Showing posts with label Maha Buddhavamsa. Show all posts
Showing posts with label Maha Buddhavamsa. Show all posts

Monday, September 5, 2011

Maha Buddhavamsa - Helping Tathagata's younger brother, bhikkhu Nanda, Achieve Arahatta Sanctity

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Helping Tathagata's younger brother, bhikkhu Nanda, Achieve
Arahatta Sanctity
When the Tathagata is settled in vihara Jetavana, after
accept him, (his brother) Bhikkhu Nanda feel unhappy 
become Samgha member, told to his colleagues, "Friend,
I do not feel happy living the life as a
bhikkhu in this Sasana, practice three exercises rules
reluctantly; I could not undergo the this noble regulations
regulations. I intend to stop the exercise and back
 to go through lay people life. "
When the Tathagata heard this, Bhikkhu Nanda called and
asked, "Did you say to your colleagues fellow
bhikkhu, 'Friends, I do not feel happy living the life
as a monk in this sasana, practicing the three
regulatory practice reluctantly; I could not undergo
this noble regulations. I intend to quit
training and re-live the life of a layman? "Bhikkhu
Nanda confirmed, "Yes, Your Honor."

Tathagata asked again, "My brother Nanda, why do you live
perturan noble-regulation by opposing desires?
Why you can not continue to undergo training regulations
this? Why do you want to stop being a monk and re-
a layman? "
"My brother's honor, when I left the palace carrying
Thy bowl on my shoulder, my fiancee, Princess Sakya Janapada Kalyani
sprinted to the window with her hair half combed, and
said to me, "Your Majesty, you go back." I always
think of words that my fiance since I left
palace, and that's the reason why I had three rules
practice contrary to the wishes and happiness,
and I'm no longer able to undergo regulation. I'll stop
be a monk now and again become a layman. "
Nanda gave a short and honest answer.
Tathagata then go to the Nature Gods Tàvatimsa with
His supernatural power brings with Venerable Nanda, with
hold him. On the way, the Tathagata show
Nanda Bhikkhu a monkey to an old female who was
sitting on a tree stump on fire, with the ear,
nose, tail, and other parts of his body, large and small, burning
and blister. Arriving in Tàvatimsa, Tathagata attention
Nanda Bhikkhu towards five hundred angels, with legs
smooth reddish legs like a dove, which came
to serve Sakka and a standing salute
"My brother Nanda. What is your answer to the question that will
I ask? Who is more beautiful, your betrothed, Princess
Sakya Janapada Kalyani, compared with five hundred angels
with smooth reddish feet like the feet of pigeons? "asked
(Legs are smooth, the color red as the feet of pigeons,
belongs to the fairies is the result of smoothing the oil fund

legs to the feet of the monk who is a disciple of the Buddha
(Will the question arises, why the Tathagata raised
Nanda Bhikkhu sensual lust by showing him
the fairies when his mind is being controlled by lust.
The answer is "Tathagata do so with a purpose
to be more easily remove dirt from the inner bhikkhu
Nanda. "Explanation: A doctor who is experienced and
wise in attempting to cure a patient who
suffering from colds and excessive phlegm will usually
deliver doses of drugs that can improve existing symptoms;
then followed by vomiting to get rid of drugs
sputum easily through the mouth or with laxatives,
to be expelled through the anus. Similarly, the greatest
Among all physicians, unparalleled in expertise
advise the creatures, has shown the fairies
the Venerable Nanda is being overrun by kilesa order
(Inner dirt to grow and reach its peak) and then
eliminate the Ariya Magga that serves as a drug
vomiting that can spew kilesa, or as a laxative
to discard kilesa.)
Furthermore, the Venerable Nanda replied:
"My brother's honor, that thou old female monkeys show
the journey with me in the ear, nose, tail
burning, can not be said to be beautiful. And likewise,
fiancee, Princess Sakya Janapada Kalyani, when compared
with five hundred of this angel, can not be said to be beautiful;
in fact five hundred angels is much more beautiful than
the princess. "
Then the Tathagata guarantees:
"My brother Nanda, blessed are the three rules in training
exercise; blessed are the noble exercise that has been taught.

(If you are truly happy in a noble exercise),
I guarantee you'll get five hundred angels with
shapely legs, smooth legs reddish like a dove. "
When the Tathagata provide such guarantees, Nanda Bhikkhu
"My brother's Majesty, if you guarantee I'll be
get a five hundred foot angel with a subtle reddish
legs like a dove, I will undergo a three-regulation
noble of the Sasana happily at Thy feet. "
(Will appear more question, why the Tathagata promising
Nanda to five hundred angels to satisfy sensual desires,
which is a way of life that is not holy (abrahmacariyavàsa) whereas
he wanted to undergo training Nanda noble.)
The answer is: Nanda Bhikkhu attachment to the Princess
Janapada Kalyani is physically very strong, and Tathagata
directs its attention to the bidadar i as
Liberation while before he can free themselves
total of the main problems was through the Ariya Magga; because that's
used abrahmacariyavàsa way.
Then the Tathagata vanished along with the bhikkhu of Nanda
Tàvatimsa and soon appeared in Jetavana vihara. When the monk
Nanda leave the Tathagata and went into his room to
He spent his time, the Tathagata explain the whole incident
to the bhikkhu who gathered to hear
His sermon.
Having told the bhikkhu about what
occurs, Tathagata gave the following instructions to them,
"Go now, bhikkhu, Venerable Nanda cemoohlah
with him, "O servant of (a
ing plays to pay for his services); "" O monk
pay (a monk who train themselves to acquire
reward). "

By giving this instruction Tathagata method
frequently used in practical worldliness. A person who
expert, revoke an old nail embedded in a robust pole
board with a nail or tack to a new smaller
old spikes vibrate and become loose as to be revoked
by hand. Similarly, a strong attachment Bhikkhu
Nanda is rooted in self Princess Janapada Kalyani, first
given a jolt, then removed with the transfer
while the angels are more beautiful. Then for
get rid of the new object and returns the Bhikkhu
Nanda to the noble exercise, Tathagata gave earlier instuksi
to the bhikkhu.
Comply with instructions Tathagata, bhikkhu traveled to spread
news that the son's stepmother and sister Maha Pajapati Gotami of
Tathagata, Nanda Bhikkhu noble undergo regulation because
wanted five hundred angels, and that the Tathagata is also
guarantee that he will get a five hundred-footed nymphs
smooth reddish legs like a dove. Hearing the news
This, Venerable Nanda friend came and denounced him.
"It is said by the people" is a servant Nanda Bhikkhu
large, Nanda Bhikkhu is a 'monk paid.' "He underwent
regulations for the want of five hundred noble angels, and
that the Tathagata also guarantees that he will get five
smooth red-legged nymph hundred feet like a bird
pigeon. "
Called as the 'great servant', buyers 'expert', by
monk who became his friend, Venerable Nanda felt very
shame and disgust. He went to a deserted place and trying to
attentive and earnest in carrying out regulatory
exercises for the bhikkhu with the mind centered on Nibbana
and promptly, drain all àsava, reaching full Arahatta. He
known as one of eighty Asiti Supreme Sàvaka.
Next Brahma approached Arahanta Tathagata in the middle

night and stood in the proper place and happily
Tathagata tells about the achievement of Nanda Bhikkhu.
Immediately after hearing this, the Tathagata, by contemplating,
"How did it happen?" Knowing achievement Nanda Bhikkhu
become Arahanta through His Omniscience.
Petition To the Tathagata Nanda Bhikkhu
As mentioned earlier, because heckled and mocked by
his fellow bhikkhu, Venerable Nanda develop
deep religious feeling through shame and regret,
"After becoming a monk with a doctrine that has been described
well and the rules of discipline, the Dhamma-Vinaya, I have
let Tathagata gives assurance to bag iku
getting five hundred angels; I really did
bad behavior. "Then he tried hard and
hurry until he reached the sanctity Arahatta. Then he
considering, would be best if he went to the Tathagata
and frees him from responsibility, and promise it. By
So he approached the Tathagata the next morning and said:
"My brother's honor, Thou hast promised five hundred angels
with smooth reddish legs like legs of pigeons.
My brother His Majesty, I now release you from
that responsibility. "
Tathagata replied:
"My brother Nanda, I have learned to assess the condition
psychic analytically that you have reached the sanctity
Arahatta. Arahanta Brahma also had told me
pencapaianmu at the highest level of a Arahanta.
I have been absolved of responsibility since the inner man freed
of àsava. "
Tathagata feel happy and say the following poem in
joy overflowed:

Yassa nittiõõo païko
maddito kàmakaõóako
mohakkhayam anuppatto
sukhadukkhesu vedhati na sa bhikkhu
A Noble who had crossed the field woes
because of wrong views, in other words, the fields of samsara, with
through the bridge Noble shoreward Nibbana. Duri lust
senses a puncture (liver) all creatures have been destroyed
into dust by using the hammer of wisdom. Ariya
Such has crossed the four paths of Magga and achieve
Nibbana, holiness Arahatta, the end point of stupidity,
moha. Arahanta bhikkhu, which has destroyed
darkness of the defilements, is no longer affected by the excitement
or suffering, he was not deterred and no interest will
temporal changes.
Soon afterwards, a number of bhikkhu asked the monk
Nanda, "Friend! Nanda, first you say that you
unhappy at the sasana and become a monk; how
doin now? "Venerable Nanda replied," My friends,
now, I do not think to return to life
as a layman. "
Hearing the words of Nanda, the bhikkhu denounce, with
"Venerable Nanda lied, he was told that he had
achieve Arahatta-Phala. Recently he said that he did not
happy in the sasana, and now he says that he
do not want to live the life as a layman. "
Then they report this to the Tathagata. Tathagata
"Bhikkhus, some time ago, Nanda was like a
roofed houses were damaged; now he is like a well-roofed house.
True, Venerable Nanda trying to reach the highest level for

a monk after he saw the fairies beautiful in nature
gods, and consequently he now reached the highest level
(Arahanta). "
Tathagata then preaches a sermon by saying
two stanza poem follows:
(1) Yathà agàram ducchannam
  vutthi samativijjhati
  evam abhàvitam cittam
  ràgo samativijjhati
bhikkhu, like rain water that penetrates the house
damaged roofs, as well as the mind that is not trained through
Clear view of tranquility and meditation will be easily overwhelmed
by impurities, ie, flooded by rainwater lust, hatred,
ignorance, and arrogance, and others.
(2) Yathà agàram succhannam
  vutthi samativijjhati
  evam subhàvitam cittam
  na ràgo samativijjhati
bhikkhu, like rain water can not penetrate
well-roofed house, so the inner trained through
Clear view of tranquility and meditation, can not be flooded
by impurities, ie, can not be flooded by rain water lust,
hatred, ignorance, and arrogance, and others.
At the end of the sermon, a large number of bhikkhu reached
Fruition Fruits-Magga; so this sermon is very useful
for many people.

Maha Buddhavamsa - Other Regulations Relating to the Placement of Pavilion For Senior bhikkhus

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Other Regulations Relating to the Placement of Pavilion
For Senior bhikkhus, Temporary Shelter That Will
Submitted To Samgha But Not Yet Submitted
Along the way, Tathagata go to Savatthi accompanied by the
Samgha, locals built the pavilions,
temporary shelter is equipped with a mattress and a hall for
anticipation of their visit. Here too, students from
Chabaggi group went first, and occupy the place-
residence as the previous scene and consequently the
Venerable Sariputta must spend the night under a tree when he

arrived with his group at the end of the line. Tathagata investigate
the case then punish the bhikkhus Chabaggi
and establish additional rules to be implemented by
"Na bhikkhave udissakatampi yathàvuddam patibàhitabbam, yo
patibàheyya àpatti dukkatassa ... bhikkhus, (though not yet
officially handed over), pavilions and temporary shelter,
etc., intended for submission to the
Samgha be used, not hindered, by Samgha
in order of seniority; anyone who obstructs
such placement is based on the order of seniority, are
offense (dukkata àpatti) "
(Note: In connection with the bhikkhus Chabaggi, Vajirabuddhi
Tika said that Ven Chabaggi only appears after
Tathagata passed the first twenty years of Buddhahood. As well as
statements contained in Majjhima, 1, 175, "âràdhayimsu
bhikkhu cittam me ... and so on, "which means," During the period
First Bodhi twenty years, the bhikkhus behave very
Tathagata both so happy. "Therefore, as
consideration, that the story of bhikkhus can Chabaggi
tailored to the stories contained in Vajirabuddhi Tika
and Majjhima only by assuming that the story
this tell you about the behavior of bhikkhus Chabaggi,
taken from the story of the journey to Savatthi on the occasion
next. To emphasize to the regulations
determined by the Tathagata to several offenses.)
Regulations Relating to Ornament In the Hall Place
Alms-food in the Village
At that time, the villagers provide a 'seat
high ', ucàssayana, and' seat luxury ', Mahàsayana in
in the village dining hall, decorated with a carpet of fur material
animals, cover the bed of colorful wool, blankets
wool with floral, cotton blanket,
carpet wool decorated with pictures of animals, carpet

with fur on both sides, with a fur rug in
the one hand, gold-embroidered bedspread, bedspread
silk, wool rugs are large, tapestry
patterned elephant, horse-patterned rugs, patterned carpet
train, rugs made from deerskin, rugs in leather
bears, red-colored ceiling is beautiful, with a divan
red pillow in the two corners. bhikkhus, hesitating
whether they are allowed to sit there. When this problem
submitted to the Tathagata, he set the following rules:
"Anujànàmi, bhikkhave, thapetvà tini àsandim pallankam tulikam ...
and so on, the bhikkhus, with the exception, a divan
the legs very high, an altar, a blanket of cotton, I
allow you to sit on top of what is provided
by the population, even though it is high or luxurious, but not sleep
on it. "
In the village hall fund it in the food, the population
providing a low bed with a blanket of material
silk and cotton on both sides; bhikkhus, carefully, not
use it. Tathagata establish rules regarding
with this:
"Anujànàmi, bhikkhave, gihivikatam abhinisiditum, na tveva abhini
pajjitum. ".. I allow the bhikkhus to sit in place
sleep is paved with a blanket on both sides, provided
by residents, but do not sleep on it. "
Tathagata Picked By Anathapindika Towards Vihara
Jetavana Glorious With Welcoming Ceremony
As described earlier, the Tathagata is accompanied by many
bhikkhus traveled from Rajagaha to Savatthi
and finally arrived in the border region Savatthi. The rich
Anathapindika after making preparations for the ceremony
magnificent reception to officially mendanakan Vihara
Jetavana to the Tathagata with a symbolic pouring of water,
then made arrangements to pick up the Tathagata to

Vihara with splendor as described as follows:
Princess Sumana
Pasenadi Kosala king had a daughter named Sumana;
during Vipassi Buddha, she was the daughter of a wealthy, he is known
with the name Saddha Sumana. As an intelligent, he
take the time to give rice milk funds from Ghana
Cooked with whole milk to the Buddha Vipassi before people
others do it. After conducting a fund to Samgha
led by the Tathagata, he made the request, "Buddha
Great, no matter where I was later born in a long journey
samsara, may I never live hard, and hopefully I
reborn as a beautiful woman and have a love
love offerings of jasmine flowers and is known by the name
Sumana. "Wish has come true: he was never born in the wild
miserable; he be reborn as humans and gods alternate for
ninety-one world cycle. In all of his birth, because
jasmine rain down to the knee on the day of his birth, he
always given the name "Sumana" (a fuller explanation can be read
Commentary on Anguttara Vol. 3).
At the time of the Buddha, he became the daughter of King Pasenadi Kosala,
born by the empress.
At birth, there was a rain of jasmine flowers, up to as high as
knee throughout the palace. Therefore, he was named Sumana
by his father, the king. Also there are five hundred girls who were born
along with Princess Sumana. Daughter and five hundred companion
birth brought up in luxury. Wherever he went
out of the palace, he was always accompanied by five hundred co
birth of each in their own carriage.
Across Jambudipa, one of the four major continents, only
there are three women who are symbols of office
her father with five hundred servants, each of which has
train its own. They are (1) Princess Cundi, daughter of the King
Bimbisara, (2) Visakha, who later mendanakan Pubbàyum Vihara,

daughter of a wealthy Dhananya, and (3) Sumana, daughter of King Pasenadi
Sumana's daughter was seven years old when the Tathagata visit
Savatthi to ima fly Jetavana vihara. Anathapindika
King Pasenadi Kosala came and pleaded, "Your Honor,
Tathagata's visit to our city is a blessing for us Savatthi
and also a blessing to His Majesty, too; I want to beg
you send your daughter, Princess Sumana together five
hundred waiters each carrying a pitcher of water, incense
and flowers, to welcome the Tathagata. King agreed with
said, "Well, the rich" and immediately made preparations
required to meet the request Anathapindika.
As per orders of his father, Princess Sumana immediately set off, accompanied by
by the waiter with a full uniform for a princess
to take part in welcoming the Tathagata. He
and his servants make offerings of incense and
interest to the Tathagata and then sit in place
properly. Tathagata teaches the Dhamma to Sumana
resulting Sumana and five hundred servants reach
Fruition-Phala; at the same time, five hundred women
Young, five hundred old women, and five hundred students also lay
Fruition-Phala achieve.
Thus a total of two thousand people
Venerable Fruition achieved while still in the Tathagata
journey to the vihara Jetavana day. (Quoted from
Comments Anguttara Vol. 3)
Reception by the grandeur and greatness of Anathapindika
Anathapindika not only helped arrange for Princess Sumana
participate in the Tathagata to accompany the vihara, but
also arranged for his son accompanied by five hundred servants.
In accordance with the orders of his father, son and five Anathapindika
hundred servants with ceremonial uniforms of five colors, each with

each holding a brightly colored ribbon, took position in front
Tathagata and lead the line towards the vihara.
Two daughters Anathapindika, horn Subhadda and Maha
Subhadda come accompany their brother who was also accompanied
by five hundred of their servants, the rich man's daughter from Savatthi,
each carrying a pitcher of water.
Then comes the wife Anathapindika, Punna Lakkhana Devi,
in full ceremonial dress jeweled accompanied by
the wives of five hundred rich men, each carrying
gold or silver cup containing incense and offerings
At the end of the procession welcoming the Tathagata, is Anathapindika
own a new dress should a rich man, accompanied by
his friends five hundred wealthy people, all dressed
like the rich.
Led by a long procession, walking accompanied Tathagata
by many bhikkhus, resulting in the forests around
golden glow when touched by the aura of golden yellow
Buddha. Then with the majesty and glory that is not
infinity of a Buddha, Tathagata entering the complex
Jetavana vihara.
To Samgha Mendanakan Jetavana vihara of Four
Quarters With Pouring Water Ceremony
(At the end of the welcoming ceremony), Anathapindika close
Tathagata and respectfully invite the Tathagata and
the bhikkhus to eat at his house the next day. After
setting things up, the food is soft and luxurious
hard at her house the next morning, Anathapindika send
envoy to the vihara to report, "Buddha Majesty, now
time to eat; funds food is ready. "Tathagata accompanied
by Samgha come to his house and sit in a place that has
provided for them. Anathapindika personally serve

Tathagata and bhikkhus, brought food to them
vigorously and sit in the proper place.
He then said to the Tathagata, "Tathagata Excellency,
please tell me about how
presents Jetavana vihara? "
Tathagata then give directions to Anathapindika,
"You better dedicate it to all the monasteries
the bhikkhu who came, who was coming and that will
come from the four majors. "With the guidance of the Buddha,
Anathapindika Jetavana vihara dedicated to Samgha
who have come, who is coming, and that will come from
four majors, (âgatànàgata Catuddisà Samghika), and
symbolic pouring of water.
Five Temple Poem For The award of funds Vihara
After formally receiving the funds Jetavana vihara, Tathagata
preached a sermon in a five-stanza poem to express
appreciation of the vihara funds.
(1) Sitam unham patihanti
  tattoo vàlamigàni ca
  ca sarisape makase
  sisire Capi vitthiyo
(Vihara which we received) provide conditions that help
protect us from: the dangers posed by cold
severity of the weather outside; danger of overheating caused by
forest fires; danger of wild animals such as lions
and the tiger; danger of creeping animals such as snakes and
scorpion; danger of attack insects such as mosquitoes, flies
bite can interfere with concentration; cold weather hazards
that bite in the rain that fell was not in season
over a period of two months (sisiraratu) since 1 month phusso
until the full moon night phagguno; and the danger of heavy rain
during the rainy season.

(2) Tattoos vàtàtapo ghoro
  sanjàto patihannati
  lenatthanca sukhatthanca
  jhàyitunca Vipassitum
  vihàradànam samghassa
  aggam buddhena vannitam
(Vihara which we received) provide conditions that help
protect us from: the terrifying winds and heat
remarkable, allowing the bhikkhus to
remain silent in the solitude undisturbed; allows
they live free from danger with a feeling of happiness;
allows them to practice jhana; allows
them to practice meditation view Clear (Vipassana).
(Those who donated the vihara should be given the benefit-
benefits were granted to the vihara Samgha
they donate). The Buddhas, the past and
Now, praised those who donated the vihara to
Samgha, as a Venerable deed.
(3) Tasma hi poso pandito
  sampassam atthamattano
  vihàre kàraye ramme
  vàsayettha bahussute
Therefore a wise man of good birth who
consider well and can feel the benefits
him in his life on earth and Nirvana,
should build a vihara for Samgha order to stay
comfortably and unseen. Once built, it should
mendanakannya to the bhikkhus a wise and virtuous
as well as having a sufficient requirement to maintain
vihara as a bhikkhu leader, namely: (1) a
who have had at least ten rains retreat, (2) a
Vinaya quite mastered the two fields, namely Bhikkhuvibhanga
and Bhikkhunivibhanga, (3) a person who is able to organize and
carry out various activities in connection with Samgha
according to the Vinaya rules, Samghakamma; (4) a person who has

knowledge of groups of life, and, (5) a
which has the analytical knowledge of names and forms. Is
important to choose a Thera who have these qualifications
to become a bhikkhu leaders of these monasteries.
(4) Tesam annanca pànanca
  vattha senàsanàni ca
  dadeyya ujubhutesu
  vippasannena cetasà
To the inhabitants of the vihara are virtuous and have the knowledge,
philanthropists should donate food,
drinks, robes, and a residence with a mind full
confidence in the Triple Gem and the good effects of virtue
performed. (In this stanza Tathagata instruct the
contributor to also support the bhikkhus who settled
with the four requirements).
(5) Te Tassa Dhammam desenti
  yam so Dhammam idhannàya
Instead, the bhikkhus who settled in monasteries
that, in return, must, give a sermon on
love and compassion, the Dhamma that will lead to
Liberation from the suffering caused by the circle
birth, for the good of the donors of the needs
this. In my time with the eight wonders, contributor
Vihara has a pure faith, hearing the Dhamma sermon
Thus from the bhikkhus who settled then practice it
as directed, will gain enlightenment, and after
totally eliminate and end the suffering will àsava
become Arahanta.

Full Nine Months Celebrating Success In
Donating Vihara
Celebration of success in donating vihara began
since the second day (of the coming of the Tathagata) and lasted
for nine whole months. The celebration held by the
Visakha (the wife of a rich man) as he managed to donate
Vihara Pubbàràma only lasted four months. Cost
during the nine-month celebration consist of the cost of various
type of food for funded summed eighteen crore.
Therefore, as an illustration, to support the Sasana,
Anathapindika has spent fifty-four crore (five
hundred and forty million in gold), namely, eighteen crore
for land, eighteen crore for development, and eighteen
 crore for the celebration of success in contributing to
the vihara.

Tuesday, August 30, 2011

Maha Buddhavamsa - Choosing and Buying a Land for building Vihara Jetavana By Anathapindika

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Choosing and Buying a Land for building Vihara
Jetavana By Anathapindika
Arriving at Savatthi, Anathapindika look around to find
land suitable for building a vihara; a place
that must meet five requirements: (1) not too far from town,
(2) not too close to the city, (3) have access to the highway,
(4) easy to be visited by anyone at any time, and (5) free
from the noise of cities, villages, and people involved with
five objects of sense. He found that the Prince Jeta's garden
meet these requirements, then he went to Prince Jeta
with the intent to buy, "Your honor, I ask that
you are willing to sell your garden with the price we agreed. "
Prince Jeta answered, "The rich man, I can not give
my garden even if you cover it with pieces
of gold coin from side to side. "
(Note: If Prince Jeta said, "I will not sell
my garden. "It is something that can not be bargained
again, but he said, "I can not give my garden
even if you cover it with gold coins
from side to side. "That is the price that inadvertently
he has set in excess of fairness.)
Anathapindika took advantage of the opportunities presented
by Prince Jeta through his words and ask, "Your
Majesty, you have mentioned the price of your garden. "Prince Jeta
refuted by saying, "I did not say anything
about to sell my garden. "
Anathapindika argues that the prince had to sell
his garden while the prince has consistently denied that he ever
said he would sell his farm and eventually the two agreed
to resolve it in court. Minister who became a judge
decided, "Your Honor, because His Majesty has been mentioned
price (which is out of the ordinary) with the words' Even if
you cover it with pieces of gold from
side to side 'means that you have intended to bargain

in the sale of your garden. "(This is a statement of earthly
smooth and soft, and therefore must be considered with
deep wisdom in order to obtain the interpretation
After winning the case in court, Anathapindika
ordered the person to send the trains containing
gold coins to cover the garden's soil
Prince Jeta. For land that can not be covered because there
trees, he measured the area of ​​land, then
put the pieces of gold money in other places with the number
which is equivalent to the broad land. Thus the rich man
Anathapindika spent eighteen crore pieces
gold which he kept for use in emergencies,
now he used to buy land to build
After the first wave of the train line, it is known that
number of pieces of gold is enough to cover most
of soil in the garden except a small patch that is suitable for
build the trail. Anathapindika commanded
people, "go and bring back the gold coins in
trains to cover the land to build the path. "
Prince Jeta Mendanakan Pathways to vihara
Seeing the face Anathapindika an increasingly brighter
when he let go of their wealth, pondering prince,
"Removing the assets in the form of coins
gold by the rich to do good like this
certainly a noble deed fund. 'With these thoughts in mind, he
said to the rich people, "Enough ... enough .... Do not cover
plot it with another gold piece; beg you willing to
menyisakannya for me, I want mendanakan trail
for the vihara. "Anathapindika thinking," Prince Jeta is
famous person, known by everyone, exposing
belief in Buddhism by a famous would be very
good. "Then he gave a plot of land to the prince

which soon built terraced walkway with a roof to
the vihara.
Development Jetavana vihara By Anathapindika
After spending eighteen crore gold coin to
purchase of Prince Jeta's garden, he spent another eight
twelve crore to build a magnificent vihara on the ground
orchard. First he cut down trees
unwanted and leave some trees for shade
and maintain natural beauty. Kuti fragrant (gandhakuti)
Tathagata to bed surrounded by the rooms of the
bhikkhus and walkways with seven terraced roofs. Hall
equipped with a terrace for Samgha, a small building as a
warehouses, toilets, trails are closed roof, the wells
water-covered roofs, bathrooms with hot and cold water
are in separate buildings, square water tanks and pavilions
built in a sacred vihara complex.
Site Vihara
Location Jetavana vihara not only is the location of the vihara of
Buddha (Gotama) alone; but also the location of the vihara
Previous Buddhas, such as Kassapa and so on,
such as the following explanation:
(1) In the Buddhist Vipassi, a rich man named Punabba
Sumittà buy a piece of land in this place (the location
equal Jetavana vihara), the size of Yojana,
for the number of gold bricks that are used to cover
land from side to side; then build monasteries
a very large and majestic in the land, and
mendanakannya to Samgha.
(2) In times of Sikhi Buddha, a rich man named Sirivaddha
buy land in the same place by paying
worth (according to Jataka Comments) many plowshares
made of gold which was sequenced; or stick gold

lined up (according to the Vinaya Comments) from tip to tip and
mendanakannya after building a vihara for Samgha.
The land was measuring three gàvuta,
(3) In the Buddhist Vessabhå, a rich man named Sotthija,
buy the same place by paying for
number of blocks of gold shaped foot print
elephants (Comments Jataka); shaped or ploughshare (Comments
Vinaya) which was sequenced from end to end and then
mendanakannya with buildings on it. The land was
half-size or two gàvuta Yojana.
(4) In the Buddhist Kakusandha, a rich man named Iccuta
buy the same spot, measuring one gàvuta, with
pay for the number of gold bricks (according Comments
Jataka); or beam-shaped gold elephant feet (according to
Comments Vinaya) are arranged to cover the entire surface
ground, then mendanakannya to the Buddha with
all the buildings on it.
(5) In the Buddhist Konàguna, a rich man named Ugga
buy the same place, by paying for
many turtles gold (according to comments Jataka); or
gold brick (according to the Vinaya Comments) drawn from the
to cover the entire surface of the soil-sized
gàvuta half, and mendanakannya together vihara
has been built on it.
(6) In times of Kassapa Buddha, a rich man's name was
Sumaïgala buy the same place, with pay
for the number of beams of gold (according to comments Jataka);
or tortoise gold (according to the Vinaya Comment) made
from side to side covering the entire surface of the soil
sized two-pal, and mendanakannya together vihara
have been built above it.
(7) Now, during our Buddha, Gautama, a wealthy
named Sudatta (Anathapindika) buying land in places

Similarly, the eight-pal to pay for
number of gold coins arranged from side to
cover the entire surface of the soil and mendanakannya
after building Jetavana vihara.
Samvega (Religious Deep Feelings)
Ponder seriously will the amount of land
varied and the price paid to build the vihara
during the seven Buddhas, we should bring up feelings
profound religious that 'all worldly achievement and
prosperity will become extinct ', and therefore now is the time
the right to strive to liberate
themselves from attachment to worldly achievement with
develop a sense of boredom and disappointment towards the achievement of
Buddha Journey Toward Savatthi
When Jetavana vihara are beautiful and fun have been built
at a cost of eighteen crore gold, in the enchanting land
eighteen crore worth of gold, sending Anathapindika
special envoy to send an invitation with respect
to the Tathagata. Tathagata after receiving an invitation soon
decided to leave for the Savatthi, (partly because he
have seen the fact that Savatthi His place will be
persist during most of his life, and partly
again because Savatthi is "Land of Victory" for Him
to save millions of humans, gods, and Brahma from
cauldron of suffering, and with such a view, Tathagata
leave the vihara Veëuvana in Rajagaha and headed
Savatthi, accompanied by Samgha, stopping for one night at
every home in every stop, which is located at
every Yojana along the way, as it has been governed by
Anathapindika before.
When the Tathagata arrived at Vesali his way to Savatthi,
He settled in the vihara with a covered roof terrace in the woods

large (Mahàvana). On that occasion the Tathagata set
regulations in the assignment of a bhikkhu, with the approval
Samgha (Natkammavàca) in charge of the task
improving places to live didanakan by the people.
Then after leaving Vesali and continue the journey
toward Savatthi, students consisting of six bhikkhus,
Chabaggi, walked ahead of bhikkhu-led group
Buddha, took over the place-a good place to live, where
good sleep, saying, "This is for our ordination,
this for our teachers. "
When the Tathagata continue the journey, accompanied by Samgha,
Venerable Sariputta, although he is entitled to be near Tathagata
as Student President the right, never acted
so let the bhikkhus and others take place,
but he still follows from the back row, caring and
maintain the comfort of the bhikkhus who have elderly
or the sick.
Therefore, as follows from behind the line, he
too late and all the homes and beds have been taken
by chabbaggi, because there is no place to sleep, he spent
night under a tree. Tathagata, knowing
this incident, considering, "If, while I am still alive,
bhikkhus being disrespectful to the other bhikkhus,
what if I've passed away? "
Because of a very deep sense of concern (dhammasamvega),
Tathagata morning gathering of bhikkhus and said,
"Bhikkhus, is it true that the group chabbaggi,
walked ahead of the others, and take the places of
good living for themselves, and negate the
proper resting for an older bhikkhu? "
When told that it is,
Tathagata reprimanded them and after giving the sermon
Dhamma appropriate, he asked his bhikkhus, "Who,

bhikkhus, who deserves a priority with respect to
shelter, water (for washing), and food? "
Some of the bhikkhus replied, "Venerable bloody royal
entitled to receive priority in terms of shelter, water for
washing, and food, "some others said," The bhikkhu
caste Brahmins are entitled to priority in respect
with shelter, water for washing, and food, "which
Another said, "bhikkhu who came from rich families
deserve priority in terms of shelter, water for
washing, and food, "while another replied,
"He who holds fast to the Vinaya, or a teacher of Dhamma
(Dhamma kathika), one who has attained the first jhana ...
Jhana Jhana Second ... Third ... Fourth Jhana is a decent ...
given priority to housing, water for washing, and
food. "Finally, there is also the opinion that" A
Sotapanna ... Sakadagamin ... Anagamin ... Sukha Vipassaka Arahanta
(No Abhinnà) ... Tevijja Arahanta (which has three
wisdom) ... Chalabhinnà Arahanta (which has six
exceptional knowledge) ... is deserving a place
The best seat, the best water for washing and food
The best. "
Then the Buddha told the bhikkhus, "bhikkhus,
with respect to rights take priority over the place, water
(For washing), or alms, in my leadership,
consideration of birth, blood, caste, social status is not
important; as well as those who mastered the Vinaya, Suttanta,
or Abhidhamma; as well as those who have mastered
First Jhana and so on, nor a Sotapanna, and
"In fact, bhikkhus, those who are in
My leadership to give respect, get up and greet,
geminate hand to greet him, prostrate on the basis
seniority; the best seat, the best water (for washing), funds
The best food should be given based on seniority. In the case of
receive the best seat, and so on, based solely on

seniority in age, seniority in relation to the length he
become bhikkhus. Thus, a more senior bhikkhu worthy
get priority. "
"At this time, bhikkhus, is the student's major Sariputta
My right hand. He is keeping the wheel of Dhamma taught
still spinning, he was a man worthy of a place-
Me when I was not there anymore. Sariputta has spent
yesterday evening by walking and sitting under a tree
(Because it needs a place to rest). bhikkhus, if
action is very rude and without consideration
within the bhikkhus even while I'm still alive, how
would conduct the bhikkhus at the times to come
(After I passed away). "
Then the Tathagata, to exhort the bhikkhus, telling
to them (the story of three friends, a pheasant, a
bhikkhuey, and elephant) Tittira Jataka of Kulàvaka VAGGA in
Ekakanipàta. "bhikkhus, in ancient times, even with animal
can understand: 'is not good disrespect
to one another, we must first determine who is
The oldest among us and then we must be respectful
and bowing to him. 'Then, after selecting the oldest
among them, they respect him and obey him,
so they train the practice of 'honor more
parents' (vuddhàpacàyana) that brought them reborn in
nature gods.
Ye vuddhamapacàyanti
nara Dhammassa kovidà
ditthe Dhamme ca pàsamsà
ca samparàye suggati
Those who are wise in practice the respect for
older, to determine between three categories of birth,
virtue, and age, those who are virtuous and older in
terms of age to be respected. Such men are worthy of praise even
in this life and have the opportunity to become residents

paradise in the afterlife.
"bhikkhus, even the animals, bhikkhueys, elephants, and
partridge can live together, for mutual interests,
courteous and respectful to each other. If you, who have
let go forth and receive ordination through
beliefs (saddhàpabbajita) in my Sasana which gives
commands either. Living without a common interest,
without manners, without respect to one another, whether the behavior
so is it worth it? (Of course not). The attitude thus that
lack of respect and lack of humility would not
foster respect and appreciation for the Sasana by
those still outside ... and so on. "
After delivering a sermon in detail the importance of
mutual respect and mutual respect, and after a punishing
chabbaggi bhikkhus, the Tathagata set the following rules:
"I allow the bhikkhus, salute, get up and
hello, geminate hand in greeting, bowing
based on seniority; the best seat, the best water (for
wash), the funds should be awarded based on the best food
seniority. bhikkhus, in terms of residence and place of
sleep the whole right of bhikkhus, Samghika, someone
should not prevent him to be utilized in the order
seniority. Whoever did it, is a violation
(Dukkata àpatti).
Ten Types of Human Inadequate Given Respect
Having established two ordinances, one concerns what
allowed, both in relation anunnàta and what not
allowed, patikkhitta, Tathagata continued his words
"Dasayime bhikkhave, avandiyà, and so on, there are ten
types of individuals in the following list, which is not worthy of respect:
(1) An ordained bhikkhu who first did not give
respect to the other bhikkhus who were ordained later.

(2) A bhikkhu does not pay homage to those who
not a bhikkhu.
(3) A bhikkhu does not pay homage to those who
religion / sects (samvàsa), who did not discuss
Dhamma (adhammavàdi), even if they are older.
(4) A bhikkhu does not pay homage to a
(5) A bhikkhu does not pay homage to an eunuch
(6) A bhikkhu who is free from infringement (pakata) does not
saluted one another bhikkhu who was
punished by Samgha (parivàsa).
(7) A bhikkhu who is free from infringement (pakata) does not
saluted the other bhikkhus who have decided
to undergo an error from the level of redemption
parivàsa first because one of the offenses
Samghàdisesa that can be recovered (while undergoing
parivàsa redemption; while undergoing punishment period
Longer, manatta for six days to obtain
probation from Samgha; after undergoing redemption
mànatta and soon to be restored (abbhàna).
(8) A bhikkhu who is free from infringement does not give
respect to the other bhikkhus who are on a redemption
par ivàsa and decided to undergo redemption
(9) A bhikkhu who is free from infringement does not give
respect to the other bhikkhus who are on a redemption
(10) A bhikkhu who is free from infringement does not give

respect to the other bhikkhus who have undergone redemption
mànatta and soon to be restored (abbhàna). "
After explaining the ten types of people who do not deserve
respect, Tathagata went on to explain about
three types of individuals worthy of respect.
Three Types of Individuals Eligible Receiving Respect
"bhikkhus, these three types of individuals are eligible
respect. They are:
(1) a bhikkhu who was ordained first suitable
honored by the other bhikkhus to be ordained
(2) a senior bhikkhu who came from other streams
talking Dhamma (Dhammavàdi) deserve receive
(3) in three realm of creatures, humans, gods, and Brahma,
that should be given respect, which has achieved
Perfect Enlightenment, Buddha the greatest, it is proper
receiving the homage of all creatures;
bhikkhus, three types of individuals are eligible receiving
reverence. "

Maha Buddhavamsa - The story of the Rich Man Anathapindika

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

The story of the Rich Man Anathapindika
Tathagata allow the bhikkhus to take advantage of the vihara
as one needs according to the application of a rich man
from Rajagaha who present it to the bhikkhus
when the Tathagata was serving his second vassa.
The rich man from Rajagaha and wealthy people, Anathapindika, from
Savatthi are brother-in-law, one of them married
the sister of the other party. One day when
the rich people from Rajagaha knowing that the price of
goods in Rajagaha much cheaper than in Savatthi, he
buy lots of stuff, and went to Savatthi with five hundred
carriage that would be filled with merchandise.
One yojana away before arriving at Savatthi, he sends
arrival message to Anathapindika whose then
prepare a welcome for his brother-in-law, and
both will enter the city together in one carriage.
If these items are available in the Savatthi market, the rich
people of Rajagaha will soon sell it. Otherwise, he would
leave it in his brother's house and back. The rich man
Anathapindika also do the same.
At the time when the Tathagata is undergoing the second vassa in
Rajagaha, Anathapindika from Savatthi was carrying five hundred
cart full of merchandise that leads to Rajagaha.
As before, his arrival he sent a message to
the rich man-in-law after his journey stayed Rajagaha
The rich people of Rajagaha at that time can not be answered
message, because he just returned from the vihara in Sitavana where he
listen to sermons and has submitted an invitation Tathagata
to the Tathagata and Samgha for alms-food
the next day, he was very busy preparing and doing
it is necessary in providing the food.
Anathapindika approached the city of dreaming all the

way that the reception has been waiting for such a luxury
before, but there was no reception at
once even he got to the front door-in-law's house, and when
entered the house, there was no warm greeting or words of welcome
friendly from the host, simply, "The rich of Savatthi,
how are your kids? Are they healthy? I
hope your trip comfortable and there are no barriers. "And he continues
busy with his work.
As described earlier, the wealthy people of Rajagaha
only able to utter words of welcome to the
Anathapindika. He is more concerned with the welcome ceremony
Tathagata and he gave orders to his men,
"You have to get up early tomorrow and cook soup, cooking rice
and preparing the curry, is also preparing vegetables, all
must be completed on time for the Tathagata and Samgha. "
Anathapindika feel confused, "in-law is usually left
all ur other Usan and will talk to me with
excited, but this time, he was so worried about the preparation
party for any reason. Does he do this to
bring a person to be married to the daughter of his son
(Àvàha) or give his daughter to marry the son of
others (vivàha) or, if he invited the King Bimbisara and
forces within the party tomorrow? "
Once everything is set up, the rich man from Rajagaha
Anathapindika come and engage in conversations that
very excited as before. At that time, Anathapindika
"The rich, you usually leave all of your business and
talk to me with joy in the opportunities
previously. But now you seem to worry about
ceremonial offerings of food, and more concerned to set
your people in preparation for tomorrow's ceremony. Is it to
àvàha a ceremony to bring a princess others
to your house for the wife of your son, or ceremonies

vivàha to give your daughter to marry the son of
others? Are you preparing for a ceremony funds
large or whether you invited the King Bimbisara and
troops to party tomorrow? "Wealthy people from Rajagaha
"The rich, I did not prepare or vivàha àvàha ceremony.
Also, do not invite the King and his army to Bimbisara
partying. Actually, I made preparations for a
alms ceremony. I have invited the Tathagata and
Samgha to do good tomorrow. "
When Anathapindika hear the word 'Tathagata' is pronounced
eagerly by rich people from Rajagaha, the entire
body covered by five types of joy (piti), namely,
mild excitement (khuddika piti), momentary joy (khanika
piti), the overflowing joy (piti ikkantika), excitement
exciting (ubbegà piti), and the excitement and enthusiasm
develops throughout the body and mind (pharana piti).
The rich Anathapindika experienced five types of joy
are enveloped from head to foot and from the palm
feet to the head; spread from his sides to the middle
and from his middle to the side. Feeling the five types
This incredible excitement without interruption, he asked the people
rich from Rajagaha, "The rich, do you say
'Tathagata'? "Three times he asked three times and get an answer
the same "Yes, I did say 'Tathagata'."
Anathapindika then asked about the Tathagata, "In this world,
very rarely heard the word 'Tathagata.' Is it possible
for me to go and pay homage to the now
Tathagata, worthy of respect, who has reached Enlightenment
Perfect? ​​"
Wealthy people from Rajagaha want to say, 'It is difficult to
approached the Buddha such as the difficulty of approaching venomous snakes. Vihara
Tathagata residence located near the burial ground

so it is not possible to visit at night. 'But
He said the answer as follows:
"The rich, no time for you to go visit
and salute the Tathagata, worthy of respect, which
has reached enlightenment. You can visit
and salute the Tathagata tomorrow morning. "
Hearing this, Anathapindika thought, 'I'll be able to give
respect to the Tathagata tomorrow morning 'and then he slept without
think about anything else except the Tathagata. From the moment he heard the word
'Tathagata', Anathapindika no longer think of stuff
merchandise which he brought and his servants. Without dinner,
he went into his room which is located on the top floor of the palace
seven-story and lay down on the bed
a beautiful and ornate then fell asleep, while
whispers' ... Tathagata Tathagata. "
When the first watch that night passed, woke Anathapindika
and reflect the characteristics of the Buddha. Conviction and his devotion to the
Tathagata became so strong (balavasaddhà), so that his body
emits light through piti. As if a thousand oil lamps
that lights or the sun or the moon rising in the
sky, which dispels the darkness of night. Then he thought,
'I forgot the time. The sun had even risen. 'He was immediately
rose. But when he saw the moon was still visible in the sky, he
conscious still two guard again before dawn. So he laid
her body once again.
Then he spent the next two guard, woke up at the end
each case. At the end of the last watch of the night shortly before dawn
dawn, he walked down the aisle of the balcony until he
reach the main door. He saw the main doors of the palace seven
level has been opened. He goes down seven levels and
in the main street in the city.
When he arrived at the gates of the city named Sivaka, the guardian deity
(Which is the Noble) to open the gates prior

dhulu. They consider, "Rich people are mean
to pay homage to the Tathagata and serve Him; people
This rich at his first opportunity to give tribute
to the Tathagata will achieve holiness Fruition-Phala, and
surpass others and be a student in the noblest
provide services to the Three Jewels-Buddha, Dhamma,
and Samgha. He will build a great vihara and
unequaled whose door will always be open to all
Noble Samgha of the four corners of the world. Inappropriate cover
the door for him.
When Anàthpindika out of town, the light emanating from
his body disappears and darkness with the result
he was trembling with fear. Therefore he wanted to turn away from
place. (Rajagaha is a big city with a population
eighteen-nine crore crore in the city and nine
crore out of town. City gates closed after dusk and
the bodies of those who died during the night have
thrown out through the city walls. Blinded by the darkness,
Anathapindika inadvertently stepped on the bodies that are still
other bodies of fresh and stumble. This causes the flies
who gathered around the bodies were dissolved with a humming sound
around him and the smell of corpses was stung
nose. Thus faith in the Tathagata be
resulting in weak light emanating from his body
for ecstasy to be gone. Darkness
envelop. Fear of being attacked, so he wanted to withdraw
of the place.)
Giant celestial encourage the rich to impose
he continued, approaching Anathapindika without
showed himself and said in a melodious voice
like a small gold bell.
Satam Satam hatthi assa
Satam assatarirathà
Satam Kanna sahassàni

ekassa padavitihàrassa
kalam nàgghanti solasim
O! The rich are famous, one hundred thousand elephants empire-owned
kings, a hundred thousand horses owned by the royal princes, one hundred thousand
carriage drawn by a special horse, assatara, and one hundred thousand
a jeweled royal servants who are invaluable
not comparable to a trillionth of two hundred and fifty-six (1 / 256)
part of good will (cetanà) behind every step
brings to the vihara to pay homage
to the Tathagata, to listen to his preaching, and to
provide services to Samgha.
O! The rich Anathapindika, proceed. Continue your journey.
Only steps majumu noble and commendable. Step
mundurmu is not noble and not worthy of respect.
Hearing these words, she pondered, 'I think I
alone, but it turns out there who keep me company. Why should I
afraid? "He became more daring. Faith in the Tathagata
rebounded. So the darkness vanished replaced by
bright light, and fear has been overcome.
He continued his pace once again in the course of the
scary through the cemetery with the bodies
scattered. The sound of dogs and wolves on his mind
so light and darkness enveloped his body disappears
as before. Once again, a giant celestial Sivaka come
helped him and he walked back.
When a third time, as before, he had
fear and light body disappeared, Giant Sivaka help
maintain his belief to the Tathagata again and again that
helped him overcome all dangers.
He continued his journey, which finally arrived in the Forest Sitavana.
It was late morning and the Tathagata was pacing back and
forth across the trail in the open.

When Anathapindika walked, a thought occurred 'in the world
This, Purana Kassapa and other teachers have recognized themselves
as a Buddhist who has attained enlightenment. If
Thus, how can I tell if Tathagata
is a true Buddhist who has attained Enlightenment? "
Later appeared in his mind, "Everybody knows me
as Anathapindika because kedermawananku feed
poor people. But no one knows
the name given by my parents to me, that is Sudatta.
If the Tathagata is the true Buddha who has reached Enlightenment
Perfect, he would call me with the name given
by parents, ie Sudatta. "
Anathapindika see from afar, Tathagata approaching from the road
footpath and sit in the space provided for him.
When Anathapindika came closer, the Tathagata, which has
read his mind, saying, 'Come Sudatta. "Anathapindika
delighted when he heard the Tathagata called
with the name given by his parents. He approached
Tathagata and saluted by crouching at the feet of the Tathagata
and said, "Reverend Lord, if thy sleep well?"
Tathagata replied:
Sabbadà ve sukham SETI
brahmano parinibbuto
yo na limpati kàmesu
sitibhuto nirupadhi
(O! Anathapindika rich people), which is not littered Arahanta
by sensual pleasures, free from passion that burns, always
felt calm and peaceful. He is also free from the three upadhi namely,
defilements (kilesa), the accumulation of kamma (abhisaïkhàra), and
lust raga (kàmaguna). After conquering all the crimes and
all defilements have been eliminated, all suffering ends and
Arahanta so, at any time, day and night, sleeping
sleep and live in tranquility of mind and physical.

Sabba àsattiyo chetvà
vineyya hadaye daram
upasanto sukham SETI
santim pappuyya cetasà
(O! Anathapindika rich people) who have cut Arahanta
five senses pleasure with four levels of Arahatta-Magga,
and extinguish the fire debris, has often entered the peace
Nibbana through Arahatta-Phala Samàpatti. After putting out
fire defilements, he slept and lived in peace and
After explaining how he had lived in peace and
convenience, the posture of four, the Buddha taught the
Anathapindika rich people about moral practice that leads
to the Roads and fruit, (as explained earlier)
namely: (1) Dana-Katha, (2) Sila-Katha, (3) Sagga-Katha, and (4)
Magga-kattha; kàmanamàdinava nekkhame ànisamsa Katha in
correct order. When the Buddha knew that the rich man
Anathapindika has had a mind that is soft, smooth, and free
of obstacles, happy and pure, He delivered the Dhamma
He found (Sàmukkamsika Desanà Dhamma) of the Four
Noble Truths. Then the rich man Anathapindika successful
Fruition-Phala achieve.
Then the rich man said to the Blessed Anathapindika:
'How wonderful! O Great Buddha! How wonderful! O
The Great Buddha. Like what turned upside-down,
Thus a secular parable, like opening
what is covered, like showing the way for those who
lost, like the lights in the dark with
mind, "May those who have eyes can see
various objects, "says the Buddha taught the Dhamma
me in various ways; the Great Buddha, I admit
and closer to the Buddha, Dhamma, and Samgha as
protector. May the Great Buddha, willing to accept
as a student with three protection from today until the end

my life. After the state took refuge in the Triple Gem, the
rich meal invitations Anathapindika filed with
said, "The Great Buddha, so I can get the services
and have happiness, may you together with
Samgha accept alms from me tomorrow morning. "
Tathagata remained silent, indicating that he accepted the invitation
the rich man to eat the next morning.
Furthermore, Anathapindika happily got dar i
his seat and after paying homage to the Buddha with
around three times to the right, he left the place
it toward his brother's house, the rich man from Rajagaha.
Rich from Rajagaha, Merchants Association and the King
Bimbisara Offer Help
News of the invitation received by Anathapindika
Buddha soon spread throughout the city. The rich people from
Rajagaha, hearing the news, offering assistance with
said, "I've heard that you invited
Samgha led by the Tathagata to eat tomorrow
to obtain services. You are a guest here; let
I offered to help as a service from the host.
Anathapindika rejected the offer saying that he
able to do it all with what he has.
Rajagaha traders association has also come to
offer assistance in the same way as
offered by the rich people from Rajagaha. They also bid
is not received in the same way.
King Bimbisara also came to offer assistance in a way that
together with others, and his offer was also rejected by
the same way: 'Your Majesty, I do not need help;
with what I had, I was able to hold the ceremony funds
the food. "

The next day, held a ceremony Anathapindika funds
food at home brother-in-law, the rich man from Rajagaha,
serving foods that are delicious and luxurious. Then he
sitting in the proper place and respectfully submit
invitation to come to his city Savatthi: 'Tathagata's
High, with humility I beg thee
willing to undergo vassa in our city, Savatthi, together with all
monk. Tathagata replied, "Students Anathapindika, the Buddhas
who has achieved enlightenment is more fun to live in
quiet places. "Anathapindika replied," Buddha
The Great, who always say good words (Sugata),
Your students really understand this, your students really understand
this case. "After the Dhamma to Anathapindika,
Buddha returned to the vihara.
Development monasteries of Emergency In Every Yojana
Until Rajagaha Savatthi
At that time Anathapindika is a person who has
many friends, and his words were appreciated by many people. He
quickly sell her goods and re-
to Savatthi. On the way home, he forced the inhabitants
at each port of call:
"Make a garden, build places of rest and
inn. Build temples and supplies inventory reserve
for alms. A Buddha has appeared in the world.
Buddha will pass your place in the course of his suit
pleading. "
As reaction to the insistence of Anathapindika, all his friends
since small that wealthy, at each stopover to build
resting places and parks, stores
food supplies for fund with a cost that they
self responsible without help from the rich man. If needed,
they will be responsible for building a resort
and vihara as well as keep a backup supply of food with
money they receive from Anathapindika.

Maha Buddhavamsa - Six Prince Achieving Different Level of Purity

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Six Prince Achieving Different Level
of Purity

Tathagata, (described previously) underwent a second vassa
at the Veluvana monastery, Rajagaha. At that time Venerable
Bhaddiya successfully attained purity level Tevijja Arahanta,
achieve three knowledge, Pubbenivàsa Nana, Dibbacakkhu Nana,
and Asavakkhaya Nana.
Venerable Anuruddha achieved eight achievement lokiya (jhana
Samàpatti) during the first vassa since he was ordained. With this
basic achievement, he further developed dibbacakkhu
Abhinnà, supernatural powers that enabled him to look into
thousand of the universe. One day, he went to Venerable Sariputta
and tell him (8-Dutiya Anuruddha Sutta, 3-Kusinara VAGGA,
Tatiya Pannàsaka Tikanipàta, Anguttara Nikaya).
"(A) Friends Sariputta, on Buddha Sasana, I have been able to
look at the thousand universe with dibbacakkhu Abhinnà;
(B) My effort attempt and steadfast, not decreased. Clear attention
and centralized, free from sloth; my body also quiet and
controlled, free from anxiety; my mind calm, centered on
one object.
(C) In addition to all this, I thought, through lack of clinging
and wrong view (tanha and ditthi) is still not free from

àsava grip (meaning, he still has not reached the sanctity
Arahatta). "
Venerable Sariputta said, "Friend Anuruddha, (1) When
you are controlled by the mind as you mentioned in the
The first statement, it is arrogance (which) appears
the inner man. (2) In connection with the second statement, it
is confusion (uddhacca) that appears in your mind.
(3) In connection with the third statement, that means you
attacked by concerns about the actions and mistakes of the
past (kukucca). I hope you, friend Anuruddha, for
escape of the three conditions of pride, confusion, and
concerns which controls just by thinking of your mind
Nibbana, Immortality (Amata dhatu). "
After studying meditation techniques from the Venerable Sariputta, Yang
Anuruddha Venerable Buddha to ask permission to go to the Kingdom
Ceti and in the bamboo forests in the east of the settled
Buddha, he began to practice meditation. He began practicing meditation
road for fifteen consecutive days (without lying).
Incredible suspense until he became tired and weak and did not
can survive and sat under a clump of bamboo in which
he continued with the eight thoughts of meditation contemplation
great being (Mahàpurisa vitakka). (10-Anuruddha Mahàvitakka
Sutta, 3-Gahapati VAGGA, Atthaka nipata, Anguttara Nikaya). After
reached seven of them, he became too tired to
tension on the eighth level. When the Buddha knew
this, the Buddha came into the bamboo forest and help
past the eighth level, by explaining Mahàpurisa
vitakka sutta is followed by four sermons Ariyavamsa. See
that these forests provide favorable conditions
(Upanissaya paccaya) to achieve the holiness Arahatta, Buddha
instructing him, "Anuruddha, continue your training
during the next vassa at this place, too. "After that,
Tathagata away with using iddhividha Abhinnà, and
in a moment arrives in the Forest near the town Susumàragira Bhesakalà
in the Kingdom Bhagga. Once there, the Tathagata convey
sermon about eight Mahàpurisa vitakka to the monks

who dwells in the woods.
Venerable Anuruddha stayed in bamboo forests during the
two vassa as instructed Tathagata and continued to practice
meditation and finally managed to reach the level Arahattatha-
Yang Venerable Ananda
Yang Venerable Ananda listen to sermons delivered
by His Royal Highness Punna, son of a Brahmani named Mantàni,
which explains the emergence of "the concept of me" based on
the five aggregates (khandha) by contemplating the face
itself from the surface of the reflection mirror or a cup of water.
He also taught about Teparivatta Ananda Dhamma
associated with the three characteristics of anicca, dukkha, and anatta
of the five aggregates. As a result, after hearing
This sermon of Venerable Punna and ponder, Yang
Venerable Ananda reached Fruition-Phala and become
a Stream Winner (Sam, 2, 86-87).
Majesty Bhagu and Kimbila
After all Thera has attained Arahatta,
as described above, Venerable also Bhagu and Kimbila
practicing Vipassana meditation, until at last they reached
Arahatta purity.
Venerable Devadatta
Venerable Devadatta also practice meditation, but he only succeeded in
reach the eight jhana attainment Lokiya with strength iddhi
which is still within limits that can be achieved by a layman
(Putthujjanika-iddhi). (He was not a monk Venerable but
just ordinary monks with the power of jhana).

Giving Sermon Ambalatthika Ràhulovàda Sutta
Tathagata gives pretty much preaching to the novices
Rahula, namely: (1) Panha novices, (2) Rahula Samyutta, (3) Abhinha
Ràhulovàda Sutta, (4) The Supreme Ràhulovàda Sutta, (5) horn Ràhulovàda
Sutta, and (6) Ambalatthika Ràhulovàda Sutta we will discuss
Once ordained as a novice Rahula, Tathagata
considering, "Young people tend to speak
without considering the propriety of words and whether the word-
he can be trusted, therefore, Rahula is still very
Young should be given advice and guidance. "Therefore He
called him and said, "My son Rahula, novices should
prevent himself from talking about things that are contrary
with the Roads and Noble Fruit; My son Rahula, you should
speak only those things that according to the Roads and fruit. "
Tathagata then continue to give sermon 'novices
Panha ', following the tradition of previous Buddhas. This sermon
delivered in the form of question and answer, containing a simple Dhamma
suitable for the novices, who presented sequentially with
points of the Dhamma from one to ten (Khu, 1.3).
Then, the Tathagata contemplate, "Young likes to lie,
by saying, 'I have seen it "(which actually is not
they see), and "I do not see it" (the actual
they see). "Rahula should be advised not to lie."
By using illustrations that are easily visible
usual form, four cups of water samples, two examples of elephant troops,
and one example of the mirror surface, he preaches the sermon
Ambalatthika Ràhulovàda Sutta (Ma, 2, 77).
Then the Tathagata preaches the 'Abhinha Ràhulovàda Sutta'
that teaches how to eliminate the attachment to
four needs, how to release the desire to
five sensual pleasures, and benefits of hanging out with friends
A good and sincere (Khu, 1.328).

Furthermore, the Tathagata teaches the Dhamma Rahula
entitled 'Rahula Samyutta' for ordering
to dispose of desire and attachment to the three natural
life (Sam, 1, 439).
Then 'Maha Ràhulovàda Sutta' taught to
Rahula instructed not to have thoughts
influenced by the physical nature of physical beauty (gehassita
chandaràga), by thinking, "I'm in shape
beautiful; my skin clean and bright "(Ma, 3, 83).
And 'horns Ràhulovàda Sutta' spoken just after he
ordained a monk, before the end of the first vassa,
to help him attain Arahatta (Ma, 3,
424/Sam, 2, 324).
It should be understood that among these suttas, place and time
right in the Sutta does not expound Abhinha Ràhulovàdaa
can be ascertained because the Tathagata expounded to Rahula
repeated at every opportunity, not noticing the time
and place.
Tathagata began to unfurl from the novice Rahula Samyutta
Rahula was seven years old until he received ordination
and start the first vassa.
Supreme Rahula Sutta was taught when he was eighteen years old
and still be a novice.
Horns Rahula Sutta was taught when he had received ordination
and start the first vassa.
Panha novices and Ambalatthika Ràhulovàda expounded Sutta
while still being a novice Rahula was seven
Of all these sermons, Abhinha Ràhulovàda Sutta taught

as a handle on life which must be complied with for the rest of his life.
Rahula Samyutta sermon given to Rahula filled inner
with the knowledge view Clear (Vipassana Nana). Infinite
Ràhulovàda Sutta taught to scrape gehassita chandaràga.
Ràhulovàda horns Rahula Sutta taught after his ordination,
before the end of the first vassanya, to help
achieve holiness Arahatta after gaining maturity in
fifteen liberation factor (Vimuttiparipàcaniya). Novices
Panha taught to avoid saying the wrong (things
not useful in achieving the Road and fruit). Ambalatthika
Sutta was taught to avoid themselves from actions that lie
intentional (quoted from Mattha, 3 / 88, 89).
When the Tathagata was staying at the monastery in Rajagaha Veluvana
during the second vassa, and Rahula (a young novices)
Meditation was dwelling at the monastery Ambalatthikà, called
so because it is built near the mango tree in the corner
Veluvana monastery complex, and he lived in solitude
(Like a thorn that has a sharp edge from start to grow,
as well as train young Rahula physical solitude, rich Viveka
and inner silence, citta viceka, since he was a novice
young age of seven years without being forced by anyone.
One day, on a cold night, the Tathagata, after exit
of state Samàpatti Phala, visited the monastery Meditation
Ambalatthika the novice Rahula. When Rahula saw
Tathagata came from afar, he prepared a seat for
Tathagata and water to wash the feet of the Tathagata. Tathagata sat
in the space provided after washing his feet (just
just to be friendly to receive service of a student
devoted since in reality, his legs are free from dust.)
Novice Rahula sitting in a place free from the six defects,
after paying homage to Buddha.
(1) Tathagata leaving less water in the basin after washing
His feet and said to Rahula, "My son Rahula,

do you see a little water in the basin Kusisakan? "
"Yes, Your Honor," replied Rahula. Then the Tathagata
explains, "Like a little water left in the basin,
so is the monk Dhamma is good and noble,
that eliminates the defilements, too little in the physical
and the mind of people who intentionally say
lies without shame. "So the lesson
first given by the Tathagata.
(2) Tathagata then poured out some water that he leave
in the basin, and asked, "My son Rahula, whether
you see me throw a little water? "" Yes,
Your Majesty, "replied Rahula. Then the Tathagata gives
The second lesson. "As I throw a little water in the basin,
so are people who deliberately lied
without feeling shame, throwing a good monk Dhamma
that eliminates impurities and noble mind. "Thus
Tathagata gives the second lesson.
(3) Tathagata then invert the basin, and
Rahula asked, "Did you see that I
reverse this basin? "" Yes, Your Honor, "replied Rahula.
Then the Tathagata explains, "My son Rahula, such as
an inverted basin, as well as those with
intentionally lied without shame has left
monk Dhamma is good and noble that eliminates
defilements. So the third lesson of the Tathagata.
(4) Then, the Tathagata reverse back basin
The upside down (remember that at that time, there is no drop
any water in the basin) and said to Rahula,
"My son Rahula, do you see this basin are not
containing one drop of water in it and therefore not
useful? "" Yes, Your Honor, "replied Rahula. Tathagata then
advise the fourth. "Like a water basin is the
does not contain a drop of water and thus not useful,
as well as within them without feeling embarrassed
deliberately tell lies, all to no avail,

and not a drop of good monks and Dhamma
noble eliminate defilements.
(5) (6) Tathagata, then, went on to explain his preaching
as follows, "My son Rahula, take a mundane example,
for example, an elephant of war belongs to a king. He fought
using the front legs and hind legs on
a battle. (It kills and destroys all
an enemy that can be achieved with the forefoot and
hind legs). He fought with the use
and front and rear body. (If there are
occasion, he hit an enemy with a defense barricade
the front or the back of his body). He also fought
using his head (ie, preparing an attack
or assault in any direction he has calculated and
taking the position back to gather strength and
then attacked with a vengeance. Sights elephant
war that stared with scary sharp thousands of soldiers
enemy and they become chaotic. He also utilizes
ears (eg, fending off enemies with arrows
ears and dropping them). He also fought with
using a pair of tusks. (He was wounded elephants, horses
as well as enemy soldiers with a pair of tusks). He also
take advantage of its tail. (He cut and injure his enemies
with a cane knife strapped to his tail). Yet
Thus he still tried to protect the trunk with
wrapped it in his mouth.
  "By reflecting this king's act of war elephants, the
riders think, 'elephants are at war with the king's war
using a pair of forelegs and hind legs, and
using parts of the body front and rear. Also
using the head, a pair of ears and a pair of ivory.
And using its tail. But he protects the trunk
to put it into his mouth. This war elephants
not ready to sacrifice his life. "
  "My son Rahula, at other times, the war elephant king

in battle (as described above) to fight
using the forelegs and hind legs ... and
so on ... he also fought with his tail.
By using the trunk as well, (lifting a piece of
wooden or iron sticks up high, then attack
and cripple the enemy as high as eighteen arms).
Seeing this act of war elephants, the rider thinks,
'Elephant King war was fought by using feet
front and back legs ... and so on ... he also
using its tail. It also uses its trunk. Elephant
king war has been ready to die. Now, no more
which will not be done by this war elephants. '"Rahula
My child, I say unto you, as well as for
people who lie deliberately without shame,
there is no evil deed that he dared not do. "
  "Therefore, Rahula, thou must be determined, 'I
not going to lie, not even a joke or to
have fun 'and try to obey the three rules
exercise (sikkhà). "
  Thus the Tathagata stressed the importance of distancing
themselves from the actions lie.
  Tathagata continued: "My son Rahula, what are you
think about what's going Kunasihatkan this to you?
(You may answer anything). What are the benefits of a
mirror? "Rahula replied," In order for people to improve
her physical appearance when he saw the stains or defects in
reflection in the mirror. "
  "Similarly, My son Rahula, the activity of deeds,
speech, and thought someone should do after
through observation and consideration of appropriate policy
that person. "With those words of introduction, Tathagata
preached a sermon that explains in detail
about how one should conduct
physical acts, how one should

speak, and how one should train
mind with great caution and only after
carefully consider the appropriate intelligence.
  (A full description of this sermon can be read in the book
holy Tipitaka or translation). Here is an explanation
When the will appear to perform physical actions,
speech or thought, before doing so, one must
consider, "Is a physical act, speech or mind
which may endanger kukehendaki myself, others or
both? Whether such actions may be actions
which can lead to increased bad suffering? "
If, after consideration, the desired action is
shown to harm oneself, others or both;
or it can be bad deeds that will add
suffering, one must attempt to avoid
physical actions, speech, and mind. Conversely, if after
consideration, the desired action is proved to be
endanger yourself, others or both, or can
a good deed that will add happiness (sukha),
the physical actions, speech and mind should be
Similarly, in the process of doing bodily action, speech
or mind, one must consider, "What
I'm doing, I said, I think this is dangerous for
myself, others or both? What I'm doing
This is the bad actions can add to the suffering? "
If, after consideration, the act was in fact true
Thus, one should immediately stop committing
(not continue the act). Conversely, if, after
considered, it turns out that the act is not harmful to themselves
themselves, others, or both, but it is a good deed
which can add to the happiness and welfare, act
it should be continued vigorously and repeatedly.

After performing a physical action, speech and mind have
done, one must consider (such as
earlier), "Does a physical act, speech, and mind
I had done dangerous for myself, others or both?
Is the bad deed is a deed that can be
add to the suffering? "If proven so, if the act
was done in bad physical and speech recognition should
performed in front of the Buddha or a student wise,
honestly, clearly and unconditionally that the bad deeds of physical
and speech has been done. Then that person must
determined that the act was not repeated during the
In connection with the bad things done through
mind, one must feel exhausted by the act of mind
, he should feel ashamed and disgusted with the thought.
The person must also train and determined that this action does not
reoccur in the future.
If after consideration, one finds that
physical actions, speech or mind does not endanger
oneself, others or both of them but a role in
bring happiness and prosperity, then the day and night
he would be happy and satisfied with respect to the virtue
and he must try harder to comply with three rules
exercise (sikkhà).
All Buddhas, Buddha Pacceka, and Noble Sàvaka during
past, future and present are already living the life,
will live, and are living with
In this way, consider the actions of body, speech,
and their minds and have been purified, will purify, and
is in the process of cleansing their actions, physically,
speech and mind.
Tathagata end of his sermon with the following words of advice
this, "My son Rahula, you should remember to always try
to purify the physical actions, speech, and mind with

consider and review and develop
determination to adhere to the three rules of practice.
(Here a question will arise regarding when and
where deeds of body, speech, and thoughts arise and
how the act can be purified and freed).
The answer is: Do not waste time; deeds
physical and speech conducted in the morning must be purified
and released immediately after a meal at which he sat in the place
he will spend the day.
The explanation: A monk is required to review the
offenses committed physically and sayings that have been
he did to others since the dawn until the time he arrived
where he would sit down to spend the day if he remembered
do bad to others physically or
utterance, he must admit to other monks, in a way
tells what he has done or explain the
case of violation. If it is free from the taint of deeds
worse, he will feel very happy and satisfied and will continue
are in a state of calm and happy.
With respect to acts committed through the mind, he
must be sanctified and set it free when traveling
collecting alms, with the reflection as
follows: When traveling to collect alms
today, emerged in me, because visual objects, and others,
forms of greed that weak or strong , anger or
ignorance? If he finds that such a thought appears
in him, he must be determined, "I'm not going to let
greed, anger, and stupidity of such emerging
again. "If there's no bad thoughts arising within him
(He will feel the joy and satisfaction.) he will remain
located in a calm state of mind.

Maha Buddhavamsa - Six Sakyan Prince Together With Upali

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Six Sakyan Prince Together With Upali, The Barber
Renouncing And Become Bhikkhu
Groups of six princes consisting of: (1) King Bhaddiya, (2)
Prince Anuruddha, (3) Prince Ananda, (4) Prince Bhagu, (5)
Prince Kimbila, (6) Prince Devadatta (Buddha's brother-in-law),
and Upali, the barber enjoy worldly pleasures as
total was like the gods who enjoy the luxury of celestial
for seven full days before they get out of town, as if
to go have fun to the park to exercise, accompanied
by the troops of elephants, the line horse riding, carriage and infantry.
Arriving outside the city, four regiments of soldiers were ordered to
back while they continued their journey to the neighbor
kingdom of Malla.
After entered the Malla kingdom, that six princes
stripped off their jewelry, wrapped with out clothes
and handed the packet to Upali, as a
parting gift and said, "My friend Upali, you may
home. These items will ensure your old days. "
Upali, the barber was crying, rolling on the ground
at the foot of the princes, when about to split from his masters.

He dare not deny the command of the princes and he
also responsible for returning The prize
 packages. When Upali, the barber, waiter
the princes parted from his masters, there were voices
harsh and frightening, as if a vast and dense forests
It roared and shook in grief.
A moment later after Upali, the barber separated from the
prince, he stopped and thought, "The Lord of the Sakya very
harsh and cruel. They will either accuse me, "Upali, handyman
This razor has killed six princes "and they will
reduce the order to kill me. If the princes of this
can release the glitz and glory of the palace, releasing
invaluable jewels like throwing saliva alone, for the sake of
to receive ordination, why I, a low
and the poor are unable to receive ordination. "With
thinking like that, he issued a valuable objects that
he had brought and hung on a tree, and said,
"I give this as a property fund. Anyone who
find these objects may have it. "
When the prince saw six Upali the barber, coming from
distance, they asked, "O friend, Upali, why do you
back to us? "Then he explained what he had
thinking and what he has done. Then the princes
said, "O Upali, you do not return to the palace (according to version
Sri Lanka, "You come back to us"), really excellent!
(Exactly as you think) members of the Sakya family is very
harsh and cruel. (If, you come back) they will
punish you for that false accusation that you have
killing six princes. "
Six princes are invited Upali with them towards
Anupiya mango grove in which the Tathagata dwells. Arriving at
There, they bowed respectfully to the Buddha, sitting
in a place free from the six defects, and said, "The Lord
High, we, members of the Sakya family is rough, cruel, and evil
because of arrogance caused by our birth as a

family of kings; this person, Upali was our waiter for
years. We beg You to give priority
him to be ordained first before us: (With
so) we will be able to pay homage to him;
greeted him when he approached, and saluted with
dirangkapkan hands. By doing so,
Our arrogance as the Sakya family that tends to mean
and evil and our pride, the Sakya prince who has
became a monk, could be eliminated. "
Then Lord, ordained Upali the barber first
first such request of the princes (later followed by
six princes).
Both practices the Tathagata in the Vihara Vassa Veluvana,
Tathagata, accompanied by more than twenty thousand monks,
leave the mango grove near the village Anupiya Anupiya in
Malla kingdom and to the monastery Veluvana, Rajagaha where
He is serving his second vassa, together with twenty
thousand monks.
Vassa list which is run by Buddhist Respectively
Tathagata does not have a permanent place to live vassa
during the first twenty years since reaching Enlightenment
Perfect, (Pañhama Bodhi), because he traveled a lot from one
place to another where there are creatures that
can be saved from the cycle of suffering. A little explanation
on this subject:
(1) After preaching Dhammacakkappavattana
Sutta to the group of five monks, led by
Majesty Kondana together with 18 crore brahma
in Isipatana, Migadāya near Bàrànasi, Tathagata undergo
The first vassa in Migadāya, and raise funds
Bàrànasi food.

(2) Then the Tathagata is serving his second vassa at the monastery
Veluvana, with Rajagaha as a source of food fund-
(3) and (4) The third and fourth also vassa at the monastery
(5) fifth Vassa performed in a monastery that has a tower
and dome (Kutagara Hall) in Forest Mahàvana, with funds
food from Vesali.
(6) Vassa sixth place in a monastery in the Forest Khyaya in
slopes of Mount macula.
(7) Vassa seventh run on a throne of jade
Pandukambalà under the tree Erythrina indica in Nature Heaven
Tàvatimsa as he preaches the sermon Abhidhamma.
(8) Vassa eighth run on a wood pigeon pea,
an animal shelter, (or forests in the region
Giant Bhesakala), in the City Susumàragira, Bhagga Kingdom,
as the source of his food funds.
(9) Vassa Ghositàràma ninth run in the monastery, where
food sources of funds derived from Kosambi
(10) Vassa tenth run in the Forest Pàlileyyaka (palale) in
Where Palale serving Elephant King Buddha.
(11) are underway at the Vihara Vassa Nàlikàràma with
food sources of funds derived from the Brahmin settlements
(12) Vassa twelfth near the tree-dominated tragacanth
by a giant named Naleru with food sources of funds
derived from Veranjà.

(13) Then the Village Càliya Jantu in the kingdom as a source
alms, he underwent thirteenth vassa at the monastery
Mount Càliya.
(14) Vassa fourteenth Jetavana monastery run by
Savatthi in the kingdom of Kosala as a source of food fund-
(15) Then with Kapilavatthu food as a source of funds,
He underwent vassa at the monastery Nigrodha fifteenth.
(16) He underwent vassa Aggàlava sixteenth in the Temple (Temple of the
spirits) to the kingdom as a source of funds Alavi-food
(17) Vassa seventeenth Veluvana executed at the monastery, where
Rajagaha in the kingdom of Magadha became the source of funds, food
(18) and (19) Buddhist vassa during two consecutive
(Eighteenth and nineteenth centuries) in the monastery of Mount
Càliya with Jantu village in the kingdom as a source Càliya
His alms.
(20) Vassa twentieth Veluvana executed at the monastery, with
Rajagaha in the kingdom of Magadha as a source of food fund-
(Thus the places where Buddha stayed for
vassa in the first twenty years after reaching
Enlightenment (Bodhi Pañhama).
(21 - -44) Buddhist vassa undergo regular and fixed from
years of the twenty-one to forty-fourth year in
Pubbàràma Jetavana monastery and monastery in Savatthi in the Kingdom
Kosala who was also a source of his food funds. (As
described in the Comments Buddhavamsa).

(45) Then the Buddha through his last vassa (fourth
twenty-five) in a village in the Kingdom Vesali Veluva ahead
Various posts in Myanmar language with respect to the location
run by the Buddhist vassa.
(1) Venerable Sayadaw Monywe Zetawun composing a
poetry, in order to more easily remember where achieving
Enlightenment and underwent vassa as follows:
(1) first Vassa at Bàrànasi;
(2-3-4) at the monastery of bamboo forest, Rajagaha;
(5) Mahàvana monastery offered by the Princes
Licchavis of Vesali;
(6) Sixth Mount Macula;
(7) Seventh in Tàvatimsa;
(8) Eighth in the Kingdom Bhagga;
(9) Ninth in the monastery in Kosambi Ghositàràma;
(10) Tenth Palale territory in the Forest Elephant King
(11) Eleventh Brahmana Nala in the township;
(12) Twelfth in Veranjà;
(13) Thirteenth in Mount Caliya;
(14) The fourteen in Jetavana monastery, Savatthi;
(15) fifteen at the monastery Nigrodha, Kapilavatthu;
(16) Sixteenth in Alavi;
(17) seventeenth in the monastery Veluvana, Rajagaha;
(18-19) at the monastery of Mount Caliya;
(20) The twenty back in Rajagaha;
(21-24) Thus the Tathagata is moving from one place to
Elsewhere during the first twenty years (Bodhi First);
Bodhi in connection with the Second (year-over-21 to the
44) Tathagata undergo alternating vassa at the monastery Pubbàràma
and Jetavana in Savatthi.
(25) Tathagata undergone recent vassa in the Veluva village toward
Parinibbana, so the total were 45 vassa run
in fifteen places for fourty-five years before

crossed to the other coast at the age of eighty.
In addition, there are other Myanmar sources that record
about vassa run by the Buddha, namely, (a) Wasocin
Payasikkho which consists of five stanza poem works of Sayadaw U
Bodh, (b) seven-stanza poem works of Minister Caturangabala from Pinya,
(C) Wasocin Payasikkho work of Taungkhwin Sassanàpaing Sayadaw
in his article titled Gulhattha Vinicchaya, (d) and Wasocinn
Payasikkho work of Shwetaung Kyithe Laythat Sayadaw in
article entitled Jinatthapakasani.

Monday, August 29, 2011

Maha Buddhavamsa - A Thousand Sakya Prince Receive Ordination from Tathagata

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

A Thousand Sakya Prince Receive
Ordination from Tathagata

After helping his father, King Suddhodana, to achieve
three levels of Fruit (Sotapatti-Phala, Sakadagami-Phala, and
Anagami-Phala), Tathagata left Kapilavatthu accompanied
by twenty thousand Arahanta and journeyed to
Rajagaha; upon arrival at the mango grove Anupiya in the Mala kingdom,
Buddha stopped the journey to rest.
At that time, King Suddhodana calling all family
members of Kingdom of Sakya to get together and say:
"O family members of Sakya kingdom, if my son chooses to
became the ruler, the seven treasures will appear and he will surely
become a king who ruled the world in four continents. And my grandson
Rahula, who deserve to be heirloom crown prince (from seven
inheritance) will accompany the king of the world together with
the kings knights undergo any government wherever wheel of
heirloom spinning. You all Sakya rulers should be aware of
this case. "
"Now my precious son who has become a Buddha,
King of the Three Realms, (He is the Buddha royal scion), so only
the princes of royal blood that worthy to serve Him.

Therefore, I ask you, every royal family
submit a prince. (And I'll arrange in order to
ordained in presence of my son, the Buddha). "
They all declared his ability to say,
"Well, Your Honor" and a thousand princes of the royal family
spontaneously followed the king went to the mango grove Anupiya
and received ordination from the Buddha.
Six ordination Prince and Upali, The Barber
At the ceremony of reading the palm of the hand, after the birth Bodhisatta,
all family members from eighty royal family,
promised "Is He later became a king of the world or a
Buddha, we will see him traveling with serviced by
only the princes hereditary kings. "Although a lot of Prince
Sakya has received an ordination, the six princes, namely:
1. Prince Bhaddiya (which by then had become king),
2. Prince Anuruddha,
3. Prince Ananda,
4. Prince Bhagu,
5. Prince Kimbila,
6. Prince Devadatta.
The Sakya family member is considered not feasible, they
criticize and express their disapproval by saying,
"We all gave our son to be ordained, but
six princes behave as if they were strangers
and not relatives; why they still have not received
ordination? "
Then came his brother Prince Mahanama, Anuruddha
and discuss, "My brother, Anuruddha, none of our family
who have been ordained, so one of us should be ordained. "
Prince Anuruddha is a very friendly and
soft, was born and grew up in luxury. Anuruddha
is a prince who had never heard the word

'No', and not knowing its meaning.
Prince Anuruddha The Not Knowing Meaning of the Word 'No'
One day, the six princes had been playing marbles, with betting
the loser must provide the cake.
It was defeated and appropriate Anuruddha bet, he must send
a servant to her mother to provide the cake. His mother
prepare the cake according permintannya.
Six prince was happy to enjoy the cake and continue to play,
round after round. Anuruddha always suffer defeat; mother
fulfill his wish three times in a row. But when he
send a servant for the fourth time, his mother forced
the maid to answer 'PUVA natthi' meaning
'There is no cake. "
Since Prince Anuruddha not understand the meaning of the word 'no', he thought
It is a kind of cake, so he sent back his servant to
brought cookies' does not exist. "Her mother, understand the fact that
son does not know the meaning of the word 'no', consider
to teach him the meaning of the word 'no', he wisely took the
a gold-covered bowl empty bowl the other and
send it to his son.
At that time, the gods guard the city considering the merits
Anuruddha in past lives, "As Annabàra, a
poor, he sincerely mendanakan rations he
hard-earned to a Buddhist Pacceka
named Uparittha, and expressed his wish, "May I
free from desire, not to hear the word 'no', even
do not know the source of food (rice). The gods are aware
that they will not be allowed to attend meetings
heavenly creatures if they let Anuruddha
see an empty cup; moreover, their heads will
broken into seven pieces because of negligence. Because of
that, they fill the empty golden bowl with

heavenly cakes.
At the top of the game, when the bowl is filled with
heavenly cakes opened, the atmosphere around the city filled with
fragrance, and taste the food flowing in the seven thousand
Anuruddha bit nervous when the cake in his mouth.
Anuruddha thought, "So far my mother has never made
cake 'no' for me. It seems he does not love me.
From now on, I will not eat the cake other than this cake. "
On arrival he was in the palace, he asked his mother, "O mother, whether
you love me or not? "Her mother replied," My son
Anuruddha, like someone who only has one eye
will cherish and be grateful, as I
love you more than others; more than my own heart. "
Anuruddha then asked, "O mother, why, despite
you so love me, you never made
the cake for this? "
When the mother heard this question, he called the waiter and
asked, "Young man, if there is something in the bowl
was that? "He replied," O mother, the bowl was filled to the brim
with various kinds of delicious foods I've never seen
earlier. "The mother then realized that his son must have been
a powerful and noble, which has many services
virtue of the past. He considers that certain
the gods who filled delicacies into a bowl and
send it to the prince.
Anuruddha then said to his mother, "O mother, since then
I will not eat food other than cake 'no';
for me, make a cake just 'no' only. "Since then, her mother
just send an empty bowl that is covered by the bowl
Another blank if there is demand for food from his son. Before
ordination, during his life as the laity, is the
the god who sent a cake for him. How could
Anuruddha who do not understand the meaning of the word 'no' can understand
monastic and ordination?

Therefore, Anuruddha asked his brother, Mahanama,
"O brother, what do you mean by ordination, such as
is it? "Mahanama replied," My brother, a
receive ordination should shave his hair and beard,
dyed robes, sleep on a wooden cot, or bed of
bamboo, around collecting alms; thus
life of a receiving ordination. "Anuruddha
replied, "O sister, I'm a smooth and soft, I
not able to live the life of a receiving
ordination. "
Mahanama replied, "My brother Anuruddha, then, you
should learn about worldly affairs and began to think
household, because it is certain that one of the two
brothers should receive ordination. "Anuruddha asked," O
Brother, what do you mean by 'worldly'? "
How could a descendant of such high
Anuruddha who do not understand the source of daily food
can understand the worldly affairs?
Prince Anuruddha and Others Do not Know Source of
Three princes, namely, Kimbila, Bhaddiya, and Anuruddha was
discussing food sources. Prince Kimbila argues
that the barn is a source of food! Prince Bhaddiya
reject his opinion and said, "You do not know
actual food sources: remember, a pot is
source of real food. "In turn Anuruddha said,
"You two do not know the source of food, source
gold plate is decorated with jewels. "
Third prince does not know the source of food (rice),
so then Anuruddha asked innocently to
her sister, "O Brother, whether it's worldly affairs?"

Prince Anuruddha Being Tired With This World
The brother Mahanama said, "My brother, Anuruddha, come here, I
will teach you about worldly affairs:
1. Someone had to plow their fields during the rainy season;
2. Plowing should be followed by planting seed;
3. After planting seeds, rice fields have to be watered (at the time
4. Water must be drained and dried (at time
5. After draining the water, had to clean the grass-
6. After clearing the weeds, the rice must be harvested
if it is sufficiently mature;
7. After harvesting, the rice should be transported to the processing;
8. For milled rice should be sown;
9. After the sow rice, grinding should be done
10. After milling, leather-bran should be separated by
shake-goncangkan rice;
11. Then the rice-paddy that is not peeling must be removed;
12. Rice is produced must be ditampi after removing
paddy-rice that is not peeling;
13. After winnowing, the rice should be stored in a barn;
14. Once everything is completed, the same job should
repeated every year. "
Hearing this explanation, Anuruddha said to his brother,
"O Brother, all worldly affairs is really grueling and not
end; when will all these worldly affairs can be ended, when
we can see the end of all this business? When will we be able to
enjoy worldly pleasures five comfortably, without having to
will worry about worldly life? "He grunted with
restless and tired.
His brother later told him, "So, little sister,
Anuruddha, worldly affairs is very tiring and there is no
end; fathers and our grandfathers had died before the matter

worldly ends. "Then Anuruddha said," O Brother,
if so, for you to understand the worldly affairs, the better
you remain a layman and take over responsibility
responsibility; I'll leave their homes and
through life without a hermit's house, "Thus
he agreed to accept ordination.
Anuruddha then approached her and said "O mother, I
want to receive ordination; please allow me "then the
the mother replied "My dear boy, Anuruddha, I love
you guys, two brothers, with a very deep love.
Even if death do us part, it is not my wish.
How I can, while still alive, giving
you, permission to accept the ordination (this is not possible). "
Anuruddha apply for a second time to
get the blessing of his mother, but get the same answer.
Again, for the third time, he begged his mother's blessing to
received ordination.
At that time, Prince was holding the Sakya Bhaddiya
the reins of power over the Sakya clan. (King Suddhodana then
was about ninety years only as an advisor).
The ruler, King Bhaddiya, is a close friend of Prince
Anuruddha. The king thought, "At this time my son's friend, Lord
Sakya King Bhaddiya still the ruler of the tribe of the Kingdom
Sakya. King Bhaddiya can not, by any means, receiving
ordination, at least at the moment, so he says
to Anuruddha, "My son Anuruddha, you get
my permission to receive ordination, if your best friend King Bhaddiya
also receive ordination. "
Anuruddha then approached his friend and begged,
"O My friend Bhaddiya, penahbisanku hanging thee."
Bhaddiya then replied, "O my friend Anuruddha, if any
relationship between penahbisanmu and myself, hopefully that relationship
disappeared. You and I .... "(Here what to say
Bhaddiya as a form of love to his friend is,
"You and I both will receive ordination." But

because it was prevented by clinging for luxury as
king, he paused when he said 'You and I' and
continued with "You must accept ordination
you want. "Nevertheless, Anuruddha pleaded again,
"Come, my friend, let us receive the ordination together."
Then Bhaddiya give a straight answer, "My friends
Anuruddha, I can not accept the ordination, but I
ready to do whatever I can to my friend,
but to accept ordination. (With respect to ordination),
you please accept it themselves. "
Furthermore, Anuruddha urgent, "My friend, my mother said 'if
friend, King Bhaddiya ready for ordination, you also
should accept it. "O friend Bhaddiya, you'd say, 'O
Anuruddha friend, if there is a relationship between penahbisanmu and
me, hopefully that relationship disappears; you and me .... Thou
should you wish to receive ordination. "(Almost
at the point where you grant my wish) you
lie and you say the words to circumvent
responsibility. O friend, Bhaddiya, let us go .... Let
we both receive ordination. "Thus Anuruddha fixed
making it impossible to force rejected.
(The people at the time it always speaks the truth: they uphold
honesty. They rated better than words, they
always keep their words).
Bhaddiya king said, "My friends Anuruddha, please wait
for seven years and we will together receive
ordination. "" My friend Bhaddiya, seven years too long; I
can not wait so long "replied Anuruddha. Bhaddiya
replied, "Please wait for six years," and
consecutive five, four, three, two, one year, one less
year each time; "At the end of one year, we shared
will receive ordination. "But Anuruddha force," O
my best friend, Bhaddiya, one year too long, I can not
waited so long. "

Bhaddiya then asked Anuruddha to wait
for seven months, then they will accept the ordination.
Anuruddha replied that the period of seven months is still too
long and he can not wait so long. Bhaddiya finally
lowered from seven to six, five, four, three, two, one
and finally a half months (fifteen days). But Anuruddha
still disagreed and said that the fifteen-day still
too long and he could not wait so long.
Finally King Bhaddiya (proposed last suggestion) requested
seven days to do the handover of responsibility
as a king to his son. Anuruddha satisfied and said
"My friends Bhaddiya, seven days not too long and I will
wait for seven days "and they reached agreement.