br />
fulfill the task, but the Tathagata saw that they also<br />
are unable to ask such questions.<br />
Tathagata finally realized that only a Buddha<br />
achieve Perfect Enlightenment like Him who is able<br />
ask questions that correspond to the tendency of<br />
gods and Brahma. Tathagata looking into the realm of the universe-<br />
countless universe with the sharpness of His-<br />
eye is not limited to see whether there are other Buddha<br />
at another universe, and he saw that no equal-<br />
Him in universe anywhere.<br />
(Note: No wonder the Tathagata can not find one<br />
any of creatures that equal-Him (because it does not exist).<br />
There is nothing equal to him among men and gods,<br />
even at the moment of his last birth, He said<br />
express terms, 'Aggohamasmi lokassa', 'I am the highest in<br />
the entire universe. 'If while still just baby, no one<br />
match Him, especially now, after becoming a Buddha<br />
achieve Perfect Enlightenment).<br />
<br />
Creating Artificial Himself That Precisely Like Buddha<br />
<br />
Seeing that there is no other Buddha like himself, the Tathagata<br />
considering that, "The gods and Brahmas will not be<br />
can get Clear View of penetrating into<br />
Dhamma if I was asked and I answered myself.<br />
Only if there is another Buddha who asked the question and<br />
<br />
<br />
I give an answer, which will bring benefits and the<br />
gods and Brahma will be able to get Clear View the<br />
penetrate the teachings. I will create a clone of my self<br />
exactly the same. "With this decision, the Tathagata enters<br />
Jhana Rupàvacara (kriya) the fourth which is the basis for the<br />
development of supernatural powers, Abhinnà. Then, out of<br />
Jhana, the Tathagata is committed, through the practice of mental processes' Mahàkriyà<br />
Nanasampayutta Adhitthàna javana ', that a Buddha<br />
exactly the same as himself, in all things like wearing<br />
robe and holding a bowl, staring straight ahead and<br />
glanced sideways, bending and straightening<br />
agency, will be created.<br />
Thus the Buddha Tathagata creates another, imitation<br />
exactly the same as himself, as if emerging from the surface<br />
The new moon rises from the summit of Mount Yugandhara<br />
to the east.<br />
<br />
Various Sight of Gods and Brahmas<br />
<br />
Seeing the Buddha that newly created, gods and Brahma<br />
expressing their vision by saying, "Friends, <br />
another moon has appeared in the next of moon that exist<br />
before. "When the Buddha who newly created appears<br />
from the surface of the moon and coming toward them, they<br />
change their minds and said, "My friends, it's not a moon<br />
but the sun comes up. "When that imitation was closer,<br />
they said, "My friends, it's not the sun, but<br />
palace of the gods. "At a closer look, they say," My friends,<br />
It is not a palace, but the gods "and again they said,<br />
"My friends, it's not a god, but the Maha Brahma," and<br />
finally while very near, they concluded "'friends, <br />
it is not the Maha Brahma, in fact, it is the Another<br />
Buddha came up to us. "<br />
Among the creatures that were there, the gods and<br />
brahma regular (puthujjana) thinks, "The universe is crowded<br />
with the gods and Brahma who gathered to give<br />
<br />
<br />
tribute to one of the Buddha, is not inconceivable<br />
the large number of gods and Brahma for two <br />
Buddhas. "The gods and Brahma Ariya concluded that<br />
there can't be two Buddhas in the same universe at<br />
the same time, therefore the others must be the Buddha<br />
exactly the same creation by the Tathagata.<br />
Meanwhile, the Buddha replica came closer to the Tathagata<br />
accompanied by the gaze of the gods and Brahma, then sit<br />
dealing with the Tathagata, in the same seat<br />
high, without paying homage to the Tathagata.<br />
There are thirty-two Great human traits in the body<br />
Buddha, and Buddha clone (nimmita) it also has features that<br />
the same. Six rays radiating brilliant colors of the Buddha's body;<br />
and light the same six colors radiating from the scintillating<br />
nimmita body of Buddha. The light reflected by the body of the Buddha<br />
nimmita Buddha, as Buddha's light body nimmita<br />
reflected by the body of Buddha. Flashes of light emanating from the<br />
Buddha and the Buddha's body nimmita radiated up to the Brahma<br />
Akanittha, perched on the heads of gods and Brahma before<br />
spread to the edge of the universe. The whole universe<br />
look-shaped staircase, made of blocks of gold, which<br />
surrounding a stupa, looks Grand and magnificent.<br />
All the gods and Brahma of ten thousand universes,<br />
gathered together in this universe, enclosed in a room<br />
formed by the rays emanating from both<br />
Buddha's body and nimmita Buddha.<br />
Nimmita Buddha in a sitting position to ask questions,<br />
after greeting formally praise the Buddha for having<br />
conquer defilements, kilesa, on the throne of Perfect<br />
Enlightenment under a Bodhi tree.<br />
Before answering the question posed by nimmita Buddha,<br />
(Prior to expound Sammàparibbàjaniya Sutta), the Buddha<br />
in order to make inner mind of gods and Brahma became<br />
<br />
<br />
soft, pliant, firm, and calm, decided to greet<br />
them, by calling names, their families and tribes,<br />
without discrimination on the level and status. Thus the Buddha<br />
preached the sermon 'Mahàsamaya Sutta' which begins with<br />
the words, 'àcikkhissàmi bhikkhave devakàyànam nàmàmi'' and<br />
so on, which means' the bhikkhus, I will mention<br />
identity of the audience by announcing the name, family and<br />
their tribes 'and so on.'<br />
(Mahàsamaya Sutta described in detail by the<br />
educated in the Pali language and the translation (translation of the word<br />
for word, nissaya, based on the Pali Canon of Maha vagga. However, <br />
should be mentioned in particular is a manuscript entitled<br />
'Explanation of Mahàsamaya Sutta in Pali language and meaning of the word<br />
for-word 'by Venerable Bhaddanta Nandiya, a Thera<br />
who settled in the Vihara Mahàvisutàràma in Pakokku. There are<br />
a part, at the end of the manuscript, which describes six<br />
tendency described by the Buddha in the six sermons<br />
such as Sammàparibbàjaniya that following Mahàsamaya Sutta;<br />
written in Pali language and translated word for word).<br />
<br />
Large Amount of Gods and Brahmas Achieve Freedom<br />
<br />
At the end of the sermon Mahàsamaya Sutta, one hundred thousand crore gods and<br />
brahmas successfully achieve Arahatta holiness, and they who<br />
attain Sotapanna holiness uncountable (according<br />
Maha vagga commentary).icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-64322511452629456982012-05-07T07:41:00.000+07:002012-07-22T04:02:50.876+07:00Maha Buddhavamsa - Atthadanda Sutta Sermons<h2>
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b> Atthadanda Sutta Sermons</b></h3>
<br />
Tathagata after expounded five Jataka, proceed with<br />
preaches Atthadanda Sutta of the Sutta-Nipata, as a last<br />
sermon.<br />
<a name='more'></a>Members of the royal family, finally at peace and calm,<br />
and with full confidence and full of gratitude, agreed,<br />
"If the Tathagata does not come and get involved, we must have<br />
destroy each other and lead to bloodshed. We have<br />
rescued from destroying one another only by the Tathagata.<br />
On top of that, if the Tathagata does not choose to let go<br />
worldliness, he is now enjoying life as an<br />
earthly king, who ruled the four continents that surrounded by<br />
thousands of small islands. Accompanied by thousands of children<br />
who have high intelligence and physical strength. He will<br />
visit countries power, accompanied by many<br />
followers. But we are descendants of the king's relatives, the Tathagata,<br />
instead leave all the comforts and luxuries as<br />
a king of the world to become a hermit and eventually<br />
a Buddha who reached enlightenment. Already<br />
should that now that he has become a Buddha, we<br />
bhikkhus dedicate a bloody nobility<br />
to serve Him. "With the deal, members of the royal<br />
of both sides, bringing two hundred and fifty<br />
princes of the kingdom to each ordained by<br />
Buddha.<br />
Tathagata accept them and ordain them as<br />
ehi-bhikkhu and took them to Mahavana forest nearby<br />
Kapilavatthu city. Since that day, Tathagata alternately<br />
collect alms from Kapilavatthu and Koliya<br />
accompanied by five hundred bhikkhus. The population of the two kingdoms<br />
funding large amounts of food.<br />
<br />
Five Hundred bhikkhus Not Happy at the Sasana<br />
<br />
Five hundred bhikkhus live the life of asceticism are not<br />
their own volition, but because they can not afford to<br />
refuse the request of parents and their relatives.<br />
Therefore, in a few days, five hundred bhikkhus were<br />
<br />
<br />
feel their lives are very boring and not<br />
interesting. News of their families are increasingly making their<br />
be more unhappy. "We hope that you may not<br />
happy in the life of a bhikkhu, since your departure;<br />
Our business gets worse day by day, "wrote their wife.<br />
<br />
Tathagata Expounded Kunala Jataka; Five Hundred Bhikkhus<br />
Achieve Sotapanna Purity<br />
<br />
Tathagata is always looking at the bhikkhus, direct way<br />
personally, three times during the day and three times at night,<br />
six times a day and night like a chicken to keep the eggs,<br />
like a Camari animal keep his tail, like a mother<br />
keep her only son, like the one-eyed guard<br />
the only eyes that he still had. Tathagata understands<br />
and consider their unhappiness, "bhikkhus<br />
These were not satisfied and bored even by accompanied by<br />
someone like myself, Buddha, preaching is a suitable<br />
for them? "He felt that Kunàla Jataka (which tells<br />
about the weaknesses found in the woman) is well<br />
for them. Therefore the Tathagata decided, "First-<br />
First I will bring this to the Himalayan bhikkhus; then<br />
after telling Kunàla Jataka, I will tell<br />
imperfections and defects in the woman. By this<br />
way, I will cut off unhappiness and dissatisfaction<br />
that appears in their mind and give you the knowledge<br />
of Roads, Sotapatti Nana to them. "<br />
Tathagata entered the Kapilavatthu city in the morning to<br />
collecting alms as usual, and in the afternoon<br />
He asked the five hundred bhikkhus, "Have you ever<br />
see the beauty of the forests in the Himalayan region? "and they<br />
replied, "We've never seen it, The Exalted." Tathagata<br />
asked, "Do you want to visit briefly to the Himalaya<br />
Forest? "" Blessed Bhagava, we do not have the supernatural<br />
power; how can we go? "Tathagata asked,<br />
"But if someone who has supernatural powers offered to<br />
<br />
<br />
get you there, will you go with him? "The<br />
bhikkhu replied, "Yes, The Exalted, we would."<br />
Tathagata, with his supernatural powers, bringing them through<br />
space to the Himalayas, and on the way, while still<br />
located in space, they saw a mountain of gold, silver, emeralds,<br />
reddish of the mountain, the mountain of glass, etc., five major rivers<br />
and seven great lakes. Himalaya are very large, five<br />
yojanas in height and three hundred thousand yojanas in extent. Buddha only<br />
shows the fraction of the majesty of the Himalayas. He<br />
also showed a four-legged animals such as lions,<br />
Tigers, elephants and stunning gardens that full of<br />
with various types of flora and fauna, is also full of variety<br />
species of birds, and flowers above ground and under water.<br />
They also saw a steep ravine to the east of the Himalayas,<br />
the entire surface is golden and the gap in the next<br />
western red-colored surface.<br />
Since then they see the stunning views<br />
of the majesty of the Himalayas, five hundred bhikkhus began to cut<br />
attachment to them for their former wives. Then the Tathagata,<br />
with five hundred bhikkhus were, down to the west of the Himalayas<br />
where there is a large flat stone and colored<br />
reddish of the extent of sixty yojanas, on top of it grows<br />
large sala tree (which will survive until<br />
end of the world) to the height and width of seven yojanas. Under<br />
tree shade on a reddish stone floor, three yojanas<br />
width, Buddha sits surrounded by five hundred bhikkhus. With<br />
six color rays emanating from his body, the Buddha sat<br />
there looks like the morning sun that light reflected<br />
by the ocean surface. Tathagata then said to the<br />
bhikkhus, "bhikkhus, you should ask anything about<br />
everything in this vast Himalayan region that has not<br />
you've seen before. "<br />
At that time, an eagle king, perched on top<br />
of stick carried by a pair of young female <br />
eagle by biting both ends of the stick horizontally<br />
<br />
<br />
using their beaks, is seen descending from<br />
high. They were accompanied by groups consisting of<br />
eight young female hawks, each group<br />
take their places on the head, below,<br />
on the right and left, front and rear. See that strange<br />
sights, five hundred bhikkhus asked the Tathagata,<br />
"Tathagata The Exalted, What bird is it? What is his name? "<br />
"bhikkhus ... the birds are descended from generation<br />
to generation of eagle from the bird species that<br />
Myself had been born in the past. Eagles<br />
young females at that time also treat me the way<br />
the same at first, they sum to three thousand five hundred in<br />
My time. The number was progressively reduced to<br />
Now the number is only just sufficient to maintain<br />
its kind. "<br />
Then the bhikkhus asked the Tathagata to<br />
tells how three thousand five hundred female birds were<br />
served in the forest, then the Tathagata expounded Kunàla<br />
Jataka of Asiti Nipata consisting of three hundred stanzas.<br />
<br />
The Bhikkhus Become Sotapanna<br />
<br />
At the end of sermon, all five hundred bhikkhus, the offspring of<br />
Sakya tribe, reached Sotapatti-Phala. Upon entering, Sotapatti<br />
Magga, all the bhikkhus become having supernatural powers, such as<br />
flying through the air, and others.<br />
(Note: The householder should practice concentration meditation<br />
kasina to achieve Lokiya Jhana with supernatural abilities<br />
(Abhinnà).<br />
Some Ariya Puggala, after penetrate Street and its fruit,<br />
after practicing concentration meditation can achieve Lokiya jhana<br />
with Abhinnà; other Ariya, after reaching Lokiya jhana<br />
with Abhinnà even when he was a householder,<br />
does not need to practice concentration meditation more, for they have been able to<br />
<br />
<br />
enjoy the power of Lokiya jhana and Abhinnà easily<br />
whenever they want.<br />
There is another type of other Ariya who have not had jhana and<br />
Abhinnà lokiya when he was a householder, but<br />
when they penetrate the Road and Fruit of Lokuttara, they<br />
become having jhana and Abhinnà lokiya which they can<br />
use with ease. That Jhana achievement is called<br />
'Magga Siddhi jhana' which means jhana that achieved through<br />
Magga penetration, and Abhinnà achievement so-called<br />
'Magga Siddhi Abhinnà' which means Abhinnà achieved through<br />
Magga penetration.<br />
(Five hundred bhikkhus, because the virtues of his past,<br />
achieve Magga Siddhi jhana and Magga Siddhi Abhinnà, without<br />
have to practice concentration meditation in particular. They can<br />
use this power whenever they want).<br />
Tathagata consider Sotapatti Street and Fruit is<br />
enough for five hundred bhikkhus for a while and<br />
left there and returned to Mahavana Forest through<br />
space. The bhikkhus who rely on the Tathagata<br />
previous trip, being able to use their strengths<br />
themselves on the way home followed by the Tathagata.<br />
<br />
Five Hundred Bhikkhus Achieving Arahatta Purity. Event of<br />
Great Meetings (Mahàsamaya)<br />
<br />
Sitting on a throne which had been prepared in the Mahavana<br />
Forest, Tathagata collect the bhikkhus and said:<br />
"bhikkhus ... come and sit down, I will teach<br />
you meditation practice that will take you to the next level<br />
higher than the road, Magga, through the disappearance of impurity. "Tathagata<br />
then gives instructions on how to meditate for<br />
achieving three higher Magga to them.<br />
The bhikkhu thought:<br />
<br />
<br />
"Tathagata, because understands that we are not happy in<br />
undergoing life as a bhikkhu, took us to Lake<br />
Kunàla and then after eliminating dissatisfaction and<br />
our unhappiness, directing us in achieving the first <br />
level Sotapatti-Phala. And now, in the Mahavana Forest<br />
, the Tathagata has taught how to meditate to achieve<br />
three higher Magga, we should not be careless with<br />
thought, 'We are Sotapanna Ariya', but should try<br />
hard as our predecessors in achieving perfection<br />
through perseverance. "<br />
They all prostrate to the Tathagata and left<br />
that place; in solitary places under the tree, each<br />
of them spread out their cushion and sat down.<br />
Tathagata feel, "bhikkhus, the Sotapanna, has<br />
learn techniques to achieve the road and fruit that has been<br />
they achieve, they will have no trouble in reaching the level<br />
Roads and higher fruit. Each of them is<br />
practice Vipassana meditation will go back tonight to<br />
told me that they have the glory Arahanta<br />
accomplish. All the gods and Brahma of ten thousand of the universe as well<br />
will gather in the universe at the same time. And this<br />
will become a great meeting event, Mahàsamaya. Should<br />
I'm waiting for the meeting from the solitary place. "<br />
After considering this, Tathagata go to the<br />
quiet place and sit in that place into the Phala<br />
Samapatti.<br />
<br />
Five Hundred bhikkhus Achieving Arahatta Purity<br />
<br />
Of the five hundred bhikkhus, the first person to leave<br />
place after receiving instruction on meditation, reaching<br />
Arahatta sanctity complete with four Patisambhidà Nana<br />
before the others. The second bhikkhu who left place<br />
after receiving instructions achieve the holiness Arahatta with<br />
<br />
<br />
Patisambhidà Nana same as the first. Then followed<br />
by three bhikkhus in the same way. Thus all<br />
five hundred bhikkhus have knowledge of the Four Noble <br />
Truths developing in Arahatta-Phala one by one<br />
like a lotus bud that blooms into a beautiful flower<br />
in maturity.<br />
The first bhikkhus who achieved sanctity Arahatta rose from<br />
pedestal seat and took his seat and went to see<br />
Tathagata to inform achievement. The second bhikkhu<br />
and third and so on following the first bhikkhu to the<br />
hall. Then they all marched to the place long<br />
where the Tathagata was waiting. It ranks as if set<br />
based on seniority.<br />
The first bhikkhus arrived there sitting on a small pedestal in place<br />
proper and ready to tell of the glory<br />
Arahatta-Phala he has accomplished. But first, he turned<br />
to see if anyone else that comes to mind<br />
the same, and he saw the bhikkhus the second, third, and all five<br />
hundred bhikkhus marched in behind him.<br />
When all the five hundred bhikkhus have been sitting in place<br />
properly, they looked at each other, and they all<br />
felt that, "They all feel ashamed to say<br />
the Tathagata about his achievements. "<br />
Two Quality of Arahanta<br />
(1) The Noble Arahanta is always concerned with the welfare of all<br />
beings and with the sincere hope that "the human race,<br />
gods, and Brahma can penetrate Wisdom Bright<br />
Views as they achieve.<br />
(2) They are not willing to disclose the achievement of<br />
their Arahatship so that known by a lot of people like<br />
one who finds gold.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-57857997205649856782012-05-06T23:18:00.003+07:002012-08-04T09:42:34.626+07:00Maha Buddhavamsa - Duddubha Jataka<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Duddubha Jataka</b></h3>
<br />
Then the Tathagata continued his counsel to that crowd. <br />
"Your Majesty, my lord, do not believe on what was said<br />
by others without considering it first. All<br />
quadruped in the Himalayan forest which covers three<br />
Yojana, will plunge into the vast ocean for no good reason to believe<br />
the words of a rabbit who ran screaming 'Earth<br />
have been destroyed, the earth has been destroyed. 'You should not be<br />
that's easy to believe in what is said by others<br />
without considering it first. "With these introduction<br />
words, the Buddha preached the sermon on Duddubha<br />
Jataka of Catukka Nipata.<br />
<br />
<a name='more'></a><br /><br />
Sermons About Latukika Jataka<br />
<br />
Tathagata then went on with explaining to<br />
them that sometimes the weak can destroy the<br />
strong and at other times the strong can destroy the weak.<br />
Tathagata gives the parable in which a <br />
sparrows caused the death of an adult elephant, the Tathagata<br />
gave the following sermon on Latukika Jataka of Pancaka<br />
Nipata:<br />
My lord ... at a time, the Bodhisatta was born as an elephant<br />
in the reign of King Brahmadatta in Bàrànasi; when<br />
today he has a beautiful appearance with great<br />
body. He lived in the Himalayan Forest led a group of elephants<br />
which amounted to eighty thousand.<br />
At that time a female sparrow are incubating<br />
eggs in the usual way which is through by the elephants. Bodhisatta<br />
Elephant accompanied by eighty thousand elephants walking along<br />
way when the sparrows children were still unable to fly.<br />
Bodhisatta finally arrived at the place where the sparrows<br />
lived.<br />
When that sparrows saw the elephant king she worried about<br />
<br />
<br />
safety of their children. She thought, "If I did not approach<br />
the elephant king, he would have stepped on my children and killed<br />
them, I will immediately approached him and asked that<br />
protect my children. "So with wings clasped<br />
like to salute, she stood right in front of the king of elephants and<br />
request:<br />
Vandàmi tam kunjara satthihàyanam<br />
àrannakam yuthapatim yasassim<br />
pakkhehi tam panjalikam karomi<br />
ma me vadhi puttake dubbalàya<br />
O noble elephant king ... you are that powers only will<br />
reduced at age sixty, the king of a group of elephants that<br />
wandering in the woods, I salute thee<br />
with wings clasped. I ask that my children<br />
kept alive by not stepping on them.<br />
Bodhisatta calm him with the words, "O sparrow,<br />
do not be discouraged, I will protect your children so that<br />
there is no danger of approaching them, "and then he stood up<br />
with his body to protect children such sparrows.<br />
All the elephants passed and all the children's sparrows<br />
survived. Bodhisatta then called the female sparrows and<br />
offer advice before you go, "female sparrow , a<br />
big elephant of evil, without followers, will pass through this place<br />
after us. He did not comply with our words. When he arrived,<br />
you should approach it is also for the safety of children<br />
son, begged to be let your children live. "<br />
When the sparrows that come to see the elephant evil, she<br />
approached him with the wings clasped, saluted and<br />
according to the elephant king begged counsel.<br />
Vandàmi tam kunjara ekacàrim<br />
àrannakam pabbatasànugocaram<br />
pakkhehi tam panjalikam karomi<br />
ma me vadi puttake dubbalàya<br />
<br />
<br />
O King of the Elephant, a single wandering in the woods, looking for food<br />
in the valleys of the rocky hills and sandy, I salute<br />
to you with both wings clasped. I ask that<br />
my children are allowed to live by not step them.<br />
Hearing petition by the female sparrow, the evil elephant<br />
answer:<br />
Vadissàmi te latukike puttakàni<br />
kim me tuvam kàhasi dubbalàsi<br />
Satam sahassànipi tàdisinam<br />
vàmena pàdena papothayeyyam<br />
"Hey, you are a female sparrow ... (Why did you put<br />
your children on my street? Enough of this insult). I<br />
will step on them and destroy them until<br />
die. How can you retaliate, you are so weak<br />
whereas I'm very strong and can destroy one lakh<br />
birds like you with just my left foot. "<br />
Having said that, the evil elephants destroy children<br />
sparrow was to be dust, then douse<br />
with the flow of urine and then go while<br />
shouted cries of cranes.<br />
Perched on a branch of a tree, the female sparrows<br />
threatening, "Hey, stupid cruel elephant! You win this<br />
time and go, cheered by the sound of cranes.<br />
You just wait! In two or three days you will see<br />
revenge. You do not realize that intelligence is more<br />
stronger than physical force. I will tell you<br />
the fact that within a few days.<br />
Na heva sabbattha balena kiccam<br />
Balam hi Balassa vadhàya Hoti<br />
karissàmi te nagaraja anattham<br />
yo me vadhi puttake dubbalàya<br />
<br />
<br />
"O King of Elephants ... not everything can be achieved only by<br />
use of physical force, use of physical force by<br />
not wise means suicidal. You are without compassion<br />
have been treading my poor children to death and I will<br />
destroy you in a few days. "<br />
After shouting words of war, the sparrows in the two<br />
or three days build a friendship with a<br />
crow by serve him. Because happy with the attitude of the<br />
sparrow, the crow asked, "Is there anything I can do<br />
to you? "The sparrow said," I want to ask for help<br />
so you destroy the evil eyes of the elephant that always<br />
wander alone: it is a relief that I want. "<br />
The raven promised, "I'll do it." Then<br />
the sparrows come to a female fly blue<br />
black and foster friendships in the same way.<br />
When the flies were asked what he wanted, he pleaded,<br />
"When my friend the crow has destroyed the evil eye of the elephant,<br />
I ask that you lay eggs in the cavity of the eye of the elephant<br />
that the eye has been damaged. "After the flies had promised to<br />
work together, saying, "Okay, I'll do it,"<br />
the sparrows approached a frog and fostering friendship<br />
as before. The frog asks what he can help<br />
and the sparrow said, "When the elephant has to be evil<br />
blind to the help of two friends, the crow and flies, and<br />
the elephant was looking for water to quench thirst, I<br />
want you to speak from the top of the hill, when the elephant ride to the top<br />
hill after hearing your voice, you have to go down to the bottom<br />
gulf and sound from there. This is what I want help<br />
from you, a friend of frogs. "Frog, promised to help<br />
that the female sparrow.<br />
The next day, the crow pecked out the eyes of the elephant<br />
with a beak like a sparrow's request; the blackish blue <br />
flies eggs in a broken eye socket. Suffer<br />
pain because of his eye damaged and had wormy and feel<br />
<br />
<br />
very thirsty, evil elephant groped for water.<br />
The frog then begins to croak at the top of the hill, hear<br />
the sound of frogs, elephants were thinking, "Where's the frog croak,<br />
there must be water, "with great hope the elephant up the hill. The frog<br />
right down to the cliff and from there to croak. The elephant now<br />
leads to the abyss from which he heard a voice from the toad,<br />
then the elephant rolled over and fell dead into the<br />
pit.<br />
The sparrows are glad to know his enemy's death, the evil<br />
elephant and said, excitedly, "Oh, I have look the back of<br />
my enemies; "after saying that, he jumped up and down over the<br />
elephant's back several times and went to the place he loved.<br />
Tathagata the royal family to advise the two groups with<br />
said: "O noble lord, you should not be hostile<br />
with anyone; as noted, even an elephant<br />
strengths can be destroyed by the combined efforts of the creature-<br />
weak creature such as a crow flies, frogs, and birds<br />
sparrow, "and then he goes on to say the verse<br />
Ahisam Buddha as follows:<br />
"Kàkanca passa latukikam<br />
mandhukam nilamakkhikam<br />
ete nàgam aghatesum<br />
passa verassa verinam.<br />
Tasma hi veram na kayiràtha<br />
appiyenapi kenaci.<br />
O members of the Sakya clan! Look at these little creatures,<br />
crows, sparrows, frogs and flies; four of these creatures,<br />
because they are united, can beat a big strong<br />
elephant. You can see the result of the hatred of a<br />
which fosters hostility. Therefore you should not be<br />
hostile to anyone, even with people who do not<br />
you like. "<br />
<br />
<br />
An end to his preaching, the Tathagata reveals that "the evil<br />
elephant, now is Devadatta and the leaders of elephant<br />
that glorious is myself. "<br />
<br />
Sermon About Rukkha Dhamma Jataka<br />
<br />
Having preached the three sermons of Jataka namely, Phandana,<br />
Duddubha, and Latukika, Tathagata continued with<br />
unfurl two more Jataka that are useful to bring<br />
unity:<br />
"O my lord Majesty ... you all have blood ties;<br />
and would be great if blood relatives united<br />
and work together in harmony. There is no enemy that can be<br />
harm you if you are united. Unity is needed<br />
even the trees can not move,<br />
especially for those living beings such as humans. I'd<br />
provide a metaphor that relates it:<br />
At one time, a sala tree forest in the Himalayas assaulted<br />
by a strong storm. But not a tree in the<br />
suffered damage, as they stood on the trunk<br />
and tightly bound to one another by vines and shrubs<br />
thickets. The storm was not able to touch the trees,<br />
only blowing at the top of the tree and then burst. In contrast,<br />
with a solitary tree trunks and branches<br />
large will be blown and fallen down to the roots, by the wind<br />
are tight. Therefore, in essence, you have to come together through<br />
cooperation and coordination. "<br />
Furthermore the members of the royal family request to<br />
Tathagata to expound the Jataka stories with more<br />
details:<br />
"Your Majesty ... that time was the reign of King<br />
Brahmadatta in Bàrànasi when god Vessavana died and<br />
Sakka appoint another god to replace him. At the<br />
transition, a new god Vessavana issuing the command<br />
<br />
<br />
let all the gods to settle in places that<br />
they want, in amongst the trees, plants and shrubs<br />
thickets.<br />
Bodhisatta at that time was the god responsible<br />
on a sala forest in the Himalayan region, he gives advice<br />
to his relatives, "Brother, do not choose a tree<br />
grown on bare ground as where you live; you should<br />
settled in the trees around the tree I had chosen as<br />
where I live in the woods. "<br />
The wise gods are occupy the trees around<br />
tree Bodhisatta as he counseled. While the gods<br />
the less wise agreed, "It's no use just settle<br />
trees in forests far from human settlements.<br />
Only those who lived in nearby villages and towns<br />
will have better prospects, would benefit<br />
and fame. "Deciding thus, they occupy<br />
there are trees along the road in bare soil.<br />
After a while, the wind storm followed by heavy rain<br />
visited the area and all the branches and twigs of the tree-<br />
trees include trees that are large, broken and<br />
uprooted from the root. When the storm strikes sala forest<br />
controlled by the Bodhisatta, they blew out loudly in<br />
the whole forest, but none of the fallen tree as<br />
tightly bound to each other.<br />
Those who lost their homes go, with each<br />
holding hands, went to their friends who live<br />
on sala forest in the Himalayas and tell their sad story.<br />
Their friends in the sala woods next tell the sad <br />
story to the ruling gods, the Bodhisatta.<br />
Furthermore, the Bodhisatta explained to them, "It is fair<br />
that those who decide to live in places<br />
like that and ignore the wise counsel, must face<br />
such difficulties "and preached the following sermon<br />
<br />
<br />
Sadhu sambahulà Nati<br />
api rukkhà arannajà<br />
vàto vahati ekattham<br />
brahantampi vanappatim<br />
"O my brother gods ... if a large number of friends and<br />
brothers live together and depend on each<br />
other, even trees that grow throughout the forest, living<br />
with convenient free from enemy attack. But the tree<br />
solitary growth on bare ground in spite of having the large<br />
trunk and many branches and twigs are big and strong does not<br />
will defend against the strong winds that drew up<br />
to its roots with all the branches and leaves. "<br />
After giving a sermon, the Bodhisatta passed away<br />
because of his life age was over.<br />
Tathagata end of his sermon by giving advice,<br />
"O my Lord Majesty ... all the folks, first of all<br />
should strive to achieve unity; after achieving it, should<br />
living in harmony and happiness, love one another delegate<br />
each other. "Tathagata then revealed that," All<br />
are present here today are the gods in the sala forest, and<br />
I was a wise ruler of the gods who give advice<br />
to them. "<br />
<br />
Sermon About Vattaka Jataka (or Sammodamàna Jataka)<br />
<br />
Tathagata give a further advice ... "O Majesty<br />
My lord, it is not appropriate if the mutual fight among relatives<br />
of your own. There is an instance in the past where<br />
group of animals can defeat their enemies and living<br />
together in harmony in unity, and perished in <br />
their internal disputes. "At the request of family members<br />
kingdom, the Tathagata expounded Vattaka Jataka.<br />
<br />
<br />
My lord, in the past, the Bodhisatta was born as a<br />
quail and live in a forest with thousands of<br />
relatives in the reign of King Brahmadatta in<br />
Bàrànasi.<br />
A bird hunters usually go to where the quail<br />
birds, and lure them to imitate their voices.<br />
As soon as the quail birds came and gathered in that<br />
place, he will let down the nets on top of them. Then he walked<br />
netting around it to drive the birds quail<br />
it to the center of the web. Quail birds were then<br />
arrested and put in the basket was taken<br />
for sale; the hunter to survive by capturing<br />
and selling quail birds.<br />
One day the Bodhisatta said to quail birds in<br />
group that he led.<br />
"My quail friends, the bird hunter has many time<br />
troubled ours. Now I have a plan for<br />
avoid the danger of birds caught by the hunter, and this<br />
we should all do. Once we get caught under the<br />
net that was thrown by the hunter, we have to spend<br />
our heads in the holes then the net together<br />
lift nets and fly; you have to perch on<br />
clump of bushes in a safe place where the nets were<br />
be entangled by the bushes, we will be able to escape<br />
of the net and flew out. "<br />
All quail were to receive his counsel and said,<br />
"Okay." The next day, all quail raised<br />
nets together when they were caught by the nets of the hunter,<br />
and flying. They throw a net over the bush<br />
thicket and flying in all directions.<br />
The hunters finally could free the nets at dusk<br />
and come home empty-handed. The next day,<br />
quail birds also do the same thing; the<br />
<br />
<br />
hunters spend a lot of time to set free from the<br />
net and came home empty-handed. He came home late.<br />
The hunter's wife angry with her husband and said, "You<br />
came home late and empty handed every day; seems<br />
you have other people who have maintained such as myself. "<br />
"O my wife ... I do not have anyone else to be maintained<br />
besides you. Actually, quail birds are still there<br />
flying to and fro, but they are united as<br />
before. As soon as I cast in their direction,<br />
they lifted the net and flew him, and then<br />
dropping it on a thorn bush. But my wife, they<br />
not going to stick together forever, so do not be suspicious<br />
to me. There will come a time when the birds were each quail<br />
fighting with one another. Then I will catch them<br />
and bring it to you to make you smile, "the<br />
hunters say, then say the following verse:<br />
Sammodamànàgacchanti<br />
jàlamàdàya pakkhino<br />
Yada te vivadissanti<br />
Tada ehinti me vasam<br />
"My wife, with a harmonious unity and cooperation,<br />
quail bring flew the nets I threw to<br />
them, knocking over a thorn bush and then they<br />
escape. There comes a time when they fight each other<br />
among them, then they will fulfill my wishes. "<br />
<br />
Quail Birds Destroyed Because of Disputes<br />
<br />
A few days later, a quail by accident<br />
stepped on the head of other quail when looking for<br />
food in the pasture. The victim is asked, in angry tones,<br />
"Who stepped on my head?" Replied the other birds<br />
softly, "Forgive me, friend, I do it because<br />
inadvertently; please do not be mad at me. "But the<br />
quail that anger can not be appeased. Both start<br />
<br />
<br />
attacked each other with harsh words since that day.<br />
When he learned that the two quail were in conflict,<br />
debate who should raise the nets of the hunter,<br />
Bodhisatta predicted consequences will occur:<br />
"Where there is discord, there can be no peace and<br />
happiness. Start today, quail birds will fail<br />
lifting and fly carrying nets. Lives of many<br />
quail at stake, the hunter would have to take<br />
opportunity in this situation. I'd better not stay in this<br />
place again. "<br />
So he left the place with all the <br />
quail that are in his group. Only groups of <br />
quail, led by a quail that would be<br />
Devadatta who remained in the woods.<br />
The bird hunters go to that place several days later and<br />
imitating the sounds of quail, and then cast the net-<br />
nets on the head of a group led by quail<br />
Devadatta. (Not that conspires to break free),<br />
quail birds were even find fault with birds<br />
other quail. Fight each other and challenge each other to<br />
prove the strength and lifting ability of the net. The<br />
hunters to quickly capture and bring them home<br />
home as a gift for his wife.<br />
Tathagata, ending his sermon saying, "My Lord, the dispute<br />
among the relatives can not be justified, it will<br />
creating conditions that lead to the destruction, "and finally<br />
said, "Devadatta was the leader of the <br />
quail that stupid and I was the leader of the<br />
other quail at the time. "icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com1tag:blogger.com,1999:blog-5832930940437466482.post-87988411822256594282012-05-06T17:21:00.003+07:002012-08-04T09:43:19.127+07:00Maha Buddhavamsa - War Between the Sakya Tribe<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<b>War Between the Sakya Tribe of Kapilavatthu with Sakya<br />Tribe from Koliya Because of Fight Over Rohini River Water</b><br />
<br />
There is a small stream named Rohini in between the two kingdoms,<br />
Kapilavatthu and Koliya. Both countries are in harmony take turns<br />
divide the water from the river to irrigate their fields with<br />
method to control the flow of water from a dam.<br />
<a name='more'></a><br />
The water level in the dam is at its lowest<br />
in Jetthamsa month and plants usually become dry and<br />
wilt. The farmers of the two kingdoms met to<br />
discuss the distribution of water from the dam. On<br />
meeting, the farmers Koliya said:<br />
"My friends, if a little water left in the dam<br />
should be shared to both our kingdom, none of<br />
we are going to receive enough water to irrigate our fields.<br />
Again flood water will be enough for the fields to future<br />
harvest. We therefore ask that you permit<br />
we use a little water. "<br />
The Kapilavatthu farmers also expressed their desire:<br />
"My friends, we can not go home to home<br />
carrying baskets and bags of gold, silver and various valuable<br />
jewels to bother to look for rice, while you<br />
all sit down because your barn are full of<br />
rice. Our rice plants, too, had almost entered the season<br />
of harvesting and needs irrigation. "<br />
Increasingly heated debate, one side says' we can not<br />
harvest ', and others chanted the same words.<br />
Exchange of these words eventually led to fights,<br />
a farmer from one of the party began to attack the farmers of<br />
other party, and farmers from other parties responded with<br />
in the same way. A fight between two people from two sides<br />
eventually evolved into a war (like small bush<br />
burned and developing ferocious and eventually burn<br />
a large palace). To denounce each other between the two tribes.<br />
<br />
<br />
Koliya farmers begin with the words:<br />
"You threaten us by relying on the royal family of<br />
Kapilavatthu. Kapilavatthu family that you count on this<br />
behave like a dog and a wolf who married his own<br />
sister. What can elephants, horses and weapons they do<br />
against us? "<br />
Kapilavatthu farmers responded with words that do not<br />
less fierce:<br />
"You threaten us by relying on leprosy that<br />
horrible. Koliya offspring that you rely too<br />
in a sad state since they were banished from the city<br />
and live like the beasts of the kola tree forest. What can<br />
elephants, horses and weapons they have done to us? "<br />
The farmers returned to their town and reported<br />
this matter to the minister of agriculture, which passes it on to<br />
each of these their superiors.<br />
Finally, Kapilavatthu Sakya people get ready to fight<br />
against Koliya and out of town, shouting war cries,<br />
'The husband of her own sister would demonstrate expertise<br />
their weapons. "The Koliya also prepare and exit,<br />
their cry is, 'Those who take shelter in the forest for the trees<br />
kola will demonstrate expertise in their weapons. '<br />
At that time, the Tathagata was dwelling in Jetavana monastery in<br />
Savatthi. On that day when the two groups Kapilavatthu and<br />
Koliya ready for battle, Tathagata examine this world<br />
early in the morning and saw a bloody battle would<br />
happen soon between the two warring parties on that night. <br />
'Tathagata further found that he was able to prevent<br />
that battle out by visiting the battle arena<br />
and expound the three Jatakas, i.e. Phandana, Dudduba, and<br />
Latukika. This will provide peace; then<br />
He must teach two Jatakas, Rukkhadhamma, and Vattaka<br />
followed by Attadanda Sutta to create unity<br />
<br />
<br />
and harmony. After listening to sermons,<br />
each of the Sakya and Koliya will provide two hundred and<br />
fifty young men to be ordained, "I will ordain them<br />
become monk who will reach its peak in the Great<br />
Meetings Mahàsamaya. "<br />
After seeing it, Tathagata decided to go to the<br />
arena battle and save the tribes that still<br />
war from each other annihilation. He set out early<br />
to raise funds of regular meals and silence a day<br />
in his kuti that fragrant. By evening, he abandon<br />
room carrying his own robes and bowl and go to<br />
witnessed the dispute alone, without telling anyone. <br />
Once there, he sat cross-legged on the space in between<br />
both parties, and causes the light of darkness blue<br />
emanating from his hair so that darkness wrap up<br />
though the sun had not set. It is intended to<br />
led to feelings of guilt and regret in the hearts of the parties<br />
factions.<br />
While everyone is terrified by the miracle, Buddha,<br />
emitting six-color light from his body, showing<br />
Himself to them.<br />
Both families of the kingdom lay down their arms<br />
When the Sakya family members see the Tathagata, they<br />
contemplate, "Buddha is derived from the blood we've come,<br />
He may understand our dispute. "They talk<br />
and decided, "It is not good if we kill others<br />
with the presence of Buddha; let the Koliya kill us or<br />
our hostages, if they want. "With the agreement<br />
thus they laid down their arms and bowing with full<br />
respect to the Buddha.<br />
The Koliya also make the same decision, they put down<br />
arms and bowing to Tathagata who later fell from<br />
space and sit in a seat that has been provided in<br />
<br />
<br />
beautiful sandy plains with majesty and glory<br />
of a Buddha.<br />
<br />
Preaching to End Dispute<br />
<br />
Tathagata with understanding ask, "Why do you<br />
all gathered in this place? "King of each party<br />
replied, "Blessed Bhagava, we are not come to see<br />
river, or to do water sports; in fact we come<br />
to fight on this sandy soil. "<br />
Tathagata asked again, "Your Majesty ... What exactly is<br />
the cause of your dispute? "They said," Water<br />
of the Rohini River is the actual cause. "<br />
Tathagata then asked, "Lord ... What is the value of water<br />
of this Rohini river? "They said," Blessed Bhagava,<br />
just small value. "Tathagata asked again," What is the value of this <br />
earth? "They said,"Infinite."<br />
Furthermore, the Tathagata asked "How do you assess the rate<br />
Khattiya kingdom (knight) that noble, "they replied," Value<br />
Of the tribe of the Khattiya royal family that noble is<br />
infinity. "Tathagata then said:<br />
"Your Majesty ... For the sake of a little water Rohini River just a small <br />
value, why would you want to destroy the tribe's royal family<br />
noble Khattiya whose value is infinite with each other<br />
war. Not a bit of happiness that can be obtained from<br />
disputes that futile and worthless. O Majesty .... There is<br />
a story that can be example in which the seeds of enmity<br />
planted by the tree god and remain valid throughout<br />
this Bhadda kappa. "<br />
Tathagata then goes on to expound Phandana<br />
Jataka (from Terasa Nipata), here is the story in a nutshell:<br />
<br />
<br />
Phandana Jataka <br />
Your Majesty ... in the past, in the reign pf<br />
Brahmadatta king in Bàrànasi, there is a carpenter village<br />
located outside the city, there is a Brahmin who also<br />
worked as a carpenter. He took the timber from the forest and<br />
to made cart as a livelihood.<br />
At that time there was a kyo tree (Melicoca trijuna) in the Himalaya<br />
area. A bear usually sleep under the tree after<br />
eat. One day a piece of dry branches broken due to blast<br />
strong winds and fell on the bear's back up<br />
injured. The bear ran in fear, but soon returned again to<br />
examine the cause of his injury. He did not see any enemy.<br />
He thought, "No beast like a lion and tiger in<br />
around here that jeopardize me, and no one<br />
except the god of this tree is probably jealous to see me fall asleep<br />
under a tree, and then harm. I will reply to<br />
his actions. "Then he scraped the ground up to produce<br />
mound, and attacked the tree with its tusks,<br />
scratched with his claws, and said, "I do not eat<br />
your leaf, or break your branch, you do not seem<br />
hate animals resting under your tree, but<br />
you envy me. What is my fault. Wait two, three days<br />
again: I will lift up your tree and cut it<br />
to pieces. "<br />
After threatening the god of the tree, the bear walk<br />
around there, looking for someone who is capable of damaging the tree.<br />
The Brahmin carpenter, with a few people, go to the forest<br />
in a small cart to look for wood as a material<br />
to make the cart. They left their cart at a<br />
place and into the woods with a hatchet and a machete.<br />
They drive around to find the right wood, and finally<br />
arrived near the tree Melicoca trijuna.<br />
<br />
<br />
When the bear saw the brahmana carpenter, he thought,<br />
"Today I will take revenge on my enemies," and he<br />
standing under a tree. When the carpenter walked across<br />
tree, the bear said to him:<br />
"Friend, you have come to this forest with an ax in<br />
hand. Tell me honestly what tree will<br />
you cut? "<br />
When the carpenter heard the words of the bear, he replied:<br />
in amazement, "Children, strangely there is a bear that<br />
speaks in human language, an event that has not<br />
I've seen or heard. "Then he thought, a<br />
bear who speaks in human language must have been aware<br />
the right wood to make a cart, and then he asked<br />
to that bear:<br />
"O king of the bears, you have wandered far, up to the top<br />
the hills and down into the valleys. Please tell me<br />
honestly, what is the best wood to make the cart? "<br />
When the bear heard these words, he felt his desire<br />
will be met, and then he replied in verse:<br />
"Pidauk (Pterocarpus indicus) is not sturdy enough to be used<br />
as a framework; cutch (Acacia catehu) as well as bad; Ingyin,<br />
Sal trees (Shorea siamensis) are equal; and Myaukngo (Lythrum<br />
fructicosum) does not count (as weak). There are types of<br />
particular tree is known by the name Melicoca trijuna; wood<br />
of this tree is the strongest to make the cart. "<br />
The carpenter glad to hear it and he thought, "I came<br />
into the woods on the right day, even a wild animal such as<br />
this bear show right wood to make the cart.<br />
Lucky for me. "Then he said to the bear:<br />
"Buddy bear ... what about the twigs and <br />
leaves, flowers as well? My friends, please tell me<br />
<br />
<br />
everything so that I can recognize about this tree. "<br />
The bear answered in two stanzas:<br />
"My friend Brahmana, there is a certain tree that branches and<br />
twigs bent down and keep it hanging. The wood<br />
tough, strong, and durable. I am standing under it;<br />
This tree is called Melicoca trijuna. The wood is a right<br />
material to make a circle wheels, axles, frames, and all<br />
other component of a cart.<br />
After saying these two stanzas, the bear in mind that<br />
calm and happy to go elsewhere to seek their prey.<br />
Then the carpenter began to get ready for the chop<br />
the tree. The tree god thinks, "Even though I<br />
do not throw anything into his back, the bear was<br />
grudge against me and planted seeds of hatred<br />
for no reason. He has caused the destruction of habitation,<br />
I definitely will be destroyed also, and I will reciprocate by<br />
deception. "Then he transformed into a human<br />
and close to the carpenter and said. "O lord, thou<br />
get a beautiful tree; what would you do<br />
after you cut the wood? "The carpenter replied,<br />
"I'm going to make cart frame."<br />
"Who told you that the wood of this tree is good for<br />
make the cart? "asked the god of trees. "A bear who<br />
told me "replied the carpenter. The god of the tree said,<br />
"Very well; the bear has given good advice<br />
you. The cart you will make, according to the bear counsel,<br />
will be a beautiful cart; I will also give<br />
counsel, to strengthen the your cart framework, use<br />
binder made of bear skin taken from the<br />
neck, it will make it a more powerful carts than if<br />
tied using tin plates, and will increase<br />
selling price of the cart. "<br />
When asked by the carpenter, "O friend, where I could<br />
<br />
<br />
get a bearskin? "the god of the tree said:<br />
"O friend, are you a child who does not know<br />
that the tree could not move; this tree will remain in<br />
here and will not run anywhere. Please be sure you catch<br />
bears that advises you about this tree and<br />
respectfully say, "O my lord, what part of the tree<br />
that you show had to be cut? "and persuade<br />
him to come back to this tree. Then, without suspicion,<br />
he would appoint to use a long nose, 'cut<br />
here, cut here ', at the time, you can cut it<br />
using a sharp ax and killed him. Then<br />
you can skin him, ate meat, and continue<br />
your work cut down this tree. "<br />
Thus the seeds of hatred have been planted. Hearing the word-<br />
said the god of trees, the Brahmin carpenter reveals<br />
The good feelings by saying, "O what a wonderful day<br />
This is my lucky day. "He came home after killing<br />
bear and cut down the tree.<br />
The Buddha end his sermon by spoke in verse<br />
the following Abhisambuddha to advise the two groups<br />
that conflict.<br />
Iccevam phandano Issam<br />
Isso ca pana phandanam annamannam vivàdena<br />
annamannamaghàtayum<br />
Your Majesty ... Thus, the tree deities warring<br />
with the bear, and the bear is also hostile to the gods of trees.<br />
Their hatred ultimately bring destruction to themself.<br />
Evameva manussànam<br />
Vivàdo yattha jàyati<br />
mayuranaccam naccanti<br />
yathà issaphandanà te.<br />
<br />
<br />
Your Majesty ... when humans fight each other, they<br />
do the same thing as the bear with the tree god<br />
whose like a dancing peacock. Like<br />
a peacock who can not dance without showing<br />
private body parts, as well as people who are<br />
war is not able to cover what should be covered ...<br />
(A parable with respect to the origin of the Sakya clan<br />
and Koliya that were raised by both groups).<br />
Tam vo vadàmi bhaddam vo<br />
yàvantettha samàgatà<br />
ma sammodatha vivadatha<br />
ma hotha issaphandanà<br />
The Noble Lord, may you always be blessed with<br />
majesty and glory, you who have gathered at the edge<br />
of Rohini river, I advise you to mimic the two rivers,<br />
Gangà and Yamuna, which is in harmony together in love.<br />
Avoid war that could destroy both sides.<br />
Do not imitate the example of the bear and tree gods.<br />
Sàmaggimeva sikkhetha<br />
Buddhe hetam pasamsitam sàmaggirato Dhammattho<br />
yogakkhemà na dhamsati<br />
Your Majesty, try to unite; all the Buddhas<br />
praise unity. He is happy in life is harmonious,<br />
implement the Ten Good Deeds (sucarita) will reach<br />
happiness of Nibbana, the end of all attachments, yoga, which<br />
entrap a person into a rebirth.<br />
Both warring parties, Sakya and Koliya finally united<br />
after listening to the sermon of the Buddha. At the end of the sermon<br />
, the Tathagata reveals that he is the king of gods ruling<br />
the whole forest knows the feud between the bear<br />
the god of trees.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-84921722232996389392012-05-06T13:08:00.002+07:002012-08-04T09:44:17.871+07:00Maha Buddhavamsa - Uggasena Story, An Acrobat, Son of a Rich<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Uggasena Story, An Acrobat, Son of a Rich</b></h3>
<br />
At the time of Buddha, a theatrical stunt group consisting<br />
of five hundred players usually hold performances for<br />
entertain the king of Rajagaha for seven days every year or two<br />
times each year, and on this show they will receive<br />
many gifts of gold and silver. Gifts they received<br />
from the audience at each time interval between performing<br />
also uncountable. The people sitting in rows on top<br />
of seat they bring their own, put them on to the back<br />
and reams, the rear is higher than that in<br />
front.<br />
Their performances are usually preceded by the appearance of a<br />
girl on stage, the daughter of the leader of the acrobats. She<br />
will demonstrate her various acrobatic skills on a piece of<br />
rope tied at the end of the bamboo and the height above the ground, she would<br />
<br />
<br />
<a name='more'></a><br /><br />
walk from one end to the other with gentleness and<br />
steady, while dancing and singing in a melodious voice.<br />
<br />
Uggasena, Son of a Rich<br />
<br />
In the audience, there is a young man named Uggasena,<br />
son of a rich man. He was enjoying the show together with<br />
a friend and he looked with great interest the actress who<br />
is showing her skills that very impressive<br />
in various styles and positions, bending with <br />
supple, stood, stretched his arms and legs that smooth.<br />
He came home with a crazy and attached to that young actress. <br />
Arriving home, he threw herself on the<br />
bed, and said, "I can only live if I could<br />
get it, otherwise I will die in this bed"<br />
and with sentimental he went on hunger strike.<br />
His parents asked him, "Son, are you sick?"<br />
"O my father and mother ... I can only live if I could propose for<br />
the acrobats actress on the show I saw on the yard of<br />
royal palace, if not I'll die in this bed"<br />
he straightforward. His parents were entertained by saying,<br />
"My son, do not be so sentimental; we will search for girl<br />
that suits you among our tribal status of the rich. "<br />
But Uggasena not moved by his parents reason; he<br />
repeated his request as before without change and<br />
still lying on his bed.<br />
Uggasena's father tried many times to persuade his son<br />
to change his mind, speaks to him personally by<br />
soft words, but to no avail; finally, his father<br />
sent his friend to discuss the issue with<br />
acrobatics leader, father of the girl, he said, "Friends, please<br />
received the sum of one thousand and give to the father of the<br />
actress with a request that he take and give<br />
his daughter to marry my son, Uggasena. "<br />
The leader of acrobatics provide the answer to the petition<br />
<br />
<br />
delivered by the messenger, "I'm not ready to receive money<br />
as a replacement for my daughter. If the rich man's son, not Uggasena<br />
can live without getting my daughter. He must come together<br />
with we. I will give my daughter only if he would follow<br />
everywhere we go. "<br />
<br />
The Rich Man's son, Uggasena Followed the Actress<br />
<br />
When parents break the news to him, Uggasena<br />
said, "O mother and father, then, I'll go along<br />
them, "And so he went to where the leader of an acrobat,<br />
ignored the request of parents and relatives.<br />
The stunt leader kept his promise: he gave his daughter<br />
and they are all going to travel from one city to stage<br />
Other cities, from one village to another and performing<br />
acrobatics.<br />
From marriage of Uggasena and the actress, born a son.<br />
The mother usually persuade and entertain her child with<br />
sing a song:<br />
"The son of a guard rail ... I hope you go to bed.<br />
The son of a naughty boy, guard the prize money ... I hope<br />
you want to sleep.<br />
The son of a fool ... I hope you go to bed. "She<br />
sing it in a way making fun of and ridiculed.<br />
This song is a reflection of a life lived<br />
by Uggasena. At the time the group was resting players<br />
in their wanderings, he was responsible for maintaining supplies<br />
food for the cows and feed the cows, and also<br />
maintain the security of their tents. He was also responsible<br />
maintain their income from each show.<br />
Uggasena realize that by singing the song, the actress<br />
trying to ridicule and make fun of him. He asked the<br />
actress, "Do you sing to insult me?" She replied,<br />
"Yes, the song is addressed to you." Uggasena replied,<br />
<br />
<br />
"Then I will leave you and go home to<br />
my parents. "The actress was not moved by the threats and<br />
replied, "I do not care at all whether you want to go<br />
or come back, "and continued singing again and again<br />
(Knowing that song would be annoying Uggasena).<br />
(The actress was too proud of her beauty and skill in<br />
dance that allows easy making money).<br />
<br />
Uggasena Being Acrobat Players<br />
<br />
Uggasena think how the actress can be so<br />
arrogant and he finally realized, "arrogance rooted<br />
of her skills as an acrobat. "He decided to<br />
learn the skills in acrobatic play. He approached his father<br />
in-law, the expert stunt, he begged his permission to study<br />
acrobat until he became an expert. He visited the<br />
venues in villages and towns and eventually back<br />
to the city of Rajagaha. There he made the announcement at all<br />
the city that "Seven days from now, Uggasena, the son of a wealthy, will<br />
performing, demonstrating acrobatic skills<br />
turned upside down. "<br />
The residents race to prepare the benches<br />
with long legs to get the best view to<br />
saw the show and on the day of the show, they<br />
gathered around the stage. Uggasena appear; he climbed<br />
a mast as high as sixty-arm consisting of bamboos<br />
that dial-connect. He stood balanced on top<br />
pole in the show.<br />
<br />
The Son of Rich Man, Uggasena Appears In Mind Reflection<br />
of Buddha<br />
<br />
On the day of the Uggasena's show, the Tathagata is examining<br />
the world before dawn and saw with his Omniscience,<br />
Uggasena image captured by His mind's eye, like<br />
a fish trapped in nets, and reflect on what<br />
that will happen. He saw through his mind's eye:<br />
<br />
<br />
That in the morning, Uggasena will stand on the pole<br />
as high as sixty-arms in a show and the<br />
people will watch it. In the midst of the crowd<br />
mass, I will expound the Dhamma in a four-stanza poem.<br />
As a result of listening to the Dhamma that I expound, eighty<br />
-four thousand beings will achieve freedom<br />
through penetration of the Four Noble Truths, and Uggasena will<br />
attain Arahatta holiness.<br />
When it came time to collect alms,<br />
Tathagata went into town accompanied by the monks as usual.<br />
Shortly before the Buddha entered the city, Uggasena giving<br />
sign to the audience by pointing his index finger<br />
towards them as a sign that he would soon begin; it<br />
was greeted with loud applause by the audience.<br />
Uggasena who was standing on a pole to jump into the air and<br />
turned upside down seven times before it landed and established re-<br />
to the top of the pole.<br />
Tathagata who had entered the city with his magic powers<br />
make the audience watching him, so that divert<br />
their attention that previously focused on Uggasena.<br />
Watching the mood of the audience from the top of the pole, Uggasena<br />
see that their attention is initially drawn to him<br />
suddenly change in the direction of the Tathagata. He was disappointed that the<br />
the audience has lost interest in the show. He thought,<br />
"I can hold the show only once a year;<br />
but when Buddha came to town, the audience is no longer<br />
interested on me, they just look at the Bhagava. All<br />
my attempt to demonstrate expertise on acrobatics<br />
in vain. "<br />
Tathagata knows what comes to Uggasena's mind<br />
and said to Venerable Moggallana "My child Moggallana,<br />
say to the sons of the rich man that he is expected to<br />
continue the show in acrobatics. "Venerable<br />
Moggallana went as Tathagata instructed and stood under the<br />
<br />
<br />
poles and provide support to Uggasena in the following<br />
poetry :<br />
Ingha passa Nataputta<br />
Uggasena mahabbala<br />
karohi rangam parisàya<br />
hàsayassu Mahàjanam.<br />
O strong acrobats, Uggasena, I ask you<br />
to continue performing your ability in the somersault<br />
quietly. Look at the audience who had gathered. Let<br />
they enjoyed your show and praised your skill with<br />
applauded.<br />
Hearing these words of Venerable Moggallana, Uggasena<br />
feel happy and excited and she wanted to think that the Tathagata<br />
witnessed his skills. By still standing on the pole he<br />
answered in the following verses:<br />
Inga passa Mahàpannà<br />
Moggallana mahiddhika<br />
karomi rangam parisàya<br />
hàsayàmi Mahàjanam<br />
Venerable Moggallana that wise and have the highest<br />
magic power! Behold, I will entertain the audience<br />
gathered to demonstrate expertise in calm. I<br />
will demonstrate the amazing acrobatics to the<br />
the audience clapped and cheered in praise me.<br />
After saying these words, he threw himself above<br />
and turned upside down / somersault as much as fourteen times in the air before<br />
land back to the top of a bamboo pole.<br />
<br />
Advice from Buddha<br />
<br />
At that time, the Tathagata counsel Uggasena with words, <br />
"My child Uggasena, a wise man should<br />
<br />
<br />
let go of attachment to the five aggregates<br />
which have appeared previously, the five aggregates which<br />
will appear in the future, and the emerging<br />
at this time. By not attached to the five aggregates,<br />
he must try to free themselves from suffering<br />
beacause of birth, suffering from old age, suffering<br />
of death. "Tathagata continue Dhamma sermon by<br />
say the following verse:<br />
Munca pure munca pacchato<br />
majjhe Munca bhavassa pàragu<br />
sabbatta vimuttamànaso<br />
na punam jàtijaram upehisi<br />
My son Uggasena, leave, release attachment to the<br />
the five aggregates composed of mind and matter<br />
in the past ..., in the future ... at the moment. So<br />
you have let go of attachment of groups of<br />
life in the past, in the future, and in<br />
now, you have overcome the circle of suffering in the three realms<br />
namely, the senses realm(kama bhava), the form realm(rupa bhava), and<br />
without form realm (Arupa bhava) and reach perfection<br />
and became an expert in matters relating<br />
with special wisdom (Abhinnà), a full understanding<br />
(Parinnà), release (pahàna), mental development (bhavana) and<br />
penetration (sacchikiriyà), you will live with freedom<br />
completely from any form of the conditioned and the exceeded<br />
the stages of birth, old age, sickness, and death.<br />
At the end of the sermon, eighty-four thousand creatures<br />
achieved Liberation through the penetration of Four<br />
Noble Truths. The rich man's son Uggasena achieve holiness<br />
Arahatta who has the wisdom of analytical (Patisambhidà Nana)<br />
while still standing on a bamboo pole. He immediately dropped from the pole<br />
bamboo and closer to the Buddha, prostrated with<br />
respect. Then he begged to be ordained. Tathagata<br />
stretched out his hand and say 'ehi-bhikkhu' to<br />
make him a full monk. His appearance as<br />
<br />
<br />
an acrobat suddenly disappeared and Uggasena changed<br />
to a monk who looks like a Thera who has<br />
sixty years as a monk (looks like an eight year old) <br />
equipped with an eight fixtures<br />
of monks.<br />
<br />
The Bhikkhus Asking Uggasena Does He Feel<br />
Fear Or Not<br />
<br />
Bhikkhu friends asked Uggasena, "Have you<br />
feel scared when you come down from the top of bamboo pole<br />
as high as sixty-arm? "Uggasena replied," My friends, I<br />
do not feel any fear. "The bhikkhus meet the Tathagata<br />
and reported, "The Supreme Tathagata, Uggasena claimed to have<br />
attain Arahatta holiness by lying that 'he did not<br />
feel scared at all when he fell from the top of the pole. '"<br />
Tathagata give short brief to them, which<br />
support Uggasena, "Bhikkhus, all the monks as My child<br />
Uggasena after removal of àsava by cutting<br />
ten fetters, samyojana must be free from fear. "<br />
Tathagata continued by saying the following lines as<br />
listed in the Brahmana vagga of Dhammapada.<br />
Sabbasamyojanam chetvà Yo ve naparitassati<br />
sangàtigam visamyuttam tamatam brumi bràhmanam<br />
Monks, a monk who is attain holiness of<br />
Arahatta through the removal of àsava have cut ten<br />
chains by using the Arahatta-Magga sword, he did not<br />
more can be shaken or shocked by the fear that comes<br />
of greed, lobha. I commend and declare that<br />
thus Arahanta who have overcome the seven types of attachment,<br />
sanga, namely, sensual lust, hatred, pride, wrong views,<br />
moral impurities in the form of wrong action, speech and thought, and that<br />
no longer associated with the four yoga (kama, bhava, ditthi and<br />
avijja) is a Brahmana, a pure and noble man,<br />
<br />
<br />
which has put an end to all evil.<br />
Many people made it to Sotapatti-Magga at the end<br />
of sermon.<br />
<br />
The Story of Uggasena's Past<br />
<br />
One day the monks gather in Dhammasala and<br />
discuss how Uggasena achieve Arahatta purity.<br />
"My friends, it is surprising, first, how could<br />
a person like Venerable Uggasena that would indeed achieve<br />
Arahatta purity, could be trapped into an acrobat,<br />
follow the group wherever they roam, and second,<br />
what causes the condition to support the achievement of<br />
Arahatta holiness. " Tathagata enter Dhammasala and asks,<br />
"Bhikkhus, what is your current topic of discussion?" When it was explained<br />
regarding the topics they discuss, the Tathagata<br />
briefly explain, "Monks, Uggasena alone<br />
which led to these two events, the cause he is involved with<br />
group of acrobats and the cause of his holiness Arahatta. "<br />
Then the Tathagata told the story as follows:<br />
"In the very ancient time when pagoda built as<br />
to save the relics of the Buddha Kassapa, men and<br />
women from Bàrànasi go in large groups<br />
toward the pagoda was built to donate<br />
personnel while carrying food in their carts.<br />
On the way they met a Thera who<br />
entered the city to collect alms.<br />
At that time, a woman noticed the Thera and<br />
tell him, "My husband, this Thera is currently collecting<br />
alms; go grab the bowl so that we can<br />
funding something to him; we bring lots of food<br />
in our cart. "He went and took the bowl of<br />
that monk, and after filling it with solid food and<br />
soft to full, they return to the Thera<br />
and both husband and wife say their wishes,<br />
<br />
<br />
"Thera the glorious, thanks to this merit, hopefully we are both blessed<br />
above world knowledge which you have accomplished. "<br />
Recipient of the food was not an ordinary monk;<br />
turns out he was a Arahanta who have removed the<br />
stains, àsava, he predicted, through Anàgata Nana, knowledge<br />
of the future, that their wishes will be fulfilled and <br />
therefore he smiled happily. The woman catch a glimpse of<br />
smile, and she whispered, 'My husband, the Thera who receive our<br />
funds may be an actor. "The husband agreed, saying,<br />
"Yes, he might be an actor." Then they left the<br />
the place. This act committed by a husband and wife<br />
in the past.<br />
The couple lived until the end of their lifespan and<br />
then reborn as a god. After enjoying life<br />
as a god, his wife was born as the daughter of the leader stunt<br />
in his present life. While the husband was born as<br />
son of a wealthy in the last birth, named<br />
Uggasena. Although born as the son of a wealthy, he must<br />
following groups of acrobats in his wanderings,<br />
as a result of his evil deeds say the words<br />
wrong "Yes, he may be an actor" to his wife in<br />
past lives. But as a result of the virtues of giving<br />
alms to a Arahanta with confidence,<br />
he made it to the Arahatta sanctity.<br />
<br />
The Young Actress Also Achieve Arahatta Purity<br />
<br />
When Uggasena attain Arahatta holiness and become "ehi-<br />
bhikkhu, "his wife, the young actress thinking, awakened by the merit<br />
of virtue of the past, "whatever smart of my husband, my intelligence<br />
should be compared to it. "With that reason, she went to<br />
the bhikkhuni and received ordination from them. Then<br />
she tried hard to practice the Dhamma, and eventually she also<br />
managed to achieve the Arahatta holiness, after eliminating àsava.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-9604118415435339452012-05-06T10:55:00.002+07:002012-08-04T09:44:40.451+07:00Maha Buddhavamsa - Sermon On Acts of Bodhisatta Brahmana Sankha<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Sermon On Acts of Bodhisatta Brahmana Sankha</b></h3>
<br />
After a two weeks stay in the city of Vesali, Tathagata told<br />
Licchavi princes, 'We will soon go' and say<br />
goodbye. The Licchavi saluted with two times more<br />
than of which are given by King Bimbisara and in three days<br />
they deliver Tathagata to the banks of the Ganga River.<br />
<a name='more'></a><br />
The naga god in the region agree with the saying, "Man<br />
pay homage to the Tathagata in excessive way and<br />
why do not we do that?; we must do<br />
the same. "They created a golden boat, silver boat, and<br />
emerald boat complete with a throne of gold, silver throne,<br />
and emerald throne, then cover the entire surface<br />
Ganga river with a blanket made from five types of<br />
lotus. Then they approached the Tathagata and ask,<br />
"Tathagata the Exalted, may satisfy us thanks<br />
to Thy mercy for us? "<br />
Tathagata fulfill their wishes and got into a boat that<br />
created by the naga is decorated by a jewel, each<br />
of five hundred monks boat also provided for<br />
them one by one. Furthermore Raja Naga deliver Tathagata<br />
with five hundred monks to the realm of nagas. Tathagata spend<br />
preaches a sermon that night with a benefit to<br />
the nagas. In the morning, a heavenly food offerings<br />
to the Tathagata and the monks held massive<br />
the naga king. Having preached the sermon as a tribute<br />
the funds, the Tathagata left the realm of nagas.<br />
The gods who rule the earth (Bhumma Deva) also agreed<br />
and said, 'Man and the naga gave tribute<br />
massively to the Tathagata, why do not we do<br />
so? We must do the same thing. "They gave<br />
with respect to Tathagata by establishing a beautiful umbrellas<br />
across the hills, forests, and trees. Thus by<br />
Similarly, offerings made up to the Brahma Realm<br />
Akanitha.<br />
<br />
<br />
King Bimbisara, paid tribute to two times greater<br />
from being performed by the Licchavis, delivering the Tathagata<br />
towards the Vihara Veluvana, Rajagaha, traveling as<br />
previously for five days.<br />
Arriving at the monastery Veluvana, Rajagaha, the monks gather<br />
in the main hall one evening to discuss problems<br />
associated with meditation. Their discussions are often interrupted by<br />
conversation as follows:<br />
"Greatness of Tathagata is amazing. Land area in<br />
here across the river Ganga is five yojanas and across<br />
there are three Yojana, a total of eight yojanas; the soil surface<br />
on both sides there are no bumps or holes.<br />
Flat surface all over the place and sprinkled with white sand<br />
and flowers.<br />
Surface of the river Ganga, the width of one yojana is covered by a blanket<br />
of five types of flowers. The whole area is decorated by umbrellas<br />
white up to the Brahma Realm Akanitha. "their discussions about<br />
meditation is often interrupted by the words of praise of the Tathagata.<br />
Knowing what is going on, the Tathagata leave<br />
His Kuti Harum and went and sat on the Dhammasala<br />
that has been provided to him. Then he asked the<br />
the monks. "Monks, what is the topic of your discussion this<br />
time? "When they described the talks, the Tathagata<br />
said:<br />
"Exceptional respect addressed to me not because<br />
My splendor as the Buddha, nor is it due to the power of the naga,<br />
gods, and Brahma. This is the result of small virtue<br />
I did in the past. "<br />
When the Tathagata give such directions, the monks<br />
approached him and asked, "Blessed Bhagava, we do not<br />
know little virtue conducted in the past.<br />
<br />
<br />
The Great Buddha, we ask that we be enlightened so that<br />
we find out completely. "Tathagata, then open the facts<br />
by telling the following story:<br />
"Bhikkhus, what happened in the past ... There is<br />
a Brahmin in the Takkasila city named Sankha. He<br />
had a son named Susima, sixteen years old.<br />
One day Susima approached his father with great respect,<br />
when his father asked, "Son, what's wrong with you?" <br />
The boy replied, "O Father, I want to go to Bàrànasi to<br />
learn. "His father said, 'Son, there is a Brahmin, a great<br />
teacher at Bàrànasi . He was my friend since childhood; you came<br />
to him and learn from him. "Then he gave<br />
thousand pieces of money to his child as stock.<br />
Susima pay homage to his parents and take<br />
money was then to travel, he arrived in Bàrànasi<br />
just in time. He approached the great teacher to full<br />
respect and courtesy. He told the great teacher that<br />
He is the son of Brahmana Sankha from Takkasila. The great teacher<br />
greeted him warmly, saying, "So, you are<br />
my friend's son. "<br />
After resting, Susima came to the great teacher, and<br />
hand over the money he was carrying, put it at the feet of the great<br />
teacher, begged permission to take lessons from him. Permission<br />
was granted. He studied hard and in a short time,<br />
add everything into the source of his knowledge,<br />
like a lion fat that precious stored in the gold<br />
cup to be safe. Since he also has parami, he completed<br />
lesson in just a few months instead of<br />
twelve years as other children.<br />
When Susima are studying the Vedas, he found that<br />
the manuscript contains only the beginning and middle of the topics<br />
discussed: the end is not found anywhere else. He asked<br />
this to the great teacher, saying, 'O great teacher, this <br />
Veda discusses only the beginning section and middle of the topics<br />
<br />
<br />
discussed: the end is not there. 'great teacher recognizes that<br />
he also can not find it. 'Susima then asked<br />
to the great teacher, 'O great teacher, does anyone know<br />
all on this topic from beginning to end? 'The great teacher<br />
replied, 'My son Susima, the Pacceka Buddha that living<br />
at Isipatana Forest, Migadāya may know about it. '"If<br />
thus, allow me to go and see and ask<br />
The Pacceka Buddhas on this subject "please Susima. The great teacher<br />
give permission, saying, 'My son Susima, you<br />
should go if you want it. '<br />
Susima who have Parami gone to the Isipatana forest, Migadāya,<br />
The Pacceka Buddhas approached respectfully and asked,<br />
"Venerable, do You know (topic) in the Vedas are of<br />
beginning to end? "They said," Yes, we know,<br />
Susima lay students. "Then he begged," Please teach me<br />
the end of this teaching is missing from the Vedas. "The Pacceka<br />
Buddhas told him, "Lay Susima, you must<br />
renounced and became a monk; not a person<br />
who wasn't a monk that can learn them. "Susima<br />
agreed and said, "Well, Venerable, I beg ordained<br />
become monks; You can make me do anything<br />
it takes as long as it helps in studying<br />
the end of the Vedic knowledge. "He was ordained<br />
become monks such petition and taught how<br />
dressed properly, keeping the top edge<br />
and under the cloak kept tidy. They can only teach<br />
regulations do good, àbhisamàcarika Sila, and not<br />
matters related to meditation, (because not like<br />
The Buddhas that achieved Perfect Enlightenment, they<br />
do not have the ability to give instructions regarding<br />
how to practice Vipassana meditation).<br />
The new monks Susima diligently implement àbhisamàcarika<br />
Sila as instructed by the Pacceka Buddhas, he<br />
have planted a lot of merit in the past that<br />
establish conditions that support (upanissaya) in achieving<br />
Pacceka Buddha Nana, and after practicing in a short time,<br />
<br />
<br />
he became the Pacceka Buddha. He soon gained a good reputation<br />
and reached the peak of glory and fame, he also has a<br />
many pupils and followers. However, because of crime<br />
he's ever done in the past, he did not live long and<br />
died at a young age. His body was cremated by the<br />
Pacceka Buddhas and Bàrànasi residents. The relics of his body<br />
enshrined in a stupa near the city gates.<br />
One day his father, the old brahmin Sankha think of his son,<br />
"My son has been gone for quite a long time and there is no news at all<br />
from him. "Then he left with the hope Takkasila<br />
met with his son and finally arrived at the gates of the City<br />
Bàrànasi. He saw many people gathered near the altar there;<br />
and thought there might be someone there who knows<br />
about her son, she approached him and asked, "Friend, there is a<br />
young people who come to the named Susima Bàrànasi to learn;<br />
maybe you know something about it. "<br />
"Of course we know, the old Brahmin. Susima young children, after<br />
gain complete knowledge of the Vedas from the teacher<br />
in Bàrànasi, received ordination at the Pacceka Buddha,<br />
and eventually become a Buddha through penetration Pacceka<br />
Nana Pacceka Buddha. He has passed away now, reaching<br />
Anupàdisesa Nibbana. This is the altar where his relic worshiped. "<br />
Hearing the news that shook, the old Brahmin<br />
that poor shed tears, cry, and<br />
beat the ground with his hands many times.<br />
Once satisfied mourn the death of his son, he entered into the<br />
altar and pulled weeds, spread the white sand<br />
which he took from around it by using a towel.<br />
He poured the water from his jug all over the place to<br />
prevent dust and then he collects as much as possible<br />
wild flowers and present it at the altar. His towel<br />
he changed into the form of banners and wrapped in<br />
around the umbrella, then plugging it on the altar,<br />
closely tied to the altar. Then he left that place.<br />
<br />
<br />
After telling the story of the past, Tathagata connect<br />
the story of the past with current events by saying:<br />
"Monks, you would wonder who the Brahmana<br />
Sankha in a story that was; you do not need to guess<br />
about it. Brahmana Sankha was nothing more than Myself.<br />
(1) I, which is a Bodhisatta, has been cleaned<br />
area around the altar where the relics of Pacceka Buddha Susima<br />
stored, by removing weeds, stumps,<br />
etc., as a result of this virtue, the population<br />
cleaning streets so that free of stumps<br />
trees and paved roads throughout five yojana in this<br />
side of the Ganga River and three yojana over there.<br />
(2) I, the Bodhisatta, has been cast the white sands on<br />
area around the altar of the Pacceka Buddha; as a result of<br />
virtue of this, the resident spread on the white sand <br />
along the path having a distance of eight yojanas.<br />
(3) I, the Bodhisatta, has garnered as much as possible<br />
wild flowers and present it at the altar. This<br />
Virtue result, of gods and men to spread various types of<br />
flowers to the land and rivers covering a distance of nine<br />
Yojana.<br />
(4) I, the Bodhisatta, splashing water from my jug on the altar of<br />
Pacceka Buddha to prevent dust. As a result of<br />
This virtue, Pokkharavassa rain (from the edge of the cloud<br />
that size as lotus leaf) as I set foot on the Vesali<br />
ground.<br />
(5) I, the Bodhisatta, put up banners on the altar of Pacceka<br />
Buddha and set up an umbrella on it. Result<br />
of this virtue, banners installed along the road<br />
up to the Brahma Realm Akanittha and white umbrellas<br />
established throughout the region.<br />
The monks, paying homage to me in a way that<br />
remarkable because it was not my glory as a<br />
<br />
<br />
Buddha, nor is it because the power of the nagas, gods, and Brahmas;<br />
It is because the fruit of merits that I do from a small<br />
virtue when I was a Bodhisatta in my birth <br />
as a Brahmana Sankha. Tathagata end his sermon<br />
by reciting the following verse:<br />
Mattàsukhapariccàgà<br />
Passe ce vipulam sukham<br />
caje mattàsukham dhiro<br />
sampassam vipulam sukham<br />
If you had known with certainty, that the release by<br />
voluntary, although the expense of pleasurable sensations<br />
give a little happiness, could result in<br />
very large such as happiness of Nibbana, a wise<br />
should let go the little happiness to obtain<br />
great gift of Nibbana happiness.<br />
At the end of the sermon, many of the creatures reach<br />
Sotapatti-Magga-Phala.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-16901634470183368432012-05-05T23:08:00.001+07:002012-08-04T09:45:09.745+07:00Maha Buddhavamsa - Giving Instructions To the Venerable Ananda<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<b>Tathagata Standing at the City Gate and Giving<br />Instructions To the Venerable Ananda</b><br />
<br />
<br />
"My son Ananda, after studying this Ratana Sutta from me;<br />
you should read it in the area bounded by<br />
three walls of the city as a means of prevention (Paritta), then go<br />
around the city accompanied by Licchavi Princes whom<br />
have been instructed to carry objects offering<br />
to the gods. "<br />
<br />
<a name='more'></a><br /><br />
Prevention is Conducted by the Venerable Ananda by<br />
Reading Paritta<br />
<br />
After studying the Ratana Sutta of the Tathagata as being in the door<br />
Vesali gate on the day of their arrival, the Venerable Ananda<br />
traveling in the region surrounded by three walls<br />
city and read it in rhythm, the intonation, pronunciation,<br />
pressure, and the fragments are precise and clear. He went about<br />
bring Tathagata's bowl, filled with water which he splashed in<br />
throughout the city.<br />
Immediately after the Venerable Ananda recited the first stanza of<br />
The sutta beginning with the words, 'Yamkinci vittam',<br />
delicate creatures that have not been out of town, and still<br />
dwelt among the dead or on the walls, etc.<br />
others, in haste to go through the four gates of the city.<br />
Because the gate is crowded with spirits<br />
who escaped, some of them were forced to break<br />
<br />
<br />
the city walls to get out. With the departure of<br />
these cruel spirits, those who suffered under<br />
influence of the spirits, back to being healthy and<br />
all the plague disappeared. All city residents out of their homes,<br />
and to bring them flowers and incense to salute<br />
the Venerable Ananda.<br />
<br />
Buddha expounded Ratana Sutta at the City Council Building<br />
<br />
The king and the inhabitants decorate the city council building<br />
located in the center of town with a bouquet of flowers and incense, put<br />
ornate roof. Then they put a<br />
throne in place appropriate to the Tathagata, then<br />
Tathagata accompany them to the building. Tathagata sits<br />
on the throne while the monks, the kings and the<br />
prince, and the people sitting in their proper place.<br />
Sakka is accompanied by the gods of the two gods of nature, namely, Natural<br />
Tàvatimsa Catumahàràjika and also the gods Brahma and<br />
others also came to pay homage to the Lord.<br />
Venerable Ananda, after making a precautionary measure<br />
by reading across the city Paritta Vesali, arrived at the building<br />
is accompanied by a crowd of people and they all<br />
also sit in their proper place.<br />
In a crowd of many people, gods and Brahma, the Tathagata<br />
preached sermon of Ratana Sutta (the same sermon<br />
that He taught Ananda).<br />
(Note: The Ratana Sutta text we read and learn now<br />
It consists of three parts:<br />
(A) The part that starts with 'Panidhànato patthàya' to<br />
'Tam Parittam bhanàmahe' is the opening stanza<br />
composed by the scholars of antiquity.<br />
(B) Fifteen stanza, which begins with 'Yànidha Bhutani<br />
samàgatàni 'to' Khinam purànam Nava natthi sambhavam '<br />
is derived from the original Pali text in accordance with<br />
<br />
<br />
that expounded by the Tathagata.<br />
(C) The last three verse, Yànidha Bhutani samàgatàni 'and so on,<br />
is spoken by Sakka at the meeting.<br />
At the end of the Ratana Sutta sermon on the first day, the family<br />
of Licchavi kingdom along with Vesali inhabitants free from<br />
suffering and obtain happiness and all the distress<br />
and disaster destroyed and peace restored. Eighty<br />
four thousand beings achieve liberation through<br />
penetration of the Four Noble Truths.<br />
Then Sakka thought, "Tathagata has given happiness<br />
and prosperity to the people by saying Vesali<br />
the truth about the properties of the Triple Gem: I would also<br />
speak the truth with respect to the virtues of the Three<br />
Vesali gems for the welfare of the population. "Thus<br />
He got up and said a three-stanza poem, 'Yànidha Bhutani<br />
samàgatàni 'and so on, which are at the end of the Sutta<br />
this.<br />
<br />
Tathagata Preached the Ratana Sutta as Long as Seven Days<br />
<br />
After saying a three stanza poem, Sakka saluted<br />
Tathagata by around Buddha three times and then go home<br />
to the gods realm followed by his gods followers. Tathagata<br />
expound this sutta again on the second day and again eighty<br />
four thousand beings achieve Liberation<br />
through penetration of the Four Noble Truths. Thus,<br />
Tathagata expound this sutta for seven consecutive days,<br />
freeing eighty-four thousand beings every day.<br />
(Note: The number is (84 000 x 7 = 588 000) five hundred and eighty<br />
eight thousand beings achieve liberation through<br />
penetration of the Four Noble Truths).<br />
Basic principles in Reading Paritta<br />
Paritta means chanting the words of Buddha, also known as<br />
<br />
<br />
sutta, which serves as a protector, dispel any<br />
distress from all directions; calm and end<br />
all hazards and eliminate them; prevent the occurrence of hazards<br />
that will appear.<br />
Mangala Sutta, Ratana Sutta, and others, is a sermon that<br />
taught by the Buddha, and is strong enough to protect the<br />
readers and listeners of the impending danger, it can also<br />
reject and destroy the danger that is happening. These<br />
Suttas has brought the nature of welfare and prosperity;<br />
Therefore these suttas was given a special name, i.e. Paritta.<br />
To be able to provide benefits, the reader should have<br />
four skills and the listener must also have four<br />
skills as follows:<br />
(A) The four skills of the reader<br />
A. The reader must have the ability to read<br />
sentences and words in Pali by saying,<br />
articulation and proper accent.<br />
2. He has to understand Pali sentences that he<br />
read.<br />
3. The reader must read Paritta without expecting<br />
reward or prize.<br />
4. Paritta should be read with a heart full of loving kindness<br />
and compassion.<br />
Paritta should be read only in this condition to be effective<br />
avoid and dispel the danger that will happen for<br />
the listener. If these conditions are not met by the reader, there<br />
are not benefits to be gained from reading Paritta.<br />
Conditions in reading and listening Paritta described<br />
in the Digha Nikaya comments. The reader should study<br />
and examine the words and sentences in a systematic, and<br />
must pay attention and understand the Pali terms. Otherwise<br />
really learn the words and the meaning of the Pali words, small<br />
<br />
<br />
possibility to obtain the desired benefits. Only<br />
reading by those who have studied with great<br />
how to read this Paritta that will produce benefits<br />
great. Paritta readings by those who expect<br />
reward or prize will not produce any benefit.<br />
Paritta readings by those who have a heart full of<br />
love and compassion and with a tendency to<br />
leads to liberation from the cycle of suffering will<br />
very useful.<br />
(Note: Therefore, anyone who reads Paritta,<br />
must first study the Pali language, and their commentaries<br />
under the guidance of a good teacher, also<br />
expected more attention to pronunciation, accent, and<br />
fragment. Any removal of the word, or phrase from the book<br />
Pali will cause the readings becomes useless.<br />
Correct readings with a full understanding of the meaning<br />
is the strength of which will bring benefits Paritta<br />
expected).<br />
Errors in the way of reading, errors in pronunciation,<br />
and error to understand its true meaning, especially coupled<br />
with the desire to obtain rewards, will reduce<br />
Paritta strength and will not benefit<br />
desired.<br />
Therefore, it must be emphasized, the importance of reading<br />
Paritta according to the conditions outlined, with a heart full of love<br />
love and compassion and is determined to be free from samsara<br />
and not expecting anything in return).<br />
<br />
Failure and Success of Someone to Read Paritta<br />
<br />
Failure of a person in reading Paritta arises because of two<br />
cause, namely, payoga vippatti and ajjhàsaya vippatti.<br />
(1) Payoga vippatti means the inability to speak<br />
<br />
<br />
words and sentences appropriately and inability<br />
in understanding its meaning, due to lack of effort in<br />
learning.<br />
(2) Ajjhàsaya vippatti Paritta means reading with desire<br />
to receive compensation in the form of objects or fame.<br />
Person's success in reading Paritta arises because<br />
two causes, namely, payoga sampatti and ajjhàsaya sampatti.<br />
(1) Payoga sampatti means the ability to read<br />
Paritta due diligent effort in studying the way that<br />
correct in saying, with a full understanding of the<br />
meaning.<br />
(2) Ajjhàsaya sampatti means proficiency in reading Paritta<br />
through loving kindness and compassion with a commitment to achieving<br />
freedom and without expecting anything in return.<br />
(Part of vipatti and sampatti was cited in Subcommentary Atanàtiya<br />
Sutta).<br />
(B) The four skills of the listener<br />
A. The listener must free from errors of five<br />
great violation that its consequences will soon bear fruit<br />
(Pancànantariya kamma), namely, (a) killing the father, (b)<br />
kill the mother, (c) kills an Arahanta, (d) injure<br />
a Buddha, and (e) breaking up the unity of the students<br />
of Buddha.<br />
2. The listener must be free from wrong views (niyata-<br />
micchàditthi).<br />
3. The listener must have unshakeable belief<br />
regarding the efficacy and benefits of Paritta.<br />
4. The listener should listen to the reading Paritta<br />
diligent, attentive, and respectful.<br />
These are requirements that must be possessed by the Paritta listener;<br />
in the book Pali Milinda Panha (chapters Mendaka Panha. Pasamutti<br />
Panha) mentioned, the first three proficiencies are as<br />
<br />
<br />
follows, "Your Majesty, obstacles such as (a) five major violations,<br />
(B) wrong view, and (c) uncertainty of Paritta<br />
will not result in protection against distress. "This is a<br />
the words spoken by Venerable Nagasena to the King<br />
Milinda. Thus, it can be concluded that they<br />
that is free from these three obstacles can enjoy the benefits of<br />
Chanting.<br />
<br />
Failure and Success In Listening Paritta Reading<br />
<br />
Failure of a person in listening the Paritta reading<br />
arise due to two causes, namely, Payoga vippatti and Ajjhàsaya<br />
vippatti.<br />
(1) Payoga vippatti means the inability to listen<br />
Paritta reading with great respect, clasp<br />
both hand; with attention focused on Paritta without<br />
disturbed, which is caused by a lack of effort.<br />
(2) Ajjhàsaya vippatti means listening to the Paritta reading<br />
half-heartedly, without belief in the efficacy<br />
and benefits of Paritta; listening Paritta just to<br />
satisfy people whom invited at a ceremony<br />
of Paritta readings.<br />
Person's success in listening the Paritta reading<br />
arise due to two causes, namely, payoga sampatti and ajjhàsaya<br />
sampatti.<br />
(3) Payoga sampatti means trying to listen to the Paritta<br />
reading with clasp both hands and with<br />
respectfully with attention focused on Paritta without<br />
disturbed.<br />
(4) Ajjhàsaya sampatti means listening to the Paritta<br />
reading with full heart, with complete confidence<br />
of efficacy and benefits of Paritta; listen Paritta<br />
not just to please others, but with<br />
<br />
<br />
heartfelt desire to do virtues.<br />
Paritta listeners should avoid two factors of vippatti that<br />
mentioned above and try to execute two<br />
sampatti, so it can benefit the protection of<br />
distress.<br />
Just as the reader should avoid the two-factor Paritta<br />
failure and tried to carry out two success factors,<br />
as well as the listener has to do the same.<br />
<br />
Paritta Who Have Special Power<br />
<br />
(1) Ratana Sutta has strengths which include one hundred<br />
thousand crore of the universe. This Sutta is helpful in the process<br />
Magga-Phala Nana penetration and the attainment of Nibbana<br />
by five hundred and eighty-eight thousand men, gods<br />
and Brahma. Thus, poems or Paritta has<br />
influence and immense strength.<br />
(2) Mangala Sutta also have enormous power over<br />
one hundred thousand crore of the universe. There are countless<br />
humans, gods, and Brahma managed to penetrate the Magga-Phala<br />
Nana and attain Nirvana because listening to this sutta.<br />
(3) Metta Sutta is Sutta known for its strength.<br />
Its influence reaches to more than one hundred thousand crore<br />
universe. This Sutta has helped the monks who<br />
dwell in the forest Arahatta holiness, through the<br />
àsava extinction. Diligently carry out instructions<br />
moral instruction contained in this sutta, one would<br />
obtain Liberation Road. This Sutta is also a<br />
Chanting that very powerful and influential.<br />
(4) Khandha Sutta. A powerful other sutta,<br />
its strength to reach up to more than one hundred thousand<br />
crore universe. Have the power expel<br />
distress caused by various types of toxins in<br />
<br />
<br />
every time. This sutta contains a section describing<br />
virtues and greatness of Buddha, Dhamma, and also Samgha<br />
describes the result either of loving kindness (metta). A Paritta<br />
that powerful and can produce special benefits.<br />
(5) Dhajagga Sutta, is also a powerful sutta<br />
that span more than one hundred thousand crore of the universe.<br />
Contemplation of the virtues of the Buddha, Dhamma, and Samgha<br />
is being touted in this sutta is a tool to increase<br />
one's intellectual powers, to be able to enjoy<br />
heavenly bliss for three thousand cycles of the world, to be<br />
born as Sakka as much as eighty times, as<br />
king of the world as much as a thousand times, as usual king as much as<br />
uncountable; to be born rich and<br />
prosperous in every birth, because the property<br />
he has not lost, stolen or destroyed. For<br />
one hundred thousand world cycles, he will not be reborn in states of woe<br />
and it can not be bothered or tremble with fear. Great<br />
power which is contained in this sutta can also help<br />
someone to finally reach the Arahatta sanctity.<br />
(6) Bojjhanga Sutta, also have influence and power<br />
reaching more than one hundred thousand crore of the universe, has<br />
dispel the power of the distress and disease. Effort<br />
and thorough reflection on the Seven Factors of Perfect<br />
Enlightenment set forth in this sutta can help<br />
in attaining Nibbana in this life through<br />
Magga and Phala Nana penetration.<br />
(7) Atànàtiya Sutta, originally composed by the four guardian deities<br />
Catumahàràjika Gods Realm, which was assembled<br />
in the heavenly city named Atànàta. First they<br />
prostrating to the Seven Buddha, praising the nature and virtues of<br />
them. Then they compose this sutta and make<br />
announcement, "They, like the heavenly beings<br />
yakkha who will not obey the instructions of the Buddha,<br />
also do not obey the rules of our discipline<br />
<br />
<br />
set will be punished according to divine law. "The gods<br />
guardian then see the Tathagata accompanied by many<br />
followers and troops, they offered sutta<br />
which they were composed to the Bhagava. Tathagata then<br />
teaches that sutta to the monks, who then<br />
become Paritta that powerful and capable<br />
to protect.<br />
Some comments explaining how to read the suttas<br />
as follows:<br />
In the case of those who are ruled by evil creatures,<br />
such as peta, Atànàtiya Sutta not read the first time, during<br />
seven days in a row, Metta Sutta, Dhajagga Sutta, and Ratana<br />
Sutta should be read first. If the person is a normal<br />
after this parittas chantings, no need to read<br />
Atànàtiya Sutta.<br />
Only if the desired results are not achieved after reading<br />
The first three suttas for seven consecutive days, then<br />
Atànàtiya Sutta read. Monk who read Atànàtiya<br />
Sutta should not eat foods made from<br />
flour, meat, and fish; he should not dwell in the land<br />
funeral. This is because if the monks were eating<br />
made of flour, meat, or fish, and dwelt in the land<br />
burial, it can be mastered by evil creatures. Place<br />
read Paritta must be kept clean and tidiness and<br />
flavored saffron.<br />
Monk who will be picked up from reading Paritta<br />
Shrine of the house, escorted by armed guards and arc<br />
arrows, shields, swords, and spears. The monk must not be<br />
read Paritta in open space; the gates, windows, and<br />
doors should be locked and the monk<br />
should sit, escorted by armed guards.<br />
Then, with a heart full of love he has to read<br />
Paritta per the instructions below:<br />
<br />
<br />
What is important is that people whom affected first-<br />
should have Sila by obey the precepts regulations<br />
then followed by the reading Paritta. If everything is<br />
performed but failed to drive out the evil creature, the patient<br />
must be brought to the vihara and laid on the roof of the pagoda. Pagoda<br />
roof must be swept clean and made offerings of light;<br />
then read the verses of Pali verses like 'Diva Tapati<br />
àdicco 'and so on, are typically capable of producing<br />
excitement. Then make an announcement stating<br />
that all the monks had gathered in that place.<br />
Then one must go to the nearby forests and<br />
near a tree that has special characteristics such as<br />
size, height, etc., and then invite<br />
god of the tree by saying, 'All the monks expect<br />
your coming to the meetings' (invitation as such by the<br />
monks would not be rejected).<br />
Then the patient should be asked, 'What is your name?' (If he<br />
mention Naradeva, for example,) he must be called by that name,<br />
'O Naradeva, you have been given delegation of services obtained<br />
from offering accommodation to Samgha, the delegation of services<br />
of offering incense and flowers, from the offerings of food<br />
to Samgha; the monks have also read the suttas<br />
Mangala Sutta encouraging such and others, as<br />
Dhamma gift to you. With these considerations and because<br />
Samgha glory to the monks, we ask that you<br />
frees this patient. '<br />
If the venture fails to relieve the patient, this situation should<br />
notified by the gods of good, "O gods of good,<br />
you know that this evil creature ignores<br />
our request that we convey with love;<br />
we have no choice but to ask for help with<br />
using the power of Buddha. "Having said this,<br />
Atànàtiya Sutta must read.<br />
How the above only applies to householders. For the monks<br />
<br />
<br />
ruled by evil creatures, such as peta, room must be<br />
swept clean and trimmed, then all Samgha members<br />
should be invited to gather there. After the transfer<br />
of merit from offering flowers, incense, etc.,<br />
Atànàtiya Sutta should be read as described previously.<br />
Such readings described Atànàtiya Sutta<br />
detailed in the comments Atànàtiya Sutta. If the read out<br />
systematic as explained in the comments, This Atànàtiya <br />
Sutta effective and very powerful.<br />
Similarly, other Parittas also has the power and<br />
major influence in their own way. In short, words<br />
of the Buddha, namely Pitaka consisting of Five Nikaya, has<br />
great influence, his power includes up to more than one hundred thousand<br />
crore universe. Provide welfare and prosperity<br />
worldly and above world. Dispel any kind of distress and<br />
pave the way towards the achievement of Nibbana through penetration<br />
Magga-Phala Nana. The words of the Buddha, enshrined in the<br />
Nikaya of the Pitaka is the noblest of all words<br />
had spoken, therefore, must be believed to greatness<br />
power, has the power and influence.<br />
Yam Buddho bhàsate vàcam<br />
Nibbana khemam pattiyà<br />
dukkhassantakiriyàya<br />
sa ve vàcanamuttamà<br />
Buddha whom reached Perfect Enlightenment with<br />
full compassionate has explained Five Nikaya for the purpose of<br />
in order to attain Nirvana, the end of all suffering. The words<br />
spoken by the Buddha contained in the Nikaya Pitaka<br />
beat all the other words, free from all defects and<br />
bring peace and happiness. (Sagàthà vagga<br />
Samyutta Pali).icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-45747001778250658512012-05-05T11:25:00.001+07:002012-08-04T09:45:38.130+07:00Maha Buddhavamsa - Establishment of Vesali<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<b>Establishment of Vesali</b><br />
<br />
At one point, King's Consort of King Bàrànasi pregnant.<br />
The queen told this to the king. And the king<br />
pointed to a number of waiters to serve the queen during the<br />
pregnancy. The queen lives in comfort, with carefully<br />
maintain the fetus in her womb, and as time goes by,<br />
her pregnancy entering the birth period.<br />
According to custom, high-status women who enjoy<br />
good fruit of the past usually give birth to her son on<br />
early days.<br />
The queen, as a woman who comes from that group<br />
of elite, gave birth early in the morning, gave birth to a piece of<br />
red flesh like a rose. Queen thinks, "The king must<br />
surprised, 'Other Queens gave birth to children like a golden statue;<br />
but my consort bear a piece of meat 'I take<br />
disgrace to the king. "Intends to avoid the disgrace and fall<br />
dignity, he put a lump of meat into a cup<br />
covered the other cup and throw it into the Ganga river.<br />
<br />
Magic happens, when the cup containing the lump of meat<br />
separated from the human hand; he was taken by the god with carefully<br />
lay a gold plate bearing the red words: <br />
'This is the son of the king's consort Bàrànasi.'<br />
<br />
<br />
<a name='more'></a><br /><br />
Guarded by the gods guards, the cup floats above <br />
water flow, is not affected by the ripples and waves of water.<br />
At that time, a recluse living in the Ganga River<br />
whose food depends of a village of cattle herders. When<br />
He walked to the river early one morning, he saw a cup<br />
float with the flow of water and take it as an object<br />
which has been discarded by others. He saw a symbol of royal stamp<br />
on the cup lid and see the gold writing as well as piles of <br />
meat when he opened the cup. When he saw the blob<br />
meat, he reckon that clump must be<br />
fetus because it does not stink. He took it back to<br />
hut and store it in a corner of the net.<br />
After fifteen days away, the lump of meat was divided into<br />
two parts. The recluse is more prudent care for the mass<br />
after seeing the strange development. In the<br />
next two weeks, each blob growing<br />
bays at five places in which appears the head, two hands,<br />
and two legs. The sage treat them with more caution<br />
than ever before. In the next fifteen days, the <br />
first clot turns into golden-bodied boy and<br />
the other turned into a golden-bodied girl.<br />
The affection of the recluses to baby boy and girl<br />
It was great affection as a parent to the child to<br />
his children. Two thumbs of hermit turned into nipples that<br />
pour out milk. Since then, the sage received porridge<br />
cooked with milk from a cow herder village (thanks to both<br />
the baby). The hermit ate the hard part of the porridge<br />
and feeding the liquid to the baby.<br />
Whatever they eat and they can pass through the body<br />
looks like a passing vessel made of glass. By<br />
therefore they were named 'Licchavi' because their skin is<br />
smooth, soft, and thin.<br />
The obligation to take care the baby make the recluse can only go<br />
collecting alms at midmorning, and he<br />
<br />
<br />
have to rush back to his hermitage. When the population<br />
know the anxiety, they said to the hermit, "The<br />
Noble, maintaining a baby is a big obstacle in living<br />
hermitage rules that you are running. Should<br />
you hand over the babies to our care for; we will<br />
replace the duty to preserve them, while<br />
you can go through Dhamma practice without a hitch. "The<br />
sage agrees with the request, and said, "Yes, all right."<br />
The next day, the residents of repairing roads, leveling<br />
and cleaning, flowers spread over the surface of the road, and<br />
put up banners and flattery-banners along the road,<br />
they gathered at the monastery while playing various types of<br />
musical instrument, to receive a second baby from the hermit.<br />
The sage advise, "The people lay; babies<br />
It has great power and glory (as set<br />
merits of their past). Treat them with the full<br />
attention and full responsibility until they mature, and<br />
hold a wedding ceremony when it was time. Then<br />
Perg god Bàrànasi the King, and after giving<br />
offerings such as milk, curd, ghee, cheese, and butter (five<br />
kind resulting from the cow, gorasa), submit a request for<br />
given land to build a city. "With the advice<br />
this, the hermit gave the baby is in care<br />
the population. Having promised to carry out his advice,<br />
The resident came home with two babies and maintain<br />
them to adulthood according to the instructions of the sage.<br />
When they were in childhood, they play<br />
along with the children of the shepherds. But if it happens<br />
disputes in the game, they beat the opponent to play<br />
them. When parents see their children cry, they<br />
asked why they were crying. The children replied, "Two<br />
orphan raised by the hermit were beat us. "<br />
Even the boys' adoptive parents along with other<br />
inhabitants, rebuked them, saying, "Both of these children<br />
interfere with our children: they are too troublesome. We<br />
must not spoil them; we have to estrange the couple<br />
<br />
<br />
brother & sister. "Since then, an area of thirty yojanas<br />
where the shepherds were known as 'Vajji Country.'<br />
As time passes, the herdsman meet the king, such as<br />
instructions the ascetic, bearing gifts consisting<br />
of the five 'gorasa' and apply for a given<br />
land to build a city. When the boy is<br />
the age of sixteen, he was made king in<br />
region. This was followed by a wedding ceremony for both<br />
young children. The population in the area agree<br />
in making rules that, not a single woman<br />
originating from other regions may be their queen, and not<br />
There was a woman who came from their region should<br />
married to men who come from other regions.<br />
Over time the king and queen gave birth to offspring<br />
them, the queen gave birth to a pair of twins male and<br />
female at first birth. Queen gave birth to twins<br />
like the first birth as much as sixteen times. When<br />
these children mature, they too, delivering twins, whom<br />
each one as much as sixteen times.<br />
The city population is growing rapidly, so fast that<br />
land is no longer available in the city to accommodate all<br />
prince and princess and their palaces, parks, and the<br />
large numbers of their followers. Therefore, the city<br />
it should be extended as much as one gàvuta on all four sides,<br />
which requires the construction of a second wall to limit<br />
throughout the city.<br />
After a while, the growth of the city that way<br />
require further expansion to meet the needs of<br />
empire member that continuously growing . As before, the city<br />
was further extended by one gàvuta on four side followed by<br />
development of walls around the city. The years passed, the city<br />
should be further extended by one gàvuta on each side <br />
the same way for the third time. So the city was<br />
grow and develop rapidly; with time flowing<br />
<br />
<br />
the city became large and spacious, and well-known as the Vesali City, in<br />
southern parts of the universe, Jambudipa.<br />
This section explains the origin of the names of such Licchavi<br />
kings, Vajji Kingdom, and the Vesali City. (As described<br />
in Khuddakapatha Comments and Sarattha Dipani Tika).<br />
Buddha Provides Protection and Peace by<br />
Teaching Ratana Sutta <br />
Vesali city is a fertile and prosperous city, as well as<br />
Rajagaha and Savatthi at the time of Buddha Gotama. At that time,<br />
the city was inhabited by seven thousand seven hundred and seven kings of the ruling,<br />
each with a crown prince, General, minister of<br />
finance, and various officials, each of seven<br />
thousand seven hundred and seven. For their accommodation, there are seven<br />
thousand palace that decorated by a roof terrace, well equipped with<br />
courtrooms, meeting halls, gardens and parks and lakes<br />
the same amount of leisure. The city is densely populated and<br />
food is abundant.<br />
However, as the years passed, the government officials<br />
who ruled the city had failed their duties<br />
(Aparihàniya Dhamma).<br />
Finally they have a variety of disasters such as long<br />
drought, crop failures, food shortages, hunger, and<br />
so on.<br />
(First Disaster)<br />
This disaster resulted in a large number of deaths from<br />
among the poor; corpses thrown strewn across the<br />
out of town soon rot in various stages of decay,<br />
cause a foul odor. These conditions provide an opportunity<br />
to evil creatures (giants) to enter the city and<br />
disrupt the city's residents.<br />
<br />
<br />
(Second Disaster)<br />
The combination of starvation and the disastrous effect<br />
giant evil creatures cause more<br />
death and suffering. This situation is exacerbated by the emergence of<br />
outbreaks of infectious disease known as cholera,<br />
ahivàta roga, which shook the morale of the population and<br />
resulted in more casualties than ever before.<br />
(Third Disaster)<br />
The residents are shocked by the attack of three barrage<br />
disasters, i.e. the famine, disturbance of ghost creatures, <br />
and outbreaks of disease, came to the king and said:<br />
"Your Honor, the City Vesali face three disasters, no<br />
disasters such as this during the previous seven kings.<br />
The general opinion today is this disaster is the result of<br />
negligence of officials in charge of in carrying out<br />
their duties. "<br />
The King then ordered all residents to gather<br />
in the courtroom and said, "The resident, you may<br />
check to see if there is a failure in the duty-<br />
my duties as ruler of my people. "In the examination<br />
carried out systematically on all the daily tasks of the king,<br />
residents found that there is nothing lacking in<br />
execution of the king's duties towards his subjects. Then they<br />
all discussions to find a way to cope with disaster<br />
that hit them.<br />
Student from the six wrong view teachers suggest that the<br />
Vesali city will be relieved from the three disaster soon after their<br />
six teachers set foot in the city. But some<br />
residents (who believes to the Triple Gem) said,<br />
"My friends, it is said that Buddha has appeared in the world;<br />
He is said to have expounded the Dhamma for the welfare<br />
and prosperity of all beings; He was very influential and<br />
<br />
<br />
great. Our city can be free from any disaster when he<br />
arrived in our city. "<br />
All residents were delighted to hear the proposal. However, some<br />
people want to know where the Buddha was and stated<br />
their doubts, "he probably was not going to bother<br />
come to our town even though we invited him. "However,<br />
some people have expressed their optimistic outlook:<br />
"The Buddha is always helpful and have compassion for<br />
living things, so why he did not want to come<br />
if we invite him? After all, remember, the Tathagata now<br />
was dwelling at Rajagaha; King Bimbisara (a Sotapanna<br />
and contributor to the vihara) always serve him and provide<br />
His four requirements. He will walk at front at the Buddha's<br />
trip into our city. "<br />
The residents agreed to decide that 'they must<br />
approached King Bimbisara and told him about the situation<br />
they face, and with their consent would<br />
Vesali begged Buddha to visit. "Thus they<br />
sent two Licchavi Princes to Rajagaha with a duty to<br />
met King Bimbisara at Rajagaha, bringing a wide range of<br />
gifts and accompanied by guards.<br />
Both the prince went to Rajagaha and deliver<br />
wide range of gifts to King Bimbisara; then<br />
they tell of their situation and their reasons<br />
sent to Rajagaha and apply. "May Your<br />
Honor proposed regulations, we represent, to the Buddha<br />
for a visit to Vesali. "The King did not immediately grant<br />
a request for them, but give advice, "You<br />
should be approached and asked him directly to the<br />
Buddha. "<br />
Both Licchavi Princes went to Buddha and said:<br />
with great respect, "The Great Buddha, our city, Vesali,<br />
was hit by three disasters; for thy mercy, may<br />
<br />
<br />
You visit to Vesali, it will be a blessing for<br />
we all, Vesali citizens. "<br />
After considering their request, the Tathagata<br />
know, 'Reading and preached the Ratana Sutta in<br />
Vesali city will protect one hundred thousand crore of the universe<br />
from disease, and at the end of the sermon, eighty-four thousand<br />
beings will achieve liberation through the penetration of Four<br />
Noble Truths. "Therefore, the Tathagata received an invitation<br />
delivered with great respect by both Prince<br />
Licchavi.<br />
King Bimbisara Preparing for Departure Ceremony<br />
Hearing the news that the Tathagata received an invitation to<br />
been to Vesali, King Bimbisara to announce to the entire<br />
city, "Know, O citizens, the Tathagata has received<br />
Vesali invitation to visit. "Then he went to<br />
Buddha and asked, "Venerable Buddha, are you<br />
accept the invitation of the population Vesali? "Tathagata replied," Yes,<br />
I take it, my Lord. '"Then, please Tathagata<br />
wait until all the necessary preparations for the ceremony<br />
departure has been completed. "<br />
King Bimbisara ordered that the road between Rajagaha and<br />
The river Ganga is flattened, five yojanas away, and the pavilions<br />
established in each yojana emergency along the way. When<br />
Tathagata told that all preparations have been completed,<br />
He started his journey accompanied by five hundred monks.<br />
Streets along five yojanas littered by flowers<br />
colorful up to knee-high; colored banners<br />
installed along the streets, jugs of water and trees<br />
are placed on either side of the road. Two white umbrellas shade<br />
Tathagata from the weather; as well as any monk shaded<br />
by a white umbrella. King and his followers and their<br />
army offered flowers and incense along the<br />
road and at each stop, providing an opportunity for<br />
<br />
<br />
Tathagata and his followers for the rest. After going through the<br />
a relaxing trip for five days, the whole procession arrived at the edge<br />
of Ganga River.<br />
When the kingdom boat was decorated, King Bimbisara sent<br />
news to the Licchavi authorities, saying, "Tathagata<br />
was on his way to Vesali; please set in order to<br />
roads in good shape for the welcoming ceremony of Buddha<br />
and the monks by Licchavi rulers. "<br />
When a Licchavi family member receive that exciting news, <br />
they agreed to perform the ceremony of welcoming that two<br />
times more magnificent than the homage done by the King<br />
Bimbisara. They paved the way between Vesali and the River<br />
Ganga, as far as three yojanas. They provide four white umbrella<br />
for each of the Tathagata and two white umbrella for the<br />
Buddhist monks who accompany. The whole town came out in<br />
a large procession to the banks of the River Ganga to welcome<br />
coming of the Tathagata.<br />
Meanwhile, King Bimbisara ordered two<br />
boats placed side by side and tied tightly to form<br />
a large boat. In the big boat was built a<br />
pavilion is decorated with a large bouquet of flowers and incense,<br />
hanging flower resembles a fan; in the pavilion<br />
placed a throne for the Tathagata is decorated with seven<br />
types of precious gems. Arriving on the banks of the River Ganga, the Tathagata<br />
and the monks up to the royal boat; Tathagata sits<br />
on the throne and the monks who had been sitting in place<br />
prepared.<br />
After delivering the Tathagata and the monks up the boat,<br />
King Bimbisara down to the Ganga River and into the water until<br />
the water reached his neck, holding the boat, and told<br />
Tathagata, "Buddha the Exalted, I will await the return of<br />
Buddha from the side of River Ganga, "and then he carefully<br />
kingdom hearts off the boat, getting out of the water.<br />
<br />
<br />
The heavenly gods along with brahma from Akanittha Brahma Realm<br />
pay homage to Buddha. Similarly, the creatures<br />
of the lower nature, such as the Raja Naga Kambala and the Raja <br />
Naga Assatara also pay homage to Buddha.<br />
Thus, in the midst festal ceremony, <br />
human and gods vying with each other to paid homage,<br />
Tathagata taken across the Ganga river, the width<br />
one Yojana from edge to edge; until finally entering the<br />
area of Vesali power.<br />
Buddha was greeted on the other side of the Ganga River by the Licchavis<br />
which has been prepared to await the arrival of Buddha. They give<br />
two times more than the respect shown by the<br />
King Bimbisara, they fell into the river until the water<br />
achieve their necks to welcome the Buddha with a full<br />
of honor.<br />
Pokkharavassa Rain Drop When Buddha Step His Foot<br />
on Riverside<br />
When the kingdom boat that brought Tathagata bump the edge<br />
across the Ganga River, wave after wave of rain clouds<br />
gathered from all corners of the dark, accompanied by lightning<br />
grabbing and the deafening thunder mark<br />
the coming storm. Stamping on the right foot on the banks of the Tathagata<br />
characterized by a soaking rain Pokkharavassa<br />
those who want to get wet, while those who do not want to wet<br />
it does not rain. The flow of rain water with different levels of<br />
depth, from the knee up to waist, chest<br />
and neck, flowing all over the city of Vesali, clean<br />
all are rotting corpses, and swept away the<br />
flows into the River Ganga. The whole city becomes clean again,<br />
free from all sorts of rubbish.<br />
The Licchavi accompany the Tathagata from the side of River Ganga<br />
to Vesali, three yojanas, in the midst of the hustle and bustle<br />
crowd of people, stop and rest a night<br />
<br />
<br />
in each pavilion set up at each distance of one yojana. In<br />
the trip, offering twice the amount given in the<br />
shown by King Bimbisara, until finally arriving at Vesali<br />
three days later.<br />
When the Tathagata arrived at Vesali, Sakka accompanied by the gods down<br />
from deities realm to pay homage to Buddha. Aggregation<br />
the gods of magical in Vesali cause many giant (which<br />
interfere with the population) fled from the city.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-16412317651213764672012-05-04T22:31:00.005+07:002012-08-04T09:46:30.154+07:00Maha Buddhavamsa - Liberation of Naked Ascetic Jambuka<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Liberation of Naked Ascetic Jambuka</b></h3>
<br />
It is the practice of the Buddha who has attained Perfect<br />
Enlightenment, watched the whole world at early morning to<br />
check out who is ready to be free from the cycle of<br />
suffering. Thus, in an early day, when the Buddha<br />
is watching this world see Jambuka through His inner eyes; <br />
after investigating further, he learned that<br />
Jambuka has accumulated merit that enable him <br />
to achieve Arahatta-Phala complete with four<br />
Analytical Sciences (Patisambhida Nana); he also knew<br />
that he must expound the couplet poem to the Naked Ascetic <br />
Jambuka, and that teaching will also help to eighty<br />
four thousand beings to penetrate the Four Noble Truths<br />
and achieve liberation. "Because of this Jambuka, thousands of people<br />
will obtain happiness. "Thus, after round<br />
Rajagaha to collect alms, he tells<br />
Venerable Ananda, "Ananda my son, I would go see<br />
Jambuka. "<br />
<a name='more'></a><br />
"The Great Buddha, will you go alone?" Said<br />
Ananda. "Yes, Ananda. I will go alone, "replied the Tathagata<br />
and go to Jambuka's place that night.<br />
Then the good gods consider, "Buddha<br />
The Great will visit the Naked recluse Jambuka this<br />
night, but the place of that naked ascetic is boulder<br />
abominable and polluted by human waste and the smell is<br />
unusual because the pile of human waste and urine. We<br />
should wash that disgusting place with the rain. "<br />
Thus with the supernatural powers they have, they<br />
drop heavy rain soon, washing of all<br />
dirt from that stone, making it neat and clean. Then the<br />
gods rained down flowers of five colors above that stone.<br />
Arriving at Jambuka that night, the Tathagata called<br />
the naked hermit with his name 'Jambuka', which was<br />
disrupted due to be called rude by a people<br />
<br />
<br />
not known, he thought, must be only a low people. He answered<br />
roughly, "Who is calling my name?" Tathagata replied:<br />
"I am a noble recluse." Jambuka asked, "What<br />
that you want here? "When the Tathagata replied," I<br />
ask that you please show me a place to stay<br />
one night only. "Jambuka replied," There is no place for thee<br />
in here. "But Tathagata forcing, 'O Jambuka, please do not<br />
say that; please provide Me a place to stay for <br />
one night only. Is reasonable if a hermit asking for help<br />
Another sage, man asking for help other human beings, and animals<br />
request assistance of other animals. "Then the hermit bare<br />
asked, "Are you really a hermit?" "Yes, I<br />
am a Noble recluse "said Tathagata. Jambuka then<br />
asked doubtfully, "If you are a hermit, where's<br />
Your equipment as a recluse, as the place of water, rock<br />
fire, yarn for the sacrifice? "Tathagata replied," I<br />
also has hermit equipment that you mentioned ; but<br />
it is not practically carry it separately<br />
while traveling, I carry it within me. "Jambuka<br />
very upset and denounced the Buddha, "As a hermit,<br />
how could you go without the equipment<br />
required by a hermit? "Tathagata give answers<br />
polite, "O Jambuka, please do not be angry with me. Show<br />
Just the place for me. "But Jambuka replied harshly,<br />
"There is no place for thee in the neighborhood."<br />
There is a small gap near the Jambuka and Tathagata asked,<br />
"Who lives here?" "No" replied Jambuka. "If<br />
Thus, I ask that this place was given to me, "<br />
Tathagata said. Furthermore Jambuka replied, "Whatever<br />
to you to determine whether it was proper for thee<br />
or not. "To say indirectly that he was not<br />
objected to the placement of the place but also not be held<br />
responsibility for whatever happens.<br />
Tathagata put a cushion in the gap<br />
then sit down. In the first watch that night, the four guardian deity<br />
from the Gods Realm Catumaharajika come, illuminating the four quarters<br />
<br />
<br />
and serve the Tathagata. Jambuka wonder what light it is.<br />
In the second watch that night, Sakka, king of the gods came to<br />
serve the Buddha, and Jambuka still amazed. In the last<br />
watch of night, when Mahàbrahmà who have the power<br />
illuminate the world with one finger, two worlds with two<br />
fingers, ten worlds with ten fingers, came to serve<br />
Tathagata lit up the whole forest, the more amazed Jambuka<br />
as before, "Now, what light is it!"<br />
In the morning, Jambuka went to the Tathagata and after each<br />
greeted with courtesy, seated in the proper place and<br />
asked the Tathagata, 'O great ascetic, who is<br />
come to Thee, in illuminating the four corners of the first watch? "<br />
"Jambuka, they are four guardian gods of the Realm of Gods<br />
Catumaharajika " Tathagata answered. "Why did they come?" Said<br />
Jambuka. "They came to pay homage and service-<br />
Me, "replied the Tathagata. Jambuka ask again? "O great ascetic,<br />
how is this, do you more noble than they? "<br />
"Yes Jambuka, that's true, I am more noble than those" responsible<br />
Tathagata.<br />
The naked ascetics Jambuka asked, "O great ascetic,<br />
who came at second watch last night? '"He<br />
is Sakka, king of the gods "the Tathagata. "And for what he<br />
came? "asked Jambuka. "He came to salute and<br />
serve me, "replied the Tathagata. Jambuka ask again? "O Great<br />
ascetic, how is this, do thou also more noble than<br />
Sakka?" "Yes Jambuka" Tathagata replied," I am more noble than<br />
Sakka; Sakka is just like a waiter who served me<br />
or a hermit candidate who guard me. "<br />
The naked ascetics Jambuka asked, "O great ascetic,<br />
who came in last night's last watch,<br />
flooded the forest with his light? '"Jambuka, he<br />
who came in last night's last watch nothing more than a<br />
Mahàbrahmà whose name is often called by the Brahmins<br />
and others while saying 'I worship<br />
Great Brahma 'when they suddenly sneeze or when they lose<br />
<br />
<br />
balance and want to fall. Jambuka ask again? "O Great<br />
ascetic, how is this, do thou also more noble than<br />
Mahàbrahmà?" "Yes Jambuka "Tathagata replied," I am a king<br />
of Brahmas, more noble than Mahàbrahmà too. "<br />
Then recluse Jambuka say the bluff like<br />
usual, "O great ascetic, You are worthy to be praised by<br />
snapped his fingers. None of them has ever come<br />
saluted me in this place where I train hard<br />
for fifty-five years. Right! For fifty-five years<br />
This last I only survive only from the air, and during<br />
this, the gods, Sakka and Brahma had never come to me and<br />
salute me. "<br />
Furthermore Tathagata said to them plainly to Jambuka,<br />
"O Jambuka, thou, who play nonsense words to those<br />
a fool, thought to play the same game<br />
with me! Do you not eat the dirt for five<br />
the last twenty years, sleeping on the ground, traveling with<br />
naked body, pull out your hair by using<br />
coconut shells? But you lied to everyone,<br />
told them "I live only from the air, standing<br />
on one foot without sitting and without sleep, and now you<br />
intends to play the same trick to a Buddha<br />
which has been fully conscious like me! "<br />
"O Jambuka, because you do pronounce the wrong words,<br />
the basis for any view, you have to live off the dirt,<br />
sleeping on the ground, traveling with the naked body, revoke<br />
your hair with coconut shells (over the years have<br />
severe pain), and have still adhered to this wrong view<br />
and low. "<br />
Jambuka then asked Tathagata, "O great ascetic,<br />
What crime have I done? "Then the Tathagata<br />
explained to him in detail what he had done<br />
in the past. When the Tathagata preaches the sermon,<br />
Jambuka attacked by feelings of remorse, shame, and fear<br />
<br />
<br />
due to his crimes in the past: he was very shaken<br />
so he immediately squatted down to cover his body parts<br />
that must be covered.<br />
Furthermore, the Tathagata threw his robe.<br />
He wore a robe and sit in the proper place<br />
and bowing to the Buddha. Then the Tathagata expounded<br />
sermon about charity, Dana Katha, moral conduct (Sila<br />
Katha), and so on, and finally, the sermon on the Four<br />
Noble Truths. At the end of the sermon, Jambuka reach<br />
Arahatta sanctity complete with Four Wisdom Analytical,<br />
Patisambhida Nana. He rose from his seat worship<br />
Buddha and apply for ordination as<br />
monks.<br />
(Note: That is a result of the bad things he did<br />
in the past have come to the last point. evil<br />
action against Arahanta monk at the time of Buddha Kassapa ,<br />
(As has been told before) he suffered<br />
incredible, burn in hell Avici that the lowest, during the<br />
period of time long enough for the earth to<br />
growing as wide of a Yojana and three gàvuta. And after that,<br />
because the reply that he has not fully accepted, it remains to be<br />
fined during the past fifty-five<br />
year full of misfortune and bad life at all<br />
in human life. After paying all<br />
debt crimes, a result of his past crimes has<br />
be extinguished).<br />
Therefore, when Jambuka pleaded ordination, the Tathagata<br />
stretched out his right hand and called, "Ehi bhikkhu<br />
carabrahmacariyam samma dukkhassaantakiriyàya, come<br />
Monks, (accept ordination that you ask) try<br />
underwent Three noble exercises that make up the moral training<br />
under My guidance, to end the suffering. "Instantly<br />
it also, Jambuka turned into a full monk<br />
like a senior Thera who has been a monk for<br />
sixty years, the full-robed and carrying eight<br />
<br />
<br />
supplies.<br />
On the day Jambuka attain Arahatta holiness, the residents of<br />
Anga and Magadha came bearing gifts for him. When<br />
they see the Tathagata, they wondered, "How's this?<br />
Are our teachers Jambuka more noble than the recluse Gotama<br />
or The recluse Gotama more noble than our teachers Jambuka? "<br />
Then they wrongly assume that their teachers<br />
Jambuka certainly more noble than the recluse Gotama as recluse<br />
Gotama who visited the front of their teachers.<br />
Tathagata knows what they think, and say<br />
to Jambuka, "My child Jambuka, you may eliminate<br />
doubt in the minds of the followers. "Jambuka replied,<br />
"Venerable Buddha, I really mean it," and<br />
after saying this he entered the fourth jhana. Then<br />
floated up from his seat, climbed into the sky-high<br />
coconut tree and from there he said to the Tathagata, "Buddha<br />
The Great, Thou, Most High Buddha is my teacher; I<br />
am just Your student. "Then he fell to the ground<br />
and after bowing to the Buddha, rose again into the sky; he<br />
repeat the demonstration seven times, and each time<br />
flying higher than ever, as high as two coconut trees,<br />
three palm trees, and so on up to seven palm trees.<br />
In this way, he explained to the crowd<br />
there that he was a student of the Buddha.<br />
Seeing this strange event, people were amazed and said,<br />
"O the Buddhas is to be commended with the flick of a finger;<br />
they are truly noble, and no one ever match it. "<br />
Tathagata, because he wanted to expound the Dhamma to that crowd<br />
people, said:<br />
"O householders, Jambuka have lived here for<br />
fifty-five years of telling lies, "I practiced for<br />
restrain appetite by eating only what is taken<br />
by using a blade of grass from all the offerings<br />
that you give. "Although he continued his training<br />
<br />
<br />
restrain his appetite for a hundred years, and the number of merits<br />
that collected. That merits were no 1/256 part of the merits that he<br />
earn if he refused to eat anything today as<br />
an Ariya, through doubt whether the food funded<br />
and the time allowed or not allowed. Then<br />
Tathagata expounded the Dhamma following poem related<br />
with what he has to convey to the residents:<br />
Mase Mase kusaggena<br />
balo bhunjeyya bhojanam<br />
na so sankhàtadhammànam<br />
Kalan agghati solasim<br />
Although, month after month (once every month) the fool (whose<br />
not knowing the Four Noble Truths) live in hard <br />
exercise, take food with just a blade of grass<br />
for a hundred years: it is not worth the two-hundred-<br />
fifty-sixth (1/256) part of an Ariya who has been<br />
understand the Four Noble Truths.<br />
This poem spoken in connection with certain individuals, namely<br />
Jambuka. General explanation is:<br />
(1) The existence of the will, cetanà, which appeared in a<br />
fool hermit-wrong views whose train control<br />
meal for a hundred years.<br />
(2) The existence of the will, cetanà, which appeared in an<br />
Ariya who understands the Four Noble Truths, refuse<br />
alm food for doubt whether the food and the time<br />
allowed or not allowed.<br />
Of both types cetanà mentioned above, the cetanà<br />
collected by the recluse holds one for a hundred<br />
year are not comparable to 1/256 part of the cetanà<br />
appear in a Noble who refused food because<br />
doubt on the food that funded and time.<br />
Merits resulting from cetanà that arise because of doubt<br />
<br />
<br />
of an Ariya recluses in connection with funded food and<br />
time, which resulted in he is not eating at all, is<br />
256 time greater than the merits generated by a<br />
wrong view sage through the practice of controlling the meal<br />
for a hundred years.<br />
At the end of the sermon, eighty-four thousand creatures<br />
being freed from the cycle of suffering through the penetration<br />
of Four Noble Truths.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-53185773210621275782012-05-04T15:41:00.004+07:002012-08-04T09:49:56.338+07:00Maha Buddhavamsa - Story of Naked Ascetic Jambuka<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b><br /></b><br />
<h3>
<b>Story of Naked Ascetic Jambuka</b></h3>
<br />
This sermon that begins with the words "Mase Mase kusaggena"<br />
expounded by the Tathagata as dwelling at the Vihara Veluvana in<br />
Rajagaha in connection with the naked hermit Jambuka.<br />
<br />
<h3>
Scheming of Jambuka In the Past</h3>
<br />
In the Buddha Kassapa time, a rich man from a village<br />
in the border area build a monastery for a<br />
monks. He regularly gave alms, robes, where<br />
residence, and medicine-four monks requisites to<br />
monks who settled there. The monk was also routinely<br />
visit the homes of the rich to eat every day.<br />
One day, a senior monk who is a Arahanta,<br />
were collecting alms, and arrived at the gate<br />
the rich man's house. The rich man was very impressed with the<br />
attitude of the monk, so he invited him to enter<br />
to his house and offered food to the full<br />
respectfully and said, "Your Majesty, please accept this piece of cloth to<br />
used as a cloak after dyed and sewn; your hair too<br />
long enough and I will bring a barber<br />
and a bed for you to the monastery. "<br />
<a name='more'></a><br />
Monk who lived in the monastery's see how the full<br />
respect for the rich man is against that Arahanta monks . <br />
He is ruled by the evil thoughts of jealousy in relation<br />
with funds obtained by Arahanta monk (làbhamacchariya)<br />
which is also his elder brother (kulamacchariya). He felt<br />
hurt and depressed, thinking "this rich man is more respect for<br />
the new monks he met than I whom every day<br />
visited his home to eat. "He returned to the vihara with<br />
feelings of anger.<br />
The guest monk who was an Arahanta follow the<br />
host monk to his vihàra. He dyeing and sewing<br />
piece of cloth that funded to him by the Shrine<br />
<br />
<br />
contributor whose rich and then he sat on his robes;<br />
the rich man arrived with a barber who<br />
will shave the hair of Arahanta monks. The rich man<br />
preparing for bed that he had brought in a ready state<br />
and inviting monks to rest in<br />
above the bed. Then, after inviting the<br />
monks to eat the next day, he returned to<br />
home.<br />
The host monk was so dominated by the envy of<br />
Guest monk so he went to the Arahanta monk <br />
whose relaxed, and express his feelings with<br />
harsh words.<br />
(1) Look O the Guest ... better for you to eat dirt<br />
instead of eating food that funded in the house of<br />
the rich, my vihàra contributor.<br />
(2) Better you pull out your hair with coconut<br />
rather than shaved using a razor property of the barber<br />
brought by the rich, my vihàra contributor.<br />
(3) Better you go with the naked body<br />
instead of wearing a robe that funded by the person<br />
rich, my vihàra contributor.<br />
(4) It is better you sleep on the ground rather than lying on the<br />
bed funded by the rich man, my vihàra contributor.<br />
Thera Arahanta left the monastery in the early hours to<br />
find a place where he can find peace and<br />
happiness, ignoring the rich man's invitation to eat,<br />
with the thought "There is nothing harmful that can occur<br />
to that stupid monk."<br />
Host monks early in the morning had begun working on<br />
all routine tasks, and when it came time to<br />
collecting alms, he thought, "Customers are still lazy<br />
sleep. I had to ring the bell to wake him. "<br />
(But he was worried that guests will really wake up<br />
<br />
<br />
hear the sound of bells), so he just touches the bell<br />
with his nails and then went to the village to receive funds<br />
food. After making arrangements for the giving of food, the<br />
rich people awaiting the arrival of two monks whose invited.<br />
Looking at the host monk came alone, he asked,<br />
"Your Honor, where is the Thera guest?" Host bhikkhu <br />
whose envy replied, "Do not talk about him, monastery<br />
contributor! The monk went to his room to sleep since you<br />
leave the monastery yesterday and did not wake up when I<br />
perform routine tasks of sweeping and filling water; he even<br />
not hear the bell that I hit the mark arrives<br />
time to collect alms. "<br />
The rich man thought, "It makes no sense, a great personal<br />
with exemplary manner, sleep so long; this<br />
host monk, because of envy see my respect to the guest<br />
monk, must have uttered a harsh words to him. "<br />
Suppose so, and indeed the way it is, he was with<br />
wise, save yourself the guesswork and respectfully<br />
offering food to the monk. After completion of<br />
eating, he took the monk's bowl and wash it with<br />
carefully and then fill it with delicious foods and he<br />
return the bowl to the petition, "Your Honor,<br />
Please convey this food to the monks room if you<br />
meet him. "<br />
On the way back to the vihara to bring food to<br />
Arahanta monk, the monk host a jealous thought,<br />
"That lazy customer will settle at the monastery if he was enjoying the <br />
delicious food like this: "he is throwing all the food there<br />
in that bowl which was funded by a rich man vihara contributor. <br />
On arrival at the room of guest monk, he was looking for him, but<br />
can not find the Arahanta monks.<br />
The evil doing of monk whose jealous of Arahanta monks <br />
(Destroy food that funded to Arahanta)<br />
so heavy, even heavier than the virtues which he did<br />
for twenty years to live holy life as a monk.<br />
<br />
<br />
Thus, after death, he was born in a state of woe<br />
the lowest (Maha Avici) to great suffer<br />
for the length of time that not countable since<br />
disappearance of Buddha Kassapa and appearance of the Buddha Gotama.<br />
After suffering there, he was reborn in<br />
an affluent family, where food is abundant,<br />
in Rajagaha at the time of Gotama Buddha.<br />
Jambuka Still Suffer In his life now<br />
He was named Jambuka by his parents. He did not want to sleep<br />
in the bed since he could walk, and it takes<br />
regular meals, he continued to eat his own feces. Parents<br />
and relatives thought that he behaved so<br />
because of the ignorance of a child and try to correct<br />
behavior, trying to feed it and clean up<br />
body. But, even into adulthood, he did not want to wear<br />
clothing; he traveled with the bare body, sleeping on the ground,<br />
and eat his own feces.<br />
Sending her parents to the monastery Ajivaka Jambuka<br />
Over time, parents Jambuka realize that "he<br />
not deserve to live life in a respectable family like them;<br />
he has no shame and should stay with the<br />
Ajivaka, a group of naked ascetics. "<br />
So they took him to the monastery and entrust Ajivaka<br />
their children to the hermit in the monastery.<br />
Hermits Ajivaka then menahbiskannya as a candidate<br />
recluse in his group in the following way:<br />
He was placed in a deep hole up to his neck;<br />
wooden planks placed over the hole in the second<br />
shoulder (so that he can not try out). Sitting on top<br />
the board, pulling the hair from the head Ajivaka Jambuka<br />
(Thus the ordination process is carried out by the hermit<br />
Ajivaka). Then his parents came home after inviting the<br />
<br />
<br />
sage Ajivaka to eat the next day.<br />
The next day, the Ajivaka invite Jambuka, "Let's go<br />
to the village. "he replied," You better have a go, I will<br />
living in the monastery. "After several attempts took<br />
in vain, they finally left him alone and<br />
go to the village. Once he learned that they all have<br />
go, he removed the wooden that cover toilet and into the <br />
pit latrines, pick up the dirts with both<br />
hands and eat until satisfied.<br />
The Ajivaka, (not knowing the truth), send<br />
food for him from the village. But he was not interested in<br />
food and reject it, although he has persuaded<br />
and advised by the Ajivaka, the answer is always, "I do not<br />
want this food, I had enough to eat. "When<br />
asked, "Where did you get food," he replied<br />
"This monastery of the region." The second day, third, and fourth<br />
passed by the same events, Jambuka always refused<br />
invitation to come out to receive alms, opt for<br />
remained in the monastery.<br />
Ajivaka ascetics began to wonder what happened to<br />
Jambuka, "Jambuka has always rejected any time be invited to<br />
go to the village, refused to send him food, and<br />
said that he received food from the monastery in the region.<br />
What happened: we have to investigate it. "They then<br />
decided to appoint one or two hermit to stay<br />
and observe Jambuka's activities, when they go to the<br />
village. They are appointed to investigate, pretending to take part<br />
in the group, but they are disguised to observe<br />
Jambuka. Feel that all Ajivaka recluses has gone into <br />
village. Jambuka go to the toilet like the previous days and<br />
eat dirt.<br />
Jambuka Expelled from Vihara Ajivaka <br />
Jambuka caught by investigators and this<br />
<br />
<br />
reported to their elders. The senior, heard<br />
This report whispered, "Jambuka's action very alarming;<br />
if the students of recluse Gotama aware of this issue, they<br />
would denounce us as a group of shit-eating recluse,<br />
be very damaging to our dignity. He should not live together<br />
with us much longer. "So they finally agreed to<br />
throw him out of their group.<br />
After being expelled by the hermit Ajivaka, he went and settled in<br />
near a large rock, which are located adjacent to the place<br />
commonly used by the inhabitants of Rajagaha as a toilet<br />
general. There were also a big drain pipe<br />
adjacent to the boulder. People usually throw<br />
his business behind the big rock. Jambuka dirt-eating<br />
these impurities in the evening, when people come<br />
answer the call of nature, he stood with his arms leaning on<br />
side of the stone and foot resting on the other knee,<br />
rear its head with open mouth.<br />
Those who came to answer the call of nature, as seen,<br />
approached and asked, "Sir, why are you standing like<br />
it is with your mouth open? ".... "I live on the air, no<br />
food for me than the air, "he boasted. People will<br />
asked, "Sir, why do you stand on one leg,<br />
with the other leg resting on his knees the other foot? "'I<br />
going through a hard workout, if I stand with both feet<br />
touch the ground, the earth is not able to hold my Glory and<br />
be hard to shake: therefore I stand by the position<br />
like this. Actually (because earthquake), I have to stand in<br />
on one leg day and night, no sitting, no sleep, "said<br />
Jambuka with pride.<br />
(In general, people tend to believe what<br />
said by others; very few want to go through<br />
effort to consider what is said is true or<br />
not). But they said respectfully, "O what amazing! <br />
There are people in this world whose undergoing training as hard<br />
this. We've never seen people practice exercises<br />
<br />
<br />
this hard. "Many people from the kingdom of Anga and Magadha<br />
moved and excited to hear news about the rigorous training<br />
by Jambuka, came bearing gifts<br />
for him and regularly come to pay homage each<br />
months.<br />
Jambuka Suffered As Long As Fifty Five Years<br />
Jambuka still refuse delicacies offered by the<br />
the people, and still say, "I live only from the air; I<br />
do not eat other foods, if I eat other foods<br />
other than air, it means that I'm ruining my training. "People<br />
constantly pleading with the saying, "Your honor, please<br />
you do not hinder us to obtain services; if<br />
someone like you, who undergo rigorous training, receive<br />
Our offerings of food, may prosperity and<br />
Our happiness grow and last a long time. "<br />
Jambuka not interested in any food, but was forced<br />
by a sincere request from the residents, he was forced to eat<br />
food in the form of butter and brown sugar, which is dedicated<br />
by the residents, take it with the tip of a blade of grass,<br />
to please them. Then he dismissed them,<br />
said, "Go you now: it is sufficient for good<br />
you. "<br />
Thus Jambuka must pay for his crimes toward<br />
Arahanta for fifty-five years in four ways<br />
the following:<br />
(1) He can not wear clothes.<br />
(2) He can not eat anything but dirt.<br />
(3) He must be pulling his hair by using a coconut<br />
shell.<br />
(4) He is sleeping on the ground.<br />
(Conclusion: the harsh words that are based on hatred, will<br />
bring the sad consequences.)icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-79117875603506778242012-05-04T09:08:00.003+07:002012-08-04T09:49:39.541+07:00Maha Buddhavamsa - Eliminate the wrong view of One Thousand ascetics<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<b><br /></b><br />
<b>Eliminate the wrong view of One Thousand ascetics led<br />By Aggidatta, Former Palace Brahmin of King of Kosala </b><br />
<br />
This sermon is composed of five stanza poem begins with the words<br />
bahum ve Saranam yanti and so on, expounded by the Tathagata,<br />
while dwelling in Jetavana monastery, dedicated to a<br />
hermit named Aggidatta, (a former palace brahmin of the King of <br />
Kosala) who later settled near the dunes.<br />
<br />
<br />
<a name='more'></a><br /><br />
(Note: Recluse Aggidatta living near the sand dunes located<br />
among the three kingdoms Anga, Magadha, and Kuru, which borders<br />
with Rajagaha).<br />
Brahmana Aggidata is a royal advisor of Raja Maha <br />
Kosala, father of King Pasenadi Kosala. After his father fell<br />
throne, the King of Kosala Pasenadi maintain Aggidatta at<br />
the same position as adviser to his kingdom, to appreciate<br />
as an adviser to his father. When Aggidatta comes to the palace to <br />
carry out his duties, he was treated with respect by the king<br />
which gives the same seats as before.<br />
One day, come to mind of Aggidatta, "King Pasenadi Kosala <br />
treat me with respect, but not easy<br />
made the king so always take advice from the same people<br />
every time. It is natural that the king's favor in touch<br />
with a peer counselor with him; I'm too<br />
old, it's time I go through life as a<br />
hermit. "<br />
Therefore, he begged the blessing of the king and after<br />
announce its decision by beating the drums in<br />
in Savatthi City, within seven days he had left all<br />
her to become a hermit outside the teachings of Buddha,<br />
Sasana.<br />
Ten thousand followers of men follow in his footsteps and become<br />
his students and they settle somewhere in between<br />
Kingdom of Anga, Magadha, and Kuru. Aggidatta as a leader<br />
instructing them to obey, "My students ...<br />
anyone who has thoughts like sensory desires (kama<br />
vitakka), hatred (vyàpàda vitakka), thought to harm<br />
others (vihimsa vitakka), must take a handful of sand from<br />
the river and put it in here. "His students are committed to<br />
comply with the rules of discipline set by their leader, <br />
and every time it appears bad thoughts as kama vitakka,<br />
and so on in their minds, they punish themselves<br />
<br />
<br />
them by taking a handful of sand from the river and<br />
put in place have been determined. Over time,<br />
dune sand into dunes that are very <br />
great.<br />
Dunes was taken over by the raja naga named Ahichatta.<br />
Residents of Anga, Magadha, and Kuru usually come to give<br />
offerings to the ascetics every month. Hermit Aggidatta<br />
then give advice to them, "O my disciples,<br />
go seek refuge to the mountains, forests,<br />
parks, and trees. If you take refuge in the mountains,<br />
forests, parks, and trees, you will be free of any<br />
suffering. "He also gave the same advice to the<br />
ascetic ten thousand students.<br />
Aggidatta became famous through his teachings are wrong, the<br />
At the same time when the Bodhisatta Prince Siddhattha after<br />
let go of worldliness and attain Buddhahood and is<br />
living in Jetavana monastery in Savatthi. Wake up early morning and<br />
His mind then check out all over the world to<br />
see if there are beings who are ready to<br />
Exemption received, through his mind's eye, see the Tathagata<br />
The recluse Aggidatta together with ten thousand disciples<br />
students. Tathagata also knows that they have all been<br />
have the sufficient condition (upanissaya) to achieve the holiness<br />
Arahatta. He then gave instructions to Venerable<br />
Moggallana, saying, "My child Moggallana, why<br />
you ignore Aggidatta recluse who taught many<br />
people walking on the wrong path that does not bring them<br />
Nibbana to the beach, go, right now, my son Moggallana,<br />
to these ascetics and admonish them. "<br />
Ven Moggallana replied, "the greatest, Noble Buddha, <br />
their number is so large, they may not be ready<br />
receiving an instruction from me, if Venerable were also<br />
advise them, they would obey the instructions from-<br />
You. "Then the Tathagata said," We will also come, but<br />
you go in advance to advise them. "<br />
<br />
<br />
As walked the instructions of the Tathagata, Venerable Moggallana<br />
thinking, "Hermits are very numerous and powerful number,<br />
trying to give instructions on when they gather will<br />
may lead them against me. "In consideration<br />
Thus, with his miracle (Abhinnà) he drop rain<br />
very heavy, so the ascetic rose from their place<br />
and ran into their own homes respectively.<br />
Ven Moggallana then stood at the door of the place<br />
Aggidatta live and call the hermit with his name, "O<br />
Aggidatta. "Hear the voice of Venerable Moggallana, Aggidatta<br />
wonder, who called him by name,<br />
because no one else in this world who call<br />
so. Annoyed, he replied gruffly, "Who<br />
called me by my name? "Venerable Moggallana<br />
replied, "It's me, Brahmin Aggidatta," Aggidata asked, "What<br />
you want to say? "When Venerable Moggallana<br />
answered politely, "I hope you can show<br />
me where I could stay, "replied Aggidatta<br />
roughly, "There is no space for you; all rooms<br />
been filled. "<br />
Venerable Moggallana then said, "Aggidatta, is<br />
reasonable man came to the place of human beings, cows to the<br />
beef and sage came to the hermit. Please do not say<br />
so to me; please share a place to stay the night<br />
this. "The sage then asked," Are you a<br />
hermit? "" Yes, I am a recluse, "said Venerable Moggallana. Aggidatta<br />
then asked, "If you are a hermit, where's<br />
your ascetic equipment; What are your equipment? '"O<br />
Brahmin, "replied Venerable Moggallana seriously," I<br />
have hermit equipment; but it is not practical carry<br />
lots of supplies while traveling, I take it<br />
in me. "Aggidatta very disturbed to see the Ven<br />
Moggallana travel without hermit supplies.<br />
<br />
<br />
Knowing Aggidatta mind, Venerable Moggallana said,<br />
"O Aggidatta, do not be angry with me; please just show<br />
place for me. "Aggidatta gave curt answers," There<br />
is no place for you here. "Pointing sand dunes with his finger,<br />
Venerable Moggallana asked patiently, "Who lives<br />
in the dunes? "Raja Naga" replied Aggidatta. "Then<br />
give me the hill, "Venerable Moggallana force. The<br />
sage warning, "I do not dare give it to<br />
thee; the Raja Naga was very cruel and horrible. "Venerable<br />
Moggallana replied, "May, do not worry, please provide<br />
place to me. '"Then, you decide for yourself<br />
only if it was feasible occupied or not, "replied Aggidatta<br />
snapped.<br />
Then Venerable Moggallana walking toward the sand dunes<br />
and when Raja Naga Ahichatta saw him, he thought, "This Bhikkhu<br />
is not aware of my existence, I will beat him<br />
by blowing smoke. "With this in mind, the Raja Naga<br />
promptly blew a thick cloud of smoke. Venerable Moggallana<br />
consider, "Raja Naga is too proud, do not feel<br />
there are others who are capable of removing the smoke. "Then he also<br />
smoke blew wave after wave, which together with<br />
the smoke is blown by the king of dragons, smoke towering up to<br />
reached the Brahma. Unusually thick smoke that they<br />
blow to the Raja Naga suffered while the<br />
Moggallana noble remains untouched.<br />
Suffer from the smoke, the Raja Naga became very angry<br />
so he blew the flames burning. With<br />
develop jhana of the fire object (rupavacara kriya jhana<br />
Fourth with fire as its object) Venerable Moggallana also<br />
breathes fire even more awesome. Blaze that<br />
they breathed flared up to the Brahma realm; but<br />
not the least harm to Venerable Moggallana while the Raja <br />
Naga suffer great pain. His whole body was on fire<br />
by the blaze. Looking at the fire scene, the sage teacher<br />
Aggidatta and his disciples argued, "the Raja Naga<br />
have burned the monk: he has been destroyed now, because<br />
<br />
<br />
he do not listen to our advice. He deserved it. "<br />
After overcoming the Raja Naga to conquer his pride,<br />
Venerable Moggallana sat on the sand dunes, while the<br />
Raja Naga curled around the dunes with his head<br />
veil Venerable Moggallana like a room at the top<br />
of a pagoda that crowned by beautiful roof.<br />
To find out what happened to the monks, the<br />
sages came to where the battle and see the<br />
Venerable Moggallana was sitting on top of the dunes. They<br />
can not hold back and immediately prostrated by hand<br />
anjali, complimented by various means, and said<br />
to him, "O Bhikkhu, are you not hurt by the Raja Naga? <br />
"Venerable Moggallana replied," Do not you see the dragon<br />
stood with his head that expands like a white<br />
umbrella on my head? "The hermit said in amazement" O<br />
friends, this is a remarkable miracle worthy of praise<br />
with the flick of a finger! It's amazing! "Then<br />
they gathered in groups around the<br />
Ven Moggallana.<br />
At that time the Tathagata arrived there, Venerable Moggallana rise<br />
from his seat and bowing to the Buddha. The hermit asked,<br />
"Is it more powerful than the venerable art thou? '" This Noble<br />
Bhikkhu has six majesty; He is my teacher, I am<br />
only His student." replied Venerable Moggallana.<br />
Tathagata sits on top of sand dunes; ascetics gathered and<br />
with geminate their hands praising Buddha, "Venerable<br />
who conquered the raja naga is only a student, who knows<br />
how the miracle of his teacher. "Tathagata then call<br />
Aggidatta and ask "what instruction do you teach <br />
to the ascetics and householders to them to obey ? "<br />
Aggidatta replied "The Great Buddha, I give instructions,<br />
"O my disciples, go seek refuge to the <br />
mountains, forests, parks, and trees. If you<br />
<br />
<br />
refuge in the mountains, forests, parks, and trees, you will<br />
free from all suffering. "Hearing this wrong answer, <br />
the Tathagata says:<br />
"Aggidatta, someone who sought refuge on the mountain-<br />
mountains, forests, parks, or the trees can not be<br />
avoid suffering; in fact, only those who<br />
refuge in the Buddha, Dhamma, and Samgha who can <br />
avoid all the suffering caused by a circle<br />
of life! "Tathagata continued his discourse on the <br />
right road to avoid suffering in a five stanza poem:<br />
(1) Bahum ve Saranam yanti<br />
pabbatàni vanàni ca<br />
àràmarukkhacetyyàni<br />
manussa bhayatajjità<br />
Aggidatta, people who seek refuge because of fear<br />
mountains such as Mount Isigili, Vepulla Mount, Mount<br />
Vebbara, etc., or to the forests as Mahavana,<br />
Gosinga sandalwood forests, etc., or to the park as<br />
Veluvana, Jivaka mango orchard, etc., and the tree-<br />
trees such as tree Udena worship, tree worship of Gotama,<br />
and others, all of these erroneously regarded as a<br />
protection and a means to ward off the danger.<br />
(2) Netam Kho Saranam khemam<br />
netam saranamuttamam<br />
netam saranamàgamma<br />
sabbadukkhà pamuccati<br />
Aggidatta, these mountains, forests, gardens or trees<br />
is not a safe haven and free from hazards;<br />
These places are not the best shelter and<br />
highest. By seek refuge in mountains, forests,<br />
parks, and one tree will not be freed from the cycle<br />
of suffering without end.<br />
<br />
<br />
(3) Yoca Buddhanca Dhammanca<br />
Samghanca saranamgato<br />
cattari Ariyasaccàni<br />
sammappannàya passati<br />
(4) Dukkham dukkhasamuppàdam<br />
dukkhassa ca atikkamam<br />
Ariyam catthangikam maggam<br />
dukkupasamagàminam<br />
Aggidatta, every person, whether he monk or householder<br />
taking refuge in the Buddha, Dhamma, and Samgha as<br />
safe haven (with full sincerity, purely conviction<br />
in the Three Jewels; with full consciousness, Lokuttara<br />
saranagamana cittuppada), every person, monks and layperson, <br />
with the wisdom of clear view, Magga<br />
Nana is able to penetrate, the Four Noble Truths, namely, the noble<br />
Truth About Dukkha, Noble Truth About Dukkha Resources,<br />
Truths About The disappearance of Dukkha, and the noble Truth<br />
On the Road to disappearance of the Dukkha, which is the Noble<br />
Eightfold Path, namely Right View, Right Thought, and<br />
so on.<br />
(5) Etam Kho Saranam khemam<br />
Etam sarana muttamam<br />
Etam saranamàgamma<br />
sabbadukkhà pamuccati<br />
Aggidatta, only protection taken by the people of<br />
noble character, full of confidence in the Triple Gem,<br />
This is a safe haven and free from danger.<br />
Only protection taken by those noble character,<br />
with confidence in the Triple Gem, a place<br />
protection of the best and highest. Only protection<br />
taken by those noble character, with confidence<br />
in the Three Jewels, which could free him from the circle<br />
of suffering without end.<br />
<br />
<br />
At the end of the sermon, all ascetic attain holiness Arahatta<br />
having four Analytical Wisdom, Patisambhida Nana.<br />
They bow to the Buddha and begged to be given<br />
formal ordination. Then the Tathagata stretch<br />
His hands that golden from under his robe and called,<br />
"Etha Bhikkhavo, caratha brahmacariyam. Come, Bhikkhu,<br />
try to live a noble exercise of moral training. "<br />
Immediately, all the recluses, the leader and his followers<br />
soon turned into a full monk Thera as senior<br />
which has been a monk for sixty years, they<br />
standing in robes complete the following eight monks equipment,<br />
bowing to the Buddha with great respect.<br />
That day, when all hermit-monk into IHE is a day in<br />
where the inhabitants of Anga, Magadha, and Kuru assembled<br />
in the hermit bearing gifts for teachers<br />
them. When they saw the ascetic who wears<br />
monk robes, they wondered: "How is it, whether<br />
our teachers Aggidatta more noble than the Supreme Venerable Gotama<br />
Supreme Venerable Gotama or more noble than our teachers? "<br />
And they wrongly assume that because the monks<br />
Great teachers who came to them, their teachers,<br />
Aggidatta definitely more noble and more superior than the venerable<br />
Court.<br />
Tathagata knows what is in their minds, and<br />
said to Aggidatta, "My child Aggidatta, you may<br />
remove doubts from the minds of the followers. "<br />
Aggidata replied, "Venerable Buddha, I did mean<br />
Thus, "and after saying this, he floated up into the<br />
space and then down again seven times. And after that<br />
he stood up and bowed to the Buddha and said aloud<br />
"Satta me bhante Bhagava, savakohamasmi ... The Great Buddha,<br />
You are the noblest is my teacher: I just a student of<br />
You. "So it removes any doubt of his followers.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-84618897478049345262012-05-03T21:03:00.000+07:002012-08-04T09:49:53.738+07:00Maha Buddhavamsa - Sumana Story<h2 style="text-align: center;">
<b>Maha Buddhavamsa<br />The Great Chronicle of The Buddhas<br />by Tipitakadhara Mingun Sayadaw</b></h2>
<br />
<b>Sumana story,<br />Florist from Rajagaha</b><br />
<br />
<br />
Tathagata preaches the sermon, which begins with the words<br />
Tanca Kammam Katam Sadhu, which describes<br />
advantage 'deeds and virtues services' in connection with<br />
a florist named Sumana of Rajagaha when he<br />
dwelling at the Veluvana monastery in the town.<br />
Flower seller usually bring eight tie Spanish jasmine<br />
(Jasminum grandiflorum) to King Bimbisara each<br />
morning, where he will get in return eight pieces money<br />
every day.<br />
<a name='more'></a><br />
Sumana into town one day with a flower like<br />
usual, the Tathagata is accompanied by many monks are also being<br />
located in the city to collect alms, with<br />
sparkling light radiating from his body, with the grandeur<br />
and the glory of a Buddha who has attained Perfect enlightenment.<br />
(Note: Sometimes, the Tathagata should go like<br />
ordinary monks were collecting alms, with<br />
six rays emanating from his body covered by His cloak. <br />
(For example) when the Tathagata walked alone as far as thirty<br />
<br />
<br />
yojanas to see Angulimàla, the famous slayer.<br />
At other times, the Tathagata traveling with light emanating<br />
brightly, for example, when he raised on food at<br />
Kapilavatthu city. And, at this moment, when he met with<br />
Sumana, the florist, the Buddha entered the city of Rajagaha with<br />
sparkling light that shone from his body, with full<br />
majesty and glory, like a Buddha who reached<br />
Perfect Enlightenment).<br />
When Sumana see the Tathagata, with body like a pole<br />
ornate gates, decorated with thirty-two<br />
major signs and eighty minor marks, and six beam<br />
colors that radiate from his body, entered the city of Rajagaha<br />
raise alms for food, full of glory and<br />
greatness of a man who has achieved enlightenment,<br />
appeared in her deep faith and respect<br />
the Buddha. Then she pondered, "what's Fund<br />
I give to be able to get services? "and, not<br />
can think of anything that can be given as<br />
homage to the Buddha, he is thought to provide<br />
flowers in his hand. But soon he realized,<br />
"Interest is intended to be submitted to the king. If I<br />
failed to fulfill the task of this routine, I can be punished, imprisoned or<br />
executed or banished from this kingdom; what should I do? "<br />
A determined to appear at this point, "Let the king<br />
kill me, if he wants so, imprison me,<br />
get rid of this kingdom, and I will get a reward from the king<br />
because of this daily duty; this act may suffice<br />
the need in my life today. But if these offerings<br />
given to the Tathagata, I will be able to reap the fruits<br />
virtue of this for-kappa berkappa to come. "<br />
So he sacrificed his life to give<br />
offerings to the Tathagata.<br />
At the same time he was with great interest to realize that<br />
he must do it while his conviction is at<br />
peak and thus he began to offer interest<br />
the following manner:<br />
<br />
<br />
(1) First of all, he cast two handfuls of flowers to<br />
the head of the Tathagata; the flowers form the roof<br />
curved, hanging in the air above the head of the Tathagata.<br />
(2) Then, he cast a double handful of flowers in <br />
the same way, the flowers down, and form a curtain<br />
flowers on the right side of the Tathagata.<br />
(3) Then again, he cast a double handful of flowers in <br />
the same way, the flowers fall, then form<br />
flowers on the curtains behind the Tathagata.<br />
(4) Finally, he cast a double handful of flowers in <br />
the same way, the flowers down, and form a curtain<br />
flowers on the left side of the Tathagata.<br />
Thus the jasmine flower hold the eight surrounding<br />
Tathagata is like the roof and curtain flower on the top, right, left,<br />
and back, leaving space enough for the front side<br />
Tathagata to walk. Amazing that the flowers<br />
neatly with the shaft face and the flowerets into<br />
facing out.<br />
Tathagata curtain that surrounds the flower like a curtain of silver<br />
move follows the Tathagata as if life, without scattering<br />
or falling; flowers are stopped when the Tathagata also<br />
stop. Rays emanating from the ongoing five-point, namely,<br />
front, rear, right, left, and the head of the Tathagata is like<br />
millions of lightning beam. Radiating out from the body of the Tathagata,<br />
these rays rotate to the right three times around<br />
Tathagata, forming a glittering light scattering (as<br />
spotlight beam that is directed into the body of the Tathagata) size<br />
palm trees, before the Tathagata radiated forward.<br />
The entire city of Rajagaha (with a population of eighteen crore)<br />
churned with excitement, get out of the house; of<br />
eighteen crore men and women, no one<br />
out without bringing food to alms.<br />
All people, rejoice and sing like a lion king,<br />
<br />
<br />
throwing their hats, in succession,<br />
procession in front of the Tathagata. And the Tathagata, to show<br />
Sumana quality, the flower seller, walk along the main road<br />
in the city covering an area of approximately three<br />
gàvuta. so that the whole body of Sumana covered by a five-form<br />
excitement, piti.<br />
Sumana, walking along the Tathagata only up to a certain distance;<br />
like a man who jumped into the water red, he<br />
entered the circle of sparkling light that radiates from the body<br />
Tathagata and after paying homage to the Tathagata, he came home<br />
with a basket of flowers that have been empty.<br />
Arriving home, his wife asked, "Where's the flowers?" He<br />
replied, "My wife, I had offered flowers<br />
to the Tathagata. "His wife asked," How<br />
with offerings of flowers to the king? "said Sumana,<br />
"Let if the king would punish or get rid of the land<br />
this, but I had offered flowers to the<br />
Tathagata at the expense of my life; eight tie flowers<br />
only eight phones that have made a miracle.<br />
(Later he told me what happened in detail).<br />
The entire population of eighteen crore followed the procession to<br />
honor the Tathagata, shouting and cheering. What<br />
are you listening to the calls they give<br />
congratulations on the good I've done. "Thus<br />
he tells his wife in a voice full of<br />
joy and satisfaction.<br />
Sumana's wife, because her ignorance is not interested in miracles<br />
and greatness shown by the Buddha and scold<br />
her husband with harsh words, "very cruel king, once you<br />
pissed him off, your hands and feet will be cut; I could<br />
affected by your actions, you bring harm to me. "<br />
While continuing to nag, she went, taking her children to<br />
to the king. The king asked, "What is wrong?" She told<br />
complaint, "Your Honor, my husband, Sumana, the florist,<br />
has offered flowers to the Buddha that supposed<br />
<br />
<br />
presented to you as usual and go home<br />
with bare hands. When I asked 'Where are the flowers?' He<br />
tells what he has done. I scolded him, and<br />
said, 'The king was very cruel; once you upset him,<br />
your hands and feet will be cut; I can also be affected due to<br />
what you did, you would have brought harm to me. '"After<br />
leave, I come before you. Whatever<br />
he does, good or bad, it is your own responsibility.<br />
Let him who will pay the consequences of his actions, all<br />
by His Majesty himself, I had to leave my husband<br />
and I reported it officially in the presence of His Majesty. "<br />
King Bimbisara was a noble disciple (Ariya Sàvaka) which has been<br />
attained Sotapanna holiness since his meeting with<br />
Tathagata in the palm forest near the city of Rajagaha, and therefore,<br />
unshakeable faith in the Tathagata. The king thought,<br />
"This woman is really dumb, she can not raise<br />
belief in the greatness and the magic power of the Tathagata. "With<br />
pretended to be angry, he said, "O woman, do you<br />
says that your husband Sumana had offered<br />
all the flowers that should be offered to me? "" Yes,<br />
I say this, Your Majesty, "replied the wife of a florist.<br />
Wise king replied with "O woman, thou hast<br />
take the right decision to leave your husband,<br />
and now I will consider what punishment<br />
due to be dropped to Sumana because offering flowers<br />
to the Buddha that supposed to be dedicated to me. "<br />
Then he ask the woman to leave, the king<br />
went immediately to pay homage to the Buddha and<br />
joined in the procession, followed Tathagata along the way.<br />
King Bimbisara saw that be respectful, Tathagata<br />
decided to walk through the crowds on the main road<br />
in the city and finally walked toward the palace gates.<br />
When King Bimbisara took the bowl from the hand of Buddha<br />
and guiding the Tathagata to enter the palace, he saw<br />
sign that the Tathagata would like to stop in the courtyard. He immediately<br />
<br />
<br />
set up an emergency pavilion on the yard, and the Tathagata<br />
along with the monks resting on the seat that has been<br />
prepared in the new pavilion that newly exist.<br />
(Note: The question arises' Why not the Tathagata go to<br />
the palace? 'The answer is: Tathagata think that, if<br />
He entered the palace, eighteen crore people will not be able to<br />
saluted him, and Sumana's virtue, the flower seller<br />
will not be visible. True. Only the Buddhas are able to<br />
show it as it is the quality of one's virtue;<br />
when ordinary people pay homage at the time of reverence<br />
required, other people tend to feel jealous.)<br />
When the Tathagata entering the pavilion and sat in a<br />
has been prepared for him, four flower curtains move to the edge<br />
crowd at the four corners, like a living thing. Then<br />
the people gathered around the Tathagata to give<br />
respect; King Bimbisara offered solid food and<br />
Good quality software to the monks who<br />
led by the Buddha. When finished eating, and when the Tathagata<br />
preached the sermon; four flower curtain back into place<br />
originally surrounded on four sides of the Tathagata. Surrounded by eight<br />
twelve crore population and in the midst of thunderous applause<br />
the deafening, Tathagata Veluvana back to the monastery.<br />
Arriving back at the palace, after witnessing the departure of the Tathagata<br />
back to the monastery. King Bimbisara Sumana call and ask<br />
"How do you rate offered to the Tathagata<br />
should be offered to me? "said Sumana,<br />
"I mendanakan interest to the Tathagata, the determination:<br />
though the king to kill me, kick me out of this country, I would<br />
This offered flowers to the Tathagata: thus I<br />
offered flowers by risking my life. "<br />
King Bimbisara said, "You are a noble people." King<br />
endows Sumana with eight court elephants, eight <br />
palace horses, eight male servant, eight maids,<br />
eight sets of garments, eight thousand pieces of money, together<br />
with eight girls fully clothed and eight villages, which<br />
known as sabbatthaka prize (prize consisting of 8 x 8<br />
objects).<br />
<br />
<br />
Buddha Reciting Prediction<br />
This great event make Venerable Ananda was wondering<br />
what benefits will be obtained upon Sumana's virtues<br />
characterized by a sound that breaks through the sky like the roar<br />
of lion king, and throw headgear made by the<br />
residents on the morning of that day. He was facing the Tathagatas and<br />
request an explanation of what the benefits to be gained<br />
Sumana. Tathagata told Ananda, "My son Ananda,<br />
you do not think that Sumana, the florist only<br />
providing small grants! With offering flowers to-<br />
Me, he has done with the funds to sacrifice his life,<br />
with confidence and devotion in his mind.<br />
Kappànam satasahassam<br />
duggatim na gamissati<br />
thatva devamanussesu<br />
phalam etassa kammuno<br />
paccha Paccekasambudho<br />
Sumano nama bhavissati.<br />
Because of these virtues, (for one hundred and kappa), he will not be<br />
been born in a state of woe and he will be born again and again in<br />
gods realm and enjoy the fruits of human services and will be<br />
Pacceka Buddha in the future. "<br />
Thus the prophecy spoken by the Buddha Gotama as<br />
answers to questions of Venerable Ananda.<br />
(Note: On arrival at the Veluvana monastery, as Buddha entered<br />
Kuni Harum, jasmine flowers that followed his fall and<br />
accumulate in the front door).<br />
In the evening, the monks gather in Dhammasala and<br />
expressed appreciation for the Sumana's virtues, they<br />
<br />
<br />
said, "My friends, the benefits derived by Sumana upon<br />
his virtue is beautiful, worthy of praise by flicking<br />
finger. He offered to a living Buddha<br />
a handful of jasmine flowers by risking his life, and<br />
because of this action, he got a gift from the king, at the time<br />
also, a gift sabbatthaka consisting of eight objects-<br />
matter of life and dead, each of which amounted to eight. "<br />
Tathagata out of the room and enter Dhammasala, after<br />
Dhamma sitting on a throne, He said, "Monks,<br />
What are you talking about? "They explained the topic<br />
their discussion. Tathagata then said, "You're right, O<br />
monks, committed where there is no sense<br />
regret that comes up, but just feeling happy every<br />
time; deed worth doing so. "And furthermore, he<br />
say the following verse:<br />
Tanca kammam Katam Sadhu<br />
yam katva nanutappati<br />
Yassa patito sumano<br />
vipàkam patisevati<br />
After doing an act, the offender does not feel sorry<br />
whit: he was just enjoying the result of such actions by<br />
full of excitement. Such acts are acts that<br />
good, and worth doing.<br />
At the end of the sermon, eighty-four thousand creatures<br />
enlightened and liberated from the cycle of suffering.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-14937515104533463822012-05-02T08:30:00.000+07:002012-06-03T21:54:23.925+07:00The Breath of Love - About the Author<b>The Breath of Love<br />Author<br />Most Venerable Bhante Vimalaramsi Mahàthera</b><br />
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<b>About the Author</b><br /><br />Most Venerable Bhante Vimalaramsi Mahàthera <br />became a Buddhist monk in 1986 because of his <br />keen interest in meditation. He went to Burma <br />in 1988 to practice intensive meditation at the <br />famous meditation center, Mahasi Yeiktha in <br />Rangoon. While there, he practiced meditation <br />for 20 to 22 hours a day for three months and <br />16 hours a day for 5 months. Because of some <br />social unrest, all foreigners were asked to leave the country. So <br />Bhante traveled to Malaysia and practiced intensive Loving-<br />kindness Meditation for 6 months. <br />In 1990, Bhante went back to Burma for more intensive Vipassanà <br />meditation, for 14 to 16 hours a day, at Chanmyay Yeiktha in <br />Rangoon. He practiced for 2 years, sometimes sitting in meditation <br />for as long as 7 to 8 hours a sitting. After two years of intensive <br />meditation and experiencing what they said was the final result, <br />he became very disillusioned with the straight Vipassanà method <br />and left Burma to continue his search.<br />He went back to Malaysia and began teaching Loving-kindness <br />Meditation. In 1995, Bhante was invited to live and teach at <br />the largest Theravàda monastery in Malaysia. This Sri Lankan <br />monastery offered public talks every Friday evening and Sunday <br />morning where 300 to 500 people would attend. Bhante gave <br />talks every other Friday and on every Sunday. <br />While staying there he had the opportunity to meet many learned <br />monks, and Bhante questioned them at length about the Buddha’s <br />Teachings. He found out that the straight Vipassanà Burmese <br /><br /><br />method of meditation is taken from a commentary written a <br />thousand years after the Buddha’s death, called the Visuddhi <br />Magga. This commentary is not very accurate when compared <br />directly with the sutta teachings. Bhante Vimalaramsi then began <br />to study the sutta texts more thoroughly and practice meditation <br />according to these texts. After a three month self-retreat, he <br />came back to Malaysia and wrote a book on the Mindfulness <br />of Breathing called “The ânàpànasati Sutta – A Practical Guide <br />to Mindfulness of Breathing and Tranquil Wisdom Meditation”. <br />There are now over 1,000,000 copies distributed worldwide in <br />multiple languages. This book is currently used as a practical <br />study guide for meditation teachers and their students. <br />Bhante Vimalaramsi came back to the U.S. in 1998 and has been <br />teaching meditation throughout the country since then. In 2003 <br />he cofounded the United International Buddha-Dhamma Society. <br />UIBDS supports the Dhamma Sukha Meditation Center located <br />near Annapolis, Missouri, USA, where he teaches meditation <br />from May–October each year.<br />In 2008 he officially announced the birth of the Buddhist <br />American Forest Tradition in Annapolis, MO. This is the first <br />Buddhist American Forest Tradition study center on American <br />soil where all teaching and work is done using English as the <br />primary language and the core teachings rely on the Pàli Canon <br />directly with the Vissudhi Magga used as an additional reference <br />support. The Tradition actually began in 2005.<br />International monks now come there to improve their English <br />and study more deeply the meditation and sutta studies. An <br />active ordination program is available where both men and <br />women are trained equally.<br /><br /><br />About Dhamma Sukha Meditation Center<br />United International Buddha-Dhamma Society (UIBDS) and <br />Dhamma Sukha Meditation Center (DSMC) are located on 103 <br />acres of forested land located in the Ozark Mountains of Iron <br />County (near to Annapolis) in Missouri, USA. <br />DSMC’s goal is to be open <br />all year round. At present <br />it usually houses from <br />10–20 students at a time <br />between the months of <br />May 15–October 15 each <br />year for meditation training <br />and Buddhist studies. In <br />winter it is open for visitors <br />and there are small group <br />retreats. The main teachers <br />usually teach abroad during <br />the coldest time of the year. This helps to raise money for further <br />buildings at the center. Presently there are cabins, dining hall <br />and kitchen, library, and a new Dhamma hall is going up in 2012. <br />There are beautiful walking trails and flat areas for walking near <br />the main halls. There is a lay area for meditators and a separate <br />monastics living area. <br />June–October full moons serve as the center’s Rains Retreat <br />period each year. Monastics may come in for a May to September <br />Rains Retreat if they let us know in advance. We do offer an <br />Dhamma English support program. <br />In this Buddhist tradition, Rains Retreat is when monks and <br /><br /><br />nuns stay in one place to give Dhamma talks and teach people <br />meditation. They also practice their own meditation deeply at <br />this time. Each year various monastics who also support the <br />goals of this program visit from different traditions. Often times <br />they will offer to teach Buddhist history, Chanting, and Pàli <br />classes while in the center. From over 23 countries around the <br />world, students and faithful lay people come to investigate early <br />Buddhist teachings and they stay from 2 weeks to 3 months at a <br />time upon by approval by the teacher. <br />There is also an active ordination program for men and women <br />for equal training. It is a sincere forest training which is received <br />and there will be opportunities in the near future for study <br />abroad at a university in Sri Lanka which is now partnering with <br />the DSMC project in 2012.<br />DSMC is dedicated a religious center sheltered by United <br />International Buddha-Dhamma Society. UIBDS is a Missouri 501 <br />(c) (3) non-profit corporation set up for the purpose of Religious, <br />Charitable and Educational works. <br />DSMC provides a support place for people to come and hear <br />early Buddhist texts taught in English by a master meditation <br />teacher, Most Venerable Bhante Vimalaramsi Mahàthera and <br />Sasana Dipika Sister Khema who have both taught this Buddha-<br />Dhamma internationally over recent past years. <br />In the center you will study and practice early foundation <br />teachings recovered from the very earliest Buddhist texts that <br />survived. Center monastics offer free counseling support for <br />people. Daily meditation is practiced and many supports are in <br />place to help students keep their practice going in life. <br />After 14 years of investigation work, at DSMC, it has been <br /><br /><br />confirmed that the Buddha recovered something extremely <br />unique that leads directly to a reduction of suffering and, if the <br />teachings and meditation are pursued more deeply, following <br />the precise instructions, this training can lead to an eventual <br />total cessation of suffering in this lifetime. <br />The center teaches a simple meditation practice based on Right <br />Effort as found in the early texts. The practice is called Tranquil <br />Wisdom Insight Meditation, TWIM for short. TWIM is easy and <br />fun to learn and is appropriate for anyone within the bounds of <br />any religion. <br />This teaching is easy to understand and immediately effective. <br />The practice transfers very well into daily life to help us lighten <br />up, smile more, and become happier. It is so progressively <br />interesting that it invites deeper inspection and people really do <br />want to ‘come and see’ and understand more.<br />There is no question that Buddhist <br />teachings make life easier. They provide <br />a clear understanding of how the mind <br />works. As you discover how things <br />actually operate, then quite naturally, <br />as you calm down, you will tend to act <br />in more compassionate ways towards <br />people in daily life.<br />Training at the center uses the Majjhima Nikàya as a main text for <br />guidance during your training. Students who practice in earnest <br />and want to progress well are encouraged to follow the advice of <br />MN-95 The Canki Sutta when coming to the center to study. In <br />that sutta there are 12 steps key to making good progress. MN-15 <br />describes the best student for the teacher to put time and energy <br />into training. The proper outcome of your training is described <br /><br /><br />in MN-21. It is worth it for you to investigate these suttas before <br />coming to train.<br />At the center, students <br />and monastics alike <br />are challenged to test <br />their understanding <br />through their own <br />investigation for <br />verification of any <br />spoken truth they <br />hear in a Dhamma <br />talk. If their results <br />match the results <br />described within <br />the suttas, then <br />they are considered <br />the Buddha’s teaching. If not, then its time for open Dhamma <br />discussion and re-evaluation.<br /><br />More Information<br />We encourage you to visit our website at www.dhammasukha.<br />org<br />At the website you will find a lot more information about <br />Dhamma talks, how we teach at the center, books that can help <br />you, articles, and more information about how to contact our <br />center in Missouri. <br />If you need help, you can write to Rev. Sister Khema at <br />sisterkhema@yahoo.com. She will forward you to whomever can <br />help you best. <br /><br /><br />Please make arrangements to come into the center by April 15 if <br />possible so residences can be carefully planned for you.<br />The address of Dhamma Sukha Meditation Center and <br />Anathapindika’s Park is:<br />Dhamma Sukha Meditation Center<br />8218 County Road 204<br />Annapolis, MO 63620 USA <br />Website: www.dhammasukha.org<br />Office Telephone: (573) 546-1214 (please leave a clear message) <br />E-mail: bhantev4u@dhammasukha.org, <br />Training Questions: sisterkhema@dhammasukha.orgicykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0tag:blogger.com,1999:blog-5832930940437466482.post-41461823921802514332012-05-02T08:00:00.001+07:002012-06-03T21:54:24.076+07:00The Breath of Love - Glossary of Study Terminology<b>The Breath of Love<br />Author<br />Most Venerable Bhante Vimalaramsi Mahàthera</b><br />
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<b>Glossary of Study Terminology</b><br /><br />Appearing in the order of training<br />This glossary offers assistance with a working terminology for <br />the TWIM practices.<br />This chapter has been put in the back of the book to assist the <br />beginner and for solving any mix-up in understanding for the <br />experienced practitioner. The definitions for terminology used <br />in this book for training appear more or less in the order that <br />you will have to deal with them as you learn the practice of <br />meditation.<br />Buddhist Meditation shows us how mind’s movements <br />actually work. It reveals the true nature of things by uncovering <br />the impersonal moment-to-moment process of Dependent <br />Origination and the Four Noble Truths. The Buddha-Dhamma <br />specifically shows us where we get caught by suffering, how this <br />manifests first, the exact cause of it and the way out. <br />This journey can sometimes be difficult but it also can be magical <br />and fun as the changes become apparent in your life and people <br />begin to notice the change for the good in you.<br />As we study this, we need to understand clearly some working <br />definitions of certain training terminology. From the beginning <br />one learns to do this practice ALL THE TIME. So the precise <br />definitions of terminology are very important if we are going <br />to use this practice as our key to opening this doorway to Peace. <br />Some of these definitions may be slightly different from what <br />you have heard in other places. As you read further in this book, <br /><br /><br />make sure the author and you are on the same page with key <br />words, because this training is pretty important.<br />Meditation (bhàvanà) – observing the movements of mind’s <br />attention moment-to-moment, object-to-object for the purpose of <br />seeing clearly the impersonal process of Dependent Origination <br />and the Four Noble Truths.<br />Mindfulness (Sati) – ‘Remembering’ to observe the movements <br />of mind’s attention all the time.<br />Awareness (sampaja¤¤a) – Understanding what mind is doing; <br />meaning whether its releasing what is arising, or getting involved <br />with it? Is it Recognizing the movements of mind’s attention, or <br />is it moving into craving and clinging? Is it Releasing, Relaxing, <br />Re-smiling and then Returning to the object of meditation to <br />continue mindfulness?<br />Object of Meditation – Any object of meditation we choose <br />is to become the home-base for re-centering during our <br />meditation. The information we seek will not be found in the <br />object of meditation we observe but rather it is our recognition <br />of the impersonal Process of Dependent Origination that leads <br />to our knowledge and vision. This occurs around the object of <br />meditation.<br />Hindrances (nivarana) – unwholesome tendencies that begin <br />with an arising feeling that is the same as any other feeling <br />and therefore, it should be treated in the same way during the <br />meditation by Releasing them and not placing mind’s attention <br />on them in any way. By denying them mind’s attention they will <br />become weak and fade away.<br />Jhàna – The definition here for ‘Jhàna’ in Buddhist terms is a “stage <br /><br /><br />of meditation through understanding” (the interconnectedness of <br />the ‘Four Noble Truths and Dependent Origination’) and seeing <br />how mind actually works”. A Jhàna is a level of understanding; <br />stage of the meditation path. <br />Craving (tanhà) – the weak link in the process of Dependent <br />Origination which manifests as tension and tightness in mind <br />and body as it is first appearing.<br />The common definition for the word “Craving” is ‘to want or <br />desire’, but there is much more to this word. According to the <br />Buddha there is a definite pattern with everything that arises. <br />For instance, in order “to see” there is a set way things happen. <br />First, there must be a functioning sense door such as the eye. Next <br />there must be color and form. When the eye hits color and form <br />then eye-consciousness arises. The meeting of these three things <br />is called eye-contact. With eye-contact as condition eye-feeling <br />arises. (Feeling [Vedanà] is pleasant, painful or neither painful <br />nor pleasant and this is either physical or mental feeling.) With <br />eye feeling as condition, then eye-craving arises.<br />Now ‘Craving’ (tanhà), in all of its many different forms of seeing, <br />hearing, tasting, smelling, bodily sensations, and thoughts, <br />always arises as being a tension and tightness in both mind and <br />body. ‘Craving’ (tanhà) always manifests as the “I like it or I don’t <br />like it” mind and can be recognized as tension or tightness in <br />both one’s mind and body. This is where we come to understand <br />the importance of the Buddha’s instructions about consciously <br />tranquilizing one’s mind and body. <br />When the meditator has any kind of distraction arising, that <br />pulls their attention away from their object of meditation, then <br />a feeling immediately arises, and next, right after that the “I <br /><br /><br />like it.... I don’t like it” [craving-tanhà] mind arising. This is <br />sometimes seen as a big gross tightness and sometimes as a very <br />subtle tightness or tension in mind and body.<br />As ‘Craving’ (tanhà) is the cause of suffering (the Second <br />Noble Truth) what the meditator must do is softly let go of <br />that tension or tightness (i.e. relax) and this must consciously <br />be done. It doesn’t happen automatically as is demonstrated in <br />the meditation instruction given to us by the Buddha. We then <br />gently redirect mind’s attention back to the object of meditation <br />(this step is the Third Noble Truth or the cessation of craving or <br />suffering). In practical terms this relaxing is the most important <br />and major step that the Buddha discovered, revealing clearly the <br />Fourth Noble Truth- that is ‘the way’ leading to the Cessation of <br />Suffering.<br />The Buddha saw that when ‘Craving’ (tanhà) was let go of; mind <br />became clear, open, and very observant. He saw that the thinking <br />mind did not arise. The thinking mind in Buddhism is called <br />‘Clinging’ (Upàdàna). <br />So, when a teacher says something like “Cling to Nothing” <br />they are actually saying to ‘stop thinking about things and just <br />observe’. This is good advice as far as it goes. Actually it would be <br />better to say “Crave Nothing” but that would be misunderstood <br />because the question would arise of ‘how are we supposed to do <br />that?’<br />“Crave Nothing” means ‘to notice and let go of the tightness or <br />tension in one’s mind and body before it arises’.<br />How does one do this? When one sees a ‘Feeling’ arise, if they <br />relax at that very moment, then the ‘Craving’ (tanhà) won’t <br />arise. ‘Craving’ (tanhà) is the weak link in the cycle or process of <br /><br /><br />Dependent Origination. It CAN be recognized and let go of, and <br />when it is released then the ‘Clinging’ (Upàdàna) won’t arise.<br />One thing that has become popular today is the putting together <br />of these two words, ‘Craving/Clinging’ and I think it helps to <br />cause even more confusion. Craving’ is the “I like it ... I don’t like <br />it” mind and ‘Clinging’ is all of the thoughts, ideas, opinions, <br />and concepts why mind likes or dislikes a feeling when it arises. <br />These are two very different and separate parts to the process <br />of how things work. Putting them together just makes one’s <br />understanding of this process, even cloudier. <br />Some teachers today define ‘Craving and Clinging’ as ‘Grasping’. <br />And as I just explained that moves away from the more precise <br />definitions that the Buddha showed us within his teaching. To <br />eliminate clinging is not to eliminate suffering if craving is the <br />root cause.<br />No-self (anattà) – Impersonal Nature; Impersonal perspective. <br />An absence of taking anything personally which occurs during <br />life. Seeing things purely as they are.<br />To do this in life, you don’t have to stop using the pronouns in your <br />language! And you don’t have to try to disappear. Promise!<br />Delusion (moha) – In some Buddhist traditions the word <br />“delusion” (Moha) is linked up with two other words which are <br />‘Lust’ (lobha) and ‘Hatred’ (dosa). Together these three words <br />are sometimes called “the three poisons” and this actually is a <br />reasonable way to look at them. <br />But there can be some confusion about what “delusion” (Moha) <br />actually means. The Buddha meant something a little bit different <br />every time he used this word.<br /><br /><br />According to the suttas the word ‘delusion’ (Moha) most often <br />means ‘to see whatever arises as being a personal self’ (atta). Or <br />we can say that ‘Delusion’ (Moha) is seeing things through the <br />false (deluded) idea of a self (atta). In other words, one takes all <br />feelings or sensations to be a part of the “I”, “Me”, “My”, “Mine” <br />(atta) identification. In Buddhism, that is delusion.<br />Serenity (samatha) – Here again is another word to look at. In Pàli <br />the word is ‘Samatha’. The meaning of ‘Samatha’ is tranquility, <br />serenity, peacefulness, or stillness.<br />Often the common popular definition is a strongly one-pointed <br />type of concentration, absorption concentration, or ecstatic <br />concentration. This specific definition of serenity or tranquility <br />certainly implies a different type of “collectedness” than the <br />deeper types of absorption or ecstatic ‘concentration’. <br />The goal of absorption or ecstatic concentration is to have mind <br />stay on only one thing as if it were glued to it (to the exclusion of <br />anything else), By comparison, ‘Samatha Collectedness’ implies <br />to have a mind that is still, serene, and calm, but alert to whatever <br />the shifting or moving mind does moment-to-moment. Of course <br />Samatha/Vipassanà (which is the standard way it is described in <br />the suttas (see MN 149:10 where they are always linked together) <br />leads to the total liberation of mind by seeing and recognizing <br />how the Four Noble Truths interact with Dependent Origination. <br />The Bodhisatta experienced firsthand, Samatha/Vipassanà leads <br />directly to the end-result of Nibbàna and absorption or ecstatic <br />concentration does not.<br />Insight (Vipassanà) – This word has a surface meaning which is <br />‘seeing things as they truly are’.<br />According to the Buddha’s the definition goes much deeper than <br /><br /><br />that. It means ‘Insight’ or understanding. But understanding into <br />what? Realizing the impersonal nature and deep understanding <br />of the Four Noble Truths and ‘HOW’ Dependent Origination <br />actually occurs with everything that arises and passes away <br />(anicca) in one’s mind and body. This is Buddhist Insight. In other <br />words, one gains a deeper and deeper understanding (in each <br />stage of Jhàna) of the impersonal process of ‘HOW’ mind and <br />body arises through truly seeing and understanding (knowledge <br />and vision) of the Four Noble Truths interconnection with the <br />ongoing process of Dependent Origination.<br />When one can see clearly this process in all of existence, they will <br />experience an unshakable knowledge that this is the right path <br />to follow. Mind begins to see clearly that whatever arises and <br />passes away (anicca) and that this is a part of a definite process <br />leading us to a deep understanding that everything going on is a <br />part of an impersonal pattern (anattà). <br />These ‘Insights’ can occur at any time whether one is sitting <br />in meditation or doing their daily activities. They are quite <br />profound when they occur.<br />‘Insights’ are like finding a lost part to a puzzle and this is where <br />the true “aha!” experiences happen.<br />Wisdom (pa¤¤à) – there are many phrases within the suttas using <br />the word ‘wisdom’ and they usually turn out to be concerning <br />in some context ‘the impersonal process of Dependent <br />Origination’. <br />Anytime the words ‘Wise Attention’ or ‘Wisdom’ is seen in <br />the suttas they are referring to the understanding of the Four <br />Noble Truths and the process of Dependent Origination. Other <br />such phrases appear as: “He sees with Wisdom”, “Seeing with <br />Wisdom”, “… and his taints were destroyed by his seeing with <br /><br /><br />Wisdom…”, ”Wisdom”, or “He is Wise”.<br />If we can remember such instances are referring to understanding <br />the Four Noble Truths and the process of D.O. as we read <br />the various suttas, then our minds will open up to a new <br />understanding of how this process and the Four Noble Truths <br />are at the core of the teaching of the Buddha. <br />Concentration (samàdhi) – The Pàli word actually means <br />the unification or bringing together of mind. The word <br />‘Collectedness’ appears to be more functional for success in the <br />meditation rather than the word ‘Concentration’. In the West <br />people take the word ‘Concentration’ to mean a kind of deep <br />one-pointedness of mind or an absorbed mind and this is not <br />what the Buddha was trying to get across. Before the time of the <br />Buddha there were many words that described deep absorption <br />or one-pointedness of mind. But the Buddha made up a new <br />word. “Samàdhi”. Samàdhi describe a completely different way of <br />seeing and experiencing Jhàna. After the Buddha’s Parinibbàna, <br />because this word was very popular, the Brahmins of that time <br />changed the definition of ‘samàdhi’ back to mean—‘strong <br />one-pointedness’. But, the Buddha was showing that there is a <br />difference between a ‘Collected Mind’ and a strongly absorbed <br />or ‘Concentrated Mind’.<br />The words ‘Collected Mind’’ (Samàdhi) give us the idea of a <br />mind that is composed, calm, still, and very alert. This kind of <br />mind observes whenever mind’s attention shifts from one thing <br />to another. A ‘Concentrated’ mind, on the other hand, means <br />that mind is stuck on one thing to the exclusion of anything <br />else that may try to arise. So a ‘Concentrated’ Mind’ by this <br />definition loses full awareness and mindfulness (Sati) of what is <br />happening in the present moment because it is only seeing the <br />one thing it is pointing at. This statement also refers to “access or <br /><br /><br />neighborhood concentration” (upacàra samàdhi) and “moment-<br />to-moment concentration” (khanika samàdhi). Why?<br />The simple answer is there is no tranquilizing of mind and body <br />before the meditator brings their attention back to the object <br />of meditation. Because of this, there is no lowering of tension <br />in mind or body or seeing of how the Four Noble Truths and <br />Dependent Origination actually work. One does not realize how <br />craving (tightness and tension) is brought back to the meditation <br />object.<br />This is why when the teachers of straight ‘Vipassanà’ tell their <br />students that ‘Absorption Concentration’ won’t ever lead to <br />Nibbàna, they are 100% correct. Any kind of practice which <br />divides ‘Samatha Meditation’ and ‘Vipassanà Meditation’ into two <br />different practices, can’t possibly lead one to Nibbàna. Why? <br />Because mind has the need to be calm, composed, and clear, while <br />it is in a Jhàna, in order to see clearly the interconnectedness of <br />the Four Noble Truths and Dependent Origination. This is why <br />the practice of straight Vipassanà has some serious students. The <br />Buddha taught us to practice ‘Samatha/Vipassanà’ together and <br />this is the difference between commentary based meditation <br />practice and the sutta approach to meditation.<br />The results of these two practices are different. One-pointed <br />‘Concentration’ is not the same kind of mental development that <br />the Buddha shows us. The Buddha taught us to tranquilize our <br />mind and body every time mind’s attention shifts from one thing <br />to another. The ‘Collected Mind’’ is not so deeply one-pointed <br />that the force of one’s ‘Concentration’ causes mind to stay on <br />one object of meditation, even if that attention ‘Concentrates’ on <br />something momentarily.<br /><br /><br />The ‘Collected Mind’ is able to observe how mind’s attention <br />goes from one thing to another, very precisely. There is much <br />more full awareness of both mind and body here than with a <br />deeply ‘Concentrated’ one-pointed mind or absorbed mind’. <br />This is why I choose to use the word ‘Collected’ rather than <br />‘Concentrated’’ mind. By using the word “Collected” there is <br />less confusion about the kind of meditation that the Buddha is <br />referring to and it is easier to understand the descriptions given <br />in the suttas.<br />The words listed here are a good start for you with which to <br />work on this approach to the meditation.icykalimuhttp://www.blogger.com/profile/11532177002605480059noreply@blogger.com0