Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Sending Kàludàyi, Birth Companion (Tathagata)
When King Suddhodana know that none of
minister and the servant came back and facing him
and bring the news, he thought, "As much as nine thousand nine
people do not return to my facade to give a report,
because they do not have a relationship of love and respect
to me at all. "He wondered," Who is able to
carry out my orders quickly and without wasting
time, "his mind works and examine it carefully, finally
he saw, the Minister Kàludàyi. As an administrative officer,
he is responsible for arranging the affairs of public and
is a very close and loved by kingdom family.
Therefore, as the confidant, the king appointed
Kàludàyi which is also the birth companion of his son,
who was born on the same day. They are playmates and
friends since infancy.
Thus, the king told Kàludàyi, "Son, Kàludàyi,
because he wanted to pay homage to my son, the Tathagata, I have
send nine ministers are accompanied by a thousand ministers,
but none of them returned with the news.
No one knows for sure what harm will befall
person's life. I want to see and salute
to my son while still alive. My son Kàludàyi, will
you strive to perform these tasks so that
I can meet my son? "Kàludàyi replied," The
Your Honor, I can do this job if I was allowed to be
monk. "
The king said, "My son Kàludàyi, if you become
monk or not, this task laksanakanlah as possible so that
I can meet my son. "" Well "promises Kàludàyi yang
then traveled to Rajagaha accompanied by
thousand people waiter, carrying a message to Lord King. (As
also messenger before) they got there when Buddha was
giving a sermon, they stood listening from behind
the audience, and consequently, Kàludàyi and a thousand servants
achieve Arahatta-Phala and become Ehi-monk.
Kàludàyi Begging To the Buddha So That Willing Visiting
King City Kapilavatthu By Saying Sixty-Stanza
Poem
(After attaining enlightenment, the Buddha spent
The first rainy season in Isipatana, Migadāya; at the end of the rains retreat and
Pavàranà after the ceremony, he traveled
towards the Forest Uruvela where he dwelt for three full months
teaches three brothers and a thousand people hermit followers
until they reach sanctity Arahatta. Then, with
Arahanta accompanied by a thousand people who used to be the
ascetics, the Buddha traveled to Rajagaha where he
arrive at the full moon day in the month Phussa, stayed there for two
full moon. Buddha taught more than ten thousand youth
from good families of Anga and Magadha kingdom until
achieve Arahanta and was ordained a monk. With
Thus five months have passed since the Buddha left
Bàrànasi; months of winter has passed and now it is
spring, the full moon day in the month Phagguna. And when it is
Kàludàyi Thera week after arriving in the presence of the Tathagata.)
On full moon day, the Kàludàyi Thera thinking, "Winter
has passed and spring has arrived. Farmers have been completed
gather their harvest and they have opened
roads to all directions; verdant earth, covered by grass-
green grass. In forests, trees mengugurkan
leaves her parents and looks sparkling with young leaves.
Growing flowers and fruits. Not too cold
or too hot, this is the right time to do
trip, now is the time for the Buddha to visit
royal relatives, and gave his blessings. "With
in mind, he approached the Blessed One and said to him
in sixty-stanza poem requests to visit the city
Kapilavatthu kingdom.
(1) dani Angàrino Duma bhadante
phalesino chadanam vippahàya
te acchimantova pabhàsayanti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the winter has passed
and spring has arrived, all the trees abort
leaves her parents and seemed to get the fruit
Fresh, had grown soft leaves and buds
flowers are red like the embers. Driven by weather,
colorful trees are shining bright.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(2) Duma vicittà suviràjamànà
ca rattankureheva pallavehi
ratanujjalamandapasannibhàsà
samayo Mahavira angirasànam
Sublime and the Supreme Protector, all trees
wearing ornaments reddish shoots and green leaves
amazing and very beautiful, like a shining palace
by sparkling jewels.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(3) Supupphitaggà kusumehi bhusità
manunnabhutà sucisàdhu gandhà
rukkhà virocanti ubhosu passesu
samayo Mahavira angirasànam
Sublime and the Supreme Protector, on both sides of the path of all
types of trees and plants filled with seasonal flowers
to the bud. Decorated by flowers in full bloom, all
trees grow beautifully; clean air filled with the
fragrant aroma and extraordinary surroundings look beautiful.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(4) Phalehi nekehi samiddhibhutà
vicittarukkhà ubatovakàse
khuddam pipàsampi vinodayanti
samayo Mahavira angirasànàm
Sublime and the Supreme Protector, on both sides of the road, all
trees produce various kinds of fruits; pedestrians
feet, monks and lay people, can satisfy the hunger and
their thirst.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(5) Vicittamàlà sucipallavehi
susajjità morakalàpasannibhà
rukkhà virocanti Ubhosu passesu
samayo Mahavira angirasànam
The sublime and the Supreme Protector, now on both sides
roads, shrubs and seasonal plants decorated by the stalk-
dazzling stalk and leaves are soft
clean of soil and dust, looks like a series of birds
peacock, beautiful scenery and surroundings look
amazing.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(6) Virocamànà phalapallavehi
susajjitàvàsanivàsabhutà
tosenti addhànakilantasatte
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the trees and plants
decorated by fresh fruits and leaves are soft;
the whole environment is not only present a view
beautiful in all directions, but also, such as homes and places
resort is refreshing and pleasing to the
monks and lay people who feel tired after doing
trip.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(7) Suphullitaggà vanagumbanissità
Lata various suviràjamànà
tosenti satte manimandapàva
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the various types of plants
vine thicket surrounding the present
beautiful scenery. Like a big palace, which
decorated with various kinds of gems, pleasing to pedestrians
feet, monks and laymen.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(8) Lata various dumanissitàva
piyehi saddhim sahità vadhuva
palobhayanti hi sugandhagandhà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, like the princess and
daughter of good family embraced her beloved husband,
as well as various types of vines still attached
on trees as a parasite and produces fragrant aroma and
sweet as attracted monks and lay people.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(9) Vicittanilàdimamanuunna Vanna
Samanta Dija abhikujamànà
tosenti manjussaratàratihi
samayo Mahavira angirasànam
Sublime and the Supreme Protector from all directions, various
beautiful bird species with brightly colored feathers, dark, and
blue can be seen flying, dancing, singing with a voice
loud and melodious, mixed in among them, pairs
couples and cheered with excitement, entertain
monks and lay people who are traveling.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(10) MIGA ca nana suviràjamànà
ca uttungakannà manunnanetta
Samanta sinfulness mabhidhàvayanti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the various kinds of wild animals
jumping and running can be seen running to and fro
happily in groups or pairs with ear
long and wide eyes.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(11) Manunnabhuta ca mahi Samanta
viràjamànà haritàva saddalà
supupphirukkhà moëinivalankatà
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the earth, in all directions,
everywhere covered with Bermuda grass thick
provide beautiful scenery and pleasant. Tree-
tree decorated with beautiful flowers like a virgin
decorated with ribbons in her hair.
Land everywhere provide beautiful scenery and
fun. This land is covered by Bermuda grass. Tree-
tree decorated with flowers that bloom like a girl
attractive virgin who wore decorations on his hair.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(12) Susajjità muttamayàva vàlukà
ta susanthi càrusuphassadàtà
virocayanteva sinfulness Samanta
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the sand like a silver
pearl-white sparkling pearls of the same size
arranged by expert craftsmen, arranged so that pedestrians
can walk on it comfortably and provide color
and the beauty of the surrounding environment.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(13) Samam suphassam sucibhumi bhàgam
manunnapupphodayagandhavàsitam
viràjamànam sucimanca sobham
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the Earth is free from dust,
entire soil surface free of bumps and holes, flat,
provide a soft and smooth touch. The air containing the fragrance
fragrance of beautiful flowers. Overall this scene
very beautiful, everything is clean and fun to make
travel becomes more convenient and enjoyable.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(14) Susajjitam nandanakànanamva
vicittanànàdumasandamanditam
sugandhabhutam pavanam surammam
samayo Mahavira angirasànam
Sublime and the Supreme Protector, embellished by the presence
trees are amazing and the atmosphere that contains the scent
fragrant and exotic flowers, trails in the woods
between Rajagaha and Kapilavatthu have views
such as Park Nandavana as if the gods change
into the stage to celebrate the gods.
The sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(15) Sara vicittà vividhà Manorama
susajjità pankajapundarikà
pasannasitodakacàrupunnà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the ponds along the
streets filled with water that is clean, clear and cool, and adorned
by five kinds of lotus flower that grows from the mud at the bottom
pool, very beautiful and amazing to look at and
pleasing.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(16) Suphullanànàvidhapankajehi
viràjamànà sucigandhagandhà
pamodayanteva naràmarà nam
samayo Mahavira angirasànam
Sublime and the Supreme Protector, lotus flowers
that blooms perfectly danced over the surface of pond
provide beautiful scenery, fragrant with the aroma
sweet and clear of flowers. Pools of the beautiful
fun for the humans and the gods who approached him.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(17) Suphullapankeruhasannisinnà
Samanta Dija mabhinàdayantà
modanti bhariyàhi samangino te
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the insects in various
color, drink the nectar of the lotus flower in full bloom
where they perch, melodious singing from all directions.
Together with his partner, they flew to and fro
with joy.
The sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(18) Suphullapupphehi stoning gahetvà
ali vidhàvanti vikujamànà
madhumhi gandho vidisam pavàyati
samayo Mahavira angirasànam
Sublime and the Supreme Protector, bees and beetles
hummed cheerfully relentless as they come together
and drank the liquid nectar from flowers that bloom. Bee
and beetles are large and small, flying in all directions,
emit the sweet smell of nectar and fragrant to all
directions.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(19) Abhinnànàdà madavàranà ca
girihi dhavanti ca vàridhàrà
savanti najjo suviràjitàva
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the elephants large
lengkingannya clear singing like a heron; water
flowing down from the hills and the majestic river flowing
heavy and fast, very beautiful to look at.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(20) Giri samantàva padissamànà
mayuragivà iva nilavannà
disàrajindàva virocayanti
samayo Mahavira angirasànam
The sublime and the Supreme Protector, in all eight directions,
wherever we looked there were seen mountain ranges
high, dark green, and clear like a necklace strand in
peacock's neck, like a great show eràvata, one
of eight types royal elephants Disàgaja.
Sublime and Wise, Mahavira, with body
that luminous, now is the time to visit
Kapilavatthu, your birth country.
Showing posts with label Maha Buddhavamsa. Show all posts
Showing posts with label Maha Buddhavamsa. Show all posts
Thursday, August 25, 2011
Wednesday, August 24, 2011
Maha Buddhavamsa - Difference of Time of Practice and Achievement Between Two Primary Students
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Difference of Time of Practice and Achievement Between Two
Primary Students
Patipada type of three level that lower which is owned
by Venerable Moggallana is the kind of Sukhapatipadàdandhàb
hinna (after easily eliminate nivarana, Vipassana
Nana develops slowly to achieve three Magga Nana
that lower). While patipada that he has to reach
Arahatta-Magga is the kind of Dukkhapatipadàkhippàbhinna (after
managed to wipe out the hard way, Vipassana Nana
grown sharply and quickly reaches Arahatta-Magga.)
Patipada owned by Venerable Sariputta, for three levels
lower is the kind of Sukhapatipadàdandhàbhinna (same
with Venerable Moggallana). While patipada to
achieve Arahatta-Magga is the kind Sukhapatipadàkhippàbhin
na (after easily and effortlessly eliminate five
nivarana, Vipassana Nana growing sharply and quickly reached
Arahatta-Magga).
Thus the difference of patipada between the two thera
(Explanation Sutta the 7th and 8th of patipada VAGGA in Comments
Anguttara).
Events of Students Conferences (Sannipàta)
After delivering a sermon entitled 'Vedanàpariggaha
Sutta 'or' Dighanakha Sutta ', the Buddha down from Mount
Gijjhakuta before dusk and go to the monastery Veluvana. There
major event occurs that is meeting the students, Sannipàta, which
has four distinguishing features:
1. Occurred on the night of full moon in the month of Magha.
2. All those present, to come uninvited, like a
natural events, one thousand two hundred and fifty monks come
simultaneously (consisting of a thousand monks, led by
Uruvela Kassapa brothers and two hundred and fifty monks
Students who become followers of the two Main).
3. The entire one thousand two hundred and fifty monks in attendance were
ehi-bhikkhu.
4. The entire one thousand two hundred and fifty monks in attendance were
chalabinna winners (six high knowledge).
At a gathering of students here, Sàvaka Sannipàta, Tathagata
confer the title of Agga Sàvaka to two Primary Students,
Venerable and Venerable Moggallana Sariputta. On the day of the
same time, the Buddha's instructions concerning the obligation of the
Monks, Ovada Pàtimokkha, which is always spoken by the
Buddha.
Three events exposition of Dhamma (Dhammàbhisamaya)
As described earlier, in chapter 24 of the Buddha, three events
where the Buddha gave sermons in the past also
occurred during the Buddha Gotama. These events are worthy
remember are:
(1) As mentioned earlier, the Tathagata, after
achieve enlightenment, first taught
Dhammacakkappavattanasutta in Deer Park when the
Thera and Venerable Kondanna eighteen crore brahma
Fruition-Phala achieve.
(This is the first event, the first Dhammàbhisamaya
Four Noble Truths which was first taught to
humans, gods, and Brahma).
(2) Then, on a big har i Supreme Mangala, Tathagata
Mangala teaches Sutta in the midst of gathering
humans and the gods of the universe ten thousand; not
Countless men and gods successfully penetrate
Four Noble Truths and attain Liberation.
(This is the second incident, in which the second Dhammàbhisamaya
Four Noble Truths taught to humans, gods, and
brahma).
(3) Furthermore, when the Tathagata teaches horn Ràhulovàda
Sutta (Majjh 3, 324 and Sam-2, 324) to the Venerable Rahula,
thousands of gods together with the Venerable Rahula,
managed to understand the Four Noble Truths and achieve
Liberation.
(This is the third incident, in which the third Dhammabhisamaya
Four Noble Truths taught to humans, gods, and
brahma).
The only event Student Meeting (Sàvaka
Sannipàta)
As previously mentioned, the Buddha, which has
achieve enlightenment only have one
events where students congregate that is characterized by
four distinguishing features.
This is when the Buddha first preached the obligation of the
Monks, Ovada Pàtimokkha.
Two Forms Pàtimokkha
Counsel and discipline rules set by
Buddha called Pàtimokkha keep those who keep
and through it, from the danger of falling into misery.
Pàtimokkha divided into two forms (a) Ovada Pàtimokkha and
(B) ANA Pàtimokkha.
Of the two forms, which contain advice Pàtimokkha, Ovada
Pàtimokkha taught by the Buddha was separated. Ovada
Pàtimokkha consists of three stanzas that begins, "Khanti
Tapo Paramam titikkhà. "All the Buddha gave advice only
with three stanzas of this: there is no difference, but with respect to
pembabarannya events and time intervals, there is a difference
as described below:
Buddha taught Ovada Pàtimokkha Vipassi once every seven
years; this advice will be adhered to for seven years.
Sikhi Buddha and the Buddha taught Vessabhu every six years
once, and Konagamana Kakusandha Buddha taught each
year and the Buddha Kassapa every six months, because his counsel
only lasted for six months.
We will discuss what is contained in the introduction
Veranja in the first book of the Vinaya comments regarding
with Ovada Pàtimokkha.
All the Buddhas of the past teaches Ovada
Pàtimokkha. (But Ovada Pàtimokkha not taught at all
every half a month). To explain further: Buddha
Vipassi Ovada Pàtimokkha teach once every six years
and he read it himself. The monks of his students
not read Pàtimokkha in each region vihàranya
respectively. All the monks assembled in the territory Jambudipa
together to hold a ceremony uposatha in just
environment in which the Buddhist Vihara located Vipassi. The monastery
Khema is located in the Park, a sanctuary for animals
near royal Bandhumati.
During the period of Buddha Vipassi, there are eighty-four
thousand temples, and in each monastery dwelt ten
thousand to twenty thousand monks who maintain the purity
those with nothing to do with ordinary people
(Visabhàga Puggala), they also undergo rigorous training. God
whose job is to announce today uposatha around
monastery where the monks dwell (once in every year)
to tell you, "Your Majesty, who underwent a full life
peace, a year has passed, two, three, four
years, five years have passed. This is the sixth year and day
next full moon is a day where you should go
Buddha to salute and held a ceremony uposatha;
now is the time for you gathered in front
Buddha. "
Monks who have supernatural powers can go alone to the monastery
Khema animal protection in the park where the Buddha Vipassi
dwells. Monks who do not have the magic power to go to
place with the help of the gods in the following way:
monks who have no supernatural powers who settled in
Monasteries were edge-shore ocean east, west, north,
and south. Before they left the meeting, they
perform their tasks such as cleaning bed
and where they live, then take the equipment
they like the robes and bowl, then they are determined,
'Let go' and soon they have arrived (with the help of
the gods) and sit in front of Buddha Vipassi in space
uposatha, and saluted him.
When all the monks had gathered, Buddha Vipassi then
Ovada Pàtimokkha read as follows:
(1) Khanti paramam Tapo titikkhà
Nibbànam paramam vadanti Buddha
Na hi pabbajito parupaghàti
Samano Na Hoti param vihethayanto
Patience (Khanti: Adhivàsana Khanti) is an exercise in moral
the best. The Buddha declared "Nibbana which is free
of attachment is the highest. "He is wounded,
killing other creatures is not an ascetic. Someone who
harm other beings is not a noble monks who
has put out all the dirt.
(2) Sabbapàpassa akaranam
kusalassa upasampadà
sacitta pariyodapanam
Etam Buddhàna Sàsanam.
Not commit a crime (to avoid evil deeds),
do good without defects associated with four
nature, purify the mind to eliminate the five hindrances
has failed, this is the instruction, advice given by
all the Buddhas. (One should abstain from acts
evil by obeying the moral rules; doing good deeds
related to the four nature through concentration exercises
Clear vision and meditation both at the temporal and
through the achievement of non-earthly-Phala Arahatta. This advice,
instructions given by all the Buddhas.)
(3) Anupavàdo anupaghàto
ca pàtimokkhe samvaro
ca mattannutà bhattasmim
pantanca sayanàsanam
ca adhicitte àyogo
Etam Buddhàna Sàsanam
Not memf itnah others or causing others
slander (that means distancing himself from speaking any); not
harm others or cause others to kill
or harm others (abstain from acts
wrong), adhere to moral rules is important and keep away from
stain (mean follow Pàtimokkhasamara Sila and Indriyasamvara
Sila).
Knowing the right portion in terms of food (in relation
with Ajivapàrisuddhi and Paccayasannissita Sila Sila), stays in
seclusion (sappàya senàsana), continuously developing
eight achievement (samàpatti) which is the basis for Nana
Clear view (Vipassana Nana), a series of six rules
(Dhamma) is a warning, instruction, and advice from
all the Buddhas.
(This verse is a summary of the Three Exercises ie, adhi precepts,
adhi citta, and adhi panna).
In this way Sikhi Buddha and all Buddhas
others teach and read Ovada Pàtimokkha; not
there are differences such as specific teachings or verses that they
read. As described earlier, the Dhammapada Comments
mention the difference is only found in the time factor alone.
Only these three verses that make up the Ovada Pàtimokkha
spoken by all Buddhists. The Buddhas who have
read it a long lifespan lifetime
them, the Buddhas of age his life is shorter
read the earlier parts of the life of They
(Patthama Bodhi), since they set the rules of practice, they
stopped teaching and reading Ovada Pàtimokkha. Only
students who read the rules of the Vinaya discipline, which
Ana Pàtimokkha called once every two weeks. (The Buddha
Ana does not read Pàtimokkha).
Thus, the Buddha, who has reached Enlightenment
Perfect, teaches Ovada Pàtimokkha in just two
The first twenty years after attaining Buddhahood, which is called
Patthama Bodhi. (The first book Comment Vinaya).
King Suddhodana Sending The minister for
Invited the Buddha to the City of Royal
It was the full moon in the month after 103 years of Supreme Phussa
Era. Buddha was dwelling at the monastery Veluvana, in Rajagaha,
provide teaching of medicine of immortality to humans, gods, and
Brahma came into his presence. It has helped a lot
beings have a strong belief in the Triple Gem.
Many of the creatures that made it to the Roads and fruit
according to their determination, while some of the keluaga
aiga and the good of the kingdom of Magadha was ordained and achieve
Roads and fruit. As the grand release party held every
day, King Suddhodana, heard the news that her son had been
Buddhahood great after undergoing a rigorous training
for six years and after preaching the first sermon
Dhammacakka, while it was dwelling in the monastery Veluvana,
Rajagaha, like the moon amid the stars in the sky.
Hearing this news, the king sent a minister and advised,
"O Minister! Go now, with a thousand servants, to the City
Rajagaha and convey to my son, who has reached
Enlightenment, my words, 'Buddha Excellency,
King Suddhodana father wanted to give tribute unto
Mu 'and invite Him to come. "
"Well, Your Honor," replied the minister and go,
without delay, bringing the message the king and accompanied by a thousand
servants towards Rajagaha a distance of sixty Yojana
from Kapilavatthu. He arrived there at the time of Buddha was
teach the Dhamma in the middle of the audience at the monastery
Veluvana.
The minister had thought, "I will listen to the sermon
before delivering the message of the king. "While standing and
listen to sermons from behind the audience, he and a thousand
servants attain Arahatta even while
they stood there. They then, approached the Blessed One
and apply, "the Great Buddha, may
we ordain a monk. "Later, the Buddha
His hand is stretched out (as before) and said, "Etha
Monk "and so on.
As soon as the Buddha says "Etha monk," the minister
servants with a thousand people turned into a full monk
such as the Thera seniors who have become monks for sixty
year, full robed and bearing the eight fixtures
created a supernatural being in place
should they pay homage to Buddha. Appearance
ministers and the royal servants mysteriously disappeared as soon as they
turned into a monk.
(Note: Since the achievement Arahatta-Phala, noble man,
naturally, no different from worldly things, the minister
not convey the message the king to the Buddha, just skip
time to enjoy the happiness Arahatta-Phala).
Knowing that he sent the minister did not come back on
time and no news story at all, the king became
restless and wondering what the reasons did not return them;
then he sent again the other ministers for the same mission
and the same way. These ministers, too, after visiting a monastery
Veluvana in Rajagaha with his servants, to achieve the holiness
Arahatta after listening to the sermon delivered by
Tathagata and become ehi-bhikkhu. They do not convey
king's message to the Tathagata or return to report
to the king. They stayed there enjoying the fruits Arahatta
they achieve.
King Suddhodana send nine ministers in a row that
each accompanied by a thousand servants to the same mission;
the whole nine ministers and their servants reach
Arahatta purity levels after listening to the sermon
delivered by the Tathagata and became ehi-bhikkhu. They do not
convey a King message to the Tathagata or returned to
reported to the king. They stay there to enjoy
Arahatta Fruit they achieve.
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Difference of Time of Practice and Achievement Between Two
Primary Students
Patipada type of three level that lower which is owned
by Venerable Moggallana is the kind of Sukhapatipadàdandhàb
hinna (after easily eliminate nivarana, Vipassana
Nana develops slowly to achieve three Magga Nana
that lower). While patipada that he has to reach
Arahatta-Magga is the kind of Dukkhapatipadàkhippàbhinna (after
managed to wipe out the hard way, Vipassana Nana
grown sharply and quickly reaches Arahatta-Magga.)
Patipada owned by Venerable Sariputta, for three levels
lower is the kind of Sukhapatipadàdandhàbhinna (same
with Venerable Moggallana). While patipada to
achieve Arahatta-Magga is the kind Sukhapatipadàkhippàbhin
na (after easily and effortlessly eliminate five
nivarana, Vipassana Nana growing sharply and quickly reached
Arahatta-Magga).
Thus the difference of patipada between the two thera
(Explanation Sutta the 7th and 8th of patipada VAGGA in Comments
Anguttara).
Events of Students Conferences (Sannipàta)
After delivering a sermon entitled 'Vedanàpariggaha
Sutta 'or' Dighanakha Sutta ', the Buddha down from Mount
Gijjhakuta before dusk and go to the monastery Veluvana. There
major event occurs that is meeting the students, Sannipàta, which
has four distinguishing features:
1. Occurred on the night of full moon in the month of Magha.
2. All those present, to come uninvited, like a
natural events, one thousand two hundred and fifty monks come
simultaneously (consisting of a thousand monks, led by
Uruvela Kassapa brothers and two hundred and fifty monks
Students who become followers of the two Main).
3. The entire one thousand two hundred and fifty monks in attendance were
ehi-bhikkhu.
4. The entire one thousand two hundred and fifty monks in attendance were
chalabinna winners (six high knowledge).
At a gathering of students here, Sàvaka Sannipàta, Tathagata
confer the title of Agga Sàvaka to two Primary Students,
Venerable and Venerable Moggallana Sariputta. On the day of the
same time, the Buddha's instructions concerning the obligation of the
Monks, Ovada Pàtimokkha, which is always spoken by the
Buddha.
Three events exposition of Dhamma (Dhammàbhisamaya)
As described earlier, in chapter 24 of the Buddha, three events
where the Buddha gave sermons in the past also
occurred during the Buddha Gotama. These events are worthy
remember are:
(1) As mentioned earlier, the Tathagata, after
achieve enlightenment, first taught
Dhammacakkappavattanasutta in Deer Park when the
Thera and Venerable Kondanna eighteen crore brahma
Fruition-Phala achieve.
(This is the first event, the first Dhammàbhisamaya
Four Noble Truths which was first taught to
humans, gods, and Brahma).
(2) Then, on a big har i Supreme Mangala, Tathagata
Mangala teaches Sutta in the midst of gathering
humans and the gods of the universe ten thousand; not
Countless men and gods successfully penetrate
Four Noble Truths and attain Liberation.
(This is the second incident, in which the second Dhammàbhisamaya
Four Noble Truths taught to humans, gods, and
brahma).
(3) Furthermore, when the Tathagata teaches horn Ràhulovàda
Sutta (Majjh 3, 324 and Sam-2, 324) to the Venerable Rahula,
thousands of gods together with the Venerable Rahula,
managed to understand the Four Noble Truths and achieve
Liberation.
(This is the third incident, in which the third Dhammabhisamaya
Four Noble Truths taught to humans, gods, and
brahma).
The only event Student Meeting (Sàvaka
Sannipàta)
As previously mentioned, the Buddha, which has
achieve enlightenment only have one
events where students congregate that is characterized by
four distinguishing features.
This is when the Buddha first preached the obligation of the
Monks, Ovada Pàtimokkha.
Two Forms Pàtimokkha
Counsel and discipline rules set by
Buddha called Pàtimokkha keep those who keep
and through it, from the danger of falling into misery.
Pàtimokkha divided into two forms (a) Ovada Pàtimokkha and
(B) ANA Pàtimokkha.
Of the two forms, which contain advice Pàtimokkha, Ovada
Pàtimokkha taught by the Buddha was separated. Ovada
Pàtimokkha consists of three stanzas that begins, "Khanti
Tapo Paramam titikkhà. "All the Buddha gave advice only
with three stanzas of this: there is no difference, but with respect to
pembabarannya events and time intervals, there is a difference
as described below:
Buddha taught Ovada Pàtimokkha Vipassi once every seven
years; this advice will be adhered to for seven years.
Sikhi Buddha and the Buddha taught Vessabhu every six years
once, and Konagamana Kakusandha Buddha taught each
year and the Buddha Kassapa every six months, because his counsel
only lasted for six months.
We will discuss what is contained in the introduction
Veranja in the first book of the Vinaya comments regarding
with Ovada Pàtimokkha.
All the Buddhas of the past teaches Ovada
Pàtimokkha. (But Ovada Pàtimokkha not taught at all
every half a month). To explain further: Buddha
Vipassi Ovada Pàtimokkha teach once every six years
and he read it himself. The monks of his students
not read Pàtimokkha in each region vihàranya
respectively. All the monks assembled in the territory Jambudipa
together to hold a ceremony uposatha in just
environment in which the Buddhist Vihara located Vipassi. The monastery
Khema is located in the Park, a sanctuary for animals
near royal Bandhumati.
During the period of Buddha Vipassi, there are eighty-four
thousand temples, and in each monastery dwelt ten
thousand to twenty thousand monks who maintain the purity
those with nothing to do with ordinary people
(Visabhàga Puggala), they also undergo rigorous training. God
whose job is to announce today uposatha around
monastery where the monks dwell (once in every year)
to tell you, "Your Majesty, who underwent a full life
peace, a year has passed, two, three, four
years, five years have passed. This is the sixth year and day
next full moon is a day where you should go
Buddha to salute and held a ceremony uposatha;
now is the time for you gathered in front
Buddha. "
Monks who have supernatural powers can go alone to the monastery
Khema animal protection in the park where the Buddha Vipassi
dwells. Monks who do not have the magic power to go to
place with the help of the gods in the following way:
monks who have no supernatural powers who settled in
Monasteries were edge-shore ocean east, west, north,
and south. Before they left the meeting, they
perform their tasks such as cleaning bed
and where they live, then take the equipment
they like the robes and bowl, then they are determined,
'Let go' and soon they have arrived (with the help of
the gods) and sit in front of Buddha Vipassi in space
uposatha, and saluted him.
When all the monks had gathered, Buddha Vipassi then
Ovada Pàtimokkha read as follows:
(1) Khanti paramam Tapo titikkhà
Nibbànam paramam vadanti Buddha
Na hi pabbajito parupaghàti
Samano Na Hoti param vihethayanto
Patience (Khanti: Adhivàsana Khanti) is an exercise in moral
the best. The Buddha declared "Nibbana which is free
of attachment is the highest. "He is wounded,
killing other creatures is not an ascetic. Someone who
harm other beings is not a noble monks who
has put out all the dirt.
(2) Sabbapàpassa akaranam
kusalassa upasampadà
sacitta pariyodapanam
Etam Buddhàna Sàsanam.
Not commit a crime (to avoid evil deeds),
do good without defects associated with four
nature, purify the mind to eliminate the five hindrances
has failed, this is the instruction, advice given by
all the Buddhas. (One should abstain from acts
evil by obeying the moral rules; doing good deeds
related to the four nature through concentration exercises
Clear vision and meditation both at the temporal and
through the achievement of non-earthly-Phala Arahatta. This advice,
instructions given by all the Buddhas.)
(3) Anupavàdo anupaghàto
ca pàtimokkhe samvaro
ca mattannutà bhattasmim
pantanca sayanàsanam
ca adhicitte àyogo
Etam Buddhàna Sàsanam
Not memf itnah others or causing others
slander (that means distancing himself from speaking any); not
harm others or cause others to kill
or harm others (abstain from acts
wrong), adhere to moral rules is important and keep away from
stain (mean follow Pàtimokkhasamara Sila and Indriyasamvara
Sila).
Knowing the right portion in terms of food (in relation
with Ajivapàrisuddhi and Paccayasannissita Sila Sila), stays in
seclusion (sappàya senàsana), continuously developing
eight achievement (samàpatti) which is the basis for Nana
Clear view (Vipassana Nana), a series of six rules
(Dhamma) is a warning, instruction, and advice from
all the Buddhas.
(This verse is a summary of the Three Exercises ie, adhi precepts,
adhi citta, and adhi panna).
In this way Sikhi Buddha and all Buddhas
others teach and read Ovada Pàtimokkha; not
there are differences such as specific teachings or verses that they
read. As described earlier, the Dhammapada Comments
mention the difference is only found in the time factor alone.
Only these three verses that make up the Ovada Pàtimokkha
spoken by all Buddhists. The Buddhas who have
read it a long lifespan lifetime
them, the Buddhas of age his life is shorter
read the earlier parts of the life of They
(Patthama Bodhi), since they set the rules of practice, they
stopped teaching and reading Ovada Pàtimokkha. Only
students who read the rules of the Vinaya discipline, which
Ana Pàtimokkha called once every two weeks. (The Buddha
Ana does not read Pàtimokkha).
Thus, the Buddha, who has reached Enlightenment
Perfect, teaches Ovada Pàtimokkha in just two
The first twenty years after attaining Buddhahood, which is called
Patthama Bodhi. (The first book Comment Vinaya).
King Suddhodana Sending The minister for
Invited the Buddha to the City of Royal
It was the full moon in the month after 103 years of Supreme Phussa
Era. Buddha was dwelling at the monastery Veluvana, in Rajagaha,
provide teaching of medicine of immortality to humans, gods, and
Brahma came into his presence. It has helped a lot
beings have a strong belief in the Triple Gem.
Many of the creatures that made it to the Roads and fruit
according to their determination, while some of the keluaga
aiga and the good of the kingdom of Magadha was ordained and achieve
Roads and fruit. As the grand release party held every
day, King Suddhodana, heard the news that her son had been
Buddhahood great after undergoing a rigorous training
for six years and after preaching the first sermon
Dhammacakka, while it was dwelling in the monastery Veluvana,
Rajagaha, like the moon amid the stars in the sky.
Hearing this news, the king sent a minister and advised,
"O Minister! Go now, with a thousand servants, to the City
Rajagaha and convey to my son, who has reached
Enlightenment, my words, 'Buddha Excellency,
King Suddhodana father wanted to give tribute unto
Mu 'and invite Him to come. "
"Well, Your Honor," replied the minister and go,
without delay, bringing the message the king and accompanied by a thousand
servants towards Rajagaha a distance of sixty Yojana
from Kapilavatthu. He arrived there at the time of Buddha was
teach the Dhamma in the middle of the audience at the monastery
Veluvana.
The minister had thought, "I will listen to the sermon
before delivering the message of the king. "While standing and
listen to sermons from behind the audience, he and a thousand
servants attain Arahatta even while
they stood there. They then, approached the Blessed One
and apply, "the Great Buddha, may
we ordain a monk. "Later, the Buddha
His hand is stretched out (as before) and said, "Etha
Monk "and so on.
As soon as the Buddha says "Etha monk," the minister
servants with a thousand people turned into a full monk
such as the Thera seniors who have become monks for sixty
year, full robed and bearing the eight fixtures
created a supernatural being in place
should they pay homage to Buddha. Appearance
ministers and the royal servants mysteriously disappeared as soon as they
turned into a monk.
(Note: Since the achievement Arahatta-Phala, noble man,
naturally, no different from worldly things, the minister
not convey the message the king to the Buddha, just skip
time to enjoy the happiness Arahatta-Phala).
Knowing that he sent the minister did not come back on
time and no news story at all, the king became
restless and wondering what the reasons did not return them;
then he sent again the other ministers for the same mission
and the same way. These ministers, too, after visiting a monastery
Veluvana in Rajagaha with his servants, to achieve the holiness
Arahatta after listening to the sermon delivered by
Tathagata and become ehi-bhikkhu. They do not convey
king's message to the Tathagata or return to report
to the king. They stayed there enjoying the fruits Arahatta
they achieve.
King Suddhodana send nine ministers in a row that
each accompanied by a thousand servants to the same mission;
the whole nine ministers and their servants reach
Arahatta purity levels after listening to the sermon
delivered by the Tathagata and became ehi-bhikkhu. They do not
convey a King message to the Tathagata or returned to
reported to the king. They stay there to enjoy
Arahatta Fruit they achieve.
Maha Buddhavamsa - The arrival of two Nomad ascetic, Upatissa and Kolita
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
The arrival of two Nomad ascetic,
Upatissa and Kolita, to the Facade of Buddha
Hearing the news about the arrival of Buddha in Rajagaha,
King Suddhodana sent several ministers,
each accompanied by a thousand servants, to
invite Buddha to visit the royal city. this event
occurred in the days after the full moon in the month Phussa (Pyatho).
At that time, was the first day in the month of Magha, when the Buddha had
in Rajagaha for about a half month. At that time,
a professor of ascetic wanderers, Sanjaya, is staying in
Rajagaha along with two hundred and fifty of his followers.
At that time, ascetic wanderers Upatissa, later became the Chief Students
named Venerable Sariputta and ascetic wanderer Kolita, later
become Chief Student being named Venerable Moggallana
practicing under the guidance of professors Sanjaya.
Both recluses, Upatissa and Kolita, who had been friends since
childhood, realized, after completing training during
two or three days, that the ascetic teachings of the teacher does not contain
any doctrine of eternal Nirvana.
"My friend, this teaching of ascetic teachers is not helpful, does not have
core; let us promise, from now on, anyone who first
managed to achieve lasting Nibbana should notify
to others who are still looking. "
One day, about the first day of the month Phagguna, Venerable
Assaji, one of Pancavaggi, after straightening his robes and
taking bowl and robe over it, go to Rajagaha
to receive alms. Appearance and behavior
very authoritative and full of confidence, when walking, always
look forward with eyes in the distance limit
four arms.
When the ascetic Upatissa, later became Sariputta, see Venerable
Assaji entered Rajagaha with elegant looks and
authoritative, he thought:
"I'm sure this monk must have been one in this world that
has reached Arahatta-Magga-Phala. Should I approach him
and asked, "Friend, to whom you learned? Who
your teacher? Dhamma who you learned? But he
consider:
"This is not a good time to ask this monk, he was
collecting alms in the city. We are two best friends
really want a lasting Nibbana, has concluded that
"If there is death, there must be a state without a death." To me
who is looking for ways to achieve this nirvana,
should follow the footsteps of this monk. "Thus he
running just behind Venerable Assaji.
When Venerable Assaji has completed raising funds
food, Upatissa feel the desire to provide
seating for HRH Assaji. So he put
a short bench he always carried and gave water from
kendinya when Thera had finished eating. After doing
obligation is usually done by a student to
his teacher, he was involved in a warm and polite conversation
to thera and said:
"Friend, your face so clear and calm; your skin bright
and spotless, Friend, to whom you learned?
Who is your teacher? Dhamma who you learned? "
Assaji Venerable replied, "Friend, I studied under
guidance of the Buddha who has attained enlightenment,
descendants of the Sakya dynasty, which releases worldliness and
be a hermit. He is my teacher; I accept the teaching of-
His. "Then Upatissa asked," Friend, what is said
by your teacher, the Buddha? What does this teach him? "
Assaji Venerable thoughtfully, "it embraced the ascetic wanderer
opposing views to the gym, and I must
show Upatissa, this wandering ascetic nature
smooth and in the teaching "and gives an answer," Friend,
I was just a junior member who just joined
the Sasana. I was not able to explain the Dhamma
clear; I can only tell you the gist of it
brief. "
Upatissa wandering ascetic, later became Sariputta think
want to say to Venerable Assaji, "I Upatissa,
an ascetic wanderer and a scholar; please teach
I limited your ability, whether it's a little or a lot.
It is my responsibility to understand your teaching with
various ways, "but instead he simply said:
"Well, my friend. Please teach me a bit, (in doing
for that matter) please teach me only the most important meaning. I just
want to listen to the most important meanings that are useful to me
The same with if you teach in so many words,
poetry, and others. "
Furthermore, Venerable Assaji, teaches the Dhamma complete
the most important meaning of the Four Noble Truths:
Ye dhamma hetuppabbhavà,
Tesam hetum Tathàgato Aha;
Tesanca nirodho yo,
Vadi Evam Mahàsamano.
"Friends, the five aggregates, known as the Truth
About Dukkha (Dukkha Sacca) comes from the desire (tanha) or
the truth of the origin of Dukkha (Samudaya Sacca). Our teacher,
who have attained enlightenment, taught about
The Truth About Dukkha (Dukkha Sacca) and The Truth About
The cause of Dukkha (Samudaya Sacca). He also teaches
The Truth About the disappearance of dukkha (Nirodha Sacca) and
The Truth About the Road to disappearance of Dukkha (Magga Sacca).
Thus the sacred teachings embraced by the noble sage, our teachers
Four Noble Truths which describes this in detail. "
After listening to half of the sermon,
Upatissa wandering ascetic purity level reached Fruit
Sotapanna; he continued to listen to half the next part of the
sermon was when he had become a Sotapanna.
Upatissa then said:
Eseva Dhammo yadi tàvadeva,
paccavyyatha padamasokam;
adittham abbhatitam,
bahukehi kappanàhutehi.
"This is the Dhamma, the Truth that we are, two friends, looking for all along,
although this doctrine has been made through the Fruit of the
The first (Fruition-Phala). Thou, Lord, have reached
level where there is no longer suffering, Nibbana. Because we
have not seen this truth, Nibbana, we suffer a loss
large, wasting countless life cycles
many. "
Having said this, it occurred to ascetic wanderer
Upatissa that there must be things that are more particular about the
These non-worldly, even before he reaches a deeper level
high. He then appealed to Venerable Assaji as
follows, "Let everything stays like this for a while;
Do not teach a higher level of teaching. I beg
so you tell me where our teacher, who
have achieved enlightenment, is now. "" Friend,
Tathagata was in the monastery Veëuvana, "said Venerable
Assaji. Furthermore, the ascetic wanderer Upatissa said, "If
so, Venerable, please go first: I promised a
friend to show him the knowledge of eternity
I make that first. After fulfilling my promise
to him, I'll catch up with my friend before
Buddha. "He then saluted with a bow to
Thera, around three times as an expression of gratitude
and continue the journey to the residence of the hermit
wanderers.
Nomad hermit Kolita Purity Level Reached
Sotapanna
When the hermit saw ascetic wanderers wanderers Kolita
Upatissa come near, even from afar he thought, "Face
my best friend looks very different than the days
before, surely he has managed to penetrate the eternal Nirvana. "
Then he asked Upatissa, "Friend, your face is very
clear and calm; your skin clean, bright with no stains. How
it could beg, my friend? Do you have obtained
knowledge of eternal Nirvana? "" Yes, dear friend, I really
has penetrated Nibbana which is free from death. "When asked
by wandering ascetic Kolita how he attain Nibbana
immortal, Upatissa tells in detail what happened to
his meeting with Venerable Assaji and repeat the poem "Ye
hetuppabbhavà dhamma ", and so on. After listening
the poem to completion, Kolita achieve and Fruition-Phala
ask "My friend Upatissa, where our teachers, who have
achieve enlightenment, now? "Upatissa
replied, "our Master Tathagata Veëuvana dwelling at the monastery,
according to Venerable Assaji. "Hearing this, Kolita, (which is always
impulsive) said, "If so, friend, let us
immediately went to the residence of the Tathagata; Venerable Buddha, who achieved
Enlightenment is our teacher. "
Upatissa and Kolita Go Sanjaya and The Teacher Meeting
Pupils
Upatissa, later became iputta Sar, who in good faith
notice feelings of their followers, suggested
with great wisdom and patience, "My friends, two hundred
fifty wandering ascetic is highly dependent upon us,
always follow our example, and have dwelt in the hermitage,
always looking behavior and our character; let
we tell the two hundred and fifty ascetic wanderer
This, after we tell them, they may
act as they wish. "And also as a
that have a high respect towards his teacher, he also
suggested, "Let us also introduce what has been
we learn about Nibbana without death to our teachers,
Sanjaya. If he is wise enough, he will believe in us and
would definitely go with us to face the Tathagata. After
listen to the teachings of the Tathagata, he may be able to penetrate
Roads and fruit by direct penetration of knowledge. "
Thus these two friends first met two hundred and five
fifty followers and told them, 'We'll go
see Tathagata; Buddhist Noble, who has reached Enlightenment
Perfect is our teacher. "
The whole two hundred and fifty students answered, "We all are
settled here depends entirely upon you and watching
character and the follow-horn. If you decide to go
to the Tathagata and live holy lives together with Him, we
all will follow you. "
Then the two friends went to Professor Sanjaya and
made three attempts in vain to persuade him to want to
went to the Tathagata with them. Finally the teacher
big ask, "Young man, in this world, Which
more, wise or unwise? "When they
answered, "Teacher, in this world, many are not wise,
and few are wise, "the professor stated decision
last, "Young man, if so, the wise should
go to the ascetic Gotama, wise, and those who do not
wise may come to me, that is not wise. You
all must go; however, I can not join
you guys. "So the two friends, accompanied by two hundred and five
twenty followers traveled to the monastery Veëuvana in
where the Buddha dwells.
Once the two friends Upatissa and Kolita lead two hundred
fifty ascetic wanderer walking toward the monastery Veëuvana,
teachers throughout the hermitage of Sanjaya became silent as
there is no life. His followers had disbanded, and in
silence, the teacher Sanjaya a lonely feeling very sad
so that the sadness in her inner fire to boil the blood
overflowed from her mouth.
At that time, the Tathagata was sitting with a majestic
in the middle of the audience (which consisted of members
Samgha) and deliver the sermon. When the Tathagata see
from afar the coming of the two friends and two hundred and fifty
Veëuvana followers toward the monastery, he distracts
monks who were listening to his preaching, with
said:
"Monks, there came Kolita and Upatissa, two friends
since childhood; two people this will be a pair of Primary Students in
left and right of me. "
The two friends and two hundred and fifty of his followers closer to the
before the Buddha, saluted him with bowed head
their feet to touch the Tathagata with respect
very deep.
They All Be Ehi-monk
After prostrating to the Buddha, they appealed to the
Buddhist monks so that they become acceptable, "Buddha
Venerable! Buddha Venerable, may we be ordained
monk. "Buddha's hand stretched out his golden
and call them (same as before-before)
with, "Etha Bhikkhave" and so on, "" Come, monk!
Accept ordination you ask, My children. Dhamma
has been perfectly taught by me; try to undergo training
noble in three aspects to end the cycle of suffering. "
Soon after the Buddha's words, the two
friend and two hundred and fifty of his friends changed
become a full monk like the Thera seniors who have
a monk for six decades, complete with robes
and eight fixtures created a magical, they
pay homage to the Buddha. Lay their appearance
suddenly mysteriously disappeared when they changed to monk:
(The words spoken by the Buddha, "Come, monk"
serves as the ordination of monks. Not required
ordination procedure in ordination space).
Achievement Level Purity Arahatta By Two Hundred Five
Twenty Followers
Once they become 'Ehi-monk', the Buddha continued
give a sermon appropriate to the nature and level
Intellectual two hundred and fifty followers and the two friends
them. (With the exception of two Agga Sàvaka), two hundred and five
These twenty monks attained Arahatta on one
time sitting on the spot.
With respect to both the Main Students, they have not reached
three higher levels, because, of the three Sàvaka Nana, the condition
Agga Sàvaka to reach far beyond the two Nana parami
Another is, the Supreme Sàvaka parami Nana and Pakati Sàvaka parami
Nana and also much more difficult.
Venerable Moggallana Achieving purity level Arahatta
Since his ordination, Venerable Moggallana start practicing live
sacred in the woods in earnest with the dependent
on foods derived from a small village, named
Kalavàputta, in the kingdom of Magadha. Trying hard in training,
pacing on the trail for seven full days,
he felt tired and weak on the seventh day and sat on the edge
path, sleepiness, dominated by inertia. Tathagata
wake of inaction by providing teaching
and instruction so that eventually he was able to overcome them. After
listen to the instructions of the Buddha on meditation
elements (dhatu kammatthana) he managed to achieve three levels of
higher and reach levels of Sàvaka parami Nana.
Venerable Sariputta Achieving purity level Arahatta
Half a month (15 days) since he was ordained, (the full moon day
in the month of Magha), Venerable Sariputta while dwelling together
Buddha in Cave Såkarakhatà (dug by pigs) at Mount
Gijjhakåta, in Rajagaha, listening to the sermon of the Tathagata
Vedanàpariggaha Sutta also known as Dighanakha Sutta
(From 3-Paribbàjaka VAGGA, Majjhima Pannàsa, Majjhima)
submitted to the nephew Sariputta, ascetic wanderer
Dighanakha. Taking the discourse diligently,
Venerable Sariputta practice meditation with a sense object
(Vedana kamatthàna) and thereby develop
Clear view. Eventually he became Arahanta reaching
The highest level Sàvaka parami Nana. It is like someone who
enjoy the food prepared for others. He also
through clearly sixteen levels of knowledge.
(Here, the question will arise: Why Venerable Sariputta,
which has a high wisdom, reaching levels
Arahatta purity after Venerable Moggallana? Answers
brief are: The preparation stage undertaken by Venerable
Sariputta in terms of meditation practice, is more extensive and violent
than is done by His Royal Highness Moggallana. For example:
When an ordinary man going on a trip, they can
do it fast because they have little
equipment to carry, while a king can not be
do it fast because they have to do the preparation
in units of elephants, horsemen, driver-coachman, troops,
and so on, to accompany the king. As the saying goes, 'need
time during the time it takes to cook one ship
full of beans for a king to appear in public. "
Further explanation: Future Buddha or Samma Sambodhisatta,
Future Buddha or Pacceka Pacceka Bodhisatta, and Future Students
Buddha or Sàvaka bodhisatta all have, as
object of meditation, the group forms the conditioned
or phenomena of mind and body. This group is forming
object of meditation called Sammasanacàra which means the foundation
exercises to develop the knowledge of impermanence,
dissatisfaction, and no-self (anicca, dukkha, anatta). This is called
Vipassana also Bhåmi which means, the phenomenon of inner
and physical form the foundation for developing
Clear view, Vipassana Nana.
Types Bodhisatta this:
(1) Future Buddha reflect the characteristics of anicca, dukkha,
anatta, from an internal group of conditioned life,
the point is, the phenomenon of mind and matter arising
continuously in living beings, also object-
out of dead objects that do not have the ability to
respond to the contact, which appears within one hundred crore
universe.
(2) Pacceka-Bodhisatta reflect the characteristics of anicca, dukkha,
anatta, from mental and physical phenomena are conditioned the
appear in myself, in a group of inner-beings
living in the region also Majjhima objects outside
the dead who have no ability to respond
contact.
(3) Sàvaka Bodhisatta (going to the Main Student, the student will be used),
reflect the characteristics of anicca, dukkha, anatta of
phenomena of the conditioned mind and body without distinction
distinguish whether appearing in groups of inner self or
in other creatures, considered as one
extensive external phenomena.
Venerable Moggallana not reflect the most extensive area of
characteristics of impermanence, dissatisfaction, and non-self from
every conditioned phenomenon that appears in the inner
himself and the other inner beings, he chose only
some conditioned phenomena as objects of contemplation. Will
However, Venerable Sariputta, reflecting the three characteristics of
conditioned phenomena and develop a view Clear
more closely than is done by His Royal Highness
Moggallana, observed one by one out of every phenomenon.
Venerable Moggallana can be compared as a
touch the ground with the tip of his cane as he walked. He
touch only a very small area of land and not
touch the vast area of land. This resulted in it can
utilize the time to contemplate the object of meditation
Cloudy outlook and achieve holiness Arahatta after seven
day, he meditated only on the part of the phenomenon
conditioned. Venerable Sariputta, conversely, for fifteen
days before reaching the sanctity Arahatta-Phala, do
Sammasana exercises aimed at by the students (not
notice of exercise is intended to Sammàsambodhisatta
and Paccekabodhisatta) so nothing is left untouched
in terms of reflecting properties that stand out from the phenomenon
conditioned. After reaching Arahatta-Phala, he feels confident
so that, in addition to the Buddhas who have attained Enlightenment
Pacceka perfect and the Buddha, no one was
can compare with her in terms of intellectual he has accomplished in
systematic. He did not find an equivalent one.
Here is a parable. There are two people who
looking for bamboo poles. The first man, after finding
clump of bamboo, thinking that it will take time
long time to clear the bush in order to get
A good bamboo rod. So he cut the bamboo along
stuck out his arm to arm with a bamboo grove.
Although he managed to get the first bamboo rod, but
he did not get a good bamboo, straight, and sturdy. Person
The second, which also found a clump of bamboo, thinking that
he will not be able to get the bamboo he expect if he
do not clean the shrubs that block. He then
preparing a sharp knife to clean up bush that
tangled and chaotic and then cut a piece of bamboo
that straight and sturdy suitable to his option and go. Although
these people get the bamboo the latter, but he
obtain a good bamboo, sturdy, and straight. Venerable
Moggallana can be likened to the first
cut and get the first bamboo, but not the bamboo
that good, sturdy, and straight; Venerable Moggallana also
first attained Arahatta, but not the level of
The highest of Sàvaka parami Nana. Venerable Sariputta can
compared to a second person who patiently bear
a pain to get the bamboo stalk that straight and sturdy .
Venerable Sariputta patiently undergo the practice of meditation
for fifteen days to attain Arahatta,
which, although later but reached the highest peak of
Sàvaka parami Nana.
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
The arrival of two Nomad ascetic,
Upatissa and Kolita, to the Facade of Buddha
Hearing the news about the arrival of Buddha in Rajagaha,
King Suddhodana sent several ministers,
each accompanied by a thousand servants, to
invite Buddha to visit the royal city. this event
occurred in the days after the full moon in the month Phussa (Pyatho).
At that time, was the first day in the month of Magha, when the Buddha had
in Rajagaha for about a half month. At that time,
a professor of ascetic wanderers, Sanjaya, is staying in
Rajagaha along with two hundred and fifty of his followers.
At that time, ascetic wanderers Upatissa, later became the Chief Students
named Venerable Sariputta and ascetic wanderer Kolita, later
become Chief Student being named Venerable Moggallana
practicing under the guidance of professors Sanjaya.
Both recluses, Upatissa and Kolita, who had been friends since
childhood, realized, after completing training during
two or three days, that the ascetic teachings of the teacher does not contain
any doctrine of eternal Nirvana.
"My friend, this teaching of ascetic teachers is not helpful, does not have
core; let us promise, from now on, anyone who first
managed to achieve lasting Nibbana should notify
to others who are still looking. "
One day, about the first day of the month Phagguna, Venerable
Assaji, one of Pancavaggi, after straightening his robes and
taking bowl and robe over it, go to Rajagaha
to receive alms. Appearance and behavior
very authoritative and full of confidence, when walking, always
look forward with eyes in the distance limit
four arms.
When the ascetic Upatissa, later became Sariputta, see Venerable
Assaji entered Rajagaha with elegant looks and
authoritative, he thought:
"I'm sure this monk must have been one in this world that
has reached Arahatta-Magga-Phala. Should I approach him
and asked, "Friend, to whom you learned? Who
your teacher? Dhamma who you learned? But he
consider:
"This is not a good time to ask this monk, he was
collecting alms in the city. We are two best friends
really want a lasting Nibbana, has concluded that
"If there is death, there must be a state without a death." To me
who is looking for ways to achieve this nirvana,
should follow the footsteps of this monk. "Thus he
running just behind Venerable Assaji.
When Venerable Assaji has completed raising funds
food, Upatissa feel the desire to provide
seating for HRH Assaji. So he put
a short bench he always carried and gave water from
kendinya when Thera had finished eating. After doing
obligation is usually done by a student to
his teacher, he was involved in a warm and polite conversation
to thera and said:
"Friend, your face so clear and calm; your skin bright
and spotless, Friend, to whom you learned?
Who is your teacher? Dhamma who you learned? "
Assaji Venerable replied, "Friend, I studied under
guidance of the Buddha who has attained enlightenment,
descendants of the Sakya dynasty, which releases worldliness and
be a hermit. He is my teacher; I accept the teaching of-
His. "Then Upatissa asked," Friend, what is said
by your teacher, the Buddha? What does this teach him? "
Assaji Venerable thoughtfully, "it embraced the ascetic wanderer
opposing views to the gym, and I must
show Upatissa, this wandering ascetic nature
smooth and in the teaching "and gives an answer," Friend,
I was just a junior member who just joined
the Sasana. I was not able to explain the Dhamma
clear; I can only tell you the gist of it
brief. "
Upatissa wandering ascetic, later became Sariputta think
want to say to Venerable Assaji, "I Upatissa,
an ascetic wanderer and a scholar; please teach
I limited your ability, whether it's a little or a lot.
It is my responsibility to understand your teaching with
various ways, "but instead he simply said:
"Well, my friend. Please teach me a bit, (in doing
for that matter) please teach me only the most important meaning. I just
want to listen to the most important meanings that are useful to me
The same with if you teach in so many words,
poetry, and others. "
Furthermore, Venerable Assaji, teaches the Dhamma complete
the most important meaning of the Four Noble Truths:
Ye dhamma hetuppabbhavà,
Tesam hetum Tathàgato Aha;
Tesanca nirodho yo,
Vadi Evam Mahàsamano.
"Friends, the five aggregates, known as the Truth
About Dukkha (Dukkha Sacca) comes from the desire (tanha) or
the truth of the origin of Dukkha (Samudaya Sacca). Our teacher,
who have attained enlightenment, taught about
The Truth About Dukkha (Dukkha Sacca) and The Truth About
The cause of Dukkha (Samudaya Sacca). He also teaches
The Truth About the disappearance of dukkha (Nirodha Sacca) and
The Truth About the Road to disappearance of Dukkha (Magga Sacca).
Thus the sacred teachings embraced by the noble sage, our teachers
Four Noble Truths which describes this in detail. "
After listening to half of the sermon,
Upatissa wandering ascetic purity level reached Fruit
Sotapanna; he continued to listen to half the next part of the
sermon was when he had become a Sotapanna.
Upatissa then said:
Eseva Dhammo yadi tàvadeva,
paccavyyatha padamasokam;
adittham abbhatitam,
bahukehi kappanàhutehi.
"This is the Dhamma, the Truth that we are, two friends, looking for all along,
although this doctrine has been made through the Fruit of the
The first (Fruition-Phala). Thou, Lord, have reached
level where there is no longer suffering, Nibbana. Because we
have not seen this truth, Nibbana, we suffer a loss
large, wasting countless life cycles
many. "
Having said this, it occurred to ascetic wanderer
Upatissa that there must be things that are more particular about the
These non-worldly, even before he reaches a deeper level
high. He then appealed to Venerable Assaji as
follows, "Let everything stays like this for a while;
Do not teach a higher level of teaching. I beg
so you tell me where our teacher, who
have achieved enlightenment, is now. "" Friend,
Tathagata was in the monastery Veëuvana, "said Venerable
Assaji. Furthermore, the ascetic wanderer Upatissa said, "If
so, Venerable, please go first: I promised a
friend to show him the knowledge of eternity
I make that first. After fulfilling my promise
to him, I'll catch up with my friend before
Buddha. "He then saluted with a bow to
Thera, around three times as an expression of gratitude
and continue the journey to the residence of the hermit
wanderers.
Nomad hermit Kolita Purity Level Reached
Sotapanna
When the hermit saw ascetic wanderers wanderers Kolita
Upatissa come near, even from afar he thought, "Face
my best friend looks very different than the days
before, surely he has managed to penetrate the eternal Nirvana. "
Then he asked Upatissa, "Friend, your face is very
clear and calm; your skin clean, bright with no stains. How
it could beg, my friend? Do you have obtained
knowledge of eternal Nirvana? "" Yes, dear friend, I really
has penetrated Nibbana which is free from death. "When asked
by wandering ascetic Kolita how he attain Nibbana
immortal, Upatissa tells in detail what happened to
his meeting with Venerable Assaji and repeat the poem "Ye
hetuppabbhavà dhamma ", and so on. After listening
the poem to completion, Kolita achieve and Fruition-Phala
ask "My friend Upatissa, where our teachers, who have
achieve enlightenment, now? "Upatissa
replied, "our Master Tathagata Veëuvana dwelling at the monastery,
according to Venerable Assaji. "Hearing this, Kolita, (which is always
impulsive) said, "If so, friend, let us
immediately went to the residence of the Tathagata; Venerable Buddha, who achieved
Enlightenment is our teacher. "
Upatissa and Kolita Go Sanjaya and The Teacher Meeting
Pupils
Upatissa, later became iputta Sar, who in good faith
notice feelings of their followers, suggested
with great wisdom and patience, "My friends, two hundred
fifty wandering ascetic is highly dependent upon us,
always follow our example, and have dwelt in the hermitage,
always looking behavior and our character; let
we tell the two hundred and fifty ascetic wanderer
This, after we tell them, they may
act as they wish. "And also as a
that have a high respect towards his teacher, he also
suggested, "Let us also introduce what has been
we learn about Nibbana without death to our teachers,
Sanjaya. If he is wise enough, he will believe in us and
would definitely go with us to face the Tathagata. After
listen to the teachings of the Tathagata, he may be able to penetrate
Roads and fruit by direct penetration of knowledge. "
Thus these two friends first met two hundred and five
fifty followers and told them, 'We'll go
see Tathagata; Buddhist Noble, who has reached Enlightenment
Perfect is our teacher. "
The whole two hundred and fifty students answered, "We all are
settled here depends entirely upon you and watching
character and the follow-horn. If you decide to go
to the Tathagata and live holy lives together with Him, we
all will follow you. "
Then the two friends went to Professor Sanjaya and
made three attempts in vain to persuade him to want to
went to the Tathagata with them. Finally the teacher
big ask, "Young man, in this world, Which
more, wise or unwise? "When they
answered, "Teacher, in this world, many are not wise,
and few are wise, "the professor stated decision
last, "Young man, if so, the wise should
go to the ascetic Gotama, wise, and those who do not
wise may come to me, that is not wise. You
all must go; however, I can not join
you guys. "So the two friends, accompanied by two hundred and five
twenty followers traveled to the monastery Veëuvana in
where the Buddha dwells.
Once the two friends Upatissa and Kolita lead two hundred
fifty ascetic wanderer walking toward the monastery Veëuvana,
teachers throughout the hermitage of Sanjaya became silent as
there is no life. His followers had disbanded, and in
silence, the teacher Sanjaya a lonely feeling very sad
so that the sadness in her inner fire to boil the blood
overflowed from her mouth.
At that time, the Tathagata was sitting with a majestic
in the middle of the audience (which consisted of members
Samgha) and deliver the sermon. When the Tathagata see
from afar the coming of the two friends and two hundred and fifty
Veëuvana followers toward the monastery, he distracts
monks who were listening to his preaching, with
said:
"Monks, there came Kolita and Upatissa, two friends
since childhood; two people this will be a pair of Primary Students in
left and right of me. "
The two friends and two hundred and fifty of his followers closer to the
before the Buddha, saluted him with bowed head
their feet to touch the Tathagata with respect
very deep.
They All Be Ehi-monk
After prostrating to the Buddha, they appealed to the
Buddhist monks so that they become acceptable, "Buddha
Venerable! Buddha Venerable, may we be ordained
monk. "Buddha's hand stretched out his golden
and call them (same as before-before)
with, "Etha Bhikkhave" and so on, "" Come, monk!
Accept ordination you ask, My children. Dhamma
has been perfectly taught by me; try to undergo training
noble in three aspects to end the cycle of suffering. "
Soon after the Buddha's words, the two
friend and two hundred and fifty of his friends changed
become a full monk like the Thera seniors who have
a monk for six decades, complete with robes
and eight fixtures created a magical, they
pay homage to the Buddha. Lay their appearance
suddenly mysteriously disappeared when they changed to monk:
(The words spoken by the Buddha, "Come, monk"
serves as the ordination of monks. Not required
ordination procedure in ordination space).
Achievement Level Purity Arahatta By Two Hundred Five
Twenty Followers
Once they become 'Ehi-monk', the Buddha continued
give a sermon appropriate to the nature and level
Intellectual two hundred and fifty followers and the two friends
them. (With the exception of two Agga Sàvaka), two hundred and five
These twenty monks attained Arahatta on one
time sitting on the spot.
With respect to both the Main Students, they have not reached
three higher levels, because, of the three Sàvaka Nana, the condition
Agga Sàvaka to reach far beyond the two Nana parami
Another is, the Supreme Sàvaka parami Nana and Pakati Sàvaka parami
Nana and also much more difficult.
Venerable Moggallana Achieving purity level Arahatta
Since his ordination, Venerable Moggallana start practicing live
sacred in the woods in earnest with the dependent
on foods derived from a small village, named
Kalavàputta, in the kingdom of Magadha. Trying hard in training,
pacing on the trail for seven full days,
he felt tired and weak on the seventh day and sat on the edge
path, sleepiness, dominated by inertia. Tathagata
wake of inaction by providing teaching
and instruction so that eventually he was able to overcome them. After
listen to the instructions of the Buddha on meditation
elements (dhatu kammatthana) he managed to achieve three levels of
higher and reach levels of Sàvaka parami Nana.
Venerable Sariputta Achieving purity level Arahatta
Half a month (15 days) since he was ordained, (the full moon day
in the month of Magha), Venerable Sariputta while dwelling together
Buddha in Cave Såkarakhatà (dug by pigs) at Mount
Gijjhakåta, in Rajagaha, listening to the sermon of the Tathagata
Vedanàpariggaha Sutta also known as Dighanakha Sutta
(From 3-Paribbàjaka VAGGA, Majjhima Pannàsa, Majjhima)
submitted to the nephew Sariputta, ascetic wanderer
Dighanakha. Taking the discourse diligently,
Venerable Sariputta practice meditation with a sense object
(Vedana kamatthàna) and thereby develop
Clear view. Eventually he became Arahanta reaching
The highest level Sàvaka parami Nana. It is like someone who
enjoy the food prepared for others. He also
through clearly sixteen levels of knowledge.
(Here, the question will arise: Why Venerable Sariputta,
which has a high wisdom, reaching levels
Arahatta purity after Venerable Moggallana? Answers
brief are: The preparation stage undertaken by Venerable
Sariputta in terms of meditation practice, is more extensive and violent
than is done by His Royal Highness Moggallana. For example:
When an ordinary man going on a trip, they can
do it fast because they have little
equipment to carry, while a king can not be
do it fast because they have to do the preparation
in units of elephants, horsemen, driver-coachman, troops,
and so on, to accompany the king. As the saying goes, 'need
time during the time it takes to cook one ship
full of beans for a king to appear in public. "
Further explanation: Future Buddha or Samma Sambodhisatta,
Future Buddha or Pacceka Pacceka Bodhisatta, and Future Students
Buddha or Sàvaka bodhisatta all have, as
object of meditation, the group forms the conditioned
or phenomena of mind and body. This group is forming
object of meditation called Sammasanacàra which means the foundation
exercises to develop the knowledge of impermanence,
dissatisfaction, and no-self (anicca, dukkha, anatta). This is called
Vipassana also Bhåmi which means, the phenomenon of inner
and physical form the foundation for developing
Clear view, Vipassana Nana.
Types Bodhisatta this:
(1) Future Buddha reflect the characteristics of anicca, dukkha,
anatta, from an internal group of conditioned life,
the point is, the phenomenon of mind and matter arising
continuously in living beings, also object-
out of dead objects that do not have the ability to
respond to the contact, which appears within one hundred crore
universe.
(2) Pacceka-Bodhisatta reflect the characteristics of anicca, dukkha,
anatta, from mental and physical phenomena are conditioned the
appear in myself, in a group of inner-beings
living in the region also Majjhima objects outside
the dead who have no ability to respond
contact.
(3) Sàvaka Bodhisatta (going to the Main Student, the student will be used),
reflect the characteristics of anicca, dukkha, anatta of
phenomena of the conditioned mind and body without distinction
distinguish whether appearing in groups of inner self or
in other creatures, considered as one
extensive external phenomena.
Venerable Moggallana not reflect the most extensive area of
characteristics of impermanence, dissatisfaction, and non-self from
every conditioned phenomenon that appears in the inner
himself and the other inner beings, he chose only
some conditioned phenomena as objects of contemplation. Will
However, Venerable Sariputta, reflecting the three characteristics of
conditioned phenomena and develop a view Clear
more closely than is done by His Royal Highness
Moggallana, observed one by one out of every phenomenon.
Venerable Moggallana can be compared as a
touch the ground with the tip of his cane as he walked. He
touch only a very small area of land and not
touch the vast area of land. This resulted in it can
utilize the time to contemplate the object of meditation
Cloudy outlook and achieve holiness Arahatta after seven
day, he meditated only on the part of the phenomenon
conditioned. Venerable Sariputta, conversely, for fifteen
days before reaching the sanctity Arahatta-Phala, do
Sammasana exercises aimed at by the students (not
notice of exercise is intended to Sammàsambodhisatta
and Paccekabodhisatta) so nothing is left untouched
in terms of reflecting properties that stand out from the phenomenon
conditioned. After reaching Arahatta-Phala, he feels confident
so that, in addition to the Buddhas who have attained Enlightenment
Pacceka perfect and the Buddha, no one was
can compare with her in terms of intellectual he has accomplished in
systematic. He did not find an equivalent one.
Here is a parable. There are two people who
looking for bamboo poles. The first man, after finding
clump of bamboo, thinking that it will take time
long time to clear the bush in order to get
A good bamboo rod. So he cut the bamboo along
stuck out his arm to arm with a bamboo grove.
Although he managed to get the first bamboo rod, but
he did not get a good bamboo, straight, and sturdy. Person
The second, which also found a clump of bamboo, thinking that
he will not be able to get the bamboo he expect if he
do not clean the shrubs that block. He then
preparing a sharp knife to clean up bush that
tangled and chaotic and then cut a piece of bamboo
that straight and sturdy suitable to his option and go. Although
these people get the bamboo the latter, but he
obtain a good bamboo, sturdy, and straight. Venerable
Moggallana can be likened to the first
cut and get the first bamboo, but not the bamboo
that good, sturdy, and straight; Venerable Moggallana also
first attained Arahatta, but not the level of
The highest of Sàvaka parami Nana. Venerable Sariputta can
compared to a second person who patiently bear
a pain to get the bamboo stalk that straight and sturdy .
Venerable Sariputta patiently undergo the practice of meditation
for fifteen days to attain Arahatta,
which, although later but reached the highest peak of
Sàvaka parami Nana.
Maha Buddhavamsa - Buddha Allow Receiving of Shelter Fund
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha Allow Receiving of Shelter Fund
After giving a Dhamma discourse with respect to funds
of Veluvana Parks by King Bimbisara, Buddha said to the
bhikkhu:
"Anujànàmi Bhikkhave àràmam," I allow you, the
bhikkhus, to receive the funds of park. "
Buddha Unfold Tirokudda Sutta
A day after receiving funds of Veluvana Garden, Buddha unfold
Tirokudda Sutta sermon. Here is an explanation:
Ninety-two kappas ago, King Jayasena, leader of
Kasi kingdom (on Sariputta Vatthu, Yamaka VAGGA from Dhammapada
Comments and on the Uruvela Kassapa Vatthu, Etadagga VAGGA,
Ekakanipatta of Anguttara comments, mentioned that the name of the king
is Mahinda). consort of King Jayasena named Queen Sirima
birthing Bodhisatta named Phussa. Then Bodhisatta
Phussa achieve enlightenment and become Buddha.
King Jayasena, said: "My son has become a Buddha after
renouncing and undergoing hermitage, "he adores
(Obsessed) with the idea, 'my Buddha, my Dhamma, my Samgha',
that is so strong that he himself is serving Samgha
led by the Buddha, without giving an opportunity
to others to serve the Buddha and Samgha. He
build bamboo walls on either side of the road along the way
from the gate of the monastery until golden palace gate;
and along the road is covered with a roof on top of the
decorated with stars of gold, and garlands were hung
here and there; at the bottom, sand, silver sand and various types of
flowers scattered all over the place so that way it becomes
the only way for the Buddha if you want to come to his palace.
Buddha Phussa smoothed his robe in the monastery and is accompanied by
monks are going through a closed road is to go
palaces; after eating, they must go through the road
together to return to the monastery. No one city resident
opportunity to give alms.
Many residents expressed their dissatisfaction
by saying:
"Although the Buddha has appeared in this world, we still do not
opportunity to receive services with member fish
tribute to him. Like the moon and sun
appears to give enlightenment to all people; thus
Buddha also appears to provide kebahag iaan and
prosperity to all beings. However, this king monopolize
for themselves the proper fields for all services
makkhluk. "
Then the three princes who is a cousin of the Buddha
Phussa, also think, "Buddha appears to welfare
all beings, not for the benefit of one individual
particular. Dad we prevent other people to serve
and respect for Buddha. How can we obtain
opportunity to do that? "
The people who agree with the princes discussion
and agreed to do the trick: they decided to
pretend to lead the rebellion on the border.
Hearing the news about the uprising in a province far,
the king sends his three sons to cope with insurgency
them. When they got back after the course successfully
overcome the rebellion, King Jayasena feel very happy
and offered a reward by saying, "Son, you may
ask whatever you want. "The prince replied,
"Dad, we do not want the gift to another, we just want
permission from the father to serve and pay tribute
to the Buddha. "
"My son," the king said, "You may ask for any reward
except this one. "The prince replied," Dad, we
do not want the gift to another. "" If so, you
may do so during a certain time. "Then,
the prince asked permission during the period of seven years. King
refused, saying it was too long. Then
the princes down his request to be six years,
five, four, three, two, one year, seven months later, six,
five, four months. When the king refused all requests, the
prince finally begged for permission to serve the Buddha during
three months. Finally, the king granted by saying, "Well,
you should do it. "
When they get the approval of the king to serve
Buddha for three months, they happily approach
Buddha Phussa and after bowing to the Buddha, they
said, "The Great Buddha, we want to serve you for three
full month rains retreat. May the Buddha accepted our invitation
to settle in our place in the city limits during the
full three-month rains retreat. "With a silent Buddha accepted
their invitation.
When they learned that the Buddha accepted the petition
them, the three princes to send a message to the prime minister
and ordered, "the Prime Minister, for three whole months
the rains retreat, we will serve ninety thousand monks
Our older brothers led by Buddhist Phussa, serve them
with four needs and pay their respects. Thou
immediately set the building monasteries and others to place
living Buddha and the monks. "
The prime minister, after completing the construction of the monastery
as instructed by the three princes reported that,
"Construction of the monastery, and others have been completed as
commanded. "
Then, the three princes together a thousand soldiers
wearing colored bark accompany the monks
led by the Buddha to place them in the region
border town and put a bunch of servants numbered
two thousand five hundred people who powered to serve
Samgha with four needs (and other services) to
their convenience. Then they offered
building to the Buddhist monastery and the monks as
residence.
Treasurer and His Wife Who Have Faith
Treasurer of the prince and his wife have the confidence
very thorough examination of the Three Jewels. (Representing the princes)
he takes things to the needs of the monks who
led by the Buddha from the treasury of the prince and
confidently handed to the minister. Minister
took it and together with eleven thousand local residents
that they use to buy various kinds of food
and cook it, then mendanakan to the Buddha and
Samgha every day. (The three princes and a thousand soldiers
all dressed in skin-colored wood, remained in the monastery,
undergo Sala, listening to the Dhamma, and fulfill the tasks
major in serving Samgha led by Buddhist).
Brother of Prime Minister Evil
Among the eleven thousand people who do various tasks in
under the orders of the minister, there are some naughty brother and
evil, they perform a variety of turmoil over these funds;
depriving them of food prepared for the Buddha and
Samgha and give it to their children, their
even burn the place to prepare food hall.
Buddha Phussa Back to The Father
When the rains retreat ended and monks have held
Pavàranà ceremony, the three princes make a big ceremony for
respect the Buddha, and to fulfill the agreement with the father
them, they deliver the Buddha in a convoy
towards his father's country. Immediately upon arrival at the capital city of Kasi where
residence of King Jayasena, Buddha Phussa reach Parinibbana.
(According to Samyutta Comment, Buddha died Phussa
while still living with the princes).
The father, King Jayasena and the three princes, prime ministers
and treasurer also died one by one, they
reborn with each of his servants in nature
god. Prime minister's brother is evil reborn in
Passion (Niraya).
During the period of ninety-two kappa, where the group
first to reach the realm of the gods die and are born
back repeatedly from one nature to nature gods deity
another, the second group died and was reborn
repeatedly from one woe woe to the other.
Later in this kappa Bhadda, when the Buddha Kassapa appear
in the world, the prime minister's brother is evil reborn
natural peta. At that time people dedicate the services, after
do good charity, to relatives
who was born in the wild peta, by saying 'Idam ahmàkam
¤ atinam hotu. '' May the merit of this benefit
our relatives. "Thus the peta which is a relative
their brethren in the past to obtain happiness and
welfare.
See other petas and obtain kebahag iaan
welfare, they approached the Buddha Kassapa and ask,
"Buddha the Great, whether we can enjoy prosperity
like that? "" O peta "of the Buddha Kassapa said," Not it's time
for you to enjoy prosperity like that. After one
between kappa passed, the Buddha will appear in the world; on
that time, there was a king named Bimbisara. Ninety-two
world cycles ago, as of the beginning of this kappa Bhadda, King
Bimbisara is the prime minister, and relatives close to you. King
Bimbisara (brother), after offering funds to
Buddha, will bestow its services to you. At the time
that you will enjoy this prosperity. "
Hopeful words of the Buddha Kassapa gave
joy to the peta is like hearing the news, "You
will get happiness tomorrow. "
Then when the period between the emergence of Buddhism
Kassapa and Gotama Buddha passed, the Buddha appears to
world. These three princes together with a thousand servants
died of natural gods and reborn as a Brahmin
in the state of Magadha; at that time, they leave
family life and become a hermit three brothers in
Gayasisa with over a thousand students hermit. The prime minister of
The three princes was King Bimbisara now, leaders
Magadha. Treasurer of the three princes that now is
Visakha rich man, the wife of the treasurer is now the
Dhammadinna, daughter of a rich man. While the other is
the servants of King Bimbisara now.
As has been told before, when the Buddha Gotama
that has a grandeur that was unimaginable (acinteyya),
King of the Three Realms, arrived in Rajagaha, he helped King Bimbisara and
one hundred and ten thousand of his followers reached Fruition-brahmin
Phala, and the next day, with Sakka as a receiver
guests, he went to the golden palace of King Bimbisara to receive funds
of King Bimbisara.
All the petas are the relatives of King Bimbisara during
past came and stood around him, hoping, "Former
our brother, King Bimbisara will bestow its services to
us; he will announce the transfer of services performed
by it. "But, after doing great benevolence, King
Bimbisara just think, "Where is the Buddha will settle down?"
and did transfer services; they reveal
disappointment with the screaming and moaning in
in the royal palace in the middle of the night.
Feeling shaken, frightened, and worried, King Bimbisara go
Buddha overlooks the morning and after prostrating to
Buddha, he asked, "Buddha Eminence, I hear, the sound-
sound scary at midnight last night, what would
happen to me? "" Never fear, my king, "replied the Buddha,
"The voices are absolutely not going to be bad for you.
Actually, your relatives in the past have been born in
natural peta and wander here and there and waiting for you, Sire
King. Through cycles of the world that countless between
emergence of the next Buddha to Buddha
hope you can receive services that are devolved. Thou
not delegate services to ex-relatives
after doing good yesterday; in despair and
loss of hope can accept devolution of services from you,
they pose a frightening screams. "
Hearing the explanation of the Buddha, King Bimbisara ask again,
"Buddha the Great, if I do good money again and
dedicate the service all I got to them, whether they
will be able to accept it? "" Yes my king, they will be able to
accept it. "Then the King Bimbisara apply
to the Buddha, "May the Buddha received a major grant that will
I do today? I will notify the former
my relatives that I will bestow my services. "Buddha
accepted this invitation with silence.
The king returned to his palace and made preparations for
make big money, and when all preparations finished
done, he delivered a message to Buddha that he is ready
accept the arrival of the Buddha to receive funds. Buddha
came to the palace and sat in a place that has been prepared with-
together with the monks. All the petas are relatives
king in the past also came to the palace, and said, "Today,
we will definitely accept the devolution of services, "and stood waiting
from the outside wall.
Buddha with his inner strength to make the king see
all petas which are relatives in the past.
The king poured water into the hands of the Buddha and said, "Idam me
¤ atinam hotu. 'I do hope the fund by pouring
clean water is assigned for the welfare of my relatives. "
At that moment, (former relatives received the delegation of
the service), there suddenly appeared a swimming-pool with five
lotus type to enjoy. Semua's relatives
drinking water from the pond, bathing in the pool, free from distress,
anxiety, fatigue, and thirst, they become a
golden skin.
Then, the king mendanakan various food dishes successive
participate such as porridge, hard and soft food to the monks
led by the Buddha, and as previously delegated
services to the relatives. At that moment, various types of
heavenly meals appear to them to eat. They eat
This heavenly food with gusto (more than required
to satisfy their hunger before), they become
fresh, healthy physique complete with all the senses such as
eyes, ears, nose, tongue, and body.
Then the king went on to mendanakan robes and place
sleep and shelter to the monks, led by
Buddha and as before bestow its services to the
petas; at that time, there appeared in a variety of heavenly garments,
bed, and a variety of jewelry to be used by the peta.
Buddha with his psychic powers to make the King Bimbisara
see the happiness and well-being experienced by the former
relatives. Seeing them (via the Buddha's inner strength)
so happy, King Bimbisara feel very happy.
(According to the Dhammapada comment on the story of His Majesty
Sariputta, the peta is the king of relatives during the
past, leaving the appearance of their petas, and changed
be looking god).
When finished eating, Buddha, to give a blessing to
king by expressing gratitude for his virtue,
giving sermons Tirokudda consisting of twelve stanzas,
that starts with:
Tirokuttesu tithanti
sandhisinghatakesu ca
dvàrabahasa titthanti
àgantvànam sakam gharam
(Tirokudda Sutta contained in Khuddaka-pàtha and Petavatthu
of the Tipitaka).
At the end of this Tirokudda sermon, eighty-four thousand
beings become aware of how miserable
reborn in peta realm because explanation from the Buddha, who
raises profound religious feelings (samvega) in
themselves. Thus, they are ready to practice the Dhamma
and can understand the Four Noble Truths and achieve
Freedom.
On the second day, the Buddha repeated the same sermon to the
humans and gods; Buddha repeated the same sermon
for seven days and at any time, eighty-four thousand
beings able to understand the Four Noble Truths and achieve
Freedom.
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha Allow Receiving of Shelter Fund
After giving a Dhamma discourse with respect to funds
of Veluvana Parks by King Bimbisara, Buddha said to the
bhikkhu:
"Anujànàmi Bhikkhave àràmam," I allow you, the
bhikkhus, to receive the funds of park. "
Buddha Unfold Tirokudda Sutta
A day after receiving funds of Veluvana Garden, Buddha unfold
Tirokudda Sutta sermon. Here is an explanation:
Ninety-two kappas ago, King Jayasena, leader of
Kasi kingdom (on Sariputta Vatthu, Yamaka VAGGA from Dhammapada
Comments and on the Uruvela Kassapa Vatthu, Etadagga VAGGA,
Ekakanipatta of Anguttara comments, mentioned that the name of the king
is Mahinda). consort of King Jayasena named Queen Sirima
birthing Bodhisatta named Phussa. Then Bodhisatta
Phussa achieve enlightenment and become Buddha.
King Jayasena, said: "My son has become a Buddha after
renouncing and undergoing hermitage, "he adores
(Obsessed) with the idea, 'my Buddha, my Dhamma, my Samgha',
that is so strong that he himself is serving Samgha
led by the Buddha, without giving an opportunity
to others to serve the Buddha and Samgha. He
build bamboo walls on either side of the road along the way
from the gate of the monastery until golden palace gate;
and along the road is covered with a roof on top of the
decorated with stars of gold, and garlands were hung
here and there; at the bottom, sand, silver sand and various types of
flowers scattered all over the place so that way it becomes
the only way for the Buddha if you want to come to his palace.
Buddha Phussa smoothed his robe in the monastery and is accompanied by
monks are going through a closed road is to go
palaces; after eating, they must go through the road
together to return to the monastery. No one city resident
opportunity to give alms.
Many residents expressed their dissatisfaction
by saying:
"Although the Buddha has appeared in this world, we still do not
opportunity to receive services with member fish
tribute to him. Like the moon and sun
appears to give enlightenment to all people; thus
Buddha also appears to provide kebahag iaan and
prosperity to all beings. However, this king monopolize
for themselves the proper fields for all services
makkhluk. "
Then the three princes who is a cousin of the Buddha
Phussa, also think, "Buddha appears to welfare
all beings, not for the benefit of one individual
particular. Dad we prevent other people to serve
and respect for Buddha. How can we obtain
opportunity to do that? "
The people who agree with the princes discussion
and agreed to do the trick: they decided to
pretend to lead the rebellion on the border.
Hearing the news about the uprising in a province far,
the king sends his three sons to cope with insurgency
them. When they got back after the course successfully
overcome the rebellion, King Jayasena feel very happy
and offered a reward by saying, "Son, you may
ask whatever you want. "The prince replied,
"Dad, we do not want the gift to another, we just want
permission from the father to serve and pay tribute
to the Buddha. "
"My son," the king said, "You may ask for any reward
except this one. "The prince replied," Dad, we
do not want the gift to another. "" If so, you
may do so during a certain time. "Then,
the prince asked permission during the period of seven years. King
refused, saying it was too long. Then
the princes down his request to be six years,
five, four, three, two, one year, seven months later, six,
five, four months. When the king refused all requests, the
prince finally begged for permission to serve the Buddha during
three months. Finally, the king granted by saying, "Well,
you should do it. "
When they get the approval of the king to serve
Buddha for three months, they happily approach
Buddha Phussa and after bowing to the Buddha, they
said, "The Great Buddha, we want to serve you for three
full month rains retreat. May the Buddha accepted our invitation
to settle in our place in the city limits during the
full three-month rains retreat. "With a silent Buddha accepted
their invitation.
When they learned that the Buddha accepted the petition
them, the three princes to send a message to the prime minister
and ordered, "the Prime Minister, for three whole months
the rains retreat, we will serve ninety thousand monks
Our older brothers led by Buddhist Phussa, serve them
with four needs and pay their respects. Thou
immediately set the building monasteries and others to place
living Buddha and the monks. "
The prime minister, after completing the construction of the monastery
as instructed by the three princes reported that,
"Construction of the monastery, and others have been completed as
commanded. "
Then, the three princes together a thousand soldiers
wearing colored bark accompany the monks
led by the Buddha to place them in the region
border town and put a bunch of servants numbered
two thousand five hundred people who powered to serve
Samgha with four needs (and other services) to
their convenience. Then they offered
building to the Buddhist monastery and the monks as
residence.
Treasurer and His Wife Who Have Faith
Treasurer of the prince and his wife have the confidence
very thorough examination of the Three Jewels. (Representing the princes)
he takes things to the needs of the monks who
led by the Buddha from the treasury of the prince and
confidently handed to the minister. Minister
took it and together with eleven thousand local residents
that they use to buy various kinds of food
and cook it, then mendanakan to the Buddha and
Samgha every day. (The three princes and a thousand soldiers
all dressed in skin-colored wood, remained in the monastery,
undergo Sala, listening to the Dhamma, and fulfill the tasks
major in serving Samgha led by Buddhist).
Brother of Prime Minister Evil
Among the eleven thousand people who do various tasks in
under the orders of the minister, there are some naughty brother and
evil, they perform a variety of turmoil over these funds;
depriving them of food prepared for the Buddha and
Samgha and give it to their children, their
even burn the place to prepare food hall.
Buddha Phussa Back to The Father
When the rains retreat ended and monks have held
Pavàranà ceremony, the three princes make a big ceremony for
respect the Buddha, and to fulfill the agreement with the father
them, they deliver the Buddha in a convoy
towards his father's country. Immediately upon arrival at the capital city of Kasi where
residence of King Jayasena, Buddha Phussa reach Parinibbana.
(According to Samyutta Comment, Buddha died Phussa
while still living with the princes).
The father, King Jayasena and the three princes, prime ministers
and treasurer also died one by one, they
reborn with each of his servants in nature
god. Prime minister's brother is evil reborn in
Passion (Niraya).
During the period of ninety-two kappa, where the group
first to reach the realm of the gods die and are born
back repeatedly from one nature to nature gods deity
another, the second group died and was reborn
repeatedly from one woe woe to the other.
Later in this kappa Bhadda, when the Buddha Kassapa appear
in the world, the prime minister's brother is evil reborn
natural peta. At that time people dedicate the services, after
do good charity, to relatives
who was born in the wild peta, by saying 'Idam ahmàkam
¤ atinam hotu. '' May the merit of this benefit
our relatives. "Thus the peta which is a relative
their brethren in the past to obtain happiness and
welfare.
See other petas and obtain kebahag iaan
welfare, they approached the Buddha Kassapa and ask,
"Buddha the Great, whether we can enjoy prosperity
like that? "" O peta "of the Buddha Kassapa said," Not it's time
for you to enjoy prosperity like that. After one
between kappa passed, the Buddha will appear in the world; on
that time, there was a king named Bimbisara. Ninety-two
world cycles ago, as of the beginning of this kappa Bhadda, King
Bimbisara is the prime minister, and relatives close to you. King
Bimbisara (brother), after offering funds to
Buddha, will bestow its services to you. At the time
that you will enjoy this prosperity. "
Hopeful words of the Buddha Kassapa gave
joy to the peta is like hearing the news, "You
will get happiness tomorrow. "
Then when the period between the emergence of Buddhism
Kassapa and Gotama Buddha passed, the Buddha appears to
world. These three princes together with a thousand servants
died of natural gods and reborn as a Brahmin
in the state of Magadha; at that time, they leave
family life and become a hermit three brothers in
Gayasisa with over a thousand students hermit. The prime minister of
The three princes was King Bimbisara now, leaders
Magadha. Treasurer of the three princes that now is
Visakha rich man, the wife of the treasurer is now the
Dhammadinna, daughter of a rich man. While the other is
the servants of King Bimbisara now.
As has been told before, when the Buddha Gotama
that has a grandeur that was unimaginable (acinteyya),
King of the Three Realms, arrived in Rajagaha, he helped King Bimbisara and
one hundred and ten thousand of his followers reached Fruition-brahmin
Phala, and the next day, with Sakka as a receiver
guests, he went to the golden palace of King Bimbisara to receive funds
of King Bimbisara.
All the petas are the relatives of King Bimbisara during
past came and stood around him, hoping, "Former
our brother, King Bimbisara will bestow its services to
us; he will announce the transfer of services performed
by it. "But, after doing great benevolence, King
Bimbisara just think, "Where is the Buddha will settle down?"
and did transfer services; they reveal
disappointment with the screaming and moaning in
in the royal palace in the middle of the night.
Feeling shaken, frightened, and worried, King Bimbisara go
Buddha overlooks the morning and after prostrating to
Buddha, he asked, "Buddha Eminence, I hear, the sound-
sound scary at midnight last night, what would
happen to me? "" Never fear, my king, "replied the Buddha,
"The voices are absolutely not going to be bad for you.
Actually, your relatives in the past have been born in
natural peta and wander here and there and waiting for you, Sire
King. Through cycles of the world that countless between
emergence of the next Buddha to Buddha
hope you can receive services that are devolved. Thou
not delegate services to ex-relatives
after doing good yesterday; in despair and
loss of hope can accept devolution of services from you,
they pose a frightening screams. "
Hearing the explanation of the Buddha, King Bimbisara ask again,
"Buddha the Great, if I do good money again and
dedicate the service all I got to them, whether they
will be able to accept it? "" Yes my king, they will be able to
accept it. "Then the King Bimbisara apply
to the Buddha, "May the Buddha received a major grant that will
I do today? I will notify the former
my relatives that I will bestow my services. "Buddha
accepted this invitation with silence.
The king returned to his palace and made preparations for
make big money, and when all preparations finished
done, he delivered a message to Buddha that he is ready
accept the arrival of the Buddha to receive funds. Buddha
came to the palace and sat in a place that has been prepared with-
together with the monks. All the petas are relatives
king in the past also came to the palace, and said, "Today,
we will definitely accept the devolution of services, "and stood waiting
from the outside wall.
Buddha with his inner strength to make the king see
all petas which are relatives in the past.
The king poured water into the hands of the Buddha and said, "Idam me
¤ atinam hotu. 'I do hope the fund by pouring
clean water is assigned for the welfare of my relatives. "
At that moment, (former relatives received the delegation of
the service), there suddenly appeared a swimming-pool with five
lotus type to enjoy. Semua's relatives
drinking water from the pond, bathing in the pool, free from distress,
anxiety, fatigue, and thirst, they become a
golden skin.
Then, the king mendanakan various food dishes successive
participate such as porridge, hard and soft food to the monks
led by the Buddha, and as previously delegated
services to the relatives. At that moment, various types of
heavenly meals appear to them to eat. They eat
This heavenly food with gusto (more than required
to satisfy their hunger before), they become
fresh, healthy physique complete with all the senses such as
eyes, ears, nose, tongue, and body.
Then the king went on to mendanakan robes and place
sleep and shelter to the monks, led by
Buddha and as before bestow its services to the
petas; at that time, there appeared in a variety of heavenly garments,
bed, and a variety of jewelry to be used by the peta.
Buddha with his psychic powers to make the King Bimbisara
see the happiness and well-being experienced by the former
relatives. Seeing them (via the Buddha's inner strength)
so happy, King Bimbisara feel very happy.
(According to the Dhammapada comment on the story of His Majesty
Sariputta, the peta is the king of relatives during the
past, leaving the appearance of their petas, and changed
be looking god).
When finished eating, Buddha, to give a blessing to
king by expressing gratitude for his virtue,
giving sermons Tirokudda consisting of twelve stanzas,
that starts with:
Tirokuttesu tithanti
sandhisinghatakesu ca
dvàrabahasa titthanti
àgantvànam sakam gharam
(Tirokudda Sutta contained in Khuddaka-pàtha and Petavatthu
of the Tipitaka).
At the end of this Tirokudda sermon, eighty-four thousand
beings become aware of how miserable
reborn in peta realm because explanation from the Buddha, who
raises profound religious feelings (samvega) in
themselves. Thus, they are ready to practice the Dhamma
and can understand the Four Noble Truths and achieve
Freedom.
On the second day, the Buddha repeated the same sermon to the
humans and gods; Buddha repeated the same sermon
for seven days and at any time, eighty-four thousand
beings able to understand the Four Noble Truths and achieve
Freedom.
Tuesday, August 23, 2011
Maha Buddhavamsa - Buddha Entering Rajagaha to Eat
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha Entering Rajagaha to Eat
After the night passed, and the next morning, after all
fancy dishes, prepared hard and soft in his palace, King
Bimbisara send a courier to deliver a message to
Buddha, "Buddha Supreme, now it's time to eat; funds
of the food is ready. "
Sakka Descent to Adjust the crowd
When the time approached for the Buddha to enter
Rajagaha for alms-food, the residents of Rajagaha,
both have seen and who had never seen the Buddha,
amounted to eighteen crore, leaving the city early in the morning
hoped to see the Buddha and form groups
went to a young palm forest. Path that the length is
three gàvuta was full of people. The whole palm forest
was packed by people so that almost no empty
space between them. People do not get enough of seeing
and admire the Buddha's personality whose very beautiful decorated
by thirty-two special marks, eighty minor marks, and
six colors of light emanating from the Buddha's body.
The whole palm forest and the road was crowded with people,
making it impossible for a monk can ever get out of
The palm forest. Until finally, it was time for
Buddha to eat. And as if knowing that this
should not occur, orange-colored stones (Padnàukambala) -
Sakka's throne, became warm. Contemplating what is
occurs, Sakka know this difficult situation (in the palm forest). With
disguised herself as a young man, soon appeared in front of Sakka
Buddha and sing the praises of the Buddha, Dhamma,
and Samgha. With his power, he opens the way for the
led by Buddhist monks and act as
reception for them and announce the arrival
Buddha in the city in the following verses:
Danto dantehi Purana saha-jatilehi
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun
and the moon has entered Rajagaha City together with
Arahanta thousand former hermit, who was conquered by the Buddha
own, conquered by giving the drug of immortality; Buddha,
cow leader, after his release from the three realms and three
circle of suffering, it also frees them from the wild
circle of life and suffering by teaching the core
of the Dhamma.
Saha-jatilehi Muttomuchi Purana
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun and
the moon has entered Rajagaha City together with a thousand
Arahanta former hermit, who by the Buddha, has been released
Mara trap of a circle of one thousand five hundred and dirt,
Mara has been released from the trap by showing the way
out of the trap; Buddha, cow leader, after
free from the three realms and three circles of suffering,
also frees them from the wild life and the circle
suffering by teaching the core of the Dhamma.
Tinno tinnehi saha-jatilehi purana
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king of Magadha,
with both his feet moving as the sun and moon have been
The city entered Rajagaha together with a thousand Arahanta
former hermit, who by the Buddha, after crossing four
massive flooding and reached the far shore, have ushered
they crossed the four major floods and coastal reaches
opposite by providing eight vehicle mechanic;
Buddha, cow leader, after his release from the three realms of existence
and three circles of suffering, it also frees them from
natural circle of life and suffering by teaching
core of the Dhamma.
Saint-jatilehi Purana santchi saha
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun and
the moon has entered Rajagaha City together with a thousand
Arahanta former recluses; Buddha, quiet, and has no
heat of dirt, also has soothing and eliminate
distribute heat throughout the dirt with the fire of eternity; Buddha,
cow leader, after his release from the three realms and three
circle of suffering, it also frees them from the wild
circle of life and suffering by teaching the core
of the Dhamma.
Dasavàso dasabalo
dasadhammvidu dasabhi cupato
dasasatapa so-rivàro
Blessed pàvasi Ràjagaham
(O the population), Venerable Buddha who has ten
attitude of a Noble, ten and ten Isik strength f
intelligence, who perfectly understand the Ten Actions
Good (kamma-patha), which has ten characteristics of a
Arahanta (Asekkha), at the request of the king of Magadha, with both
His legs move like the sun and the moon has entered
Rajagaha city together with a thousand Arahanta;
Yo dhiro sabbadhi Danto
Suddho appatipuggalo
Sugato Araham loke
tassàham paricàrako
As he sang these verses, Sakka walked in front of the
led by Buddhist monks and announced the presence of
those in the crowd.
The population Rajagaha, see Sakka in the form of a
youth, whispering, "O friends, this young man is very handsome;
This is very interesting young man; is very polite young man, "and
they wonder "servant who is he?"
Hearing this, Sakka replied:
Yo dhiro sabbadhi Danto
Suddho appatipuggalo
Sugato Araham loke
tassàham paricàrako
(O the population), in the form of a young man, I just
a servant and supporter of his virtue
amazing: he is a person who has a personality
wise and omniscient, the six senses and the six sense-doors
His has been tamed so that he is free from wrongdoing;
pure and not tainted by the dust thousand five hundred and dirt;
unequaled in all three realms in the universe; the
deserving special reverence and offerings from
humans, gods, and Brahma; say only two types of words
are liked or not liked by others; words
useful that leads to the Path and Fruit and
words correctly and not likely to change.
King Bimbisara Veluvana Park Presents
Accompanied by a thousand Buddhist monks enter the city of Rajagaha
through along the way has been cleared by Sakka, the king
the gods. King Bimbisara led the monks who led
by the Buddha to his palace, and serve them with
hard and soft foods made from ingredients
good with his own hands, after which he sat
in the proper place of the six defect-free. Then
appeared in his mind, "The Place Which has
five characteristics: (i) not too far from the city, (ii) not too close
of the city, (iii) have a way to come and go from there,
(Iv) easily visited by many people at any time, and (v)
away from the noise of cities, villages and the shouts of the people will be five
objects of sense; that can be used by the Buddha as a place
live? "
Veluvana park has five complete these traits; after
considering that very well if can mendanakannya
to the monks, led by the Buddha, the king said,
"The Great Buddha, I can not be far from the Three Jewels; I
want to be able to visit the Buddha at all times, whether at the time
appropriate or not; palm forest where you live now
located too far from the city; Park Veluvana we were not too
much and not too close from the city. Also available is the way to
come and go there. A decent place to live for
Buddha. Please accept these offerings Veluvana Park. "
As he said to the Buddha, and hope to be able
mendanakan Veluvana Park, King Bimbisara poured water
a clear and fragrant flowers to the Buddha's hand from the golden urn
while saying the words of dedication:
"Bhante Etàham Veluvanam Uyyànam Buddhappmukkhassa
Bhikkhusamghassa dammi. "Venerable Buddha, I
Veluvana dedicate this park to Samgha the
led by the Buddha. "When the Buddha accepted the dedication
this, the earth shook and swayed from side to side like a
girls are happy and dancing.
(Note: In all Jambudãpa, no garden, which at the time
accepted by the Buddha causing the earth to vibrate unless the Park
Veluvana (Buddhavamsa Atthakatha)).
Ten Temple Poem for Expressing Thanks
Housing According to the above offerings Buddhavamsa
Atthakatha
After receiving the funds Veluvana, Buddha delivered a sermon
Bimbisara for King, king of Magadha, as an expression of thanks
the offerings of residence as follows:
(1) âvàsadànassa panànisamsam
name ko vattum puriso samattho
annatra Buddhàpana lokanàthà
yutto mukkhànam nahutena Capi.
(King), in addition to the all-knowing Buddha, King of the Three Realms, others
that, even if it has ten thousand mouths, can declare
with full benefits derived from mendanakan place
live? (In addition to the Buddha himself, no one in this world
who can do it).
(2) Ayuï ca ca vannan sukham balamca
varam pasattham patibhànameva
dadàti nàmàti pavuccate so
Deti yo Samghassa vihàram Naro.
(King), a person who built a monastery and mendanakan
to Samgha as a residence will be blessed and
gift of longevity, freshness, happiness, strength,
and praised by the wise.
(3) Data nivàsassa nãvaranaso
sitàdino jivitupaddavassa
Tassa pana Ayum pàleti yasmà
Hoti àyuppado tamàhu saint.
(King), a person who built and mendanakan a
monastery as a refuge from dangers such as heat, cold,
and others. Life threatening, it can be said,
provide protection to the monks who lived in
There, all good people led by Buddhist will praise
the philanthropist as someone who provided funds
life.
(4) Accunhasite vasato nivàse
Balanca vanno patibhà na Hoti
Tasma hi Deti so vihàradàtà
balan vannam patibhànam eva ca.
(King), a monk who lived in a very
hot or very cold outdoors, and others,
suffer the rigors of the weather; lack of supporting conditions
(Upanissaya paccaya), strength, freshness, wit
will be reduced. (This quality can only be had in
a safe place to live). Those buildings mendanakan
monastery is said to have mendanakan strength, freshness, and
intelligence.
(5) Dukkhassa sarisapà sit'unha-ca
vàtàtapàdippabhavassa loke
nivàranà nekavidhassa niccam
sukhappado vihàradata Hoti.
(King), a person who mendanakan residence can be said
bring happiness and prosperity, because a
residence can dispel all the suffering in the world
caused by elements such as hot weather threatens,
cold weather, reptiles, scorpions and insects, and various types of
difficulties associated with the wind and heat.
(6) Sit'unha vàtàtapadansavutthi
sarisapàva migàdidukkham
yasma nivàreti vihàradàtà
Tasma sukham vindati so parattha.
(King), a person who mendanakan residence useful
as penghalau suffering caused by hot weather,
cold weather, reptiles, scorpions, insects, wild animals, and so on
another. Therefore, those homes will mendanakan
can obtain happiness in mind and body in
next life.
(7) Pasannacitto bhavatoga hetum
manobhiràmam mudito vihàram
Deti yo silàdigunoditànam
sabbam dado name pavuccate so.
(King), a person who has the dedication because of conviction, and
with joy in his heart, build and mendanakan
happily, a good place to
provide a happy and prosperous life, for
used as a monastery by monks who have a noble
five virtues such as Sala, and others. All the Buddhas
previously praised those who commit these funds as
a mendanakan four things: strength, freshness,
happiness, and view Clear or intelligence. (Refer
to the "so ca sabbadado Hoti, yo dadàti upassayam from Samyutta
Pali Canon).
(8) Pahàya macchera-night salobham
gunalayànam Nilayam dadàti
khittova so tattha parehi sagge
yathàbhatam jàyati vitasoko.
(King), a person who has been to eliminate impurities such as the nature of the miser
and greed, which is craving and attachment,
build and mendanakan a monastery as a place
living monks who have noble virtues such as Sala,
and others, such as a courier charged with delivering
goods to its destination. Similarly courier kamma,
actions that are preceded by the will, deliver
generous toward the goal of a happy and he will be reborn
the god who is full of five objects of sense pleasure
pleasant where there is no difficulty in terms of
food and shelter.
(9) Vare càrurupe vihàre utàre
Naro kàraye vàsaye tattha monk
dadeyyannapànanca vatthanca nesam
pasannena cittena sakkacca niccam.
(King), a wise man, who watched his interests,
should strive to build a monastery and appropriate
comfortable. Then he should ask the monks
who have the knowledge and experience to stay in
the monastery. He should always be convinced of the
monks who settled there with great respect and full
joy of giving the fund a variety of foods, beverages,
and robes.
(10) Tasma Maharaja bhavesu bhoge
mnorame paccanubhuya bhiyyo
vihàradànassa phalena Santam
sukham asokam adhigacha pacchà.
(King), as the fruit of this monastery funds committed by
full of confidence, you will repeatedly get
happiness in the lives of the next
growing wealth, and then by penetrating
Four Four Magga and Phala will achieve happiness and
peace of Nibbana, the total free from suffering.
After giving blessings to the King Bimbisara with sermon
as an expression of gratitude for offering the monastery, the Buddha
rose from his seat and accompanied by one thousand monks
Veluvana moved to and settled there.
(Note: A description of the Veluvana offerings by
King Bimbisara to Samgha led by the Buddha,
mentions only the name of the most important, in this circumstance
Veluvana park. But actually, the king offering includes
residence with pagodas and other buildings as
abode of the bhikkhus). (As mentioned in the
Buddhavamsa comment explaining Veluvana is a
comfortable place adorned by pagodas (pasàda),
flat-roofed building (hammiya), palace (Vimana), building
with a roof on four sides (vihara), a building with a roof
at two sides (addhayoga), and of the same type.
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha Entering Rajagaha to Eat
After the night passed, and the next morning, after all
fancy dishes, prepared hard and soft in his palace, King
Bimbisara send a courier to deliver a message to
Buddha, "Buddha Supreme, now it's time to eat; funds
of the food is ready. "
Sakka Descent to Adjust the crowd
When the time approached for the Buddha to enter
Rajagaha for alms-food, the residents of Rajagaha,
both have seen and who had never seen the Buddha,
amounted to eighteen crore, leaving the city early in the morning
hoped to see the Buddha and form groups
went to a young palm forest. Path that the length is
three gàvuta was full of people. The whole palm forest
was packed by people so that almost no empty
space between them. People do not get enough of seeing
and admire the Buddha's personality whose very beautiful decorated
by thirty-two special marks, eighty minor marks, and
six colors of light emanating from the Buddha's body.
The whole palm forest and the road was crowded with people,
making it impossible for a monk can ever get out of
The palm forest. Until finally, it was time for
Buddha to eat. And as if knowing that this
should not occur, orange-colored stones (Padnàukambala) -
Sakka's throne, became warm. Contemplating what is
occurs, Sakka know this difficult situation (in the palm forest). With
disguised herself as a young man, soon appeared in front of Sakka
Buddha and sing the praises of the Buddha, Dhamma,
and Samgha. With his power, he opens the way for the
led by Buddhist monks and act as
reception for them and announce the arrival
Buddha in the city in the following verses:
Danto dantehi Purana saha-jatilehi
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun
and the moon has entered Rajagaha City together with
Arahanta thousand former hermit, who was conquered by the Buddha
own, conquered by giving the drug of immortality; Buddha,
cow leader, after his release from the three realms and three
circle of suffering, it also frees them from the wild
circle of life and suffering by teaching the core
of the Dhamma.
Saha-jatilehi Muttomuchi Purana
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun and
the moon has entered Rajagaha City together with a thousand
Arahanta former hermit, who by the Buddha, has been released
Mara trap of a circle of one thousand five hundred and dirt,
Mara has been released from the trap by showing the way
out of the trap; Buddha, cow leader, after
free from the three realms and three circles of suffering,
also frees them from the wild life and the circle
suffering by teaching the core of the Dhamma.
Tinno tinnehi saha-jatilehi purana
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king of Magadha,
with both his feet moving as the sun and moon have been
The city entered Rajagaha together with a thousand Arahanta
former hermit, who by the Buddha, after crossing four
massive flooding and reached the far shore, have ushered
they crossed the four major floods and coastal reaches
opposite by providing eight vehicle mechanic;
Buddha, cow leader, after his release from the three realms of existence
and three circles of suffering, it also frees them from
natural circle of life and suffering by teaching
core of the Dhamma.
Saint-jatilehi Purana santchi saha
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun and
the moon has entered Rajagaha City together with a thousand
Arahanta former recluses; Buddha, quiet, and has no
heat of dirt, also has soothing and eliminate
distribute heat throughout the dirt with the fire of eternity; Buddha,
cow leader, after his release from the three realms and three
circle of suffering, it also frees them from the wild
circle of life and suffering by teaching the core
of the Dhamma.
Dasavàso dasabalo
dasadhammvidu dasabhi cupato
dasasatapa so-rivàro
Blessed pàvasi Ràjagaham
(O the population), Venerable Buddha who has ten
attitude of a Noble, ten and ten Isik strength f
intelligence, who perfectly understand the Ten Actions
Good (kamma-patha), which has ten characteristics of a
Arahanta (Asekkha), at the request of the king of Magadha, with both
His legs move like the sun and the moon has entered
Rajagaha city together with a thousand Arahanta;
Yo dhiro sabbadhi Danto
Suddho appatipuggalo
Sugato Araham loke
tassàham paricàrako
As he sang these verses, Sakka walked in front of the
led by Buddhist monks and announced the presence of
those in the crowd.
The population Rajagaha, see Sakka in the form of a
youth, whispering, "O friends, this young man is very handsome;
This is very interesting young man; is very polite young man, "and
they wonder "servant who is he?"
Hearing this, Sakka replied:
Yo dhiro sabbadhi Danto
Suddho appatipuggalo
Sugato Araham loke
tassàham paricàrako
(O the population), in the form of a young man, I just
a servant and supporter of his virtue
amazing: he is a person who has a personality
wise and omniscient, the six senses and the six sense-doors
His has been tamed so that he is free from wrongdoing;
pure and not tainted by the dust thousand five hundred and dirt;
unequaled in all three realms in the universe; the
deserving special reverence and offerings from
humans, gods, and Brahma; say only two types of words
are liked or not liked by others; words
useful that leads to the Path and Fruit and
words correctly and not likely to change.
King Bimbisara Veluvana Park Presents
Accompanied by a thousand Buddhist monks enter the city of Rajagaha
through along the way has been cleared by Sakka, the king
the gods. King Bimbisara led the monks who led
by the Buddha to his palace, and serve them with
hard and soft foods made from ingredients
good with his own hands, after which he sat
in the proper place of the six defect-free. Then
appeared in his mind, "The Place Which has
five characteristics: (i) not too far from the city, (ii) not too close
of the city, (iii) have a way to come and go from there,
(Iv) easily visited by many people at any time, and (v)
away from the noise of cities, villages and the shouts of the people will be five
objects of sense; that can be used by the Buddha as a place
live? "
Veluvana park has five complete these traits; after
considering that very well if can mendanakannya
to the monks, led by the Buddha, the king said,
"The Great Buddha, I can not be far from the Three Jewels; I
want to be able to visit the Buddha at all times, whether at the time
appropriate or not; palm forest where you live now
located too far from the city; Park Veluvana we were not too
much and not too close from the city. Also available is the way to
come and go there. A decent place to live for
Buddha. Please accept these offerings Veluvana Park. "
As he said to the Buddha, and hope to be able
mendanakan Veluvana Park, King Bimbisara poured water
a clear and fragrant flowers to the Buddha's hand from the golden urn
while saying the words of dedication:
"Bhante Etàham Veluvanam Uyyànam Buddhappmukkhassa
Bhikkhusamghassa dammi. "Venerable Buddha, I
Veluvana dedicate this park to Samgha the
led by the Buddha. "When the Buddha accepted the dedication
this, the earth shook and swayed from side to side like a
girls are happy and dancing.
(Note: In all Jambudãpa, no garden, which at the time
accepted by the Buddha causing the earth to vibrate unless the Park
Veluvana (Buddhavamsa Atthakatha)).
Ten Temple Poem for Expressing Thanks
Housing According to the above offerings Buddhavamsa
Atthakatha
After receiving the funds Veluvana, Buddha delivered a sermon
Bimbisara for King, king of Magadha, as an expression of thanks
the offerings of residence as follows:
(1) âvàsadànassa panànisamsam
name ko vattum puriso samattho
annatra Buddhàpana lokanàthà
yutto mukkhànam nahutena Capi.
(King), in addition to the all-knowing Buddha, King of the Three Realms, others
that, even if it has ten thousand mouths, can declare
with full benefits derived from mendanakan place
live? (In addition to the Buddha himself, no one in this world
who can do it).
(2) Ayuï ca ca vannan sukham balamca
varam pasattham patibhànameva
dadàti nàmàti pavuccate so
Deti yo Samghassa vihàram Naro.
(King), a person who built a monastery and mendanakan
to Samgha as a residence will be blessed and
gift of longevity, freshness, happiness, strength,
and praised by the wise.
(3) Data nivàsassa nãvaranaso
sitàdino jivitupaddavassa
Tassa pana Ayum pàleti yasmà
Hoti àyuppado tamàhu saint.
(King), a person who built and mendanakan a
monastery as a refuge from dangers such as heat, cold,
and others. Life threatening, it can be said,
provide protection to the monks who lived in
There, all good people led by Buddhist will praise
the philanthropist as someone who provided funds
life.
(4) Accunhasite vasato nivàse
Balanca vanno patibhà na Hoti
Tasma hi Deti so vihàradàtà
balan vannam patibhànam eva ca.
(King), a monk who lived in a very
hot or very cold outdoors, and others,
suffer the rigors of the weather; lack of supporting conditions
(Upanissaya paccaya), strength, freshness, wit
will be reduced. (This quality can only be had in
a safe place to live). Those buildings mendanakan
monastery is said to have mendanakan strength, freshness, and
intelligence.
(5) Dukkhassa sarisapà sit'unha-ca
vàtàtapàdippabhavassa loke
nivàranà nekavidhassa niccam
sukhappado vihàradata Hoti.
(King), a person who mendanakan residence can be said
bring happiness and prosperity, because a
residence can dispel all the suffering in the world
caused by elements such as hot weather threatens,
cold weather, reptiles, scorpions and insects, and various types of
difficulties associated with the wind and heat.
(6) Sit'unha vàtàtapadansavutthi
sarisapàva migàdidukkham
yasma nivàreti vihàradàtà
Tasma sukham vindati so parattha.
(King), a person who mendanakan residence useful
as penghalau suffering caused by hot weather,
cold weather, reptiles, scorpions, insects, wild animals, and so on
another. Therefore, those homes will mendanakan
can obtain happiness in mind and body in
next life.
(7) Pasannacitto bhavatoga hetum
manobhiràmam mudito vihàram
Deti yo silàdigunoditànam
sabbam dado name pavuccate so.
(King), a person who has the dedication because of conviction, and
with joy in his heart, build and mendanakan
happily, a good place to
provide a happy and prosperous life, for
used as a monastery by monks who have a noble
five virtues such as Sala, and others. All the Buddhas
previously praised those who commit these funds as
a mendanakan four things: strength, freshness,
happiness, and view Clear or intelligence. (Refer
to the "so ca sabbadado Hoti, yo dadàti upassayam from Samyutta
Pali Canon).
(8) Pahàya macchera-night salobham
gunalayànam Nilayam dadàti
khittova so tattha parehi sagge
yathàbhatam jàyati vitasoko.
(King), a person who has been to eliminate impurities such as the nature of the miser
and greed, which is craving and attachment,
build and mendanakan a monastery as a place
living monks who have noble virtues such as Sala,
and others, such as a courier charged with delivering
goods to its destination. Similarly courier kamma,
actions that are preceded by the will, deliver
generous toward the goal of a happy and he will be reborn
the god who is full of five objects of sense pleasure
pleasant where there is no difficulty in terms of
food and shelter.
(9) Vare càrurupe vihàre utàre
Naro kàraye vàsaye tattha monk
dadeyyannapànanca vatthanca nesam
pasannena cittena sakkacca niccam.
(King), a wise man, who watched his interests,
should strive to build a monastery and appropriate
comfortable. Then he should ask the monks
who have the knowledge and experience to stay in
the monastery. He should always be convinced of the
monks who settled there with great respect and full
joy of giving the fund a variety of foods, beverages,
and robes.
(10) Tasma Maharaja bhavesu bhoge
mnorame paccanubhuya bhiyyo
vihàradànassa phalena Santam
sukham asokam adhigacha pacchà.
(King), as the fruit of this monastery funds committed by
full of confidence, you will repeatedly get
happiness in the lives of the next
growing wealth, and then by penetrating
Four Four Magga and Phala will achieve happiness and
peace of Nibbana, the total free from suffering.
After giving blessings to the King Bimbisara with sermon
as an expression of gratitude for offering the monastery, the Buddha
rose from his seat and accompanied by one thousand monks
Veluvana moved to and settled there.
(Note: A description of the Veluvana offerings by
King Bimbisara to Samgha led by the Buddha,
mentions only the name of the most important, in this circumstance
Veluvana park. But actually, the king offering includes
residence with pagodas and other buildings as
abode of the bhikkhus). (As mentioned in the
Buddhavamsa comment explaining Veluvana is a
comfortable place adorned by pagodas (pasàda),
flat-roofed building (hammiya), palace (Vimana), building
with a roof on four sides (vihara), a building with a roof
at two sides (addhayoga), and of the same type.
Maha Buddhavamsa - Buddha's visit to Rajagaha
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha's visit to Rajagaha
When the Buddha lived in Gayàsisa during which time he
need to free a thousand former hermit and
helping them achieve Arahatta-Phala, he did
journey to Rajagaha accompanied by those who have become
Arahanta. Buddha made this trip to meet
His promise to King Bimbisara (who met with him on
the time He has renounce), "Your Majesty, allow
me to submit request. When you have reached
Buddhahood, please that your first visit is to
my country! "After long walking at last he arrived at the forest of
young palms tree near Rajagaha, he dwelt under the banyan tree
suppatittha which provide shade and is usually used
as a place of worship for the people there.
(After attaining enlightenment, the Buddha spent
monsoon (vassa) in the Isipatana, Migadāya; at the end
rains retreat, after the ceremony Pavàranà (Ceremony at the end of the rains retreat,
where the monks received criticism from the other monks in connection
with what has been seen, heard, and all actions
suspicious), he went to Forest Uruvela. When silence
there for three whole months, he teaches the Dhamma to
hermit brothers until they reach Arahatta-Phala.
Then on the night of full moon in the month Phussa (December-
January), accompanied by a thousand Buddhas Arahanta go towards
Rajagaha where he stayed for two whole months (Comments
Jataka and Comments Buddhavamsa).
At that time, King Bimbisara, heard from the palace gardener
that the Buddha had arrived in Rajagaha:
"O friends, the Buddha, Sakya prince that releases
worldliness, have come to Rajagaha and settled under a tree
banyan suppatittha palm forest in the young.
Notoriety name of Buddha has spread to
bhavagga nature: the Buddha has started nine characteristics of
Arahatta (Araham) to have six glory (Lord).
He teaches the Dhamma he has achieved his own with
high knowledge (Abhinnà) to the creatures.
Buddha taught the Dhamma which is lovely in the beginning, lovely in
middle and lovely in the end. Complete with words
as well as the meaning and spirit. He explained the noble exercise Sila,
Samadhi, and Panna are perfect and free from dirt and
evil deeds to the gods and humans.
It is very good and useful to go and see the Buddha
that deserves respect.
Then, accompanied by one hundred and twenty thousand layperson
Brahmin household, King Bimbisara went to see the Buddha, and
after paying homage to the Buddha and sat where
defect-free from six locations, namely: not too much, not too
near, not in front, not behind, not in a more
high, and not block the wind. Of the one hundred twenty
person who accompanies the king (1) some prostrating to the Buddha
then sit in a place free from the six defects, (2) some
greet each other with a Buddhist, and engage in conversations that
friendly and polite and then sit in a place free from the six
disabilities. (These two groups are the Brahmins who have
right view).
(3) Some of the bent arm while geminate
facing towards the Buddha and then sit in a place that is not
blameless (they sit on the fence, not join them
who hold wrong views, and not joining
those who hold true. They think, (a) group
which holds one will blame them because
respect the Buddha, and they can say, "Only
raise their hands, whether called salute? "and (b)
right-minded groups will blame them
by saying, "Why do not you salute
Buddha? "And they can answer," What is saluted
should be done with prostrate with his head touching the ground?
Actually, raised his hand also is included to give
courtesy. "With these thoughts in mind they take place
sitting on the fence).
(4) Some of introducing himself to the Buddha, "O Friend
Gotama, I named Datta, the son of such and such; I named
Mittal, the son of such and such "and then sit in place without
disabilities. Some introduce his tribe to the Buddha, "O
Friend Gotama, I am the tribe Vasettha; I'm from the tribe Kaccàyana "
then sit in a place free from the six defects. (The
brahmins in this group are poor people, not
known, by introducing the name and tribe in the middle-
middle of the meeting, they hope to become famous.)
(5) Some wealthy Brahmin just sit without saying a word
what. Brahmins in this group is the Brahmin who cunning
and imbecile. Cunning mind, "a word or two with them
will lead to a relationship of friends, if you had been friends,
it is not wise to feed only once or twice. "
Worry and fear will be a friend to feed
to them, make them choose silence and sat down with
calm. Because of their ignorance, they sit there like
pile of soil.
Doubts The Brahmins
Once seated, one hundred and twenty thousand Brahmins feel unsure
and wondered, "Is it live holy monk
under the guidance of professors or Uruvela Uruvela Kassapa
Kassapa live the holy life under the guidance of Ven
this? "Knowing what comes to the minds of the Brahmins, the
Uruvela Kassapa Buddha asked in the following verses:
Ki meva disvà Urvelavàsi
pahàsi aggim kisakovadàno
pucchàmi tam Kassapa etamatham
katham pahinam tava aggihuttam
O my Son, Kassapa, Uruvela Forest residents, as professor of
who teaches the hermit (who trained hard), see
disabilities do you stop worshiping fire? I ask you
Kassapa, what makes you stop worshiping the fire?
Venerable Kassapa Uruvela answered in the following verses:
Rape sadde ca ca ca rase Atho
kàm'itthiyo càbhivadanti yannà
Etam malanti upadhisu natva
Tasma na na yitthe hute aranjim
Buddha the Great, mentioned (by teachers who do
sacrifice) that through the sacrifice of one's
can obtain the five pleasures of sense, ie, scenery,
melodious sounds, fragrances, flavors tasty, and touches
pleasant, well-women-like
tiger prey and eat through the beauty
like a tiger claw. Seeing and knowing full well that
sensual pleasure and women as dirt from five
senses, I no longer enjoy the ritual sacrifice. I
no longer rejoice in the routine practice of fire worship.
Buddha asked again in the following verses:
Na mano te Etth'eva ramittha (Kassàpàti Blessed)
råpesu saddesu Atho rasesu
atha ko carahi devamanussaloke
rato mano Kassapa bruhi metam
My son, Kassapa, if your mind does not rejoice in five
sensual pleasures, sights, melodious sounds, perfumes,
taste delicious, and touches of fun, too
women, the object indr he does in this world that can
please you? Answer Kassapa.
Venerable Kassapa Uruvela answered in the following verses:
disva outages santamanåpadhikam
akincanam kàmabhave assatam
anannathàbhàvimanannaneyyam
Tasma na na yitthe hute arinjim
The Great Buddha, because I see clearly that Nibbana
has the characteristics of peace, free from the four attachments (upadhi),
that can not be understood to be represented by someone else (who
can only be achieved through the Road, Magga, who trained himself),
unchanged (from birth, old age, and death),
and forever free from the passions of life, attachment to
birth. I no longer enjoy the ritual sacrifice,
I no longer rejoice in the routine practice of fire worship.
After giving this answer, to tell you that
he is a disciple of the Buddha, Venerable Kassapa Uruvela rose from
his seat, adjusted his robe, prostrate with his head
touching the feet of the Buddha, and said, "The Great Buddha,
Thou who art the noblest, is my teacher; I'm not the other is
Your student. "Then he drifted into the sky as high as one tree
coconut. Down from there, he bowed to the Buddha. Then he
drifted back into space for a second time to as high as two
coconut trees, the third time up as high as three palm trees,
and so on, until the height of seven palm trees on the seventh
time, down from there, he bowed to the Buddha, then
sitting in a place free from the six defects.
Witnessing this miracle, many of the wealthy Brahmin
called for praise of the quality of the Buddha, "Oh, how powerful
and the magic Buddha; even ascetic Kassapa Uruvela, very
robust and views to and considers himself
Arahanta, has been conquered by the Buddha, by destroying
nets that was followed by wrong view. "
Hearing the words of praise spoken by the Brahmins,
Buddha said, "O Brahmana, conquer Uruvela Kassapa when
I have reached Sabbannuta ¥ Ana is not a thing out
usual. In my past life as a Bodhisatta
still not free from defilements (raga), when I became
brahma named Narada, I have destroyed the nets
incorrect view held by the current King Angati
is Uruvela Kassapa. At the request of the Brahmin, Buddha
Kassapa MahàNàrada story. (Acts MahàNàrada-
Can be read in ten Kassapa Jataka tale).
Through personal recognition Uruvela Kassapa, one hundred twenty
thousand Brahmins became convinced that the "Teacher of the Uruvela Kassapa
is the pupil, who lived under the guidance of the holy
Venerable Gotama! "When the Buddha knew through cetopariya
Abhinnà that their minds are now free from doubt,
He taught one hundred twenty thousand Brahmins
led by King Bimbisara, moral teaching to the Road
and fruit (Magga-Phala): (1) Dana-Katha, (2) Sila-Katha, (3)
Sagga-Katha, and (4) Magga-Katha also kamanam àdinava-Katha,
Nekkhamme ànisamse Katha sequentially. Furthermore,
when the Buddha knew that the King Bimbisara and one hundred and two
twenty thousand brahmins have a calm mind, strong,
gentle, soft, free of obstacles, happy, clear, and easy
taught, the Buddha expounded the Dhamma he has found
(Sàmukkamsika Desanà Dhamma) which is the Four Noble Truths.
So finally, one hundred and ten thousand Brahmin-led
by King Bimbisara reach Sotapatti-Phala, the remaining ten
thousand Brahmins became laypeople who claim refuge
the Triple Protection.
Five Desire King Bimbisara
Then King Bimbisara, king of Magadha, which now has
become a Sotapanna, said to the Buddha, "Venerable,
once when I was a young prince, i
had five wishes. Now everything has been fulfilled.
"Your Honor, when I was a young prince,
I wish, 'If the people of Magadha oiling (lift)
I became a king. "Buddha the Great, this is my desire
the first and has now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'If the Buddha is worthy of respect coming into
this kingdom when I become king. "Buddha the Great, this
is my desire that the second and now have been met. "
"Your Honor, when I was a young prince,
I wish, 'If I can pay tribute
to the Buddha when the Buddha visited my kingdom. "
Buddha is great, this is my desire that the third and
now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'If the Buddha who visit my kingdom
teach the Dhamma to me that can deliver
to Nibbana. "Buddha the Great, this is my desire
The fourth and has now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'I wish I could understand the whole Dhamma
taught by the Buddha. 'This is my desire that the fifth
and which has also been met now. "
Great Buddha! Truly exquisite! Great Buddha!
Truly exquisite! With worldly parables, like
what the upside has been restored to the proper position,
like a person who holds the lamp in the darkness
so that those with eyes could see objects,
as well as His Majesty the Buddha Dhamma has been revealed
to me in many ways, the Great Buddha, I
states seek refuge in the Buddha, Dhamma, and Samgha.
The Great Buddha, please accept me as a lay student
in Three protection from now until the end of my life.
Great Buddha! To add to my virtues so good
Buddha's alms-food from me, together with
monks. "Gets the invitation so, the Buddha remained silent
to declare that he accepts the invitation of King Bimbisara
for breakfast.
Furthermore, knowing that the Buddha accepted his invitation,
Bimbisara king rose from his seat and returned to the palace
gold after bowing to the Buddha with great respect
and surround him.
(Note: King Bimbisara receive Three protection after
achieve Sotapatti-Magga-Phala. Although Three Protection
accepted after reaching Sotapatti-Magga, at that time only
with a belief in the Buddha, Dhamma, and Samgha has
serves as a protection, shelter, and supporters.
Currently, three protection received by uttering the words of
protection (appropriate) AttasanniyyàtanaSaranàgamana. Through
attainment of Sotapatti-Magga, King Bimbisara become someone who
have spiritual protection that can not be destroyed,
NiyàtaSaranàgamana. Because he wants to tell
others that he claimed refuge in
NiyàtaSaranàgamana by say it in words
and because he himself also wanted to receive Panipàtacaranagamana,
then he said to the Buddha with the protection words).
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Buddha's visit to Rajagaha
When the Buddha lived in Gayàsisa during which time he
need to free a thousand former hermit and
helping them achieve Arahatta-Phala, he did
journey to Rajagaha accompanied by those who have become
Arahanta. Buddha made this trip to meet
His promise to King Bimbisara (who met with him on
the time He has renounce), "Your Majesty, allow
me to submit request. When you have reached
Buddhahood, please that your first visit is to
my country! "After long walking at last he arrived at the forest of
young palms tree near Rajagaha, he dwelt under the banyan tree
suppatittha which provide shade and is usually used
as a place of worship for the people there.
(After attaining enlightenment, the Buddha spent
monsoon (vassa) in the Isipatana, Migadāya; at the end
rains retreat, after the ceremony Pavàranà (Ceremony at the end of the rains retreat,
where the monks received criticism from the other monks in connection
with what has been seen, heard, and all actions
suspicious), he went to Forest Uruvela. When silence
there for three whole months, he teaches the Dhamma to
hermit brothers until they reach Arahatta-Phala.
Then on the night of full moon in the month Phussa (December-
January), accompanied by a thousand Buddhas Arahanta go towards
Rajagaha where he stayed for two whole months (Comments
Jataka and Comments Buddhavamsa).
At that time, King Bimbisara, heard from the palace gardener
that the Buddha had arrived in Rajagaha:
"O friends, the Buddha, Sakya prince that releases
worldliness, have come to Rajagaha and settled under a tree
banyan suppatittha palm forest in the young.
Notoriety name of Buddha has spread to
bhavagga nature: the Buddha has started nine characteristics of
Arahatta (Araham) to have six glory (Lord).
He teaches the Dhamma he has achieved his own with
high knowledge (Abhinnà) to the creatures.
Buddha taught the Dhamma which is lovely in the beginning, lovely in
middle and lovely in the end. Complete with words
as well as the meaning and spirit. He explained the noble exercise Sila,
Samadhi, and Panna are perfect and free from dirt and
evil deeds to the gods and humans.
It is very good and useful to go and see the Buddha
that deserves respect.
Then, accompanied by one hundred and twenty thousand layperson
Brahmin household, King Bimbisara went to see the Buddha, and
after paying homage to the Buddha and sat where
defect-free from six locations, namely: not too much, not too
near, not in front, not behind, not in a more
high, and not block the wind. Of the one hundred twenty
person who accompanies the king (1) some prostrating to the Buddha
then sit in a place free from the six defects, (2) some
greet each other with a Buddhist, and engage in conversations that
friendly and polite and then sit in a place free from the six
disabilities. (These two groups are the Brahmins who have
right view).
(3) Some of the bent arm while geminate
facing towards the Buddha and then sit in a place that is not
blameless (they sit on the fence, not join them
who hold wrong views, and not joining
those who hold true. They think, (a) group
which holds one will blame them because
respect the Buddha, and they can say, "Only
raise their hands, whether called salute? "and (b)
right-minded groups will blame them
by saying, "Why do not you salute
Buddha? "And they can answer," What is saluted
should be done with prostrate with his head touching the ground?
Actually, raised his hand also is included to give
courtesy. "With these thoughts in mind they take place
sitting on the fence).
(4) Some of introducing himself to the Buddha, "O Friend
Gotama, I named Datta, the son of such and such; I named
Mittal, the son of such and such "and then sit in place without
disabilities. Some introduce his tribe to the Buddha, "O
Friend Gotama, I am the tribe Vasettha; I'm from the tribe Kaccàyana "
then sit in a place free from the six defects. (The
brahmins in this group are poor people, not
known, by introducing the name and tribe in the middle-
middle of the meeting, they hope to become famous.)
(5) Some wealthy Brahmin just sit without saying a word
what. Brahmins in this group is the Brahmin who cunning
and imbecile. Cunning mind, "a word or two with them
will lead to a relationship of friends, if you had been friends,
it is not wise to feed only once or twice. "
Worry and fear will be a friend to feed
to them, make them choose silence and sat down with
calm. Because of their ignorance, they sit there like
pile of soil.
Doubts The Brahmins
Once seated, one hundred and twenty thousand Brahmins feel unsure
and wondered, "Is it live holy monk
under the guidance of professors or Uruvela Uruvela Kassapa
Kassapa live the holy life under the guidance of Ven
this? "Knowing what comes to the minds of the Brahmins, the
Uruvela Kassapa Buddha asked in the following verses:
Ki meva disvà Urvelavàsi
pahàsi aggim kisakovadàno
pucchàmi tam Kassapa etamatham
katham pahinam tava aggihuttam
O my Son, Kassapa, Uruvela Forest residents, as professor of
who teaches the hermit (who trained hard), see
disabilities do you stop worshiping fire? I ask you
Kassapa, what makes you stop worshiping the fire?
Venerable Kassapa Uruvela answered in the following verses:
Rape sadde ca ca ca rase Atho
kàm'itthiyo càbhivadanti yannà
Etam malanti upadhisu natva
Tasma na na yitthe hute aranjim
Buddha the Great, mentioned (by teachers who do
sacrifice) that through the sacrifice of one's
can obtain the five pleasures of sense, ie, scenery,
melodious sounds, fragrances, flavors tasty, and touches
pleasant, well-women-like
tiger prey and eat through the beauty
like a tiger claw. Seeing and knowing full well that
sensual pleasure and women as dirt from five
senses, I no longer enjoy the ritual sacrifice. I
no longer rejoice in the routine practice of fire worship.
Buddha asked again in the following verses:
Na mano te Etth'eva ramittha (Kassàpàti Blessed)
råpesu saddesu Atho rasesu
atha ko carahi devamanussaloke
rato mano Kassapa bruhi metam
My son, Kassapa, if your mind does not rejoice in five
sensual pleasures, sights, melodious sounds, perfumes,
taste delicious, and touches of fun, too
women, the object indr he does in this world that can
please you? Answer Kassapa.
Venerable Kassapa Uruvela answered in the following verses:
disva outages santamanåpadhikam
akincanam kàmabhave assatam
anannathàbhàvimanannaneyyam
Tasma na na yitthe hute arinjim
The Great Buddha, because I see clearly that Nibbana
has the characteristics of peace, free from the four attachments (upadhi),
that can not be understood to be represented by someone else (who
can only be achieved through the Road, Magga, who trained himself),
unchanged (from birth, old age, and death),
and forever free from the passions of life, attachment to
birth. I no longer enjoy the ritual sacrifice,
I no longer rejoice in the routine practice of fire worship.
After giving this answer, to tell you that
he is a disciple of the Buddha, Venerable Kassapa Uruvela rose from
his seat, adjusted his robe, prostrate with his head
touching the feet of the Buddha, and said, "The Great Buddha,
Thou who art the noblest, is my teacher; I'm not the other is
Your student. "Then he drifted into the sky as high as one tree
coconut. Down from there, he bowed to the Buddha. Then he
drifted back into space for a second time to as high as two
coconut trees, the third time up as high as three palm trees,
and so on, until the height of seven palm trees on the seventh
time, down from there, he bowed to the Buddha, then
sitting in a place free from the six defects.
Witnessing this miracle, many of the wealthy Brahmin
called for praise of the quality of the Buddha, "Oh, how powerful
and the magic Buddha; even ascetic Kassapa Uruvela, very
robust and views to and considers himself
Arahanta, has been conquered by the Buddha, by destroying
nets that was followed by wrong view. "
Hearing the words of praise spoken by the Brahmins,
Buddha said, "O Brahmana, conquer Uruvela Kassapa when
I have reached Sabbannuta ¥ Ana is not a thing out
usual. In my past life as a Bodhisatta
still not free from defilements (raga), when I became
brahma named Narada, I have destroyed the nets
incorrect view held by the current King Angati
is Uruvela Kassapa. At the request of the Brahmin, Buddha
Kassapa MahàNàrada story. (Acts MahàNàrada-
Can be read in ten Kassapa Jataka tale).
Through personal recognition Uruvela Kassapa, one hundred twenty
thousand Brahmins became convinced that the "Teacher of the Uruvela Kassapa
is the pupil, who lived under the guidance of the holy
Venerable Gotama! "When the Buddha knew through cetopariya
Abhinnà that their minds are now free from doubt,
He taught one hundred twenty thousand Brahmins
led by King Bimbisara, moral teaching to the Road
and fruit (Magga-Phala): (1) Dana-Katha, (2) Sila-Katha, (3)
Sagga-Katha, and (4) Magga-Katha also kamanam àdinava-Katha,
Nekkhamme ànisamse Katha sequentially. Furthermore,
when the Buddha knew that the King Bimbisara and one hundred and two
twenty thousand brahmins have a calm mind, strong,
gentle, soft, free of obstacles, happy, clear, and easy
taught, the Buddha expounded the Dhamma he has found
(Sàmukkamsika Desanà Dhamma) which is the Four Noble Truths.
So finally, one hundred and ten thousand Brahmin-led
by King Bimbisara reach Sotapatti-Phala, the remaining ten
thousand Brahmins became laypeople who claim refuge
the Triple Protection.
Five Desire King Bimbisara
Then King Bimbisara, king of Magadha, which now has
become a Sotapanna, said to the Buddha, "Venerable,
once when I was a young prince, i
had five wishes. Now everything has been fulfilled.
"Your Honor, when I was a young prince,
I wish, 'If the people of Magadha oiling (lift)
I became a king. "Buddha the Great, this is my desire
the first and has now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'If the Buddha is worthy of respect coming into
this kingdom when I become king. "Buddha the Great, this
is my desire that the second and now have been met. "
"Your Honor, when I was a young prince,
I wish, 'If I can pay tribute
to the Buddha when the Buddha visited my kingdom. "
Buddha is great, this is my desire that the third and
now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'If the Buddha who visit my kingdom
teach the Dhamma to me that can deliver
to Nibbana. "Buddha the Great, this is my desire
The fourth and has now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'I wish I could understand the whole Dhamma
taught by the Buddha. 'This is my desire that the fifth
and which has also been met now. "
Great Buddha! Truly exquisite! Great Buddha!
Truly exquisite! With worldly parables, like
what the upside has been restored to the proper position,
like a person who holds the lamp in the darkness
so that those with eyes could see objects,
as well as His Majesty the Buddha Dhamma has been revealed
to me in many ways, the Great Buddha, I
states seek refuge in the Buddha, Dhamma, and Samgha.
The Great Buddha, please accept me as a lay student
in Three protection from now until the end of my life.
Great Buddha! To add to my virtues so good
Buddha's alms-food from me, together with
monks. "Gets the invitation so, the Buddha remained silent
to declare that he accepts the invitation of King Bimbisara
for breakfast.
Furthermore, knowing that the Buddha accepted his invitation,
Bimbisara king rose from his seat and returned to the palace
gold after bowing to the Buddha with great respect
and surround him.
(Note: King Bimbisara receive Three protection after
achieve Sotapatti-Magga-Phala. Although Three Protection
accepted after reaching Sotapatti-Magga, at that time only
with a belief in the Buddha, Dhamma, and Samgha has
serves as a protection, shelter, and supporters.
Currently, three protection received by uttering the words of
protection (appropriate) AttasanniyyàtanaSaranàgamana. Through
attainment of Sotapatti-Magga, King Bimbisara become someone who
have spiritual protection that can not be destroyed,
NiyàtaSaranàgamana. Because he wants to tell
others that he claimed refuge in
NiyàtaSaranàgamana by say it in words
and because he himself also wanted to receive Panipàtacaranagamana,
then he said to the Buddha with the protection words).
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