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.
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