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.
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