Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How Renounce Perfection
(Nekkhama) Fulfilled?
As previously mentioned, Renounce Perfection
is a consciousness group and
other inner factors that may wish to release
sensual pleasures and the birth based on Mahakaruna
and upaya-kosalla nana and preceded by the knowledge
of repulsive and fear in birth defects and
enjoyment of the senses. Thus the Bodhisatta
first saw the flaw (if appropriate) that there is
in sensual pleasures and delivery through knowledge will
disgust and fear (âdinava nana).
This is how he saw the flaws of this, "Because of family life
household is the abode of all defilements, because there
obstacles in the form of wives and children, and others that inhibit
measures a person's virtue, because a person is involved and entangled
in various activities such as trading and farming, where
thus not the place to achieve happiness
of asceticism can be achieved. "
Sensual pleasure of men, is like a drop of honey in
sharp edge of a sword, is more dangerous than sweetness;
pleasures only briefly as a short show
that can be seen among the flickering lights
highlight; enjoyed by the false perception (chaotic) as
decoration of a madman; they are a hoax like an object
in disguise that hides a pile of dirt, not
satisfying as licking his soft fingers; troublesome,
like a hunger that ate greedily
which only causes suffering as bait in the eye
hook that only cause suffering in the past,
present, and future like the heat of the fire-
flames, and they stick like sap of the tree (makkata lepa);
they form a tool to hide objects
dangerous as a killer coat. With
so after first seeing the loss of enjoyment
senses and the birth and see the benefits of freedom from
them, namely Nekkhama, Bodhisatta meets Renounce Perfection.
Since releasing domestic life is the basis for
Let go of worldly perfection, at no time was
Buddhism, in order to meet this perfection,
Bodhisatta hermitage became ascetic life or
nomads who keep the law of action (kamma vadi)
and legal consequences of acts (Kiriya vadi). However, when the world's
appeared a Buddha, he joined the Samgha, becomes
Buddhist monks in the period.
After releasing the worldliness, he underwent Varitta Sila and
Càritta Sila as previously described and for
purify these precepts, he underwent austerities practice
(Dhutanga).
Thus, Bodhisatta have washed dirt inner
with clean water and fortified by the practice of Sila dhutanga
managed to obtain pure deeds and sayings without
blemish; He is satisfied with whatever robes owned,
food and shelter are available; after following the three
The first of the four traditions of the Noble (Ariyavamsattaya), he
trying to reach the fourth, happiness in meditation
(Bhàvanàrama) to train one of the forty meditation object
that taught was appropriate for him until he attained early
jhana (Upacara) and perception jhana (Appanà). Achievement
percepted Jhana is Bodhisatta Fulfillment of Renounce Perfection.
(Details of the forty objects of meditation can be read in
Visuddhimagga).
(That is the way to meet Renounce Perfection).
How Perfection of Wisdom (Panna) Filled?
Because the light of wisdom can not appear together
with darkness, ignorance (moha), Bodhisatta being
meet the Perfection of Wisdom abstain from
cause of ignorance as reluctance in doing
virtue (arati), laziness, leaning to others in
lethargic state, and others, and awaken the spirit within
him to gain extensive knowledge, different levels of
Jhana, and others.
(Wisdom There are three types: (a) Sutamaya panna, (b) cintàmaya
panna, and (c) bhàvanàmaya panna)
(A) Sutamaya Panna
In order Sutamaya panna, which is also called Bàhusacca become mature,
Bodhisatta develop it through learning, listening,
remember, ask questions, and investigate with the attention, effort,
and wisdom, which is preceded by upaya-kosalla nana,
Overall Sutamaya panna formed from (i) The five senses, two
thirteen senses basis, the eighteen elements, the Four Truths,
twenty-two abilities, origination Mutual Legal
Dependent, strong attention to methods, and others, who
are factors of enlightenment as well as various
Dhamma like virtue, evil, etc., and (ii)
Worldly knowledge that flawless which aims
for the welfare and happiness of creatures.
In this way Bodhisatta develop Sutamaya panna and
be wise to investigate the whole part of
wisdom by itself and invite others
to develop it as well.
In order to serve the desires creatures, Bodhisatta
develop policies that appear spontaneously
to find the right way at the time and situation
(Thànuppattika Patibhàna nana), which is also referred to as
upaya-kosalla nana. With this wisdom, can Bodhisatta
distinguish the factors that will foster prosperity
and the factors that play a role in the destruction and chaos
in various acts creatures.
(B) Cintàmaya Panna
Similarly, Bodhisatta develop panna cintàmaya
by reflection through a natural phenomenon, the truth
absolute, such as groups of life, and others.
(Learn, hear, considering that natural phenomena are Sutamaya
panna. Think and reflect on these natural phenomena
has been learned, heard, keep in mind is cintàmaya panna).
(C) Bhàvanàmaya Panna
Similarly, Bodhisatta who have developed
worldly wisdom through understanding of natural phenomena
such as groups of life, and others, see properties
general nature and in particular, continue to Perfection
and meet the basic part of wisdom with meditation
(Bhàvanàmaya panna), namely, the nine knowledge view
Clear (Vipassana nana) as knowledge of things
unconditioned (Sammasana nana), impermanence, dissatisfaction, and
without-self, and others.
By reflecting on and refining knowledge of
Clear view, Bodhisatta fully understand the objects outside
and inside, just as a physical symptom, "The group of natural phenomena
, called the nama-rupa, arise and disappear according to circumstances;
reality there is no any creature that makes or
causing other beings created; name few as a
fact that appears to be lost and thus
impermanent; unsatisfactory because of constantly arising and
vanishes; uncontrollable, unmanageable, and with
Thus no-self. "Understanding the reality of the object-
outer and inner objects without distinction, he freed
of attachment to the objects and help
liberate other beings as well.
During his efforts towards the attainment of Buddhahood, Bodhisatta,
with a compassionate, helping other creatures
stepping exercise in three vehicles, patipatti, (which helps
beings acquire maturity in three types
lighting) or reach maturity in their practice if
they have been in the vehicle.
As for himself, trying to reach Bodhisatta
five types of mundane jhana and capabilities through a variety of
Abhinnà; and assisted by the concentration of Jhana and
Abhinnà, She reached the top of his wisdom.
(How to develop and Abhinnà and mundane jhana
Clear view of the ten knowledge, can be studied
in Visuddhimagga). But remember, that, in
Visuddhimagga, the development of wisdom for students going
described to the extent the achievement of the Way. While here,
more intended to Bodhisatta who aspire to achieve
Perfect Enlightenment, all the effort in meditation should be preceded
by the presence of Compassion and upaya-kosalla nana and stop
on the sixth level of purification knowledge Road (patipada
nanadasana Visuddhi) before reaching the road, called phase
Street cleansing knowledge and fruit (nanadasana Visuddhi).
In connection with the ten-level knowledge of
Clear view, development of wisdom described to the
first part of the balance knowledge about the form
(Sankhàraupekkhà nana), with an emphasis on the nine levels
below it from Clear view Vipassana.
(That is the way to meet Perfection of Wisdom).
How Effort Perfection, etc. Filled?
In general, the desire to conquer his enemies,
worked unceasingly, even trying his own Bodhisatta
overcome his enemies in the form of defilement and desire
other creatures that also make the same effort
work hard all the time in fulfilling this Perfection.
Therefore, Bodhisatta constantly reflect on the
attentive, "What have I done today to
obtain services and policies? What have I done
today for the welfare of others? "By reflecting
Thus every day, he worked vigorously to
serve other beings.
To help other beings, he generously
give all his property including his body and even his life.
Whatever is done through word and deed, he
do with the mind fixed on Buddhahood; any service
resulting from the action is intended for the achievement
Buddhahood.
His mind is free from sensual pleasure objects, both large and
small, do not talk about the objects of sensual pleasure
and small.
In each act, he develops and uses
upaya-kosalla nana.
He has always worked diligently for the welfare of sentient
other creatures.
He was patient in dealing with objects of sense, both
liked or disliked.
He clung to the truth, will not
digress even for the sake of his life.
He protects all beings, does not discriminate,
with lovingkindness and compassion. Like a father who
want to take over the suffering of his children, he even
willing to take over the suffering of all beings.
He rejoices over virtue made by all
beings. He constantly reflect on the Buddha's greatness
and majesty of his power. Whatever he was doing through
words and deeds, done with a mind fixed on
Perfect Enlightenment.
Thus, Bodhisatta constantly devoted himself
in virtue of such funds, and others, collecting services
and wisdom that is unequaled by the day.
Furthermore, after releasing the life and physical
to protect other creatures, He is looking for ways
alleviate a wide range of suffering experienced by
other creatures, hungry, thirsty, hot, cold, wind, solar,
and others.
Happiness is nothing gained by eliminating
penderitan last-suffering, bodily and mental happiness
resulting from a stay in beautiful gardens, palaces, ponds, and
forest, jhana bliss enjoyed by the
Buddha, Pacceka Buddha, Ariya Sàvaka, and the Bodhisatta yang
has unleashed worldliness as he heard of
other creatures, He wants to bring happiness
to all beings without exception.
(All Bodhisatta deeds that have been described,
done before he attained jhana)
When he has managed to attain jhana, he strives to
bestows the fruit of jhana that He enjoy-happiness,
peace, joy, concentration, knowledge of things
as they are-to the other creatures so that they
also can enjoy it like himself.
Furthermore, he sees beings stricken
suffering of the birth of the repetitive (samsara vatta
dukkha), the suffering caused by defilements (kilesa
dukkha), and the suffering caused by other forms of
kamma (abisankhàra dukkha) which trap the creatures
in samsara.
Thus, he saw the suffering experienced by
creatures: He saw clearly the creatures
residing in the states of woe (Niraya) had cut up,
fire burned continuously, destroyed, pain in time
long.
He saw the creatures in the wild animals that have
suffering because of hatred, stress, wounding, and killing
other animals or have to work hard for other creatures.
He saw the creatures in the wild ghost flames that burned
the burning, weakened by hunger, thirst, wind, solar, and
others, eating what he has vomited, swallowed
and phlegm, and others, and brandishing his arms
in sadness.
He saw human beings, and downs in
make ends meet; suffer such punishment
cut his hands, feet, and others for doing
evil, creepy, ugly, deformed; buried in mud
suffering, not unlike the creatures in Nature
Niraya; some humans, who experience hunger and thirst
from lack of food is similar to the hungry ghosts.
Some of those who are weaker subjugated by their
stronger, forcing the weak to serve and live
depends on strong. He saw this suffering is not
different from animals.
Bodhisatta clearly see the gods in the six realms of the senses
(Which looks very happy by a human) suffering from anxiety
because the swallow 'poison' sensual pleasures and burned by the fire
greed, hatred, and ignorance, like a tree
dry burning and increasingly widespread by the wind, without
second was at peace, always striving to break
discouraged and are dependent on others for survival.
He saw clearly the Brahmins in the form and nature without
form, after living in a very long time, during
eighty-four thousand mahàkappa; eventually lost to the
the law of impermanence and eventually fall back into
the cycle of birth, old age and death are not invincible
and full of suffering such as high-spirited birds
fly far and distant in space or as an arrow
released into space by a strong man.
Clearly see the sufferings of this, Bodhisatta
religious feeling of urgency (Samvega), and
radiating loving-kindness and compassion for all beings
with no distinction in the thirty-one nature
life.
Bodhisatta, thereby accumulate virtue without
disconnected eligible to achieve Enlightenment
Perfectly with the action, speech, and mind is good,
try to carefully and with great diligence so that all
Parami be met to the highest level.
effortes that serve to deliver it to the
Buddhahood-warehouse that was unimaginable, unmatched,
not stained, with the properties of pure-unimaginable strength.
Ordinary people do not even dare to hear about this effort
let alone practice it.
Only with the strength of this effort, Bodhisatta develop,
gathering, and meet the prerequisites for achieving
Enlightenment-three desire to attain Buddhahood
with the mind to attain Buddhahood (Buddho bodheyyam),
achieve freedom (mutto moceyyam), and crossed
ocean of samsara (tinno tàreyyam); (As explained
in the chapter, What is the Basic Conditions For parami?) four foundations
Buddhahood; four ways to get a friend (Sangahavatthu:
generosity (dana), friendly greeting (piyavàca), action
helpful (atthacariya), and treating others like
treat yourself (samànattatà)); function only of
compassion; contemplation of the unique conditions of the Buddha
by understanding the qualities of the Buddha; not tainted by
attachment, pride, and wrong view regarding
with all things; considers all beings are children
dear; do not worry about suffering in samsara in
efforts to achieve Buddhahood, releasing all of which can
give without arrogance with regard, "there is no
anyone in this universe that can menyamaiku in terms of
generosity; "develop a high morality, concentration
high, and high wisdom; unshakeable in
practice these virtues; happy, happy with
these virtues; do three forms of asceticism;
develop jhana; never get bored with the Dhamma
those without disabilities; strive to do good
to meet Perfection; and perseverance that are not
never change, reinforced by the courage and determination
liver; undaunted by accusations one of the other party; firm in
truth; attain jhana; master Abhinnà; understand three
characteristics (annica, dukkha, anatta); collect prerequisite
to obtain the four spiritual path through the exercise of attention
pure (Satipatthana), and others, and mastering nine
Dhamma Lokuttara (four-way, four Fruit and Nibbana). All
It aims to develop and meet the prerequisites
to achieve enlightenment, to work hard to
refine its effort in total, uninterrupted and full
attention without knowing the rest, allowing it
to climb higher and higher in the Dhamma.
In a step forward (parakkama) meets Effort Perfection
This, Perfection of Patience, Honesty, and so on also
follow as well as generosity, morality, and so on.
preceding it is also met because everything depends
on effort. Therefore fulfillment Patience Perfection
and so on done the same way.
Thus, for the sake of other creatures, with
He is releasing a variety of ways objects can didanakan
that brings happiness to other beings in order to meet
Perfection of Generosity.
Not destroy, protect life, property and family
other creatures, not to cause dissension, speaking
with friendly and courteous, and with words that are useful,
and others is the fulfillment of Morality Perfection
Similarly, measures that are useful as
receiving four needs funded by other
beings and give the Dhamma sermon to them is
fulfillment of renounce perfection; skilled
in the welfare of other creatures is the fulfillment of
Perfection of Wisdom; trying with high spirit,
underwent a variety of difficulties with the spirit that is
never dropped in using these skills is
Effort Perfection fulfillment; Tolerance for crimes
made against him by another creature is the fulfillment
Perfection of Patience; not cheat, do not break a promise
to help other creatures is the fulfillment of
Honesty Perfection ; Not deterred by the suffering that
experienced due to serve other beings is the fulfillment of
determination Perfection ; constantly reflect welfare
and happiness of other beings is the fulfillment of
Perfection of Lovingkindness; unshakeable when it helped
or hurt by other creatures is the fulfillment of
balance Perfection .
Thus Bodhisatta trying to collect services and
unequaled wisdom, may not be imitated by
ordinary people, for the sake of creatures that are not counted
number and the fulfillment of a comprehensive and thorough
of the basic conditions of parami as described
previously, all actions were carried out as practice
Pàramisampatti.
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