Maha Buddhavamsa - The Development of Mahavajira Vipassana Nana

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

Edited and Translated by
U Ko Lay and U Tin Lwin

* . The following notes based on the Vipassana Dipani of Ledi Sayadaw is provided here for further elucidation of this paragraph: Moral defilements arise in common worldlings in three stages: vitikkamabh|mi at which the defilements are very active and violent producing evil deeds and words. The defilements of this stage can be got rid of or put away by meritorious deeds of the perfection sila but only temporarily. Therefore, the putting away by Sila etc., is called Tadangapahana which means temporary puffing away. The defilements at the next stage, Pariyutthanabhumi comes into existences as mental 'properties at the mind door when any object which has power to wake them up produces perturbances at one of the six doors. The defilements which appear thus can be subdued only by the cultivation of Jhana through practice of Concentration. The putting away of defilements by Samadhi is called Vikkhambhanapahana, which means putting away to a distance. Here again, Jhana can dispose of the defilements only for a considerable time so that they do not rise again. But there still remain the defilements of the third stage, anusayabh|mi, which do not come into existence as mental properties but lie latent surrounding the life -continuum. They cannot be removed by Sila and Samadhi and are left undispelled by them. Only the knowledge of the Pali, Magga Nana attained by development of Insight Meditation which produces Insight knowledge, Panna, can get rid of these defilements leaving nothing behind. This putting away of defilements by means of Panna so that they will never rise again is called samucchedapahana. Here, fulfilment of Paramis and practice of Sila which put away the defilements temporarily (tadangapahana) come under the great deeds of merit, Mahakusala; practice of Concentration Meditation to develop Samatha, which puts away defilements to a distance is regarded as supernormal deeds of merit, Mahaggata kusala. Practice of Insight Meditation to produce Panna, the Path Knowledge, Magga Nana, which completely eradicates the defilements, Samuccheda pahana, is supramundane deed of merit, Lokuttara kusala.

The Development of 3,600,000 crores of Mahavajira Vipassana Nana by the Boddhisatta
Having done away with factors of defilements such as lobha, dosa, etc., by means of the merits accumulated through fulfilment of Paramis such as Dana, etc., as aforesaid, the Bodhisatta who had also eliminated moha, general of the defilements together with its concomitants, which is apt to hinder and conceal the way to Nibbana, practised and developed Mahavajira Vipassana meditation at dawn (in the last watch of the night) on the Full-moon of Vesakha. The method of practice, and development in brief, is as follows:
There are a hundred thousand crores of world-systems known as anakhetta, the field of Authority of a Buddha *. When the Bodhisatta contemplated the true nature of those beings living in each universe and belonging to the three passages of time (past, present and future), he came to know full well that, no matter how numerous humans, Devas and Brahmas were in a single universe, they could be reduced to twelve factors of Paticcasamuppada, the Doctrine of Dependent Origination, as the ultimate reality: avijja and sankhara (past factors as cause); vinnana, namarupa, salayatana, phassa, vedana (present factors as effect); tanha, upadana and kammabhava (present factors as cause) and jati (otherwise known as upapatti-bhava), jara and marana (future factors as effect).

( *The field of Authority of a Buddha: There are three fields (khettas) concerning a Buddha according to Jinalankara Tika and Parajika Commentary. 1. Jati khetta, the field of birth limited by the ten thousand world systems that quaked on the Perfect one's taking re-birth linking. 2. The field of Authority, Anakhetta, limited by the hundred thousand crores of world systems where the following safeguards, (parittas) are efficacious: Ratana Sutta, the Khandha Paritta, the Dhajagga Paritta, the Atanatiya Paritta and the Mora Paritta. 3. The field of scope, visaya khetta, is boundless and immeasurable in which the Buddha ©ana can exercise his Sabbnnuta ©ana, knowing anything anywhere that the wishes.)

When he contemplated the true nature of humans, Devas and Brahmas living in the remaining world-systems and belonging to the three passages of time, he came to know full well that as in the case of the beings of this universe the same twelve factors of Paticcasamuppada form objects of Vipassana meditation ranging from avijja to jati, jara and marana.
Summing up the number of the objects of Vipassana meditation, as there are a hundred thousand crores of world systems, there are also a hundred thousand crores each of the twelve factors. The total number of these objects will then become one million and two hundred thousand crores.
Like a man who cut and cleared a thick, jungle with tangling bushes and undergrowths, sharpened his sword again and again on the whetstone, the Bodhisatta also, in order to clear away the thick jungle and bushes of defilements (kilesa) numbering one thousand five hundred, repeatedly sharpened the sword blade of Mahavajira Insight Knowledge (Mahavajira Vipasana Nana), his personal weapon, on the whetstone of Anapana Fourth Jhana attainment (i.e., repeatedly getting absorbed in the Anapana Fourth Jhana), after which he contemplated each of the Factors of Dependent Origination, numbering one million two hundred thousand crores by reflecting on their characteristics of impermanence (Anicca Lakkhana), unsatisfactoriness, (Dukkha Lakkhana) and insubstantiality (Anatta Lakkhana).
As each of the factors of Paticcasamuppada numbering one million two hundred thousand crores promotes three Insight Nanas namely, Insight Knowledge of Impermanence, Anicca Vipassana Nana; Insight Knowledge of Unsatisfactoriness (Dukkha Vipassana Nana) and Insight Knowledge of Insubstantiality, (Anatta Vipassana Nana), there arose altogether three million six hundred thousand crores of Mahavajira Insight Wisdom.
(A brief account of the Mahavajira Insight Wisdom is contained in the exposition of Anupada Sutta, Uparipannasa Tika and in the exposition of Sariputta Moggalana Pabbajjakathi, Mahakhandhaka, Vinaya Saratthadipani Tika).
It is the usual practice of every Bodhisatta on the eve of his attainment of Buddhahood to reflect on the Doctrine of Dependent Origination in forward and backward orders. Our Bodhisatta also, like the previous Bodhisatta reflected on the Doctrine of Dependent Origination in both orders. Thereupon all the ten thousand world systems that form the Field of Birth, (Jati khetta), quaked the effect of which reaching to the limit of the bordering oceans.
After the Bodhisatta had cultivated, as has been said above Sammasana Nana of three million six hundred thousand crores of Mahavajira Insight Wisdom by reflecting on the twelve Factors of the Doctrine of Dependent Origination as was usual for all the Bodhisattas, he again entered upon the Anapana Fourth Jhana. (He did so in order to sharpen the sword blade of the higher Insight knowledge Vipassana Nana such as the knowledge of arising and passing, Udayabbaya Nana * on the whetstone of the Anapana Fourth Jhana). Having thus entered upon the Anapana Fourth Jhana (having sharpened the sword blade of the Higher Insight Knowledge) he rose from it and realised at ease the higher Vipassana knowledge such as Udayabbaya Nana.

* Udayabbaya Nana: knowledge of arising and passing away of conditioned things; Bhanga Nana: knowledge of dissolution of conditioned things; Bhaya Nana: knowledge of fear of conditioned things; Œdinava Nana: knowledge of disgust and dread of conditioned of things; Nibbida Nana. knowledge of weariness of conditioned of things; Muccitukamyata Nana: knowledge of longing to escape; Patisankha Nana: knowledge of special effort; Saakharupekkha Nana: knowledge of detachment from conditioned existence.

(It should be noted and accepted here that the Bodhisatta realized higher Vipassana Nana with ease because: as he had entered the Order of Bhikkhu in the presence of past Buddhas and learnt the three Pitakas and practised Vipassana meditation he cultivated and developed even to the extent of attaining Udayabbaya Nana, Bhanga Nana, Bhaya Nana, Adinava Nana, Nibbida Nana, Muccitukamyata Nana, Patisankha Nana, Sankharupekkha Nana. And also because, his Insight Knowledge had developed and grown immensely by virtue of the aforesaid three million six hundred thousand crores of Mahavajira Vipassana Sammasana Nana. Based on the Jinalankara Tika and Sutta Mahavagga Tika.)
Just as a man on reaching the eaves of his house after taking a long journey did not halt at all at the threshold but went straight into the house on finding the door wide open, so the noble Bodhisatta having realized higher and higher Vipassana Nana with ease by successively passing through the series of eight stages of Nana such as Udayabbaya Nana, etc., finally reached the last stage which was the knowledge of conformity, Anuloma Nana, did not make a halt there. Instead of halting at Saccanuloma Nana which is like the gate way (to the city of Nibbana), he immediately proceeded to clear away the clouds and darkness of ignorance and delusion, (avijjamoha), which conceal the four Truths, namely, the Truth of Suffering (Dukkha Sacca), the Truth of Origin of Suffering (Samudaya Sacca), the Truth of Cessation of Suffering (Nirodha Sacca), and the Truth of the Path leading to the Cessation of suffering (Magga Sacca) by means of three kinds of conformity to the function of Truth (Saccanuloma Nana), namely, preliminary impulsion (parikamma), access impulsion (upacccara), and conformity, (anuloma) which are included in the mind-process, magga vithi.*

*For better comprehension of the entire paragraph, vide Chapter XXI § 129 ff and chapter XXII § 3,4 of The Path of Purification. Nanamoli. 3rd Edn. B.P.S, Kandy.

Having thus dispelled the thick murk that hides the truth, he clearly saw as one did the moon clearly in the cloudless sky; and realized the Great Light of Nibbana through the Knowledge of the First Path Sotapatti magga Nana which immediately follows Gotrabu Nana the Knowledge of overcoming of worldly ties and changing over to noble lineage. (The thought moment of Sotapatti magga Nana appeared once and ceased; this is immediately followed by the appearance and cessation three times of Javana, impulsion of Sotapatti phala which is the effect of the said Sotapatti magga, in accordance with the attribute of the Dhamma known as Akalika (Immediate Fruition). Then follows the flow of bhavanga citta).
Because the Sotapatti-magga, had been attained thus, the mind continuum of the Bodhisatta was completely rid of the three defilements, namely sakkaya ditthi* Vicikiccha** and Silabbataparamasa***. These defilements would never rise again in the Bodhisatta's mind continuum.

* Sakkaya ditthi: belief in the illusion that there is Self, Soul;
** Vicikiccha- doubt or wavering of mind about 1. the Buddha; 2. the Dhamma; 3. the Sangha; 4. the disciplinary rules (sikkha); 5. the past; 6. the future; 7. both past and future; 8. Dependent Origination (Paticcasamuppada.)
*** Silabbataparamasa--Adherence to wrongful rites and ceremonies; the misleading belief that there are paths other than the Ariya Path of Eight Constituents that can liberate one from dukkha.

The Attainment of Buddhahood by realizing the higher Paths and Fruitions.
After realizing Sotapatti-magga and Phalas, the Bodhisatta, reviewed (1) the Sotapatti- magga, (2) the Sotapatti-phala which was the result of the Sotapatti-magga, (3) Nibbana which was their object, (4) the defilements destroyed by means of the Sotapatti-magga and (5) the defilement not destroyed yet by means of the said magga. (This five-fold reflective knowledge is known as five-fold Paccavakkhana Nana.)
Having thus reviewed on the Sotapatti-magga, and Sotapatti-phala, their objects Nibbana, the defilements which had been eradicated by the Path and the defilements which yet remained to be eradicated through the fivefold reflective knowledge, the Bodhisatta again cultivated and developed the series of Insight Knowledge (Vipassana Nana) such as Udayabbaya Nana, etc., Soon he realized the second stage of Sakadagami-magga and Sakadagami-phala. By Sakadagami-magga he uprooted the grosser defilements, namely, sense-desires (kama-raga) and ill will (vyapada or dosa). Henceforth, the mind continuum of the Bodhisatta had become completely rid of the latent elements of the grosser defilements of kama-raga and vyappada (dosa) (the way seeds were burnt up in fire.)
Having realized the Sakadagami-magga and phala, the Bodhisatta with the occurrence in him of impulsive thought moments (javanavara) of the fivefold reflective knowledge paccavakkhana Nana contemplated the Sakadagami-magga, and anagami-phala, their objects Nibbana, defilements so far already destroyed and the remaining defilements. Again he developed the series of Vipassana Nana such as Udayabhaya Nana, etc., Soon he realized the third stage of Anagami-magga and Anagami-phala.
By the Anagami-magga he completely discarded the subtle defilements of kama-raga kilesa and vyapada (dosa). Henceforth, the mind-continuum of the Bodhisatta had become completely divested of the tendencies of the past lingering in the mind (vasana) as well as the latent elements of the subtle defilements, kama-raga and vyapada (dosa).
Having realized the Anagami-magga and Phala, the Bodhisatta with the occurrence in him of (javanavara) of the five reflective knowledges (Paccavekkhana Nana) contemplated the Anagami-magga and Anagami-Phala, their object Nibbana, defilements destroyed, and on the remaining defilements. Again he developed the series of Vipassana Nana such as the Udayabbaya Nana, etc., Soon he realized the fourth stage of Arahatta-magga and Arahatta-phala. By the Arahatta-magga, the Bodhisatta completely uprooted all the remaining defilements, namely, craving for existence in the material realm (ruparaga), craving for existence in the immaterial realm (aruparaga), pride (mana), restlessness (uddhacca), ignorance (avijja), without leaving the slightest trace of the tendencies of the past. Henceforward, the mind continuum of the Bodhisatta had become entirely rid of the one thousand and five hundred categories of kilesa together with tendensies of the past (vasana) and seven kinds of latent elements.
(Having realized this Arahatta-magga and Arahatta-phala, there occurred impulsive thought moments (javanavara) of reflective knowledges (Paccavekkhana) which reflected on the Arahatta-magga and Arahatta-phala, their object Nibbana, and the defilements which had been eradicated. There are altogether nineteen Reflective knowledges, namely, five each arising after the attainments of Sotapatti magga phala, Sakadagami-magga Phala, Anagami-magga phala and four arising after the attainment of Arahatta Magga Phala. These nineteen knowledges of reflection are also known as Vimutti Nana Dassana attributes. After attainment of Arahatta Magga, there was no defilements remaining and hence there was no reflection of it; therefore there are only four Paccavakkhana Nana after the attainment of Arahatta Magga Phala.)
Attainment of Buddhahood amongst the three worlds of sentient beings
When the Bodhisatta realised Arahatta-phala immediately after the realisation of Arahatta-magga, his mind continuum was very clear and he attained the state of a Perfectly Self-Enlightened One, (Sammasambuddha), the Supreme Head of the three worlds, by gaining Omniscience, (Sabbannuta Nana) along with the Four Noble Truths, the Four Analytical Knowledges (Patisambhida Nana), the sixfold Unique Wisdom (Assadharana Nana), making up the Fourteenfold Wisdom of a Buddha, and the eighteen special qualities (Avenika Dhamma) and the fourfold Valorous Wisdom (Vesarajja Nana). Simultaneously with the attainment of Sabbanuta Nana, came the dawn. (Realisation of Sabbannuta Nana means the attainment of Buddhahood).