Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How long is Time Needed to Fulfill
Parami?
To the question, "How long does it take to
parami meet? "the answer is:
Minimum time needed to meet the parami is
four asankhyeyya and one hundred thousand kappas; the medium
is eight asankhyeyya and a hundred thousand kappa, and
maximum time is sixteen asankhyeyya and a hundred thousand kappa,
after receiving the prophecy will surely become a Buddha. (Only
after satisfying parami during that time one can
become a Buddha).
Three kinds of time required is related to three
types of Future Buddha, namely, the Future Buddha Pannàdhika, Future Buddha
Saddhàdhika, and the Future Buddha Viriyadhika. (Future Buddha
Pannàdhika took four asankhyeyya and a hundred
thousand kappas, Future Buddha Saddhàdhika requires eight
asankhyeyya and one hundred thousand kappas, and the Future Buddha Viriyadhika
requires sixteen asankhyeyya and one hundred thousand kappas
to meet parami in total).
To the question, "Everyone is the Future Buddha, why
there are three different kinds of time in fulfilling parami? "
the answer is:
An Upcoming Pannàdhika weak in faith and strong in
wisdom: An Upcoming Saddhàdhika strong in the belief
and medium in wisdom; One would Viriyadhika
weak in wisdom. Only with the power of wisdom
one can achieve wisdom. If a strong wisdom,
faster attainment of Buddhahood, if weak, its achievements as well
longer. So the difference is related to the level of wisdom
the longer it takes to meet parami. (This
is the answer given in the commentary).
Apare teachers mention that the difference of three durations
This is because the three levels of effort, strong, medium, and
weak.
The other teachers mention this distinction because the difference
level-strong, medium, and weak-of maturity
perfection that led to the Liberation (Vimutti paripàcaniya
Dhamma).
Of the three this view, the opinion of the comments showed the most
appropriate when we connect with the three types of Bodhisatta as
follows:
Three Types Bodhisatta
The explanation: even when receiving such forecasts
the story of the hermit Sumedha, Bodhisatta are three types: (i) Bodhisatta
Ugghatitannu, (ii) Bodhisatta Vipancitannu, and (iii) Bodhisatta
Neyya.
Of the three types, the Bodhisatta Ugghatitannu are those who,
if you want to achieve enlightenment as a student (Sàvaka
Bodhi) in their lives while receiving prophecy, has
services that are sufficient to achieve the holiness Arahatta and
obtain six spiritual abilities (Abhinnà) and four
level of analytical knowledge (Patisambhidà Nana) even before
end of the third row of four lines in the stanza which expounded
by the Buddha. Bodhisatta Ugghatitannu also called Pannàdhika;
Bodhisatta of this type have the most powerful wisdom.
Bodhisatta Vipancitannu are those who, if you want to achieve
Enlightenment as a student in their present life
receive forecasts, have adequate services to achieve
Arahatta holiness and acquire six spiritual capabilities and
four levels of analytical knowledge even before the end of the
fourth line of four lines in a stanza that expounded by the Buddha.
Bodhisatta Vipancitannu also called Saddhàdhika; Bodhisatta type
This has the medium wisdom .
Bodhisatta Neyya are those who, if you want to achieve
Enlightenment as a student in their present life
receive forecasts, have adequate services to achieve
Arahatta holiness and spiritual ability to obtain six
and four levels of analytical knowledge at the end of all four
line in the stanza that expounded by the Buddha. Bodhisatta Neyya
also called Viriyadhika; Bodhisatta this type have the wisdom
the weakest.
All types of Bodhisatta has been determined to achieve
Buddhahood during the kappa number of unaccounted
amount before they receive definite predictions, and after
accept the forecast they meet parami as it has been
described earlier and attain Buddhahood within
mentioned above.
Impossible Achieve Buddhahood In Faster Time
Rice plants, flowering, fruiting, and cook only after time
certain even if watered, and others, still will not be able to
harvested faster than the time he needs. Likewise
well as various types of Bodhisatta, impossible to achieve
Buddhahood before they meet during the time parami
certain although they strive daily to business
exaggeration to meet Perfection (parami), sacrifice
(CagA) and virtue through practice (cariya), for his wisdom
they have not reached maturity, a collection of factors
attainment of Buddhahood is not complete.
Therefore, it should be understood that the parami must be met
during the time mentioned above.
What Are the Benefits Provided by parami?
To the question, "What's the significance of parami?"
the answer in brief is:
Benefits of parami is not reborn in Avici, and so on.
The explanation:
Benefits of parami is: not born in eighteen realm
(Abhabbatthàna) such as Avici, and others (to be described in more
further in a separate section); ability to do business
for the welfare of beings in the world; twenty miracles (such as
described in Acchariya abbhuta Sutta of Sunnata
Vagga, Uparipannàsa of Majjhima); obtaining all
Bodhisatta desires, and other benefits such as expertise in
arts and crafts, and others such as in Jataka stories
and Buddhavamsa, and the like.
(The benefits associated with the fifteen pairs parami
described in the section "What is the sum of the parami?" also
is the benefit of parami).
Here is also a benefit of parami: From the aspiring
goals to achieve Buddhahood, Bodhisatta willing to
welfare of all creatures; as if a father to
them have qualities that stand out, he feasible
to be funded, worthy to be worshiped; He is like a good piece of land
for a place to plant the seeds of services; He was loved by the gods
and man; his heart full of love and compassion,
He will not be harmed by wild animals such as lions, tigers,
and others; a man who has exceptional service
wherever he is reborn, he exceeds the creature
other in terms of beauty, fame, happiness, strength,
and power; He is free from disease; He has
confidence, effort, attention, concentration, and wisdom that
pure; He has a little defilements; He is easily corrected;
He was patient and he rejoiced in doing good; He
do not show anger or hatred and pollute
others; He did not compete with others, not envy,
not jealous, not pretend, not a hypocrite; He did not
boastful or arrogant; He calmly; He attentively in
virtue: patience in dealing with crimes of others, he
not revenge; wherever he is located, whether in the city,
in the village, or in other places, they be free from
hazards and disasters; whenever He was born (for example, in
one life before he was born as Prince Temi)
in an unfortunate situation in the states of woe
like Ussada Niraya, unlike other residents there, he
not experience severe pain but still developing
deeper religious feeling.
Furthermore, he has a long life (ayu-sampadà),
have good physical shape (Rapa-sampadà), has
good family (kula-sampadà), has the advantage (issariya-
sampadà), people trusted his words (adeyya vacanatà), power
large (Mahànubhàvata), all of this is also a benefit
Parami.
Have a long life (ayu-sampadà) is the age of life
long in nature no matter where he was born; by having
This, Bodhisatta understand it was a blessing that he virtue
He developed the virtue to do so more
again.
Having a good physical shape (Rapa-sampadà) is beauty
physical. By having this creature-inspired Bodhisatta
Another creature that appreciates physical beauty so that they
have confidence against him.
Having a good family (kula-sampadà) was born in
with a high-caste family. By having this, he
approached by those who even boasted
they birth, and others; so he can teach
them to eliminate their arrogance.
Has the advantage (issariya-sampadà) are the hallmarks
in terms of wealth, power, and followers. By having
this, Bodhisatta can provide benefits to the four
supporters objects to those who deserve it or
punish those who deserve to be punished.
His remarks trusted by others (adeyya vacanatà) is someone
whose words can be trusted. By having this, Bodhisatta
reliable like scales, impartiality as
a ruler.
Big powers (Mahànubhàvatà) is power that
large and spacious. By having this, he can not be conquered
by others, while he resolve them fairly.
Thus, all the achievements such as longevity, and so
on, is the benefits generated by parami and is
reasons for the growth of services that are not measurable and become a tool for
beings to enter the three 'vehicles' and to
ripen for those who have done so.
What Is the Fruit of parami?
To the question, "What Is the fruit of parami?" The answer in
brief is: The fruit of parami is the nature and glory of the Buddha
there are uncountable that starts from Arahatta-Magga
Nana and the Omniscience of the Enlightenment;
in other words, attaining Buddhahood is the fruit of
Parami.
His explanation: that is to have a physical body (rupa-kaya) that
decorated by many as a sign of thirty-two marks of human
remarkable, and eighty minor signs (which will be explained
Further in the history of the Buddha), the aura that emanates
of her body shines as far as eighty sleeves even in the
total darkness in the four conditions (midnight, moon, in
middle of the forest, and under cloudy skies without flash), has
body of Dhamma (Dhamma-kaya) formed above the physical body
and great with ten attributes such as strength
(Dasabala Nana), four of courage (Catuvesàrajja Nana), six
typical wisdom (Cha asàdhàrana dana), and eighteen
typical qualities of a Buddha (Avenika-Dhamma). ((I) No
obstacles with respect to knowledge of the past, (ii) does not
there are obstacles in connection with the present knowledge, (iii)
there is no barrier with respect to future knowledge;
(Iv) all physical action is always preceded by wisdom;
(V) all the words are always preceded by wisdom;
(Vi) all his thoughts are always preceded by wisdom;
(Vii) that will never recede; (viii) the spirit of the
never receded; (ix) concentration that never subsided; (x)
wisdom that has never subsided, (xi) never recede
in the Dhamma, (xii) has never subsided in
this exemption, (xiii) not kidding or joking, (xiv) does not
made a big mistake, (xv) do not do things that are not
can be assessed in terms of wisdom, (xvi) there are no things to be
performed with the haste, (xvii) is not negligent, and (xviii) are not
do things without consideration and reflection.)
According to the following verse was quoted by the commentators:
Buddhopi buddhassa bhaneyya vannam
Kappam pi ce annam abhasamàno
Khiyetha kappo cira digham antare
Vanno na khiyetha tathàgatassa
"So many signs of a Buddha so that
Another Buddha, who uses all the time in her life
to explain the glory of a Buddha, will not be able to
complete explanation. "All of these markers is the fruit
of His parami.
In order to evoke feelings of devotion and respect for
the glory of countless Buddhas, and
invites this book readers to develop the virtues
that leads to wisdom, I conclude this chapter with
cites three verses and their meaning, which is spoken by Suruci
The sage who later became Venerable Sariputta as
homage to Buddha Anomadassi.
(I) Sakka samudde udakam
Pametum àlhakena va
Na tveva tava sabbannu
Nanam sakka pametave
It is possible to measure the amount of water in a big ocean
using a measuring instrument, but, O Buddha, no one whether
god or man who can plumb the wisdom of
owned by the greatest.
(Ii) Dhàretum pathavim Sakka
thapetva tulamandale
Na tveva tava sabbannu
Nanam sakka pametave
It is possible to measure the weight of the earth with scales;
But, O Buddha, no one whether god or human
can measure the wisdom possessed by the
Greatest.
(Iii) âkàso minitum Sakka
rajjuyà angulena va
Na tveva tava sabbannu
Nanam sakka pametave
It is possible to measure the extent of space with measuring devices;
But, O Buddha, no one whether god or human
can measure the wisdom possessed by the
Greatest.
Showing posts with label parami. Show all posts
Showing posts with label parami. Show all posts
Monday, August 15, 2011
Sunday, August 14, 2011
Maha Buddhavamsa - Parami XII
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How All parami grouped in Two Factor
As with all parami can be grouped in
four Adhitthàna, all parami can also be grouped
the two factors namely, compassion (karuna) and wisdom
(Panna). True, only the virtues of such funds, and others who
built on compassion and wisdom which is
prerequisite for the attainment of enlightenment and produce
attainment of Omniscience.
(This is a summary of parami)
What has been described in this chapter are:
How thirty parami grouped into ten;
how Ten parami summarized into six: Dana, Sila,
Khanti, viriya, Jhana, and wisdom, then how six
Parami is summarized into four Adhitthàna; and finally
how all this parami summarized in two factors:
compassion and wisdom
What Are Factors to Fulfill parami?
To the question, "What Are factors to fulfill
Parami? "The answer is:
(1) The development of four types of bhavana,
(2) Reflection on what is contrary to parami and
conquered it, and
(3) Delivery of a total of Buddha.
In short, the tools to meet parami is (a) extinction
love of self and (b) develop a love
against other creatures.
The explanation:
(1) Four good tool to meet parami is
development and recollection of all the prerequisites such as
Parami, CagA, cariya without neglecting any of them, with the single
aim only to reach Buddhahood (Sabbasambhàra-
Bhavana); with great respect and appreciation
(Sakkacca-bhavana); uninterruptedly in every life
(Nirantara-bhavana); for a very long time
without the slightest slack before he became Buddha
(Cirakàla-bhavana).
(2) Bodhisatta must remove his personal property in advance
even before the search of funds appears at his door with
determination, "I will give money without hesitation,
also treasure my life I had my fortune told
anyone who comes asking, I will utilize
what is left after I gave it. "
In this way, he had decided previously to
let go of whatever he had. However, there are four factors
that blocking the actions of these funds (dana vinibandha):
(A) In the past not used in terms of giving,
(B) Does not have enough property,
(C) owned treasures too good to didanakan,
(D) Fearing his property will be reduced.
(A) When Bodhisatta have things for granted and
search funding has come, but do not mind Bodhisatta
tend to give, he realized, "Of
I'm not used to in terms of giving in the past;
thus giving no desire to appear at this time
although the situation is very supportive, "therefore
He pondered,
"Although the desire for giving does not appear in
myself, I will provide funds so that I will be
used in giving and rejoice in it. Since then
This, I will give generously. Did I not
determined to give all mine to those who
need it? "
After pondering this, he gave it to
carefree, happily. By providing this funding
Bodhisatta eliminate the first obstacle which is "During
past are not used in terms of generosity. "
(B) When it does not have sufficient property, Bodhisatta
ponder,
"Because I did not make money in the past, I
suffer from a lack of property. I have to do fund
from whatever I have, no matter whether my property
little or no good, even if this will make my life
becomes more difficult. With this gift, in the future I
will reach Generosity perfection. "
After pondering this, he gives without
burden, with joy, with anything he can
funded. By providing this funding to eliminate Bodhisatta
The second obstacle is "not have sufficient property."
(C) When was reluctant to give because of good quality
of possessions, Bodhisatta ponder,
"O good man, did you aspire to become a
noblest, most honorable, to achieve enlightenment?
To be the noblest, the honorable, enlightened
Perfect, you must provide the noblest of funds, which
respectable. "
After pondering this, he gives the object-
objects with the best quality and most beautiful with no
load, happily. By providing this funding Bodhisatta
eliminate the third hurdle is "possessed treasures
too good to funded. "
(D) When Bodhisatta felt that his property will
reduced if his property is given, he pondered,
"The loss and damage is the nature of the property. Because
I did not do good works funding in the past,
so I never felt the lack of things to
funded, so I now have a shortage of property
for funded. I will give the fund any objects that
I have, no matter much or little. With this funding, the
the future I will reach Generosity perfection . "
After pondering this, Bodhisatta give what objects
She was a have a carefree and happily.
By providing this funding to eliminate obstacles Bodhisatta
The fourth is, "Fearing his property will be reduced."
Eliminate barriers to giving way reflect
the right way is the right tool in meeting
Perfection of Generosity. The same way applies to
perfection such as Sila, and others.
(3) In addition, Bodhisatta give herself to
Buddha said, "I dedicate
my body to the Buddha (imàham attabhàvam Buddhànam
niyyàdemi). "Surrendering is committed to
Buddha is a good tool in fulfilling all
Parami.
True, Bodhisatta who has submitted himself to the Buddha
pondered, "I have given this body to the Buddha,
whatever happened would happen, "when he experienced
problems that can harm the body and her life difficult
resolved, or when he suffered severe injuries caused
by any other creature that could kill him, in his attempt
parami meet during different life. With
reflect thus, he will not be deterred in
face problems that can even threaten his life and
determined to collect merit to meet
Parami.
Thus, the submission made to the Buddha
is a good tool in fulfilling all parami.
To reiterate briefly, the tools to meet parami
are: (a) the extinction of the love of self and (b)
develop a love for other creatures.
The explanation is:
By understanding the true truth of all phenomena.
Bodhisatta who aspires to attain Buddhahood remain
tainted by craving, conceit, and wrong view
be yourself. By observing his own body as a group
natural phenomena, cults, and self-respect
will decrease and more go out day after day.
With the continuous development of compassion that will
large, he considers all beings as his children
alone; her love and compassion to those grown
and growing.
Therefore, Bodhisatta who had removed avarice, and
others which is the opposite of parami after freed for
while from greed, hatred, and ignorance regarding
with ourselves and other beings, helping the creatures
with four supporting objects (Samgahavatthu), namely: giving
(dana), friendly and courteous in speech (piyavàca), deeds
useful (atthacariya), and equal stance (samànattata)
that always accompany the four adhitthàna; then he
help them with the three vehicles to advance
those who have started to gain maturity.
True, Compassion and Wisdom Bodhisatta accompanied by
acts of generosity. One of the four objects supporters. (Compassion and
Wisdom will not be realized without funding;
both are manifested simultaneously in the act of generosity
performed). Provide funds accompanied by the utterance
friendly and polite, because Bodhisatta never angry or
shouted when doing fund to those who
come to accept the fund, yet speak with words
that polite, soft. Speaking friendly and courteous accompanied by
actions that beneficial, because Bodhisatta did not say
words that are friendly and polite just to please but
with a sincere intention to serve other beings.
(Meet the prerequisites for achieving Perfect Enlightenment,
namely, parami, CagA, cariya, means to act for the sake of
welfare of other beings and thus are
deed useful as one of four supporters object).
Acts that benefit is accompanied by an equal manner, because
to meet the prerequisites for achieving Perfect Enlightenment,
Bodhisatta treat all beings with equal
in all conditions, happy or miserable.
When he became Buddha, the function is tame and
teaching is filled with benefits to all
creature with four supporters of the same object that has been
He developed with a perfect through four Adhitthàna.
Further explanation:
For Buddhists, the act of enhanced funding through Càgàdhitthàna,
friendliness in talking through Saccàdhitthàna, action
beneficial through Pannàdhitthàna, and equal treatment
through Upasamàdhitthàna.
In connection with Adhitthàna and four supporting objects,
Comments of Cariyà Pitaka mentions four stanzas in praise
properties of the Buddha:
(I) Sacco Caga upasanto
pannavà anukampako
sambhatasabbasambhàro
kam nàmattham na sàdhaye
Buddha who has reached the peak achievement of four
Saccàdhitthàna, who has perfected Càgàdhitthàna, which
has put out the fire debris, which has attained Buddhahood
and who maintain beings with compassion,
has all the parami requirements, what else can not
accomplished?
(Ii) Mahakàruniko satthà
hitesi ca upekkhako
nirapekkho ca sabbattha
Aho acchariyo jino
Buddha, as teacher of gods and men, a creature
compassionate, to promote the welfare of all beings
until they attain Nirvana. He remained balanced in
facing changes in life. Free from attachment
of everything inside and outside of himself. How
amazing Buddha who has conquered the five Mara (five
obstacles: (i) challenging the god Buddha in a fight
seat of wisdom, to lay siege to bala
large army (devaputtamàra), (ii) the defilements (kilesamàra), (iii)
activity of the will which leads to repeated births
(Abhisamkhàramàra), (iv) the groups name and likeness of the
appears in every life before achieving Nirvana
(Khandhamàra), and (v) death (maccumàra)).
(Iii) Virato sabbadhammesu
Sattesu Ca upekkhako
Sada sattahite yutto
Aho acchariyo jino
Through detachment above all things and through the mind
are always balanced against all creatures, he remained
worked day and night for the welfare of beings.
What a fabulous Buddha who has conquered the five Mara.
(Iv) Sabbadà sabbasattànam
hitàya ca sukkhàya ca
uyyuto akilàsu ca
Aho acchariyo jino
Always working for the welfare and happiness of all
creatures-human, gods, and Brahma-and accomplish duty
as Buddha tirelessly day and night, he still does not
showed signs of fatigue. How awesome
Buddha who has conquered the five Mara.
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How All parami grouped in Two Factor
As with all parami can be grouped in
four Adhitthàna, all parami can also be grouped
the two factors namely, compassion (karuna) and wisdom
(Panna). True, only the virtues of such funds, and others who
built on compassion and wisdom which is
prerequisite for the attainment of enlightenment and produce
attainment of Omniscience.
(This is a summary of parami)
What has been described in this chapter are:
How thirty parami grouped into ten;
how Ten parami summarized into six: Dana, Sila,
Khanti, viriya, Jhana, and wisdom, then how six
Parami is summarized into four Adhitthàna; and finally
how all this parami summarized in two factors:
compassion and wisdom
What Are Factors to Fulfill parami?
To the question, "What Are factors to fulfill
Parami? "The answer is:
(1) The development of four types of bhavana,
(2) Reflection on what is contrary to parami and
conquered it, and
(3) Delivery of a total of Buddha.
In short, the tools to meet parami is (a) extinction
love of self and (b) develop a love
against other creatures.
The explanation:
(1) Four good tool to meet parami is
development and recollection of all the prerequisites such as
Parami, CagA, cariya without neglecting any of them, with the single
aim only to reach Buddhahood (Sabbasambhàra-
Bhavana); with great respect and appreciation
(Sakkacca-bhavana); uninterruptedly in every life
(Nirantara-bhavana); for a very long time
without the slightest slack before he became Buddha
(Cirakàla-bhavana).
(2) Bodhisatta must remove his personal property in advance
even before the search of funds appears at his door with
determination, "I will give money without hesitation,
also treasure my life I had my fortune told
anyone who comes asking, I will utilize
what is left after I gave it. "
In this way, he had decided previously to
let go of whatever he had. However, there are four factors
that blocking the actions of these funds (dana vinibandha):
(A) In the past not used in terms of giving,
(B) Does not have enough property,
(C) owned treasures too good to didanakan,
(D) Fearing his property will be reduced.
(A) When Bodhisatta have things for granted and
search funding has come, but do not mind Bodhisatta
tend to give, he realized, "Of
I'm not used to in terms of giving in the past;
thus giving no desire to appear at this time
although the situation is very supportive, "therefore
He pondered,
"Although the desire for giving does not appear in
myself, I will provide funds so that I will be
used in giving and rejoice in it. Since then
This, I will give generously. Did I not
determined to give all mine to those who
need it? "
After pondering this, he gave it to
carefree, happily. By providing this funding
Bodhisatta eliminate the first obstacle which is "During
past are not used in terms of generosity. "
(B) When it does not have sufficient property, Bodhisatta
ponder,
"Because I did not make money in the past, I
suffer from a lack of property. I have to do fund
from whatever I have, no matter whether my property
little or no good, even if this will make my life
becomes more difficult. With this gift, in the future I
will reach Generosity perfection. "
After pondering this, he gives without
burden, with joy, with anything he can
funded. By providing this funding to eliminate Bodhisatta
The second obstacle is "not have sufficient property."
(C) When was reluctant to give because of good quality
of possessions, Bodhisatta ponder,
"O good man, did you aspire to become a
noblest, most honorable, to achieve enlightenment?
To be the noblest, the honorable, enlightened
Perfect, you must provide the noblest of funds, which
respectable. "
After pondering this, he gives the object-
objects with the best quality and most beautiful with no
load, happily. By providing this funding Bodhisatta
eliminate the third hurdle is "possessed treasures
too good to funded. "
(D) When Bodhisatta felt that his property will
reduced if his property is given, he pondered,
"The loss and damage is the nature of the property. Because
I did not do good works funding in the past,
so I never felt the lack of things to
funded, so I now have a shortage of property
for funded. I will give the fund any objects that
I have, no matter much or little. With this funding, the
the future I will reach Generosity perfection . "
After pondering this, Bodhisatta give what objects
She was a have a carefree and happily.
By providing this funding to eliminate obstacles Bodhisatta
The fourth is, "Fearing his property will be reduced."
Eliminate barriers to giving way reflect
the right way is the right tool in meeting
Perfection of Generosity. The same way applies to
perfection such as Sila, and others.
(3) In addition, Bodhisatta give herself to
Buddha said, "I dedicate
my body to the Buddha (imàham attabhàvam Buddhànam
niyyàdemi). "Surrendering is committed to
Buddha is a good tool in fulfilling all
Parami.
True, Bodhisatta who has submitted himself to the Buddha
pondered, "I have given this body to the Buddha,
whatever happened would happen, "when he experienced
problems that can harm the body and her life difficult
resolved, or when he suffered severe injuries caused
by any other creature that could kill him, in his attempt
parami meet during different life. With
reflect thus, he will not be deterred in
face problems that can even threaten his life and
determined to collect merit to meet
Parami.
Thus, the submission made to the Buddha
is a good tool in fulfilling all parami.
To reiterate briefly, the tools to meet parami
are: (a) the extinction of the love of self and (b)
develop a love for other creatures.
The explanation is:
By understanding the true truth of all phenomena.
Bodhisatta who aspires to attain Buddhahood remain
tainted by craving, conceit, and wrong view
be yourself. By observing his own body as a group
natural phenomena, cults, and self-respect
will decrease and more go out day after day.
With the continuous development of compassion that will
large, he considers all beings as his children
alone; her love and compassion to those grown
and growing.
Therefore, Bodhisatta who had removed avarice, and
others which is the opposite of parami after freed for
while from greed, hatred, and ignorance regarding
with ourselves and other beings, helping the creatures
with four supporting objects (Samgahavatthu), namely: giving
(dana), friendly and courteous in speech (piyavàca), deeds
useful (atthacariya), and equal stance (samànattata)
that always accompany the four adhitthàna; then he
help them with the three vehicles to advance
those who have started to gain maturity.
True, Compassion and Wisdom Bodhisatta accompanied by
acts of generosity. One of the four objects supporters. (Compassion and
Wisdom will not be realized without funding;
both are manifested simultaneously in the act of generosity
performed). Provide funds accompanied by the utterance
friendly and polite, because Bodhisatta never angry or
shouted when doing fund to those who
come to accept the fund, yet speak with words
that polite, soft. Speaking friendly and courteous accompanied by
actions that beneficial, because Bodhisatta did not say
words that are friendly and polite just to please but
with a sincere intention to serve other beings.
(Meet the prerequisites for achieving Perfect Enlightenment,
namely, parami, CagA, cariya, means to act for the sake of
welfare of other beings and thus are
deed useful as one of four supporters object).
Acts that benefit is accompanied by an equal manner, because
to meet the prerequisites for achieving Perfect Enlightenment,
Bodhisatta treat all beings with equal
in all conditions, happy or miserable.
When he became Buddha, the function is tame and
teaching is filled with benefits to all
creature with four supporters of the same object that has been
He developed with a perfect through four Adhitthàna.
Further explanation:
For Buddhists, the act of enhanced funding through Càgàdhitthàna,
friendliness in talking through Saccàdhitthàna, action
beneficial through Pannàdhitthàna, and equal treatment
through Upasamàdhitthàna.
In connection with Adhitthàna and four supporting objects,
Comments of Cariyà Pitaka mentions four stanzas in praise
properties of the Buddha:
(I) Sacco Caga upasanto
pannavà anukampako
sambhatasabbasambhàro
kam nàmattham na sàdhaye
Buddha who has reached the peak achievement of four
Saccàdhitthàna, who has perfected Càgàdhitthàna, which
has put out the fire debris, which has attained Buddhahood
and who maintain beings with compassion,
has all the parami requirements, what else can not
accomplished?
(Ii) Mahakàruniko satthà
hitesi ca upekkhako
nirapekkho ca sabbattha
Aho acchariyo jino
Buddha, as teacher of gods and men, a creature
compassionate, to promote the welfare of all beings
until they attain Nirvana. He remained balanced in
facing changes in life. Free from attachment
of everything inside and outside of himself. How
amazing Buddha who has conquered the five Mara (five
obstacles: (i) challenging the god Buddha in a fight
seat of wisdom, to lay siege to bala
large army (devaputtamàra), (ii) the defilements (kilesamàra), (iii)
activity of the will which leads to repeated births
(Abhisamkhàramàra), (iv) the groups name and likeness of the
appears in every life before achieving Nirvana
(Khandhamàra), and (v) death (maccumàra)).
(Iii) Virato sabbadhammesu
Sattesu Ca upekkhako
Sada sattahite yutto
Aho acchariyo jino
Through detachment above all things and through the mind
are always balanced against all creatures, he remained
worked day and night for the welfare of beings.
What a fabulous Buddha who has conquered the five Mara.
(Iv) Sabbadà sabbasattànam
hitàya ca sukkhàya ca
uyyuto akilàsu ca
Aho acchariyo jino
Always working for the welfare and happiness of all
creatures-human, gods, and Brahma-and accomplish duty
as Buddha tirelessly day and night, he still does not
showed signs of fatigue. How awesome
Buddha who has conquered the five Mara.
Maha Buddhavamsa - Parami XI
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How Compliance of Four Adhitthàna Can Happen In
Bodhisatta's Mind?
After receiving a prophecy that he would surely achieve
Buddhahood, Bodhisatta investigate parami through Wisdom.
Investigate-Perfection (parami-pavicaya Nana), after which
He made an appointment determination (adhitthàna) to meet all
Parami it; then he meets all appropriate parami
that determination. Therefore Saccàdhitthàna embodied in the inner
Bodhisatta.
During the period of fulfillment parami, there is also the release of dirt
a mind that is the opposite of parami, also the release of
towards objects of sense and sense of lust. Thus
Cagàdhitthàna also materialized.
Since the extinction of dirt by virtue parami, Upasamàdhitthàna
also realized.
Because of this reason that parami Bodhisatta had Upaya=
kosalla Nana and thus Pannàdhitthàna also
materialized.
(What this means is: when he meets
ten parami or six parami, or when he did
virtues associated with parami, it is a manifestation
from the Bodhisatta's mind: (i) Saccàdhitthàna which is an effort
without ever failed on his determination, (ii) that Càgàdhitthàna
the defilements that prevent the release of parami;
(Iii) which is the extinction of dirt Upasamàdhitthàna
Inner, (iv) which is a skill in Pannàdhitthàna
welfare of other creatures. Therefore six
Parami can be summarized in four adhitthàna ie, Sacca,
CagA, upasama, and wisdom).
When a person committed a crime as something
fun, it tends to continue to do so with
skills increased. Here the pleasure in doing
is the cause; skills that increase is the result of
cause it.
In the same way, when Bodhisatta doing good
Parami, he enjoys the benefits of these virtues in
Adhitthàna form four, namely: the sweetness vacisacca ("Saccam have
sàdutaram rasànam, "Yakkha Samyutta); release of defilements,
CagA; extinction 'fever dirt', upasamaya; and Effort-kosalla
Nana. He is constantly doing virtues parami
with skills that are constantly growing in every
life. Here the benefit of the virtues in
form four Adhitthàna is the cause of virtue and deeds
Parami performed continuously with the skills
increase is the result. It should be understood that the occurrence
parami virtues and the four Adhitthàna is one thing
The same is described with different words.
Further explanation:
(I) When do good parami Fund, Bodhisatta
enjoy the benefits of (a) Saccàdhitthàna which is
action never fails to appropriate funds without his determination, "I will
provide funds to anyone who needs it; "
(B) Càgàdhitthàna which is the release of miserly nature,
and others who are opposed to a generous nature, (c)
Upasamàdhitthàna which is the extinction of greed
against objects funded; hatred (which happens
on those who are reluctant funding) to those who
need funding; doubt will fund (this doubt
usually appears in those who are not accustomed to in
funded); anxiety that appear on those who funded
by not sincere when they lose or see
damage to objects funded; (d) that Pannàdhitthàna
is the provision of funds in a timely manner as
planned, and are preceded by wisdom.
After enjoying the benefits of four Adhitthàna
This, Bodhisatta be continually develop Funds
Parami.
(Ii) also is the fulfillment Demikan parami Precepts,
Bodhisatta enjoy the benefits of (a) Saccàdhitthàna,
offense that is not done according to his determination, (b)
Càgàdhitthàna, the release will, evil intentions
which violate the Precepts; (c) Upasamàdhitthàna, namely extinction
damage caused by evil deeds, and (d)
Pannàdhitthàna, the wisdom which plays an
important role.
After enjoying the benefits of these four Adhitthàna,
Bodhisatta be continually develop parami Sila.
(Iii) During a meeting Khanti parami, Bodhisatta enjoy
benefit from (a) Saccàdhitthàna, exercise patience without ever
failed to fit his determination, (b) Càgàdhitthàna, a waiver of
evil thoughts are caused by evil deeds and sayings
from others, (c) Upasamàdhitthàna, extinction of anger;
and (d) Pannàdhitthàna, wisdom holds
an important role.
After enjoying the benefits of these four Adhitthàna,
Bodhisatta be continually develop Khanti
Parami.
(Iv) During fulfilling viriya parami, Bodhisatta enjoy
benefit from (a) Saccàdhitthàna, working on behalf of
other creatures according to his determination, (b) Càgàdhitthàna,
waiver of indolence and sloth; (c)
Upasamàdhitthàna, extinction of the damage caused
by evil deeds, and (d) Pannàdhitthàna, wisdom
which plays an important role.
After enjoying the benefits of four Adhitthàna
This, Bodhisatta be continually develop viriya
Parami.
(V) During a meeting parami Jhana, enjoying Bodhisatta
benefit from (a) Saccàdhitthàna, reflecting in-
deeply about the welfare of the world according to his determination, (b)
Càgàdhitthàna, the release of inner obstacles
(Nivarana), (c) Upasanàdhitthàna, peace of mind, and (d)
Pannàdhitthàna, the wisdom which plays a role
important.
After enjoying the benefits of four Adhitthàna
This, Bodhisatta be continually develop jhana
Parami.
(Vi) During a meeting Panna parami, Bodhisatta enjoy
benefit from (a) Saccàdhitthàna, skills in
promote the welfare of other creatures in accordance
determination, (b) Càgàdhitthàna, the release of the wrong path
and evil deeds, (c) Upasamàdhitthàna, extinction of all
forms of worry and anxiety caused by
ignorance, and (d) Pannàdhitthàna, wisdom
plays an important role.
After enjoying the benefits of this four Adhitthàna,
Bodhisatta be continually develop Panna
Parami.
Thus, in all virtue in fulfilling parami,
always appeared four Adhitthàna; therefore be said that
six parami can be grouped into four Adhitthàna.
Four In One Adhitthàna Adhitthàna
Like the six parami which can be grouped in
four Adhitthàna, as well as each of the four
Adhitthàna it can be incorporated to include the other three,
as follows:
Saccàdhitthàna, Càgàdhitthàna, Upasamàdhitthàna, and
Pannàdhitthàna, because it is an action in an effort to meet
determination, it can be included in Saccàdhitthàna.
Càgàdhitthàna, Saccàdhitthàna, Upasamàdhitthàna, and
Pannàdhitthàna, because it is an action in an attempt
eliminate the factors that are contrary to parami, then
can be included in Càgàdhitthàna.
Upasamàdhitthàna, Càgàdhitthàna, Saccàdhitthàna, and
Pannàdhitthàna, because it is a fire that caused extinction
by deed and the dirt of others, then it can be included
in Upasamàdhitthàna.
Saccàdhitthàna, Càgàdhitthàna, Upasamàdhitthàna, and
Pannàdhitthàna, which follows Panna as a leader can
included in Pannàdhitthàna.
How Adhitthàna Brings Benefits
Thus all parami always begins by Saccàdhitthàna;
manifested in Càgàdhitthàna; grow in
Upasamàdhitthàna, and through Pannàdhitthàna, parami away
from dirt and become pure.
Furthermore, in the first stage of parami, Saccàdhitthàna
played a major role; only with Saccàdhitthàna,
parami fulfillment can begin. In the middle stages,
Càgàdhitthàna plays a major role; after starting
comply with Saccàdhitthàna parami, then proceed
with the next stage is to sacrifice the physical and life
for the welfare of other beings through Càgàdhitthàna.
At the final stage, Upasamàdhitthàna took over the main role;
only with the extinction of all sufferings of samsara, the fulfillment
Parami ends.
Pannàdhitthàna is the highest of the three initial stages,
middle, and end it. Only with Panna, fulfillment
Parami can be started, the sacrifice in total body and
life can be done and the final extinction of suffering
Samsara can occur.
All of these Adhitthàna constantly working on behalf of
self and other beings and cause a person
be respected and loved by everyone. Of the four
This, through Saccàdhitthàna and Càgàdhitthàna, Bodhisatta as
lay people to benefit others with objects;
and through Upasamàdhitthàna and Pannàdhitthàna, Bodhisatta
as a hermit to benefit others by giving
Dhamma.
How the Occurrence of Four Adhitthàna In Last
Birth of Bodhisatta, in Which He Become Buddha
Note: In presenting the different views of
various teachers in this paper, their views known ekevàda
or annevàda if these teachers have a qualification that can
considered teachers for the author; if their qualifications equal to
authors, their views known aparevàda; whereas if
they have qualified under the authors, their views
called kecivàda.
The traditional way of recording is inherited from generation to
generation: Eke or anne means appropriate to be a writing teacher ; apare
means they are qualified with the author, and keci
means they are under the author.
Eke Vada
With respect to how the occurrence of these four Adhitthàna
in the final birth Bodhisatta. The Eke teachers argue
that the four had met during Bodhisatta Adhitthàna
entering the uterus. (Because Bodhisatta entering the uterus after
all parami met, thus four Adhitthàna also
have been met).
Explanation given by teachers Eke is: after the meeting
Pannàdhitthàna at the time of entering the mother's womb, while living in
there for ten months and when it came out of there, Bodhisatta
has a pure attention and understanding.
The creature in the world at large is not aware of any
they enter the mother's womb, while in the womb
and when they were born; eighty upcoming Great Students
know when they enter the uterus, but not
realized while in the womb and during
the birth of their two upcoming Mainly Students and Pacceka
Buddha realized when they enter the uterus, and when
in the womb but do not know the time of birth
them. True, that upcoming Main Students and Future Pacceka
Buddha, when before they were born, they stumbled
by pressure from the uterus towards the genital opening as if
jumped into the cracks in the soil, they have
great suffering as they exit from the genital hole, like a
elephants are forced to pass through a keyhole. Therefore the
upcoming Chief Students and Pacceka Buddha was not aware when
them out of their mother's womb. Thus, we must
have religious feelings by reflecting on the great suffering
in the mother's womb, "Even he who has met parami also
experienced great suffering in a situation like that! "
However, the Future Buddha, aware of these three events,
when entering the uterus, while in the womb and during
their birth. Pressure from the uterus is not able
to flip him. And when the birth, they are always
out with hands outstretched, eyes open, and stood upright.
Except for Future Buddhas, not any creature can
aware of these three events. Therefore, when entering
utero and at birth, the universe shakes ten thousand
hard (Comments Digha Nikaya, Vol. 3).
After fulfilling Saccàdhitthàna, soon after he was born,
Bodhisatta walked seven steps to the north, and observe
all directions, call the truth to say three times without fear of
like a roaring lion, "I am the best in the world (aggo'ham
Asmi lokassa): I am the highest in the world (jettho'jam Asmi
lokassa): I am worthy of the most revered in the world (settho'ham
Asmi lokassa). "
After fulfilling Upasamàdhitthàna, when he saw
four signs, the elderly, the sick, the dying, and ascetic;
arrogance of youth, health, longevity, and
disappeared from the inner wealth Bodhisatta who have an understanding
will be a summary of the Dhamma (Dhammuddesa), namely: how
physically oppressed by old age, sickness, death, and how
away from the enslaving attachment to pleasure
and wealth is impossible if not totally escape
from it (as described in Ratthapàla Sutta).
After fulfilling Càgàdhitthàna, Bodhisatta left
family and relatives with no anxiety; He
also leave the kingdom being enjoyed and
status as king of the coming world in the near future.
Thus the interpretation of the Eke teachers. Commentator venerable
Maha Dhammapàla not comment on this Eke Vada.
Keci Vada
According to the keci teachers, four Adhitthàna fulfilled only when
Buddhahood is attained. They interpret: when he becomes
Buddha (reach Arahatta-Magga Nana and Omniscience)
over the past Saccàdhitthàna collected in accordance with
his determination, he penetrated the Four Noble Truths; with
Saccàdhitthàna thus fulfilled at the time. Through a collection of
Lamapu Càgàdhitthàna period, he was rid of defilement;
thus Càgàdhitthàna fulfilled at the time. Through
Upasamàdhitthàna the past, he attained peace
supreme Nibbana when he became the Buddha, thus
Upasamàdhitthàna fulfilled at the time. Through Pannàdhitthàna
the past, he attained the knowledge of any
want to know clearly and without hindrance (Anàvarana Nana);
thus Pannàdhitthàna fulfilled at the time.
This is the interpretation which the teachers keci The Commentator
Venerable Maha Dhammapàla said, "Their statement did not
which is perfect because Abhisambhodhi Arahatta-
Magga Nana or holy Omniscience is the fact that
absolute, because that means the extinction of Upasamàdhitthàna through
the cessation of suffering of samsara, or the achievement of total peace;
and since this is only achieved only at the time passed away. "
Anne Vada
The Anne teachers mentioned that the fourth Adhitthàna met
in total at the wheel of Dhamma sermon (Dhammacakka)
expounded (As Buddhism developed the Teaching Knowledge,
Desanà Nana).
Thus Anne teachers explained their views:
Inner Buddha, which in the past have been collected
Saccàdhitthàna, met while teaching in the Noble Truths
three ways, Sacca Nana, Nana kicca, and Nana said with respect to
every truth of the Four Noble Truths. Inner Buddha,
which in the past has collected Càgàdhitthàna
met while providing substantial funding in the Dhamma
true.
Buddha's mind in the past have been collected
Upasamàdhitthàna that enhanced when reaching
peaceful free from dirt, and also encourage the other
beings to achieve what he has achieved his. Inner Buddha
in the past have put together a Pannàdhitthàna
enhanced when the total will reach an understanding
latent tendency of all beings.
Here is the interpretation of the teachers commented anne
by the Commentator Venerable Maha Dhammapàla , "Statement
anne teachers are also not perfect because four Adhitthàna
can only be met in total if the duties of the Buddha (Buddha
kicca) has been completed; with Dhammacakka preaches the sermon,
Buddha just starting his job, but his task was not finished.
Therefore, teachers anne statement is incomplete. "
Apare Vada
The teachers argued that the four Adhitthàna Apare filled
total time Parinibbana achievement.
Thus teachers Apare explain their views:
from four aspects Saccàdhitthàna, Nibbana as paramattha
Saccàdhitthàna is supreme; but its function has not been
fulfilled only by the achievement Arahatta-Magga through
extinction of impurities (kilesa Parinibbana).
The new function is fulfilled only when life ends with
extinction of life groups (Khandha Parinibbana).
Thus Saccàdhitthàna then be perfect. On
that time because the four groups of life, namely, groups
sensual lust (kàmupadhi), the physical (khandhupadhi),
group impurities (kilesupadhi), and group activities
will (abhisaïkhàrupadhi) have been removed, Càgàdhitthàna
be perfect. At that moment, for all purposes
of wisdom is achieved, Pannàdhitthàna be perfect.
Thus the views of teachers apare. Without criticizing
this view, Venerable Maha Dhammapàla added:
(A) Perfection of Saccàdhitthàna occurs at birth
(Bodhisatta), (b) perfection of Pannàdhitthàna occurs when
achieve Enlightenment; (c) Perfection of Càgàdhitthàna
occurs when the exposition Dhammacakka and (d) Perfection
of Pannàdhitthàna occurs when Parinibbana.
Conclusion Various Views of Teachers
(I) The Eke teacher said that four Adhitthàna
enhanced at the first event when Bodhisatta entry
into the uterus.
(Ii) The keci teacher said that four Adhitthàna
improved on the second event when the achievement
Perfect Enlightenment.
(Iii) The anne teacher said that four Adhitthàna
enhanced at all three events during exposition
Dhammacakka.
(Iv) The apare teacher said that four Adhitthàna
improved on all four events during Parinibbana.
(V) Following the tradition of writers who expressed the view
are admitted, venerable Maha Dhammapàla comment
apare vada in last because it approves and
accept this view with the addition, "Four Adhitthàna
to be perfect on all four events while Nibbana
achieved as mentioned by teachers apare. Will
but it is evident that the enhanced Saccàdhitthàna
The first event; Pannàdhitthàna perfected on
The second event; Càgàdhitthàna, the third event, and
Upasamàdhitthàna on all four events. "
Benefits Adhitthàna
Through Saccàdhitthàna, the perfection of morality is generated;
through Càgàdhitthàna, perfection livelihood; through
Upasamàdhitthàna, perfection of the mind; through Pannàdhitthàna,
perfection of wisdom.
In addition, through Saccàdhitthàna (because he is
not deviate from the truth), he does not comply
hatred; through Càgàdhitthàna (because he does not stick
to the objects of senses), he did not follow greed;
through Upasamàdhitthàna, (because he does not have a disability
and) because he is not afraid of anything, he does not
keep the fear and through Pannàdhitthàna (because he
see things as they are), he does not comply
ignorance.
Furthermore, through Saccàdhitthàna, he can bear
without anger discomfort caused by cold,
hot, hungry, without anger; associated with bullies,
mosquitoes, flies, wind, sunlight, reptiles; insults, taunts, and verbal
abuse from others, and various diseases. Through Càgàdhitthàna,
Her use of four demand-robes, food, places
residence, and medicine, without attachment arising from
greed. Through Upasamàdhitthàna, he avoids
themselves from wild elephants, wild horses, wild buffalo, wild dogs, and
others, always calm. Through Pannàdhitthàna, he
conquer without a doubt wrong views will delight the senses,
hatred, and cruelty are also factors other evil.
Through Saccàdhitthàna, He received his happiness
in releasing worldliness; through Càgàdhitthàna, he
obtain solitude; through Upasamàdhitthàna, he
obtain peace, and through Pannàdhitthàna He
happiness with respect to the four knowledge
the Way.
Through Saccàdhitthàna, He received happiness of
First jhana, through Càgàdhitthàna, He received happiness
of Second jhana; through Upasamàdhitthàna, He received
Third jhana bliss; through Pannàdhitthàna, he
obtain Fourth Jhana happiness.
Thus, it must be understood how the whole parami existed
in four Adhitthàna along with various attributes.
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How Compliance of Four Adhitthàna Can Happen In
Bodhisatta's Mind?
After receiving a prophecy that he would surely achieve
Buddhahood, Bodhisatta investigate parami through Wisdom.
Investigate-Perfection (parami-pavicaya Nana), after which
He made an appointment determination (adhitthàna) to meet all
Parami it; then he meets all appropriate parami
that determination. Therefore Saccàdhitthàna embodied in the inner
Bodhisatta.
During the period of fulfillment parami, there is also the release of dirt
a mind that is the opposite of parami, also the release of
towards objects of sense and sense of lust. Thus
Cagàdhitthàna also materialized.
Since the extinction of dirt by virtue parami, Upasamàdhitthàna
also realized.
Because of this reason that parami Bodhisatta had Upaya=
kosalla Nana and thus Pannàdhitthàna also
materialized.
(What this means is: when he meets
ten parami or six parami, or when he did
virtues associated with parami, it is a manifestation
from the Bodhisatta's mind: (i) Saccàdhitthàna which is an effort
without ever failed on his determination, (ii) that Càgàdhitthàna
the defilements that prevent the release of parami;
(Iii) which is the extinction of dirt Upasamàdhitthàna
Inner, (iv) which is a skill in Pannàdhitthàna
welfare of other creatures. Therefore six
Parami can be summarized in four adhitthàna ie, Sacca,
CagA, upasama, and wisdom).
When a person committed a crime as something
fun, it tends to continue to do so with
skills increased. Here the pleasure in doing
is the cause; skills that increase is the result of
cause it.
In the same way, when Bodhisatta doing good
Parami, he enjoys the benefits of these virtues in
Adhitthàna form four, namely: the sweetness vacisacca ("Saccam have
sàdutaram rasànam, "Yakkha Samyutta); release of defilements,
CagA; extinction 'fever dirt', upasamaya; and Effort-kosalla
Nana. He is constantly doing virtues parami
with skills that are constantly growing in every
life. Here the benefit of the virtues in
form four Adhitthàna is the cause of virtue and deeds
Parami performed continuously with the skills
increase is the result. It should be understood that the occurrence
parami virtues and the four Adhitthàna is one thing
The same is described with different words.
Further explanation:
(I) When do good parami Fund, Bodhisatta
enjoy the benefits of (a) Saccàdhitthàna which is
action never fails to appropriate funds without his determination, "I will
provide funds to anyone who needs it; "
(B) Càgàdhitthàna which is the release of miserly nature,
and others who are opposed to a generous nature, (c)
Upasamàdhitthàna which is the extinction of greed
against objects funded; hatred (which happens
on those who are reluctant funding) to those who
need funding; doubt will fund (this doubt
usually appears in those who are not accustomed to in
funded); anxiety that appear on those who funded
by not sincere when they lose or see
damage to objects funded; (d) that Pannàdhitthàna
is the provision of funds in a timely manner as
planned, and are preceded by wisdom.
After enjoying the benefits of four Adhitthàna
This, Bodhisatta be continually develop Funds
Parami.
(Ii) also is the fulfillment Demikan parami Precepts,
Bodhisatta enjoy the benefits of (a) Saccàdhitthàna,
offense that is not done according to his determination, (b)
Càgàdhitthàna, the release will, evil intentions
which violate the Precepts; (c) Upasamàdhitthàna, namely extinction
damage caused by evil deeds, and (d)
Pannàdhitthàna, the wisdom which plays an
important role.
After enjoying the benefits of these four Adhitthàna,
Bodhisatta be continually develop parami Sila.
(Iii) During a meeting Khanti parami, Bodhisatta enjoy
benefit from (a) Saccàdhitthàna, exercise patience without ever
failed to fit his determination, (b) Càgàdhitthàna, a waiver of
evil thoughts are caused by evil deeds and sayings
from others, (c) Upasamàdhitthàna, extinction of anger;
and (d) Pannàdhitthàna, wisdom holds
an important role.
After enjoying the benefits of these four Adhitthàna,
Bodhisatta be continually develop Khanti
Parami.
(Iv) During fulfilling viriya parami, Bodhisatta enjoy
benefit from (a) Saccàdhitthàna, working on behalf of
other creatures according to his determination, (b) Càgàdhitthàna,
waiver of indolence and sloth; (c)
Upasamàdhitthàna, extinction of the damage caused
by evil deeds, and (d) Pannàdhitthàna, wisdom
which plays an important role.
After enjoying the benefits of four Adhitthàna
This, Bodhisatta be continually develop viriya
Parami.
(V) During a meeting parami Jhana, enjoying Bodhisatta
benefit from (a) Saccàdhitthàna, reflecting in-
deeply about the welfare of the world according to his determination, (b)
Càgàdhitthàna, the release of inner obstacles
(Nivarana), (c) Upasanàdhitthàna, peace of mind, and (d)
Pannàdhitthàna, the wisdom which plays a role
important.
After enjoying the benefits of four Adhitthàna
This, Bodhisatta be continually develop jhana
Parami.
(Vi) During a meeting Panna parami, Bodhisatta enjoy
benefit from (a) Saccàdhitthàna, skills in
promote the welfare of other creatures in accordance
determination, (b) Càgàdhitthàna, the release of the wrong path
and evil deeds, (c) Upasamàdhitthàna, extinction of all
forms of worry and anxiety caused by
ignorance, and (d) Pannàdhitthàna, wisdom
plays an important role.
After enjoying the benefits of this four Adhitthàna,
Bodhisatta be continually develop Panna
Parami.
Thus, in all virtue in fulfilling parami,
always appeared four Adhitthàna; therefore be said that
six parami can be grouped into four Adhitthàna.
Four In One Adhitthàna Adhitthàna
Like the six parami which can be grouped in
four Adhitthàna, as well as each of the four
Adhitthàna it can be incorporated to include the other three,
as follows:
Saccàdhitthàna, Càgàdhitthàna, Upasamàdhitthàna, and
Pannàdhitthàna, because it is an action in an effort to meet
determination, it can be included in Saccàdhitthàna.
Càgàdhitthàna, Saccàdhitthàna, Upasamàdhitthàna, and
Pannàdhitthàna, because it is an action in an attempt
eliminate the factors that are contrary to parami, then
can be included in Càgàdhitthàna.
Upasamàdhitthàna, Càgàdhitthàna, Saccàdhitthàna, and
Pannàdhitthàna, because it is a fire that caused extinction
by deed and the dirt of others, then it can be included
in Upasamàdhitthàna.
Saccàdhitthàna, Càgàdhitthàna, Upasamàdhitthàna, and
Pannàdhitthàna, which follows Panna as a leader can
included in Pannàdhitthàna.
How Adhitthàna Brings Benefits
Thus all parami always begins by Saccàdhitthàna;
manifested in Càgàdhitthàna; grow in
Upasamàdhitthàna, and through Pannàdhitthàna, parami away
from dirt and become pure.
Furthermore, in the first stage of parami, Saccàdhitthàna
played a major role; only with Saccàdhitthàna,
parami fulfillment can begin. In the middle stages,
Càgàdhitthàna plays a major role; after starting
comply with Saccàdhitthàna parami, then proceed
with the next stage is to sacrifice the physical and life
for the welfare of other beings through Càgàdhitthàna.
At the final stage, Upasamàdhitthàna took over the main role;
only with the extinction of all sufferings of samsara, the fulfillment
Parami ends.
Pannàdhitthàna is the highest of the three initial stages,
middle, and end it. Only with Panna, fulfillment
Parami can be started, the sacrifice in total body and
life can be done and the final extinction of suffering
Samsara can occur.
All of these Adhitthàna constantly working on behalf of
self and other beings and cause a person
be respected and loved by everyone. Of the four
This, through Saccàdhitthàna and Càgàdhitthàna, Bodhisatta as
lay people to benefit others with objects;
and through Upasamàdhitthàna and Pannàdhitthàna, Bodhisatta
as a hermit to benefit others by giving
Dhamma.
How the Occurrence of Four Adhitthàna In Last
Birth of Bodhisatta, in Which He Become Buddha
Note: In presenting the different views of
various teachers in this paper, their views known ekevàda
or annevàda if these teachers have a qualification that can
considered teachers for the author; if their qualifications equal to
authors, their views known aparevàda; whereas if
they have qualified under the authors, their views
called kecivàda.
The traditional way of recording is inherited from generation to
generation: Eke or anne means appropriate to be a writing teacher ; apare
means they are qualified with the author, and keci
means they are under the author.
Eke Vada
With respect to how the occurrence of these four Adhitthàna
in the final birth Bodhisatta. The Eke teachers argue
that the four had met during Bodhisatta Adhitthàna
entering the uterus. (Because Bodhisatta entering the uterus after
all parami met, thus four Adhitthàna also
have been met).
Explanation given by teachers Eke is: after the meeting
Pannàdhitthàna at the time of entering the mother's womb, while living in
there for ten months and when it came out of there, Bodhisatta
has a pure attention and understanding.
The creature in the world at large is not aware of any
they enter the mother's womb, while in the womb
and when they were born; eighty upcoming Great Students
know when they enter the uterus, but not
realized while in the womb and during
the birth of their two upcoming Mainly Students and Pacceka
Buddha realized when they enter the uterus, and when
in the womb but do not know the time of birth
them. True, that upcoming Main Students and Future Pacceka
Buddha, when before they were born, they stumbled
by pressure from the uterus towards the genital opening as if
jumped into the cracks in the soil, they have
great suffering as they exit from the genital hole, like a
elephants are forced to pass through a keyhole. Therefore the
upcoming Chief Students and Pacceka Buddha was not aware when
them out of their mother's womb. Thus, we must
have religious feelings by reflecting on the great suffering
in the mother's womb, "Even he who has met parami also
experienced great suffering in a situation like that! "
However, the Future Buddha, aware of these three events,
when entering the uterus, while in the womb and during
their birth. Pressure from the uterus is not able
to flip him. And when the birth, they are always
out with hands outstretched, eyes open, and stood upright.
Except for Future Buddhas, not any creature can
aware of these three events. Therefore, when entering
utero and at birth, the universe shakes ten thousand
hard (Comments Digha Nikaya, Vol. 3).
After fulfilling Saccàdhitthàna, soon after he was born,
Bodhisatta walked seven steps to the north, and observe
all directions, call the truth to say three times without fear of
like a roaring lion, "I am the best in the world (aggo'ham
Asmi lokassa): I am the highest in the world (jettho'jam Asmi
lokassa): I am worthy of the most revered in the world (settho'ham
Asmi lokassa). "
After fulfilling Upasamàdhitthàna, when he saw
four signs, the elderly, the sick, the dying, and ascetic;
arrogance of youth, health, longevity, and
disappeared from the inner wealth Bodhisatta who have an understanding
will be a summary of the Dhamma (Dhammuddesa), namely: how
physically oppressed by old age, sickness, death, and how
away from the enslaving attachment to pleasure
and wealth is impossible if not totally escape
from it (as described in Ratthapàla Sutta).
After fulfilling Càgàdhitthàna, Bodhisatta left
family and relatives with no anxiety; He
also leave the kingdom being enjoyed and
status as king of the coming world in the near future.
Thus the interpretation of the Eke teachers. Commentator venerable
Maha Dhammapàla not comment on this Eke Vada.
Keci Vada
According to the keci teachers, four Adhitthàna fulfilled only when
Buddhahood is attained. They interpret: when he becomes
Buddha (reach Arahatta-Magga Nana and Omniscience)
over the past Saccàdhitthàna collected in accordance with
his determination, he penetrated the Four Noble Truths; with
Saccàdhitthàna thus fulfilled at the time. Through a collection of
Lamapu Càgàdhitthàna period, he was rid of defilement;
thus Càgàdhitthàna fulfilled at the time. Through
Upasamàdhitthàna the past, he attained peace
supreme Nibbana when he became the Buddha, thus
Upasamàdhitthàna fulfilled at the time. Through Pannàdhitthàna
the past, he attained the knowledge of any
want to know clearly and without hindrance (Anàvarana Nana);
thus Pannàdhitthàna fulfilled at the time.
This is the interpretation which the teachers keci The Commentator
Venerable Maha Dhammapàla said, "Their statement did not
which is perfect because Abhisambhodhi Arahatta-
Magga Nana or holy Omniscience is the fact that
absolute, because that means the extinction of Upasamàdhitthàna through
the cessation of suffering of samsara, or the achievement of total peace;
and since this is only achieved only at the time passed away. "
Anne Vada
The Anne teachers mentioned that the fourth Adhitthàna met
in total at the wheel of Dhamma sermon (Dhammacakka)
expounded (As Buddhism developed the Teaching Knowledge,
Desanà Nana).
Thus Anne teachers explained their views:
Inner Buddha, which in the past have been collected
Saccàdhitthàna, met while teaching in the Noble Truths
three ways, Sacca Nana, Nana kicca, and Nana said with respect to
every truth of the Four Noble Truths. Inner Buddha,
which in the past has collected Càgàdhitthàna
met while providing substantial funding in the Dhamma
true.
Buddha's mind in the past have been collected
Upasamàdhitthàna that enhanced when reaching
peaceful free from dirt, and also encourage the other
beings to achieve what he has achieved his. Inner Buddha
in the past have put together a Pannàdhitthàna
enhanced when the total will reach an understanding
latent tendency of all beings.
Here is the interpretation of the teachers commented anne
by the Commentator Venerable Maha Dhammapàla , "Statement
anne teachers are also not perfect because four Adhitthàna
can only be met in total if the duties of the Buddha (Buddha
kicca) has been completed; with Dhammacakka preaches the sermon,
Buddha just starting his job, but his task was not finished.
Therefore, teachers anne statement is incomplete. "
Apare Vada
The teachers argued that the four Adhitthàna Apare filled
total time Parinibbana achievement.
Thus teachers Apare explain their views:
from four aspects Saccàdhitthàna, Nibbana as paramattha
Saccàdhitthàna is supreme; but its function has not been
fulfilled only by the achievement Arahatta-Magga through
extinction of impurities (kilesa Parinibbana).
The new function is fulfilled only when life ends with
extinction of life groups (Khandha Parinibbana).
Thus Saccàdhitthàna then be perfect. On
that time because the four groups of life, namely, groups
sensual lust (kàmupadhi), the physical (khandhupadhi),
group impurities (kilesupadhi), and group activities
will (abhisaïkhàrupadhi) have been removed, Càgàdhitthàna
be perfect. At that moment, for all purposes
of wisdom is achieved, Pannàdhitthàna be perfect.
Thus the views of teachers apare. Without criticizing
this view, Venerable Maha Dhammapàla added:
(A) Perfection of Saccàdhitthàna occurs at birth
(Bodhisatta), (b) perfection of Pannàdhitthàna occurs when
achieve Enlightenment; (c) Perfection of Càgàdhitthàna
occurs when the exposition Dhammacakka and (d) Perfection
of Pannàdhitthàna occurs when Parinibbana.
Conclusion Various Views of Teachers
(I) The Eke teacher said that four Adhitthàna
enhanced at the first event when Bodhisatta entry
into the uterus.
(Ii) The keci teacher said that four Adhitthàna
improved on the second event when the achievement
Perfect Enlightenment.
(Iii) The anne teacher said that four Adhitthàna
enhanced at all three events during exposition
Dhammacakka.
(Iv) The apare teacher said that four Adhitthàna
improved on all four events during Parinibbana.
(V) Following the tradition of writers who expressed the view
are admitted, venerable Maha Dhammapàla comment
apare vada in last because it approves and
accept this view with the addition, "Four Adhitthàna
to be perfect on all four events while Nibbana
achieved as mentioned by teachers apare. Will
but it is evident that the enhanced Saccàdhitthàna
The first event; Pannàdhitthàna perfected on
The second event; Càgàdhitthàna, the third event, and
Upasamàdhitthàna on all four events. "
Benefits Adhitthàna
Through Saccàdhitthàna, the perfection of morality is generated;
through Càgàdhitthàna, perfection livelihood; through
Upasamàdhitthàna, perfection of the mind; through Pannàdhitthàna,
perfection of wisdom.
In addition, through Saccàdhitthàna (because he is
not deviate from the truth), he does not comply
hatred; through Càgàdhitthàna (because he does not stick
to the objects of senses), he did not follow greed;
through Upasamàdhitthàna, (because he does not have a disability
and) because he is not afraid of anything, he does not
keep the fear and through Pannàdhitthàna (because he
see things as they are), he does not comply
ignorance.
Furthermore, through Saccàdhitthàna, he can bear
without anger discomfort caused by cold,
hot, hungry, without anger; associated with bullies,
mosquitoes, flies, wind, sunlight, reptiles; insults, taunts, and verbal
abuse from others, and various diseases. Through Càgàdhitthàna,
Her use of four demand-robes, food, places
residence, and medicine, without attachment arising from
greed. Through Upasamàdhitthàna, he avoids
themselves from wild elephants, wild horses, wild buffalo, wild dogs, and
others, always calm. Through Pannàdhitthàna, he
conquer without a doubt wrong views will delight the senses,
hatred, and cruelty are also factors other evil.
Through Saccàdhitthàna, He received his happiness
in releasing worldliness; through Càgàdhitthàna, he
obtain solitude; through Upasamàdhitthàna, he
obtain peace, and through Pannàdhitthàna He
happiness with respect to the four knowledge
the Way.
Through Saccàdhitthàna, He received happiness of
First jhana, through Càgàdhitthàna, He received happiness
of Second jhana; through Upasamàdhitthàna, He received
Third jhana bliss; through Pannàdhitthàna, he
obtain Fourth Jhana happiness.
Thus, it must be understood how the whole parami existed
in four Adhitthàna along with various attributes.
Maha Buddhavamsa - Parami X
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Parami Classification
To the question, "How many parami?," The answer in brief
is: there are thirty parami, namely, the Ten regular Perfection
(Parami), Ten higher Perfection (Upa parami), and
ten highest perfection (paramattha parami).
(In connection with the Fund, there are Dana parami, Dana Upa parami,
and Dana paramattha parami; as well as nine
Other parami such precepts, nekkhama, and others, respectively
has three types so that all the Ten parami
thirty).
Parami, Upa parami, and paramattha parami
To the question "What is parami, Upa parami, and paramattha
Parami? "The answer is in Chapter Other, the comments
against Cariyà Pitaka. Commentators to answer this question
with clear and detailed, giving a wide interpretation,
views and comments from various teachers. Lists
everything here will only confuse the reader;
so we only include comments from Maha Thera
Dhammaphàla.
(1) Giving out someone objects such as wives, children,
assets are dana parami; give organs
such as hands, feet, etc., is the Dana Upa parami;
giving life is dana paramattha parami.
(2) Similarly, morality and not undergoing violating
of objects owned by others such as wives, children, property
is Sila parami; undergo precepts and do
violation with respect to organs such as
hands, feet, etc. is Sila Upa parami; undergo
precepts and not in violation with respect to
person's life is Sila paramattha parami.
(3) Cut off attachment to external objects and
leave the home life is Nekkhamma
Parami; cut off attachment to the body organs
such as hands, feet, etc. and leave the
household life is Nekkhamma Upa parami; cut off
attachment to life and leave the household life
is Nekkhamma paramattha parami.
(4) Repeal the attachment to external objects and
decide unequivocally what works and what
not bemanfaat is Panna parami; revoke attachment
of body parts such as hands, feet, etc.
and decided without a doubt what is beneficial and what
is not beneficial is Panna Upa parami; repeal
attachment to life and decided without hesitation
what works and what does not works is
Panna paramattha parami.
(5) Trying to meet all parami is viriya parami;
trying to meet all Upa parami is viriya Upa
Parami; trying to meet all paramattha parami is
Viriya paramattha parami.
(6) Patience in the face of changes that endanger
objects outside the Khanti parami; patience in the face
changes that harm the organs of the body such as hands,
feet, and others are Khanti Upa parami; patient in
face the changes that endanger the lives
is Khanti paramattha parami.
(7) Leave no truth in relation to the
external objects is Sacca parami; not leave the truth
with respect to organs such as hands, feet, etc.
is the Sacca Upa parami; not leave the truth
in connection with his life is Sacca paramattha
Parami.
(8) roundness determination unshakeable even by
risk of destruction of objects outside the mind "parami
such funds, and so on, can only be met by
an unshakeable determination" is Adhitthàna
Parami; determination unshakeable even though
with the risk of destruction of body parts such as hands, feet,
and others are Adhitthàna Upa parami; determination
that not deterred even at the risk of destruction
life is Adhitthàna paramattha parami.
(9) Not leaving loving-kindness to all beings (continued
constantly radiate loving-kindness to all beings)
even if it resulted in the destruction of external objects
is Metta parami; Not leaving loving-kindness for the
all creatures even if it resulted in the destruction of the organ
body such as hands, feet, and others is metta Upa
Parami; not leave the lovingkindness of all creatures
even if it resulted in the destruction of life is
Metta paramattha parami.
(10) Maintaining a balance of creatures and
their will regardless of whether they help
or dangering outside objects is upekkha parami;
maintain a balance of creatures and will
of them regardless of whether they help or
harm organs such as hands, feet, etc.
is upekkha Upa parami; maintain a balance of
beings and their will without regard to
whether they help or harm the life
is upekkha paramattha parami.
Thus the explanation of the parami classification .
What is the summary of parami?
To the question, "What is the sum of the parami?" The answer
are:
Thirtieth parami can be reduced to ten with
grouping features in common, the same three parami be
one (three types of funds parami into one, three kinds of Sila parami
into one, and so on. Next Ten parami can
be reduced to six by grouping that has
related traits, parami Dana, Sila parami, Khanti parami,
Viriya parami, parami jhana, and Panna parami.
How to classify them as follows: Letting
worldliness (Nekkhamma) means living the life
meditation, jhana and common virtues. Nekkhamma here
in the sense of living an ascetic life can be considered as
Sila parami, because both have similar traits. So
Nekkhamma also in the sense of Jhana, free from obstacles (nivarana)
can be considered jhana parami; and Nekkhamma within the meaning of virtue
generally included in all six parami.
There are three types of honesty: Honesty in speech (vacisacca);
abstain from the lie (viratisacca) which is
inner factor of speaking correctly (Sammàvàca); and Wisdom
honesty (Nanasacca) which is the inner factor of
wisdom (Panna). (Nibbana which is the truth
absolute, paramattha Sacca, not relevant here). Vacisacca and
viratisacca because it deals with the Precepts are grouped in
Sila parami; Nanasacca which is the inner factor of wisdom
grouped in Panna parami.
Metta parami because it has properties similar to jhana
Parami thus grouped in Jhana parami.
Upekkha parami comprising Tatramajjhattatà factors and wisdom;
Tatramajjhattatà can be grouped in Jhana parami because
related, and Panna factors because the same as Nanupekkha
can be grouped in Panna parami.
Adhitthàna parami should be included in all six
Parami-Dana, Sila, Khanti, viriya, Jhana, and Panna. Roundness
an unwavering determination of actions grouped Fund
in the fund parami; so that no determination
immovable in matters relating to the Precepts, Khanti,
Viriya, jhana, and Panna parami grouped according to their
respectively.
Making the benefits of Six Pairs parami
Six summary parami, namely, Dana, Sila, Khanti, viriya, jhana, and
Panna, fifteen pairs can be formed as follows:
(I) Fund and the Precepts;
(Ii) Funds and Khanti;
(Iii) funds and viriya;
(Iv) funds and jhana;
(V) funds and wisdom;
(Vi) Sila and Khanti;
(Vii) Sila and viriya;
(Viii) Sila and jhana;
(Ix) Sila and wisdom;
(X) Khanti and viriya;
(Xi) Khanti and jhana;
(Xii) Khanti and wisdom;
(Xiii) viriya and jhana;
(Xiv) viriya and wisdom;
(Xv) and Panna jhana;
Bodhisatta managed to do:
(A) Through the couple Dana and Sila, dual virtues do
what is beneficial for other creatures and shun
from what is harmful to other creatures;
(B) Through the Fund and Khanti pair, double virtue of not
greedy and do not hate;
(C) Through the Fund and viriya pair, double virtue of the
generous trait and effort to learn;
(D) Through the Fund and jhana pair, double virtue of
leave the pleasures of sense and dislike;
(E) Through the couple Dana and Panna, double virtue of
Clear view of concentration and meditation, and also virtues
doubles from books pariyatti and meditation;
(F) Through partners and Khanti Sila, double virtue of his sacred
deeds and sayings, and sacred mental properties;
(G) Through partners and viriya Sila, double virtue of
Clear view of concentration and meditation;
(H) Through partner Sila and jhana, the double virtue of
leave vitikkama kilesa and pariyutthana kilesa;
(Vitikkama kilesa is dirt that cause crime
in action and speech; are eliminated through the Sila.
Pariyutthana kilesa is active impurities in the mind
are eliminated through jhana);
(I) Through the couple Sila and Panna, funds of funds double
safety (Abhaya funds) and fund the Dhamma (Dhamma
funds); funds salvation is possible only if
have the Sila, and fund the Dhamma is only possible
if it has Panna;
(J) Through partners and viriya Khanti, double quality of
patience and perseverance. (Changes in life just
can be overcome by patience, and only with effort,
virtues can be carried out diligently and enthusiastically);
(K) Through partner Khanti and jhana, double benefit of
disappear hostility arising from dislike
and passion that comes from greed; (without Khanti
someone challenged by aspects of the world dislikes
These are sourced from dislike; without jhana someone
be covered by the preferred aspects of the world that
sourced from greed);
(L) Through partner Khanti and Panna, double benefit of
understanding of no-self in a few names and
Clear view to Nibbana penetration;
(M) Through partner viriya and jhana, double benefit from the effort
(Paggaha) and balanced state of mind (avikkhepa);
(N) through a pair viriya and Panna, a double benefit as
shelter from the other creatures and himself
(shelter other creatures through
Viriya; shelter themselves malalui Panna);
(O) through a pair jhana and Panna, double benefit of
Clear view of concentration and meditation.
Benefits Grouping in Three
(By the same token, there are benefits in
parami classifying in groups of threes).
Bodhisatta successfully achieve the benefits of three as follows:
(1) avoid greed, hatred, and delusion, the three roots
crime, through a group of Dana, Sila, and Khanti;
(2) explore the core of one's wealth, one's physical
and the person's life; (with respect to five enemies,
wealth and property has no intrinsic value; only serves
for granted, Dana; because it can be exposed to various diseases,
has no physical substance; pointless simply to
through regulation, Sila; to end in destruction,
life has no core; point is to
Clear views of meditation developed. Kanha comment
Jataka of Dasaka nipata explain these things);
(3) virtue Dana, Sila, and Bhavana through a group of three funds,
Sila, and jhana; and
(4) three types of administration, namely, the provision of material objects,
gift of salvation, and giving the Dhamma, through
Fund groups, Sila, and Panna, (giving the objects
material through the Fund, gift of salvation through the Sila and
giving the Dhamma through Panna).
So for the benefit of three times and four
times through the three-three-and four-four groups must be
understood in each case.
Six parami In Four Platform (Adhitthàna)
After seeing how the Ten parami can be grouped
in six groups by combining the parami
like, now we'll see how six of this group
can be included in the four foundations:
(I) Platform Honesty (Saccàdhitthàna)
(Ii) Platform Release (Càgàdhitthàna)
(Iii) Peace Platform (Upasamàdhitthàna)
(Iv) The cornerstone of Wisdom (Pannàdhitthàna)
(I) means the foundation of Honesty: Nibbana
is the absolute truth, paramattha Sacca together
equal to the initial training that leads to Nibbana
(Pubbabhaga patipada), ie, honesty in speech
(Vacisacca), avoid lies (virati Sacca) that
is the inner factor of speaking correctly (sammàvàca), and
honesty policy (Nànasacca) which is a factor
of inner wisdom (panna). (Vacisacca, viratisacca, and
Nànasacca form the foundation support for Bodhisatta
to survive in the variety of life during
meet parami and in life when he became
Buddhist, Nibbana as paramattha Sacca form
foundation supporters when he became Buddha. By
therefore they are Saccàdhitthàna).
(Ii) basis point release are: Release and
revocation of all defilements without rest through Arahatta-
Magga and release, at an early stage while still a
Bodhisatta, he let go of the objects of senses and the passions
senses through fulfillment parami such funds, and others.
(During a meeting parami as Bodhisatta, he does not
can disconnect and unplug the defilements without rest;
can only release the objects of sense as much as possible
through dana parami, and others, and get rid of lust
of senses for a while (tadangapahàna) and keep
(Vikkhambhanapahàna); only in this way can Bodhisatta
build the foundation for her supporters stand. Only
when he reached Arahatta-Phala and Omniscience,
He managed to break completely and remove dirt
mind without rest. Therefore, the total release and revocation
defilements through Arahatta-Magga and get rid of
objects of the senses for a while or keep him away
is Càgadhitthàna).
(Iii) The basis point is serenity: peace of the total
of all the 'fever defilements' through Arahatta-Magga,
relieve suffering in the cycle of birth, when
Nibbana is reached, and get rid of "defilement fever '
temporarily or distanced through the fulfillment parami
such funds, and others while still a Bodhisatta.
(As in the fulfillment of parami as Bodhisatta,
'Fever defilements' and suffering caused
by the cycle of birth can not be removed completely.
But through parami such funds, and others who became
tool to get rid of them, get rid Bodhisatta
'Fever defilements' for a while or keep him away.
Only with such exercises, Bodhisatta build
a foundation for her support while standing.
Only after he attained Buddhahood, he can
create a permanent support base through removal of
'Fever defilements' and suffering caused by
round of births in total. Therefore, calming
'Fever defilements' and suffering in the loop
birth is Upasamàdhitthàna).
(Iv) The basis point is Wisdom: The view Clear
Arahatta-Phala, Omniscience and all kinds of wisdom
such upaya-kosalla Nana, and others have emerged yag
earlier in the inner Bodhisatta. (In his life
as Bodhisatta, he remains at the discretion of the
shape like Upaya-kosalla Nana, and others.
Only when he attained Buddhahood he succeeded
create a permanent support base through the
Clear view Arahatta-Phala and Omniscience. Therefore,
all kinds of wisdom mentioned above is
Pannàdhitthàna).
In a world of fools who rely solely on
the objects of sensual desire and the senses, the objects of senses and the passions
These senses are the foundation for them. But for Bodhisatta
who see clearly the dangers in these objects and sensual lust,
He built the four foundations for himself that is, Sacca, CagA,
upasama, and wisdom that left the objects of sense and
sensual lust and to freedom of Nibbana. Therefore
this four factor are the supporters basis for Bodhisatta .
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Parami Classification
To the question, "How many parami?," The answer in brief
is: there are thirty parami, namely, the Ten regular Perfection
(Parami), Ten higher Perfection (Upa parami), and
ten highest perfection (paramattha parami).
(In connection with the Fund, there are Dana parami, Dana Upa parami,
and Dana paramattha parami; as well as nine
Other parami such precepts, nekkhama, and others, respectively
has three types so that all the Ten parami
thirty).
Parami, Upa parami, and paramattha parami
To the question "What is parami, Upa parami, and paramattha
Parami? "The answer is in Chapter Other, the comments
against Cariyà Pitaka. Commentators to answer this question
with clear and detailed, giving a wide interpretation,
views and comments from various teachers. Lists
everything here will only confuse the reader;
so we only include comments from Maha Thera
Dhammaphàla.
(1) Giving out someone objects such as wives, children,
assets are dana parami; give organs
such as hands, feet, etc., is the Dana Upa parami;
giving life is dana paramattha parami.
(2) Similarly, morality and not undergoing violating
of objects owned by others such as wives, children, property
is Sila parami; undergo precepts and do
violation with respect to organs such as
hands, feet, etc. is Sila Upa parami; undergo
precepts and not in violation with respect to
person's life is Sila paramattha parami.
(3) Cut off attachment to external objects and
leave the home life is Nekkhamma
Parami; cut off attachment to the body organs
such as hands, feet, etc. and leave the
household life is Nekkhamma Upa parami; cut off
attachment to life and leave the household life
is Nekkhamma paramattha parami.
(4) Repeal the attachment to external objects and
decide unequivocally what works and what
not bemanfaat is Panna parami; revoke attachment
of body parts such as hands, feet, etc.
and decided without a doubt what is beneficial and what
is not beneficial is Panna Upa parami; repeal
attachment to life and decided without hesitation
what works and what does not works is
Panna paramattha parami.
(5) Trying to meet all parami is viriya parami;
trying to meet all Upa parami is viriya Upa
Parami; trying to meet all paramattha parami is
Viriya paramattha parami.
(6) Patience in the face of changes that endanger
objects outside the Khanti parami; patience in the face
changes that harm the organs of the body such as hands,
feet, and others are Khanti Upa parami; patient in
face the changes that endanger the lives
is Khanti paramattha parami.
(7) Leave no truth in relation to the
external objects is Sacca parami; not leave the truth
with respect to organs such as hands, feet, etc.
is the Sacca Upa parami; not leave the truth
in connection with his life is Sacca paramattha
Parami.
(8) roundness determination unshakeable even by
risk of destruction of objects outside the mind "parami
such funds, and so on, can only be met by
an unshakeable determination" is Adhitthàna
Parami; determination unshakeable even though
with the risk of destruction of body parts such as hands, feet,
and others are Adhitthàna Upa parami; determination
that not deterred even at the risk of destruction
life is Adhitthàna paramattha parami.
(9) Not leaving loving-kindness to all beings (continued
constantly radiate loving-kindness to all beings)
even if it resulted in the destruction of external objects
is Metta parami; Not leaving loving-kindness for the
all creatures even if it resulted in the destruction of the organ
body such as hands, feet, and others is metta Upa
Parami; not leave the lovingkindness of all creatures
even if it resulted in the destruction of life is
Metta paramattha parami.
(10) Maintaining a balance of creatures and
their will regardless of whether they help
or dangering outside objects is upekkha parami;
maintain a balance of creatures and will
of them regardless of whether they help or
harm organs such as hands, feet, etc.
is upekkha Upa parami; maintain a balance of
beings and their will without regard to
whether they help or harm the life
is upekkha paramattha parami.
Thus the explanation of the parami classification .
What is the summary of parami?
To the question, "What is the sum of the parami?" The answer
are:
Thirtieth parami can be reduced to ten with
grouping features in common, the same three parami be
one (three types of funds parami into one, three kinds of Sila parami
into one, and so on. Next Ten parami can
be reduced to six by grouping that has
related traits, parami Dana, Sila parami, Khanti parami,
Viriya parami, parami jhana, and Panna parami.
How to classify them as follows: Letting
worldliness (Nekkhamma) means living the life
meditation, jhana and common virtues. Nekkhamma here
in the sense of living an ascetic life can be considered as
Sila parami, because both have similar traits. So
Nekkhamma also in the sense of Jhana, free from obstacles (nivarana)
can be considered jhana parami; and Nekkhamma within the meaning of virtue
generally included in all six parami.
There are three types of honesty: Honesty in speech (vacisacca);
abstain from the lie (viratisacca) which is
inner factor of speaking correctly (Sammàvàca); and Wisdom
honesty (Nanasacca) which is the inner factor of
wisdom (Panna). (Nibbana which is the truth
absolute, paramattha Sacca, not relevant here). Vacisacca and
viratisacca because it deals with the Precepts are grouped in
Sila parami; Nanasacca which is the inner factor of wisdom
grouped in Panna parami.
Metta parami because it has properties similar to jhana
Parami thus grouped in Jhana parami.
Upekkha parami comprising Tatramajjhattatà factors and wisdom;
Tatramajjhattatà can be grouped in Jhana parami because
related, and Panna factors because the same as Nanupekkha
can be grouped in Panna parami.
Adhitthàna parami should be included in all six
Parami-Dana, Sila, Khanti, viriya, Jhana, and Panna. Roundness
an unwavering determination of actions grouped Fund
in the fund parami; so that no determination
immovable in matters relating to the Precepts, Khanti,
Viriya, jhana, and Panna parami grouped according to their
respectively.
Making the benefits of Six Pairs parami
Six summary parami, namely, Dana, Sila, Khanti, viriya, jhana, and
Panna, fifteen pairs can be formed as follows:
(I) Fund and the Precepts;
(Ii) Funds and Khanti;
(Iii) funds and viriya;
(Iv) funds and jhana;
(V) funds and wisdom;
(Vi) Sila and Khanti;
(Vii) Sila and viriya;
(Viii) Sila and jhana;
(Ix) Sila and wisdom;
(X) Khanti and viriya;
(Xi) Khanti and jhana;
(Xii) Khanti and wisdom;
(Xiii) viriya and jhana;
(Xiv) viriya and wisdom;
(Xv) and Panna jhana;
Bodhisatta managed to do:
(A) Through the couple Dana and Sila, dual virtues do
what is beneficial for other creatures and shun
from what is harmful to other creatures;
(B) Through the Fund and Khanti pair, double virtue of not
greedy and do not hate;
(C) Through the Fund and viriya pair, double virtue of the
generous trait and effort to learn;
(D) Through the Fund and jhana pair, double virtue of
leave the pleasures of sense and dislike;
(E) Through the couple Dana and Panna, double virtue of
Clear view of concentration and meditation, and also virtues
doubles from books pariyatti and meditation;
(F) Through partners and Khanti Sila, double virtue of his sacred
deeds and sayings, and sacred mental properties;
(G) Through partners and viriya Sila, double virtue of
Clear view of concentration and meditation;
(H) Through partner Sila and jhana, the double virtue of
leave vitikkama kilesa and pariyutthana kilesa;
(Vitikkama kilesa is dirt that cause crime
in action and speech; are eliminated through the Sila.
Pariyutthana kilesa is active impurities in the mind
are eliminated through jhana);
(I) Through the couple Sila and Panna, funds of funds double
safety (Abhaya funds) and fund the Dhamma (Dhamma
funds); funds salvation is possible only if
have the Sila, and fund the Dhamma is only possible
if it has Panna;
(J) Through partners and viriya Khanti, double quality of
patience and perseverance. (Changes in life just
can be overcome by patience, and only with effort,
virtues can be carried out diligently and enthusiastically);
(K) Through partner Khanti and jhana, double benefit of
disappear hostility arising from dislike
and passion that comes from greed; (without Khanti
someone challenged by aspects of the world dislikes
These are sourced from dislike; without jhana someone
be covered by the preferred aspects of the world that
sourced from greed);
(L) Through partner Khanti and Panna, double benefit of
understanding of no-self in a few names and
Clear view to Nibbana penetration;
(M) Through partner viriya and jhana, double benefit from the effort
(Paggaha) and balanced state of mind (avikkhepa);
(N) through a pair viriya and Panna, a double benefit as
shelter from the other creatures and himself
(shelter other creatures through
Viriya; shelter themselves malalui Panna);
(O) through a pair jhana and Panna, double benefit of
Clear view of concentration and meditation.
Benefits Grouping in Three
(By the same token, there are benefits in
parami classifying in groups of threes).
Bodhisatta successfully achieve the benefits of three as follows:
(1) avoid greed, hatred, and delusion, the three roots
crime, through a group of Dana, Sila, and Khanti;
(2) explore the core of one's wealth, one's physical
and the person's life; (with respect to five enemies,
wealth and property has no intrinsic value; only serves
for granted, Dana; because it can be exposed to various diseases,
has no physical substance; pointless simply to
through regulation, Sila; to end in destruction,
life has no core; point is to
Clear views of meditation developed. Kanha comment
Jataka of Dasaka nipata explain these things);
(3) virtue Dana, Sila, and Bhavana through a group of three funds,
Sila, and jhana; and
(4) three types of administration, namely, the provision of material objects,
gift of salvation, and giving the Dhamma, through
Fund groups, Sila, and Panna, (giving the objects
material through the Fund, gift of salvation through the Sila and
giving the Dhamma through Panna).
So for the benefit of three times and four
times through the three-three-and four-four groups must be
understood in each case.
Six parami In Four Platform (Adhitthàna)
After seeing how the Ten parami can be grouped
in six groups by combining the parami
like, now we'll see how six of this group
can be included in the four foundations:
(I) Platform Honesty (Saccàdhitthàna)
(Ii) Platform Release (Càgàdhitthàna)
(Iii) Peace Platform (Upasamàdhitthàna)
(Iv) The cornerstone of Wisdom (Pannàdhitthàna)
(I) means the foundation of Honesty: Nibbana
is the absolute truth, paramattha Sacca together
equal to the initial training that leads to Nibbana
(Pubbabhaga patipada), ie, honesty in speech
(Vacisacca), avoid lies (virati Sacca) that
is the inner factor of speaking correctly (sammàvàca), and
honesty policy (Nànasacca) which is a factor
of inner wisdom (panna). (Vacisacca, viratisacca, and
Nànasacca form the foundation support for Bodhisatta
to survive in the variety of life during
meet parami and in life when he became
Buddhist, Nibbana as paramattha Sacca form
foundation supporters when he became Buddha. By
therefore they are Saccàdhitthàna).
(Ii) basis point release are: Release and
revocation of all defilements without rest through Arahatta-
Magga and release, at an early stage while still a
Bodhisatta, he let go of the objects of senses and the passions
senses through fulfillment parami such funds, and others.
(During a meeting parami as Bodhisatta, he does not
can disconnect and unplug the defilements without rest;
can only release the objects of sense as much as possible
through dana parami, and others, and get rid of lust
of senses for a while (tadangapahàna) and keep
(Vikkhambhanapahàna); only in this way can Bodhisatta
build the foundation for her supporters stand. Only
when he reached Arahatta-Phala and Omniscience,
He managed to break completely and remove dirt
mind without rest. Therefore, the total release and revocation
defilements through Arahatta-Magga and get rid of
objects of the senses for a while or keep him away
is Càgadhitthàna).
(Iii) The basis point is serenity: peace of the total
of all the 'fever defilements' through Arahatta-Magga,
relieve suffering in the cycle of birth, when
Nibbana is reached, and get rid of "defilement fever '
temporarily or distanced through the fulfillment parami
such funds, and others while still a Bodhisatta.
(As in the fulfillment of parami as Bodhisatta,
'Fever defilements' and suffering caused
by the cycle of birth can not be removed completely.
But through parami such funds, and others who became
tool to get rid of them, get rid Bodhisatta
'Fever defilements' for a while or keep him away.
Only with such exercises, Bodhisatta build
a foundation for her support while standing.
Only after he attained Buddhahood, he can
create a permanent support base through removal of
'Fever defilements' and suffering caused by
round of births in total. Therefore, calming
'Fever defilements' and suffering in the loop
birth is Upasamàdhitthàna).
(Iv) The basis point is Wisdom: The view Clear
Arahatta-Phala, Omniscience and all kinds of wisdom
such upaya-kosalla Nana, and others have emerged yag
earlier in the inner Bodhisatta. (In his life
as Bodhisatta, he remains at the discretion of the
shape like Upaya-kosalla Nana, and others.
Only when he attained Buddhahood he succeeded
create a permanent support base through the
Clear view Arahatta-Phala and Omniscience. Therefore,
all kinds of wisdom mentioned above is
Pannàdhitthàna).
In a world of fools who rely solely on
the objects of sensual desire and the senses, the objects of senses and the passions
These senses are the foundation for them. But for Bodhisatta
who see clearly the dangers in these objects and sensual lust,
He built the four foundations for himself that is, Sacca, CagA,
upasama, and wisdom that left the objects of sense and
sensual lust and to freedom of Nibbana. Therefore
this four factor are the supporters basis for Bodhisatta .
Maha Buddhavamsa - Parami IX
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.
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.
Saturday, August 13, 2011
Maha Buddhavamsa - Parami VIII
Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How to Fulfill the Sila parami?
If you want to help other beings in the material, one
should first seek to have the property.
Similarly, if you want to make other creatures have
morality, Bodhisatta have to start from purify morality
yourself.
Morality sanctified in the four following ways:
(I) With cleanse a person's predisposition (Ajjhàsaya
visuddhi);
(Ii) By adhering to the precepts by which supervised by others
(Samàdana);
(Iii) With no offense (avatikkamana); and
(Iv) By making the redemption in case of infringement
(Patipàkatika karana);
(I) A person who purified the trend will be
naturally feel contempt for the crime, he would be very
pure in the precepts by growing in him a sense of
shame (Hiri)
(Ii) Similarly, a person who has received the precepts from the
Another pondered, "I have received the precepts of the teacher and
it ", and with respect for the teacher, he will be
sacred morality by growing in him a sense of
fear (ottappa).
(Iii) Because it has a sense of shame and fear of crime,
unlikely event of a breach. Because it does not happen
violations, someone can be a sacred morality.
(Iv) If at any time, for sure, someone violates one or two
Sila, then because they feel ashamed and frightened, someone
immediate redemption in the right way, with
receive back sila after making a confession or
undergo atonement for errors Parivasa and manatta
purify morality back. (After
violation, a monk must undergo redemption
parivasa and meet redemption manatta; a race
layman or sàmanera must reload the precepts and obey
precepts to be correct).
Sila Not Doing (Varitta Sila) and Sila Must
(Càritta Sila)
Morality has been hallowed in four ways that have
described above consists of two types, namely, Varitta Sila and Càritta
Sila.
(I) Not doing what is not recommended by the Buddha and
other noble people who say "This is wrong; this
should not be done; this should be avoided ", with
thereby avoiding the ten evil deeds such as
killed, and others, this is called Varitta Sila.
(Ii) respecting the people to be respected as a teacher,
parents, or good friends and serve them with
both called Càritta Sila.
How Bodhisatta Undergoing Varitta Sila?
(A) Bodhisatta has an extremely great compassion to
all beings so that he never saved
anger and grudges against anyone even in a dream;
He thus distanced himself from the killings.
(B) Because he always wanted to help others, he
will maintain the property of others is not the purpose of
misuse such as capturing venomous snakes.
(C) In the life of a hermit or a monk, he
abstain from sexual acts. Not only alienate
themselves from sexual relations with women, but he also
abstain from sexual acts seven minor (methuna
samyoga) (contained in Anguttara Nikaya), namely:
1. was happy to note, massaged, and touched by
women;
2. happy playing and laughing with
women;
3. was pleased to see and look at each other with
women;
4. glad to hear women laughing, singing,
cry from behind the wall;
5. was pleased that recalled the pleasures of
the past with a woman;
6. was happy watching others enjoy
sensual pleasure and enjoyment it wants;
7. live holy lives in order to be reborn
in god realm.
Because he refrain from minor sexual acts on
above, sex is impossible for him; early
He has distanced himself from the wrong sexual act.
In his life as a householder, not Bodhisatta
never keep the evil thoughts that have a lust for wife
others.
(D, e, f, g) As he spoke, he did not say four words
wrong and said only the right, which supports
harmony among friends, words that are fun,
He gave Dhamma talks at a time
right.
(H, i, j) His mind is always free of envy and hatred; always
hold that view is correct, he has the knowledge
that He is the owner of his own deeds, good or
bad (kammassakata nana). He has the confidence and
compassion for the hermit, who practice
correct.
Because He distanced himself from the actions (kamma)
which can lead to poor birth in the four states of woe,
and because He has developed good deeds that
can bring to the birth of the gods of nature and the achievement of
Nibbana, to purify his desires, and
to purify his actions, physical and speech,
all desire for the welfare and happiness Bodhisatta
all creatures can be achieved; parami is also met.
Benefits of Keeping Yourself from Evil deeds
By distancing themselves from the evil murder
(Pànàtipàta), Bodhisatta provides safety funds to
all creatures; He was successful in developing loving-
kindness with no difficulty and obtained eleven benefits
of the development of love. Also benefit in the form
health, longevity, and happiness, he has
characteristics of an extraordinary man like fingers
and long legs and smooth, and he can eliminate
nature trait which tends to lead to hatred (dosa
vàsanà).
By distancing themselves from the evil to take what
is not given (adinnadana), Bodhisatta obtain
property is immune from five enemy; He was not suspected by
others; friendly, loving, and trustworthy; not attached to the
property; tend to release, and he can
eliminates the nature of which tends to lead to
greed (lobha vàsanà).
By distancing yourself from bad deeds in the form of practice-
practices are not holy (abrahmacariya), Bodhisatta have low trait
heart, calm body and mind, loved by others;
have a good reputation; He is not attached to women
and do not have a strong appetite for women; with
earnestly intend to release the worldliness, he
can eliminate the natural properties that tend to lead to
greed (lobha vasana).
By distancing themselves from the words of one (musàvàdà),
Bodhisatta respected, trusted and relied upon by the people
others; his words were well received and influential on many
people; loved by the gods; a fragrant mouth;
sayings and deeds of control; He has the characteristics
of such an extraordinary human being has only one hair
in every pore of his body, and other signs; He
can eliminate the natural properties that tend to lead to
defilements (kilesa vàsana).
By distancing themselves from slander, revile or curse
(Pisuna Vaca), Bodhisatta have physical bodies that are not
can be destroyed and followers that can not be broken up;
have an unwavering belief in true Dhamma;
He is a loyal friend, beloved by all beings, and
benefit from least defilements (kilesa).
By distancing themselves from the harsh words and insults
(Pharusa Vaca), Bodhisatta loved by all creatures; have
friendly nature and pleasant, sweet-spoken, respected
by all creatures. He received a vote of eight
quality. (Eight sound quality: according to the Sutta Mahàgovinda
Maha VAGGA, Digha Nikaya, the sound quality possessed eight
by Brahma Sanankumara namely: (i) pronunciation is clean, (ii)
clear, (iii) rhythmic, (iv) tunable, (v) round and full, (vi) is not broken
and spread, (vii) deep and resonant, (viii) does not spread through
listeners; like brahma, Bodhisatta also have a sound
with eight of these qualities.)
By distancing themselves from the utterances that are not useful
(Samphappalapa Vaca), Bodhisatta loved by all creatures,
respected by all beings; words were received by the person
others and influence others, he has the power and
have expertise in providing answers quickly over
questions of others; when he became Buddha, he
can answer all questions posed by the creation
other creatures in various languages; Answer
in only one language ie Magadhi language, the language of the
noble man (aryavàca). (One answer in the language of this Magadhi
can be understood by the audience consisting of various kinds
which amounts to one hundred tribes, each speaking
in each language).
By distancing themselves from the greed and miserly (abhijjhà),
Bodhisatta can obtain any desired
without difficulty; he can gain wealth at will;
He was respected by rich kings, Brahmins, and the
householders; He was not defeated by his opponents;
faculties do not have a defect in the eyes, ears, nose, and
others, and became a man unequaled.
By distancing themselves from hatred (vyàpàda), Bodhisatta
be a fun people and respected by all
creatures; He easily inspire
others who believed him; He naturally
pleasant, always full of lovingkindness and has the power
and great strength.
By rejecting the wrong view and develop only
a correct view, Bodhisatta gain friends
good; He did not do evil even to the
threat was beheaded; hold firm views
that He is the owner of his actions (kamma) itself, not
believe in superstitions; He has a firm conviction of
True Dhamma, and believes firmly in the Omniscience
Buddha; (like the royal swan that is not happy about
pile of dirt), so he is not happy about
different faiths apart from right view (samma ditthi);
He is skilled in understanding the three characteristics of impermanence,
dissatisfaction, and no-self; in the last birth
when he became Buddha, he obtained knowledge without
hindrance, Anavarana nana, (who knows everything who wants
known without any obstacles) prior to reaching
Buddhahood he became king and being the leading, and
in every life He is always born and obtain
good luck.
"Morality is the basis for all achievement; is
the source of all the glory of a Buddha, the beginning of all
Perfection. "Reflecting on this, and very
respect for morality, Bodhisatta develop strength
attention and understanding in the four elements, namely: control
words and deeds, controlling the senses, purify
livelihood, and the use of four demand; he comply
rules of morality with respect and caution, like a foe
disguised as a friend.
(That way he underwent Varitta Sila).
How Bodhisatta Undergo Càritta Precepts
The Bodhisatta always warmly welcome the arrival of
good friends, greeted them with courtesy and respect, served
their hands and serve them; He visited the
pain relief and donate them to serve. He
expressed appreciation after listening to the sermon
Dhamma; He gave credit for the virtues do
by men virtuous; Her patience in the face of the act
evil of others and constantly remember the virtues
others do to him; He rejoices over virtue
other people do and collect his virtue
with the aim only to achieve enlightenment;
He never stands still and ignore the practice of Dhamma
noble; if at any point he made a mistake,
He admitted in front of friends Dhammanya
(Without trying to hide it). He is more and more
developed the practice of Dhamma, rose even higher in
stages of attainment.
Similarly, He is skilled and diligent in providing
assistance to other beings in a way that
His favorite and useful for other creatures; when
they are sick, and others, he will try as much as possible
provide relief to them. When misfortune
(Vyasana) befall them in connection with relatives,
wealth, health, morality, and faith, He gave
comfort and obliterate their grief; He berated
wisely they should be scolded, so that they
can get out of crime and entered in its favor; to
those who are worthy of support, he will give
support it deserves.
Knowing the noble practices of the Bodhisatta-Bodhisatta
past about how they gain maturity
in parami, CagA, cariya very hard to do, the strong
unimaginable, and certainly play a role in providing
happiness and welfare of many creatures, Bodhisatta not
be afraid or discouraged altogether.
He pondered, "All past Bodhisattas as well
just ordinary man like me; but thanks to continuous training
basis of morality, concentration, and wisdom they
eventually reach enlightenment. Just as the
Bodhisatta yore, I too will undergo full training
in morality, concentration, and wisdom. Thus,
after completing these three exercises, I will be able to achieve
the same result, Buddhahood. "
Thus, the effort was never accompanied by slack
conviction, he tried to complete the exercise of morality, and
others.
Bodhisatta not publicize his good deeds,
otherwise He admitted his mistakes without
hide it; He has little desire, easily
served, enjoy solitude, not crowded life;
He bear the burden of suffering, and not tied to this and
it, and not troubled: He is not arrogant or haughty, he
polite and not rude; He did not gossip; He is calm, and
free of the life that is not true as fraud.
He has the deeds and sayings that help in
meditation; He saw the danger in evil deeds
even the smallest and live and abide by the rules
exercise; not attached to the physical and life, he
directs his mind to the attainment of Buddhahood and
Nibbana and devoted his whole life without interruption
to do good; He is not attached to any
the physical and life, quite the opposite He
release it; He also dispels the factors that damage
such as hatred, envy, and others that can cause
the destruction of morality.
He is not complacent with just a small achievement but
strive for higher achievement. With such effort,
its achievements in jhana, and others do not
decreased or the same but grow and become more
higher and higher.
Bodhisatta help the blind to achieve its objectives or
pointed in the right path. He communicates
with the deaf in sign language. He provides a seat
wheel or a vehicle for the lame, or hold him in
back to wherever the lame to go.
He worked hard so that those who do not have confidence
can develop confidence, so the lazy can
develop the effort, who do not care and do not have
attention to develop the attention, the anxious and
anxious to develop concentration, and the ignorant can
develop policies; He worked hard so that they
affected by a variety of obstacles can be conquered
these obstacles and they are oppressed by wrong view
about the senses, hatred, and cruelty can obliterate
factors such oppressors.
To those who've helped him, he reveals
gratitude, greet them with words of friendly
and polite, provide assistance in response to the quality
the same or even higher than he received, when
they were crushed by misfortune, he ministered to them as
a good friend.
Recognizing the different character of various creatures,
He helps them to live free from crime and
in virtue; He helps them get what
they want. (What that means is,
He became their friend to free them from
crime and bring them to virtue by
giving (funds) to those who expect it, with
words that are friendly and sweet (Piya Vaca) to those who
want the words friendly and sweet, by showing
useful life (atthaCariyà) to those who appreciate
useful life, and by treating the same and
equals (samànattatà) to those who wish to be treated
like themselves.
Even with the desire to serve their desires,
Bodhisatta not harm other creatures or fight with
other creatures, not insult them or make them
sorry; do not look down on them and looking
their mistakes; he did not consider himself or the high
arrogant and insulting in dealing with those who
swagger to him, but on the contrary, he does
will be humble.
He did not distance themselves from others, but he
away from excessive social relationships at the time
improper. He was only accompanied by their proper
become his friend at the time and place; He did not
tell the ugliness of others in front of friends that person
or praise those who do not deserve praise. He did not make friends
familiar with those who are unfit for company.
He did not refuse the invitation is done properly,
but he will not demand excessively at will
heart; He also did not receive more than he
need; He gives joy and encouragement to
those who believe by giving sermons on
services from those who have faith. Similarly,
He gives joy and encouragement to those
with morality, the spirit of learning, generosity, and
discretion by giving a sermon on the quality of services
them.
When Bodhisatta within one lives reached jhana
and Abhinnà, with this power he inspires
fear in those who are lazy (in doing good);
show them how scary realms
miserable, He makes those who do not have confidence
and virtue to have faith and virtue and
allows them to be born in the era of emergence
Buddha. To those who already have beliefs and
so on, he helps them to ripen goodness
these virtues.
In this way, Càritta Sila Bodhisatta -like "flood"
of virtues grow into larger and larger
more from one life to the next.
(That is the way to meet Morality Perfection )
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
How to Fulfill the Sila parami?
If you want to help other beings in the material, one
should first seek to have the property.
Similarly, if you want to make other creatures have
morality, Bodhisatta have to start from purify morality
yourself.
Morality sanctified in the four following ways:
(I) With cleanse a person's predisposition (Ajjhàsaya
visuddhi);
(Ii) By adhering to the precepts by which supervised by others
(Samàdana);
(Iii) With no offense (avatikkamana); and
(Iv) By making the redemption in case of infringement
(Patipàkatika karana);
(I) A person who purified the trend will be
naturally feel contempt for the crime, he would be very
pure in the precepts by growing in him a sense of
shame (Hiri)
(Ii) Similarly, a person who has received the precepts from the
Another pondered, "I have received the precepts of the teacher and
it ", and with respect for the teacher, he will be
sacred morality by growing in him a sense of
fear (ottappa).
(Iii) Because it has a sense of shame and fear of crime,
unlikely event of a breach. Because it does not happen
violations, someone can be a sacred morality.
(Iv) If at any time, for sure, someone violates one or two
Sila, then because they feel ashamed and frightened, someone
immediate redemption in the right way, with
receive back sila after making a confession or
undergo atonement for errors Parivasa and manatta
purify morality back. (After
violation, a monk must undergo redemption
parivasa and meet redemption manatta; a race
layman or sàmanera must reload the precepts and obey
precepts to be correct).
Sila Not Doing (Varitta Sila) and Sila Must
(Càritta Sila)
Morality has been hallowed in four ways that have
described above consists of two types, namely, Varitta Sila and Càritta
Sila.
(I) Not doing what is not recommended by the Buddha and
other noble people who say "This is wrong; this
should not be done; this should be avoided ", with
thereby avoiding the ten evil deeds such as
killed, and others, this is called Varitta Sila.
(Ii) respecting the people to be respected as a teacher,
parents, or good friends and serve them with
both called Càritta Sila.
How Bodhisatta Undergoing Varitta Sila?
(A) Bodhisatta has an extremely great compassion to
all beings so that he never saved
anger and grudges against anyone even in a dream;
He thus distanced himself from the killings.
(B) Because he always wanted to help others, he
will maintain the property of others is not the purpose of
misuse such as capturing venomous snakes.
(C) In the life of a hermit or a monk, he
abstain from sexual acts. Not only alienate
themselves from sexual relations with women, but he also
abstain from sexual acts seven minor (methuna
samyoga) (contained in Anguttara Nikaya), namely:
1. was happy to note, massaged, and touched by
women;
2. happy playing and laughing with
women;
3. was pleased to see and look at each other with
women;
4. glad to hear women laughing, singing,
cry from behind the wall;
5. was pleased that recalled the pleasures of
the past with a woman;
6. was happy watching others enjoy
sensual pleasure and enjoyment it wants;
7. live holy lives in order to be reborn
in god realm.
Because he refrain from minor sexual acts on
above, sex is impossible for him; early
He has distanced himself from the wrong sexual act.
In his life as a householder, not Bodhisatta
never keep the evil thoughts that have a lust for wife
others.
(D, e, f, g) As he spoke, he did not say four words
wrong and said only the right, which supports
harmony among friends, words that are fun,
He gave Dhamma talks at a time
right.
(H, i, j) His mind is always free of envy and hatred; always
hold that view is correct, he has the knowledge
that He is the owner of his own deeds, good or
bad (kammassakata nana). He has the confidence and
compassion for the hermit, who practice
correct.
Because He distanced himself from the actions (kamma)
which can lead to poor birth in the four states of woe,
and because He has developed good deeds that
can bring to the birth of the gods of nature and the achievement of
Nibbana, to purify his desires, and
to purify his actions, physical and speech,
all desire for the welfare and happiness Bodhisatta
all creatures can be achieved; parami is also met.
Benefits of Keeping Yourself from Evil deeds
By distancing themselves from the evil murder
(Pànàtipàta), Bodhisatta provides safety funds to
all creatures; He was successful in developing loving-
kindness with no difficulty and obtained eleven benefits
of the development of love. Also benefit in the form
health, longevity, and happiness, he has
characteristics of an extraordinary man like fingers
and long legs and smooth, and he can eliminate
nature trait which tends to lead to hatred (dosa
vàsanà).
By distancing themselves from the evil to take what
is not given (adinnadana), Bodhisatta obtain
property is immune from five enemy; He was not suspected by
others; friendly, loving, and trustworthy; not attached to the
property; tend to release, and he can
eliminates the nature of which tends to lead to
greed (lobha vàsanà).
By distancing yourself from bad deeds in the form of practice-
practices are not holy (abrahmacariya), Bodhisatta have low trait
heart, calm body and mind, loved by others;
have a good reputation; He is not attached to women
and do not have a strong appetite for women; with
earnestly intend to release the worldliness, he
can eliminate the natural properties that tend to lead to
greed (lobha vasana).
By distancing themselves from the words of one (musàvàdà),
Bodhisatta respected, trusted and relied upon by the people
others; his words were well received and influential on many
people; loved by the gods; a fragrant mouth;
sayings and deeds of control; He has the characteristics
of such an extraordinary human being has only one hair
in every pore of his body, and other signs; He
can eliminate the natural properties that tend to lead to
defilements (kilesa vàsana).
By distancing themselves from slander, revile or curse
(Pisuna Vaca), Bodhisatta have physical bodies that are not
can be destroyed and followers that can not be broken up;
have an unwavering belief in true Dhamma;
He is a loyal friend, beloved by all beings, and
benefit from least defilements (kilesa).
By distancing themselves from the harsh words and insults
(Pharusa Vaca), Bodhisatta loved by all creatures; have
friendly nature and pleasant, sweet-spoken, respected
by all creatures. He received a vote of eight
quality. (Eight sound quality: according to the Sutta Mahàgovinda
Maha VAGGA, Digha Nikaya, the sound quality possessed eight
by Brahma Sanankumara namely: (i) pronunciation is clean, (ii)
clear, (iii) rhythmic, (iv) tunable, (v) round and full, (vi) is not broken
and spread, (vii) deep and resonant, (viii) does not spread through
listeners; like brahma, Bodhisatta also have a sound
with eight of these qualities.)
By distancing themselves from the utterances that are not useful
(Samphappalapa Vaca), Bodhisatta loved by all creatures,
respected by all beings; words were received by the person
others and influence others, he has the power and
have expertise in providing answers quickly over
questions of others; when he became Buddha, he
can answer all questions posed by the creation
other creatures in various languages; Answer
in only one language ie Magadhi language, the language of the
noble man (aryavàca). (One answer in the language of this Magadhi
can be understood by the audience consisting of various kinds
which amounts to one hundred tribes, each speaking
in each language).
By distancing themselves from the greed and miserly (abhijjhà),
Bodhisatta can obtain any desired
without difficulty; he can gain wealth at will;
He was respected by rich kings, Brahmins, and the
householders; He was not defeated by his opponents;
faculties do not have a defect in the eyes, ears, nose, and
others, and became a man unequaled.
By distancing themselves from hatred (vyàpàda), Bodhisatta
be a fun people and respected by all
creatures; He easily inspire
others who believed him; He naturally
pleasant, always full of lovingkindness and has the power
and great strength.
By rejecting the wrong view and develop only
a correct view, Bodhisatta gain friends
good; He did not do evil even to the
threat was beheaded; hold firm views
that He is the owner of his actions (kamma) itself, not
believe in superstitions; He has a firm conviction of
True Dhamma, and believes firmly in the Omniscience
Buddha; (like the royal swan that is not happy about
pile of dirt), so he is not happy about
different faiths apart from right view (samma ditthi);
He is skilled in understanding the three characteristics of impermanence,
dissatisfaction, and no-self; in the last birth
when he became Buddha, he obtained knowledge without
hindrance, Anavarana nana, (who knows everything who wants
known without any obstacles) prior to reaching
Buddhahood he became king and being the leading, and
in every life He is always born and obtain
good luck.
"Morality is the basis for all achievement; is
the source of all the glory of a Buddha, the beginning of all
Perfection. "Reflecting on this, and very
respect for morality, Bodhisatta develop strength
attention and understanding in the four elements, namely: control
words and deeds, controlling the senses, purify
livelihood, and the use of four demand; he comply
rules of morality with respect and caution, like a foe
disguised as a friend.
(That way he underwent Varitta Sila).
How Bodhisatta Undergo Càritta Precepts
The Bodhisatta always warmly welcome the arrival of
good friends, greeted them with courtesy and respect, served
their hands and serve them; He visited the
pain relief and donate them to serve. He
expressed appreciation after listening to the sermon
Dhamma; He gave credit for the virtues do
by men virtuous; Her patience in the face of the act
evil of others and constantly remember the virtues
others do to him; He rejoices over virtue
other people do and collect his virtue
with the aim only to achieve enlightenment;
He never stands still and ignore the practice of Dhamma
noble; if at any point he made a mistake,
He admitted in front of friends Dhammanya
(Without trying to hide it). He is more and more
developed the practice of Dhamma, rose even higher in
stages of attainment.
Similarly, He is skilled and diligent in providing
assistance to other beings in a way that
His favorite and useful for other creatures; when
they are sick, and others, he will try as much as possible
provide relief to them. When misfortune
(Vyasana) befall them in connection with relatives,
wealth, health, morality, and faith, He gave
comfort and obliterate their grief; He berated
wisely they should be scolded, so that they
can get out of crime and entered in its favor; to
those who are worthy of support, he will give
support it deserves.
Knowing the noble practices of the Bodhisatta-Bodhisatta
past about how they gain maturity
in parami, CagA, cariya very hard to do, the strong
unimaginable, and certainly play a role in providing
happiness and welfare of many creatures, Bodhisatta not
be afraid or discouraged altogether.
He pondered, "All past Bodhisattas as well
just ordinary man like me; but thanks to continuous training
basis of morality, concentration, and wisdom they
eventually reach enlightenment. Just as the
Bodhisatta yore, I too will undergo full training
in morality, concentration, and wisdom. Thus,
after completing these three exercises, I will be able to achieve
the same result, Buddhahood. "
Thus, the effort was never accompanied by slack
conviction, he tried to complete the exercise of morality, and
others.
Bodhisatta not publicize his good deeds,
otherwise He admitted his mistakes without
hide it; He has little desire, easily
served, enjoy solitude, not crowded life;
He bear the burden of suffering, and not tied to this and
it, and not troubled: He is not arrogant or haughty, he
polite and not rude; He did not gossip; He is calm, and
free of the life that is not true as fraud.
He has the deeds and sayings that help in
meditation; He saw the danger in evil deeds
even the smallest and live and abide by the rules
exercise; not attached to the physical and life, he
directs his mind to the attainment of Buddhahood and
Nibbana and devoted his whole life without interruption
to do good; He is not attached to any
the physical and life, quite the opposite He
release it; He also dispels the factors that damage
such as hatred, envy, and others that can cause
the destruction of morality.
He is not complacent with just a small achievement but
strive for higher achievement. With such effort,
its achievements in jhana, and others do not
decreased or the same but grow and become more
higher and higher.
Bodhisatta help the blind to achieve its objectives or
pointed in the right path. He communicates
with the deaf in sign language. He provides a seat
wheel or a vehicle for the lame, or hold him in
back to wherever the lame to go.
He worked hard so that those who do not have confidence
can develop confidence, so the lazy can
develop the effort, who do not care and do not have
attention to develop the attention, the anxious and
anxious to develop concentration, and the ignorant can
develop policies; He worked hard so that they
affected by a variety of obstacles can be conquered
these obstacles and they are oppressed by wrong view
about the senses, hatred, and cruelty can obliterate
factors such oppressors.
To those who've helped him, he reveals
gratitude, greet them with words of friendly
and polite, provide assistance in response to the quality
the same or even higher than he received, when
they were crushed by misfortune, he ministered to them as
a good friend.
Recognizing the different character of various creatures,
He helps them to live free from crime and
in virtue; He helps them get what
they want. (What that means is,
He became their friend to free them from
crime and bring them to virtue by
giving (funds) to those who expect it, with
words that are friendly and sweet (Piya Vaca) to those who
want the words friendly and sweet, by showing
useful life (atthaCariyà) to those who appreciate
useful life, and by treating the same and
equals (samànattatà) to those who wish to be treated
like themselves.
Even with the desire to serve their desires,
Bodhisatta not harm other creatures or fight with
other creatures, not insult them or make them
sorry; do not look down on them and looking
their mistakes; he did not consider himself or the high
arrogant and insulting in dealing with those who
swagger to him, but on the contrary, he does
will be humble.
He did not distance themselves from others, but he
away from excessive social relationships at the time
improper. He was only accompanied by their proper
become his friend at the time and place; He did not
tell the ugliness of others in front of friends that person
or praise those who do not deserve praise. He did not make friends
familiar with those who are unfit for company.
He did not refuse the invitation is done properly,
but he will not demand excessively at will
heart; He also did not receive more than he
need; He gives joy and encouragement to
those who believe by giving sermons on
services from those who have faith. Similarly,
He gives joy and encouragement to those
with morality, the spirit of learning, generosity, and
discretion by giving a sermon on the quality of services
them.
When Bodhisatta within one lives reached jhana
and Abhinnà, with this power he inspires
fear in those who are lazy (in doing good);
show them how scary realms
miserable, He makes those who do not have confidence
and virtue to have faith and virtue and
allows them to be born in the era of emergence
Buddha. To those who already have beliefs and
so on, he helps them to ripen goodness
these virtues.
In this way, Càritta Sila Bodhisatta -like "flood"
of virtues grow into larger and larger
more from one life to the next.
(That is the way to meet Morality Perfection )
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