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.