Maha Buddhavamsa - Parami VII

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


How to Practice parami?
To the question, "How to meet parami? How
Bodhisatta practice parami? "The answer is as
follows:
How to Meet Dana parami?
A Bodhisatta meet Generosity Perfection
by serving the needs of the creatures in various
caramenjaga their welfare, provide members of the body
even his life, teaching the Dhamma, and so on.
A more detailed answer is: there are three types of funds (a) Funds
material (amisa dana), (b) Safety Funds (Abhaya dana), (c) Funds
Dhamma (Dhamma dana).
(A) Materials Fund (Amisa Dana)
matter funds (amisa dana): the three types of funds, fund of material which
given by Bodhisatta there are two types (i) the fund's internal objects and
(Ii) external objects fund.
External object that can be funded (based on sutta) consists
of ten kinds: food, beverages, clothing, vehicles,
flowers, medicines, beds, shelter, and tools
illumination, these objects can still be divided again into
various types of objects, for example, hard foods, soft foods,
and so on.
Similarly (based on numerical methods Abhidhamma) funds
grouped in six sections when analyzed by


six senses, namely, funding things that look, sound money, and
onwards. Dana senses is also still can be further divided, eg
funding bodies that look is divided into blue objects, objects
yellow, and so on.
There are inanimate objects such as rubies, gold, silver, pearls,
and others; fields, land, parks, gardens, etc.; there are also
living things such as, female slaves, male slaves,
calves, and others; Thus, there are so many things
which can be funded.
How to Dana External Objects?
When a Bodhisatta funding external objects,
He gives whatever is necessary to the
needs. When he knew that someone was
He'll need something to give it even with
without being asked, especially if requested. When providing the funds, he
do so freely and without coercion, without conditions what
too.
If there is enough objects to be didanakan, he will
give it to the recipient as many times as necessary.
But if there is not enough, he will divide
(In equal portions) anything that can be shared and then
give it.
It should be noted. In providing the funds, he did not
provide objects that can be dangerous to
other creatures such as weapons or poison, he also did not
give objects that are not beneficial to
lead to negligence and as a playful object.
To recipients who are ill, he did not give
foods and beverages that do not fit, he gives only
what is appropriate and in the right amount.
Similarly, if asked, he gave to the layperson


what is good for householders and the monks
what is good for monks. (He did not give
householders, the objects should be given to
Monks and vice versa.) And he gave the funds without
distressing those close to him like her mother,
his father and his relatives, his friends, his son, his wife,
slaves, and workers.
If he pledged good, he will not
give something that is not good. He did not give
with the expected profit, honor, fame
or reward, or expect benefits such as birth
good, rich and prosperous, but solely for the purpose
attain Buddhahood. He provides funding only to
sole purpose, that is Buddhahood.
He did not provide funds for hating the recipient or
didanakan objects. Even if the recipient acted cruelly
and abuse at him, he did not give way
rude (as if I'm taking out the trash) and with
annoyed; He always gave a polite, calm mind,
and compassionate. Generosity really free
from the belief that support with cheers are
advantageous, but in connection with the strong belief
against the law of kamma and its aftermath.
He gave the funds, without expecting to be the recipient
appreciate and respect it; no purpose to deceive
or caused a split, he gave a thought
pure. He does not use harsh words and
insulting, or pout and pout; He gave the
words that are sweet and loving, a smile on his face and
with great calmness.
If the attachment or attachment to certain objects appear
strongly in him because of the quality of a good thing, or
since been used for a long time, or because the nature
of greed who want to have, Bodhisatta wary to


this greed, and soon conquered, and seek
receiver until he find it and give the object
to them.
Suppose that on occasions when he was about to eat the foods that are only
enough for one person and then came others who request
food; in such situations, a Bodhisatta not
will think twice to forget his food and with
immediately provide food to those who request such
by Bodhisatta Akitti wise. (Bodhisatta
in one of his life was born as a Brahmin
Bàranasi named Akitti leading the entire mendanakan
wealth, then he withdrew into the jungle;
in the woods He continued to distribute all of his
newly acquired even when he does not have
food kara except leaves.)
If anyone asks his son, his wife, his slave, and others,
He will first express purpose of funding measures
to be performed, if the requester is satisfied and happy,
He then will mendanakannya, to anyone who
happy to help him meet parami. Yet
He will not provide the funds if he knows
that the request was not human, but a giant
or stealth.
Similarly, he would not give his kingdom to
they can bring harm and suffering to
subjects, but he will mendanakan to those who
protect the people in a way that is good and right.
Such external objects funds did.
How to Dana Internal Objects?
A Bodhisatta provide internal funds in two ways:
(I) As a human being, for the sake of food and clothing,


funding himself to others to serve
and worked as a slave, though Bodhisatta
give his entire life to serving people
others, he does not want sensual pleasure in
his work, but expect welfare
and the highest happiness for creatures and
achieve the highest level of fulfillment of Perfection
Generosity (with funding body).
(Ii) He is without doubt funding body parts
such as hands, feet, eyes, etc. to anyone
who wants it. As well as external objects
He has no attachment or attachment to
parts of the body; He is not the slightest
reluctant to do so.
Two Objectives Performing Funds
In sacrificing his body parts or whole
body, Bodhisatta has two objectives: (i) satisfy
the recipient that he enjoys what he needs, and (ii) to
become skilled in doing good in meeting
Perfection by giving generously without
slightest feeling attached to a given object.
Bodhisatta provide internal objects of her entire body
or body parts, large or small, as he
provide external objects in the conduct of funds, believe
that "I will surely attain Buddhahood through these funds."
In doing this fund, he only gives what
beneficial for the recipient. He will not give
body or body parts to the Mara or the
Mara friends or the madman who want to harm her,
by thinking, "This is not beneficial for him.," but to
other creatures who request it, he will soon
funding it because the opportunity is very rare.


(B) Safety Fund (Abhaya Dana)
Bodhisatta provide safety funds by providing
protection to creatures and rescue
them even with his own life at stake when they
jeopardized by the king, thieves, fire, water and enemies, wild beasts
like, lions, tigers and dragons, giants, demons, etc.
(C) Dhamma Funds (Dhamma dana)
Dhamma Dana meaning is clear teachings of the Truth
with a pure mind is free from defilements of greed,
hatred, and so on.
To the would-Buddhist Future Students who have the desire
strong to achieve Sàvaka Bodhi, Bodhisatta taught to
refuge in the Triple Gem, morality, keeping the doors
senses, eat in moderation, practiced with great care, seven
Dhamma is good, practicing meditation and serenity view Clear
seven levels of purification, the knowledge of four roads (Magga Nana),
three levels of knowledge (Vijjà), six high mental ability
(Abhinnà), four analytical knowledge (Patisambhidà Nana) and
A student of Enlightenment (Bodhi Sàvaka).
He gave Dhamma funds by explaining the topics in
above, take refuge in the Triple Gem, morality, and so on
to those who have not been through it, and help to exercise
those who already live it.
Similarly, the beings who aspire to
be a Buddhist and sammasambuddhas Pacceka, Bodhisatta
provide funds Dhamma by explaining to them
characteristics, functions, and so forth of the Ten parami; with
describes the glory of the Bodhisatta in all three levels
kehidupannyasewaktu during the meet parami, reaching
Buddhahood, and fulfilling obligations as a Buddha,
that is by helping them in practice to achieve
Pacceka Buddha or sammasambuddhas; and refine


those practices that have been in the path towards achievement.
Dana Classification According to Suttanta In Ten Group
When a Bodhisatta provide material funds, he gives
of food funds to expectations, "Through funding these foods, may
all beings have a long life, beauty, happiness,
strength, intelligence, and achieve Arahatship fruit. "
By the same token, he drinks to mendanakan
relieve the thirst for dirt to objects of sense
creatures.
He gave money to obtain leather garments
beautifully decorated in the form of shame and fear; funds
vehicle to achieve inner strength and gaining
happiness of Nibbana; funds to provide fragrance fragrance
the morality that is unequaled; funds rate and drugs
to have the noble qualities of a Buddha; funds
seats to get a seat victory in
under the Bodhi tree; funds bed to get the 'sleep
Buddha 'which dwells in the fourth jhana, in accordance with
sentence, "lying to the left is the sleeping senses, lay
to the right is a sleeping lion, lying on his back is
sleep map, entering the fourth Jhana is sleeping Buddha; "funds
residence such as rest houses, etc., in order
into the shelter of other creatures; and funds lantern
to obtain the five eyes.
Various Funds and its Object
He gives the color fund (rupa dana) to acquire an aura
constantly lit surroundings as far as eighty
sleeve that surrounds the Buddha's body even in the dark
in the wilderness, in the middle of the night, no moon, and clouds
darkness covered the sky; sound fund (Sadda dana) to obtain
sounds like a Brahma; flavor funds so beloved by the
other creatures; touch funds in order to obtain tenderness of a


Buddha (Buddha sukhumàlatà); drugs funds for long age,
 and lasting fruits Nibbana; freedom funds to slaves
to be free from enslavement by defilements; entertainment funds to
obtain the joy in the true Dhamma; fund their children in order
all beings become a noble son (by receiving
them in Samgha); fund his wife, like Queen Maddi wife of
Vessantara order to become king of the world; fund ten different
property (such as gold, silver, gems, pearls, etc.) to
obtain the main characteristics of the physical beauty of the creatures
extraordinary; funds of various kinds of ornaments to get eight
twenty small signs, the physical beauty of the amazing creatures;
funding assets in order to obtain worldly possessions Dhamma
True; fund his empire in order to become King of Dhamma; funding parks,
ponds, and forests in order to attain jhana in the Dhamma that very
high, freedom, concentration, Roads and fruit; fund his legs to
can be walked to the tree with the footprints that have
signs of the miraculous; fund his hand because he wanted to
extend the true Dhamma hand to assist creation
creatures cross from four different flood (four flood:
sensual lust, birth, wrong views and ignorance); funding
ear, nose, and other senses in order to gain confidence,
and others; funding eye in order to gain Seer eyes
(Samanta Cakkhu of a Buddha); funding flesh and blood
in hopes of "I hope my body bringing prosperity and
happiness to all beings, at any time, when I
see, hear, contemplate, or self-help;
fund its head, highest part of the body, in order to become a
highest in all of nature.
In conducting these funds, Bodhisatta has no bad purpose;
 not rude; not because of fear or shame; not
annoying the recipient; not deliver the goods with
poor quality if he has the goods of good quality;
He does not exalt yourself and humble person
Other: He does not expect any purpose other than to achieve
Buddhahood; He also does not feel contempt, disgust or hatred.
In fact, He is giving after preparing it
himself carefully, with both hands, at the appropriate time,


 with respect to the recipient, without distinction
discriminate, delighted at three times (before, medium, and
after).
Thus there is no feeling of regret after giving
Fund; He did not become arrogant and insulting the recipient
but spoke politely and endear oneself
by everyone. Understanding the words of the recipient, he
easily visited by them. When providing the funds, he
give together other objects.
For example, when he wanted to give alms, He
thinking, "I'll funding these foods together
with other appropriate bodies such as drinks, robes, etc.
 "And when he wants giving robes, he thought," I
 will be fund this robe together with other
suitable objects as food, and others. "Similarly, when
he want to fund vehicles, and others.
When he wanted to give money objects that are visible
(rupa dana), he also gives voice funds (Sadda dana), and
others, as a complement. Similarly, with respect to
sound fund, and others.
In providing funds ten kinds of food, beverages, and
others. Based of Suttanta in terms of giving, the objects
which didanakan should be clear and easily understood. Based
of Abhidhamma, in providing funding, which is an object-
sensual objects such as shapes or sounds are not clearly visible as
a way of funds, or how one can determine
in mind that the fund is a fund-shaped.
How to provide these funds are described as follows.


Funds Classification in Group of Six According to the 
Abhidhamma
Rupa Dana
Based on six groups of funds according to the Abhidhamma,
color funds (rupa funds) must be understood as follows: after
prepare for funded objects such as flowers,
clothing, jewelry or stones of blue, yellow, red,
and so on, he must take it as the color and
pondered, "I have to give this color funds, it is the
color funds from me ", give flowers, colored clothing
as the funds, funds of this kind is called color funds(rupa
dana).
If someone wants to give the fund a color, it is not possible
he separates the color of the object: it must provide
interest funds, clothing, or rocks with color
wanted, and ponder, "I will provide funds
color, this color is the funds from me. "Thus the funds colors (Rupa
Dana) was performed.
Sadda Dana
Sound Fund (Sadda Dana) such as the sound of drums, and others.
In providing this funding, it is not possible to give
sounds like someone giving a lotus flower and its
roots by removing or picking a flower lotus
and handed it to the recipient. Someone gives
sound dana by giving the objects that produce
sound, like a drum or bell. Then ponder,
"I will provide funding vote," he prostrated to the Three
Jewels by playing musical instruments alone or together
together with others, or contemplating "This is a sound funding
from me, "he hung on the ceiling of the pagoda, a bell or
bronze drum alone or with someone else, or
with substances that are stimulating for a voice like honey,
and others to the speaker of Dhamma, or by making


announcements and invites people to listen
Dhamma, and discussing the Dhamma to the people who
came to him, or to express gratitude
against those who do good because it provides funds
food to monks or a monastery or simply build
invite others to do those things. Fund
Such sounds are called Dana (Sadda Dana).
Gandha Dana
Similarly, perfumery funds (Gandha Dana)
done after preparing a few things fragrant and
fun in the form of roots, twigs or powder,
taking into account the fragrance (not object) and
pondered, "I will provide funds perfumery; this
is funding fragrances from me ", he told mendanakannya
Three Jewels; or she gives a small piece of fragrant wood
such as aloes, sandalwood, and others with the aim of the fund. Fund
Such  are called fragrant funds (Gandha Dana).
Rasa Dana
Similarly, flavor funds (Rasa Dana) carried
after preparing the roots, tubers, drop, fruit-
fruits with different flavors, then ponder (not
these objects but) only the taste alone, "I will
provide funding sense: it's the flavor funds from me. "Then
He gave these objects to the recipient, or he
provide funds shaped delicacies such as rice, beans
nuts, milk, and others. Such funds are called fund flavor
(Sense of funds).
Phomthabba dana
Fund of the real-shaped objects (Phomthabba
dana) for example is, beds, mattresses, chairs, blankets, and
others. After preparing these real objects,
into account (not the object but) only the quality


reality, and ponder, "I will provide funds of
real objects; this is a real things fund from me ",
then submit these items; such funds
 called real objects fund (Phomthabba dana).
Dhamma Dana
Provision of Dhamma (Dhamma dana) the intention is
give Dhamma Ramana (one of the six sense objects). Appropriate
with the words, "Oja, Pana, jivita is included Dhamma funds),
Dhamma funds through nutritious food, beverages, and
life.
Further explanation: After preparing objects such as
butter, ghee, etc., are highly nutritious (Oja), with
consider only the nutrition, is dhamMàramana,
then pondered, "I will provide funds
dhaMàramana; this is dhamMàramana funds from me, "then
he gave funds, butter, ghe, and others; or give
eight types of beverages (Pana) is made from fruit
and roots, or to contemplate, "This is a fund
life "by giving objects to support
life such as food, and others. or by calling
doctors to treat sick or injured, or with
destroy the nets of fish, bird cages, traps;
or release them who are in confinement, or
make the announcement as he beat the drum, "hunting
animals are not allowed; should not trade in fish and
meats, "sought to protect the creatures living by themselves
themselves or by referring others. Such funds
Dana called the Dhamma (Dhamma dana).
Bodhisatta devote all virtuous deeds that
described above for the happiness and welfare
creatures around the world, until they reach
Nibbana;. devotion is to meet the requirements
in order to achieve enlightenment, for the sake of his ideals that
never fade (Chanda), effort (viriya), concentration (samadhi),


wisdom (panna), and Liberation (vimutti) until finally
Arahatta-Phala.
In fulfilling Perfection Generosity, Bodhisatta
develop a perception of impermanence with respect to
life and property in connection with his wealth, he
considers this property also owned by others as well.
He continued to develop compassion
to all beings. In fulfilling this compassionate, he
collected sari virtues that are useful for achieving
wealth. Just as someone whose house burned, he went
by bringing the wealth property into a safe place,
likewise Bodhisatta save himself and his assets
of the magnificent palace in the three realms (humans, gods, and Brahma)
which is being ravaged by fire eleven sports (the fire of lust, hatred,
ignorance, birth, old age, death, grief, sorrow,
pain, distress, and despair), And so on. With
how to dana generously without leaving anything
else. He did it without worry, without distinction
or distinguish what has been funded and what should be kept
for yourself.
(That is the way to meet Generosity Perfection ).

Maha Buddhavamsa - Parami VI

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


D. Fifteen Action (Carana) and the Five
High Inner Ability (Abhinnà) and Its Components.
As well as contemplation described earlier, fifteen
action (Carana) and five high mental ability (Abhinnà) and
its components also form the basis for parami.
Fifteen acts are:
(1) Living the precepts (Sila samvara).
(2) Closing tightly with the full attention of the six sense doors
ie, eyes, ears, nose, tongue, body, mind so
there are no bandits in the form of evil can happen
(Indryaesu guttadrata).
(3) Eat adequately (Bhojanamattanuta).
(4) Within six part time (24 hours) a day, ie, morning, noon,
afternoon, the first night watch, second night watch, and the last
 night guard, sleep only at the second guard night, and meditate
only in the two-sitting posture and walk for five sections
other time.
(11-11) seven virtues: faith, caring, sense of shame in
doing evil deeds, the fear inflicted
evil, study hard, effort and wisdom.
(12-15) Four levels of jhana (first, second, third, and
fourth).
Of the fifteen Carana, the components of the first four are
of the thirteen ascetic practices (dhutanga *), and
other virtues such as having little need, it's easy to feel
satisfied, and so on.
(* Note: dhutanga described in Visuddhimagga: (1)
robes patches, pamsukulik'anga, (2) wearing
only three robes, tecivarik'anga; (3) gather around
alms pindapàtik'anga, (4) does not pass through a particular home
in the course of collecting alms, sapadànik'anga;
(5) eat in one sitting, ekàsanik'anga; (6) eating only
of the bowl, pattapintik'anga; (7) refusing all other


food, khalupaccha-bhattik'anga; (8) settled in the woods,
àrannik'anga; (9) settled under a tree, rukkha-mulik'anga; (10)
settled in the open, abbokàsik'anga; (11) settled in the
cemetery land, susànik'anga; (12) is satisfied with the residence
anywhere, yathà-santhatik'anga; (13) sleep in a sitting position
(And never lie), nesajjik'anga.)
Of the seven virtues (No. 5-11),
(A) Components of confidence are:
(I) contemplation of the Buddha (Buddhanussati);
(Ii) contemplation of the Dhamma (Dhammanussati);
(Iii) contemplation on Samgha (Samghanussati);
(Iv) Reflection of the Sila (Silanussati);
(V) Reflection on the generosity (Càganussati);
(Vi) Reflection on faith, morality, learning,
sacrifice and wisdom with the gods as witnesses
(Devatànussati);
(Vii) Reflection of the properties of Nibbana (Upasamànussati);
(Viii) Not associating with people who do not believe
(Lukkhapuggala Parivajjana);
(Vii) Associating with people who are friendly and confident
(Siniddha-Puggala);
(X) Recollection of the Dhamma that can generate
beliefs (Pasadaniya Dhamma Pacavekkhanà);
(Xi) The trend in generating confidence in all
posture (Tadadhimuttatà);
(B) Components of attention are:
(I) Attention and comprehension in seven movements such as, advanced,
backward, and so forth;
(Ii) Not associating with people who are lazy and inattentive;
(Iii) Associating with people who are attentive, and
(Iv) The trend in the development of attention in
all postures.
(C-d) The components of shyness and fear to act
evil is:


(I) Reflection of the dangers of evil deeds
(Ii) Reflection of the dangers born of woe
(Iii) the Strategy to support the characteristics of virtue;
(Iv) Not associating with people who have no sense of
shame and fear of evil deeds;
(V) Associating with people who have a sense of shame and
fear of evil deeds, and
(Vi) The trend in developing a sense of shame and
fear of evil deeds.
(E) The components of the study are:
(I) Work done prior to study;
(Ii) Good to ask;
(Iii) Having a good and practicing the Dhamma;
(Iv) The pursuit of knowledge without blemish;
(V) Mature faculties such as faith, and so on;
(Vi) Much of defilements;
(Vii) Not associate with stupid people;
(Vii) Associating with learned men, and
(Ix) The tendency to increase knowledge in all
posture.
(F) The components of the effort are:
(I) Reflection of the dangers born of woe
(Ii) Reflection on the benefits of hard work;
(Iii) reflection of the desire to follow the road
by the noble ones like Buddha, and others;
(Iv) Respect the food funds by devoting themselves to
practice of the Dhamma;
(V) Reflection on the noble legacy of good Dhamma;
(Vi) Reflection of the Supreme Master of the Buddha;
(Vii) Reflection on the Buddhist descendants of noble lineage;
(Viii) Reflection of noble friends in the Dhamma;
(Ix) Not associating with people who are lazy;
(X) Associating with people who are diligent, and
(Xi) The tendency to develop effort in all
posture.


(G) The components of the wisdom are:
(I) continuing to investigate the group's life (khandha),
runway (ayatana), and the elements (dhatu), and so forth,
of a person's body;
(Ii) purify the objects inside and outside the body;
(Iii) maintain a balance of two pairs, beliefs and
wisdom, effort and concentration, according to the statement
follows,
  "Confidence will lead to excessive enthusiasm
excessive;
  Excessive discretion would lead to pretense
pretense;
  Excessive effort will lead to anxiety;
  Excessive concentration will lead to boredom
(Mental fatigue);
  But there is no such thing as excessive attention; "
(Iv) does not associate with stupid people;
(V) associate with the wise;
(Vi) the reflection of a profound knowledge of
subjects related to a subtle but clear
such as the senses, and so forth;
(Vii) the tendency to develop policies in
all postures.
(H) Components of the four jhana is:
(I) The first four Carana Dhamma starting from undergoing
precepts;
(Ii) The initial part of Samatha meditation, and
(Iii) Five skills (vasàbhava)

Through this Carana and Abhinnà, it is possible to achieve
holiness in the implementation (payoga suddhi) and purity in
character (Asaya suddhi). Through the implementation of the sanctity of one's
can provide funds in the form of safety (Abhaya dana)
to beings and the sanctity of a person's character
can provide material funds (amisa dana) and through both,
Dhamma funds (Dhamma dana) can be given.


Thus, it should be understood how Carana and Abhinnà
establish the conditions for parami.
Are Factors littering parami?
To the question, "Are the factors that pollute parami?"
in general the answer is: assuming parami as
"I," "mine," "me" because of attachment, arrogance, and
wrong view is the cause of dirty parami.
The answer is actually, (in each parami) is
as follows:
(I) thought to discriminate between objects
didanakan and among recipients of funds are
Perfection of Generosity dirty cause. (Bodhisatta
Perfection of Generosity is about to meet the need
provide without discrimination against any
he had and anyone who will accept it. He should not be
think about the quality of the objects that will didanakan
is, "It's too ugly to be given; this is too good
to be donated; "or think about the recipient,
"This man was an immoral; I will not
give him. "discriminating mind is
Perfection of Generosity cause it to be
impure.
(Ii) Thinking to discriminate among living
beings and between certain situations lead to gross
Perfection of Morality. (Perfection of Morality must
maintained despite the creature and the situation, by thinking,
"I have to avoid killing these creatures and that;
I do not have to avoid killing the creatures
other. I will undergo morality on this situation and that,
not in other situations, "a discriminating mind
This led to Morality Perfection becomes
pure.


(Iii) Thinking that the two types of sensuality: the object of sense (vatthu kama)
and sensual pleasure (kama kilesa), as well as three natural births
as something fun, and think that
end sensuality and birth as something that
unpleasant is the cause of his dirty Perfection
Removing worldliness.
(Iv) Wrong view of "I," "mine" is the cause
dirty Perfection of Wisdom.
(V) The mind is slow leading to laziness and
indolence and anxiety are the cause of his dirty
Perfection Enterprises
(Vi) A mind that discriminate between self and
Other creatures (my men and their people) are the cause
Patience Perfection dirty.
(Vii) Claiming to see, hear, touch and learn
but not seeing, not hearing, not touching and
do not know, or vice versa is the cause of his dirty
Honesty perfection.
(Viii) Assume that the precondition of Buddhahood, parami, CagA,
cariya is not useful, while his opponent is
Perfection is a cause of gross benefit determination.
(Ix) Think who benefits and who does not
(Who is friendly and who is not friendly) is
cause of its gross Perfection of Love.
(X) Differentiate between senses objects liked and not
Preferably encountered is the cause of his dirty
Equanimity Perfection
What Factors Purify parami?
To the question "What factors which purifies parami?,


the answer is: not destroyed and not be distracted by
attachment, pride, and wrong view, and (as has been
mentioned above) and do not have minds that discriminate
distinguish objects that didanakan and receiver-receiver
is the cause of pure parami.
True, parami can only be pure if it is not tainted by defilements
such as attachment, conceit, wrong view, and not
have thoughts on the quality of the objects didanakan
and receiver-receiver.
What Factors Contrary With parami?
To the question "What factors that are contrary to
Parami?, The answer is: by considering the
overview of all the factors that pollute parami, then all
factors that are not good is at odds with parami.
More detailed consideration is, attachment of the object
to be provided, and stinginess is contrary to
Dana parami; misdeeds (through body, speech, and mind)
is contrary to the Precepts parami. Glad to object-
objects of sense, sense pleasures, and birth is contradictory
with Nekkhama parami. Ignorance is contrary to
Panna parami. Eight situations inaction (kusita vatthu) that
mentioned above is the opposite of viriya parami. Not
tolerated because of greed or aversion, to object
desirable and undesirable is contrary to
Khanti parami. Not telling the truth (when properly
occurs) is contrary to the Sacca parami. Not able to
cope with the Dhamma as opposed to Perfection
(Not successfully train Perfection) is contrary to
Adhitthàna parami. Nine forms of hatred development
is contrary to the Metta parami. Do not see the
neutral feelings when meeting with the preferred object and
unwelcome is contrary to upekkha parami.


Further explanation:
(I) attachment to the object to be given (lobha),
feel unhappy about the recipient (sin), and
confused on philanthropy and its benefits (moha) is
Perfection of Generosity contrary, because
only with the absence of attachment, resentment,
and the confusion it is an act of generosity can
done.
(Ii) Ten bad deeds are contrary to
Perfection of Morality for the implementation of the Sila only
can be achieved if a person is free from thoughts, words, and
bad deeds.
(Iii) Removing the world is the noble deeds to
refrain from sensual pleasures, hatred against
other creatures, and folly; therefore craze will
sensual pleasures (lobha), hatred of other creatures
(Dosa) and ignorance (moha) is contrary to
Removing worldly perfection.
(Iv) the attachment, hatred, and ignorance blinding
creatures while return policy
See the power of the creatures that had been blinded. With
Thus the three factors are not these good causes blindness
is contrary to the Perfection of Wisdom.
(V) Because of attachment to someone become reluctant to perform
virtue; because hatred one can not do
good deeds, and because of the ignorance of someone can not
try on the right path. Only with one's effort
can do good without feeling reluctant, done
steadily and in the right way. Thus three
This is not good factor against Perfection
effort.
(Vi) Only with patience one can survive (from


tendency) of the greed of a preferred object or
hatred for objects that are not favored and can understand
without-self and the emptiness of natural phenomena:
Thus attachment, hatred, and ignorance
unable to understand the empty nature of phenomena is
contrary to Patience Perfection.
(Vii) Without prejudice certainly skew a person's honesty by
attachment because the services performed by others, or
by unhappiness because of losses caused by
others, because it is the truth does not apply in situations
so. Only someone with the honesty of the situation
face preferences or dislikes can be free from
prejudices skew caused by greed, or
by hatred or ignorance that prevents the truth.
Thus these three adverse factors are in conflict
Honesty with Perfection.
(Viii) With a determination one can overcome the pleasures and
displeasure of the changes in life and remain
was not deterred in fulfilling parami; thus
greed, hatred, and ignorance that can not be
conquer the change in life is contradictory
with Perfection determination.
(Ix) Develop Lovingkindness can fend off obstacles (in
the path of spiritual progress *); so bad these three factors
sourced from these barriers, is
contrary to the Perfection of Lovingkindness. (* Note:
obstacles in the path of spiritual advancement: obstacles totaled
five: (a) kàmacchanda, all forms of greed and
desire, (b) vyapàda, hateful, (c) thina-middha, laziness
and inertia, (d) uddhacca-kukkucca, anxiety and
remorse, and (e) vicikiccha, doubt.)
(X) Without Equanimity, greed on the object
preferred and hatred for objects that do not like can not be
stopped or destroyed, let alone see it with the mind


that balanced. Only if it has Equanimity,
someone can do it. Thus three of
These adverse factors is contrary to
Balance Perfection.

Maha Buddhavamsa - Parami V

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


How Wisdom Help In Meeting
Other perfection
(A) Because they keep their eyes fixed policy
open, even when the Bodhisatta mendanakan part-
part of his body, they do it without
their self-effacing and dismissive of other creatures.
(As described above) is like a tree-drug
drugs, they give without any bad thoughts, and
always feel happy, both in the past, present,
and the future.
Only if you have the wisdom one can have
Nana-kosalla effort and can be beneficial to other beings, and
only by doing so, the act of generosity can be
True perfection. (Without wisdom, one can
motivation to do it with self-interest; action
generosity for the sake of personal interests like taking
the result of an investment).
(B) Morality without wisdom but overwhelmed by greed,
hatred, etc., will not be able to achieve
perfection, what else to be the basis for
attainment of Buddhahood.
(C) Only a person who has the wisdom to see
losses in life and benefits of married life
imprisoned, losses in sensual pleasures and benefits
attain jhana, losses in samsara and benefits of
Nibbana. Seeing such things, he left
domestic life, develop jhana and
realization of Nibbana. Then he can help the creature
others to leave the home life, and
attain jhana and Nirvana as well.
(D) Effort without wisdom is the effort that is not true;
not in accordance with the desired goal (it is better
do not try at all than to abuse the effort).


However, accompanied by wisdom, he became the
correct effort and can achieve the desired goal.
(E) Only he who has the wisdom to be patient against
mistakes made by creatures
others; for someone who has no wisdom,
attacks from other creatures can cause a condition
well not like hate, and others, who became
the opposite of patience. For the wise, the action one of the
Another creature is actually helping to develop
patience and strengthen it.
(F) Only he can understand the wisdom has three
truth as real truth over detention of
lust (virati Sacca), the truth of the utterance (Vaci Sacca),
Truth of knowledge (Nana Sacca); causes and
his opponent. Once understood it perfectly (with
release what should be released, and seek
what should be sought) it can help other beings
and walk in the way of truth).
(G) By fortify himself with the power of wisdom,
was wise to be easy to concentrate. With
a concentrated mind, an unwavering determination
Perfection may happen to meet.
(H) Only he who has the wisdom to lead
thoughts of loving-kindness toward the three groups of beings without
discriminating as Lovingkindnessd ones, neutral, or
enemy.
(I) And only by one's wisdom can be robust in
coping with changes of life (whether good or
bad) without being affected.
Thus, one must reflect on the characteristics of wisdom,
realize it as the cause for pure perfection.


Or, Bodhisatta had to remind himself, "Without
wisdom, there would be no view of the pure and
perfect; without a view of the pure and perfect, will not
there is a pure and perfect morality; without morality
pure and perfect, there would be no concentration of the pure and
perfect; without concentration, it may not be able to give
benefits for himself, what else for other beings, do not you
should really develop wisdom? "
With the power of wisdom, Bodhisatta achieved
four foundations (caturàdhitthàna) Clear view (panna),
truths (Sacca), generosity (dana), calmness (upasama)
useful for other creatures with four objects
support (supply sangaha vatthu) generosity (dana), friendly
in speech (peyya vajja), useful life (attha cariya), and
honest and fair (samànattata) helps them to stay on
in the way of freedom and mature faith, effort, attention,
concentration, and wisdom within themselves.
Similarly, with the power of wisdom, he investigated
absolute reality of the senses (khandha), grounding the senses (ayatanas),
and others, and understand the truth of the process of samsara and
end; he tried to do the virtues
such as the Perfection of Generosity, and others, to the
stage the most beneficial to the development and enjoy
benefit from the Roads and fruit; so he worked for
completing and perfecting Bodhisattanya.
Understand the benefits of this policy, he constantly
develop the Perfection of Wisdom.
(This is the act of contemplation in connection Bodhisatta
with the Perfection of Wisdom).
5. Explanation Regarding How Contemplating
Effort Perfection
Even in the mundane, chasing something that can


predictably, someone will not be able to achieve
desired results without considerable effort; but of course no
that can not be achieved by a full effort and
tirelessly. Must be contemplated that "A person who
no effort is impossible to save the creatures
Another creature from the pool of samsara; a effort associate with
can perform the task, but only until mid-
way, without being able to arrive at its final destination, only people with
enormous effort to complete the task
until the end, regardless of self, realizing goals
end (Buddhahood). "
Without adequate, even someone who aspires
become Sàvaka-or Pacceka-Bodhi Bodhi, who wanted to liberate
oneself from samsara will not succeed in achieving
The release. "How could someone who plans to
achieve Enlightenment ideals and save all
world of humans, gods, and Brahma can achieve its objectives without
enough effort? "
Defilements such as greed, hatred, and others are
difficult to be controlled like a mad elephant; one's actions
(Kamma), which is done because the defilements are like a hangman
holding aloft his machete and scare the condemned;
four miserable situation caused by kamma is open
door constantly; friends always come to evil
Kamma incite someone to do this and with
so send these people into such miserable circumstances;
the nature of the world's ignorance is so because he
easy to accept bad advice from friends such evil;
one must always keep a distance from these evil friends
a heretic, who impose their crimes, with the opinion
illogical, saying "if freedom from samsara can
achieved, should be achieved automatically without the need
effortlessly. "Refrain from any such opinion
is possible through the power of effort.
Or, "If Buddha can be achieved by their own efforts,


what difficulties may exist for an extraordinary human being
like me to obtain the necessary effort? "
That was how the characteristics of effort should be contemplated.
(This is the act of contemplation in connection Bodhisatta
with Effort Perfection).
6. Explanation Regarding How Contemplating
Patience Perfection
"Patience eliminate the anger that is the opposite of
all the characteristics of kindness and acts as a weapon does not
can be destroyed which is owned by people in both
have these characteristics; the decoration of the Bodhisatta
that can prevail over the other; strength of samaõa and
Brahmana; flow of water to extinguish the fire of anger; strength
magic to destroy toxins rudeness, insults of the words
wicked; neutral tendency for those trained
in the control of senses and wise. "
"Patience is in like the ocean; beaches where the waves
seas over; door that closes the road to suffering;
stairs to get to the nature gods and Brahma, the holy land where
all the signs of goodness reign; the highest purity of
physical, speech and mind. "Thus one must
contemplating the virtues of patience.
Patience must be practiced continually by contemplating,
"Without holding on to patience that gives peace of
and peace, the pursuit of these creatures as a result of
bad things happen to them, consequently they will
suffering in this life or the life
to come. "
"While it is true that I suffer because of
another evil creatures, this is my field and act-
deed was the seed of suffering that made


by myself instead of other creatures. "
"My patience is a tool to pay off debt
suffering. "
"If nothing is evil, how I can meet
the perfection of patience? "
"Although these people have done evil to me at this time, he also
has provided certain benefits to me in the past. "
"His crimes constitute a cause to exercise my patience,
that proved useful to me. "
"All creatures are like my own child, how
probably a wise man can be angry because of the crime
committed by his own son? "
"He was nasty to me because he was ruled by the demon of anger; I
must destroy the stealth master it. "
"I myself is also a cause of crime which causes
this suffering, (as if I was not born, it is impossible
there is this evil deed). "
"The phenomenon of mind and body (nama-rupa) that does
bad deeds, and mental and physical phenomena (nama-rupa) that
suffer the consequences of bad deeds, the two sets
This phenomenon has now stopped. Who will be angry
to whom? It should not have any anger. "
And, "If all phenomena are the absolute no-self, no one
name the perpetrators and no one receives deed
evil. "Reflecting this, he must constantly
exercise patience.
If the anger arising from the crimes done by another being
 constantly mastering one's thoughts out of habit


and nature, he who aspires to attain Buddhahood must
ponder the following:
"Patience is a complement to the practice against the evil-
crimes committed by other creatures. "
"The crimes of others, causing
suffering, a factor to bring confidence
in me, (because suffering is the cause of faith)
and also as a factor perception of unhappiness and
dissatisfaction of the world (anabhirati Sanna). "
"It is the nature of the senses, eyes, etc., to meet with
various objects, good or bad; impossible wish
not met with the objects that are not desirable. "
"Following the anger, one becomes mad with rage, what
pointless revenge against someone like that? "
"A Buddha keep all beings as if they
is his own son. Thus, I aspire
Buddhahood, should not despair because of anger
against them. "
"If a criminal is a person who has a sign-
sign of such noble morality, one must think, 'I do not
be angry with this noble man '. "
"If a criminal is a person who does not have
signs of such noble morality, one must think,
'He is the one who should be treated with great compassion
compassion '. "
"By being angry, my virtue and eminent will
fade. "
"With angry to him, I'll look ugly, not sleeping
deep sleep, loss of property, loss of friends, loss



subordinates, and born of woe, and this will
pleasing my enemy. "
"Anger is a powerful enemy that can bring
all the dangers and the destroying kemakmuranku. "
"If someone has the patience, he would not have
the enemy. "
"Thinking that with patience I would not have
suffering (which will overwrite the perpetrators of the crime), or, with
responded with anger, I just follow the actions
my enemy. "
"If I can overcome anger with patience, I
will be able to conquer my enemies who are slaves
anger. "
"It is not proper for me to release the noble qualities of
patience only with anger. "
"How can I have a noble qualities such as morality,
and others, if the anger, the opponent of all noble qualities
appear in myself? And with no noble qualities
aforesaid, how can I provide assistance to
other creatures and reach my goal to achieve
Buddhahood. "
"Only with patience, one can firmly against
influence of external objects and has a concentration of mind;
and only by concentration of mind, one can see
all forms (samkhara) that is not eternal and
Dhamma is not satisfactory and all are non-self, Nibbana
is unconditioned, eternal, and so forth, and the characteristics of a
Buddha can not be understood, with a force that is not
measurable. "
Due to the contemplation of such a person can penetrate


Clear view of Vipassana (anulomika khanti) through knowledge
that "All of the Dhamma is a natural phenomenon without
core or anything that called themselves: they appear and disappear
according to their respective conditions, they do not come out of nowhere
even and not go anywhere, they are not formed an eternal
as an individual anywhere, there is no yang mengatur
This natural phenomenon "(because there is no such thing as self). See
as they are, one can understand that
they are not 'vanity-I.' By reflecting
Thus, Bodhisatta steadfast and immovable in his ideals,
attain Buddhahood.
(This is the act of contemplation in connection Bodhisatta
by Patience Perfection).
7. Explanation Regarding How Contemplating
Honesty Perfection
Honesty Perfection should ponder the following:
"Without honesty, perfections such as morality,
and so on, is impossible and there will be no action
lead to the attainment of Buddhahood. "
"If honesty is exceeded, all evil will come."
"Someone who is not telling the truth continually going
regarded as people who can not be trusted in life
this; also in the next life, his words will not be
accepted by others. "
"Only with honesty, one can develop
Perfection Perfection-like morality, and
so on. "
"Only with honesty as the foundation, one can
purify and meet such noble qualities parami, CagA, and
cariya. Thus, by being honest with respect to


phenomenon, one can carry out the functions of parami, CagA,
and cariya Bodhisatta and successful in practice.
(This is the act of contemplation in connection Bodhisatta
with Honesty Perfection).
8. Explanation Regarding How Contemplating
Willpower Perfection
"Without a strong determination to do good deeds such as
Perfection of Generosity, and so on, if met
with opponents such as the nature of the miser (macchariya), immoral
(Dussilya), and others, one impossible to maintain
perseverance in doing good is, and without
grit one's impossible to practice with skill and
bold. And without the skills and courage, Perfection
Generosity, and so on, which form the prerequisites for
Buddhahood is impossible to achieve. "
"Only if the determination in doing good as Perfection
Morality, and so on, quite sturdy, so one can
maintain perseverance when met with such opposition, the nature
miserly, immoral, and so on. Only with courage,
one can acquire the skills and courage in
The perfection of virtue such as Morality, and
onwards, which form the precondition for Buddhahood can
achieved, "it was that, this determination must Perfection
contemplated.
(This is the act of contemplation in connection Bodhisatta
with determination Perfection).
9. Explanation Regarding How Contemplating Perfection
Lovingkindness
"Even someone who is entirely concerned with the welfare
of personal (selfish one) is not possible to obtain
prosperity in this life and the life to come


without having lovingkindness for the welfare of other beings.
How big should be developed by a Bodhisatta
who wants to bring all beings to the happiness of
Nibbana? Only by developing a Lovingkindness that is not
limited to them, can deliver a bodhisatta
all beings into Nirvana.
"With a desire to help all beings reach
spiritual bliss of Nibbana as I've become a Buddha, one day,
I have to start from now to help them achieve
worldly prosperity in advance.
"If I can not do now though in
expect their well-being of mind, when will I be able to
actions in word and deed helps
they reach their welfare? "
"These creatures are maintained now with Lovingkindness,
 the future will be the heir and friend in
Dhamma inheritance.
"Without these creatures, there would not be a necessary condition
parami for me. Thus they are the conditions
support for fulfillment and achievement of all the glory
a Buddhist, and they constitute an extremely fields
fertile for planting the seeds of service, the best place to do
virtue, a special place to be noble. "
In this way, someone should try to emit
Lovingkindness to all beings.
The perfection of Lovingkindness must also be contemplated by
follows:
"Compassion is the principal of all basic training for
attain Buddhahood. Bodhisatta that happy in
providing welfare and happiness of others without
discriminating (Metta), the desire to eliminate


their suffering (karuna) to be very firmly rooted.
Thus lovingkindness forms the basis for compassion
must be transmitted to all beings.
(This is the act of contemplation in connection Bodhisatta
with Lovingkindness Perfection).
10. Explanation Regarding How Contemplating
Equanimity Perfection
"Without Equanimity, insults and evil deeds
other people do can interfere with my thoughts. With
disturbed mind, it may not do good as
generosity, and so on, which is a prerequisite for
attain Buddhahood. "
If the Lovingkindness that is transmitted to the creatures is just
just Lovingkindness the sheer, without Equanimity,
purification conditions parami not possible. "
"Without Equanimity, one can not change
his virtues become welfare creatures
the other. "
"A Bodhisatta not discriminate in terms of objects
didanakan and recipients. It is impossible to do so
without Equanimity. "
"If you do not have Equanimity, one can not
purify morality, without consideration of the dangers that would
receipt for his life and the objects of his
(Jivitaparikkhara). "
"Only someone who has had Equanimity,
hostility towards good deeds and dislike
to the joys of the senses can achieve
sufficient power to release the worldliness. "


"All functions of the parami terms can only be performed 
correctly by checking with Equanimity that
right (Nàupekkhà). "
"Without Equanimity, excessive effort will
complicate and practice of meditation becomes impossible. "
"Only by Equanimity, one can
concentrate on patience. "
"Only by Equanimity, one can have
honesty. "
"By not also change due to changes in the world, determination to
meet parami be steadfast and unshakeable. "
"Only by Equanimity, one can ignore
crimes of others, only then will Lovingkindness to
raised. "
Build all the requirements of all parami ways
This, his resolve remains unshakable, fulfill all. All of
this can be done only if there Equanimity.
Such Equanimity perfection must
contemplated.
(This is the act of contemplation in connection Bodhisatta
with Equanimity Perfection).
Thus contemplation (Paccavekkhanà Nana) for any
losses from not doing good like giving, and
onwards, and the benefits of doing virtues
form the basis for parami.

Maha Buddhavamsa - Parami IV

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


(This section should be studied seriously by those who are aspiring
goals to achieve Buddhahood).
1. Explanation Regarding How Contemplating
Philanthropy Perfection (generosity)
"Personal Property such as land, gold, silver, buffalo, cattle, slaves
women, male slaves, children, wives, and others bring
misery for owners who become attached to him.
Because they are objects of sensual pleasures, coveted
by many people; can be destroyed or taken by five enemy
(Water, fire, kings, thieves, and the heirs do not like); they
can lead to quarrels and disputes, they do not
have a nucleus; own and maintain them requires
harm to others; loss and destruction brought
suffering and sorrow, etc.; for attachment
of these objects, they are stingy (macchariya) will
reborn in the suffering. Thus
This property brings much suffering to its possessor
in many ways; give them, ignore them,
releasing them is the only way to achieve
happiness. "A Bodhisatta must reflect thus
and to train attention in order not negligent in committing
generosity.
A Bodhisatta must also contemplate a way as
following if an applicant came to him to ask
something, "He is a very good friend and familiar, told
all her secrets to me; taught me well
about how this way (the funds) I can bring
all my things in the next life
should leave; "or otherwise," he is a
very good friend helped me move objects
of mine from this world to a safe place like home that


burned by the flame of death; to me he is like a warehouse
that safe place where I can put all the mine safely
of fire; "and" He is my best friend, because with
provide an opportunity for me to commit these funds,
he helped me achieve a high level of achievement and hard,
attainment of Buddhahood basis (Buddhabhåmi).
He also must reflect thus: "This man has helped me
by providing the opportunity to do noble deeds;
I must use this opportunity as well as possible; "
"My life will soon end; I should give even
if without being asked, (and I have to give) more
if requested; "" A Bodhisatta who have a tendency
for charity will be looking for someone to receive the funds;
but in my case, the receiver comes with its own funds
to receive danaku because services and benevolence; "" Although
actions appear beneficial recipient of funds, but
I am actually the lucky ones; "" I have to give
benefits to all these creatures like me
provide benefits to myself; "" How do I
Perfection of Generosity can meet if there is no
beings who receive my dana; "" I should get and
the objects only to those who ask; "
"When will they come on their own to
megambil my things without asking? ";" How
I can make myself to be loved by those who
receive danaku and how so that they can be
nice to me? ";" How can I feel happy when and
after giving the funds? ";" How to enable the recipient of funds coming
me and the desire to give up in me? ";
"How can so I can know their minds later
give (what they need) without them asking? ";
"When I have something to give and the recipient to
accept my gift, if I fail to deliver, it is
I did a big lie ";" How can I be
sacrifice my life and my limbs to them
who want it?, "he must constantly develop
propensity to commit funds.


"Like an insect (kitaka), jump back to it
who release it without fear, as a result will either return
to people who do the funds generously without
expecting anything in return. "Reflecting thus he must
develop minds do not expect the fruits of what
does. (The fruit here is the meaning of happiness
earthly or heavenly, but not the attainment of Buddhahood).
The attitude of mind At the time the funds ana na
If the beneficiary is the person loved, he should feel happy
along thinking, "Someone who cared to ask something
me "; if the beneficiary is a neutral person, he must
excited by contemplating, "By providing funds
This, it will good friends with me, "if the beneficiary is
people hostile to him, he should feel happier with
ponder, "my enemy asks something from me, with funds
This may he be a good friend. "
So he should give money to a neutral
or to the enemy in the same way as he was giving
to the person who he loved with great compassion
preceded by love.
When Being In Great Difficulty
If a person who aspires to attain Buddhahood feel
so attached to the object to be didanakan, so it does not
possible release of greed, he should ponder,
"You, good people, aspiring to achieve Buddhahood, when
you decide to achieve it, to help
creatures, should not you be willing to give
your body and good deeds performed by
sacrificing your body and the fruit produced. Conversely,
you are even bound by external objects, such as bathing
an elephant. So you should not be bound to the whatever object."



(Other animals bathe to cleanse her body.
Elephant bathing was not to cleanse his body, but rather
to destroy the buds and flower stalks of
lotus. Like an elephant bathing in vain, attachment
towards external objects as well as percumanya, will not
lead to Buddhahood).
Like a tree medicines; those in need
roots, will take root; those in need
bark, stem, branches, leaves, flowers, and fruit, taking
whatever they need. Although the roots, stems, leaves,
and other parts sliced, plucked and drawn, the tree
the drug was never disturbed by the thought "they have
take mine. "
Similarly, Bodhisatta must ponder, "I, who
has been trying hard for the welfare of beings, not
will think bad little else in serving the creature
other through the body of this sad and disgusting. Four
elements, whether internal (body) and externally (outside world)
it will decay, and scattered; not
no different elements of internal and external elements. Since no
existence of these differences, the attachment to the body, with
thinking "this is mine, this is me, this is me" turned out to be
illusion or mirage. Thus, regardless
arms, legs, eyes, flesh, and my blood, just as
external objects, I should be ready mendanakan my whole body,
by thinking, "To anyone who wants my body,
please take. "
If he was contemplating this, regardless of his life
and body, releasing all for the enlightenment
Perfect, actions, speech and mind become more
easily purified. Bodhisatta that has been sacred actions, speech,
and his mind, trying to purify his life, and
located on the right path in practicing the Path to
Nibbana. He also managed to achieve knowledge about


what is harmful and what is useful, consequently, he
be someone who can provide more services
to all beings through the material Funds (vatthudàna), and
safety (abhayadàna), and Dana Dhamma (Dhamma dana).
(This is the act of contemplation in connection Bodhisatta
with Perfection Generosity).
2. Explanation Regarding How Contemplating Perfection
Morality
Morality is the Dhamma of water that can clean up dirt
a mind that can not be washed by river water or anything Gaïgà
too. Morality act as a panacea to eradicate
the heat of passion that can not be appeased by sandalwood
yellow or whatever. Also acts as an ornamental for the
Wise, which can not be equated with other jewelry such as
necklaces, crowns, and earrings that adorn the people
usual.
Like a natural fragrance fragrance spread to
throughout and suitable for use in any event;
like spell power (vasikarana mantam) that powerful
ordered to honor and glorify the human-
noble man like a king, brahman, and the gods, and Brahma;
act as a ladder to the nature gods and Brahma. Act
as a means to attain jhana and Abhi ¤ ¤ à, great road
City of Nibbana, the foundation for the three forms of Perfect Enlightenment. "
Thus one must reflect on the characteristics of the Sala.
(Comment recommend Aggikkhandhopama Sutta, and
others to contemplate the loss from not having morality,
The following is a summary of such Sutta Aggikkhandhopama
written in Sattaka nipata, Aïguttara Nikaya).
One day Buddha was walking in the country of Kosala
accompanied by many monks. When viewing a fire in a
place, he left the highway and sat on the


seat made from a four folded robe prepared
by Ananda under a tree.
Then the Buddha advised the monks:
(A) Monks, which was better, sitting and lying
in the arms of a raging fire, or sit and
lying in the arms of her 'birth' which has a body
smooth, and pleasant to touch. Monks
answered (unwisely) that would be better
sitting and lying in the arms of the girl.
Buddha explained that for an immoral, is
better to sit and lie in the arms of the flames
berserk because it will just suffer for one's life
while lying in the arms of the girl can bring to
births in the realms low.
Then the Buddha asked the monks:

(B) Which is better, tortured by the strong attractive
one foot to the top with leather straps to the skin, flesh, muscle,
and bones are all broken, or felt happy because
respected people who believe?
(C) Which is more up, someone whose breasts are pierced by
with a sharp spear or respected person
believes?
(D) Which is better, your body is covered with slabs
red-hot iron, or wear a robe that didanakan
by those who believe?
(E) Which is better, open your mouth and fouled with
pole red-hot iron and cast iron lump
burning hot in your mouth, so the burn
all organs in the body (lips, palate, tongue,
throat, chest, stomach, and intestines) along the way
towards the anus, or eating foods that are offered
by those who believe?
(F) Which is better, your head or your shoulders arrested
tightly and forced to sit or lie on a couch


of red-hot iron or using the divan
powered by people who believe?
(G) Which is better, hung upside down and dipped
in a boiling pot of iron or stay in
monastery offered by people who believe?
To the sixth question was also the monks answered
(Unwisely) as the first answer. Buddha
answered the same way as the first, namely,
for an unscrupulous, better leg
torn down and destroyed, preferably pierced with a sharp spear, and
so on, because it will cause suffering in one
life course; while feeling happy that is respected by
people believe, and so on, will lead to
born in the wild passion of sorrow constantly
in a very long time.
Buddha ending his sermon with these words:
To provide the highest benefit to the benefactor
the religious, who dedicated the needs and
make a useful life in Saÿgha, a monk
must undergo Three Exercise (sikkha *), a monk who
wants his own welfare and the welfare of beings
others must always be attentive and diligent.
(* Note: sikkhà is an exercise that must be executed by the
disciple of the Buddha which consists of three types: high morality exercise
(Adhisãla sikkhà), high meditation (adhicitta sikkhà), and wisdom
high (adhipanna sikkhà). Three of these exercises into three parts
of the Noble Eightfold Path, namely, Sala, Samadhi, Panna.)
At the end of the sermon, sixty monks who do not
have moral spewing hot blood; sixty bhikhhu
committing violations and mild left Sangha
live married life; sixty monks
live the holy life attained Arahatta.


(This is a summary of Aggikkhandopama Sutta).
One must continue to reflect the attributes of morality
in the following ways:
A moral person would be happy with the mind,
"I have committed acts that is not dishonorable, act
good to protect someone from harm. "He will not
blame themselves and not blame others
wise, he can not be punished, or were born in
of woe. He was adored by the wise saying,
"People are very moral and well behaved. Unlike
unscrupulous individuals he would not be sorry. "
Because morality is a major cause of concern, because
bring various benefits such as preventing the loss of
wealth (bhogavyasana), and others as well because it eliminates
crimes, morality becomes a source of prosperity
and well-being.
Even someone who comes from a low caste, if it has
morality, will be respected by others and even of castes
Higher like a king, brahman, and others; with
thus have good morality is much better than
high caste or birth.
The wealth of moral virtue beyond all objects
external because it is not threatened by five enemy; will follow
someone from one birth to the next birth; benefits
very large and is the basis for the development of concentration
and wisdom.
Even those who call themselves masters of the world can not be
control his mind, only those who have morality
both of which can control the mind (cittissariya). With
Thus morality is superior to the king's power.
They are immoral, acquire the attributes of supremacy


(Issariya) in a variety of life.
Morality is even more superior than life itself,
described as the Buddha, that one day life
undergoing a morality is far better than
one hundred years of the life of a man who did not undergo morality,
the life of a morality that does not undergo either the same
with the dead.
Because someone who is moral will be appreciated even by
his enemies and because he can not be conquered by old age,
disease, and misfortune, morality beyond beauty
physical. Because morality is the basis for achieving
happiness of heaven or Nirvana, morality is far superior
than the most magnificent palace or the highest status a
kings, princes or generals.
Morality is better than the relatives and friends who
concerned about their welfare because it really advance the
welfare and continue to follow until the next birth.
Morality act as special guards, protecting the body
It is difficult to be protected, against the danger of even four
layers of armies or of poison, witchcraft, and sorcery.
If one considers that "morality has a quality
that does not count, "an imperfect morality of
someone is going to be perfect or morality is not purely
will be pure.
If the reluctance in the group who refused life
morality arise in a person who aspires to achieve
Buddhahood, then he should ponder the following:
"Are not you aspire to achieve Arahatta-Magga
Nana and Buddha? If you do not undergo morality
perfectly, you will not prosper even in
worldly affairs, let alone in spiritual matters.


Buddhahood that you aspire to is the highest of
all achievement. Because morality is the basis for Buddhahood,
moralitasmu must have a very high quality. With
Then you will be a treat
morality with great affection.
Or, you have to teach the Dhamma and helpful creatures
Other creatures with three vehicles that have characteristics
anicca, dukkha, and anatta; you must also help the creatures
The immature creatures in the five senses of faith, businesses,
attention, concentration, and wisdom and mematangkannya.
Like a doctor who prescribes the wrong is
can not be trusted, so are the words of a
immoral is also not trustworthy. Thus,
contemplate, as a reliable, how
I can save them and help them achieve
maturity in these capabilities, you must be pure
in terms of morality.
Furthermore, only if I have special skills
such as the attainment of jhana, and others, I will be able to help
Perfection and meet other creatures such as wisdom,
and others. And special skills such as jhana
is not obtainable without a pure morality.
Thus you must be a person who has
naturally pure morality.
By contemplating this, seriously Bodhisatta
trying to cleanse his morality.
(This is the act of contemplation in connection Bodhisatta
with Perfection Morality).
3. Explanation Regarding How Contemplating Perfection
Removing Worldliness
Bodhisatta must reflect the losses from life of
householders who have obligations towards his wife and children,


and benefits of the life of a monk, who
like a space that is free from these obligations.
As explained in Dukkhakkhandha Sutta (from Majjhima
Nikaya), one must recognize the fact that the objects of sense
more alarming and distressing than the enjoyment and
others; suffer due to heat, cold, pests, mosquitoes,
flies, wind, solar, reptiles, bugs, insects, etc.
while looking for objects of the senses that is driven by the passions
senses; sick and depressed because of trying to find objects
senses without result; worried and anxious about security of
five enemy after obtaining the objects of sense;
great suffering due to war because their ego to the object-
The object of sense, because thirty-two types of penalties
(Kamma-karaõa) received during this life for anyone
who have committed crimes through the objects of sense, because
great suffering in the lives of the four realms of
full of suffering.
(This is the act of contemplation in connection Bodhisatta
with Perfection Removing worldliness).
4. Explanation Regarding How Contemplating Perfection
Wisdom
"Without wisdom, perfection such as generosity,
and so will not be pure, and the will to
gives, the will to undergo morality, etc.
can not undergo its function. "Therefore, one must
reflect the characteristics of wisdom.
Without life, the mechanism of this body can not function
correctly. Without consciousness, sensual eyes, ears, etc.,
can not undergo its function, namely seeing, hearing, and
others. Similarly, belief, effort, and others can not
undergo their duties without any discretion. Thus
wisdom is the main reason for the fulfillment of
Generosity Perfection, and so on.

Maha Buddhavamsa - Parami III

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


What Is the Basis Condition of parami?
In a nutshell, is:
A. Great ideals (Abhinihàra);
B. Great compassion and skill in various ways
(Mahakaruna and Upaya-kosalla Nana);
C. The four foundations of Buddhahood (Buddhàbhumi);
D. Sixteen inner character (Ajjhàsaya);
E. Knowledge of contemplation (Paccavekkana Nana) of defects of
not giving, and so on, and the benefits of giving,
and so on, and
F. Fifteen types of actions (Carana) and five types of
higher knowledge (Abhinnà), along with cause factors.
(A) The Great Aspiration (Abhinihàra)
(Abhi means 'towards the Buddha'; nihàra means 'directing'
or 'concentrate'; so that the meaning is' aspiration for
Buddhahood ').
Now, eight factors, which are required in accepting
Buddhahood predictions, which have been described in Chapter 'Rare
Occurrences A Buddha ', should be recalled.
In one birth that equipped with eight factors
(As in Sumedha's life) thoughts like the following appears
in Bodhisatta's mind (such as Sumedha the wise) without


raised by others, but solely because it has
these eight factors.
"When I have crossed the samsàra ocean with my effort
myself, I also had to save other creatures;
when I have freed myself from the samsàra prison,
I also have to free other beings; When I
has managed to tame my senses, I have to teach
other creatures so that they too become tame; when I
 have put out the defilements fire in me, I must
help extinguish the mind that burning in
other beings; when I have obtained the happiness of Nibbana,
I have to help other beings to enjoy it
also, when I had to extinguish the fire of three births (kamma
vatta - kamma, kilesa vatta - defilements, vipaka vatta - its fruit),
I have to put out the fire that burned inside
other beings. When I had cleansed myself of
inner dust dirt on my own, I have to help
purify other creatures, as I have gained
knowledge of the Four Noble Truths, I have to teach it
to other creatures. (Anyway, I'll try
as hard as possible to become a Buddha and rescue
other creatures). "
Thus, a burning desire to achieve
Buddhahood, appearing constantly, a mind full of
virtue (Mahàkusala Citta) along with the other mind factors.
 Wholesome thoughts and other mental factors that wants
to attain Buddhahood is called Abhinihàra that full of
virtue, which form the conditions that support the entire
Ten Perfection.
Actually, since the emergence of passion so Bodhisatta
accept the sure forecast to attain Buddhahood; after
accept the forecast, three things then emerge, reflection on
Parami, the determination to fulfill it and practice what it takes
that will be deliver him to the highest achievement.


It has the characteristics of a great desire, directing the mind
toward Buddhahood; its function is to evoke the ideals
to achieve Buddhahood and after achieving it, helps
provide prosperity and happiness to all beings
until all beings attain Nirvana; manifestation of yogi's mind
 is to be the underlying cause of which is a prerequisite
to achieve enlightenment; direct cause
is great compassion (conditions supporting
will be explained later).
Great aspiration have goals to achieve Buddhahood and
for the welfare of countless creatures;
should be seen as the basis of action towards Perfection,
sacrifice and practice, and the highest virtue that has
forces that there is no comparison.
To briefly describe these special forces:
Immediately after the emergence of these great aspiration, Supreme Being
Bodhisatta calmly entered the implementation stage
of attaining Buddhahood (Mahàbodhiyàna Patipatti); he is
in the path of Buddhahood; This goal can not be deflected after
the emergence of these great aspiration in his mind and thus
earned 'Bodhisatta.' (A person can not be called
Bodhisatta until he has Abhinihàra).
Since then, Bodhisatta became very seriously in
achieve Buddhahood, and strength to meet and train
Parami, CagA, cariya, a prerequisite for achieving Buddhahood appear
in him.
Because he has a great virtue of this Abhinihàra, Sumedha
the hermit investigate all parami with Wisdom
to investigate Perfection (parami-pavicaya Nana). This Wisdom
 is obtained by himself without the help of a teacher and
thus also called Sayambhu Nana which is a
pioneer in the attainment of Buddhahood. After pondering
and investigate parami clearly and correctly, he fulfill and


train it for four asankhyeyya and a hundred thousand kappas.
 This great aspiration has features:
a) the four conditions (paccaya),
b) the four causes (hetu), and
c) the four powers (bala).
(A) Four Conditions (Indirect Factor):
(I) When the great being who aspires to become a Buddha
see the Tathagata do wonders, he thought, "Really
 amazing His supernatural powers; to achieve this, the Buddha
became into something so amazing that has
unimaginable supernatural powers. "Witnessing the Buddha's miracle,
he became more enthusiastic about achieving
Buddhahood.
(Ii) Although he did not see the miracle of the Tathagata,
he heard from others, "The Exalted One has
these supernatural powers and that, "to hear such words, he
become more eager to reach Buddhahood.
(Iii) Although he did not see or hear about Tathagata's magic
 he studied the teachings of the Buddha's supernatural powers,
after studying it, he becomes more animated
in achieving Buddhahood.
(Iv) Although he did not see, hear and learn
 about Tathagata's supernatural powers, but because he has
a noble character, he thought so, "I will protect
heritage, genealogy, traditions and laws of the Buddhas. "Because
of high tribute to the Dhamma (Dhammagaru),
he became more eager to reach Buddhahood.
(B) Four Causes (Direct Factors):
(I) the great being has a direct support (upanissaya)
to perform special virtues (adhikàra)
in the previous Buddhas era.
(Ii) He naturally has a compassionate trait and desire to
alleviate the suffering of other creatures even


by sacrificing himself.
(Iii) He has the passion and the strength to strive
in a long time until he reaches his goal ie
Buddhahood, without getting bored with the suffering in
samsàra and hard work for the welfare of sentient
other creatures.
(Iv) He is friendly with people, whose prevent him
doing evil and encouraged him to develop
virtues.
Of this four causes, by having direct support
(Upanissaya sampadà) means that, because of the great being have been
determined through mind and speech in the
previous Buddhas (not specified how many Buddhas),
to achieve Buddhahood, he meant seriously
to achieve them, also worked hard for the welfare of sentient
other creatures.
Because he has direct supporters, he
became different from those who would become Pacceka Buddha
(Pacceka Bodhisatta) or a disciple of the Buddha (Sàvaka Bodhisatta) in
(a) senses, (b) measures for the welfare of sentient
other creatures, (c) skills in helping the
other beings and know right and wrong (Thànàthàna
kosalla Nana). (Of these three qualities, it can be concluded that
Bodhisatta has special virtues in
the past Buddhas).
In connection with friends with good people,
'good people' means those who have eight properties, namely,
beliefs, precepts, studious, sacrifice, effort, attention,
concentration, and wisdom.
By having confidence, a good friend that have confidence
of Buddhahood and his actions and the consequences.
Because of that belief, he will not stop wishing
welfare of other creatures; this wish is


the main causes of the achievement of the Enlightenment.
By having a morality, he was loved by other creatures
 who loved and respected him. With diligent study,
he usually gives sermons that deep that
bring prosperity and happiness for another creatures
 With the sacrifice, he has little need, easily
satisfied, not bound to delight the senses, aloof
from enjoyment of sense.
By owning the effort, he always tried hard to
welfaring other creatures. By having
attention, he never ignored the virtues. By having
concentration, he became the people who was not unshakable, mind
centralized. By having a wisdom, he understands things
as it is.
Through attention, a good friend who check the result of
good deeds and evil deeds, he understood completely through
the wisdom of what is beneficial and what is harmful to
other beings; through concentration he keep his mind
remains strong, and through effort, he keeps other creatures
from anything that could harm them and directing
them to strive with a continuous effort
for their welfare.
Related and rely on good friends who have
so qualities , Bodhisatta try adding
achievement in direct supporters (upanissaya
sampatti). With pure wisdom and actions as well
pure speech is achieved through a continuous effort
again, he managed to reach the four great powers. Not long
later, he managed to get eight factors necessary
to receive the forecasts, showing the great aspiration
(Mahàbhinihàra), and became a real Bodhisatta. Since
then, he has no ideals other than Perfect enlightenment
 He became a great man with a steadfast ideals
and unshakable to achieve enlightenment.


(C) Four Power
(I) Internal Strength (ajjhattikabala): (The tendency to
attain Buddhahood or Sammasambodhi through self effort
physical ability, with respect to
Dhamma (Dhamma gàrava), the last of the four conditions
described above). By exercising this power,
with self-reliance and shame (in
commit a crime), Bodhisatta aspire to achieve
Buddhahood, meet Perfection and achieve
Perfect Enlightenment.
(Ii) External Power (bàhirabala): (The tendency to
attain Buddhahood or Sammasambodhi through the external strength,
 the first three of the four conditions that have been
described above). By exercising this power, with
relying on the outside world, backed by conviction
against himself, "I am a person who has
power to achieve Buddhahood, "Bodhisatta aspiring
goals to achieve Buddhahood, meet Perfection and
reach perfect enlightenment.
(Iii) The strength of the conditions that support
(Upanissayabala): (The tendency to attain Buddhahood
or Sammasambodhi by relying on four conditions
described above). By exercising this power,
by having a keen sense and natural purity and
supported by the attention, Bodhisatta aspire to achieve
Buddhahood, meet Perfection and achieve
Perfect Enlightenment.
(Iv) Effort Power (payogabala): (With an effort
sufficient to achieve Buddhahood, with really
truly and constantly in pursuit of the four supporter conditions
 and virtuous deeds). By training
this power, by having the deeds and sayings
that pure, and constantly doing good, Bodhisatta
aspires to attain Buddhahood, meets Perfection
and achieve perfect enlightenment.
Complete with four conditions, the four causes, the four forces,


while Bodhisatta achieve stage of development in
his life as Sumedha the wise, he obtained
eight factors that enable him to receive the forecast
to reach Buddhahood. Boosted by the acquisition of these eight
factors, as mentioned above, the great aspiration which
is a great awareness and other factors arise,
"I will try to constantly to become a Buddha
and save all beings." This noble Abhinihàra
form the basic conditions for all Perfection.
The Amazing
Since the advent of this glorious Abhinihàra in Him, things
that admirable subsequently emerged as the trait of
great Bodhisatta: (i) He treats all beings with full
lovingkindness like a son, (ii) His mind is not polluted
by crimes (he was not deterred and not stained
by impurities), (iii) all thoughts, words, and deeds
aims to improve the prosperous and happiness of
beings, and (iv) meet parami, and practicing the CagA
and cariya, which is not reduced, but increasing
and more mature.
Since appearing in his these amazing stuff, Bodhisatta
has a 'flow' supreme goodness and virtue. As a result, he
become eligible to receive a good offering, and become
fertile land that is unequaled in which the seeds of virtue
can be planted, making himself as the supreme object of worship
for creatures.
(B) Great Compassion and the expertise (Mahakaruna and
Upaya-kosalla Nana)
As well as the Great Aspiration Abhinihàra, Mahakaruna, and
Nana-kosalla efforts to form a basic condition for all
Perfection. (Two of these conditions have been discussed above). Through
these two conditions Bodhisatta can promote the welfare
and happiness of other beings constantly without


thinking of self-interest. Although perform-
Bodhisatta task is beyond the ability of ordinary people,
but Bodhisatta not regard it as something that
dull.
Because of Mahakaruna and Upaya-kosalla Nana is inside
The Bodhisatta, prosperity and happiness gathered in
oneself who believed to the Bodhisatta, which
honor the Bodhisatta, the chance to meet
with Bodhisatta or contemplating the virtues of the
Bodhisatta.
More detailed explanation of Compassion and Wisdom,
through the wisdom a bodhisatta attain Buddhahood;
through compassion, he performs the duties of a Buddha.
Through wisdom, he can cross the ocean of samsàra;
through compassion he helped the creatures. Through
wisdom, he understood the suffering of others beings;
 through compassion he tried to alleviate the suffering
of other creatures. Through wisdom he felt tired going
suffering, through compassion he accepts the suffering
that sickening as the happiness of working for releasing
other creatures. Through wisdom he aspires
Nibbana; through compassion, he constantly rotating
in samsàra.
Thus, Compassion and Wisdom is a very
beneficial in many ways. Both of these conditions not only
form the basis for parami; but also the basic conditions of dream-
goals after attain Buddhahood.
C. Four Buddhahood Platform (Buddhabhumi)
As well as the ideals, compassion, and wisdom, The following
four factors also form the basic conditions for parami.
(A) Effort (Ussaha): the attempt to fulfill Perfection,
sacrifice, and exercise (parami, CagA, cariya);


(B) high intelligence (Ummanga): namely expertise in
many respects, the Upaya-kosalla Nana, has been described above;
(C) Perseverance (Avatthàna): an unwavering determination
in practice towards Buddhahood, and
(D) The practice that beneficial (Hitacariya): namely the development
of lovingkindness and compassion.
These four factors are referred to as the foundation of Buddhahood because
these four factors support the achievement of Buddhahood.
D. Sixteen Mind Character (Ajjhàsaya)
(The nature of mind is the inclination or temperament, which
affect one's personality; usually consists of
two kinds: good and bad). There were sixteen good character, namely,
tendency to renounce (nekkhamàjjhàsaya);
seclusion (pavvivekàjjhàsaya); not greedy (alobhàjjhàsaya);
do not hate (adosàjjhàsaya); not stupid (amohàjjhàsaya); want
to achieve Liberation (nissaranàjjhàsaya); tendency to
meet the ten perfection (danàjjhàsaya, silàjjhàsaya),
and so on).
Because of the tendency to release the worldliness, the
Bodhisatta see the danger in sensual pleasures and
household lives; because of the tendency to live alone,
The Bodhisatta saw the danger of living among friends and
social life, because the tendency of non-greed
non-hatred, non-ignorance, the Bodhisatta see
danger of greed, hatred, and ignorance; because
tendency to Liberation; the Bodhisatta see danger
in various forms of life. Parami will not appear
in those who did not see the dangers of greed, et
cetera, and to those who do not have large desire
of non-greed, et cetera. Thus six
trend of non-greed, and others are also
a condition of parami.


Similarly, the ten tendency to fund  (danàjjhàsaya),
and so on. Forming conditions of parami. Danàjjhàsaya
means it is a tendency for funds through the intensity
of non-greed seeing the danger of greed.
Because the trend of non-greed, the Bodhisatta
see the danger in the opposite, like, selfishness, and
thereby meeting Perfection of Generosity; because
trend of Sila, the Bodhisatta saw the danger in
bad habits, and thus meet
Perfection of Morality. The same explanation applies to
other Perfections.
It should be emphasized that the opposite of the trend of releasing
worldliness is a sensual pleasure and family life;
the opposite of wisdom is ignorance (moha)
and doubt (vicikicchà); opposite of the effort is laziness
(Kosajja); opposite of patience is hurt or
offended (akkhanti, sin); opposite of honesty is
lie; opposite of determination is the absence of unanimity
determination (not solid in doing goodness); opposite of
lovingkindness is the feeling of dislike; opposite of balance
is (subject to) changes of the world.
Because of the tendency of the balance, the Bodhisatta
see the danger in reverse, ie, (subject to)
changes in the world then meets
Balance Perfection. Thus the ten trend began with
the tendency of funds, and so on, also form the condition
for parami.
E. Knowledge of Contemplation (Paccavekkhana Nana) Against
Disadvantages of Non-giving, and so on and
the Benefits of Giving, and so on
The knowledge gained from the contemplation of
 losses because it does not meet Ten Perfection such


as generosity, morality, and so on and benefits
from fulfill Ten Perfection also helped shape
conditions of parami.

Maha Buddhavamsa - Parami II

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


What Are Characteristics, Function, Manifestation and
direct Causes from parami?
We will begin this section with an explanation of the word
characteristics, functions, manifestations, and the direct cause.
Then we will proceed with the definition and meaning of
Perfection together with the characteristics, functions,
manifestations, and the direct cause together and
individually.
Knowledge that is free from the belief in self (attha-ditthi)
is possible only through the understanding of reality
fundamental to the nama and rupa is achieved through reflection
each of the facts of the characteristics, functions,
manifestations, and the direct cause. Similarly,
only if someone knows the characteristics, functions, manifestations,
and direct cause of parami together and
separately someone will be able to understand it
clear. Therefore, the books usually describe the four
of this form with respect to Perfection.
Characteristics (Lakkhanà): the commentary defines, "Sàmannam
va sabhàvo va, dhammànam lakkhanàm 'matam, "characteristics
(Lakkhana) has two aspects: (i) Samanna, the ordinary characteristics of


generally applicable, and (ii) sabhava, specific characteristics apply
only for someone but do not apply to others.
(Eg, quality of materials, pathavi (earth element) has two
characteristics, namely (a) changing, impermanent, unsatisfactory,
can not be controlled, and (b) hard. Characteristics of (a) is a hallmark
generally applicable to other elements, while the characteristic
'Hard' is a special feature that only applies to the land alone,
does not apply to other elements).
Function (Rasa): commentary defines "va kiccam sampatti Tassa,
rasoti paridipaye, "function also has two aspects: kicca and
sampatti (i) kicca rasa, functions to be performed, and (ii) sampatti
rasa, the results achieved.
Manifestations (Paccupatthàna): comment defines : phalam,
va paccupatthànam upatthànàkaropi va, when someone
ponder deeply about the inner object, what
usually appears in his mind, which is associated with mind-object
 also related to its function, associated with
causes, associated with its effect. Thus
whatever comes to mind related to
mind-object that was thinked is called manifestation.
The immediate cause (Padatthana): defines the comments,
"Asannakàranam yam tu, tam padatthànanti matam," factor
direct support from the onset of an event called
direct cause.
Then, what is the four characteristics of the Ten Perfection?
The answer is: the first discusses what is applicable
overall response to ten perfection, (i) has
characteristics serve the needs of others, (ii) the function
is to provide assistance to other creatures (kicca rasa),
or do not hesitate in meeting Perfection (sampatti
rasa), (iii) the manifestation is the appearance in the minds of yogis
knowledge about the welfare of other beings must
or as a result of a Buddha, (iv) the direct cause is
extraordinary compassion (Mahakaruna) and skilled in all ways


(Upaya-Kosala Nana).
Four traits that each is to Perfection,
(1) The will is based on Mahakaruna and Upaya-
kosalla Nana to let go, to dana, to submit
owned by one person to another, called the Excellence in
giving (Dana).
(A) characteristic is released;
(B) its function is to destroy the greed that
cause the attachment of objects that are provided;
(C) its manifestations is a detachment that appears in
inner yogi (in relation to nature) or acquiring
wealth and prosperity and a happy life
(With respect to consequences);
(D) the direct cause is objects that funded,
because the charity can only be done if the object
available.
Perfection of Generosity can be understood clearly only
if studied carefully in eight of these four aspects;
when studied thus be clearly understood that
funds is an act that has the characteristics of release; and
in the same time also make the task of destroying
greed that tend to bind to the contributor with
objects that will be provided; in mind that most yogis
in and careful detachment will appear on objects
given or will appear as an action that can
produce better birth and wealth and
prosperity; funds only possible if there is something that belongs to
someone who can be given.
(The same explanation applies to other Perfections)
(2) Based on Mahakaruna and Upaya-kosalla Nana, good action
on physical and speech are called Morality Perfection. In


Abhidhamma terms, this means avoiding wrong-doing that
should not be done (virati cetasika) and will (cetanà)
to do the deeds to be done.
(A) the characteristics  is not allowed of physical action
and speech of someone be wrong, but keeping
always true;
(B) its function is to prevent someone from developing
bad habit of three physical actions that wrong, and four
wrong speeches, or help a person achieve glory
with, the action spotless and without error;
(C) purification of its manifestations is in words and actions
when yogis meditate on its properties;
(D) the direct cause is a shame (Hiri) and fear
(Ottappa) to evil action.
(3) Based on Mahakaruna and the Upaya-kosalla Nana
consciousness group and other mental groups who aspire to
achieve Liberation from: birth in the senses realm after
defective notice of the objects of sense desire (vatthu kama),
defilements of greed (kilesa kama), and other various pleasures
is Perfection of Removing  worldliness .
(A) characteristic is Liberation of the sense desire and
births in the sensual nature;
(B) its function is to cleanse the defect;
(C) its manifestations is the understanding by the yogis that have been
change, withdraw from the natural conditions
of senses, and
(D) is the direct cause of religious feeling of the
importance of releasing worldliness (samvega Nana).
(4) Based on Mahakaruna and the Upaya-kosalla Nana, the group
penetrate the inner wisdom that the general and special
characteristics of the Dhamma is the Perfection of Wisdom.
(A) characteristic is to penetrate the nature of Dhamma
in fact, or to recognize clearly and without doubt
of general and specific characteristics of the objects through
contemplation, like shooting a cow's eyes with an
arrow by an expert archer;


(B) its function is to illuminate an object like a
light (remove darkness of ignorance, moha, which
conceal the nature of objects);
(C) its manifestation (due to its trait) is the disappearance of doubt
 in yogi's mind in connection with the object of contemplation
like a guide who shows the way to
visitors who are lost in the woods, or
as a result of obtaining useful results
of freedom from ignorance with respect to
contemplation object; and
(D) the direct cause is the concentration (samadhi) or
Four Noble Truths.
(5) Based on Mahakaruna, and so on. Physical Efforts
and mind for the welfare of other creatures, is
Effort Perfection.
(A) characteristic is hard work (even in accepting
pain);
(B) its function is to support and strengthen the
factors that occur together with it so it does not
be negligent in doing good;
(C) its manifestations is firmness in the mind of yogi
that is the opposite of laziness and inaction that could
destroy virtue; and
(D) the direct cause is a religious feeling of urgency
(Samvega Nana) or eight factors that support the Effort
(Viriyarambha vatthu)
(Samvega Nana: Knowledge that shaped by fear,
ottappa, from the danger of birth, old age, sickness, death, and
conditions in suffering).
Viriyàrambha vatthu: Venerable  Maha Visuddhàrama Sayadaw
explained in the meditation part of his work paramattha-sarapa
Bhedani-eight factors that support the effort (viriyàrambha
vatthu) two related to repairs and maintenance,
two travel-related, two associated with
disease, and two associated with eating.


Two factors related to repairs and
maintenance:
(I) A person said to himself, "I have to do
repairment on the robe, and others. When I do
such case, it is not easy for me to carry out
Bhagava's teachings. I have tried to do it first
before starting to make improvements. "
(ii) After completing the job, he must also
consider, "I have completed the work
repairing robes; when I was working on, I
 can not notice Buddhism teaching. Now I have to
try harder to pay for this negligence. "
Two factors related to travel
(I) A person said to himself, "I must
travel. When I was on the way, it is not
easy for me to implement the teachings of Bhagava. I
should try to do it before start
to travel. "
(Ii) Upon completion of the journey, he must also
consider, "I have completed the journey
this: when I was on my way, I can not
notice of Buddhism teaching. Now I must try
harder to pay for this negligence. "
Two factors related to disease and health:
(I) He pondered as he began to feel the symptoms will
sick, "I feel unwell, the disease can increase
Severe; I will try in earnest before
illness worse. "
(Ii) After recovering, he pondered, "I've just recovered from
pain; this can happen anytime. I will try
seriously before my illness relapse. "


Two factors related to eating:
(I) At the moment there is not enough food, he contemplates,
"I have returned from the alms-food and only
get a little food, few meals to keep my body
remain light and healthy, free from the laziness and indolence.
I have to begin trying. "
(Ii) At the time of getting enough food, he pondered, "I
have return from received the food funding and get
enough food to give me the strength to work
hard, I had to try with passion. "
This is the eight factors that support the beffort (viriyàrambha-
vatthu). As opposed to these factors, there are also eight factors
supporting laziness (Kusita vatthu).
By the time someone is working on improvements, he will
delay by saying, "This work will make
tired; I had enough sleep before starting work
this. "At the time of making the trip, he also said it
the same.
When a person begins to feel the symptoms will be sick, he
complained of powerlessness and go to bed; when
someone getting enough food, he became drowsy
and fell asleep, because her stomach glut. When he has
complete the repair, or return from a journey,
or recover from illness, or get some food, he
complained, "I feel tired, I must rest. "By doing
so someone is always looking for excuses for not trying
to do good.
Eight viriyàrambha-vatthu and eight Kusita vatthu are
in 10-Sangiti Sutta, Pàthika VAGGA in the Digha Nikaya.
(6) Based on Mahakaruna and Upaya- kosalla Nana, tolerance
against someone else's crime (or in terms of Abhidhamma,
 consciousness group and mental group which appears in such


tolerant based on non-hatred, adosa) is
Perfection of Patience.
(A) the characteristic is to have patience;
(B) its function is to overcome the preferred objects and
disliked. (Someone who does not have the patience is
easily be greedy when finding objects
they preferred and fun, and be hated at the time
find objects that are not liked and not fun.
Someone like that is called has been conquered by
objects that are liked and disliked. Someone who
have the patience can get rid of greed and
hatred. Thus said patience to be useful
to address all of the objects of sense that preferred
or not preferred);
(C) its manifestations is yogi's mind to be patient in 
receive objects that likes and dislikes, or
do not fight it;
(D) the direct cause is seeing things as they
really are.
(7) Based on Mahakaruna and the Upaya-kosalla Nana, speaking
properly and keep the words are Honesty Perfection .
(In terms of the Abhidhamma, the mind factors that prevent
(Virati cetasika) will (Cetanà cetasika) or wisdom
(Panna cetasika) depending on the situation.
(A) characteristic is honest disposition;
(B) its function is to explain the truth as
they really are;
(C)  manifestations is yogi's thought to be noble, sweet, and
fun; and
(D) the direct cause is the sanctity of action, speech, and
mind.
(8) Based on Mahakaruna and the Upaya-kosalla Nana, determination
who are not unshakable in doing good is
determination Perfection . (In terms of the Abhidhamma, the
consciousness factors and mental factors that arise as a
determination).


(A) its characteristic is an unshakable determination in
meet Perfection, sacrifice and Morality practice
as a prerequisite in achieving Perfect Enlightenment;
(B) its function is to overcome all the evil deeds
which hinder the achievement of Enlightenment;
(C) its manifestations is yogi's thought to be firmly in
meet the requirements in achieving Perfect Enlightenment;
and
(D) the direct cause is a requirement in achieving
Perfect Enlightenment.
(9) Based on Mahakaruna and the Upaya-kosalla Nana, serving
welfare and happiness of the world is the perfection of Loving-
kindness. (In terms of the Abhidhamma, the mind factors that do not
hate, adosa cetasika).
(A) its characteristics are expected welfare of all
creatures;
(B) its function is to promote the welfare of beings
 in fulfilling these expectations, (or) its function
is to eliminate the nine causes of anger;
(C) its manifestations is a yogi's mind becomes calm, and
(D) the direct cause is seeing the creatures
as something fun. (Not possible
develop lovingkindness, if one looks at the other
beings as something unpleasant).
(10) Based on Mahakaruna and Upaya-kosalla Nana, impartial
attitude against conditioned creatures liked
or unliked, negating love and hate, is
balance Perfection . (In terms of the Abhidhamma, the
mental factors that balanced, Tatramajjhattata).
(A) its characteristics is placed the mind position between love
and hate;
(B) its function is to obtain views that are
impartial;
(C) its manifestations is yogi's thought to be between love and
hate; and
(D) the direct cause is a reflection that all


beings is the owner of his own kamma.
Each of the above explanation of Perfection,
begins with the words "Based on Mahakaruna and Upaya-
kosalla Nana. "Two of these attributes form the foundation of virtue
present in groups of the mind of Bodhisatta and only
apply for funding deeds, moral precepts, and others. With
thus based on this things its mean is parami.