Maha Buddhavamsa - Attainment of Supernormal Knowledge of Former Existences

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

Edited and Translated by
U Ko Lay and U Tin Lwin



(1) Attainment of Supernormal Knowledge of Former Existences.
Pubbenivasanussati Abhinna (the first Vijjanana).
The mind continuum endowed with the aforesaid eight attributes and very pure and pellucid being in such a perfect state in which Abhinna Javana arose easily when the mind was inclined to the object of Abhinna, the Bodhisatta inclined it towards supernormal knowledge of former existences (pubbenivasanussati Abhinna), which could recollect past activities, events and experiences. Thereupon, pubbenivasanussati Abhinna arose in him easily. Through that supernormal knowledge, he recollected and saw all past activities, events, and experiences of the past existences going back from the previous life right up to the existence when he was Sumedha the Hermit; he recollected also in backword order many existences and world cycles prior to them, and recollected in foreward order his existences up to that of Setaketu Deva just before the present one.

(This Abhinna was achieved in the first watch of the night. Here, there can be doubt as to how it was possible to know all the happenings and experiences in so many existences with one single thought-moment, (abhinna javana), which arises only once in one thought-process, (vithi). The answer is: Although there arose only one single thought moment, in one thought process ignorance, (moha), which kept the happenings and experiences in those existences hidden was done away with through that thought-moment. All kinds of happenings and experiences of those existences were recollected only thereafter through successive processes of reflection (Paccavekkhana vitthi), which followed the Abhinna vithi.

The noble Bodhisatta who recollected successive existences of the past through Pubbenivasanutssati Vijjanana also acquired supernormal knowledges which could assure him the attainment of supramundane Path and Fruition (Lokuttara Maggaphala) with penetrative insight thus: "There were only the phenomena of mind and matter (nama rupa) throughout the countless rounds of existence; the beginning of which is not known, on all the three occasions of birth, living and death, there were only these two phenomena of nama and rupa. Indeed in all abodes and at all times, the phenomena of nama and rupa are in a continuous state of flux, like the flame of an oil lamp or like the current of a river, and through a succession of cause and effects, it is only the continuum of nama and rupa which fulfils the various functions concerned such as seeing the sight, hearing the sound etc., at the six doors of eye, ear, nose, tongue, body and mind, thus giving rise to various modes of intimating one's intention (vinnatti) by bodily movement and verbal expression, etc., (In reality) there is no sentient individual at all to be called 'I', 'he', 'man', etc., Indeed, there is not a single Deva, Mara or Brahma who can create such a sentient being.)"
This being the case, the Bodhisatta had through Pubbenivasanussati Nana temporarily put away to a distance (vikkhambhana-pahana) the twenty wrong views of atta (personality-belief); they are the four wrong views of atta relating to the aggregate of corporeality, namely, rupa is atta, atta has rupa; rupa exists in atta, atta exists in rupa and similarly, each set of these four wrong views relating to the remaining aggregates of feeling, perception, mental formations and consciousness. In a similar manner, he had also discarded delusion (moha), which had taken place in the distant past.
(2) Attainment of Supernormal Knowledge of Divine Power of Sight, Dibbacakkhu Abhinna (the second Vijja Nana).
After the noble Bodhisatta had realised the Pubbenivasanussati Abhinna in the first watch of that night, he recollected many past events and existences through that Abhinna; and having temporarily put away to a distance the twenty wrong views (sakkayaditthi), together with moha which had taken place in the distant past, he directed his mind continuum, endowed with the aforesaid eight atttributes, towards acquiring Cutupapata Nana, the knowledge of seeing the deaths and births of sentient beings, and towards acquiring Yathakammupaga Nana, knowledge of analysing and seeing the meritorious and demeritorious deeds which form the origins of sentient beings.

(Cutupupata Nana is the same as Dibbacakkhu Nana, because Dibbacakkhu Nana, is also known as Cut'upapata Nana. When Dibbacakkhu Nana is developed, Yathakammupaga Nana and Anagatamsa Nana (knowledge of foreseeing the future) also become developed.)

When the mind was thus inclined to acquire Dibbacakkhu Nana, also called Cutupupata Nana, Dibbacakkhu Abhinna (the second Vijja Nana) arose quite easily. Through that Abhinna, he could see sentient beings on the verge of death, or just after taking conception; those who were low-born or high-born by lineage, caste, etc., those who were beautiful or not beautiful, and attain a happy existence or a miserable existence. In other words, he saw those who were rich and prosperous because of their past deeds of merit based on absence of greed (alobha), and those who were indigent and poverty-stricken because of their past deeds of demerit based on greed (lobha.)
After seeing through Dibbacakkhu Abhinna, the denizens of the woeful states (apaya), suffering misfortune, he reflected, "What kind of deeds have these beings of the apaya done to suffer such awful miseries?". Thereupon, Yathakamm'upaga Abhinna which enabled him to see the deeds of demerit done by these beings arose in him.
Likewise after seeing, through Dibbacakkhu Abhinna, immense happiness enjoyed by sentient beings of the realms of humans, Devas and Brahmas in a progressively higher and better manner, he reflected, "What kind of deeds have these humans, Devas and Brahmas done to enjoy such progressively magnificent bliss in their respective realms?" Thereupon Yathakamm'upaga Abhinna which enabled him to see the deeds of merit done by those beings arose in him.
By means of the Yathakamm'upaga Abhinna, he reviewed in detail the past deeds of merit and demerit done by beings and came to know them as they really were: "These denizens of the apaya world had in their past existences committed evil by deed, word and thought.; they had maligned, abused and reviled the noble individuals (Ariyas); they held wrong views; and with these wrong views they themselves committed and also caused others to commit various demeritorious deeds. After death and dissolution of their bodies, they reappeared in miserable existences (apaya) namely, the realm of continuous suffering (niriya), the realm of animals (tiracchana), the realm of ghosts (peta) and the realm of asuras (asurahya), and "These beings in good existences had performed good deeds bodily, verbally and mentally; they did not malign, abuse or revile the Ariyas; they held right views and with the right views, they performed various kinds of meritorious deeds and they caused others to do so. After death and dissolution of their bodies, they were reborn in the good world of humans, Devas and the twenty realms of the Brahmas".
This Dibbacakkhu Abinna (the second Vijja Nana) was achieved by the noble Bodhisatta at midnight of that day. By virtue of this second Vijja Nana, the mind continuum of the Bodhisatta became devoid of the element of ignorance and delusion (avijjamoha dhatu) which was apt to keep hidden the passing away and arising of sentient beings. Then with Yathakammupaga Abhinna which has Dibbacakkhu Abhinna as its basis, he was able to review and became enlightened as to the true facts of the past deeds by sentient beings; and having done away with sixteen kinds of doubt2. kankha, the Bodhisatta attained the stage of purity by the removal of doubt, Kankha vitarana Visuddhi.

(3) Attainment of Knowledge of Extinction of Moral Intoxicants, Asavakkhaya Nana (the third Vijja nana) and becoming a Buddha.

(It is intended to treat both in brief as well as in fuller details the Asavakkhaya Nana complete with note worthy particulars and important remarks.)
IN BRIEF:
The noble Bodhisatta attained the Arahattamagga Nana also called Asavakkhaya Nana in the last watch of the night realising thereby Sabbannuta nana. Omniscience Then, to become a Buddha among humans, Devas and Brahmas, he inclined his mind continuum, endowed as it was with. the aforesaid eight attributes, to attain Arahattamagga Nana; then letting it dwell on the Doctrine of Dependent Origination (Paticcasamuppada) which is made up of twelve factors, namely, avijja, sankhara, vinnana, nama rupa, salayatana, phassa, vedana, tanha, upadana, bhava, jati, jara, marana. Going over this Doctrine of Dependent Origination in foreward and reverse order repeatedly, he attained the Noble Path, Ariya Magga, which is also known as Yathabhuta Nanadassana. (This is the brief treatment.)
IN DETAIL:
This knowledge of the Four Paths, Magganana, also called Yathabhutananadassana, did not appear in the mind continuum of such individuals as Sakka and Brahma who were very mighty in the world and the noble hermits Kaladevila and Narada who were highly accomplished in Jhana attainments and Abhinna. So, it may be asked: Why did this knowledge of the four Paths which was so subtle and profound, which was not even dreamed of throughout the beginningless samsara and never realised before, appear in the mind continuum of the Bodhisatta who had no teacher and who had entered the ascetic life by his own volition? The answer is:
Greatness of the Paramis.
The noble Bodhisatta had, during the period spanning four Asankhyeyya and one hundred thousand world aeons, passing through existences so numerous that they could not be counted in hundreds, thousands and hundred thousands, accumulated meritorious deeds of Dana Paramis, performed on the basis of the four modes of development (as explained in the Chapter on Miscellany) even to the extent of risking his own life. And in every existence, he had conducted himself to completely eradicate or lessen the defilement of greed that arose when ever he gave attention to this or that object; so this led him to reach the stage at which others started remarking," Is it that there is no defilement of greed in the mind continuum of this noble person?"
Similarly, by virtue of Sila Parami, Khanti Parami and Metta Parami, developed through the whole period of four Asankhyeyya and ten thousand aeons he prevented the arising of anger (kodha), and fault (dosa), and by pouring the cool water of Metta over a long period of time, he had extinguished the fire of kodha and also done away with its company of jealousy (issa), stinginess (macchariya) and remorse (kukkucca).
By means of Panna Parami, well developed and accumulated throughout the many existences and world cycles, he had dispelled the element of darkness which is delusion (moha). He had also discarded wrong views; he was therefore a great man of very pure wisdom. He had also approached all the Buddhas, Paccekabuddhas, and noble Disciples as well as other learned individuals he happened to encounter and asked them such questions as, "Which Dhamma is faulty; and which Dhamma is faultless? Which Dhamma is black and dirty; and which Dhamma is white and pure?" Because of such enquiries, he had [ 255 ] eliminated doubts in matters of Dhamma and had progressed in wisdom existence after existence.
In the house of his relatives, he showed respect to those older than himself, such as mother and father, maternal uncles, etc., by bowing, by adoring, by honouring, by offering seats, by rising from the place in advance, by extending welcome to them; he also showed respect to learned persons of virtuous conduct. He had thereby removed conceit, (mana) and distraction (uddhacca) and become free from arrogance, like a snake with broken fangs, or a bull with broken horns, or a rope coil used as a foot-scraper; he was in the habit of praising the virtues of forebearance, the virtue of wishing for the welfare of others, and the virtue of the virtues of being helpful to others with compassion.
By renouncing the world the Bodhisatta had abandoned the luxuries of his domain and kingship, and become a recluse. After achieving Jhana attainments in the forest, he discarded the five hindrances and did away with sensuality (kamaraga), and delight in womenfolk (itthirati) whenever they appeared in each and every existence. With the Perfection of Truthfulness, he also abstained from false speech (micchavaca) which tends to mislead the world; with the Perfection of Energy, he also removed displeasure (arati) in and indolence (kosajja), in Concentration and Insight Meditations which are practices of extraordinary merit, by keeping his mind continuously active and diligent in performing meritorious deeds. In the aforesaid manner, he had endeavoured to make his mind continuum purer and purer one existence after another.
The noble Bodhisatta who had thus removed the moral defilements (kilesa), by means of the accumulated merit accruing from meritorious deeds of Perfection such as Dana, etc.,, had to go through, even in a single existence, the process of repeated purification: the defilements which he had removed would reappear soon; he would then remove them away only to find them making their appearance again (since they had not yet been completely eradicated (samuccheda pahana) by means of the Path Knowledge (Magga Nana.); the Bodhisatta, however, would not concede defeat and would not give up but put them away temporarily to a distance (tadanga pahana and vikkhaÑbhana pahana) by means of great deeds of merit (Mahakusala) and supernormal deeds of merit (Mahaggata kusala)*
In this manner, through out the period of four asankhyeyya and ten thousand world cycles, he had eradicated the aggregates of impurities defiling his mind, and also eliminated ignorance and delusion (avijjamoha) which act as general of the army leading the hordes of defilements, (kilesa), accompanying him. At the same time he made the five Faculties, namely, Faith, Energy, Mindfulness, Concentration and Wisdom, grow stronger existence after existence. Thus he had travelled through the difficult journey of (samsara), continuously engaged in developing and fulfiling the Paramis with fiery zeal, till the time arrived when as King Vessantara, he gave away his Queen Maddi in charity as the final act of merit which would enable him to attain Buddhahood. Thereafter, he spent his life in the Tusita Deva world, enjoying the celestial pleasures and awaiting the time when he would become a Buddha.
Since he was one who had thus reached the pinnacle of wisdom having done away with the factors of defilements such as greed, hatred etc., by means of accumulated merits of Parami such as Dana, etc., the Fourfold Knowledge of the Path (Magga Nana) which are very deep and subtle arose (unaided) only in the mind continuum of the Bodhisatta.
Furthermore, beginning from the time when he prostrated himself at the feet of Dipankara Buddha, he had endeavoured to develop and accumulate merit through fulfilment of Paramis such as Dana etc., which are difficult of accomplishment by ordinary men., without making any wish for the pleasures of any realm of existence whatsoever as the fruits of his meritorious deeds. For all the deeds of merit such as Dana, etc., performed by him, the Bodhisatta made only this wish: "Let the accumulated merits of these deeds become sufficing conditions (upanissaya paccaya) for the arising in me of Omniscience, Sabbannuta Nana." [
As for others, they pray for the pleasures of Devas and humans after performing deeds of merit; and in accordance with their wishes, they gain the pleasures of the Devas and human worlds as the fruits of their good deeds. It is like spending and squandering whatsoever wealth of merit they have accumulated from their 'good deeds, Unlike these people, the Bodhisatta, after the manner of one who fills his granary with paddy and always keeps guard over it without making use of it, properly store up the merit acquired from every performance of his good deeds, wishing thus: "Let this deed be the sufficing condition only for the realisation of Magga Nana, with Sabannutta nana" as its pinnacle. Such being the case, the accumulation of merits from the Perfections and good deeds over the long period of four asankhyeyya and a hundred thousand world aeons found an occassion to bear fruits of which the attainment of Buddhahood was the greatest in this last existence as Siddhattha. But as there were countless merit to come to fruition all in one existence, that very existence appeared congested with fruit-bearing merits.
By virtue of the aspiration solely for the achievement of Buddhahood, the merits of his good deeds that would come to fruition in a great rush in this one last existence were very powerful; consequently, it was only in the mind continuum of the noble Bodhisatta that the knowledge of the Four Paths which is so subtle and deep arose unaided. (In this chapter on the attainment of Buddhahood, numerous excerpts that would give devotional inspiration are taken from the Jinalankara).