The Real Truth of Life

Dream or Reality

2011-12-31T17:19:00.006+07:00

What is the difference between dream and reality?

What if your life up until now is just a dream because you don’t know the truth of reality?

Imagine you're an RPG hero. RPG is abbreviation of role playing game, a game where you role as a hero who's going to save the world. You're travelling around the world.
At first you travel just to see the outside world. But in the middle of your travelling you see something that many people believe is truth, is actually a fake truth.
So you're going to find the real truth, and tell the world about it. But it's not a simple task. Many people will trying to stop you.
And no one will believe what you're saying. But you'll keep forward no matter what happen. Until you're confronting the leader of the fake truth who is called god by his believers.
You finally can kill the god whom many believe he is immortal. And tell the world about it. And peace come to this world.

What if some of the above story is not only in the game? What if it is happening in this world?
Something that you believe since you're a child is actually only a fairytale.
So people of the world, find the truth, learn the truth, and tell the world about it.

Here's some question that you must contemplating:
1. What is life? Why you're live? Why you're born?
2. Why some people born rich, some people born poor. Some people born good-looking, some people born ugly. Some people born without defect / handicap, some people born with defect / handicap.
3. More extreme is some people born rich, live rich, die rich. But some people born poor, live poor, die poor.
4. Do you know the true meaning of "I've been to paradise, but I've never been to me" that maybe even the author of that song don't know?
5. Do you know the origin of these terminologies: the conqueror, the almighty, the all-seeing, the subjector of all to his wishes, the omnipotent, the maker, the creator, the supreme one, the controller, the origin of life, and father to all that have been and shall be.

You can answer these question if you read the rest of this website. I will update it frequently, so stay tuned.

5GEX7AC85RAZ mp3

The Essence / Core Teaching of the Buddha

2011-12-30T20:58:00.010+07:00

The Essence / Core Teaching of the Buddha

Sabba papassa akaranang
Kusalassa upasampada
Sachitto pariyo depanang
Etang Buddhanusasanang

Not to do any evilness
To cultivate goodness
Purify the heart & mind
This is the teaching of the Buddha

Not to do any evilness, To cultivate goodness: sila / precepts
Purify the heart & mind: samadhi / meditation
After doing sila & samadhi emerge paññā / wisdom

The most basic sila is pancasila:
1. Panatipata veramani sikkhapadam samadiyami: I undertake the training rule to abstain from killing any living being
2. Adinnadana veramani sikkhapadam samadiyami: I undertake the training rule not to take that which is not freely given
3. Kamesumicchacara veramani sikkhapadam samadiyami: I undertake the training rule to abstain from sexual misconduct
4. Musavada veramani sikkhapadam samadiyami: I undertake the training rule to abstain from wrong speech
5. Surameraya majja pamadatthana veramani sikkhapadam samadiyami: I undertake the training rule not to take substances that cloud the mind

Samadhi equal to bhavana:
1. samatha-bhāvanā, meaning meditation for the development of tranquility
2. vipassanā-bhāvanā, meaning meditation for the development of insight.

The Essence / Core Teaching of the Buddha

I. Cattari Ariya Saccani (Pali)/ Catur Arya Satyani (Sanskrit) / The Four Noble Truths
1. Thus is the Noble Truth of Suffering ( dukkha )
2. Thus is the Noble Truth of the Origin of Suffering ( dukkha samudaya )
3. Thus is the Noble Truth of the Cessation of Suffering ( dukkha nirodha )
4. Thus is the Noble Truth of the Path that leads to the Cessation of Suffering ( dukkha nirodha gaminipatipada )
This is also called majjhimā patipadā ( middle way / middle path ) or hasta ariya magga ( noble eightfold path )
Wisdom--Panna
1. Right Understanding--samma ditthi
2. Right Thought--samma sankappa
Morality--Sila
3. Right Speech--samma vaca
4. Right Action--samma kammanta
5. Right Livelihood--samma ajiva
Concentration--Samadhi
6. Right Effort--samma vayama
7. Right Mindfulness--samma sati
8. Right Concentration--samma samadhi

II. Kamma (Pali) / Karma (Sanskrit): Law of cause and effect
Punabbhava (Pali) / Punarbhava (Sanskrit): rebirth / some people call it reincarnation

III. Tilakkhana (Pali) / Tri laksana (Sanskrit): Three marks of existence
1. Sabbe sankhara anicca: all conditioned things are in a constant state of flux
2. Sabbe sankhara dukkha: all conditioned things are dissatisfaction
3. Sabbe dhamma anatta: all phenomena are not, or are without, a permanent self

IV. Paticcasamuppada (Pali) / Pratityasamutpada (Sanskrit): Dependent Origination
1. Avijja paccaya sankhara: With Ignorance as condition, arise Mental Formations
2. sankhara paccaya vinnanam: With Mental Formations as condition, arise Consciousness
3. vinnana paccaya namarupam: With Consciousness as condition, arise Mind and Form
4. namarupa paccaya salayatanam: With Mind and Form as condition, arise Six Sense Bases
5. salayatana paccaya phasso: With Six Sense Bases as condition, arise Contact
6. phassa paccaya vedana: With Contact as condition, arise Feeling
7. vedana paccaya tanha: With Feeling as condition, arise Craving
8. tanha paccaya upadanam: With Craving as condition, arise Clinging/sustenance
9. upadana paccaya bhavo: With Clinging/sustenance as condition, arise Becoming
10. bhava paccaya jati: With Becoming as condition, arise Birth
11. jati paccaya jaramaranam: With Birth as condition, arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair

Buddha said:

Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe anything because it is spoken and rumored by many. Do not believe in anything because it is written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and the benefit of one and all, then accept it and live up to it.

Tipitaka / Tripitaka / Three Baskets

2011-12-29T23:03:00.005+07:00

Tipitaka / Tripitaka / Three Baskets

Many people don't know the real shape of Tipitaka / Tripitaka.
Tipitaka / Tripitaka means three baskets, but it doesn't consists of only three books.
If only three books, that books will be too thick / big to be made.
If all Tipitaka / Tripitaka books is assembled together, the size is 1 bookshelf.
Sometimes more, depending on the size of the bookshelf.

The word Tipitaka / Tripitaka means three Baskets. They are the Basket of Discipline
(Vinaya Pitaka), the Basket of Discourses (Sutta Pitaka / Sutra Pitaka) and the Basket of
Ultimate Doctrine (Abhidhamma Pitaka / Abhidharma Pitaka).

The Vinaya Pitaka consists of the following five books:
1. Parajika Pali (Major Offences)
2. Pacittiya Pali (Minor Offences)
3. Mahavagga Pali (Greater Section)
4. Cullavagga Pali (Lesser Section)
5. Parivara Pali (Epitome of the Vinaya)

The Sutta Pitaka consists of the following five Nikayas (Collections):
1. Digha Nikaya (( Collection of 34 ' Long Discourses ')
2. Majjhima Nikaya (( Collection of 152 ' Middle-length Discourses ')
3. Samyutta Nikaya (Collection of 7,762 ' Connected Discourses/ Kindred
Sayings ')
4. Anguttara Nikaya (Collection of 9,775 Single-item Upwards Discourses/
Gradual Sayings)
5. Khuddaka Nikaya (Collection of 15 ' Little Texts ')
This fifth is subdivided into fifteen books:
1. Khuddaka Patha (a collection of ' Little Readings/ Shorter Texts ' for
recitation )
2. Dhammapada (423 verses on Dhamma/ the Way of Truth)
3. Udana (80 short Paeans of Joy )
4. Itivuttaka (112 short " Thus said" Discourses )
5. Sutta Nipata (a collection of 71 verse on Collected Discourses )
6. Vimana Vatthu (stories on heavenly rebirths/ Celestial Mansions )
7. Peta Vatthu (stories of Petas/ the departed on rebirths )
8. Theragatha (verses about early monks attaining enlightment/ Psalms of
the Brethren)
9. Therigatha (verses about early nuns attaining enlightment/ Psalms of
the Sisters)
10. Jataka (a collection of 547 (550) stories of previous lives of the
Buddha )
11. Niddesa (an ' Exposition ' on part of Sutta-nipata )
12. Patisambhida (Book on Analytical Knowledge )
13. Apadana (stories on past lives of early monks and nuns/ Lives of
Arahants)
14. Buddhavamsa ('Chronicle' of 24 previous Buddhas)
15. Cariya Pitaka (building up the ' Perfections ' of a Bodhisatta in
previous lives )

The Abhidhamma Pitaka is composed of the following seven works:
1. Dhammasangani (Enumeration/Classification of Dhamma)
2. Vibhanga (Book of Analysis/ Divisions)
3. Dhatukatha (Discourse on Elements)
4. Puggala Pannatti (The Book on Individuals)
5. Kathavatthu (Points of Controversy)
6. Yamaka (The Book of Pairs)
7. Patthana (The Book of Causal Relations)

The size of the Tipitaka Texts do not frighten the followers as the
Buddha made it clear in His numerous discourses that only the knowledge
realised through meditation is the final key to Nibbana, the ultimate
peace. But before we become enlightened in this life or future lives, we
as Buddhists, have to live the Buddhist way of life, in accordance with
what the Buddha taught. So, preservation of the Buddha's Teaching
(Buddha's Sasana) is very important for us as well as for the future
generations.

Download English Tipitaka
Khuddaka Nikaya
Vimanavatthu http://www.mediafire.com/?oeshgdpxv8285du
Petavatthu http://www.mediafire.com/?38dv4z294hbqz66
Cariyapitaka http://www.mediafire.com/?w33738y0ge1d4p3
Abhidhamma Pitaka Yamaka http://www.mediafire.com/?3nccf4irjc6hex6

Maha Buddhavamsa - Sermons About Kappata Acts

2011-09-05T17:27:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Sermons About Kappata Acts
Some time later, the bhikkhus gathered in Dhammasala
to discuss the Dhamma and praised the Tathagata:

"My friends, the Buddha is very great and worthy of praise
with the flick of a finger. Even the venerable Nanda almost
lose interest in life as a
bhikkhus have been disciplined with the help of the beautiful nymph
from gods realm as a decoy. "
At that time, the Tathagata enters Dhammasala and said,
"Bhikkhus, what are you discussing as I
entered the hall? "" We are gathered here, to discuss
how wonderful is the way Tathagata to discipline
Bhikkhu Nanda . "
Then the Tathagata said, "bhikkhus, not only on
this life alone I advise this Bhikkhu Nanda with
help of the opposite sex as a decoy; I have also successfully
advised to use the same way in the past, "
and at the request of the bhikkhus, the Tathagata tells the story
Kappata Jataka as follows.
bhikkhus, at one time, there is a merchant named
Kappata City Bàrànasi under the reign of King Bramadatta.
He had a donkey that is able to pull a cart with
Kumbha-pound load and able to walk as far as seven Yojana
a day.
One day he went to the City Takkasila accompanying entourage
trader who brought merchandise. He took off his donkey
in the pasture so that the donkey can graze while he sells
wares.
When the donkey walked to and fro above the meadow in
trench near the palace, he saw a donkey and approached him.
He was conversing with a female donkey and finally
they both fell in love.
(Donkey) Females: Where are you from?
(Donkey) Males: I'm from Bàrànasi.
Females: There are matters what you came?

Males: I came to trade.
Females: How much weight goods that you transport?
Males: I have to transport goods weighing a Kumbha.
Females: How much should you take Yojana with the load
heavy as that?
Males: I have to take a day seven Yojana.
Females: Can anyone take care of you with love everywhere
you go?
Males: No, I do not have.
Females: If so, unfortunately no one to serve you.
You must have suffered terribly.
(The female donkey spoke with seduction, seduction to
get the heart). Hearing of this seduction, seduction of the donkey
females, the male donkey lost interest in his work and
become lethargic.
After selling her goods, the merchant Kappata
donkey came and said, 'Come here, my son, let us
depart. "Beast replied, 'Get thee alone, I
do not want to come. 'The merchant tried many times to persuade
the donkey in order to comply but failed, he finally decided
to use the threat:
(1) Patodam te karissàmi
soëasangulikandakam
sa ¤ te chindissàmi Kayam
evam jànàhi gadrabha
You naughty donkey, I'll hit you with a stick
sixteen inches long and tipped big spikes. I'll
tear up your body until destroyed. Remember that!
When the donkey heard the threat, he replied with
brave, "Then you also have to remember how I
must reply. "
(2) Patodam me karissasi

soëasangulikandakam
purato patitthahitvàna
uddharitvàna pacchato
te dantam pàtayissàmi
evam jànàhi Kappata.
O Kappata trader, if you hit me with sticks
culminate during the sixteen-inch spikes, I'll stand up straight
with both my legs and lifted his feet behind me and
quiet as strong as all of your teeth kicked and knocked to the ground.
You also have to remember that.
When the merchant heard the words Kappata firm and
threat of the donkey, he looked around, and he saw a
female donkey nearby. Then he thought, "Donkey females
This must be taught to say this: I will be with
wise charmed her by saying, 'Son, I will
brought female donkey like that for you. "
(3) Catuppadim sankhamukhim
nàrim sabbangasobhinim
te bhariyam ànayissàmi
evam jànàhi gadrabha
My son, I would look for a young female donkey, beautiful, and
perfect-bodied with a beautiful face shell for
be your wife as soon as we return to Bàrànasi. My son,
I promise.
Donkey was very pleased with words of persuasion from his master
and answered:
(4) Catuppadim sankhamukhim
nàrim sabbangasobhinim
bhariyam me ànayissasi
evam jànàhi Kappata
Kappata bhiyyo gamissàmi
yojanàni catuddasa

Kappata my protector and my lord ... If it is true that a donkey
young females are beautiful and perfect stature with a face
as beautiful as the shells will be given to me as soon as we
arrived in Bàranasi, I, your son is good, ready to work two
times harder, traveled fourteen yojana day.
I promise.
The merchant Kappata then brought his donkey to go
Bàrànasi. A few days after they arrived in Bàrànasi, the donkey
Kappata come and collect his promise, "my protector and
my lord, Kappata, do you promise me a
beautiful young female donkey to be my wife? "Then
Kappata the merchant replied, "Yes, I have to say
so: I will not be broken a promise. I will find you
a beautiful young female donkey, but I can only
provide food for you only (not for your wife). It's up to
you to think about whether the food that I gave
to you will suffice for both of you or not. And
something else, as time passes, you will have
child, and once again, it's up to you to consider
if the food can be sufficient to give
that your family is growing. (It is not
my business). Think of my son. "
Even as the merchant Kappata was giving advice,
attachment on the donkey jennet to be reduced.
Kappata Jataka tells the story in his sermon, Tathagata
said, "bhikkhus, Princess Sakya Janapada Kalyani is the
jennet, Nanda Bhikkhu is the jackass, and I
is the merchant Kappata. Thus in the past I
Nanda Bhikkhu also disciplined by exploiting the opponent
type, "and ended his sermon.
(Note: Due to the vassa second, third and fourth
which is run by the Tathagata in Rajagaha, the ancient archives
'Wasocan' (for a list of vassa run by the Tathagata),

just mention the three stories described below):
(1) The story of a friend of Venerable Sariputta, which is
a Brahmin (as found in Comment
Dhammapada, vol. 1)
(2) Acts Cunda, traders pork (as found
Comments in the Dhammapada, vol. 1)
(3) Story of Thera Kassapa (as found in Comment
Dhammapada, vol. 1)
Wasocan Archive ending story vassa of second, third and fourth
with the words, "Thus the Tathagata fulfill his promises
to King Bimbisara, underwent vassa of second, third and fourth
in Rajagaha, and preached the sermon and led countless
multitude of men and gods to Nibbana.
Sayagyi Saya Lin, the first commissioned work
this, 'Maha Buddhavamsa', writes on the 'content', the following
story, in connection with the vassa of second, third and fourth
run by the Tathagata in Rajagaha:
(1) The story of a rich man named Jotika.
(2) The story of a rich man named Jotila.
(3) The story of a rich man named Mendaka.
(4) The story of a rich man named Kàkavaliya.
(5) The story of a rich man named Punna.
(6) Story of Sumana, the florist.
(7) Acts of Aggidatta and a thousand ascetics.
(8) Acts of Jambuka.
We will discuss the story of five of the rich above in section
'Samgha Jewel.' The story of Sumana, Aggidatta, and Jambuka will
discussed in subsequent chapters.

Maha Buddhavamsa - Helping Tathagata's younger brother, bhikkhu Nanda, Achieve Arahatta Sanctity

2011-09-05T17:08:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Helping Tathagata's younger brother, bhikkhu Nanda, Achieve
Arahatta Sanctity
When the Tathagata is settled in vihara Jetavana, after
accept him, (his brother) Bhikkhu Nanda feel unhappy
become Samgha member, told to his colleagues, "Friend,
I do not feel happy living the life as a
bhikkhu in this Sasana, practice three exercises rules
reluctantly; I could not undergo the this noble regulations
regulations. I intend to stop the exercise and back
to go through lay people life. "
When the Tathagata heard this, Bhikkhu Nanda called and
asked, "Did you say to your colleagues fellow
bhikkhu, 'Friends, I do not feel happy living the life
as a monk in this sasana, practicing the three
regulatory practice reluctantly; I could not undergo
this noble regulations. I intend to quit
training and re-live the life of a layman? "Bhikkhu
Nanda confirmed, "Yes, Your Honor."

Tathagata asked again, "My brother Nanda, why do you live
perturan noble-regulation by opposing desires?
Why you can not continue to undergo training regulations
this? Why do you want to stop being a monk and re-
a layman? "
"My brother's honor, when I left the palace carrying
Thy bowl on my shoulder, my fiancee, Princess Sakya Janapada Kalyani
sprinted to the window with her hair half combed, and
said to me, "Your Majesty, you go back." I always
think of words that my fiance since I left
palace, and that's the reason why I had three rules
practice contrary to the wishes and happiness,
and I'm no longer able to undergo regulation. I'll stop
be a monk now and again become a layman. "
Nanda gave a short and honest answer.
Tathagata then go to the Nature Gods Tàvatimsa with
His supernatural power brings with Venerable Nanda, with
hold him. On the way, the Tathagata show
Nanda Bhikkhu a monkey to an old female who was
sitting on a tree stump on fire, with the ear,
nose, tail, and other parts of his body, large and small, burning
and blister. Arriving in Tàvatimsa, Tathagata attention
Nanda Bhikkhu towards five hundred angels, with legs
smooth reddish legs like a dove, which came
to serve Sakka and a standing salute
Tathagata.
"My brother Nanda. What is your answer to the question that will
I ask? Who is more beautiful, your betrothed, Princess
Sakya Janapada Kalyani, compared with five hundred angels
with smooth reddish feet like the feet of pigeons? "asked
Tathagata.
(Legs are smooth, the color red as the feet of pigeons,
belongs to the fairies is the result of smoothing the oil fund

legs to the feet of the monk who is a disciple of the Buddha
Kassapa).
(Will the question arises, why the Tathagata raised
Nanda Bhikkhu sensual lust by showing him
the fairies when his mind is being controlled by lust.
The answer is "Tathagata do so with a purpose
to be more easily remove dirt from the inner bhikkhu
Nanda. "Explanation: A doctor who is experienced and
wise in attempting to cure a patient who
suffering from colds and excessive phlegm will usually
deliver doses of drugs that can improve existing symptoms;
then followed by vomiting to get rid of drugs
sputum easily through the mouth or with laxatives,
to be expelled through the anus. Similarly, the greatest
Among all physicians, unparalleled in expertise
advise the creatures, has shown the fairies
the Venerable Nanda is being overrun by kilesa order
(Inner dirt to grow and reach its peak) and then
eliminate the Ariya Magga that serves as a drug
vomiting that can spew kilesa, or as a laxative
to discard kilesa.)
Furthermore, the Venerable Nanda replied:
"My brother's honor, that thou old female monkeys show
the journey with me in the ear, nose, tail
burning, can not be said to be beautiful. And likewise,
fiancee, Princess Sakya Janapada Kalyani, when compared
with five hundred of this angel, can not be said to be beautiful;
in fact five hundred angels is much more beautiful than
the princess. "
Then the Tathagata guarantees:
"My brother Nanda, blessed are the three rules in training
exercise; blessed are the noble exercise that has been taught.

(If you are truly happy in a noble exercise),
I guarantee you'll get five hundred angels with
shapely legs, smooth legs reddish like a dove. "
When the Tathagata provide such guarantees, Nanda Bhikkhu
answered:
"My brother's Majesty, if you guarantee I'll be
get a five hundred foot angel with a subtle reddish
legs like a dove, I will undergo a three-regulation
noble of the Sasana happily at Thy feet. "
(Will appear more question, why the Tathagata promising
Nanda to five hundred angels to satisfy sensual desires,
which is a way of life that is not holy (abrahmacariyavàsa) whereas
he wanted to undergo training Nanda noble.)
The answer is: Nanda Bhikkhu attachment to the Princess
Janapada Kalyani is physically very strong, and Tathagata
directs its attention to the bidadar i as
Liberation while before he can free themselves
total of the main problems was through the Ariya Magga; because that's
used abrahmacariyavàsa way.
Then the Tathagata vanished along with the bhikkhu of Nanda
Tàvatimsa and soon appeared in Jetavana vihara. When the monk
Nanda leave the Tathagata and went into his room to
He spent his time, the Tathagata explain the whole incident
to the bhikkhu who gathered to hear
His sermon.
Having told the bhikkhu about what
occurs, Tathagata gave the following instructions to them,
"Go now, bhikkhu, Venerable Nanda cemoohlah
with him, "O servant of (a
ing plays to pay for his services); "" O monk
pay (a monk who train themselves to acquire
reward). "

By giving this instruction Tathagata method
frequently used in practical worldliness. A person who
expert, revoke an old nail embedded in a robust pole
board with a nail or tack to a new smaller
old spikes vibrate and become loose as to be revoked
by hand. Similarly, a strong attachment Bhikkhu
Nanda is rooted in self Princess Janapada Kalyani, first
given a jolt, then removed with the transfer
while the angels are more beautiful. Then for
get rid of the new object and returns the Bhikkhu
Nanda to the noble exercise, Tathagata gave earlier instuksi
to the bhikkhu.
Comply with instructions Tathagata, bhikkhu traveled to spread
news that the son's stepmother and sister Maha Pajapati Gotami of
Tathagata, Nanda Bhikkhu noble undergo regulation because
wanted five hundred angels, and that the Tathagata is also
guarantee that he will get a five hundred-footed nymphs
smooth reddish legs like a dove. Hearing the news
This, Venerable Nanda friend came and denounced him.
"It is said by the people" is a servant Nanda Bhikkhu
large, Nanda Bhikkhu is a 'monk paid.' "He underwent
regulations for the want of five hundred noble angels, and
that the Tathagata also guarantees that he will get five
smooth red-legged nymph hundred feet like a bird
pigeon. "
Called as the 'great servant', buyers 'expert', by
monk who became his friend, Venerable Nanda felt very
shame and disgust. He went to a deserted place and trying to
attentive and earnest in carrying out regulatory
exercises for the bhikkhu with the mind centered on Nibbana
and promptly, drain all àsava, reaching full Arahatta. He
known as one of eighty Asiti Supreme Sàvaka.
Next Brahma approached Arahanta Tathagata in the middle

night and stood in the proper place and happily
Tathagata tells about the achievement of Nanda Bhikkhu.
Immediately after hearing this, the Tathagata, by contemplating,
"How did it happen?" Knowing achievement Nanda Bhikkhu
become Arahanta through His Omniscience.
Petition To the Tathagata Nanda Bhikkhu
As mentioned earlier, because heckled and mocked by
his fellow bhikkhu, Venerable Nanda develop
deep religious feeling through shame and regret,
"After becoming a monk with a doctrine that has been described
well and the rules of discipline, the Dhamma-Vinaya, I have
let Tathagata gives assurance to bag iku
getting five hundred angels; I really did
bad behavior. "Then he tried hard and
hurry until he reached the sanctity Arahatta. Then he
considering, would be best if he went to the Tathagata
and frees him from responsibility, and promise it. By
So he approached the Tathagata the next morning and said:
"My brother's honor, Thou hast promised five hundred angels
with smooth reddish legs like legs of pigeons.
My brother His Majesty, I now release you from
that responsibility. "
Tathagata replied:
"My brother Nanda, I have learned to assess the condition
psychic analytically that you have reached the sanctity
Arahatta. Arahanta Brahma also had told me
pencapaianmu at the highest level of a Arahanta.
I have been absolved of responsibility since the inner man freed
of àsava. "
Tathagata feel happy and say the following poem in
joy overflowed:

Yassa nittiõõo païko
maddito kàmakaõóako
mohakkhayam anuppatto
sukhadukkhesu vedhati na sa bhikkhu
A Noble who had crossed the field woes
because of wrong views, in other words, the fields of samsara, with
through the bridge Noble shoreward Nibbana. Duri lust
senses a puncture (liver) all creatures have been destroyed
into dust by using the hammer of wisdom. Ariya
Such has crossed the four paths of Magga and achieve
Nibbana, holiness Arahatta, the end point of stupidity,
moha. Arahanta bhikkhu, which has destroyed
darkness of the defilements, is no longer affected by the excitement
or suffering, he was not deterred and no interest will
temporal changes.
Soon afterwards, a number of bhikkhu asked the monk
Nanda, "Friend! Nanda, first you say that you
unhappy at the sasana and become a monk; how
doin now? "Venerable Nanda replied," My friends,
now, I do not think to return to life
as a layman. "
Hearing the words of Nanda, the bhikkhu denounce, with
said,
"Venerable Nanda lied, he was told that he had
achieve Arahatta-Phala. Recently he said that he did not
happy in the sasana, and now he says that he
do not want to live the life as a layman. "
Then they report this to the Tathagata. Tathagata
said:
"Bhikkhus, some time ago, Nanda was like a
roofed houses were damaged; now he is like a well-roofed house.
True, Venerable Nanda trying to reach the highest level for

a monk after he saw the fairies beautiful in nature
gods, and consequently he now reached the highest level
(Arahanta). "
Tathagata then preaches a sermon by saying
two stanza poem follows:
(1) Yathà agàram ducchannam
vutthi samativijjhati
evam abhàvitam cittam
ràgo samativijjhati
bhikkhu, like rain water that penetrates the house
damaged roofs, as well as the mind that is not trained through
Clear view of tranquility and meditation will be easily overwhelmed
by impurities, ie, flooded by rainwater lust, hatred,
ignorance, and arrogance, and others.
(2) Yathà agàram succhannam
vutthi samativijjhati
evam subhàvitam cittam
na ràgo samativijjhati
bhikkhu, like rain water can not penetrate
well-roofed house, so the inner trained through
Clear view of tranquility and meditation, can not be flooded
by impurities, ie, can not be flooded by rain water lust,
hatred, ignorance, and arrogance, and others.
At the end of the sermon, a large number of bhikkhu reached
Fruition Fruits-Magga; so this sermon is very useful
for many people.

Maha Buddhavamsa - Other Regulations Relating to the Placement of Pavilion For Senior bhikkhus

2011-09-05T16:37:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Other Regulations Relating to the Placement of Pavilion
For Senior bhikkhus, Temporary Shelter That Will
Submitted To Samgha But Not Yet Submitted
Officially
Along the way, Tathagata go to Savatthi accompanied by the
Samgha, locals built the pavilions,
temporary shelter is equipped with a mattress and a hall for
anticipation of their visit. Here too, students from
Chabaggi group went first, and occupy the place-
residence as the previous scene and consequently the
Venerable Sariputta must spend the night under a tree when he

arrived with his group at the end of the line. Tathagata investigate
the case then punish the bhikkhus Chabaggi
and establish additional rules to be implemented by
Samgha.
"Na bhikkhave udissakatampi yathàvuddam patibàhitabbam, yo
patibàheyya àpatti dukkatassa ... bhikkhus, (though not yet
officially handed over), pavilions and temporary shelter,
etc., intended for submission to the
Samgha be used, not hindered, by Samgha
in order of seniority; anyone who obstructs
such placement is based on the order of seniority, are
offense (dukkata àpatti) "
(Note: In connection with the bhikkhus Chabaggi, Vajirabuddhi
Tika said that Ven Chabaggi only appears after
Tathagata passed the first twenty years of Buddhahood. As well as
statements contained in Majjhima, 1, 175, "âràdhayimsu
bhikkhu cittam me ... and so on, "which means," During the period
First Bodhi twenty years, the bhikkhus behave very
Tathagata both so happy. "Therefore, as
consideration, that the story of bhikkhus can Chabaggi
tailored to the stories contained in Vajirabuddhi Tika
and Majjhima only by assuming that the story
this tell you about the behavior of bhikkhus Chabaggi,
taken from the story of the journey to Savatthi on the occasion
next. To emphasize to the regulations
determined by the Tathagata to several offenses.)
Regulations Relating to Ornament In the Hall Place
Alms-food in the Village
At that time, the villagers provide a 'seat
high ', ucàssayana, and' seat luxury ', Mahàsayana in
in the village dining hall, decorated with a carpet of fur material
animals, cover the bed of colorful wool, blankets
wool with floral, cotton blanket,
carpet wool decorated with pictures of animals, carpet

with fur on both sides, with a fur rug in
the one hand, gold-embroidered bedspread, bedspread
silk, wool rugs are large, tapestry
patterned elephant, horse-patterned rugs, patterned carpet
train, rugs made from deerskin, rugs in leather
bears, red-colored ceiling is beautiful, with a divan
red pillow in the two corners. bhikkhus, hesitating
whether they are allowed to sit there. When this problem
submitted to the Tathagata, he set the following rules:
"Anujànàmi, bhikkhave, thapetvà tini àsandim pallankam tulikam ...
and so on, the bhikkhus, with the exception, a divan
the legs very high, an altar, a blanket of cotton, I
allow you to sit on top of what is provided
by the population, even though it is high or luxurious, but not sleep
on it. "
In the village hall fund it in the food, the population
providing a low bed with a blanket of material
silk and cotton on both sides; bhikkhus, carefully, not
use it. Tathagata establish rules regarding
with this:
"Anujànàmi, bhikkhave, gihivikatam abhinisiditum, na tveva abhini
pajjitum. ".. I allow the bhikkhus to sit in place
sleep is paved with a blanket on both sides, provided
by residents, but do not sleep on it. "
Tathagata Picked By Anathapindika Towards Vihara
Jetavana Glorious With Welcoming Ceremony
As described earlier, the Tathagata is accompanied by many
bhikkhus traveled from Rajagaha to Savatthi
and finally arrived in the border region Savatthi. The rich
Anathapindika after making preparations for the ceremony
magnificent reception to officially mendanakan Vihara
Jetavana to the Tathagata with a symbolic pouring of water,
then made arrangements to pick up the Tathagata to

Vihara with splendor as described as follows:
Princess Sumana
Pasenadi Kosala king had a daughter named Sumana;
during Vipassi Buddha, she was the daughter of a wealthy, he is known
with the name Saddha Sumana. As an intelligent, he
take the time to give rice milk funds from Ghana
Cooked with whole milk to the Buddha Vipassi before people
others do it. After conducting a fund to Samgha
led by the Tathagata, he made the request, "Buddha
Great, no matter where I was later born in a long journey
samsara, may I never live hard, and hopefully I
reborn as a beautiful woman and have a love
love offerings of jasmine flowers and is known by the name
Sumana. "Wish has come true: he was never born in the wild
miserable; he be reborn as humans and gods alternate for
ninety-one world cycle. In all of his birth, because
jasmine rain down to the knee on the day of his birth, he
always given the name "Sumana" (a fuller explanation can be read
Commentary on Anguttara Vol. 3).
At the time of the Buddha, he became the daughter of King Pasenadi Kosala,
born by the empress.
At birth, there was a rain of jasmine flowers, up to as high as
knee throughout the palace. Therefore, he was named Sumana
by his father, the king. Also there are five hundred girls who were born
along with Princess Sumana. Daughter and five hundred companion
birth brought up in luxury. Wherever he went
out of the palace, he was always accompanied by five hundred co
birth of each in their own carriage.
Across Jambudipa, one of the four major continents, only
there are three women who are symbols of office
her father with five hundred servants, each of which has
train its own. They are (1) Princess Cundi, daughter of the King
Bimbisara, (2) Visakha, who later mendanakan Pubbàyum Vihara,

daughter of a wealthy Dhananya, and (3) Sumana, daughter of King Pasenadi
Kosala.
Sumana's daughter was seven years old when the Tathagata visit
Savatthi to ima fly Jetavana vihara. Anathapindika
King Pasenadi Kosala came and pleaded, "Your Honor,
Tathagata's visit to our city is a blessing for us Savatthi
and also a blessing to His Majesty, too; I want to beg
you send your daughter, Princess Sumana together five
hundred waiters each carrying a pitcher of water, incense
and flowers, to welcome the Tathagata. King agreed with
said, "Well, the rich" and immediately made preparations
required to meet the request Anathapindika.
As per orders of his father, Princess Sumana immediately set off, accompanied by
by the waiter with a full uniform for a princess
to take part in welcoming the Tathagata. He
and his servants make offerings of incense and
interest to the Tathagata and then sit in place
properly. Tathagata teaches the Dhamma to Sumana
resulting Sumana and five hundred servants reach
Fruition-Phala; at the same time, five hundred women
Young, five hundred old women, and five hundred students also lay
Fruition-Phala achieve.
Thus a total of two thousand people
Venerable Fruition achieved while still in the Tathagata
journey to the vihara Jetavana day. (Quoted from
Comments Anguttara Vol. 3)
Reception by the grandeur and greatness of Anathapindika
Own
Anathapindika not only helped arrange for Princess Sumana
participate in the Tathagata to accompany the vihara, but
also arranged for his son accompanied by five hundred servants.
In accordance with the orders of his father, son and five Anathapindika
hundred servants with ceremonial uniforms of five colors, each with

each holding a brightly colored ribbon, took position in front
Tathagata and lead the line towards the vihara.
Two daughters Anathapindika, horn Subhadda and Maha
Subhadda come accompany their brother who was also accompanied
by five hundred of their servants, the rich man's daughter from Savatthi,
each carrying a pitcher of water.
Then comes the wife Anathapindika, Punna Lakkhana Devi,
in full ceremonial dress jeweled accompanied by
the wives of five hundred rich men, each carrying
gold or silver cup containing incense and offerings
other.
At the end of the procession welcoming the Tathagata, is Anathapindika
own a new dress should a rich man, accompanied by
his friends five hundred wealthy people, all dressed
like the rich.
Led by a long procession, walking accompanied Tathagata
by many bhikkhus, resulting in the forests around
golden glow when touched by the aura of golden yellow
Buddha. Then with the majesty and glory that is not
infinity of a Buddha, Tathagata entering the complex
Jetavana vihara.
To Samgha Mendanakan Jetavana vihara of Four
Quarters With Pouring Water Ceremony
(At the end of the welcoming ceremony), Anathapindika close
Tathagata and respectfully invite the Tathagata and
the bhikkhus to eat at his house the next day. After
setting things up, the food is soft and luxurious
hard at her house the next morning, Anathapindika send
envoy to the vihara to report, "Buddha Majesty, now
time to eat; funds food is ready. "Tathagata accompanied
by Samgha come to his house and sit in a place that has
provided for them. Anathapindika personally serve

Tathagata and bhikkhus, brought food to them
vigorously and sit in the proper place.
He then said to the Tathagata, "Tathagata Excellency,
please tell me about how
presents Jetavana vihara? "
Tathagata then give directions to Anathapindika,
"You better dedicate it to all the monasteries
the bhikkhu who came, who was coming and that will
come from the four majors. "With the guidance of the Buddha,
Anathapindika Jetavana vihara dedicated to Samgha
who have come, who is coming, and that will come from
four majors, (âgatànàgata Catuddisà Samghika), and
symbolic pouring of water.
Five Temple Poem For The award of funds Vihara
After formally receiving the funds Jetavana vihara, Tathagata
preached a sermon in a five-stanza poem to express
appreciation of the vihara funds.
(1) Sitam unham patihanti
tattoo vàlamigàni ca
ca sarisape makase
sisire Capi vitthiyo
(Vihara which we received) provide conditions that help
protect us from: the dangers posed by cold
severity of the weather outside; danger of overheating caused by
forest fires; danger of wild animals such as lions
and the tiger; danger of creeping animals such as snakes and
scorpion; danger of attack insects such as mosquitoes, flies
bite can interfere with concentration; cold weather hazards
that bite in the rain that fell was not in season
over a period of two months (sisiraratu) since 1 month phusso
until the full moon night phagguno; and the danger of heavy rain
during the rainy season.

(2) Tattoos vàtàtapo ghoro
sanjàto patihannati
lenatthanca sukhatthanca
jhàyitunca Vipassitum
vihàradànam samghassa
aggam buddhena vannitam
(Vihara which we received) provide conditions that help
protect us from: the terrifying winds and heat
remarkable, allowing the bhikkhus to
remain silent in the solitude undisturbed; allows
they live free from danger with a feeling of happiness;
allows them to practice jhana; allows
them to practice meditation view Clear (Vipassana).
(Those who donated the vihara should be given the benefit-
benefits were granted to the vihara Samgha
they donate). The Buddhas, the past and
Now, praised those who donated the vihara to
Samgha, as a Venerable deed.
(3) Tasma hi poso pandito
sampassam atthamattano
vihàre kàraye ramme
vàsayettha bahussute
Therefore a wise man of good birth who
consider well and can feel the benefits
him in his life on earth and Nirvana,
should build a vihara for Samgha order to stay
comfortably and unseen. Once built, it should
mendanakannya to the bhikkhus a wise and virtuous
as well as having a sufficient requirement to maintain
vihara as a bhikkhu leader, namely: (1) a
who have had at least ten rains retreat, (2) a
Vinaya quite mastered the two fields, namely Bhikkhuvibhanga
and Bhikkhunivibhanga, (3) a person who is able to organize and
carry out various activities in connection with Samgha
according to the Vinaya rules, Samghakamma; (4) a person who has

knowledge of groups of life, and, (5) a
which has the analytical knowledge of names and forms. Is
important to choose a Thera who have these qualifications
to become a bhikkhu leaders of these monasteries.
(4) Tesam annanca pànanca
vattha senàsanàni ca
dadeyya ujubhutesu
vippasannena cetasà
To the inhabitants of the vihara are virtuous and have the knowledge,
philanthropists should donate food,
drinks, robes, and a residence with a mind full
confidence in the Triple Gem and the good effects of virtue
performed. (In this stanza Tathagata instruct the
contributor to also support the bhikkhus who settled
with the four requirements).
(5) Te Tassa Dhammam desenti
sabbadukkhàpanudanam
yam so Dhammam idhannàya
Parinibbàtinàsavo
Instead, the bhikkhus who settled in monasteries
that, in return, must, give a sermon on
love and compassion, the Dhamma that will lead to
Liberation from the suffering caused by the circle
birth, for the good of the donors of the needs
this. In my time with the eight wonders, contributor
Vihara has a pure faith, hearing the Dhamma sermon
Thus from the bhikkhus who settled then practice it
as directed, will gain enlightenment, and after
totally eliminate and end the suffering will àsava
become Arahanta.

Full Nine Months Celebrating Success In
Donating Vihara
Celebration of success in donating vihara began
since the second day (of the coming of the Tathagata) and lasted
for nine whole months. The celebration held by the
Visakha (the wife of a rich man) as he managed to donate
Vihara Pubbàràma only lasted four months. Cost
during the nine-month celebration consist of the cost of various
type of food for funded summed eighteen crore.
Therefore, as an illustration, to support the Sasana,
Anathapindika has spent fifty-four crore (five
hundred and forty million in gold), namely, eighteen crore
for land, eighteen crore for development, and eighteen
crore for the celebration of success in contributing to
the vihara.

Maha Buddhavamsa - Choosing and Buying a Land for building Vihara Jetavana By Anathapindika

2011-08-30T22:07:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Choosing and Buying a Land for building Vihara
Jetavana By Anathapindika
Arriving at Savatthi, Anathapindika look around to find
land suitable for building a vihara; a place
that must meet five requirements: (1) not too far from town,
(2) not too close to the city, (3) have access to the highway,
(4) easy to be visited by anyone at any time, and (5) free
from the noise of cities, villages, and people involved with
five objects of sense. He found that the Prince Jeta's garden
meet these requirements, then he went to Prince Jeta
with the intent to buy, "Your honor, I ask that
you are willing to sell your garden with the price we agreed. "
Prince Jeta answered, "The rich man, I can not give
my garden even if you cover it with pieces
of gold coin from side to side. "
(Note: If Prince Jeta said, "I will not sell
my garden. "It is something that can not be bargained
again, but he said, "I can not give my garden
even if you cover it with gold coins
from side to side. "That is the price that inadvertently
he has set in excess of fairness.)
Anathapindika took advantage of the opportunities presented
by Prince Jeta through his words and ask, "Your
Majesty, you have mentioned the price of your garden. "Prince Jeta
refuted by saying, "I did not say anything
about to sell my garden. "
Anathapindika argues that the prince had to sell
his garden while the prince has consistently denied that he ever
said he would sell his farm and eventually the two agreed
to resolve it in court. Minister who became a judge
decided, "Your Honor, because His Majesty has been mentioned
price (which is out of the ordinary) with the words' Even if
you cover it with pieces of gold from
side to side 'means that you have intended to bargain

in the sale of your garden. "(This is a statement of earthly
smooth and soft, and therefore must be considered with
deep wisdom in order to obtain the interpretation
true.)
After winning the case in court, Anathapindika
ordered the person to send the trains containing
gold coins to cover the garden's soil
Prince Jeta. For land that can not be covered because there
trees, he measured the area of land, then
put the pieces of gold money in other places with the number
which is equivalent to the broad land. Thus the rich man
Anathapindika spent eighteen crore pieces
gold which he kept for use in emergencies,
now he used to buy land to build
Vihara.
After the first wave of the train line, it is known that
number of pieces of gold is enough to cover most
of soil in the garden except a small patch that is suitable for
build the trail. Anathapindika commanded
people, "go and bring back the gold coins in
trains to cover the land to build the path. "
Prince Jeta Mendanakan Pathways to vihara
Seeing the face Anathapindika an increasingly brighter
when he let go of their wealth, pondering prince,
"Removing the assets in the form of coins
gold by the rich to do good like this
certainly a noble deed fund. 'With these thoughts in mind, he
said to the rich people, "Enough ... enough .... Do not cover
plot it with another gold piece; beg you willing to
menyisakannya for me, I want mendanakan trail
for the vihara. "Anathapindika thinking," Prince Jeta is
famous person, known by everyone, exposing
belief in Buddhism by a famous would be very
good. "Then he gave a plot of land to the prince

which soon built terraced walkway with a roof to
the vihara.
Development Jetavana vihara By Anathapindika
After spending eighteen crore gold coin to
purchase of Prince Jeta's garden, he spent another eight
twelve crore to build a magnificent vihara on the ground
orchard. First he cut down trees
unwanted and leave some trees for shade
and maintain natural beauty. Kuti fragrant (gandhakuti)
Tathagata to bed surrounded by the rooms of the
bhikkhus and walkways with seven terraced roofs. Hall
equipped with a terrace for Samgha, a small building as a
warehouses, toilets, trails are closed roof, the wells
water-covered roofs, bathrooms with hot and cold water
are in separate buildings, square water tanks and pavilions
built in a sacred vihara complex.
Site Vihara
Location Jetavana vihara not only is the location of the vihara of
Buddha (Gotama) alone; but also the location of the vihara
Previous Buddhas, such as Kassapa and so on,
such as the following explanation:
(1) In the Buddhist Vipassi, a rich man named Punabba
Sumittà buy a piece of land in this place (the location
equal Jetavana vihara), the size of Yojana,
for the number of gold bricks that are used to cover
land from side to side; then build monasteries
a very large and majestic in the land, and
mendanakannya to Samgha.
(2) In times of Sikhi Buddha, a rich man named Sirivaddha
buy land in the same place by paying
worth (according to Jataka Comments) many plowshares
made of gold which was sequenced; or stick gold

lined up (according to the Vinaya Comments) from tip to tip and
mendanakannya after building a vihara for Samgha.
The land was measuring three gàvuta,
(3) In the Buddhist Vessabhå, a rich man named Sotthija,
buy the same place by paying for
number of blocks of gold shaped foot print
elephants (Comments Jataka); shaped or ploughshare (Comments
Vinaya) which was sequenced from end to end and then
mendanakannya with buildings on it. The land was
half-size or two gàvuta Yojana.
(4) In the Buddhist Kakusandha, a rich man named Iccuta
buy the same spot, measuring one gàvuta, with
pay for the number of gold bricks (according Comments
Jataka); or beam-shaped gold elephant feet (according to
Comments Vinaya) are arranged to cover the entire surface
ground, then mendanakannya to the Buddha with
all the buildings on it.
(5) In the Buddhist Konàguna, a rich man named Ugga
buy the same place, by paying for
many turtles gold (according to comments Jataka); or
gold brick (according to the Vinaya Comments) drawn from the
to cover the entire surface of the soil-sized
gàvuta half, and mendanakannya together vihara
has been built on it.
(6) In times of Kassapa Buddha, a rich man's name was
Sumaïgala buy the same place, with pay
for the number of beams of gold (according to comments Jataka);
or tortoise gold (according to the Vinaya Comment) made
from side to side covering the entire surface of the soil
sized two-pal, and mendanakannya together vihara
have been built above it.
(7) Now, during our Buddha, Gautama, a wealthy
named Sudatta (Anathapindika) buying land in places

Similarly, the eight-pal to pay for
number of gold coins arranged from side to
cover the entire surface of the soil and mendanakannya
after building Jetavana vihara.
Samvega (Religious Deep Feelings)
Ponder seriously will the amount of land
varied and the price paid to build the vihara
during the seven Buddhas, we should bring up feelings
profound religious that 'all worldly achievement and
prosperity will become extinct ', and therefore now is the time
the right to strive to liberate
themselves from attachment to worldly achievement with
develop a sense of boredom and disappointment towards the achievement of
worldly.
Buddha Journey Toward Savatthi
When Jetavana vihara are beautiful and fun have been built
at a cost of eighteen crore gold, in the enchanting land
eighteen crore worth of gold, sending Anathapindika
special envoy to send an invitation with respect
to the Tathagata. Tathagata after receiving an invitation soon
decided to leave for the Savatthi, (partly because he
have seen the fact that Savatthi His place will be
persist during most of his life, and partly
again because Savatthi is "Land of Victory" for Him
to save millions of humans, gods, and Brahma from
cauldron of suffering, and with such a view, Tathagata
leave the vihara Veëuvana in Rajagaha and headed
Savatthi, accompanied by Samgha, stopping for one night at
every home in every stop, which is located at
every Yojana along the way, as it has been governed by
Anathapindika before.
When the Tathagata arrived at Vesali his way to Savatthi,
He settled in the vihara with a covered roof terrace in the woods

large (Mahàvana). On that occasion the Tathagata set
regulations in the assignment of a bhikkhu, with the approval
Samgha (Natkammavàca) in charge of the task
improving places to live didanakan by the people.
Then after leaving Vesali and continue the journey
toward Savatthi, students consisting of six bhikkhus,
Chabaggi, walked ahead of bhikkhu-led group
Buddha, took over the place-a good place to live, where
good sleep, saying, "This is for our ordination,
this for our teachers. "
When the Tathagata continue the journey, accompanied by Samgha,
Venerable Sariputta, although he is entitled to be near Tathagata
as Student President the right, never acted
so let the bhikkhus and others take place,
but he still follows from the back row, caring and
maintain the comfort of the bhikkhus who have elderly
or the sick.
Therefore, as follows from behind the line, he
too late and all the homes and beds have been taken
by chabbaggi, because there is no place to sleep, he spent
night under a tree. Tathagata, knowing
this incident, considering, "If, while I am still alive,
bhikkhus being disrespectful to the other bhikkhus,
what if I've passed away? "
Because of a very deep sense of concern (dhammasamvega),
Tathagata morning gathering of bhikkhus and said,
"Bhikkhus, is it true that the group chabbaggi,
walked ahead of the others, and take the places of
good living for themselves, and negate the
proper resting for an older bhikkhu? "
When told that it is,
Tathagata reprimanded them and after giving the sermon
Dhamma appropriate, he asked his bhikkhus, "Who,

bhikkhus, who deserves a priority with respect to
shelter, water (for washing), and food? "
Some of the bhikkhus replied, "Venerable bloody royal
entitled to receive priority in terms of shelter, water for
washing, and food, "some others said," The bhikkhu
caste Brahmins are entitled to priority in respect
with shelter, water for washing, and food, "which
Another said, "bhikkhu who came from rich families
deserve priority in terms of shelter, water for
washing, and food, "while another replied,
"He who holds fast to the Vinaya, or a teacher of Dhamma
(Dhamma kathika), one who has attained the first jhana ...
Jhana Jhana Second ... Third ... Fourth Jhana is a decent ...
given priority to housing, water for washing, and
food. "Finally, there is also the opinion that" A
Sotapanna ... Sakadagamin ... Anagamin ... Sukha Vipassaka Arahanta
(No Abhinnà) ... Tevijja Arahanta (which has three
wisdom) ... Chalabhinnà Arahanta (which has six
exceptional knowledge) ... is deserving a place
The best seat, the best water for washing and food
The best. "
Then the Buddha told the bhikkhus, "bhikkhus,
with respect to rights take priority over the place, water
(For washing), or alms, in my leadership,
consideration of birth, blood, caste, social status is not
important; as well as those who mastered the Vinaya, Suttanta,
or Abhidhamma; as well as those who have mastered
First Jhana and so on, nor a Sotapanna, and
onwards.
"In fact, bhikkhus, those who are in
My leadership to give respect, get up and greet,
geminate hand to greet him, prostrate on the basis
seniority; the best seat, the best water (for washing), funds
The best food should be given based on seniority. In the case of
receive the best seat, and so on, based solely on

seniority in age, seniority in relation to the length he
become bhikkhus. Thus, a more senior bhikkhu worthy
get priority. "
"At this time, bhikkhus, is the student's major Sariputta
My right hand. He is keeping the wheel of Dhamma taught
still spinning, he was a man worthy of a place-
Me when I was not there anymore. Sariputta has spent
yesterday evening by walking and sitting under a tree
(Because it needs a place to rest). bhikkhus, if
action is very rude and without consideration
within the bhikkhus even while I'm still alive, how
would conduct the bhikkhus at the times to come
(After I passed away). "
Then the Tathagata, to exhort the bhikkhus, telling
to them (the story of three friends, a pheasant, a
bhikkhuey, and elephant) Tittira Jataka of Kulàvaka VAGGA in
Ekakanipàta. "bhikkhus, in ancient times, even with animal
can understand: 'is not good disrespect
to one another, we must first determine who is
The oldest among us and then we must be respectful
and bowing to him. 'Then, after selecting the oldest
among them, they respect him and obey him,
so they train the practice of 'honor more
parents' (vuddhàpacàyana) that brought them reborn in
nature gods.
Ye vuddhamapacàyanti
nara Dhammassa kovidà
ditthe Dhamme ca pàsamsà
ca samparàye suggati
Those who are wise in practice the respect for
older, to determine between three categories of birth,
virtue, and age, those who are virtuous and older in
terms of age to be respected. Such men are worthy of praise even
in this life and have the opportunity to become residents

paradise in the afterlife.
"bhikkhus, even the animals, bhikkhueys, elephants, and
partridge can live together, for mutual interests,
courteous and respectful to each other. If you, who have
let go forth and receive ordination through
beliefs (saddhàpabbajita) in my Sasana which gives
commands either. Living without a common interest,
without manners, without respect to one another, whether the behavior
so is it worth it? (Of course not). The attitude thus that
lack of respect and lack of humility would not
foster respect and appreciation for the Sasana by
those still outside ... and so on. "
After delivering a sermon in detail the importance of
mutual respect and mutual respect, and after a punishing
chabbaggi bhikkhus, the Tathagata set the following rules:
"I allow the bhikkhus, salute, get up and
hello, geminate hand in greeting, bowing
based on seniority; the best seat, the best water (for
wash), the funds should be awarded based on the best food
seniority. bhikkhus, in terms of residence and place of
sleep the whole right of bhikkhus, Samghika, someone
should not prevent him to be utilized in the order
seniority. Whoever did it, is a violation
(Dukkata àpatti).
Ten Types of Human Inadequate Given Respect
Having established two ordinances, one concerns what
allowed, both in relation anunnàta and what not
allowed, patikkhitta, Tathagata continued his words
"Dasayime bhikkhave, avandiyà, and so on, there are ten
types of individuals in the following list, which is not worthy of respect:
(1) An ordained bhikkhu who first did not give
respect to the other bhikkhus who were ordained later.

(2) A bhikkhu does not pay homage to those who
not a bhikkhu.
(3) A bhikkhu does not pay homage to those who
religion / sects (samvàsa), who did not discuss
Dhamma (adhammavàdi), even if they are older.
(4) A bhikkhu does not pay homage to a
women.
(5) A bhikkhu does not pay homage to an eunuch
(Eunuch).
(6) A bhikkhu who is free from infringement (pakata) does not
saluted one another bhikkhu who was
punished by Samgha (parivàsa).
(7) A bhikkhu who is free from infringement (pakata) does not
saluted the other bhikkhus who have decided
to undergo an error from the level of redemption
parivàsa first because one of the offenses
Samghàdisesa that can be recovered (while undergoing
parivàsa redemption; while undergoing punishment period
Longer, manatta for six days to obtain
probation from Samgha; after undergoing redemption
mànatta and soon to be restored (abbhàna).
(8) A bhikkhu who is free from infringement does not give
respect to the other bhikkhus who are on a redemption
par ivàsa and decided to undergo redemption
mànatta.
(9) A bhikkhu who is free from infringement does not give
respect to the other bhikkhus who are on a redemption
mànatta.
(10) A bhikkhu who is free from infringement does not give

respect to the other bhikkhus who have undergone redemption
mànatta and soon to be restored (abbhàna). "
After explaining the ten types of people who do not deserve
respect, Tathagata went on to explain about
three types of individuals worthy of respect.
Three Types of Individuals Eligible Receiving Respect
"bhikkhus, these three types of individuals are eligible
respect. They are:
(1) a bhikkhu who was ordained first suitable
honored by the other bhikkhus to be ordained
later;
(2) a senior bhikkhu who came from other streams
talking Dhamma (Dhammavàdi) deserve receive
respect;
(3) in three realm of creatures, humans, gods, and Brahma,
that should be given respect, which has achieved
Perfect Enlightenment, Buddha the greatest, it is proper
receiving the homage of all creatures;
bhikkhus, three types of individuals are eligible receiving
reverence. "

Maha Buddhavamsa - The story of the Rich Man Anathapindika

2011-08-30T21:20:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

The story of the Rich Man Anathapindika
Tathagata allow the bhikkhus to take advantage of the vihara
as one needs according to the application of a rich man
from Rajagaha who present it to the bhikkhus
when the Tathagata was serving his second vassa.
The rich man from Rajagaha and wealthy people, Anathapindika, from
Savatthi are brother-in-law, one of them married
the sister of the other party. One day when
the rich people from Rajagaha knowing that the price of
goods in Rajagaha much cheaper than in Savatthi, he
buy lots of stuff, and went to Savatthi with five hundred
carriage that would be filled with merchandise.
One yojana away before arriving at Savatthi, he sends
arrival message to Anathapindika whose then
prepare a welcome for his brother-in-law, and
both will enter the city together in one carriage.
If these items are available in the Savatthi market, the rich
people of Rajagaha will soon sell it. Otherwise, he would
leave it in his brother's house and back. The rich man
Anathapindika also do the same.
At the time when the Tathagata is undergoing the second vassa in
Rajagaha, Anathapindika from Savatthi was carrying five hundred
cart full of merchandise that leads to Rajagaha.
As before, his arrival he sent a message to
the rich man-in-law after his journey stayed Rajagaha
Yojana.
The rich people of Rajagaha at that time can not be answered
message, because he just returned from the vihara in Sitavana where he
listen to sermons and has submitted an invitation Tathagata
to the Tathagata and Samgha for alms-food
the next day, he was very busy preparing and doing
it is necessary in providing the food.
Anathapindika approached the city of dreaming all the

way that the reception has been waiting for such a luxury
before, but there was no reception at
once even he got to the front door-in-law's house, and when
entered the house, there was no warm greeting or words of welcome
friendly from the host, simply, "The rich of Savatthi,
how are your kids? Are they healthy? I
hope your trip comfortable and there are no barriers. "And he continues
busy with his work.
As described earlier, the wealthy people of Rajagaha
only able to utter words of welcome to the
Anathapindika. He is more concerned with the welcome ceremony
Tathagata and he gave orders to his men,
"You have to get up early tomorrow and cook soup, cooking rice
and preparing the curry, is also preparing vegetables, all
must be completed on time for the Tathagata and Samgha. "
Anathapindika feel confused, "in-law is usually left
all ur other Usan and will talk to me with
excited, but this time, he was so worried about the preparation
party for any reason. Does he do this to
bring a person to be married to the daughter of his son
(Àvàha) or give his daughter to marry the son of
others (vivàha) or, if he invited the King Bimbisara and
forces within the party tomorrow? "
Once everything is set up, the rich man from Rajagaha
Anathapindika come and engage in conversations that
very excited as before. At that time, Anathapindika
asked;
"The rich, you usually leave all of your business and
talk to me with joy in the opportunities
previously. But now you seem to worry about
ceremonial offerings of food, and more concerned to set
your people in preparation for tomorrow's ceremony. Is it to
àvàha a ceremony to bring a princess others
to your house for the wife of your son, or ceremonies

vivàha to give your daughter to marry the son of
others? Are you preparing for a ceremony funds
large or whether you invited the King Bimbisara and
troops to party tomorrow? "Wealthy people from Rajagaha
answered:
"The rich, I did not prepare or vivàha àvàha ceremony.
Also, do not invite the King and his army to Bimbisara
partying. Actually, I made preparations for a
alms ceremony. I have invited the Tathagata and
Samgha to do good tomorrow. "
When Anathapindika hear the word 'Tathagata' is pronounced
eagerly by rich people from Rajagaha, the entire
body covered by five types of joy (piti), namely,
mild excitement (khuddika piti), momentary joy (khanika
piti), the overflowing joy (piti ikkantika), excitement
exciting (ubbegà piti), and the excitement and enthusiasm
develops throughout the body and mind (pharana piti).
The rich Anathapindika experienced five types of joy
are enveloped from head to foot and from the palm
feet to the head; spread from his sides to the middle
and from his middle to the side. Feeling the five types
This incredible excitement without interruption, he asked the people
rich from Rajagaha, "The rich, do you say
'Tathagata'? "Three times he asked three times and get an answer
the same "Yes, I did say 'Tathagata'."
Anathapindika then asked about the Tathagata, "In this world,
very rarely heard the word 'Tathagata.' Is it possible
for me to go and pay homage to the now
Tathagata, worthy of respect, who has reached Enlightenment
Perfect? "
Wealthy people from Rajagaha want to say, 'It is difficult to
approached the Buddha such as the difficulty of approaching venomous snakes. Vihara
Tathagata residence located near the burial ground

so it is not possible to visit at night. 'But
He said the answer as follows:
"The rich, no time for you to go visit
and salute the Tathagata, worthy of respect, which
has reached enlightenment. You can visit
and salute the Tathagata tomorrow morning. "
Hearing this, Anathapindika thought, 'I'll be able to give
respect to the Tathagata tomorrow morning 'and then he slept without
think about anything else except the Tathagata. From the moment he heard the word
'Tathagata', Anathapindika no longer think of stuff
merchandise which he brought and his servants. Without dinner,
he went into his room which is located on the top floor of the palace
seven-story and lay down on the bed
a beautiful and ornate then fell asleep, while
whispers' ... Tathagata Tathagata. "
When the first watch that night passed, woke Anathapindika
and reflect the characteristics of the Buddha. Conviction and his devotion to the
Tathagata became so strong (balavasaddhà), so that his body
emits light through piti. As if a thousand oil lamps
that lights or the sun or the moon rising in the
sky, which dispels the darkness of night. Then he thought,
'I forgot the time. The sun had even risen. 'He was immediately
rose. But when he saw the moon was still visible in the sky, he
conscious still two guard again before dawn. So he laid
her body once again.
Then he spent the next two guard, woke up at the end
each case. At the end of the last watch of the night shortly before dawn
dawn, he walked down the aisle of the balcony until he
reach the main door. He saw the main doors of the palace seven
level has been opened. He goes down seven levels and
in the main street in the city.
When he arrived at the gates of the city named Sivaka, the guardian deity
(Which is the Noble) to open the gates prior

dhulu. They consider, "Rich people are mean
to pay homage to the Tathagata and serve Him; people
This rich at his first opportunity to give tribute
to the Tathagata will achieve holiness Fruition-Phala, and
surpass others and be a student in the noblest
provide services to the Three Jewels-Buddha, Dhamma,
and Samgha. He will build a great vihara and
unequaled whose door will always be open to all
Noble Samgha of the four corners of the world. Inappropriate cover
the door for him.
When Anàthpindika out of town, the light emanating from
his body disappears and darkness with the result
he was trembling with fear. Therefore he wanted to turn away from
place. (Rajagaha is a big city with a population
eighteen-nine crore crore in the city and nine
crore out of town. City gates closed after dusk and
the bodies of those who died during the night have
thrown out through the city walls. Blinded by the darkness,
Anathapindika inadvertently stepped on the bodies that are still
other bodies of fresh and stumble. This causes the flies
who gathered around the bodies were dissolved with a humming sound
around him and the smell of corpses was stung
nose. Thus faith in the Tathagata be
resulting in weak light emanating from his body
for ecstasy to be gone. Darkness
envelop. Fear of being attacked, so he wanted to withdraw
of the place.)
Giant celestial encourage the rich to impose
he continued, approaching Anathapindika without
showed himself and said in a melodious voice
like a small gold bell.
Satam Satam hatthi assa
Satam assatarirathà
Satam Kanna sahassàni
àmukkamanikundalà

ekassa padavitihàrassa
kalam nàgghanti solasim
O! The rich are famous, one hundred thousand elephants empire-owned
kings, a hundred thousand horses owned by the royal princes, one hundred thousand
carriage drawn by a special horse, assatara, and one hundred thousand
a jeweled royal servants who are invaluable
not comparable to a trillionth of two hundred and fifty-six (1 / 256)
part of good will (cetanà) behind every step
brings to the vihara to pay homage
to the Tathagata, to listen to his preaching, and to
provide services to Samgha.
O! The rich Anathapindika, proceed. Continue your journey.
Only steps majumu noble and commendable. Step
mundurmu is not noble and not worthy of respect.
Hearing these words, she pondered, 'I think I
alone, but it turns out there who keep me company. Why should I
afraid? "He became more daring. Faith in the Tathagata
rebounded. So the darkness vanished replaced by
bright light, and fear has been overcome.
He continued his pace once again in the course of the
scary through the cemetery with the bodies
scattered. The sound of dogs and wolves on his mind
so light and darkness enveloped his body disappears
as before. Once again, a giant celestial Sivaka come
helped him and he walked back.
When a third time, as before, he had
fear and light body disappeared, Giant Sivaka help
maintain his belief to the Tathagata again and again that
helped him overcome all dangers.
He continued his journey, which finally arrived in the Forest Sitavana.
It was late morning and the Tathagata was pacing back and
forth across the trail in the open.

When Anathapindika walked, a thought occurred 'in the world
This, Purana Kassapa and other teachers have recognized themselves
as a Buddhist who has attained enlightenment. If
Thus, how can I tell if Tathagata
is a true Buddhist who has attained Enlightenment? "
Later appeared in his mind, "Everybody knows me
as Anathapindika because kedermawananku feed
poor people. But no one knows
the name given by my parents to me, that is Sudatta.
If the Tathagata is the true Buddha who has reached Enlightenment
Perfect, he would call me with the name given
by parents, ie Sudatta. "
Anathapindika see from afar, Tathagata approaching from the road
footpath and sit in the space provided for him.
When Anathapindika came closer, the Tathagata, which has
read his mind, saying, 'Come Sudatta. "Anathapindika
delighted when he heard the Tathagata called
with the name given by his parents. He approached
Tathagata and saluted by crouching at the feet of the Tathagata
and said, "Reverend Lord, if thy sleep well?"
Tathagata replied:
Sabbadà ve sukham SETI
brahmano parinibbuto
yo na limpati kàmesu
sitibhuto nirupadhi
(O! Anathapindika rich people), which is not littered Arahanta
by sensual pleasures, free from passion that burns, always
felt calm and peaceful. He is also free from the three upadhi namely,
defilements (kilesa), the accumulation of kamma (abhisaïkhàra), and
lust raga (kàmaguna). After conquering all the crimes and
all defilements have been eliminated, all suffering ends and
Arahanta so, at any time, day and night, sleeping
sleep and live in tranquility of mind and physical.

Sabba àsattiyo chetvà
vineyya hadaye daram
upasanto sukham SETI
santim pappuyya cetasà
(O! Anathapindika rich people) who have cut Arahanta
five senses pleasure with four levels of Arahatta-Magga,
and extinguish the fire debris, has often entered the peace
Nibbana through Arahatta-Phala Samàpatti. After putting out
fire defilements, he slept and lived in peace and
tranquility.
After explaining how he had lived in peace and
convenience, the posture of four, the Buddha taught the
Anathapindika rich people about moral practice that leads
to the Roads and fruit, (as explained earlier)
namely: (1) Dana-Katha, (2) Sila-Katha, (3) Sagga-Katha, and (4)
Magga-kattha; kàmanamàdinava nekkhame ànisamsa Katha in
correct order. When the Buddha knew that the rich man
Anathapindika has had a mind that is soft, smooth, and free
of obstacles, happy and pure, He delivered the Dhamma
He found (Sàmukkamsika Desanà Dhamma) of the Four
Noble Truths. Then the rich man Anathapindika successful
Fruition-Phala achieve.
Then the rich man said to the Blessed Anathapindika:
'How wonderful! O Great Buddha! How wonderful! O
The Great Buddha. Like what turned upside-down,
Thus a secular parable, like opening
what is covered, like showing the way for those who
lost, like the lights in the dark with
mind, "May those who have eyes can see
various objects, "says the Buddha taught the Dhamma
me in various ways; the Great Buddha, I admit
and closer to the Buddha, Dhamma, and Samgha as
protector. May the Great Buddha, willing to accept
as a student with three protection from today until the end

my life. After the state took refuge in the Triple Gem, the
rich meal invitations Anathapindika filed with
said, "The Great Buddha, so I can get the services
and have happiness, may you together with
Samgha accept alms from me tomorrow morning. "
Tathagata remained silent, indicating that he accepted the invitation
the rich man to eat the next morning.
Furthermore, Anathapindika happily got dar i
his seat and after paying homage to the Buddha with
around three times to the right, he left the place
it toward his brother's house, the rich man from Rajagaha.
Rich from Rajagaha, Merchants Association and the King
Bimbisara Offer Help
News of the invitation received by Anathapindika
Buddha soon spread throughout the city. The rich people from
Rajagaha, hearing the news, offering assistance with
said, "I've heard that you invited
Samgha led by the Tathagata to eat tomorrow
to obtain services. You are a guest here; let
I offered to help as a service from the host.
Anathapindika rejected the offer saying that he
able to do it all with what he has.
Rajagaha traders association has also come to
offer assistance in the same way as
offered by the rich people from Rajagaha. They also bid
is not received in the same way.
King Bimbisara also came to offer assistance in a way that
together with others, and his offer was also rejected by
the same way: 'Your Majesty, I do not need help;
with what I had, I was able to hold the ceremony funds
the food. "

The next day, held a ceremony Anathapindika funds
food at home brother-in-law, the rich man from Rajagaha,
serving foods that are delicious and luxurious. Then he
sitting in the proper place and respectfully submit
invitation to come to his city Savatthi: 'Tathagata's
High, with humility I beg thee
willing to undergo vassa in our city, Savatthi, together with all
monk. Tathagata replied, "Students Anathapindika, the Buddhas
who has achieved enlightenment is more fun to live in
quiet places. "Anathapindika replied," Buddha
The Great, who always say good words (Sugata),
Your students really understand this, your students really understand
this case. "After the Dhamma to Anathapindika,
Buddha returned to the vihara.
Development monasteries of Emergency In Every Yojana
Until Rajagaha Savatthi
At that time Anathapindika is a person who has
many friends, and his words were appreciated by many people. He
quickly sell her goods and re-
to Savatthi. On the way home, he forced the inhabitants
at each port of call:
"Make a garden, build places of rest and
inn. Build temples and supplies inventory reserve
for alms. A Buddha has appeared in the world.
Buddha will pass your place in the course of his suit
pleading. "
As reaction to the insistence of Anathapindika, all his friends
since small that wealthy, at each stopover to build
resting places and parks, stores
food supplies for fund with a cost that they
self responsible without help from the rich man. If needed,
they will be responsible for building a resort
and vihara as well as keep a backup supply of food with
money they receive from Anathapindika.

Maha Buddhavamsa - Six Prince Achieving Different Level of Purity

2011-08-30T17:35:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Six Prince Achieving Different Level
of Purity

Tathagata, (described previously) underwent a second vassa
at the Veluvana monastery, Rajagaha. At that time Venerable
Bhaddiya successfully attained purity level Tevijja Arahanta,
achieve three knowledge, Pubbenivàsa Nana, Dibbacakkhu Nana,
and Asavakkhaya Nana.
Venerable Anuruddha achieved eight achievement lokiya (jhana
Samàpatti) during the first vassa since he was ordained. With this
basic achievement, he further developed dibbacakkhu
Abhinnà, supernatural powers that enabled him to look into
thousand of the universe. One day, he went to Venerable Sariputta
and tell him (8-Dutiya Anuruddha Sutta, 3-Kusinara VAGGA,
Tatiya Pannàsaka Tikanipàta, Anguttara Nikaya).
"(A) Friends Sariputta, on Buddha Sasana, I have been able to
look at the thousand universe with dibbacakkhu Abhinnà;
(B) My effort attempt and steadfast, not decreased. Clear attention
and centralized, free from sloth; my body also quiet and
controlled, free from anxiety; my mind calm, centered on
one object.
(C) In addition to all this, I thought, through lack of clinging
and wrong view (tanha and ditthi) is still not free from

àsava grip (meaning, he still has not reached the sanctity
Arahatta). "
Venerable Sariputta said, "Friend Anuruddha, (1) When
you are controlled by the mind as you mentioned in the
The first statement, it is arrogance (which) appears
the inner man. (2) In connection with the second statement, it
is confusion (uddhacca) that appears in your mind.
(3) In connection with the third statement, that means you
attacked by concerns about the actions and mistakes of the
past (kukucca). I hope you, friend Anuruddha, for
escape of the three conditions of pride, confusion, and
concerns which controls just by thinking of your mind
Nibbana, Immortality (Amata dhatu). "
After studying meditation techniques from the Venerable Sariputta, Yang
Anuruddha Venerable Buddha to ask permission to go to the Kingdom
Ceti and in the bamboo forests in the east of the settled
Buddha, he began to practice meditation. He began practicing meditation
road for fifteen consecutive days (without lying).
Incredible suspense until he became tired and weak and did not
can survive and sat under a clump of bamboo in which
he continued with the eight thoughts of meditation contemplation
great being (Mahàpurisa vitakka). (10-Anuruddha Mahàvitakka
Sutta, 3-Gahapati VAGGA, Atthaka nipata, Anguttara Nikaya). After
reached seven of them, he became too tired to
tension on the eighth level. When the Buddha knew
this, the Buddha came into the bamboo forest and help
past the eighth level, by explaining Mahàpurisa
vitakka sutta is followed by four sermons Ariyavamsa. See
that these forests provide favorable conditions
(Upanissaya paccaya) to achieve the holiness Arahatta, Buddha
instructing him, "Anuruddha, continue your training
during the next vassa at this place, too. "After that,
Tathagata away with using iddhividha Abhinnà, and
in a moment arrives in the Forest near the town Susumàragira Bhesakalà
in the Kingdom Bhagga. Once there, the Tathagata convey
sermon about eight Mahàpurisa vitakka to the monks

who dwells in the woods.
Venerable Anuruddha stayed in bamboo forests during the
two vassa as instructed Tathagata and continued to practice
meditation and finally managed to reach the level Arahattatha-
Phala.
Yang Venerable Ananda
Yang Venerable Ananda listen to sermons delivered
by His Royal Highness Punna, son of a Brahmani named Mantàni,
which explains the emergence of "the concept of me" based on
the five aggregates (khandha) by contemplating the face
itself from the surface of the reflection mirror or a cup of water.
He also taught about Teparivatta Ananda Dhamma
associated with the three characteristics of anicca, dukkha, and anatta
of the five aggregates. As a result, after hearing
This sermon of Venerable Punna and ponder, Yang
Venerable Ananda reached Fruition-Phala and become
a Stream Winner (Sam, 2, 86-87).
Majesty Bhagu and Kimbila
After all Thera has attained Arahatta,
as described above, Venerable also Bhagu and Kimbila
practicing Vipassana meditation, until at last they reached
Arahatta purity.
Venerable Devadatta
Venerable Devadatta also practice meditation, but he only succeeded in
reach the eight jhana attainment Lokiya with strength iddhi
which is still within limits that can be achieved by a layman
(Putthujjanika-iddhi). (He was not a monk Venerable but
just ordinary monks with the power of jhana).

Giving Sermon Ambalatthika Ràhulovàda Sutta
Tathagata gives pretty much preaching to the novices
Rahula, namely: (1) Panha novices, (2) Rahula Samyutta, (3) Abhinha
Ràhulovàda Sutta, (4) The Supreme Ràhulovàda Sutta, (5) horn Ràhulovàda
Sutta, and (6) Ambalatthika Ràhulovàda Sutta we will discuss
this.
Once ordained as a novice Rahula, Tathagata
considering, "Young people tend to speak
without considering the propriety of words and whether the word-
he can be trusted, therefore, Rahula is still very
Young should be given advice and guidance. "Therefore He
called him and said, "My son Rahula, novices should
prevent himself from talking about things that are contrary
with the Roads and Noble Fruit; My son Rahula, you should
speak only those things that according to the Roads and fruit. "
Tathagata then continue to give sermon 'novices
Panha ', following the tradition of previous Buddhas. This sermon
delivered in the form of question and answer, containing a simple Dhamma
suitable for the novices, who presented sequentially with
points of the Dhamma from one to ten (Khu, 1.3).
Then, the Tathagata contemplate, "Young likes to lie,
by saying, 'I have seen it "(which actually is not
they see), and "I do not see it" (the actual
they see). "Rahula should be advised not to lie."
By using illustrations that are easily visible
usual form, four cups of water samples, two examples of elephant troops,
and one example of the mirror surface, he preaches the sermon
Ambalatthika Ràhulovàda Sutta (Ma, 2, 77).
Then the Tathagata preaches the 'Abhinha Ràhulovàda Sutta'
that teaches how to eliminate the attachment to
four needs, how to release the desire to
five sensual pleasures, and benefits of hanging out with friends
A good and sincere (Khu, 1.328).

Furthermore, the Tathagata teaches the Dhamma Rahula
entitled 'Rahula Samyutta' for ordering
to dispose of desire and attachment to the three natural
life (Sam, 1, 439).
Then 'Maha Ràhulovàda Sutta' taught to
Rahula instructed not to have thoughts
influenced by the physical nature of physical beauty (gehassita
chandaràga), by thinking, "I'm in shape
beautiful; my skin clean and bright "(Ma, 3, 83).
And 'horns Ràhulovàda Sutta' spoken just after he
ordained a monk, before the end of the first vassa,
to help him attain Arahatta (Ma, 3,
424/Sam, 2, 324).
It should be understood that among these suttas, place and time
right in the Sutta does not expound Abhinha Ràhulovàdaa
can be ascertained because the Tathagata expounded to Rahula
repeated at every opportunity, not noticing the time
and place.
Tathagata began to unfurl from the novice Rahula Samyutta
Rahula was seven years old until he received ordination
and start the first vassa.
Supreme Rahula Sutta was taught when he was eighteen years old
and still be a novice.
Horns Rahula Sutta was taught when he had received ordination
and start the first vassa.
Panha novices and Ambalatthika Ràhulovàda expounded Sutta
while still being a novice Rahula was seven
years.
Of all these sermons, Abhinha Ràhulovàda Sutta taught

as a handle on life which must be complied with for the rest of his life.
Rahula Samyutta sermon given to Rahula filled inner
with the knowledge view Clear (Vipassana Nana). Infinite
Ràhulovàda Sutta taught to scrape gehassita chandaràga.
Ràhulovàda horns Rahula Sutta taught after his ordination,
before the end of the first vassanya, to help
achieve holiness Arahatta after gaining maturity in
fifteen liberation factor (Vimuttiparipàcaniya). Novices
Panha taught to avoid saying the wrong (things
not useful in achieving the Road and fruit). Ambalatthika
Sutta was taught to avoid themselves from actions that lie
intentional (quoted from Mattha, 3 / 88, 89).
When the Tathagata was staying at the monastery in Rajagaha Veluvana
during the second vassa, and Rahula (a young novices)
Meditation was dwelling at the monastery Ambalatthikà, called
so because it is built near the mango tree in the corner
Veluvana monastery complex, and he lived in solitude
(Viveka).
(Like a thorn that has a sharp edge from start to grow,
as well as train young Rahula physical solitude, rich Viveka
and inner silence, citta viceka, since he was a novice
young age of seven years without being forced by anyone.
One day, on a cold night, the Tathagata, after exit
of state Samàpatti Phala, visited the monastery Meditation
Ambalatthika the novice Rahula. When Rahula saw
Tathagata came from afar, he prepared a seat for
Tathagata and water to wash the feet of the Tathagata. Tathagata sat
in the space provided after washing his feet (just
just to be friendly to receive service of a student
devoted since in reality, his legs are free from dust.)
Novice Rahula sitting in a place free from the six defects,
after paying homage to Buddha.
(1) Tathagata leaving less water in the basin after washing
His feet and said to Rahula, "My son Rahula,

do you see a little water in the basin Kusisakan? "
"Yes, Your Honor," replied Rahula. Then the Tathagata
explains, "Like a little water left in the basin,
so is the monk Dhamma is good and noble,
that eliminates the defilements, too little in the physical
and the mind of people who intentionally say
lies without shame. "So the lesson
first given by the Tathagata.
(2) Tathagata then poured out some water that he leave
in the basin, and asked, "My son Rahula, whether
you see me throw a little water? "" Yes,
Your Majesty, "replied Rahula. Then the Tathagata gives
The second lesson. "As I throw a little water in the basin,
so are people who deliberately lied
without feeling shame, throwing a good monk Dhamma
that eliminates impurities and noble mind. "Thus
Tathagata gives the second lesson.
(3) Tathagata then invert the basin, and
Rahula asked, "Did you see that I
reverse this basin? "" Yes, Your Honor, "replied Rahula.
Then the Tathagata explains, "My son Rahula, such as
an inverted basin, as well as those with
intentionally lied without shame has left
monk Dhamma is good and noble that eliminates
defilements. So the third lesson of the Tathagata.
(4) Then, the Tathagata reverse back basin
The upside down (remember that at that time, there is no drop
any water in the basin) and said to Rahula,
"My son Rahula, do you see this basin are not
containing one drop of water in it and therefore not
useful? "" Yes, Your Honor, "replied Rahula. Tathagata then
advise the fourth. "Like a water basin is the
does not contain a drop of water and thus not useful,
as well as within them without feeling embarrassed
deliberately tell lies, all to no avail,

and not a drop of good monks and Dhamma
noble eliminate defilements.
(5) (6) Tathagata, then, went on to explain his preaching
as follows, "My son Rahula, take a mundane example,
for example, an elephant of war belongs to a king. He fought
using the front legs and hind legs on
a battle. (It kills and destroys all
an enemy that can be achieved with the forefoot and
hind legs). He fought with the use
and front and rear body. (If there are
occasion, he hit an enemy with a defense barricade
the front or the back of his body). He also fought
using his head (ie, preparing an attack
or assault in any direction he has calculated and
taking the position back to gather strength and
then attacked with a vengeance. Sights elephant
war that stared with scary sharp thousands of soldiers
enemy and they become chaotic. He also utilizes
ears (eg, fending off enemies with arrows
ears and dropping them). He also fought with
using a pair of tusks. (He was wounded elephants, horses
as well as enemy soldiers with a pair of tusks). He also
take advantage of its tail. (He cut and injure his enemies
with a cane knife strapped to his tail). Yet
Thus he still tried to protect the trunk with
wrapped it in his mouth.
"By reflecting this king's act of war elephants, the
riders think, 'elephants are at war with the king's war
using a pair of forelegs and hind legs, and
using parts of the body front and rear. Also
using the head, a pair of ears and a pair of ivory.
And using its tail. But he protects the trunk
to put it into his mouth. This war elephants
not ready to sacrifice his life. "
"My son Rahula, at other times, the war elephant king

in battle (as described above) to fight
using the forelegs and hind legs ... and
so on ... he also fought with his tail.
By using the trunk as well, (lifting a piece of
wooden or iron sticks up high, then attack
and cripple the enemy as high as eighteen arms).
Seeing this act of war elephants, the rider thinks,
'Elephant King war was fought by using feet
front and back legs ... and so on ... he also
using its tail. It also uses its trunk. Elephant
king war has been ready to die. Now, no more
which will not be done by this war elephants. '"Rahula
My child, I say unto you, as well as for
people who lie deliberately without shame,
there is no evil deed that he dared not do. "
"Therefore, Rahula, thou must be determined, 'I
not going to lie, not even a joke or to
have fun 'and try to obey the three rules
exercise (sikkhà). "
Thus the Tathagata stressed the importance of distancing
themselves from the actions lie.
Tathagata continued: "My son Rahula, what are you
think about what's going Kunasihatkan this to you?
(You may answer anything). What are the benefits of a
mirror? "Rahula replied," In order for people to improve
her physical appearance when he saw the stains or defects in
reflection in the mirror. "
"Similarly, My son Rahula, the activity of deeds,
speech, and thought someone should do after
through observation and consideration of appropriate policy
that person. "With those words of introduction, Tathagata
preached a sermon that explains in detail
about how one should conduct
physical acts, how one should

speak, and how one should train
mind with great caution and only after
carefully consider the appropriate intelligence.
(A full description of this sermon can be read in the book
holy Tipitaka or translation). Here is an explanation
brevity.
When the will appear to perform physical actions,
speech or thought, before doing so, one must
consider, "Is a physical act, speech or mind
which may endanger kukehendaki myself, others or
both? Whether such actions may be actions
which can lead to increased bad suffering? "
If, after consideration, the desired action is
shown to harm oneself, others or both;
or it can be bad deeds that will add
suffering, one must attempt to avoid
physical actions, speech, and mind. Conversely, if after
consideration, the desired action is proved to be
endanger yourself, others or both, or can
a good deed that will add happiness (sukha),
the physical actions, speech and mind should be
done.
Similarly, in the process of doing bodily action, speech
or mind, one must consider, "What
I'm doing, I said, I think this is dangerous for
myself, others or both? What I'm doing
This is the bad actions can add to the suffering? "
If, after consideration, the act was in fact true
Thus, one should immediately stop committing
(not continue the act). Conversely, if, after
considered, it turns out that the act is not harmful to themselves
themselves, others, or both, but it is a good deed
which can add to the happiness and welfare, act
it should be continued vigorously and repeatedly.

After performing a physical action, speech and mind have
done, one must consider (such as
earlier), "Does a physical act, speech, and mind
I had done dangerous for myself, others or both?
Is the bad deed is a deed that can be
add to the suffering? "If proven so, if the act
was done in bad physical and speech recognition should
performed in front of the Buddha or a student wise,
honestly, clearly and unconditionally that the bad deeds of physical
and speech has been done. Then that person must
determined that the act was not repeated during the
future.
In connection with the bad things done through
mind, one must feel exhausted by the act of mind
, he should feel ashamed and disgusted with the thought.
The person must also train and determined that this action does not
reoccur in the future.
If after consideration, one finds that
physical actions, speech or mind does not endanger
oneself, others or both of them but a role in
bring happiness and prosperity, then the day and night
he would be happy and satisfied with respect to the virtue
and he must try harder to comply with three rules
exercise (sikkhà).
All Buddhas, Buddha Pacceka, and Noble Sàvaka during
past, future and present are already living the life,
will live, and are living with
In this way, consider the actions of body, speech,
and their minds and have been purified, will purify, and
is in the process of cleansing their actions, physically,
speech and mind.
Tathagata end of his sermon with the following words of advice
this, "My son Rahula, you should remember to always try
to purify the physical actions, speech, and mind with

consider and review and develop
determination to adhere to the three rules of practice.
(Here a question will arise regarding when and
where deeds of body, speech, and thoughts arise and
how the act can be purified and freed).
The answer is: Do not waste time; deeds
physical and speech conducted in the morning must be purified
and released immediately after a meal at which he sat in the place
he will spend the day.
The explanation: A monk is required to review the
offenses committed physically and sayings that have been
he did to others since the dawn until the time he arrived
where he would sit down to spend the day if he remembered
do bad to others physically or
utterance, he must admit to other monks, in a way
tells what he has done or explain the
case of violation. If it is free from the taint of deeds
worse, he will feel very happy and satisfied and will continue
are in a state of calm and happy.
With respect to acts committed through the mind, he
must be sanctified and set it free when traveling
collecting alms, with the reflection as
follows: When traveling to collect alms
today, emerged in me, because visual objects, and others,
forms of greed that weak or strong , anger or
ignorance? If he finds that such a thought appears
in him, he must be determined, "I'm not going to let
greed, anger, and stupidity of such emerging
again. "If there's no bad thoughts arising within him
(He will feel the joy and satisfaction.) he will remain
located in a calm state of mind.

Maha Buddhavamsa - Six Sakyan Prince Together With Upali

2011-08-30T17:10:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Six Sakyan Prince Together With Upali, The Barber
Renouncing And Become Bhikkhu
Groups of six princes consisting of: (1) King Bhaddiya, (2)
Prince Anuruddha, (3) Prince Ananda, (4) Prince Bhagu, (5)
Prince Kimbila, (6) Prince Devadatta (Buddha's brother-in-law),
and Upali, the barber enjoy worldly pleasures as
total was like the gods who enjoy the luxury of celestial
for seven full days before they get out of town, as if
to go have fun to the park to exercise, accompanied
by the troops of elephants, the line horse riding, carriage and infantry.
Arriving outside the city, four regiments of soldiers were ordered to
back while they continued their journey to the neighbor
kingdom of Malla.
After entered the Malla kingdom, that six princes
stripped off their jewelry, wrapped with out clothes
and handed the packet to Upali, as a
parting gift and said, "My friend Upali, you may
home. These items will ensure your old days. "
Upali, the barber was crying, rolling on the ground
at the foot of the princes, when about to split from his masters.

He dare not deny the command of the princes and he
also responsible for returning The prize
packages. When Upali, the barber, waiter
the princes parted from his masters, there were voices
harsh and frightening, as if a vast and dense forests
It roared and shook in grief.
A moment later after Upali, the barber separated from the
prince, he stopped and thought, "The Lord of the Sakya very
harsh and cruel. They will either accuse me, "Upali, handyman
This razor has killed six princes "and they will
reduce the order to kill me. If the princes of this
can release the glitz and glory of the palace, releasing
invaluable jewels like throwing saliva alone, for the sake of
to receive ordination, why I, a low
and the poor are unable to receive ordination. "With
thinking like that, he issued a valuable objects that
he had brought and hung on a tree, and said,
"I give this as a property fund. Anyone who
find these objects may have it. "
When the prince saw six Upali the barber, coming from
distance, they asked, "O friend, Upali, why do you
back to us? "Then he explained what he had
thinking and what he has done. Then the princes
said, "O Upali, you do not return to the palace (according to version
Sri Lanka, "You come back to us"), really excellent!
(Exactly as you think) members of the Sakya family is very
harsh and cruel. (If, you come back) they will
punish you for that false accusation that you have
killing six princes. "
Six princes are invited Upali with them towards
Anupiya mango grove in which the Tathagata dwells. Arriving at
There, they bowed respectfully to the Buddha, sitting
in a place free from the six defects, and said, "The Lord
High, we, members of the Sakya family is rough, cruel, and evil
because of arrogance caused by our birth as a

family of kings; this person, Upali was our waiter for
years. We beg You to give priority
him to be ordained first before us: (With
so) we will be able to pay homage to him;
greeted him when he approached, and saluted with
dirangkapkan hands. By doing so,
Our arrogance as the Sakya family that tends to mean
and evil and our pride, the Sakya prince who has
became a monk, could be eliminated. "
Then Lord, ordained Upali the barber first
first such request of the princes (later followed by
six princes).
Both practices the Tathagata in the Vihara Vassa Veluvana,
Rajagaha
Tathagata, accompanied by more than twenty thousand monks,
leave the mango grove near the village Anupiya Anupiya in
Malla kingdom and to the monastery Veluvana, Rajagaha where
He is serving his second vassa, together with twenty
thousand monks.
Vassa list which is run by Buddhist Respectively
Tathagata does not have a permanent place to live vassa
during the first twenty years since reaching Enlightenment
Perfect, (Pañhama Bodhi), because he traveled a lot from one
place to another where there are creatures that
can be saved from the cycle of suffering. A little explanation
on this subject:
(1) After preaching Dhammacakkappavattana
Sutta to the group of five monks, led by
Majesty Kondana together with 18 crore brahma
in Isipatana, Migadāya near Bàrànasi, Tathagata undergo
The first vassa in Migadāya, and raise funds
Bàrànasi food.

(2) Then the Tathagata is serving his second vassa at the monastery
Veluvana, with Rajagaha as a source of food fund-
Him.
(3) and (4) The third and fourth also vassa at the monastery
Veluvana.
(5) fifth Vassa performed in a monastery that has a tower
and dome (Kutagara Hall) in Forest Mahàvana, with funds
food from Vesali.
(6) Vassa sixth place in a monastery in the Forest Khyaya in
slopes of Mount macula.
(7) Vassa seventh run on a throne of jade
Pandukambalà under the tree Erythrina indica in Nature Heaven
Tàvatimsa as he preaches the sermon Abhidhamma.
(8) Vassa eighth run on a wood pigeon pea,
an animal shelter, (or forests in the region
Giant Bhesakala), in the City Susumàragira, Bhagga Kingdom,
as the source of his food funds.
(9) Vassa Ghositàràma ninth run in the monastery, where
food sources of funds derived from Kosambi
(10) Vassa tenth run in the Forest Pàlileyyaka (palale) in
Where Palale serving Elephant King Buddha.
(11) are underway at the Vihara Vassa Nàlikàràma with
food sources of funds derived from the Brahmin settlements
Nala.
(12) Vassa twelfth near the tree-dominated tragacanth
by a giant named Naleru with food sources of funds
derived from Veranjà.

(13) Then the Village Càliya Jantu in the kingdom as a source
alms, he underwent thirteenth vassa at the monastery
Mount Càliya.
(14) Vassa fourteenth Jetavana monastery run by
Savatthi in the kingdom of Kosala as a source of food fund-
Him.
(15) Then with Kapilavatthu food as a source of funds,
He underwent vassa at the monastery Nigrodha fifteenth.
(16) He underwent vassa Aggàlava sixteenth in the Temple (Temple of the
spirits) to the kingdom as a source of funds Alavi-food
Him.
(17) Vassa seventeenth Veluvana executed at the monastery, where
Rajagaha in the kingdom of Magadha became the source of funds, food
Him.
(18) and (19) Buddhist vassa during two consecutive
(Eighteenth and nineteenth centuries) in the monastery of Mount
Càliya with Jantu village in the kingdom as a source Càliya
His alms.
(20) Vassa twentieth Veluvana executed at the monastery, with
Rajagaha in the kingdom of Magadha as a source of food fund-
Him.
(Thus the places where Buddha stayed for
vassa in the first twenty years after reaching
Enlightenment (Bodhi Pañhama).
(21 - -44) Buddhist vassa undergo regular and fixed from
years of the twenty-one to forty-fourth year in
Pubbàràma Jetavana monastery and monastery in Savatthi in the Kingdom
Kosala who was also a source of his food funds. (As
described in the Comments Buddhavamsa).

(45) Then the Buddha through his last vassa (fourth
twenty-five) in a village in the Kingdom Vesali Veluva ahead
Parinibbana.
Various posts in Myanmar language with respect to the location
run by the Buddhist vassa.
(1) Venerable Sayadaw Monywe Zetawun composing a
poetry, in order to more easily remember where achieving
Enlightenment and underwent vassa as follows:
(1) first Vassa at Bàrànasi;
(2-3-4) at the monastery of bamboo forest, Rajagaha;
(5) Mahàvana monastery offered by the Princes
Licchavis of Vesali;
(6) Sixth Mount Macula;
(7) Seventh in Tàvatimsa;
(8) Eighth in the Kingdom Bhagga;
(9) Ninth in the monastery in Kosambi Ghositàràma;
(10) Tenth Palale territory in the Forest Elephant King
Palale;
(11) Eleventh Brahmana Nala in the township;
(12) Twelfth in Veranjà;
(13) Thirteenth in Mount Caliya;
(14) The fourteen in Jetavana monastery, Savatthi;
(15) fifteen at the monastery Nigrodha, Kapilavatthu;
(16) Sixteenth in Alavi;
(17) seventeenth in the monastery Veluvana, Rajagaha;
(18-19) at the monastery of Mount Caliya;
(20) The twenty back in Rajagaha;
(21-24) Thus the Tathagata is moving from one place to
Elsewhere during the first twenty years (Bodhi First);
Bodhi in connection with the Second (year-over-21 to the
44) Tathagata undergo alternating vassa at the monastery Pubbàràma
and Jetavana in Savatthi.
(25) Tathagata undergone recent vassa in the Veluva village toward
Parinibbana, so the total were 45 vassa run
in fifteen places for fourty-five years before

crossed to the other coast at the age of eighty.
In addition, there are other Myanmar sources that record
about vassa run by the Buddha, namely, (a) Wasocin
Payasikkho which consists of five stanza poem works of Sayadaw U
Bodh, (b) seven-stanza poem works of Minister Caturangabala from Pinya,
(C) Wasocin Payasikkho work of Taungkhwin Sassanàpaing Sayadaw
in his article titled Gulhattha Vinicchaya, (d) and Wasocinn
Payasikkho work of Shwetaung Kyithe Laythat Sayadaw in
article entitled Jinatthapakasani.

Maha Buddhavamsa - A Thousand Sakya Prince Receive Ordination from Tathagata

2011-08-29T17:41:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

A Thousand Sakya Prince Receive
Ordination from Tathagata

After helping his father, King Suddhodana, to achieve
three levels of Fruit (Sotapatti-Phala, Sakadagami-Phala, and
Anagami-Phala), Tathagata left Kapilavatthu accompanied
by twenty thousand Arahanta and journeyed to
Rajagaha; upon arrival at the mango grove Anupiya in the Mala kingdom,
Buddha stopped the journey to rest.
At that time, King Suddhodana calling all family
members of Kingdom of Sakya to get together and say:
"O family members of Sakya kingdom, if my son chooses to
became the ruler, the seven treasures will appear and he will surely
become a king who ruled the world in four continents. And my grandson
Rahula, who deserve to be heirloom crown prince (from seven
inheritance) will accompany the king of the world together with
the kings knights undergo any government wherever wheel of
heirloom spinning. You all Sakya rulers should be aware of
this case. "
"Now my precious son who has become a Buddha,
King of the Three Realms, (He is the Buddha royal scion), so only
the princes of royal blood that worthy to serve Him.

Therefore, I ask you, every royal family
submit a prince. (And I'll arrange in order to
ordained in presence of my son, the Buddha). "
They all declared his ability to say,
"Well, Your Honor" and a thousand princes of the royal family
spontaneously followed the king went to the mango grove Anupiya
and received ordination from the Buddha.
Six ordination Prince and Upali, The Barber
At the ceremony of reading the palm of the hand, after the birth Bodhisatta,
all family members from eighty royal family,
promised "Is He later became a king of the world or a
Buddha, we will see him traveling with serviced by
only the princes hereditary kings. "Although a lot of Prince
Sakya has received an ordination, the six princes, namely:
1. Prince Bhaddiya (which by then had become king),
2. Prince Anuruddha,
3. Prince Ananda,
4. Prince Bhagu,
5. Prince Kimbila,
6. Prince Devadatta.
The Sakya family member is considered not feasible, they
criticize and express their disapproval by saying,
"We all gave our son to be ordained, but
six princes behave as if they were strangers
and not relatives; why they still have not received
ordination? "
Then came his brother Prince Mahanama, Anuruddha
and discuss, "My brother, Anuruddha, none of our family
who have been ordained, so one of us should be ordained. "
Prince Anuruddha is a very friendly and
soft, was born and grew up in luxury. Anuruddha
is a prince who had never heard the word

'No', and not knowing its meaning.
Prince Anuruddha The Not Knowing Meaning of the Word 'No'
One day, the six princes had been playing marbles, with betting
the loser must provide the cake.
It was defeated and appropriate Anuruddha bet, he must send
a servant to her mother to provide the cake. His mother
prepare the cake according permintannya.
Six prince was happy to enjoy the cake and continue to play,
round after round. Anuruddha always suffer defeat; mother
fulfill his wish three times in a row. But when he
send a servant for the fourth time, his mother forced
the maid to answer 'PUVA natthi' meaning
'There is no cake. "
Since Prince Anuruddha not understand the meaning of the word 'no', he thought
It is a kind of cake, so he sent back his servant to
brought cookies' does not exist. "Her mother, understand the fact that
son does not know the meaning of the word 'no', consider
to teach him the meaning of the word 'no', he wisely took the
a gold-covered bowl empty bowl the other and
send it to his son.
At that time, the gods guard the city considering the merits
Anuruddha in past lives, "As Annabàra, a
poor, he sincerely mendanakan rations he
hard-earned to a Buddhist Pacceka
named Uparittha, and expressed his wish, "May I
free from desire, not to hear the word 'no', even
do not know the source of food (rice). The gods are aware
that they will not be allowed to attend meetings
heavenly creatures if they let Anuruddha
see an empty cup; moreover, their heads will
broken into seven pieces because of negligence. Because of
that, they fill the empty golden bowl with

heavenly cakes.
At the top of the game, when the bowl is filled with
heavenly cakes opened, the atmosphere around the city filled with
fragrance, and taste the food flowing in the seven thousand
Anuruddha bit nervous when the cake in his mouth.
Anuruddha thought, "So far my mother has never made
cake 'no' for me. It seems he does not love me.
From now on, I will not eat the cake other than this cake. "
On arrival he was in the palace, he asked his mother, "O mother, whether
you love me or not? "Her mother replied," My son
Anuruddha, like someone who only has one eye
will cherish and be grateful, as I
love you more than others; more than my own heart. "
Anuruddha then asked, "O mother, why, despite
you so love me, you never made
the cake for this? "
When the mother heard this question, he called the waiter and
asked, "Young man, if there is something in the bowl
was that? "He replied," O mother, the bowl was filled to the brim
with various kinds of delicious foods I've never seen
earlier. "The mother then realized that his son must have been
a powerful and noble, which has many services
virtue of the past. He considers that certain
the gods who filled delicacies into a bowl and
send it to the prince.
Anuruddha then said to his mother, "O mother, since then
I will not eat food other than cake 'no';
for me, make a cake just 'no' only. "Since then, her mother
just send an empty bowl that is covered by the bowl
Another blank if there is demand for food from his son. Before
ordination, during his life as the laity, is the
the god who sent a cake for him. How could
Anuruddha who do not understand the meaning of the word 'no' can understand
monastic and ordination?

Therefore, Anuruddha asked his brother, Mahanama,
"O brother, what do you mean by ordination, such as
is it? "Mahanama replied," My brother, a
receive ordination should shave his hair and beard,
dyed robes, sleep on a wooden cot, or bed of
bamboo, around collecting alms; thus
life of a receiving ordination. "Anuruddha
replied, "O sister, I'm a smooth and soft, I
not able to live the life of a receiving
ordination. "
Mahanama replied, "My brother Anuruddha, then, you
should learn about worldly affairs and began to think
household, because it is certain that one of the two
brothers should receive ordination. "Anuruddha asked," O
Brother, what do you mean by 'worldly'? "
How could a descendant of such high
Anuruddha who do not understand the source of daily food
can understand the worldly affairs?
Prince Anuruddha and Others Do not Know Source of
Food
Three princes, namely, Kimbila, Bhaddiya, and Anuruddha was
discussing food sources. Prince Kimbila argues
that the barn is a source of food! Prince Bhaddiya
reject his opinion and said, "You do not know
actual food sources: remember, a pot is
source of real food. "In turn Anuruddha said,
"You two do not know the source of food, source
gold plate is decorated with jewels. "
Third prince does not know the source of food (rice),
so then Anuruddha asked innocently to
her sister, "O Brother, whether it's worldly affairs?"

Prince Anuruddha Being Tired With This World
The brother Mahanama said, "My brother, Anuruddha, come here, I
will teach you about worldly affairs:
1. Someone had to plow their fields during the rainy season;
2. Plowing should be followed by planting seed;
3. After planting seeds, rice fields have to be watered (at the time
appropriate);
4. Water must be drained and dried (at time
right);
5. After draining the water, had to clean the grass-
weeds;
6. After clearing the weeds, the rice must be harvested
if it is sufficiently mature;
7. After harvesting, the rice should be transported to the processing;
8. For milled rice should be sown;
9. After the sow rice, grinding should be done
carefully;
10. After milling, leather-bran should be separated by
shake-goncangkan rice;
11. Then the rice-paddy that is not peeling must be removed;
12. Rice is produced must be ditampi after removing
paddy-rice that is not peeling;
13. After winnowing, the rice should be stored in a barn;
14. Once everything is completed, the same job should
repeated every year. "
Hearing this explanation, Anuruddha said to his brother,
"O Brother, all worldly affairs is really grueling and not
end; when will all these worldly affairs can be ended, when
we can see the end of all this business? When will we be able to
enjoy worldly pleasures five comfortably, without having to
will worry about worldly life? "He grunted with
restless and tired.
His brother later told him, "So, little sister,
Anuruddha, worldly affairs is very tiring and there is no
end; fathers and our grandfathers had died before the matter

worldly ends. "Then Anuruddha said," O Brother,
if so, for you to understand the worldly affairs, the better
you remain a layman and take over responsibility
responsibility; I'll leave their homes and
through life without a hermit's house, "Thus
he agreed to accept ordination.
Anuruddha then approached her and said "O mother, I
want to receive ordination; please allow me "then the
the mother replied "My dear boy, Anuruddha, I love
you guys, two brothers, with a very deep love.
Even if death do us part, it is not my wish.
How I can, while still alive, giving
you, permission to accept the ordination (this is not possible). "
Anuruddha apply for a second time to
get the blessing of his mother, but get the same answer.
Again, for the third time, he begged his mother's blessing to
received ordination.
At that time, Prince was holding the Sakya Bhaddiya
the reins of power over the Sakya clan. (King Suddhodana then
was about ninety years only as an advisor).
The ruler, King Bhaddiya, is a close friend of Prince
Anuruddha. The king thought, "At this time my son's friend, Lord
Sakya King Bhaddiya still the ruler of the tribe of the Kingdom
Sakya. King Bhaddiya can not, by any means, receiving
ordination, at least at the moment, so he says
to Anuruddha, "My son Anuruddha, you get
my permission to receive ordination, if your best friend King Bhaddiya
also receive ordination. "
Anuruddha then approached his friend and begged,
"O My friend Bhaddiya, penahbisanku hanging thee."
Bhaddiya then replied, "O my friend Anuruddha, if any
relationship between penahbisanmu and myself, hopefully that relationship
disappeared. You and I .... "(Here what to say
Bhaddiya as a form of love to his friend is,
"You and I both will receive ordination." But

because it was prevented by clinging for luxury as
king, he paused when he said 'You and I' and
continued with "You must accept ordination
you want. "Nevertheless, Anuruddha pleaded again,
"Come, my friend, let us receive the ordination together."
Then Bhaddiya give a straight answer, "My friends
Anuruddha, I can not accept the ordination, but I
ready to do whatever I can to my friend,
but to accept ordination. (With respect to ordination),
you please accept it themselves. "
Furthermore, Anuruddha urgent, "My friend, my mother said 'if
friend, King Bhaddiya ready for ordination, you also
should accept it. "O friend Bhaddiya, you'd say, 'O
Anuruddha friend, if there is a relationship between penahbisanmu and
me, hopefully that relationship disappears; you and me .... Thou
should you wish to receive ordination. "(Almost
at the point where you grant my wish) you
lie and you say the words to circumvent
responsibility. O friend, Bhaddiya, let us go .... Let
we both receive ordination. "Thus Anuruddha fixed
making it impossible to force rejected.
(The people at the time it always speaks the truth: they uphold
honesty. They rated better than words, they
always keep their words).
Bhaddiya king said, "My friends Anuruddha, please wait
for seven years and we will together receive
ordination. "" My friend Bhaddiya, seven years too long; I
can not wait so long "replied Anuruddha. Bhaddiya
replied, "Please wait for six years," and
consecutive five, four, three, two, one year, one less
year each time; "At the end of one year, we shared
will receive ordination. "But Anuruddha force," O
my best friend, Bhaddiya, one year too long, I can not
waited so long. "

Bhaddiya then asked Anuruddha to wait
for seven months, then they will accept the ordination.
Anuruddha replied that the period of seven months is still too
long and he can not wait so long. Bhaddiya finally
lowered from seven to six, five, four, three, two, one
and finally a half months (fifteen days). But Anuruddha
still disagreed and said that the fifteen-day still
too long and he could not wait so long.
Finally King Bhaddiya (proposed last suggestion) requested
seven days to do the handover of responsibility
as a king to his son. Anuruddha satisfied and said
"My friends Bhaddiya, seven days not too long and I will
wait for seven days "and they reached agreement.

Maha Buddhavamsa - King Suddhodana Achieving Anagami-Phala

2011-08-28T17:33:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

King Suddhodana Achieving Anagami-Phala After
Listen to Sermons of Mahàdhammapàla Jataka
One day after the event, when the Tathagata comes
to the king's palace to eat, accompanied by twenty thousand Arahanta,
King Suddhodana serve the Tathagata and the Arahanta with
soft and delicious food before the main meal. And during
that lag time the king with eager telling the
experience with the gods, "My Eminence son , when
You train hard by excruciating self, the god appears in
sky and tell me, "Your son, Prince
Siddhattha had died from lack of food. "
Then, the Tathagata said to the king, "My Father, do thou

believe the words of that god? "The king replied," No, I
do not believe it. "I reject the words of the gods in the sky
by saying, "There's no way my son enters Nibbana
before he attained Buddhahood under the Bodhi tree
that comfortable. "
Then Buddha said, "My father (not only in this life),
when, in past lives, you are the chief of
Maha Dhammapàla in a village, you also reject the words
a famous teacher, Disàpàmokkha, informing
to you, "Your son, young Dhammapàla has died ;
These are the bones of your son, "while showing
bones of a goat as evidence. You then
denied, saying, "In our Dhammapàla tribe, no one
have died in young age: "You do not believe it
altogether. Now in the last round of your life,
why do you have to believe in the words of the gods?;
of course not. "Then, at the request of his father, the Buddha
preached a sermon Maha Dhammapàla Jataka (Dasaka nipata
Jataka ninth).
After preaching the Jataka, the Buddha continued
by explaining the main points of the Four Dhamma
Noble Truths. At the end of this explanation, King Suddhodana
anagamin attained.
Foster mother, Pajapati Gotami, Funding One Set robe She
Weave Herself To Buddha
As explained earlier, the day after arrival
Tathagata and the Arahanta in Kapilavatthu, King Suddhodana
after revealing the reasons for disaffection and
disapproval see the Tathagata and the Arahanta being
around collecting alms, and then invite
Tathagata and The Arahanta to the royal palace.
When Mahàpajàpati Gotami witnessing greatness and
grandeur of the physical appearance during the visit of the Tathagata Tathagata

is next to the royal palace, he thought, "how beautiful
appearance of this my son! "and filled with feelings of inner
joy overflowing. Then he thought:
"For twenty-nine years old when he was still a layman,
is that I'm fully responsible for the welfare
my son, in terms of food, clothing, and shelter, even
in the affairs of a banana skin open to him. Now he has
grown into a Buddhist who has attained Enlightenment
Perfect, it is good if I own a single weave
the robe and Funding to Him. "
He owns a house in the palace complex weaving
empire, and buy good quality cotton from the market.
Work separating cottonseed and cotton spinning into
he did his own yarn. He was summoned to the palace of expert weavers
and ordered them to weave cloth for
make robes, providing hard and soft delicious food
from his own desk for them, and pay more to
them. He visited the workplace, accompanied by the butler
and engaged in weaving cloth robe.
When the cloth had been woven of good weavers and the scholars have
given the appropriate wages, he put the cloth in
a box of cloth scented so they can absorb
fragrance and when all is ready, he went to the king and
said:
"Your Honor, I want Funding newly woven cloth
to be used as a cloak to the greatest son, and
deliver it to the monastery. "
King Suddhodana immediately ordered that the road between the palace
and monasteries cleaned; entire street swept, jug-jug of water
placed along the streets decorated with banners and ribbons-
ribbon. From the gate of the palace to the monastery Nigrodha, whole
streets littered with flowers.

With a magnificent ceremony, Mahàpajàpati Gotami, decorated with
jewelry and a full ceremonial dress, walked to the monastery
accompanied by his servants, to carry the coffins containing fragrant fabrics
cloak over his head and when he got there, he told
Tathagata:
"My son is noble, I, thy stepmother, handed it to-
Mu, after processing the cotton, spinning, and weaving cloth
to be made a cloak devices that are all done
own. I ask that you accept a piece of cloth
has kutenun and kudanakan Thee as compassionate and
Your sympathy for me. "
(Full story about the foster mother for a single weave fabric
device to the Buddha's robe and funding it contained in
12-Dakkhiõàvibanga, 4-Vibaïga Magga, Uparipa ¤ ¤ ASA).
Note: Comments Dakkhiõà Vibaïga Sutta says, "The
foster mother intends Funding Tathagata Tathagata robe to
during his first visit to Kapilavatthu, and so on.
In the book mentioned that the Tathagata advised Pàëi
to funding it to Samgha (rather than to Him
personally) so he can get more services
large. Then the Venerable Ananda represent the stepmother pleaded
Buddha's robes in order to receive funds for his own
considering their mutual relationship.
Here arises one thing worth noting. Venerable Ananda
still not become a monk to the first visit Tathagata
to Kapilavatthu. He was ordained as the Buddha arrived in the forest
mango Anupiya in Malla kingdom on the way back from
Kapilavatthu. Jataka commentary also mentions the fact that
Tathagata back from Kapilavatthu after helping King
Suddhodana achieve three Fruit levels lower.
Therefore, to adjust these differences, it would be
appropriate if we assume that Mahàpajàpati Gotami producing
the idea to weave fabric for a cloak apparatus to

Buddha and carry out her idea in action during
Tathagata first visit, and that she funding it
with a magnificent ceremony during the following visit of Tathagata
to Kapilavatthu.

Maha Buddhavamsa - Candakinnari Jataka Story Telling

2011-08-28T17:06:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Candakinnari Jataka Story Telling
Once food fund is complete , all court officials and the
steward (except Rahula's mother, Princess Yasodhara) gathered at the foot
of Buddha gave tribute to him.
Although the maid begged him, "Your
Majesty, please come to the court room and give respect to the
Tathagata, "he replied," If I ever give service
worthy to Him, His Majesty will personally come
to me, "he still did not move quietly and calmly in
room.
Tathagata asked King Suddhodana to bring his bowl
and accompanied by his two main students, go to room of
princess recreation. (At that time, forty thousand dancers are
comfort, where one thousand ninety of them are
royal princesses. When told that the Tathagata is
on the way to the recreation room, she ordered
forty thousand dancers to wear dyed clothes
and they obeyed. (Candakinnari Comments).
Arriving at the room of Princess Yasodhara, Tathagata said, "Do not

make noise for obstruct Princess Yasodhara while
he saluted me as he wishes, "and then
He sat in a place that has been prepared for him.
Princess Yasodhara soon come before the Tathagata and then
Tathagata embrace both feet with both hands with
mightily. He rested his head on both legs Tathagata,
alternating left and right, he bowed again and again with the full
respect. Then the king said to the Blessed Suddhodana:
"The Great Buddha, the noble son, my daughter wore
garments are dyed since heard that you wear
robes are dyed, when he heard that you live
with only one meal a day, he is also one meal
a day. When I heard that you had left the bed
luxury, he slept on a thin base, he traveled without makeup
using perfumes or flowers.
When you go off worldliness, daughter of the family
send a message saying their intention to maintain
and her happy with love and attention
them, he did not even care. How good and decent
praised my daughter. "
Thus King Suddhodana notify Tathagata about
Princess Yasodhara virtue and love for the Tathagata.
Tathagata replied:
"Daddy, do not be surprised Yasodhara, Rahula's mother still maintains
loyalty and dignity, because regardless of the protection
you give, Rahula's mother now has matured in
wisdom and able to protect themselves. Even
Rahula's mother in fact even more remarkable, Princess
Yasodhara in past lives, had barricaded himself,
when he was wandering alone at the foot of Mount Canda,
even then he does not have the mature wisdom and
without protection. "

Then, after recounting the events in past lives
namely Candakinnari story (Jataka both of Pakinnaka nipata)
Buddha returned to the monastery Nigrodha accompanied by twenty thousand
Arahanta.
Ordination of the Buddha's brother, Prince Nanda
(Some important things about Prince Nanda: stepmother of Prince
Siddhattha, gave birth to Prince Nanda Mahàpajàpati Gotami, two
days after (on the third day) Queen gave birth to Prince Mahàmàyà
Siddhattha. Mahàpajàpati Gotami entrust her son to
nurses while caring for and maintaining his own Bodhisatta
(His nephew) with her own breasts to feed from.
Prince Nanda only two or three days younger and only
approximately four fingers shorter than Prince Siddhattha
in terms of height).
On the third day of arrival in the city of the Kingdom Kapilavatthu Tathagata,
King Suddhodana held five major ceremony for Prince
Nanda:
(1) Ceremony remove hair tie and tie it in a way
others to match the crown (Kesavissajjana Mangala).
(2) Ceremony tie fastener heads with golden prince
which is a symbol of the Crown Prince (Pattabandha
Mangala).
(3) the conferring ceremony of the palace residence to
Crown Prince (Gharappavesana Mangala).
(4) ceremony of his marriage to Princess Janapadakalyàni (âvàha
Mangala).
(5) and the opening ceremony of the conferring of a white umbrella
kingdom's Crown Prince (Chattussàpana Mangala).
On occasion, Tathagata went to the royal palace and after
giving a sermon about the virtues, because he intends to
to ordain Prince of Nanda, he deliberately
His hand over the bowl to Prince Nanda and
returned to the monastery.

Due to a very high respect to the Tathagata, the brother
His parents, Prince Nanda did not dare say a word
about the bowls are now the responsibility,
although in his heart he said, 'You Majesty, take
Thy bowl. 'But instead he followed the Tathagata to
to the top of the stairs hoping to be free of his burden, but
Tathagata does not do so.
Holding the bowl, he continued to follow up Tathagata
at the foot of the stairs but the Tathagata is still not take it back
His bowl. Tathagata although he continued to follow contrary
with her wishes, hopes the bowl will be taken
again and finally he arrived outside the palace. Tathagata continued
without the freeing of the bowl. Prince Nanda,
followed reluctantly, to turn around, but his respect
High kept him quiet, and hope somewhere
The bowl will be taken back. Finally he went
with the Tathagata.
Suddenly, the maids Princess Janapada Kalyani
told this to the princess, saying, "The
Noble, Tathagata has carried off to Prince Nanda
away from you. "(Janapada was then washed
hair). He rushed to the door on the balcony, her hair still
dripping water and only half combed, and cried out begging,
"Your Majesty, you go back," the damning thoughts
Prince Nanda.
Tathagata walk without taking his bowl of Prince
Nanda, and upon arrival at the monastery, he asked Nanda,
"Will you accept the ordination and become a monk?"
Because of the fear and reverence, he was not able to disclose
reluctance, "No, I do not want to," But instead he actually
agreed, saying, "Well, my brother His Majesty
I will receive ordination. "
"If so, monks, you can watch your

My young ordained, "said Tathagata and the monks do
as instructed.
Being a novice Rahula
Seven days after the incident, the Tathagata, accompanied by twenty
thousand Arahanta, visiting his father's palace to eat. Daughter
Yasodhara beautiful dress to his son,
Rahula, who was then seven years old and said, "My son
dear, look at the venerable Great, served by two
tens of thousands of monks, with a golden appearance and body
elegant like Brahma; He is the father. Before
He let go of worldliness, and became a monk, there is
four pots of gold, namely: Sankha, Ela, Uppla, and Punóarika, which
He disappeared at the same time releasing worldliness. So
Go to the father and ask for an inheritance, saying,
"My Dear Father, I was a young prince and me
will, later, became king of the world of four continents, therefore, I
requires wealth and property that is suitable for a king;
I ask that the four pots of gold was given to me as
heritage, following the tradition that a son always gets
inherited from his father, "Princess Yasodhara then send the
young prince to the Tathagata.
When Prince Rahula approached the Tathagata, he felt
warmth of the love of a father; overwhelmed by joy,
he said, "Venerable Venerable Father, impact-protection
Mu was peaceful, quiet, and comfortable "and after a moment
converse in the language of childhood, she remained seated
near the Buddha. When finished eating, Buddha gave
sermon about the services in providing funds and food
Nigrodha left the palace to the monastery, accompanied by two
tens of thousands Arahanta.
Prince Rahula followed immediately behind the Tathagata and
pleaded, "Venerable Venerable Father, please give the inheritance-
Mu me, "and kept repeating along the way
to the monastery. Tathagata does not say anything to him for

sent her home, such as "My son, go home," and not
None of those who dare hinder kingdom
(Because the event was just a child who follows
father). Thus Prince Rahula arrived at the monastery with
Tathagata while continuing to ask for his legacy along the road.
Arriving at the monastery, the Buddha was thinking, "Prince Rahula
wanted the property his father; only worldly possessions
leads to suffering because it causes the circle
birth. I will give my son, Rahula, the legacy of seven
adiduniawi heirloom belonging to the Noble namely: belief (Saddha),
morality (sila), shame (Hiri), the fear due to misconduct
(Ottappa), knowledge (Suta), freedom (CagA), and wisdom
(Panna) which have I won by eliminating five enemy
internal and external of the armies of Mara, I will make
Crown Prince Rahula became the owner of the estate adiduniawi
this. After that decision, asking His Majesty Tathagata
Sariputta to come and say, "Sariputta, Prince Rahula
came and asked for his inheritance from me; make preparations for
Rahula's ordination as a novice. "
According to An 2-398, seven treasures of noble people, Ariya, such as
described by the Buddha are:
Saddhàdhanam, please dhanam
hiriottappiyam dhanam
sutadhananca càgo ca
panna ve sattamam dhanam
Venerable Maha Ratthasàra illustrates the seven legacy
adiduniawi the Noble is symbolized by the treasure
worldly:
(1) shame (Hiri)-silver
(2) The fear of the result of evil deeds (ottappa)-gold
(3) Knowledge (Suta)-coral
(4) Confidence (Saddha)-emerald
(5) Morality (sila)-pearl

(6) Freedom (CagA)-precious stones
(7) Wisdom (panna)-diamond
In accordance with instructions given by the Buddha, Venerable
Sariputta act as ordaining (upajjhàya), and His Majesty
Moggallana act as mentors (pabbajjàcariya) which
helping to shave the hair, giving robes, and provide
Three protection, while the Venerable Maha Kassapa act
as an advisor (ovàdàcariya). Thus Prince Rahula
ordained as novices. Although all three have Thera
duties and obligations of its own, the ordaining (upajjhàya) is
most responsible for the ordination of Prince Rahula;
tasks and ovàdàcariya pabbajjàcariya is the complement of
ordination tasks (upajjhàya); they merely serve as a
representatives of ordaining. Therefore the Book Pàëi mentions,
"Atha kho âyasamà Sàriputto Ràhulam Kumàram pabbàjesi" which
meaning, "Then His Majesty ordained Sariputta Prince
Rahula as novices.
Rules Defined Exercise by the Tathagata Top
Demand King Suddhodana
King Suddhodana very restless and suffer from physical and spiritual time
he heard the news that "Prince Rahula was ordained
become novices. "
Required note here to explain: When the experts
astrology kingdom confidently predicted that
"The prince will become king of the world" as the birth of Prince
Siddhattha, as well as they predicted a similar
at the time of the birth of Prince Nanda and Prince Rahula.
Hopefully can see the glory and the glory
Prince Siddhattha son as king of the world, King Suddhodana
Prince testified that Bodhisatta Siddhattha instead
let go forth and become a monk, was
very disappointed he was suffering physically and mentally for the first
time.

Later, after he braced himself, "Only when my son
Nanda became king of the world I would see the glory and
glory. "Prince Nanda was ordained a
monk by the Tathagata. He suffered physical and spiritual exhaustion that
great for the second time.
He watched with patience the two previous events
and entertain themselves, "Hope is the last witness
with full satisfaction, glory, and glory of my grandson as
king of the world. "He established his mind on this. Now
Rahula has been used as a novice by the Tathagata, he thought,
"Now the continuity of the dynasty of the Kingdom of Sakya Sakya
threatened. Where else can find the glory and the glory
a king of the world? "King Suddhodana suffered
an even more powerful than the previous one. (This is due
because the king is still in the Sakadagamin Ariyan still
not eliminate anger dirt (sin), because he felt
very sad.)
Distress and physical pain suffered by exceeding the power
resistance, so he went to the Tathagata and after giving
respect and sit in the proper place, he said to
Blessed One, "The Great Buddha, my son, I want you
grant my wish. "Tathagata replied," O King,
father of the family of Gotama, the Buddha who has reached
Enlightenment has passed the stage of granting
the petition. "
(Note: To grant the petition and give gifts
not the business of the hermit who lived on their own
depends on the generous, and therefore, if someone comes
and ask something, is not appropriate if they say,
"Ask whatever you want," it is also not
practices of the Buddha).
Then the king said, "I'm just going to ask something
correctly and properly and not defective. "Only then did the Buddha

allow it to apply, saying, "Daddy
of the Gotama family, you may apply what
whatever you want. "
"My son Your Honor, the first time you let go
worldliness, I suffered endless and I
suffered the same when my son Prince Nanda
ordained, and finally, when Rahula, my grandson was ordained a
novices, my suffering is immeasurable. "
"My son is Most High, loving parents and grandparents to
children and grandchildren through the epidermis, the thick skin within,
flesh, nerves and bones, and ends at the marrow. "
When King Suddhodana left the monastery after listening
sermon, Bhagava, by consider the request of King
Suddhodana, he made the decision rules of practice in meeting
of Samgha.
"Na bhikkhave ananunnàto màtàpitåhi pabbàjetabbo putto; yo
pabbàjeyya àpatti dukkatassa. "Bhikkhus, a child who
not approved by both parents should not be
ordained as samanera or bhikkhu. Anyone who
ordain this child, is a violation. "

Maha Buddhavamsa - Lotus Leaf Rain in the Royal Family meeting

2011-08-28T16:34:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Lotus Leaf Rain
in the Royal Family meeting

Tathagata descent from the jewel road in the sky near the city
Kapilavatthu after conquering pride and
arrogant of royal relatives by giving
sermons about Buddhavamsa and sit in the 'Throne of Dhamma'
which has been prepared for him.
All members of the royal family had gathered in front
of Buddha, sitting quietly; then it rained lotus leaf,
pokkharavassa, which went down swiftly.
When the heavy rain came down, also fall red rain water
pomegranate swiftly to the ground; when it rains, the water
wetting down those who want to get wet, do not drop down
soaking those who do not want to get wet.
All members of the royal family was amazed and astonished
that scene from the magical scenery of this and say
"O wonderful things that worthy of praise with the flick
finger! This phenomenon has never happened, right? Hear
that words, the Buddha said: "This is not the first time
rain of 'pokkharavasa' down at the confluence of the royal family; there
are other events in the past when it rains like this. "

Buddha then continued the story of Vessantara
thousand verse poem.
After hearing the story Vessantara, the whole family
leave the kingdom; no one who filed
invitations like "please come and receive food fund
we will dedicate tomorrow, "the Buddha.
King Suddhodana think and assume that "No
somewhere other than my palace for my son, the Tathagata, been;
He will surely come to my palace. "Believing so, he came home
invitation to the palace without asking specifically. In the palace,
he was ordered to make preparations rice is tender, and so on
others and prepare temporary accommodation for twenty thousand
Arahanta led by the Buddha.
Buddha, Accompanied By Twenty Thousand Arahanta, Entering
Food Kapilavatthu to raise funds
When the Tathagata entering the royal city, the next day, accompanied by
twenty thousand Arahanta, to collect alms,
none of the royal family members who came
to welcome and greet him; nobody
brought his food bowl.
When the Buddha set foot in the gate Kapilavatthu,
He pondered how the previous Buddhas
go to collect alms in the capital of the kingdom
Those fathers: whether to accept alms from
homes of the rich, or by visiting from door
to the door, do not distinguish between rich or poor? He did
this with his inner strength that gives the knowledge
about past lives, pubbenivàsa Abhinnà. Then He
knowing that none of the Buddhas in the past
who receive funding only foods from the houses of the rich
only; none of which deviate from the tradition of collecting
alms from door to door. So he decided to
adopted the tradition, namely to collect alms

from door to door. He thought: only by example,
My students will collect alms at every
home without exception. After making these decisions, he began
raise food starts at home first
closest to the gate of the city, stopping at each house one
after another.
(Here is a brief description of the scenery
stunning of the Tathagata's visit to the royal city of
Comments Majjhimapannasa quoted):
When the Tathagata entering the royal city, the earth shook
with low intensity. He walked with a gentle,
do not step on even the smallest insects, like ants and
the like. He went first with his right foot
have a major sign of "flat feet like a shoe
gold "-lakkhanà supatitthita"; soles of his feet are soft, flat,
and delicate, touching the ground with a flat, full, and shaped
attach a square without soil and dust are the smallest and subtlest
though. As he walked, the lower surface of the soil
spontaneously rise up to be flat and humps
ground down to become flat, forming the ground surface
an entirely flat, all the stones and gravel, stump and
thorns disappear by itself from the road. He walked
with regular steps, not too fast nor too slow.
His footsteps are not too long nor too short,
knee and his ankle does not collide with each other. As
a high concentration, he stared straight ahead,
restrict visibility as far as approximately four arms, not
looking up or down or sideways. He walked
gracefully like the Elephant Chaddanta (the tusks
six emitting light) is furnished complete.
When the Tathagata was collecting alms from door
to the door in the city, those who lived on the second and
three homes out onto the balconies supported by stone lions,
to pay homage to the Blessed One, by saying,
"It has come our lord, Prince Siddhattha to receive

of food funds. "
Yasodhara Queen, mother of Rahula thought, "In the past,
My noble lord who usually traveled in glory
a king and in luxury, carried in a palanquin of gold;
but now, he traveled the city to collect funds
food with a shaven head and beard, dressed in
dyed, with a bowl in hand. Is this feasible or
not worth it? "Thinking thus he opened the balcony window
supported by stone lions and saw that the main roads and streets
on the side of the main road looks bright by the rays of
Buddha's body. Tathagata is decorated with three runs great
twenty-two major signs and eighty minor signs
privileges of the Buddhas and aura light six-color surround
Him. (Directing his finger toward the Buddha), it draws attention
Rahula and say ten stanza ode to
greatness of Buddha from the forehead to the soles of his feet.
Ten Bait 'Narasiha' (In Praise Beauty Body
Buddha)
(1) Siniddhanila mudukuncita keso
suriyanimmalatalàbhinalàto
yuttatuïgamudukàyatanàso
ramsijàlavitato narasiho
His hair is black and bright colors like a beetle
with edges that gently curled like a ribbon in the direction
clockwork, his forehead shining like the sun and quiet
appeared bright, his nose aquiline gentle proportional
such as a cane, his body shining, the noblest, the outside
usual, and indeed the greatest!
(2) Cakkavaraïkitasurattapàdo
lakkhanamanóitaàyatapanhi
càmarachattavibhusitapàdo
esa hi tuyha ribbon narasiho

My son, Rahula, that He came, the noblest and incredible!
The soles of his feet and has a ruby red color signs
special signs; signs adorn the glory of his heel
trim and a pair of his feet look like a white umbrella
and fan golden yellow yak. Greatest people who are
around collecting alms accompanied by twenty
thousand Arahanta as the moon in the middle of the star
and the planet, he is the father while still a layman.
(3) SakyakuMàravaro sukhumàlo
lakkhanacittikaPunnàsariro
gato lokahitàya naraviro
esa ni tuyha ribbon narasiho
My son, Rahula, he was a noble prince, a
uninterrupted descent of the Sakya lineage, one that has
physically handsome, with the major signs and markings
minor noble, a man born in this world for the welfare
three planes of existence, one that exceeds the others,
extraordinary human being, the noblest. Greatest people who are
around collecting alms accompanied by twenty
thousand Arahanta as the moon in the middle of the star
and the planet, he is the father while still a layman.
(4) âyatayuttasu santhitasoto
gopakhumo abhinilasunetto
Indadhanuabhinilabhamuko
esa hi tuyha ribbon narasiho

My son, Rahula, he has a beautiful pair of ears in
proportional size, eyelashes like a calf
newborn, a pair of black eyes like agate, and eyebrows
black eyes shaped like a bow god Sakka. Person
supreme being around collecting alms
accompanied by twenty thousand Arahanta as the moon in
middle of the stars and planets, he is your father when he was
a layman.

(5) Punnasasaïkanibho mukhavanno
devanaràna piyo naranàgo
mattagajindavilàsitagàmi
esa hi tuyha narasiho ribbon.
Dear my son, Rahula, the quiet face of the great monk
It resembles a full moon on the fifteenth, a decent
have the highest respect and loved by all
in the three realms of human beings, gods, and Brahma, who was like
strong and mighty elephant with a graceful gait
an elephant king's desire. Greatest people who are
around collecting alms accompanied by twenty
thousand Arahanta as the moon in the middle of the star
and the planet, he is the father while still a layman.
(6) Siniddhagambhiramanjusaghoso
hiïgulabandhukarattasujivho
visati visati setasudanto
esa hi tuyha narasiho ribbon.
Dear child, Rahula, he had a melodious voice and deep,
reddish tongue, two rows of clean white teeth, which
each consisting of twenty teeth, the noblest and beyond
usual. Greatest people who are traveling to raise funds
food accompanied by twenty thousand Arahanta like the moon
full moon amidst the stars and planets, he is the father
while still a layman.
(7) Khattiyasam bhavaaggakulino
devamanussanamassitapàdo
silasamàdhipatitthitacitto
esa hi tuyha ribbon narasiho
Dear son, Rahula, a truly noble and heir
kingdom, creatures in the three realms prostrate before
His legs, one with morality, concentration, and calmness
mind firm and unshakable, the noblest. Person
supreme being around collecting alms

accompanied by twenty thousand Arahanta as the moon in
middle of the stars and planets, he is your father when he was
a layman.
(8) Vattasuvattasusanthitagivo
sihahanu migaràja sariro
kancanasucchavi uttamavanno
esa hi tuyha ribbon narasiho
My son Rahula, a man with a round neck, shaped
such as gold drum, like a nail that perfect round
king lion claws, and if you smile, like the moon on the twelfth;
a muscular chest like the front of a lion, the king of beasts
savage; his skin glowing colors radiating like a
pure gold, and noble appearance unequaled; people
noblest. Greatest people who are around collecting
of food funds accompanied by twenty thousand Arahanta like
full moon in the middle of the stars and planets, he is
father while still a layman.
(9) Anjanavannasunilasukeso
kancanapattavisuddhanalàto
osadhipanóarasuddhasuunno
esa hi tuyha narasiho ribbon.
My son Rahula, has jet black hair green, forehead
A clean and flat as a slab of gold like stars
morning and strands of white hair that grows, circular in
between the eyebrows, the noblest. Greatest people who are
around collecting alms accompanied by twenty
thousand Arahanta as the moon in the middle of the star
and the planet, he is the father while still a layman.
(10) Gacchati'nila nilapathe viya Cando
tàraganà parivethitarupo
sàvakamajjhagato samanindo
esa hi tuyha ribbon narasiho

Dear son, Rahula, like a train months
amazing to walk in space, as well as the leader of the
monks, Dhamma king walked with majestic in
midst of his students Arahanta; the noblest. Person
supreme being around collecting alms
accompanied by twenty thousand Arahanta as the moon in
middle of the stars and planets, he is your father when he was
a layman.
After introducing the majesty, the glory of the Buddha's body
to his son Rahula, he approached the King Suddhodana and
said, "Your Majesty, O Father, son, Tathagata reported
being around collecting alms accompanied by
Arahanta twenty thousand. "
The father, King Suddhodana Achieve First Street Level
(Fruition-Magga)
King Suddhodana surprised and shocked when he heard what
said by Princess Yasodhara and with one hand
raised robe bottom, she ran out of the palace
and immediately see the Tathagata, standing in front of him and said,
"The greatest, why have you embarrass us with
around collecting alms? Do you think
your father is not able to provide food for twenty
Arahanta thousand? "Buddha replied," Dad, this practice,
collect alms from door to door (sàpadànacàrika),
performed by all the Buddhas. "King Suddhodana said," My son,
if we are not descendants of the warrior caste, the ruler of choice
from an unbroken lineage since the beginning of the world? And throughout
lineage of this noble warrior ruler, no one has ever
around and beg for food. "Buddha replied," O Father,
pedigree is silsilahmu knight, my ancestors were the Buddha,
like sequence in Buddhavamsa of Dipaïkara, Konóanna,
Maïgala to Kassapa. Starting from Dipaïkara and ends at
Kassapa, my older brother before, everything is numbered
twenty-four, as well as many thousands of Buddha River sand
Gaïgà, always visit the house to house in a row for

alms-food. This practice, receiving food from
a door to door here's how we live. "And when
pause, he said the following verse:
Uttithe nappamajjeyya
Dhammam sucaritam care
Dhammacàri sukham SETI
asmim paramhi loke ca.
"My father, a monk who receives food funds after
standing politely on the door of each house of the philanthropist,
should always be attentive to receive food; He should not be
accepting or seeking alms in the wrong way. He
must practice rounds for alms-food
manner are commendable. A monk who trains
this practice without fail in this way will live in peace within
life and also in future life. "
At the end of the poem, King Suddhodana attained Fruition-
Phala.
Being the father and mother Sakadagamin Foster Mahàpajàpati
Gotami Become a Sotapanna
After reaching Sotapanna, King Suddhodana take the bowl
of the Tathagata's hand and held it while he was invited
Buddha and twenty thousand Arahanta to come to his palace
where it provides a special seat of honor
prepared in anticipation of this situation. Arriving at the palace
Tathagata say the following verse:
Dhammam care sucaritam
na nam duccaritam care
dhammacàri sukham SETI
asmim paramhi loke ca.
"My father, the wrong way and unusual to get funding
food should be avoided and the correct way to receive

food funds should be practiced. (Places of older women,
eunuchs, liquor stores, brothels, houses of
widow, where the nuns lived, these places are called
as a place that is not appropriate to accept alms,
agocara Thana, and should be avoided). A monk who trains
this practice without fail in this way will live in peace
in this life and also in future life.
At the end of the second verse, King Suddhodana became Sakadagami
and foster mothers, Mahàpajàpati Gotami reach Sotapanna.
Then King Suddhodana funding various types of food
hard and soft that had been prepared to
Tathagata and twenty thousand Arahanta.

Maha Buddhavamsa - Explanation with respect to Buddhavamsa Gotama

2011-08-27T17:29:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Enclosure
Explanation with respect to Buddhavamsa Gotama
So far, we have discussed about the name, tribe, family,
and others of twenty-four Buddhas, the Buddha Dipankara
to Buddha Kassapa as narrated in the Book
Buddhavamsa Pali and commentaries related.
To Buddhavamsa Gotama we are discussing, have been tried
to collect in full by the Book
Buddhavamsa Pali and comments related as well as quote-
excerpts from the Pali Canon and other commentaries.
Buddha Gotama (according to the petition filed by the
Venerable Sariputta), has been described in detail part of
Buddhavamsa in connection with twenty-four Buddhas, from

Dipankara to Kassapa, pour sermons like a river
flowing sky, and went on to explain about
himself, from above the jewel street in the sky, within twenty
four-stanza poem as follows:
First Dhamma exposition events
(1) Ahametarahi Sambuddho
Gotamo Sakyavaddhano
padànam padahitvàna
patto Sambodhimuttamam
My son, Sariputta, I, a descendant of Gotama lineage,
that advance the Sakya clan, after six years of practicing
hard in meditation (padhàna) finally managed to reach
Buddhahood.
(2) Brahmunà yàcito saint
Dhammacakkam pavattayim
attharasannam kotinam
pathamàbhisamayo AHU
My son, Sariputta, at the request of Brahma Sahampati on
eighth week after achieving Perfect Enlightenment, I
expound khobah Dhammacakka in Deer Park, Isipatana,
Bàrànasi. At that time (for the first time) eighteen crore
Brahma led by Thera Kondanna successfully penetrate
Four Noble Truths and attain Liberation.
Dhamma exposition of events both
(3) Tattoos paranca desente
naradevasamàgame
na gananàya vattabbo
dutiyàbhisamayo AHU
My son, Sariputta, as a continuation of the teachings that I gave,
Dhammacakka, when I preached the Mangala Sutta, the

human society and the gods are being debated
about blessings, Mangala, this is the second event in which no
Countless human beings, gods and Brahma successfully penetrate
Four Noble Truths and attain Liberation.
(Per istiwa second will occur after the sermon on
Buddhavamsa. This also applies to the next stanza).
Third Dhamma exposition events
(4) Idhevàham etarahi
ovadim mama atrajam
na gananàya vattabbo
tatiyàbhisamayo AHU.
Thirteen years after I reach enlightenment, I
will encourage my son, a young monk named Rahula
by delivering sermons in the Forest Cula Ràhulovàda
Andhavana in Savatthi. (At that time), countless
humans, gods, and Brahma broke through the Four Truths
Noble and achieve Liberation.
(5) Ekosi Sannipàto me
savakànam mahesinam
addhatelasasatànam
bhikkånàsi samàgamo
Events First Meeting of Students
(6) Virocamàno vimalo
bhikkhusamghassa majjhago
dadàmi patthitam sabbam
maniva sabbakàmado
My son, Sariputta, I also like the Buddhas before,
filled with signs of great unaccounted
a Buddha, and free from stains kilesa, and stood in the middle-
Samgha middle and like rubies can Cintamani

grant all desires, meets human desire,
gods, and Brahma will and adiduniawi earthly happiness.
(7) Phalamàkankhamà planted
bhavacchanda jahesinam
catusaccam pakàsemi
anukampàya pàninam
My son, Sariputta, for the good of humans, gods and Brahma
who want to achieve four levels of Fruit of the Path and release
themselves from attachment to sensual natural birth, I am, because
My compassion, has explained the Four Noble Truths (order
they can achieve their goals).
(This is an example of how the Tathagata benefit
to all beings in a way expounded the Four
Noble Truths).
(8) Dasavisasahassànam
Dhammàbhisamayo AHU
ekadvinnam abhisamayo
gananàto asankhiyo
My son, Sariputta, as a result of the explanation Four Truths
Noble, intelligent creatures, numbering ten thousand
in one session, or twenty thousand after the next session, has
achieve freedom; in other cases in which the creatures
managed to achieve freedom in two or three times, the numbers
not counted).
(9) Vitthàrikam bàhujannam
iddham phitam suphullitam
idha mayham sakyamunino
Sàsanam suvisodhitam
My son, Sariputta, I, descendant of the family of the Kingdom of Sakya,
have been let go forth and be a hermit and has
teach the Dhamma; my teaching, the Sasana, will spread
in three of nature (humans, gods, and Brahma) and many creatures

who saw it clearly will thrive, clean and
shine.
(10) Anàsavà vitaràgà
santacittà samàhità
bhikkhånekasatà sabbe
parivàrenti sada mam.
My son, Sariputta, I was always surrounded by many monks who
has been free from àsava, not tied to the sport, and that with
sound mind has a deep concentration like
oil lamps are lit quiet with no wind.
(11) Idàni ye etarahi
jahanti mànusam bhavam
appattamànasà sekhà
te bhikkhå vinnugarahità
My son, Sariputta, there are certain monks who, even
in my lifetime, had died just as
the practice (sekkha) without successfully reaching Arahatta-Phala.
They are denounced by the wise.
(12) Ariyanjasam thomayantà
sada dhammaratà jana
bujjhissanti satimanto
msàrasaritam Gata
My son, Sariputta, they are people who are caring
who praised the Noble Eightfold Path and happy in
Dhamma in day and night will be able to cross the ocean
samsara in a limited number of births, and obtain
Liberation through penetration of the Four Noble Truths.
Place of Birth, etc.
(13) Nagaram Kapilavatthu me
King Suddhodano ribbon

mayham janettikà Eye
Maya Deviti vuccati
My son, Sariputta, my birthplace is Kapilavatthu, father-
I was King Suddhodana and my mother is Maya Devi.
(14) Ekånatimsavassàni
agàram ajjhaham vasim
rammo surammo subhako
Tayo Pàsàdamuttamà
My son, Sariputta, I have become king in Kapilavatthu, during
twenty-nine years old, living in three palaces: Ramma, palace
winter with a nine-story pagoda,; Suramma, palace
summer with five levels, and Subha, the palace of seven levels
for the rainy season.
(15) Cattarisasahassàni
nàriyo samalankatà
Bhaddakancanà name nari
Rahulo name atrajo
My son, Sariputta, during my reign,
there are forty thousand women are gorgeous waitress; of my queen
is Bhaddakancanà and my son is Rahula.
(16) Nimitte caturo disvà
assayànena nikkhamim
chabbassam padhàcàram
acarim dukkaram aham
My son, Sariputta, after seeing four signs (parents,
sick, dead, and an ascetic), I went with
riding my horse, Kandaka. In Uruvela Forest (far),
I spent six years training with
torture yourself, dukkaracariya, which is beyond the
ordinary people.

(17) Vàrànasiyam Isipatane
cakkam pavattitam virtual
aham Gotamasambuddho
Saranam sabbapàninam
My son, Sariputta, at Isipatana, Forest Migadāya in Bàrànasi, I
has turned the wheel of Dhamma (I have been preaching
Dhammacakkappavattana): behold, I have become
refuge for all beings, the Buddha who achieved
Enlightenment by his family name, Gotama.
(18) Kolito Upatisso ca
DVE monks aggasàvakà
ânando nàmupatthàko
santikàvacaro mama
Khema Uppalavannà ca
nuns aggasàvikà
My son, Sariputta, Main My Students is a pair of monks,
Kolita (Majesty Moggallana) and Upatissa (Majesty
Sariputta); monks remain my servant who always accompanied me
(For more than twenty years) and serving the needs of my
is Ananda. The main female students are a pair of nuns
Theri Khema and Theri Uppalavanna.
(19) Citto hatthàlavako ca
aggupatthàkupàsaka
Ca Nandamàtà Uttara
aggupatthàkupasika.
My son, Sariputta, lay my students that a contributor
for my needs is the Citta, a wealthy householder
(Macchi-Kàsanda settled in the kingdom of Kosala) and Hatthàlavaka,
(Virtuous sons of the kingdom of King Alavi Alavi); girls lay
My serving was Nandamàta (a anagamin the
Velukandaka settled in, a town in the province Dakkhinàgiri in
royal Rajagaha) and Khujjutarà (a Sotapanna, carrier
Three Pitaka, the ultimate owner of the title (etadagga) born to

womb of a maid of a wealthy Ghosaka in Kosambi and
became, when he was an adult, female servant of Queen Sàmàvati).
(20) Aham assatthamålamhi
patto sambodhimuttamam
sada vyàmappabhà mayham
solasahatthamuggatà
My son, Sariputta, I reached Arahatta-Magga Nana and
Buddhahood, under the Bodhi tree (as high as 100 arms).
Rays emanating from my body (spread to a radius of eight
twenty-arm) shines bright at all times; high is my body
is sixteen arms.
(21) Appam vassasatam Ayu
Idhànetarahi vijjati
tàvatà titthamànoham
tàremi janatam bahum
My son, Sariputta, age lives (humans) are currently very
short, only a hundred years, I will live for four-fifths
from this life (eighty years) and for four
twenty years I would save these creatures (from
ocean of samsara) and deliver them to the beach Nibbana.
(22) òhapayitvàna Dhammukkam
pacchimam janabodhanam
ahampi nacirasseva
saddhim sàvakasamghato
idheva parinibbissam
aggivàhàrasankhayà
My son, Sariputta, I have lit the torch of Dhamma, so that
The next generation can understand the Four Noble Truths.
Does not depend on time, within the guidance of my students
monks, I would arrive at the end like a torch
is extinguished, the fuel has run out, in this world, in
Kusinara lowered the curtain drama of life.

Two Temple Samvega
(23) Farmers ca atulatejàni
Imani ca dassabalàni
ayanca gunadhàrano deho
dvattim savaralakkhanàvicitto
(24) Dasa disa pabhàtsetva
sataram siva sappabhà
Sabbath tamantarahissanti
nanu Ritta sabbasankkhàrà
My son, Sariputta, my sublimeness and power that unrivaled,
ten of my physical strength and my body, that beautiful
viewed, which contains like a mountain of gold, thirty-two
signs of extraordinary human beings together with six
special wisdom (Asàdhàrana Nana) and ten mind power
(Dasabala Nana), six-color light emanating from
my body, and illuminating all directions like the sunlight,
all just mentioned would soon perish and vanish.
Isn't it all conditioned, living or dead, all of them
futile and has no abiding essence, true happiness
and core? (Therefore, I encourage you to train
meditation of Clear views (Vipassana) by reflecting on three
characteristics of conditioned phenomena, and practice
hard to attain Nibbana. Thus the usual instructions for
all of you, which is given by the Buddha who has reached
Perfect Enlightenment. With diligence and caring,
strive to fulfill the our instructions).

Maha Buddhavamsa - Tathagata Explaining Characteristics

2011-08-26T22:00:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Tathagata Explaining Characteristics
Tathagata knows the curiosity and inquisitive also belief
that emanated from within the five hundred Arahanta led
by Venerable Sariputta. He went on to explain the distinctive
character and His achievements, which began with a poem:
Cattaro te asankhyeyyà
Koti yesam na NAYATI

My son, Sariputta, there are four things that are not measurable,
uncountable, and not known initially and finally. That four
things are: (1) creatures in general, (2) the extent of natural
universe, (3) the number of the universe, and (4) Sabbannuta Nana
owned by the Buddha whose reached Perfect Enlightenment.
(At that time, mind of the gods and the human were still filled with
magic charm which is shown by the Buddha. As if
attract the attention of the gods and humans, "There are still things
that beyond amazing wonders just
I showed. Listen to the stories beyond the amazing
magic earlier, "Buddha continued excitedly).
"Sariputta, besides a miracle that I showed recently, still
many other things more amazing that has never
happened before, and if told will definitely make you
goose bumps to hear it.

"After my death as King Vessantara, (after fulfilling
Perfection naan (parami), sacrifice (CagA) and various
virtue through practice (cariya), while I waited for time
to achieve Buddhahood) as a heavenly creature namad
Santusita, enjoying the heavenly bliss in Nature Gods Tàvatimsa,
for fifty seven crore and six million years according to
calculation in human nature, gods, and Brahma of ten
universe of thousands gathered in front of me and ask
petition:
O! Bodhisatta god, which is free from all sufferings, Thou
Ten parami meets in thirty categories, three types of
cariya and ten CagA, not for happiness
as a king "player-wheel," or Sakka, the leader of the
god or Mara or Brahma; Thou meets Perfection
it only aspires to attain Buddhahood in order to
liberate many creatures. O! Bodhisatta god, which is free
of all the suffering, the time is right for you later
Buddhahood has arrived!

O! Bodhisatta god full of spirit, the time is ripe
be yours to become a Buddha; please thee down to the natural
humans and into the uterus Queen Maya. Save the creatures
beings including the gods of the sea of samsara, may Thou
Nibbana through the eternal. "Thus they pleaded.
"I do not, immediately granted them.
First of all I'm doing five major investigations as
follows:
(1) Whether the time is right for the emergence of a Buddha, (2)
island or continent that is right for the appearance of a Buddha,
(3) country that is right for the appearance of a Buddha, (4) interest
or families where Bodhisatta would be born, and (5) age
from the mother Bodhisatta. I express consent only after
conducted five major investigations of this, "my friend, god and
brahma, the time really has come for me to be
Buddha (as you say). "After living for life
Tusita maximum in Nature Gods, I then go into the uterus
My mother, Mahàmàyà, unbroken descent from the rulers
Sakya.
When I go into my mother's womb with rapt attention,
ten thousand universe shook.
Still with rapt attention, I'm out of my mother's womb,
standing upright, with arms and legs stretched straight, like
a monk who falls from the throne of the Dhamma after
preached a sermon or as a human being
down the stairs pagoda, with no signs of foul play in the
My body, (on Friday, full moon night on the Moon Vesàkha, in
year 68, the Supreme Era.) At that time, ten thousand of the universe
shaking (as if cheering for the incident).
"My child, Sariputta, none that matched my
as Bodhisatta, in terms of entry into the uterus and out of
uterus (when entered into the womb, during ten months in the womb
mother, and at birth, in three events, he remained

attentive; thus the meaning of words.) (Later
Again, Arahatta-Magga Nana of certain students only
produce Arahatta-Phala Nana; some students succeed
achieve three vijja only and some others managed to master
Abhinnà six forms; while some other students achieve
Nana Patisambhida through Arahatta-Magga, the other only
master Sàvaka parami Nana; and paccekabuddha only
Bodhi reaches Pacceka Nana on achievement Arahatta-Magga
Nana. Arahatta-Magga Nana of all Buddhas, have benefits
which can immediately achieve all the characteristics of a reach
Perfect Enlightenment. Therefore), in terms of achieving
Arahatta-Magga Nana, no one equal me; also in
Nana Desana thing, I am the highest. Thus the Tathagata
provide a full explanation of his traits.
At that time, a devastating earthquake occurred when he entered the
uterus. Ten thousand universe shook in six directions;
(1) the earth's surface rises in the east and west down (2) the rise in
west and go down in the east, (3) up north and down south, (4)
rises in the south and get off at the north, (5) up in the middle and down at
around the edge, (6) rises on the edge all around and fell in the middle.
Glorious light, exceeding that possessed by the gods
and Brahma, with a very bright shine.
The gods and Brahma, witnessed an amazing phenomenon
and learn from the teachings of the Tathagata that this phenomenon is only
occurs when Bodhisatta into the uterus, say the ode
follows:
Aho acchariyam loke
Buddhànam gunamahantatà
dasasahassi 1okadhàtu
chappakàram pakampatha
ca obhàso Mahààsi
accheram lomahamsanam
O friends, the gods and Brahma, the great characteristics of the Buddha
cause the earth trembled and shook the ten thousand natural

universe and the earth's surface rises and falls in different directions;
east-west, north-south, and middle and edges. Light
resplendent in excess of those possessed by the gods and Brahma
also shine illuminate this world. Amazing charm of
This phenomenon makes us in awe flick of a finger
and make us shudder. Oh, the glory of many traits
of the Tathagata really makes us snapping his fingers in
admiration and respect.
At that time, the Buddha showed Miracle Ganda and
pacing in the street of gems that were created
with his supernatural powers. And while he was walking
up and down along the way, He expounded the Dhamma
like a roaring lion king, sitting on a stone slab
reddish, like a thundering sky, like a man
who swam across the river in the sky. With sound
which has eight features, in various ways, he
preached a sermon about the Four Noble Truths
led to the important characteristics of keselaluberubahan,
dissatisfaction, and without self-eternal.
Although the road is connecting the ten thousand gems
universe, Tathagata walk from one end and quickly
back again as if the road was only along the four arms
only; He actually walked from one end to the other, not
turned around before reaching the end.
(Here will be the question arises: Is the Tathagata, with
His strength, shorten a very long road is?
Or, did he change the size of his body so that the size
appropriate for the road? (Whether it is the result of
supernatural powers? Iddhi visaya?)
The answer is: No, it is not a creation through
supernatural powers, iddhi visaya. Supernatural powers possessed by a
Buddha, Buddha visaya, is not conceivable, beyond
reach of the human mind. Thus, the Tathagata can run
pacing in the street of gems as if walking on

road along the four arms.
Because of a Buddha unimaginable supernatural powers, so that
the whole scene can be witnessed from the Natural Akanittha
Brahma until woe Avici without hindrance whatsoever.
The entire universe into an open area next to one
to another without interruption, so that people can
see the gods and Brahma, demkian versa. They
can see the Tathagata was pacing along the road
long as they could see Him walking on the street
usual. Tathagata gives sermon while walking, and after
master mind in total (cittissariya), He entered into
Phala Samàpatti during a very short time during the
attendees say 'Sadhu, sadhu, sadhu. ")
Venerable Sariputta Apply for
In outlining Buddhavamsa Detailed
Venerable Sariputta, after saluting the Tathagata
who was pacing back and forth with incomparable majesty
comparison, gave a sermon about the Four Noble Truths,
to humans, gods, and Brahma of ten thousand of the universe
gathered there, thinking, "the gathering of human beings,
gods, and Brahma of ten thousand of the universe has never been
occur; This should be a good time to explain
Dhamma. A sermon about Buddhavamsa in particular, will
very useful to generate confidence and devotion
to the Tathagata. Should I apply to the
Tathagata to explain about the history of His life and
Perfection that he has filled ever since he received forecast
will become a Buddha. "Then he approached the Buddha after
lowered one corner of his robe over his left shoulder and hand
the dirangkapkan, filed a petition in the three stanza poem
which begins with "te Kidiso Mahavira, and so on, for
provide a complete description of its training Buddhavamsa
He did in past lives.
Te Kidiso Mahavira

abhinihàro naruttama
Kale kamhi Taya dhira
patthità Bodhimuttamà.
The greatest, who has trained four of effort
(Sammappadhàna), a more noble than the people
humans, higher than the gods and exceed the Brahmins,
King of the Three Realms! In a world where the cycle and kappa whether
You begin to aspire and are determined to achieve Enlightenment
Perfect. Enlightenment is beyond Pacceka Bodhi
and Sàvaka Bodhi?
Dànam Silanca nekkhammam
panna Viriyanca kidisam
khanti saccamAdhitthànam
mettupekkhà kidisà ca.
The greatest, King of the Three Realms. How do we understand
and honor thy like Perfection Perfection
Generosity, Moral Perfection, Perfection Releasing
worldliness, Perfection of Wisdom, Perfection
Business? How do we understand and respect the dead
Perfection of Patience, Honesty, Determination, Compassion, and
Equanimity?
Dasa parami Taya dhira
kidisi lokanàyaka
Upa katham parami Punna
paramatthaPàrami katham
The greatest, King of the Three Realms. You please enlighten
us about how to meet Perfection Perfection
this, how do you get a higher level and
Perfection higher than this and then reach
maturity? Similarly in connection with the Ten
Perfection is higher (upapàramà) and Ten
Highest perfection naan (paramattha parami), by
how do you train it to reach maturity

at a higher level of development?
Note: (In connection with the perfection of generosity,
Parami funds, funds of external objects are the funds parami
usual, giving his body parts, large or small
is a fund-Upa parami, giving his life is a fund-
Paramattha parami. The same principle applies also to the nine
Other Perfection. Thus, implementing the rules
morale at the expense of external objects is Sila
Parami ordinary rules of moral conduct at the expense
parts of the body is the Sila-Upa parami and implement
moral rules at the expense of lives is the Sila-paramattha
Parami.)
In many countless lives, has Bodhisatta
meet the Fund and parami-parami parami other, which
The following is important to note:
(1) When he was born as a rabbit is wise, he
mistook Sakka, who was posing as
a Brahmin, a Brahmin who was
collect alms. So he made a bonfire
flaming then mendanakan himself with
how to jump into the fire. Funds like this are the funds
Paramattha parami. (As described in 7-Sasa Pandita
Jataka, 2 Pucimanda VAGGA of Catukka nipata).
(2) When he was born as the king of dragons Sankhapàla He help
pain from injuries caused by violent attacks six
twelve hunters armed with spears at eight places in the body-
His after dipancang with a stake. Without anger
and the hatred he laid down his life and still undergoing
His moral code. Sila Sila thus included in the category
Paramattha parami. (As told in the Jataka Sankhapàla
of Cattàlisa nipata).
(3) When He is King horns Sutasoma, he let go of the throne-
His kingdom Sudassana (Bàrànasi old) without fear of
dangers that would befall his life and without attachment
to luxury palace and went off worldliness.

Actions like this are called Nekkhama paramattha parami.
(Culasutasoma Jataka, Cattàlisa nipata).
(4) When he was born a wise man namad Senaka,
He saved the life of a Brahmin with
reveal, as if he saw with his eyes
itself, there is a cobra in a leather bag where the food
Brahmin. Policy actions that have been saved
owner lives leather bag; included in the category of Panna
Paramattha parami. (Sattubhasata Jataka from Sattaka nipata).
(5) When he was born as a prince was the nama
Janaka, his actions that knows no fear of swimming
cross the ocean without despair, while the friend-
His companions perish, reflects the determination and
Prince Janaka perseverance. A great effort and perseverance
This usually included in the category viriya paramattha parami.
(Maha Maha Janaka Jataka from nipata).
(6) When he became a recluse Khantivàdi, King Kalàbu
from the kingdom of Kasi, cut off the hands and feet with
sharp ax. He did not resist and withstand the pain
as if he were a piece of wood that can not feel
nothing; He also did not feel resentful or angry with the king.
Actions include the patience Khanti category paramattha
Parami. (3 Khantivàdi Jataka, 2-Pucimanda VAGGA of Catuka
Nipata).
(7) When he was King Maha Sutasoma, he promised "I'm sure
will be back again tomorrow, "the Porisàda the cannibals. He
kept his promise; ignored his life, which
thereby saving the lives of a hundred people
and a king. Thus honesty (vacisacca) including
in category paramattha parami Sacca. (Supreme Sutasoma
Jataka, Asiti nipata).
(8) When he was Prince Temi, he pretended to mute and
deaf and still do so even at the risk
lost his life. Such determination is included in the
Adhitthàna category paramattha parami. (Mugapakkha (Temiya)
Jataka, Supreme nipata).
(9) When He became a recluse namad Suvannasàma, he
practicing loving kindness (metta) with the risk of loss of life-

Him. Act of love like this included in the category
Metta paramattha parami. (Suvannasàma Jataka nipata).
(10) When he became an ascetic who practice self-mortification,
as narrated in Lomahamsa Jataka, 10-Litta
Vagga of Ekakanipàta, He is not affected by those
misguided, young people who misbehave or by corrupt
various tribute acts committed by the
wise, therefore He is keeping himself from hatred
and greed. Equanimity attitude of Bodhisatta
is an example of upekkha paramattha parami.
(For a more complete description of the categories paramattha
Parami, can refer to the comments Cariyà Pitaka and Comments
Jataka-related).
Against the petition filed by Venerable Sariputta,
Tathagata say two stanza poem as if poured
immortality drug to keep the mind creatures
remain in peace, encouraging them to: (1) hearing
with a solemn sermon on the history of the Buddhas, which will
create excitement and joy to the audience,
humans, and gods, to eliminate suffering a puncture in the inner
they are restless and help them achieve a variety of
achievement, and (2) trying in earnest, for
followed and the Noble train towards Buddhahood yang
will destroy all forms of arrogance, pride,
which will eliminate all kinds of grief, sadness, and
save sentient beings from the cycle of rebirth
and extinguish all suffering.
Then, to encourage the humans and gods are present
to be more enthusiastic about aspiring to achieve Enlightenment
Perfect, Tathagata gives sermons on the history
Buddha, which consist of nine hundred and fifty-one stanza poem
that starts with:
Kappe ca satasahasse
ca caturo asankhiye

amaram nama nagaram
dassaneyyam manoramam
(That sermon was well received and highly appreciated by
the audience, both human and god.)
At the end of the sermon on the history of the Buddha, ten million
crore humans, gods, and Brahma achieve holiness Arahatta
after eliminating all àsava, and innumerable
managed to achieve a lower level of holiness.
(Here be it known that there are nine hundred and
fifty-one verse that tells about Buddhavamsa. In
Nidànakathà, there are eighty-one stanza which is a
mix the words of the Thera who attended the hearing
(Sangitikàraka), the words of the Venerable Sariputta and words
of Tathagata, and thirty-eight stanzas in the Pakinnaka and
Dhatubhàjaniya Katha, which are words Sangitikàraka
Thera, thus a total of one thousand seventy
stanzas in the entire Book of Buddhavamsa Pali).

Maha Buddhavamsa - Tathagata Traveling to Kapilavatthu

2011-08-25T17:40:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Tathagata Traveling
to Kapilavatthu Accompanied By
Twenty Thousand Arahanta

Tathagata left the Vihara Veluvana, Rajagaha, toward
Kapilavatthu accompanied by twenty thousand Arahanta consisting
of ten thousand Arahanta from good families
of Anga and Magadha and ten thousand Arahanta that come
from good families of Kapilavatthu. (In the second half of the month
Phagguna 103, Maha Era), they run at one
Yojana per day hopes to travel sixty Yojana to
Kapilavatthu in two months. Take a trip like this,
that is not too fast, called 'aturita. "
Tathagata Eating Food Sent from Palace of King
Suddhodana
When the Tathagata go to the royal city Kapilavatthu by doing
aturita trip, Thera Kàludàyi thinking, "I have to walk
first to inform the King Suddhodana about
Tathagata departure towards Kapilavatthu, "and he did
journey to the royal city through the air with the magical
force (iddhividha Abhinnà) and alight at the royal palace.
King Suddhodana was happy to see Thera Kàludàyi and

greeted him warmly. "Welcome, my son Kàludàyi,
please sit on the throne (a seat appropriate for
noble people) and he offered a bowl of food
delicious prepared for him, filling the bowl until
full.
When Thera Kàludàyi showing signs of moving
from his seat, King Suddhodana said, "Please eat
on the throne, "Thera said," Tathagata, accompanied by two
tens of thousands Arahanta was on his way to meet you. "
The king, overjoyed at the news of this arrival,
said, "Well, I beg, eat new foods
I presented it in this palace, and please come
every day to pick up food for the Tathagata to It
arrived here. "Thera Kàludàyi gave its approval to the
silence.
After Thera finished eating, the King Suddhodana wash bowl
with fragrant powder before filling it again with
hard and soft food is delicious and hand it over to
Thera, and said, "We dedicate this to the Tathagata."
Thera Kàludàyi with his magical power lifting bowl
is in the air in front of him without touching him, then he
himself up into the sky and travel back
to be watched by the courtiers. He then handed
bowl offerings to the Tathagata who immediately
eating food brought by Kàludàyi of his father's palace.
Thera Kàludàyi every day go to the palace of the king and brought
food for the Tathagata who then eat the food
presented by his father during the trip.
Kàludàyi monks usually tell the king every
days after eating at the golden palace Kapilavatthu, with
said, "Tathagata has traveled so far
today. "With the opening words like this, he continued
by telling the great features of the Tathagata. He did
with the intent to sow the seeds of belief in
heart of the royal family before they even had the opportunity

see the Tathagata.
(This is why the Tathagata says, at the ceremony
"Etadagga next", "mama bhikkhave etadaggam sàvakànam
bhikkhånam kulappasàdakànam yadidam Kàludàyi "which
meaning "monk, Kàludàyi exceed others in terms of
generate confidence and devotion royal relatives
against Me. ")
Thus the Tathagata and twenty thousand Arahanta arrived in the City
Kapilavatthu, safely, within two months, on the day
Vesàkha first month in the year 104 Maha Era, after a
a distance of sixty Yojana in aturita, walking
Yojana per day so far.
Tathagata Shows Dual Miracle to
Conquering Pride of the Royal Family
All of Sakya family members, led by King
Suddhodana get together and consider how
they must pay homage to Buddha, blood brothers
they are noble, when he arrived at City Kapilavatthu. (The
The first discussed was) how to arrange accommodations for
Tathagata, and finally they agreed that, parks Prince
Sakya Nigrodha very beautiful and is a suitable place,
and have many comforts, such as, shade trees,
water source, near the city, means of communication that is easy and quite
adequate and most importantly, the place was pretty quiet-five
requirements favored by the Buddha. And then they
establish the park for the accommodation of the Buddha. Time
all preparations have been done, they respectively
left with the following sequence, each
bring flowers to welcome the Tathagata.
(A) The children of men and women are fully clothed
(Sons and daughters of the townspeople) run lead
procession.
(B) They were followed by the princes and princesses who dress

ceremony.
(C) All other Sakya people come and bring offerings
in shape of flowers and fragrant powder, that would
offered to the Tathagata. A long procession of welcome
This goes to the park Nigrodha.
Arriving at the park Nigrodha accompanied by twenty thousand
Arahanta; Buddha Dhamma seated on a throne that has been
prepared for him.
Because of the stubborn and arrogant, feeling born of the family
a high degree, Sakya family members think, "Prince
Siddhattha more young than us in terms of age, he is
Our younger brothers, nephews, sons, grandsons; "so they
considered him as a young prince, "You, child
young, should be saluted. As for us, will sit on
behind you. "Seeing this Tathagata understand the feelings
and the pride of their families and the Kingdom of Sakya
consider and decide, "My Relatives
has become a pompous old in vain and do not salute
Me. My relatives are really stupid not cocky
knowing "the true nature of a Buddha that had been
achieve Enlightenment; greatness and glory of the
Buddhist, so they do not know the nature of a
have achieved enlightenment; so majestic and
virtues of the Buddha. "Now I'll show
true greatness and glory of a Buddha
Double Miracle by showing that emit
water and fire simultaneously from different parts of my body, and
at the same time creating a trail in the sky
connecting ten thousand universe in which I
will run to and fro, while rain sprinkled the Dhamma
the creatures that gather here in accordance character
and mind their own. "With the decision Tathagata
this, all the gods and Brahma in ten thousand of the universe called,
"Sadhu, sadhu, sadhu" praise Buddha.
Immediately after taking such decisions, the Buddha entered

Fourth Jhana meditation object with white color (odàta kasina),
and out of there, he was determined to "Ten thousand of the universe
will be illuminated "and ten thousand of the universe becomes brighter
fascinated humans, gods and Brahma. As they
rejoice, Tathagata rose into the sky with his magical powers
derived from the fourth jhana and showed Wonders
Twin, emits water and fire simultaneously from twelve
His body parts.
(1) upwards and downwards, (2) to the front and rear body-
His (3) left and right eyes, (4) ear, (5) nose, (6) shoulder;
(7) hands; (8) the sides of the body; (9) feet; (10) fingers
and legs and cracks in them; (11) each strand of hair
in his body, and (12) every pore of his body.
Dual miracle of flame-water emanating from parts of the body-
It produces a different pattern, creating praise
and respect for the relentless and looks as if rain
particles from the Tathagata heel that spread to the head of the members
Sakya family, magic and stunning scenery witnessed
by humans, gods, and Brahma.
The father, King Suddhodana prostrate for the Third Time
When the King saw a strange sight Suddhodana
and the amazing Twin Wonder, he prostrated
solemnly and said to the Tathagata, "Honor and
greatest son, on the day of thy birth, when I tried
to raise both your hands towards the ascetic Kàladevila
to salute him, I saw a pair of Thy feet
up and firmly placed it on the head of the hermit. It
is the first time I prostrate before Thee. And on
day ceremony piracy fields, we put you in
comfortable place in the shade of a guava tree; (although
shadow of other trees to move over
time) the shadow of the guava tree is still shade Thou
without switching positions with the passage of time; that's when I
prostrate before Thee a second time. Now

I watched, a Twin Wonder view that has not been
I've seen, this incredible, I prostrate at Thy feet
for the third time.
When his father, King Suddhodana prostrate to the Tathagata,
all other family members without exception, can not resist
themselves, they pay homage to the Tathagata.
Creating Road jeweled and Teach
Dhamma
Having conquered the vanity of the royal relatives,
with Multiple Miracles show in space and after
duly considering the way the minds of
people there, the Buddha wanted to teach Dhamma to them
according to their inner nature. As he paced back and forth, he
creating a path decorated with all kinds of gems,
that spans the east and west even connect ten
thousand of the universe.
Here is a brief overview of the path
extraordinary. With the universe as its center,
Mount Meru of ten thousand ten thousand universe
form the foundation for the trail and the entire row
poles is made to glow like a golden yellow
pillars of gold. On it made a clean and wide roads
a jeweled; the east side of the road
supported by the eastern edge of the universe's most
east, as well as the west side is supported by the edge of the next
west of the westernmost of the universe.

The edges of both sides of the road is golden; part
middle of the road is filled with soil made of rubies,
and beams frame decorated by various kinds of jewels
sparkling; roof is made of gold and lattice fence road
also made of gold; rubies and pearls scattered like
sand across the surface of the road structure, road
like a rising sun shining on the ten directions.

Tathagata with majesty and glory are unequaled,
with the characteristics of the Buddha reached enlightenment,
walked slowly on the road. The gods and
brahma than ten thousand of the universe together
bring flowers Mandarava, padumà, and flowers
of Indian coral tree (Erythrina indica) and scattered them in
on the road as a gifts and accolades.
(Note: Due to the tree Erythrina indica, mentioned
here that, when thirty-three boys who have
virtue, led by Magha youth are doing
goodness in human nature, they planted the tree,
so people can take shelter in comfort. As
result of these virtues, the tree Erythrina indica appears
in Nature Gods Tàvatimsa (where they were born); aroma and
fragrance of flowers penetrate up to ten thousand Yojana in
heaven).
When the Tathagata was pacing back and forth over the road gems,
some creatures from the realm of heavenly tribute
each of them, while others, feeling
joy in different places. All human beings in nature,
gods, and Brahma, together with the dragon, garuda, and kinnaras
joyfully worship the Tathagata is running
walking on the street gem, looks like a full moon.
(With the exception of Brahma and Brahma Assannàsa without
form) all in fifteen brahma Brahma Rupàvacara,
the clothes are clean and tidy pay tribute
with geminate hands and say the words
compliments such as: the winner of five Mara, a pioneer of the welfare of all
beings, the protector of all beings, He who has compassion
compassion to all beings. The flowers are brown,
yellow, red, white, dark green mixed with sandalwood powder
spread out into space as a cult. Like banners
fluttering in the air they fly the shawl brahmana
them as a tribute.

(Note: There are twenty verses spoken by the Brahmins
in praise of Buddha in Tipitaka, readers can refer
the Book of Buddhavamsa Pàli).
The arrival of Venerable and the Five Hundred Sariputta Arahanta
After the show Miracle Dual decorated streets and the creation of
jewel, when Buddha was honored by
the gods and Brahma when he was pacing back and forth
on the road, your honor Sariputta and five hundred other students
dwelt on the slopes of Mount Gijjhakåta in Rajagaha. Majesty
Sariputta, who through his magical powers (dibbacakkhu Abhinnà),
witnessed the Tathagata pacing in the sky above
City Kapilavatthu. He thought immediately approached the Buddha and
asked the Buddha to tell the complete
Bodhisatta history (in many of his birth and the stages
development before birth and reach final
Perfect Enlightenment). He soon collected five hundred
Arahanta his friends and says, "The Most Noble, the Buddha,
Dual Miracle was shown together with
demonstration of supernatural power prevails in the world (lokavivarana
Abhinnà) so praised and respected by the whole world. Let
we go see a demonstration of magical power and give
homage to Him, let Venerable, we went to
the presence of Buddha and apply for telling
His training to be able to achieve enlightenment which he
done in past lives as Bodhisatta,
"To eliminate all doubt," kankham vinodayissàma,
Why Honor Sariputta said so, but
The reality is that they eliminate Arahanta
all àsava which means free from doubt? The answer is:
Sixteen forms vicikicchà been eliminated even at the level
Stream Winner, (Fruition-Magga). Thus Arahanta
no longer has any doubts (in the Buddha, Dhamma,
and Samgha or on the lives of past, present, and future
from themselves. Doubt, kankhà, mentioned
Sariputta here by His Royal Venerable is not related to the inner,
(Vicikicchà). The definition is the lack of knowledge about

Bodhisatta past lives that have reached
Enlightenment for four and one hundred asankhyeyya
thousand kappas ago, a detailed mention in the kappa
where he appears, his name, his tribe, his family, the sequence
His appearance, and his long life, and others.
Venerable Sariputta want to apply to the Buddha
to tell the whole lineage, tribe, family, tradition,
and others. (Buddhavamsa) which can only be told by
a Buddha, not by the Pacceka Buddha or a
student. This is not their authority, Sariputta said,
"Let us eliminate the doubt by approaching the Buddha
and apply it. "(As described in
Buddhavamsa Commentary).
Driven by the Venerable Sariputta, five hundred Arahanta
his friends soon gathered, carrying bowls
and their robes and prepared.
Then Venerable Sariputta accompanied by five hundred Arahanta
travel through space by using
supranatural power (iddhividha Abhinnà) and saluted
the Buddha who was pacing back and forth over the road
of gems. Five hundred Arahanta also saluted in silence
without making a noise like a cough or sneeze, but with
deep respect. Together with Venerable
Sariputta, there are also Venerable Moggallana, Maha Kassapa,
and others, who still remain in the air in salute
to the Buddha.

Maha Buddhavamsa - Kaludayi Begging To the Buddha III

2011-08-25T17:09:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

(46) Vatthannapànam sayanàsananca
gandhanca màlanca vilepananca
tahim samiddhà Janata bhahu ca
samayo Mahavira angirasànam
The sublime and the Supreme Protector, along the way, there are
many villages where there are commodities or goods
necessities, like food and clothing, as well as shelter and
incense, various kinds of flowers, perfume, soft
or strong, easily available, throughout the region there are
many rich people in the world of commerce.
Sublime and Wise, Mahavira, with body
that luminous, now is the time to visit
Kapilavatthu, your birth country.
(47) Punniddhiyà sabbayasaggapattà
jana ca tasmim sukhità samiddhà
pahutabhogà vividhà vasanti
samayo Mahavira angirasànam
The sublime and the Supreme Protector, along forests
in many villages, there are good people (to enjoy the fruits of
virtues of the past) that has prosperity and reputation
well, and living life with ease and comfort. With
considerable wealth and a lot of jewelry that are used,
they are living in luxury in a variety of ways.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(48) NABE ca abbhà suvisuddhavannà
ca sinfulness Cando suviràjitova
rattinca vàto mudusitalo ca

samayo Mahavira angirasànam
The sublime and the Supreme Protector, the clouds in the sky clean and
clear, natural light shining around the moon, at night,
a gentle breeze and the cool breeze blowing, quite the opposite
with a biting wind in winter.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(49) jana Sabba Canduggame pahatthà
sakangane citrakathà vadantà
piyehi saddhim abhimodayanti
samayo Mahavira angirasànam
The sublime and the Supreme Protector, when the moon rises, people
who rejoice and be happy on earth was sitting on the floor of the terrace
their homes, and chat. Together with
their loved ones, they were overwhelmed by joy.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(50) Candassa ramsihi nabham viroci
ca mahi samsuddhamanunnavannà
ca sinfulness Sabba parisuddharupà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, silvery light of the
the moon makes the sky is always bright. Earth also
looks clean and beautiful, and the environment in all directions
be cool and clean.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.

(51) ca dure disvà varacandaramsim
pupphimsu pupphàni mahitalasmim
samantato gandhagunatthikànam
samayo Mahavira angirasànam
The sublime and the Supreme Protector, to the needs of the
fragrance lovers, various kinds of flowers bloom on earth
through contact with the moonlight shimmering on the distant sky.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(52) Candassa ramsihi vilimpitàva
Samanta mahi kusumena 'lankatà
viroci sabbangasumàliniva
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the entire surface of the earth
beautiful look as if covered by the cool moonlight,
clean silver, and beautifully decorated with various types of flowers
that blooms at night; like a girl dressed in a
flowers.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(53) Kucanti hatthipi madena Matta
ca vicittapinchà Dija Samanta
karonti nàdam pavane suramme
samayo Mahavira angirasànam
The sublime and the Supreme Protector, along the road from
Rajagaha to Kapilavatthu, screeching like elephants
heron melodious voice. The birds with feathers
a rare and beautiful melodious twittering and rejoice in all

directions.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(54) Pathanca sabbam patipajjanakkhamam
ca iddham rattham sadhanam sabhogam
sabbatthutam sabbasukhappadànam
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the winter has passed
and newly arrived summer: it's the perfect time to
travel. Rural rich and prosperous as well
complete with the seven characteristics, praiseworthy and capable
provide comfort for body and mind.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(55) Vananca sabbam suvicittarupam
sumàpitam nandanakànanamva
yatina pitim satatam janeti
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the road ahead is very
Garden like a beautiful amazing dazzling Nandavana
created by virtue of the gods; for monks
who traveled through the woods, is as a source
fun in a beautiful forest, contrary to what
associated with the five objects of sense enjoyment.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(56) Alankatam devapuramva rammam

Iti Kapilavatthum nàmameyyam
kulanagaram idha sassirikam
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the royal city residence
Your parents, relatives and their descendants, Kapilavatthu,
so named because it was built on land hermitage
Kapila, a holy hermit, very beautiful as Nature Tàvatimsà,
beautiful natural paradise.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(57) Manunnaattàlavicittarupam
suphullapankeruhasandamanditam
vicittaparikhàhi puram surammam
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the city of magnificent Kapilavatthu
with towers, forts and pagodas.
The gardens with lotus flowers that adorn the beautiful blooms
and trenches which makes it very amazing beautiful.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(58) Vicittapàkàranca torananca
subanganam devanivàsabhutam
manunnavithi suralokasannitam
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the royal city Kapilavatthu
surrounded by high walls and sturdy, gate
awake, with a flat surface like a surface
drums. The streets are wide, clean and beautiful, like the City
Tàvatimsa, nature of the gods.

Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(59) Alankatà sàkiya ràjaputtà
viràjamànà varabhusanehi
IVA surindaloke devaputtà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the princes, descendants
Kapilavatthu dynasty ruler, dressed in best clothes
a sparkling, which is comparable to the princes in the kingdom
Tàvatimsa where Sakka ruling.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(60) Suddhodano munivaram abhidassanàya
amaccaputte dasadhà apesayi
balena saddhim mahatà muninda
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the noblest among
The Muni. Thy father, King Suddhodana, because he wanted to see
and salute you, son, the greatest and
noblest, considering the length of separation and age
has advanced, the minister has sent ten groups of ten times,
each group is accompanied by a thousand ministers in charge
Your invited to visit the royal city.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(61) Nevàgatam passati Neva vàcam
sokàbhibhutam naravirasettham

tosetumicchàmi naràdhipattam
samayo Mahavira angirasànam
The greatest among the Muni, (regardless of its business) the father-
Thy have been elderly, King Suddhodana sadly not
You have come to see or hear the news if you
will visit or not.
Supreme king, thy father depressed by anxiety and grief; I
hope that thy father's wishes can come true with a view
Your face.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(62) Tamdassanenabbhutapitiràsi
udikkhamànam dvipadànamindam
tosehi tam muninda gunasettham
samayo Mahavira angirasànam
The greatest among the Muni, it is certain that the father-
Your old age, King Suddhodana will ecstatic
with your presence in front of him. Hopefully the authorities desire,
Suddhodana king, who was revered protector that provides a living
to its people, who look forward to your visit, can
were answered by watching your face.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(63) Asaya kassate khettam
bijam Asaya vappati
Asaya vànijà yanti
samuddam dhanahàrakà
Yaya Asaya titthàmi
Asa sa me samijjhatu

The greatest among the Muni, a farmer plowing
fields many times in hopes of maintaining
crops; after repeated hoeing their fields,
he continued to strive to plant seeds with
hope to obtain good harvests. The traders,
leave with merchandise in ships
across the ocean full of dangerous fish, tortoises and
turtles, giant crabs, by risking his life by
hope to maintain their wealth. Similarly,
I, Kàludàyi, your birth companion, has arrived at Thy feet (in
Veëuvana monastery) in the hope that you refused to visit
royal city and begged permission to thy royal family may
pay homage to thee. May the good wishes
and sincerely can be immediately realized.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(64) Nàtisitam nàtiunham
nàtidubbhikkhachàtakam
Harita saddalà Grounds
Kalo one Mahamuni
The greatest among the Muni, the transition period from summer
winter to summer, the weather is not too cold or
too hot. In this harvest season and the weather is comfortable,
abundance of food available and there is no problem of hunger and
poverty. The entire surface of the emerald green land
Bermuda grass and green with a soft and period
this special in the late winter and early summer
is the perfect time to visit Kapilavatthu, country
Thy birth.
Thus Kàludàyi Thera told the Tathagata in six
a beautiful twenty-stanza poem full of praise, to persuade
Buddha refused to visit the royal city Kapilavatthu.

(Note: It is noteworthy that, although the sum of stanza are
sixty-four, Comments and Subcommentary counted sixty;
thus there is a difference of four stanzas, but
these differences can be ignored).
After the verses are spoken by Thera Kàludàyi, Tathagata
replied, "My child, Kàludàyi, why do you urge me
to visit Kapilavatthu with words of
praise and with a melodious voice? Kàludàyi Thera said,
"Most High, thy fathers of old age, King Suddhodana
really want to pay tribute to you and Samgha.
I hope you are willing to honor your relatives with
your visit. "Then the Tathagata grant
by saying, "Your wish granted, my
child, Kàludàyi. You may notify Samgha
about my visit to Kapilavatthu to honor relatives
of mine, and they will do the usual official procedures
according to the demands of this event." "Well, your honor," replied Thera
Kàludàyi and notify the twenty thousand monks
as he commanded.

Maha Buddhavamsa - Kaludayi Begging To the Buddha II

2011-08-25T16:20:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

(21) Mayurasamghà girimuddhanasmim
naccanti nàrihi samangibhutà
kujanti nànàmadhurassarehi
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the hilltops
on both sides of the road, lots of peacocks, each
with her partner strolled to and fro, with
fluffy tail like a fan, wings outstretched, and head
looked up, dancing like a human.
With the melodious sounds of various tones, in Magadha,
they were happily singing chanting "Oway, Oway."
The sublime and Wise, Mahavira, with body
that luminous, now is the time to visit
Kapilavatthu, your birth country.
(22) Suvàdikànekadijà manunnà
vicittapattehi viràjamànà
girimhi thatvà abhinàdayanti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, various bird species
each with a colorful and fabulous fur
perched on the hilltops on either side of the road and
sing melodious songs.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(23) Suphullapuppha 'karamàbhikinnà
sugandhanànàdalalankatà ca

giri virocanti sinfulness Samanta
samayo Mahavira angirasànam
Sublime and the Supreme Protector, on both sides of the road,
there are mountain ranges with rare trees
flowering that smelled fragrant and give
beautiful scenery.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(24) Jalàsayànekasugandhagandhà
surindauyyànajalàsayàva
savanti najjo suviràjamànà
samayo Mahavira angirasànam
Sublime and the Supreme Protector, all lakes and ponds,
as found in the park Sakka, the leader of the gods,
absorb the fragrance and fast flowing rivers with
swift current which produces an amazing sight.
The sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(25) Vicittatitthehi alankatà ca
manunnanànàmigapakkhipàsà
najjo virocanti susandamànà
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the ranks of rural and urban
along the riverfront adorn the rivers along the
flow, and like a trap, these rivers attract
attention to different types of beautiful birds that are
passed. Fast-flowing and non-stop, very beautiful to
considered.

Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(26) Ubhosu passesu jalàsayesu
supupphità càrusugandharukkhà
vibhusitaggà surasundariva
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the trees by the lake
and ponds on either side of the road in bloom and the whole region
enveloped by the smell. With stalks and
the fresh leaves adorn the top-tongued like a girl
the friendly nature of heaven.
The sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(27) Sugandhanànàdumajàlakinnam
vanam vicittam suranandanamva
manobhiràmam satatam gatinam
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the forest section of the road
is enveloped by the fragrance of the trees are very
Nandavana of stunning natural park like paradise; source
constant joy, a quiet and peaceful
for monks and laymen.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(28) Sampannanànàsuciannapànà
savyanjanà sàdurasena yuttà
pathesu game sulabhà manunnà
samayo Mahavira angirasànam

Sublime and the Supreme Protector, the road between Rajagaha
and Kapilavatthu consists of the villages in which various types of
foods that clean, sweet, and delicious easy to obtain in
This harvest season.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(29) Viràjità Asi mahi Samanta
vicittavannà kusumàsanassa
rattindagopehi alankatàva
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the forest is also very beautiful.
At night, the view is amazing is created;
ground was sparkling in the rosy light which bounces off
flying insects that emit red light, like a sari
betel nuts.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(30) Visuddhasaddhàdigunehi yuttà
sambuddharàjam abhipatthayantà
hi jana shoulder tattheva Samanta
samayo Mahavira angirasànam
Sublime and the Supreme Protector, all the way from Rajagaha
towards Kapilavatthu, at each stop, the whole person
both from the area around the belief that the holy and pure,
have been waiting with great anticipation: King of the Three Realms, Buddha, King
Dhamma, we are definitely going through the place, along this road.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit

Kapilavatthu, your birth country.
(31) Vicitraàràmasupokkharanno
Channa vicitranànàpadumehi
bhisehi khiramva rasam pavàyati
samayo Mahavira angirasànam
Sublime and the Supreme Protector, clear pools and
clean in a beautiful garden filled with lotus flower choice;
extract the stems and roots that dangle like a delicious
milk and the whole area covered by the fragrance.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(32) Vicitranilicchadanenalankatà
manunnarukkhà ubhatovakàse
samuggatà sattasamuhabhutà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the two sides of the road along the
streets full of trees covered by foliage
thick dark green which is amazing, hanging out
with the fair as the crowd.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(33) Vicitranilabbhamivàyatam vanam
IVA surindaloke nandanam vanam
sabbotukam sàdhusugandhapuppham
samayo Mahavira angirasànam
Sublime and the Supreme Protector, like a row of dark clouds
beautiful, long streets and narrow forest between Rajagaha
and Kapilavatthu stretched, fresh and green, like a hallway

covered by emerald, like a heavenly garden Nandavana
God Sakka; weather and mild climate, and forest flowers
emit a fragrant aroma.
The sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(34) Subhanjasam yojanàyojanesu
subhikkhagàmà sulabhà manunnà
janabhikinnà sulabhannapànà
samayo Mahavira angirasànam
Sublime and the Supreme Protector, every Yojana from the road
very beautiful and enjoyable. Villages that provide
of food funds within easy reach. These villages are in each
full dismissal with the population and food fund
and drinks galore, which will didanakan with
voluntary, is available without much difficulty.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(35) Pahutachàyudakarammabhutà
nivàsinam sabbasukhappadàtà
visàlasàlà ca ca shoulder Sabha
samayo Mahavira angirasànam
Sublime and the Supreme Protector, along the way,
there are rest houses are comfortable, and the hall
provide coolness and available water for the monks
and lay people sheltering there, to refresh and
provide comfort for body and mind.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.

(36) Vicittanànàdumasanóamanóità
manunnauyyànasupokkharanno
sumàpità sàdhusugandhagandhà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, along the road from
Rajagaha towards Kapilavatthu, good people have made
swimming-pool and gardens planted with different
species of rare trees and the whole area filled with the scent
fragrant.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(37) Vàto mudusitalasàdhurupo
Nabha ca abbhà vigatà Samanta
ca sinfulness sabbàva virocayanti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the winds that blew
breeze was soft and cool, the sky above is free from the darkness
and the rain clouds, and the whole neighborhood in all directions
looks clean, bright and lovely.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(38) Pathe rajonuggamanatthameva
rattim pavassanti ca mandavutthi
Tapo ca nabhe suro mudukova
samayo Mahavira angirasànam
Sublime and the Supreme Protector, along the road from
Rajagaha towards Kapilavatthu, a gentle breeze blowing, just
light rain fell at night, just enough to

dispel the dust, and throughout the afternoon, the sun shines softly,
with light and heat that feels comfortable for the body.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(39) Madappabàhà madahatthiSamghà
karenusamghehi sukilayanti
ca vidhàvanti sinfulness gajjayantà
samayo Mahavira angirasànam
The sublime and the Supreme Protector, along the road from
Rajagaha towards Kapilavatthu, adult male elephants are
're horny, and filled with lust, running to and fro with
partner and be happy with the sound blew terumpet
loud shrieks like a stork, and they ran into
wherever they want as excitement
them.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(40) Vanam sunilam abhidassaniyam
IVA nilabbhakutam rammabhutam
vilokitànam ativimhaniyam
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the street filled with
leaves dark green bushy between Rajagaha
and Kapilavatthu amazing and exciting like
dark clouds in the sky. For the monks and the laity
who was traveling, its beauty is the source
excitement.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit

Kapilavatthu, your birth country.
(41) Visuddhamabbham gaganam surammam
manimayehi samalankatàva
ca sinfulness Sabba atirocayanti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the sky filled with clouds
A clean silver, beautiful to look at. As if
adorned with precious jewels of emerald, the surrounding environment
very beautiful to look at.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(42) Gandhabbavijjàdharakinnarà ca
sugitiyantà madhurassarena
caranti tasmim pavane suramme
samayo Mahavira angirasànam
The sublime and the Supreme Protector, the path in the woods
beautiful between Rajagaha and Kapilavatthu a place
frequented by the celestial musicians (gandhabbas),
beings that have supernatural powers (vijjàdhara) and
magical winged creatures, kinnaras (bodied creatures
but the bird-headed man) who sang melodious
when they fly.
The sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(43) Kilesasamghassa bhitàsakehi
tapassisamghehi nisevitam vanam
vihàraàràmasamiddhibhutam
samayo Mahavira angirasànam

Sublime and the Supreme Protector, the path in the woods
beautiful between Rajagaha and Kapilavatthu filled with
places suitable as a residence of the hermit
and monks who were enslaved by the fear of defilement.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(44) Samiddhinànàphalino vanantà
Anakula niccamanobhirammà
samàdhipitim abhivaóóhayanti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, forest fruits with
a variety of ripe fruit that is free from distractions and very beautiful.
Serenity produced by the five senses is very supportive
development of joy (piti) and concentration (samadhi) for
monks and laity who make the trip.
Sublime and Wise, Mahavira, with body
luminous, now is the time to visit
Kapilavatthu, your birth country.
(45) Nisevitam nekadijehi niccam
gàmena gamam satatam vasantà
pure pure gàmavarà ca san ti
samayo Mahavira angirasànam
Sublime and the Supreme Protector, the various species of birds with
colorful feathers refuge in the woods between Rajagaha
and Kapilavatthu. Every town has a village full of
residents who move from one place to another
in groups consisting of people who have
same aims as they wish, where the bhikkhus
able to obtain alms.
Sublime and Wise, Mahavira, with body that

luminous, now is the time to visit
Kapilavatthu, your birth country.

Maha Buddhavamsa - Sending Kaludayi, Birth Companion (Tathagata)

2011-08-25T14:29:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Sending Kàludàyi, Birth Companion (Tathagata)

When King Suddhodana know that none of

minister and the servant came back and facing him

and bring the news, he thought, "As much as nine thousand nine

people do not return to my facade to give a report,

because they do not have a relationship of love and respect

to me at all. "He wondered," Who is able to

carry out my orders quickly and without wasting

time, "his mind works and examine it carefully, finally

he saw, the Minister Kàludàyi. As an administrative officer,

he is responsible for arranging the affairs of public and

is a very close and loved by kingdom family.

Therefore, as the confidant, the king appointed

Kàludàyi which is also the birth companion of his son,

who was born on the same day. They are playmates and

friends since infancy.

Thus, the king told Kàludàyi, "Son, Kàludàyi,

because he wanted to pay homage to my son, the Tathagata, I have

send nine ministers are accompanied by a thousand ministers,

but none of them returned with the news.

No one knows for sure what harm will befall

person's life. I want to see and salute

to my son while still alive. My son Kàludàyi, will

you strive to perform these tasks so that

I can meet my son? "Kàludàyi replied," The

Your Honor, I can do this job if I was allowed to be

monk. "

The king said, "My son Kàludàyi, if you become

monk or not, this task laksanakanlah as possible so that

I can meet my son. "" Well "promises Kàludàyi yang

then traveled to Rajagaha accompanied by

thousand people waiter, carrying a message to Lord King. (As

also messenger before) they got there when Buddha was

giving a sermon, they stood listening from behind

the audience, and consequently, Kàludàyi and a thousand servants

achieve Arahatta-Phala and become Ehi-monk.

Kàludàyi Begging To the Buddha So That Willing Visiting

King City Kapilavatthu By Saying Sixty-Stanza

Poem

(After attaining enlightenment, the Buddha spent

The first rainy season in Isipatana, Migadāya; at the end of the rains retreat and

Pavàranà after the ceremony, he traveled

towards the Forest Uruvela where he dwelt for three full months

teaches three brothers and a thousand people hermit followers

until they reach sanctity Arahatta. Then, with

Arahanta accompanied by a thousand people who used to be the

ascetics, the Buddha traveled to Rajagaha where he

arrive at the full moon day in the month Phussa, stayed there for two

full moon. Buddha taught more than ten thousand youth

from good families of Anga and Magadha kingdom until

achieve Arahanta and was ordained a monk. With

Thus five months have passed since the Buddha left

Bàrànasi; months of winter has passed and now it is

spring, the full moon day in the month Phagguna. And when it is

Kàludàyi Thera week after arriving in the presence of the Tathagata.)

On full moon day, the Kàludàyi Thera thinking, "Winter

has passed and spring has arrived. Farmers have been completed

gather their harvest and they have opened

roads to all directions; verdant earth, covered by grass-

green grass. In forests, trees mengugurkan

leaves her parents and looks sparkling with young leaves.

Growing flowers and fruits. Not too cold

or too hot, this is the right time to do

trip, now is the time for the Buddha to visit

royal relatives, and gave his blessings. "With

in mind, he approached the Blessed One and said to him

in sixty-stanza poem requests to visit the city

Kapilavatthu kingdom.

(1) dani Angàrino Duma bhadante

phalesino chadanam vippahàya

te acchimantova pabhàsayanti

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the winter has passed

and spring has arrived, all the trees abort

leaves her parents and seemed to get the fruit

Fresh, had grown soft leaves and buds

flowers are red like the embers. Driven by weather,

colorful trees are shining bright.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(2) Duma vicittà suviràjamànà

ca rattankureheva pallavehi

ratanujjalamandapasannibhàsà

samayo Mahavira angirasànam

Sublime and the Supreme Protector, all trees

wearing ornaments reddish shoots and green leaves

amazing and very beautiful, like a shining palace

by sparkling jewels.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(3) Supupphitaggà kusumehi bhusità

manunnabhutà sucisàdhu gandhà

rukkhà virocanti ubhosu passesu

samayo Mahavira angirasànam

Sublime and the Supreme Protector, on both sides of the path of all

types of trees and plants filled with seasonal flowers

to the bud. Decorated by flowers in full bloom, all

trees grow beautifully; clean air filled with the

fragrant aroma and extraordinary surroundings look beautiful.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(4) Phalehi nekehi samiddhibhutà

vicittarukkhà ubatovakàse

khuddam pipàsampi vinodayanti

samayo Mahavira angirasànàm

Sublime and the Supreme Protector, on both sides of the road, all

trees produce various kinds of fruits; pedestrians

feet, monks and lay people, can satisfy the hunger and

their thirst.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(5) Vicittamàlà sucipallavehi

susajjità morakalàpasannibhà

rukkhà virocanti Ubhosu passesu

samayo Mahavira angirasànam

The sublime and the Supreme Protector, now on both sides

roads, shrubs and seasonal plants decorated by the stalk-

dazzling stalk and leaves are soft

clean of soil and dust, looks like a series of birds

peacock, beautiful scenery and surroundings look

amazing.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(6) Virocamànà phalapallavehi

susajjitàvàsanivàsabhutà

tosenti addhànakilantasatte

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the trees and plants

decorated by fresh fruits and leaves are soft;

the whole environment is not only present a view

beautiful in all directions, but also, such as homes and places

resort is refreshing and pleasing to the

monks and lay people who feel tired after doing

trip.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(7) Suphullitaggà vanagumbanissità

Lata various suviràjamànà

tosenti satte manimandapàva

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the various types of plants

vine thicket surrounding the present

beautiful scenery. Like a big palace, which

decorated with various kinds of gems, pleasing to pedestrians

feet, monks and laymen.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(8) Lata various dumanissitàva

piyehi saddhim sahità vadhuva

palobhayanti hi sugandhagandhà

samayo Mahavira angirasànam

The sublime and the Supreme Protector, like the princess and

daughter of good family embraced her beloved husband,

as well as various types of vines still attached

on trees as a parasite and produces fragrant aroma and

sweet as attracted monks and lay people.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(9) Vicittanilàdimamanuunna Vanna

Samanta Dija abhikujamànà

tosenti manjussaratàratihi

samayo Mahavira angirasànam

Sublime and the Supreme Protector from all directions, various

beautiful bird species with brightly colored feathers, dark, and

blue can be seen flying, dancing, singing with a voice

loud and melodious, mixed in among them, pairs

couples and cheered with excitement, entertain

monks and lay people who are traveling.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(10) MIGA ca nana suviràjamànà

ca uttungakannà manunnanetta

Samanta sinfulness mabhidhàvayanti

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the various kinds of wild animals

jumping and running can be seen running to and fro

happily in groups or pairs with ear

long and wide eyes.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(11) Manunnabhuta ca mahi Samanta

viràjamànà haritàva saddalà

supupphirukkhà moëinivalankatà

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the earth, in all directions,

everywhere covered with Bermuda grass thick

provide beautiful scenery and pleasant. Tree-

tree decorated with beautiful flowers like a virgin

decorated with ribbons in her hair.

Land everywhere provide beautiful scenery and

fun. This land is covered by Bermuda grass. Tree-

tree decorated with flowers that bloom like a girl

attractive virgin who wore decorations on his hair.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(12) Susajjità muttamayàva vàlukà

ta susanthi càrusuphassadàtà

virocayanteva sinfulness Samanta

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the sand like a silver

pearl-white sparkling pearls of the same size

arranged by expert craftsmen, arranged so that pedestrians

can walk on it comfortably and provide color

and the beauty of the surrounding environment.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(13) Samam suphassam sucibhumi bhàgam

manunnapupphodayagandhavàsitam

viràjamànam sucimanca sobham

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the Earth is free from dust,

entire soil surface free of bumps and holes, flat,

provide a soft and smooth touch. The air containing the fragrance

fragrance of beautiful flowers. Overall this scene

very beautiful, everything is clean and fun to make

travel becomes more convenient and enjoyable.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(14) Susajjitam nandanakànanamva

vicittanànàdumasandamanditam

sugandhabhutam pavanam surammam

samayo Mahavira angirasànam

Sublime and the Supreme Protector, embellished by the presence

trees are amazing and the atmosphere that contains the scent

fragrant and exotic flowers, trails in the woods

between Rajagaha and Kapilavatthu have views

such as Park Nandavana as if the gods change

into the stage to celebrate the gods.

The sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(15) Sara vicittà vividhà Manorama

susajjità pankajapundarikà

pasannasitodakacàrupunnà

samayo Mahavira angirasànam

The sublime and the Supreme Protector, the ponds along the

streets filled with water that is clean, clear and cool, and adorned

by five kinds of lotus flower that grows from the mud at the bottom

pool, very beautiful and amazing to look at and

pleasing.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(16) Suphullanànàvidhapankajehi

viràjamànà sucigandhagandhà

pamodayanteva naràmarà nam

samayo Mahavira angirasànam

Sublime and the Supreme Protector, lotus flowers

that blooms perfectly danced over the surface of pond

provide beautiful scenery, fragrant with the aroma

sweet and clear of flowers. Pools of the beautiful

fun for the humans and the gods who approached him.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(17) Suphullapankeruhasannisinnà

Samanta Dija mabhinàdayantà

modanti bhariyàhi samangino te

samayo Mahavira angirasànam

The sublime and the Supreme Protector, the insects in various

color, drink the nectar of the lotus flower in full bloom

where they perch, melodious singing from all directions.

Together with his partner, they flew to and fro

with joy.

The sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(18) Suphullapupphehi stoning gahetvà

ali vidhàvanti vikujamànà

madhumhi gandho vidisam pavàyati

samayo Mahavira angirasànam

Sublime and the Supreme Protector, bees and beetles

hummed cheerfully relentless as they come together

and drank the liquid nectar from flowers that bloom. Bee

and beetles are large and small, flying in all directions,

emit the sweet smell of nectar and fragrant to all

directions.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(19) Abhinnànàdà madavàranà ca

girihi dhavanti ca vàridhàrà

savanti najjo suviràjitàva

samayo Mahavira angirasànam

Sublime and the Supreme Protector, the elephants large

lengkingannya clear singing like a heron; water

flowing down from the hills and the majestic river flowing

heavy and fast, very beautiful to look at.

Sublime and Wise, Mahavira, with body

luminous, now is the time to visit

Kapilavatthu, your birth country.

(20) Giri samantàva padissamànà

mayuragivà iva nilavannà

disàrajindàva virocayanti

samayo Mahavira angirasànam

The sublime and the Supreme Protector, in all eight directions,

wherever we looked there were seen mountain ranges

high, dark green, and clear like a necklace strand in

peacock's neck, like a great show eràvata, one

of eight types royal elephants Disàgaja.

Sublime and Wise, Mahavira, with body

that luminous, now is the time to visit

Kapilavatthu, your birth country.

Maha Buddhavamsa - Difference of Time of Practice and Achievement Between Two Primary Students

2011-08-24T17:31:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Difference of Time of Practice and Achievement Between Two
Primary Students
Patipada type of three level that lower which is owned
by Venerable Moggallana is the kind of Sukhapatipadàdandhàb
hinna (after easily eliminate nivarana, Vipassana
Nana develops slowly to achieve three Magga Nana
that lower). While patipada that he has to reach
Arahatta-Magga is the kind of Dukkhapatipadàkhippàbhinna (after
managed to wipe out the hard way, Vipassana Nana
grown sharply and quickly reaches Arahatta-Magga.)
Patipada owned by Venerable Sariputta, for three levels
lower is the kind of Sukhapatipadàdandhàbhinna (same
with Venerable Moggallana). While patipada to
achieve Arahatta-Magga is the kind Sukhapatipadàkhippàbhin

na (after easily and effortlessly eliminate five
nivarana, Vipassana Nana growing sharply and quickly reached
Arahatta-Magga).
Thus the difference of patipada between the two thera
(Explanation Sutta the 7th and 8th of patipada VAGGA in Comments
Anguttara).
Events of Students Conferences (Sannipàta)
After delivering a sermon entitled 'Vedanàpariggaha
Sutta 'or' Dighanakha Sutta ', the Buddha down from Mount
Gijjhakuta before dusk and go to the monastery Veluvana. There
major event occurs that is meeting the students, Sannipàta, which
has four distinguishing features:
1. Occurred on the night of full moon in the month of Magha.
2. All those present, to come uninvited, like a
natural events, one thousand two hundred and fifty monks come
simultaneously (consisting of a thousand monks, led by
Uruvela Kassapa brothers and two hundred and fifty monks
Students who become followers of the two Main).
3. The entire one thousand two hundred and fifty monks in attendance were
ehi-bhikkhu.
4. The entire one thousand two hundred and fifty monks in attendance were
chalabinna winners (six high knowledge).
At a gathering of students here, Sàvaka Sannipàta, Tathagata
confer the title of Agga Sàvaka to two Primary Students,
Venerable and Venerable Moggallana Sariputta. On the day of the
same time, the Buddha's instructions concerning the obligation of the
Monks, Ovada Pàtimokkha, which is always spoken by the
Buddha.
Three events exposition of Dhamma (Dhammàbhisamaya)
As described earlier, in chapter 24 of the Buddha, three events
where the Buddha gave sermons in the past also

occurred during the Buddha Gotama. These events are worthy
remember are:
(1) As mentioned earlier, the Tathagata, after
achieve enlightenment, first taught
Dhammacakkappavattanasutta in Deer Park when the
Thera and Venerable Kondanna eighteen crore brahma
Fruition-Phala achieve.
(This is the first event, the first Dhammàbhisamaya
Four Noble Truths which was first taught to
humans, gods, and Brahma).
(2) Then, on a big har i Supreme Mangala, Tathagata
Mangala teaches Sutta in the midst of gathering
humans and the gods of the universe ten thousand; not
Countless men and gods successfully penetrate
Four Noble Truths and attain Liberation.
(This is the second incident, in which the second Dhammàbhisamaya
Four Noble Truths taught to humans, gods, and
brahma).
(3) Furthermore, when the Tathagata teaches horn Ràhulovàda
Sutta (Majjh 3, 324 and Sam-2, 324) to the Venerable Rahula,
thousands of gods together with the Venerable Rahula,
managed to understand the Four Noble Truths and achieve
Liberation.
(This is the third incident, in which the third Dhammabhisamaya
Four Noble Truths taught to humans, gods, and
brahma).
The only event Student Meeting (Sàvaka
Sannipàta)
As previously mentioned, the Buddha, which has
achieve enlightenment only have one
events where students congregate that is characterized by
four distinguishing features.

This is when the Buddha first preached the obligation of the
Monks, Ovada Pàtimokkha.
Two Forms Pàtimokkha
Counsel and discipline rules set by
Buddha called Pàtimokkha keep those who keep
and through it, from the danger of falling into misery.
Pàtimokkha divided into two forms (a) Ovada Pàtimokkha and
(B) ANA Pàtimokkha.
Of the two forms, which contain advice Pàtimokkha, Ovada
Pàtimokkha taught by the Buddha was separated. Ovada
Pàtimokkha consists of three stanzas that begins, "Khanti
Tapo Paramam titikkhà. "All the Buddha gave advice only
with three stanzas of this: there is no difference, but with respect to
pembabarannya events and time intervals, there is a difference
as described below:
Buddha taught Ovada Pàtimokkha Vipassi once every seven
years; this advice will be adhered to for seven years.
Sikhi Buddha and the Buddha taught Vessabhu every six years
once, and Konagamana Kakusandha Buddha taught each
year and the Buddha Kassapa every six months, because his counsel
only lasted for six months.
We will discuss what is contained in the introduction
Veranja in the first book of the Vinaya comments regarding
with Ovada Pàtimokkha.
All the Buddhas of the past teaches Ovada
Pàtimokkha. (But Ovada Pàtimokkha not taught at all
every half a month). To explain further: Buddha
Vipassi Ovada Pàtimokkha teach once every six years
and he read it himself. The monks of his students
not read Pàtimokkha in each region vihàranya
respectively. All the monks assembled in the territory Jambudipa
together to hold a ceremony uposatha in just

environment in which the Buddhist Vihara located Vipassi. The monastery
Khema is located in the Park, a sanctuary for animals
near royal Bandhumati.
During the period of Buddha Vipassi, there are eighty-four
thousand temples, and in each monastery dwelt ten
thousand to twenty thousand monks who maintain the purity
those with nothing to do with ordinary people
(Visabhàga Puggala), they also undergo rigorous training. God
whose job is to announce today uposatha around
monastery where the monks dwell (once in every year)
to tell you, "Your Majesty, who underwent a full life
peace, a year has passed, two, three, four
years, five years have passed. This is the sixth year and day
next full moon is a day where you should go
Buddha to salute and held a ceremony uposatha;
now is the time for you gathered in front
Buddha. "
Monks who have supernatural powers can go alone to the monastery
Khema animal protection in the park where the Buddha Vipassi
dwells. Monks who do not have the magic power to go to
place with the help of the gods in the following way:
monks who have no supernatural powers who settled in
Monasteries were edge-shore ocean east, west, north,
and south. Before they left the meeting, they
perform their tasks such as cleaning bed
and where they live, then take the equipment
they like the robes and bowl, then they are determined,
'Let go' and soon they have arrived (with the help of
the gods) and sit in front of Buddha Vipassi in space
uposatha, and saluted him.
When all the monks had gathered, Buddha Vipassi then
Ovada Pàtimokkha read as follows:
(1) Khanti paramam Tapo titikkhà
Nibbànam paramam vadanti Buddha

Na hi pabbajito parupaghàti
Samano Na Hoti param vihethayanto
Patience (Khanti: Adhivàsana Khanti) is an exercise in moral
the best. The Buddha declared "Nibbana which is free
of attachment is the highest. "He is wounded,
killing other creatures is not an ascetic. Someone who
harm other beings is not a noble monks who
has put out all the dirt.
(2) Sabbapàpassa akaranam
kusalassa upasampadà
sacitta pariyodapanam
Etam Buddhàna Sàsanam.
Not commit a crime (to avoid evil deeds),
do good without defects associated with four
nature, purify the mind to eliminate the five hindrances
has failed, this is the instruction, advice given by
all the Buddhas. (One should abstain from acts
evil by obeying the moral rules; doing good deeds
related to the four nature through concentration exercises
Clear vision and meditation both at the temporal and
through the achievement of non-earthly-Phala Arahatta. This advice,
instructions given by all the Buddhas.)
(3) Anupavàdo anupaghàto
ca pàtimokkhe samvaro
ca mattannutà bhattasmim
pantanca sayanàsanam
ca adhicitte àyogo
Etam Buddhàna Sàsanam
Not memf itnah others or causing others
slander (that means distancing himself from speaking any); not
harm others or cause others to kill
or harm others (abstain from acts
wrong), adhere to moral rules is important and keep away from

stain (mean follow Pàtimokkhasamara Sila and Indriyasamvara
Sila).
Knowing the right portion in terms of food (in relation
with Ajivapàrisuddhi and Paccayasannissita Sila Sila), stays in
seclusion (sappàya senàsana), continuously developing
eight achievement (samàpatti) which is the basis for Nana
Clear view (Vipassana Nana), a series of six rules
(Dhamma) is a warning, instruction, and advice from
all the Buddhas.
(This verse is a summary of the Three Exercises ie, adhi precepts,
adhi citta, and adhi panna).
In this way Sikhi Buddha and all Buddhas
others teach and read Ovada Pàtimokkha; not
there are differences such as specific teachings or verses that they
read. As described earlier, the Dhammapada Comments
mention the difference is only found in the time factor alone.
Only these three verses that make up the Ovada Pàtimokkha
spoken by all Buddhists. The Buddhas who have
read it a long lifespan lifetime
them, the Buddhas of age his life is shorter
read the earlier parts of the life of They
(Patthama Bodhi), since they set the rules of practice, they
stopped teaching and reading Ovada Pàtimokkha. Only
students who read the rules of the Vinaya discipline, which
Ana Pàtimokkha called once every two weeks. (The Buddha
Ana does not read Pàtimokkha).
Thus, the Buddha, who has reached Enlightenment
Perfect, teaches Ovada Pàtimokkha in just two
The first twenty years after attaining Buddhahood, which is called
Patthama Bodhi. (The first book Comment Vinaya).

King Suddhodana Sending The minister for
Invited the Buddha to the City of Royal
It was the full moon in the month after 103 years of Supreme Phussa
Era. Buddha was dwelling at the monastery Veluvana, in Rajagaha,
provide teaching of medicine of immortality to humans, gods, and
Brahma came into his presence. It has helped a lot
beings have a strong belief in the Triple Gem.
Many of the creatures that made it to the Roads and fruit
according to their determination, while some of the keluaga
aiga and the good of the kingdom of Magadha was ordained and achieve
Roads and fruit. As the grand release party held every
day, King Suddhodana, heard the news that her son had been
Buddhahood great after undergoing a rigorous training
for six years and after preaching the first sermon
Dhammacakka, while it was dwelling in the monastery Veluvana,
Rajagaha, like the moon amid the stars in the sky.
Hearing this news, the king sent a minister and advised,
"O Minister! Go now, with a thousand servants, to the City
Rajagaha and convey to my son, who has reached
Enlightenment, my words, 'Buddha Excellency,
King Suddhodana father wanted to give tribute unto
Mu 'and invite Him to come. "
"Well, Your Honor," replied the minister and go,
without delay, bringing the message the king and accompanied by a thousand
servants towards Rajagaha a distance of sixty Yojana
from Kapilavatthu. He arrived there at the time of Buddha was
teach the Dhamma in the middle of the audience at the monastery
Veluvana.
The minister had thought, "I will listen to the sermon
before delivering the message of the king. "While standing and
listen to sermons from behind the audience, he and a thousand
servants attain Arahatta even while
they stood there. They then, approached the Blessed One
and apply, "the Great Buddha, may

we ordain a monk. "Later, the Buddha
His hand is stretched out (as before) and said, "Etha
Monk "and so on.
As soon as the Buddha says "Etha monk," the minister
servants with a thousand people turned into a full monk
such as the Thera seniors who have become monks for sixty
year, full robed and bearing the eight fixtures
created a supernatural being in place
should they pay homage to Buddha. Appearance
ministers and the royal servants mysteriously disappeared as soon as they
turned into a monk.
(Note: Since the achievement Arahatta-Phala, noble man,
naturally, no different from worldly things, the minister
not convey the message the king to the Buddha, just skip
time to enjoy the happiness Arahatta-Phala).
Knowing that he sent the minister did not come back on
time and no news story at all, the king became
restless and wondering what the reasons did not return them;
then he sent again the other ministers for the same mission
and the same way. These ministers, too, after visiting a monastery
Veluvana in Rajagaha with his servants, to achieve the holiness
Arahatta after listening to the sermon delivered by
Tathagata and become ehi-bhikkhu. They do not convey
king's message to the Tathagata or return to report
to the king. They stayed there enjoying the fruits Arahatta
they achieve.
King Suddhodana send nine ministers in a row that
each accompanied by a thousand servants to the same mission;
the whole nine ministers and their servants reach
Arahatta purity levels after listening to the sermon
delivered by the Tathagata and became ehi-bhikkhu. They do not
convey a King message to the Tathagata or returned to
reported to the king. They stay there to enjoy
Arahatta Fruit they achieve.

Maha Buddhavamsa - The arrival of two Nomad ascetic, Upatissa and Kolita

2011-08-24T16:46:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

The arrival of two Nomad ascetic,
Upatissa and Kolita, to the Facade of Buddha

Hearing the news about the arrival of Buddha in Rajagaha,
King Suddhodana sent several ministers,
each accompanied by a thousand servants, to
invite Buddha to visit the royal city. this event
occurred in the days after the full moon in the month Phussa (Pyatho).
At that time, was the first day in the month of Magha, when the Buddha had
in Rajagaha for about a half month. At that time,
a professor of ascetic wanderers, Sanjaya, is staying in
Rajagaha along with two hundred and fifty of his followers.
At that time, ascetic wanderers Upatissa, later became the Chief Students
named Venerable Sariputta and ascetic wanderer Kolita, later
become Chief Student being named Venerable Moggallana
practicing under the guidance of professors Sanjaya.
Both recluses, Upatissa and Kolita, who had been friends since
childhood, realized, after completing training during
two or three days, that the ascetic teachings of the teacher does not contain
any doctrine of eternal Nirvana.
"My friend, this teaching of ascetic teachers is not helpful, does not have
core; let us promise, from now on, anyone who first

managed to achieve lasting Nibbana should notify
to others who are still looking. "
One day, about the first day of the month Phagguna, Venerable
Assaji, one of Pancavaggi, after straightening his robes and
taking bowl and robe over it, go to Rajagaha
to receive alms. Appearance and behavior
very authoritative and full of confidence, when walking, always
look forward with eyes in the distance limit
four arms.
When the ascetic Upatissa, later became Sariputta, see Venerable
Assaji entered Rajagaha with elegant looks and
authoritative, he thought:
"I'm sure this monk must have been one in this world that
has reached Arahatta-Magga-Phala. Should I approach him
and asked, "Friend, to whom you learned? Who
your teacher? Dhamma who you learned? But he
consider:
"This is not a good time to ask this monk, he was
collecting alms in the city. We are two best friends
really want a lasting Nibbana, has concluded that
"If there is death, there must be a state without a death." To me
who is looking for ways to achieve this nirvana,
should follow the footsteps of this monk. "Thus he
running just behind Venerable Assaji.
When Venerable Assaji has completed raising funds
food, Upatissa feel the desire to provide
seating for HRH Assaji. So he put
a short bench he always carried and gave water from
kendinya when Thera had finished eating. After doing
obligation is usually done by a student to
his teacher, he was involved in a warm and polite conversation
to thera and said:

"Friend, your face so clear and calm; your skin bright
and spotless, Friend, to whom you learned?
Who is your teacher? Dhamma who you learned? "
Assaji Venerable replied, "Friend, I studied under
guidance of the Buddha who has attained enlightenment,
descendants of the Sakya dynasty, which releases worldliness and
be a hermit. He is my teacher; I accept the teaching of-
His. "Then Upatissa asked," Friend, what is said
by your teacher, the Buddha? What does this teach him? "
Assaji Venerable thoughtfully, "it embraced the ascetic wanderer
opposing views to the gym, and I must
show Upatissa, this wandering ascetic nature
smooth and in the teaching "and gives an answer," Friend,
I was just a junior member who just joined
the Sasana. I was not able to explain the Dhamma
clear; I can only tell you the gist of it
brief. "
Upatissa wandering ascetic, later became Sariputta think
want to say to Venerable Assaji, "I Upatissa,
an ascetic wanderer and a scholar; please teach
I limited your ability, whether it's a little or a lot.
It is my responsibility to understand your teaching with
various ways, "but instead he simply said:
"Well, my friend. Please teach me a bit, (in doing
for that matter) please teach me only the most important meaning. I just
want to listen to the most important meanings that are useful to me
The same with if you teach in so many words,
poetry, and others. "
Furthermore, Venerable Assaji, teaches the Dhamma complete
the most important meaning of the Four Noble Truths:
Ye dhamma hetuppabbhavà,
Tesam hetum Tathàgato Aha;

Tesanca nirodho yo,
Vadi Evam Mahàsamano.
"Friends, the five aggregates, known as the Truth
About Dukkha (Dukkha Sacca) comes from the desire (tanha) or
the truth of the origin of Dukkha (Samudaya Sacca). Our teacher,
who have attained enlightenment, taught about
The Truth About Dukkha (Dukkha Sacca) and The Truth About
The cause of Dukkha (Samudaya Sacca). He also teaches
The Truth About the disappearance of dukkha (Nirodha Sacca) and
The Truth About the Road to disappearance of Dukkha (Magga Sacca).
Thus the sacred teachings embraced by the noble sage, our teachers
Four Noble Truths which describes this in detail. "
After listening to half of the sermon,
Upatissa wandering ascetic purity level reached Fruit
Sotapanna; he continued to listen to half the next part of the
sermon was when he had become a Sotapanna.
Upatissa then said:
Eseva Dhammo yadi tàvadeva,
paccavyyatha padamasokam;
adittham abbhatitam,
bahukehi kappanàhutehi.
"This is the Dhamma, the Truth that we are, two friends, looking for all along,
although this doctrine has been made through the Fruit of the
The first (Fruition-Phala). Thou, Lord, have reached
level where there is no longer suffering, Nibbana. Because we
have not seen this truth, Nibbana, we suffer a loss
large, wasting countless life cycles
many. "
Having said this, it occurred to ascetic wanderer
Upatissa that there must be things that are more particular about the
These non-worldly, even before he reaches a deeper level
high. He then appealed to Venerable Assaji as

follows, "Let everything stays like this for a while;
Do not teach a higher level of teaching. I beg
so you tell me where our teacher, who
have achieved enlightenment, is now. "" Friend,
Tathagata was in the monastery Veëuvana, "said Venerable
Assaji. Furthermore, the ascetic wanderer Upatissa said, "If
so, Venerable, please go first: I promised a
friend to show him the knowledge of eternity
I make that first. After fulfilling my promise
to him, I'll catch up with my friend before
Buddha. "He then saluted with a bow to
Thera, around three times as an expression of gratitude
and continue the journey to the residence of the hermit
wanderers.
Nomad hermit Kolita Purity Level Reached
Sotapanna
When the hermit saw ascetic wanderers wanderers Kolita
Upatissa come near, even from afar he thought, "Face
my best friend looks very different than the days
before, surely he has managed to penetrate the eternal Nirvana. "
Then he asked Upatissa, "Friend, your face is very
clear and calm; your skin clean, bright with no stains. How
it could beg, my friend? Do you have obtained
knowledge of eternal Nirvana? "" Yes, dear friend, I really
has penetrated Nibbana which is free from death. "When asked
by wandering ascetic Kolita how he attain Nibbana
immortal, Upatissa tells in detail what happened to
his meeting with Venerable Assaji and repeat the poem "Ye
hetuppabbhavà dhamma ", and so on. After listening
the poem to completion, Kolita achieve and Fruition-Phala
ask "My friend Upatissa, where our teachers, who have
achieve enlightenment, now? "Upatissa
replied, "our Master Tathagata Veëuvana dwelling at the monastery,
according to Venerable Assaji. "Hearing this, Kolita, (which is always
impulsive) said, "If so, friend, let us
immediately went to the residence of the Tathagata; Venerable Buddha, who achieved

Enlightenment is our teacher. "
Upatissa and Kolita Go Sanjaya and The Teacher Meeting
Pupils
Upatissa, later became iputta Sar, who in good faith
notice feelings of their followers, suggested
with great wisdom and patience, "My friends, two hundred
fifty wandering ascetic is highly dependent upon us,
always follow our example, and have dwelt in the hermitage,
always looking behavior and our character; let
we tell the two hundred and fifty ascetic wanderer
This, after we tell them, they may
act as they wish. "And also as a
that have a high respect towards his teacher, he also
suggested, "Let us also introduce what has been
we learn about Nibbana without death to our teachers,
Sanjaya. If he is wise enough, he will believe in us and
would definitely go with us to face the Tathagata. After
listen to the teachings of the Tathagata, he may be able to penetrate
Roads and fruit by direct penetration of knowledge. "
Thus these two friends first met two hundred and five
fifty followers and told them, 'We'll go
see Tathagata; Buddhist Noble, who has reached Enlightenment
Perfect is our teacher. "
The whole two hundred and fifty students answered, "We all are
settled here depends entirely upon you and watching
character and the follow-horn. If you decide to go
to the Tathagata and live holy lives together with Him, we
all will follow you. "
Then the two friends went to Professor Sanjaya and
made three attempts in vain to persuade him to want to
went to the Tathagata with them. Finally the teacher
big ask, "Young man, in this world, Which
more, wise or unwise? "When they
answered, "Teacher, in this world, many are not wise,

and few are wise, "the professor stated decision
last, "Young man, if so, the wise should
go to the ascetic Gotama, wise, and those who do not
wise may come to me, that is not wise. You
all must go; however, I can not join
you guys. "So the two friends, accompanied by two hundred and five
twenty followers traveled to the monastery Veëuvana in
where the Buddha dwells.
Once the two friends Upatissa and Kolita lead two hundred
fifty ascetic wanderer walking toward the monastery Veëuvana,
teachers throughout the hermitage of Sanjaya became silent as
there is no life. His followers had disbanded, and in
silence, the teacher Sanjaya a lonely feeling very sad
so that the sadness in her inner fire to boil the blood
overflowed from her mouth.
At that time, the Tathagata was sitting with a majestic
in the middle of the audience (which consisted of members
Samgha) and deliver the sermon. When the Tathagata see
from afar the coming of the two friends and two hundred and fifty
Veëuvana followers toward the monastery, he distracts
monks who were listening to his preaching, with
said:
"Monks, there came Kolita and Upatissa, two friends
since childhood; two people this will be a pair of Primary Students in
left and right of me. "
The two friends and two hundred and fifty of his followers closer to the
before the Buddha, saluted him with bowed head
their feet to touch the Tathagata with respect
very deep.
They All Be Ehi-monk
After prostrating to the Buddha, they appealed to the
Buddhist monks so that they become acceptable, "Buddha

Venerable! Buddha Venerable, may we be ordained
monk. "Buddha's hand stretched out his golden
and call them (same as before-before)
with, "Etha Bhikkhave" and so on, "" Come, monk!
Accept ordination you ask, My children. Dhamma
has been perfectly taught by me; try to undergo training
noble in three aspects to end the cycle of suffering. "
Soon after the Buddha's words, the two
friend and two hundred and fifty of his friends changed
become a full monk like the Thera seniors who have
a monk for six decades, complete with robes
and eight fixtures created a magical, they
pay homage to the Buddha. Lay their appearance
suddenly mysteriously disappeared when they changed to monk:
(The words spoken by the Buddha, "Come, monk"
serves as the ordination of monks. Not required
ordination procedure in ordination space).
Achievement Level Purity Arahatta By Two Hundred Five
Twenty Followers
Once they become 'Ehi-monk', the Buddha continued
give a sermon appropriate to the nature and level
Intellectual two hundred and fifty followers and the two friends
them. (With the exception of two Agga Sàvaka), two hundred and five
These twenty monks attained Arahatta on one
time sitting on the spot.
With respect to both the Main Students, they have not reached
three higher levels, because, of the three Sàvaka Nana, the condition
Agga Sàvaka to reach far beyond the two Nana parami
Another is, the Supreme Sàvaka parami Nana and Pakati Sàvaka parami
Nana and also much more difficult.
Venerable Moggallana Achieving purity level Arahatta
Since his ordination, Venerable Moggallana start practicing live
sacred in the woods in earnest with the dependent

on foods derived from a small village, named
Kalavàputta, in the kingdom of Magadha. Trying hard in training,
pacing on the trail for seven full days,
he felt tired and weak on the seventh day and sat on the edge
path, sleepiness, dominated by inertia. Tathagata
wake of inaction by providing teaching
and instruction so that eventually he was able to overcome them. After
listen to the instructions of the Buddha on meditation
elements (dhatu kammatthana) he managed to achieve three levels of
higher and reach levels of Sàvaka parami Nana.
Venerable Sariputta Achieving purity level Arahatta
Half a month (15 days) since he was ordained, (the full moon day
in the month of Magha), Venerable Sariputta while dwelling together
Buddha in Cave Såkarakhatà (dug by pigs) at Mount
Gijjhakåta, in Rajagaha, listening to the sermon of the Tathagata
Vedanàpariggaha Sutta also known as Dighanakha Sutta
(From 3-Paribbàjaka VAGGA, Majjhima Pannàsa, Majjhima)
submitted to the nephew Sariputta, ascetic wanderer
Dighanakha. Taking the discourse diligently,
Venerable Sariputta practice meditation with a sense object
(Vedana kamatthàna) and thereby develop
Clear view. Eventually he became Arahanta reaching
The highest level Sàvaka parami Nana. It is like someone who
enjoy the food prepared for others. He also
through clearly sixteen levels of knowledge.
(Here, the question will arise: Why Venerable Sariputta,
which has a high wisdom, reaching levels
Arahatta purity after Venerable Moggallana? Answers
brief are: The preparation stage undertaken by Venerable
Sariputta in terms of meditation practice, is more extensive and violent
than is done by His Royal Highness Moggallana. For example:
When an ordinary man going on a trip, they can
do it fast because they have little
equipment to carry, while a king can not be
do it fast because they have to do the preparation

in units of elephants, horsemen, driver-coachman, troops,
and so on, to accompany the king. As the saying goes, 'need
time during the time it takes to cook one ship
full of beans for a king to appear in public. "
Further explanation: Future Buddha or Samma Sambodhisatta,
Future Buddha or Pacceka Pacceka Bodhisatta, and Future Students
Buddha or Sàvaka bodhisatta all have, as
object of meditation, the group forms the conditioned
or phenomena of mind and body. This group is forming
object of meditation called Sammasanacàra which means the foundation
exercises to develop the knowledge of impermanence,
dissatisfaction, and no-self (anicca, dukkha, anatta). This is called
Vipassana also Bhåmi which means, the phenomenon of inner
and physical form the foundation for developing
Clear view, Vipassana Nana.
Types Bodhisatta this:
(1) Future Buddha reflect the characteristics of anicca, dukkha,
anatta, from an internal group of conditioned life,
the point is, the phenomenon of mind and matter arising
continuously in living beings, also object-
out of dead objects that do not have the ability to
respond to the contact, which appears within one hundred crore
universe.
(2) Pacceka-Bodhisatta reflect the characteristics of anicca, dukkha,
anatta, from mental and physical phenomena are conditioned the
appear in myself, in a group of inner-beings
living in the region also Majjhima objects outside
the dead who have no ability to respond
contact.
(3) Sàvaka Bodhisatta (going to the Main Student, the student will be used),
reflect the characteristics of anicca, dukkha, anatta of
phenomena of the conditioned mind and body without distinction
distinguish whether appearing in groups of inner self or

in other creatures, considered as one
extensive external phenomena.
Venerable Moggallana not reflect the most extensive area of
characteristics of impermanence, dissatisfaction, and non-self from
every conditioned phenomenon that appears in the inner
himself and the other inner beings, he chose only
some conditioned phenomena as objects of contemplation. Will
However, Venerable Sariputta, reflecting the three characteristics of
conditioned phenomena and develop a view Clear
more closely than is done by His Royal Highness
Moggallana, observed one by one out of every phenomenon.
Venerable Moggallana can be compared as a
touch the ground with the tip of his cane as he walked. He
touch only a very small area of land and not
touch the vast area of land. This resulted in it can
utilize the time to contemplate the object of meditation
Cloudy outlook and achieve holiness Arahatta after seven
day, he meditated only on the part of the phenomenon
conditioned. Venerable Sariputta, conversely, for fifteen
days before reaching the sanctity Arahatta-Phala, do
Sammasana exercises aimed at by the students (not
notice of exercise is intended to Sammàsambodhisatta
and Paccekabodhisatta) so nothing is left untouched
in terms of reflecting properties that stand out from the phenomenon
conditioned. After reaching Arahatta-Phala, he feels confident
so that, in addition to the Buddhas who have attained Enlightenment
Pacceka perfect and the Buddha, no one was
can compare with her in terms of intellectual he has accomplished in
systematic. He did not find an equivalent one.
Here is a parable. There are two people who
looking for bamboo poles. The first man, after finding
clump of bamboo, thinking that it will take time
long time to clear the bush in order to get
A good bamboo rod. So he cut the bamboo along
stuck out his arm to arm with a bamboo grove.

Although he managed to get the first bamboo rod, but
he did not get a good bamboo, straight, and sturdy. Person
The second, which also found a clump of bamboo, thinking that
he will not be able to get the bamboo he expect if he
do not clean the shrubs that block. He then
preparing a sharp knife to clean up bush that
tangled and chaotic and then cut a piece of bamboo
that straight and sturdy suitable to his option and go. Although
these people get the bamboo the latter, but he
obtain a good bamboo, sturdy, and straight. Venerable
Moggallana can be likened to the first
cut and get the first bamboo, but not the bamboo
that good, sturdy, and straight; Venerable Moggallana also
first attained Arahatta, but not the level of
The highest of Sàvaka parami Nana. Venerable Sariputta can
compared to a second person who patiently bear
a pain to get the bamboo stalk that straight and sturdy .
Venerable Sariputta patiently undergo the practice of meditation
for fifteen days to attain Arahatta,
which, although later but reached the highest peak of
Sàvaka parami Nana.

Maha Buddhavamsa - Buddha Allow Receiving of Shelter Fund

2011-08-24T14:43:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Buddha Allow Receiving of Shelter Fund
After giving a Dhamma discourse with respect to funds
of Veluvana Parks by King Bimbisara, Buddha said to the
bhikkhu:
"Anujànàmi Bhikkhave àràmam," I allow you, the
bhikkhus, to receive the funds of park. "
Buddha Unfold Tirokudda Sutta
A day after receiving funds of Veluvana Garden, Buddha unfold
Tirokudda Sutta sermon. Here is an explanation:
Ninety-two kappas ago, King Jayasena, leader of
Kasi kingdom (on Sariputta Vatthu, Yamaka VAGGA from Dhammapada
Comments and on the Uruvela Kassapa Vatthu, Etadagga VAGGA,
Ekakanipatta of Anguttara comments, mentioned that the name of the king
is Mahinda). consort of King Jayasena named Queen Sirima
birthing Bodhisatta named Phussa. Then Bodhisatta
Phussa achieve enlightenment and become Buddha.
King Jayasena, said: "My son has become a Buddha after
renouncing and undergoing hermitage, "he adores
(Obsessed) with the idea, 'my Buddha, my Dhamma, my Samgha',
that is so strong that he himself is serving Samgha
led by the Buddha, without giving an opportunity
to others to serve the Buddha and Samgha. He

build bamboo walls on either side of the road along the way
from the gate of the monastery until golden palace gate;
and along the road is covered with a roof on top of the
decorated with stars of gold, and garlands were hung
here and there; at the bottom, sand, silver sand and various types of
flowers scattered all over the place so that way it becomes
the only way for the Buddha if you want to come to his palace.
Buddha Phussa smoothed his robe in the monastery and is accompanied by
monks are going through a closed road is to go
palaces; after eating, they must go through the road
together to return to the monastery. No one city resident
opportunity to give alms.
Many residents expressed their dissatisfaction
by saying:
"Although the Buddha has appeared in this world, we still do not
opportunity to receive services with member fish
tribute to him. Like the moon and sun
appears to give enlightenment to all people; thus
Buddha also appears to provide kebahag iaan and
prosperity to all beings. However, this king monopolize
for themselves the proper fields for all services
makkhluk. "
Then the three princes who is a cousin of the Buddha
Phussa, also think, "Buddha appears to welfare
all beings, not for the benefit of one individual
particular. Dad we prevent other people to serve
and respect for Buddha. How can we obtain
opportunity to do that? "
The people who agree with the princes discussion
and agreed to do the trick: they decided to
pretend to lead the rebellion on the border.
Hearing the news about the uprising in a province far,
the king sends his three sons to cope with insurgency

them. When they got back after the course successfully
overcome the rebellion, King Jayasena feel very happy
and offered a reward by saying, "Son, you may
ask whatever you want. "The prince replied,
"Dad, we do not want the gift to another, we just want
permission from the father to serve and pay tribute
to the Buddha. "
"My son," the king said, "You may ask for any reward
except this one. "The prince replied," Dad, we
do not want the gift to another. "" If so, you
may do so during a certain time. "Then,
the prince asked permission during the period of seven years. King
refused, saying it was too long. Then
the princes down his request to be six years,
five, four, three, two, one year, seven months later, six,
five, four months. When the king refused all requests, the
prince finally begged for permission to serve the Buddha during
three months. Finally, the king granted by saying, "Well,
you should do it. "
When they get the approval of the king to serve
Buddha for three months, they happily approach
Buddha Phussa and after bowing to the Buddha, they
said, "The Great Buddha, we want to serve you for three
full month rains retreat. May the Buddha accepted our invitation
to settle in our place in the city limits during the
full three-month rains retreat. "With a silent Buddha accepted
their invitation.
When they learned that the Buddha accepted the petition
them, the three princes to send a message to the prime minister
and ordered, "the Prime Minister, for three whole months
the rains retreat, we will serve ninety thousand monks
Our older brothers led by Buddhist Phussa, serve them
with four needs and pay their respects. Thou
immediately set the building monasteries and others to place
living Buddha and the monks. "

The prime minister, after completing the construction of the monastery
as instructed by the three princes reported that,
"Construction of the monastery, and others have been completed as
commanded. "
Then, the three princes together a thousand soldiers
wearing colored bark accompany the monks
led by the Buddha to place them in the region
border town and put a bunch of servants numbered
two thousand five hundred people who powered to serve
Samgha with four needs (and other services) to
their convenience. Then they offered
building to the Buddhist monastery and the monks as
residence.
Treasurer and His Wife Who Have Faith
Treasurer of the prince and his wife have the confidence
very thorough examination of the Three Jewels. (Representing the princes)
he takes things to the needs of the monks who
led by the Buddha from the treasury of the prince and
confidently handed to the minister. Minister
took it and together with eleven thousand local residents
that they use to buy various kinds of food
and cook it, then mendanakan to the Buddha and
Samgha every day. (The three princes and a thousand soldiers
all dressed in skin-colored wood, remained in the monastery,
undergo Sala, listening to the Dhamma, and fulfill the tasks
major in serving Samgha led by Buddhist).
Brother of Prime Minister Evil
Among the eleven thousand people who do various tasks in
under the orders of the minister, there are some naughty brother and
evil, they perform a variety of turmoil over these funds;
depriving them of food prepared for the Buddha and
Samgha and give it to their children, their

even burn the place to prepare food hall.
Buddha Phussa Back to The Father
When the rains retreat ended and monks have held
Pavàranà ceremony, the three princes make a big ceremony for
respect the Buddha, and to fulfill the agreement with the father
them, they deliver the Buddha in a convoy
towards his father's country. Immediately upon arrival at the capital city of Kasi where
residence of King Jayasena, Buddha Phussa reach Parinibbana.
(According to Samyutta Comment, Buddha died Phussa
while still living with the princes).
The father, King Jayasena and the three princes, prime ministers
and treasurer also died one by one, they
reborn with each of his servants in nature
god. Prime minister's brother is evil reborn in
Passion (Niraya).
During the period of ninety-two kappa, where the group
first to reach the realm of the gods die and are born
back repeatedly from one nature to nature gods deity
another, the second group died and was reborn
repeatedly from one woe woe to the other.
Later in this kappa Bhadda, when the Buddha Kassapa appear
in the world, the prime minister's brother is evil reborn
natural peta. At that time people dedicate the services, after
do good charity, to relatives
who was born in the wild peta, by saying 'Idam ahmàkam
¤ atinam hotu. '' May the merit of this benefit
our relatives. "Thus the peta which is a relative
their brethren in the past to obtain happiness and
welfare.
See other petas and obtain kebahag iaan
welfare, they approached the Buddha Kassapa and ask,
"Buddha the Great, whether we can enjoy prosperity
like that? "" O peta "of the Buddha Kassapa said," Not it's time

for you to enjoy prosperity like that. After one
between kappa passed, the Buddha will appear in the world; on
that time, there was a king named Bimbisara. Ninety-two
world cycles ago, as of the beginning of this kappa Bhadda, King
Bimbisara is the prime minister, and relatives close to you. King
Bimbisara (brother), after offering funds to
Buddha, will bestow its services to you. At the time
that you will enjoy this prosperity. "
Hopeful words of the Buddha Kassapa gave
joy to the peta is like hearing the news, "You
will get happiness tomorrow. "
Then when the period between the emergence of Buddhism
Kassapa and Gotama Buddha passed, the Buddha appears to
world. These three princes together with a thousand servants
died of natural gods and reborn as a Brahmin
in the state of Magadha; at that time, they leave
family life and become a hermit three brothers in
Gayasisa with over a thousand students hermit. The prime minister of
The three princes was King Bimbisara now, leaders
Magadha. Treasurer of the three princes that now is
Visakha rich man, the wife of the treasurer is now the
Dhammadinna, daughter of a rich man. While the other is
the servants of King Bimbisara now.
As has been told before, when the Buddha Gotama
that has a grandeur that was unimaginable (acinteyya),
King of the Three Realms, arrived in Rajagaha, he helped King Bimbisara and
one hundred and ten thousand of his followers reached Fruition-brahmin
Phala, and the next day, with Sakka as a receiver
guests, he went to the golden palace of King Bimbisara to receive funds
of King Bimbisara.
All the petas are the relatives of King Bimbisara during
past came and stood around him, hoping, "Former
our brother, King Bimbisara will bestow its services to
us; he will announce the transfer of services performed

by it. "But, after doing great benevolence, King
Bimbisara just think, "Where is the Buddha will settle down?"
and did transfer services; they reveal
disappointment with the screaming and moaning in
in the royal palace in the middle of the night.
Feeling shaken, frightened, and worried, King Bimbisara go
Buddha overlooks the morning and after prostrating to
Buddha, he asked, "Buddha Eminence, I hear, the sound-
sound scary at midnight last night, what would
happen to me? "" Never fear, my king, "replied the Buddha,
"The voices are absolutely not going to be bad for you.
Actually, your relatives in the past have been born in
natural peta and wander here and there and waiting for you, Sire
King. Through cycles of the world that countless between
emergence of the next Buddha to Buddha
hope you can receive services that are devolved. Thou
not delegate services to ex-relatives
after doing good yesterday; in despair and
loss of hope can accept devolution of services from you,
they pose a frightening screams. "
Hearing the explanation of the Buddha, King Bimbisara ask again,
"Buddha the Great, if I do good money again and
dedicate the service all I got to them, whether they
will be able to accept it? "" Yes my king, they will be able to
accept it. "Then the King Bimbisara apply
to the Buddha, "May the Buddha received a major grant that will
I do today? I will notify the former
my relatives that I will bestow my services. "Buddha
accepted this invitation with silence.
The king returned to his palace and made preparations for
make big money, and when all preparations finished
done, he delivered a message to Buddha that he is ready
accept the arrival of the Buddha to receive funds. Buddha
came to the palace and sat in a place that has been prepared with-
together with the monks. All the petas are relatives
king in the past also came to the palace, and said, "Today,

we will definitely accept the devolution of services, "and stood waiting
from the outside wall.
Buddha with his inner strength to make the king see
all petas which are relatives in the past.
The king poured water into the hands of the Buddha and said, "Idam me
¤ atinam hotu. 'I do hope the fund by pouring
clean water is assigned for the welfare of my relatives. "
At that moment, (former relatives received the delegation of
the service), there suddenly appeared a swimming-pool with five
lotus type to enjoy. Semua's relatives
drinking water from the pond, bathing in the pool, free from distress,
anxiety, fatigue, and thirst, they become a
golden skin.
Then, the king mendanakan various food dishes successive
participate such as porridge, hard and soft food to the monks
led by the Buddha, and as previously delegated
services to the relatives. At that moment, various types of
heavenly meals appear to them to eat. They eat
This heavenly food with gusto (more than required
to satisfy their hunger before), they become
fresh, healthy physique complete with all the senses such as
eyes, ears, nose, tongue, and body.
Then the king went on to mendanakan robes and place
sleep and shelter to the monks, led by
Buddha and as before bestow its services to the
petas; at that time, there appeared in a variety of heavenly garments,
bed, and a variety of jewelry to be used by the peta.
Buddha with his psychic powers to make the King Bimbisara
see the happiness and well-being experienced by the former
relatives. Seeing them (via the Buddha's inner strength)
so happy, King Bimbisara feel very happy.
(According to the Dhammapada comment on the story of His Majesty
Sariputta, the peta is the king of relatives during the

past, leaving the appearance of their petas, and changed
be looking god).
When finished eating, Buddha, to give a blessing to
king by expressing gratitude for his virtue,
giving sermons Tirokudda consisting of twelve stanzas,
that starts with:
Tirokuttesu tithanti
sandhisinghatakesu ca
dvàrabahasa titthanti
àgantvànam sakam gharam
(Tirokudda Sutta contained in Khuddaka-pàtha and Petavatthu
of the Tipitaka).
At the end of this Tirokudda sermon, eighty-four thousand
beings become aware of how miserable
reborn in peta realm because explanation from the Buddha, who
raises profound religious feelings (samvega) in
themselves. Thus, they are ready to practice the Dhamma
and can understand the Four Noble Truths and achieve
Freedom.
On the second day, the Buddha repeated the same sermon to the
humans and gods; Buddha repeated the same sermon
for seven days and at any time, eighty-four thousand
beings able to understand the Four Noble Truths and achieve
Freedom.

Maha Buddhavamsa - Buddha Entering Rajagaha to Eat

2011-08-23T20:06:00.002+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Buddha Entering Rajagaha to Eat
After the night passed, and the next morning, after all
fancy dishes, prepared hard and soft in his palace, King
Bimbisara send a courier to deliver a message to
Buddha, "Buddha Supreme, now it's time to eat; funds
of the food is ready. "
Sakka Descent to Adjust the crowd
When the time approached for the Buddha to enter
Rajagaha for alms-food, the residents of Rajagaha,
both have seen and who had never seen the Buddha,
amounted to eighteen crore, leaving the city early in the morning
hoped to see the Buddha and form groups
went to a young palm forest. Path that the length is
three gàvuta was full of people. The whole palm forest
was packed by people so that almost no empty
space between them. People do not get enough of seeing
and admire the Buddha's personality whose very beautiful decorated
by thirty-two special marks, eighty minor marks, and
six colors of light emanating from the Buddha's body.
The whole palm forest and the road was crowded with people,
making it impossible for a monk can ever get out of
The palm forest. Until finally, it was time for
Buddha to eat. And as if knowing that this
should not occur, orange-colored stones (Padnàukambala) -
Sakka's throne, became warm. Contemplating what is
occurs, Sakka know this difficult situation (in the palm forest). With
disguised herself as a young man, soon appeared in front of Sakka
Buddha and sing the praises of the Buddha, Dhamma,
and Samgha. With his power, he opens the way for the
led by Buddhist monks and act as
reception for them and announce the arrival
Buddha in the city in the following verses:
Danto dantehi Purana saha-jatilehi

Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun
and the moon has entered Rajagaha City together with
Arahanta thousand former hermit, who was conquered by the Buddha
own, conquered by giving the drug of immortality; Buddha,
cow leader, after his release from the three realms and three
circle of suffering, it also frees them from the wild
circle of life and suffering by teaching the core
of the Dhamma.
Saha-jatilehi Muttomuchi Purana
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun and
the moon has entered Rajagaha City together with a thousand
Arahanta former hermit, who by the Buddha, has been released
Mara trap of a circle of one thousand five hundred and dirt,
Mara has been released from the trap by showing the way
out of the trap; Buddha, cow leader, after
free from the three realms and three circles of suffering,
also frees them from the wild life and the circle
suffering by teaching the core of the Dhamma.
Tinno tinnehi saha-jatilehi purana
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color

golden siïgi like pure gold, at the request of the king of Magadha,
with both his feet moving as the sun and moon have been
The city entered Rajagaha together with a thousand Arahanta
former hermit, who by the Buddha, after crossing four
massive flooding and reached the far shore, have ushered
they crossed the four major floods and coastal reaches
opposite by providing eight vehicle mechanic;
Buddha, cow leader, after his release from the three realms of existence
and three circles of suffering, it also frees them from
natural circle of life and suffering by teaching
core of the Dhamma.
Saint-jatilehi Purana santchi saha
Vippamutto vippamuttehi
singinikkha-savanno
Blessed pàvisi Ràjagaham
(O the population), Venerable Buddha that has a color
golden siïgi like pure gold, at the request of the king
Magadha, with both his feet moving as the sun and
the moon has entered Rajagaha City together with a thousand
Arahanta former recluses; Buddha, quiet, and has no
heat of dirt, also has soothing and eliminate
distribute heat throughout the dirt with the fire of eternity; Buddha,
cow leader, after his release from the three realms and three
circle of suffering, it also frees them from the wild
circle of life and suffering by teaching the core
of the Dhamma.
Dasavàso dasabalo
dasadhammvidu dasabhi cupato
dasasatapa so-rivàro
Blessed pàvasi Ràjagaham
(O the population), Venerable Buddha who has ten
attitude of a Noble, ten and ten Isik strength f
intelligence, who perfectly understand the Ten Actions
Good (kamma-patha), which has ten characteristics of a

Arahanta (Asekkha), at the request of the king of Magadha, with both
His legs move like the sun and the moon has entered
Rajagaha city together with a thousand Arahanta;
Yo dhiro sabbadhi Danto
Suddho appatipuggalo
Sugato Araham loke
tassàham paricàrako
As he sang these verses, Sakka walked in front of the
led by Buddhist monks and announced the presence of
those in the crowd.
The population Rajagaha, see Sakka in the form of a
youth, whispering, "O friends, this young man is very handsome;
This is very interesting young man; is very polite young man, "and
they wonder "servant who is he?"
Hearing this, Sakka replied:
Yo dhiro sabbadhi Danto
Suddho appatipuggalo
Sugato Araham loke
tassàham paricàrako
(O the population), in the form of a young man, I just
a servant and supporter of his virtue
amazing: he is a person who has a personality
wise and omniscient, the six senses and the six sense-doors
His has been tamed so that he is free from wrongdoing;
pure and not tainted by the dust thousand five hundred and dirt;
unequaled in all three realms in the universe; the
deserving special reverence and offerings from
humans, gods, and Brahma; say only two types of words
are liked or not liked by others; words
useful that leads to the Path and Fruit and
words correctly and not likely to change.

King Bimbisara Veluvana Park Presents
Accompanied by a thousand Buddhist monks enter the city of Rajagaha
through along the way has been cleared by Sakka, the king
the gods. King Bimbisara led the monks who led
by the Buddha to his palace, and serve them with
hard and soft foods made from ingredients
good with his own hands, after which he sat
in the proper place of the six defect-free. Then
appeared in his mind, "The Place Which has
five characteristics: (i) not too far from the city, (ii) not too close
of the city, (iii) have a way to come and go from there,
(Iv) easily visited by many people at any time, and (v)
away from the noise of cities, villages and the shouts of the people will be five
objects of sense; that can be used by the Buddha as a place
live? "
Veluvana park has five complete these traits; after
considering that very well if can mendanakannya
to the monks, led by the Buddha, the king said,
"The Great Buddha, I can not be far from the Three Jewels; I
want to be able to visit the Buddha at all times, whether at the time
appropriate or not; palm forest where you live now
located too far from the city; Park Veluvana we were not too
much and not too close from the city. Also available is the way to
come and go there. A decent place to live for
Buddha. Please accept these offerings Veluvana Park. "
As he said to the Buddha, and hope to be able
mendanakan Veluvana Park, King Bimbisara poured water
a clear and fragrant flowers to the Buddha's hand from the golden urn
while saying the words of dedication:
"Bhante Etàham Veluvanam Uyyànam Buddhappmukkhassa
Bhikkhusamghassa dammi. "Venerable Buddha, I
Veluvana dedicate this park to Samgha the
led by the Buddha. "When the Buddha accepted the dedication
this, the earth shook and swayed from side to side like a

girls are happy and dancing.
(Note: In all Jambudãpa, no garden, which at the time
accepted by the Buddha causing the earth to vibrate unless the Park
Veluvana (Buddhavamsa Atthakatha)).
Ten Temple Poem for Expressing Thanks
Housing According to the above offerings Buddhavamsa
Atthakatha
After receiving the funds Veluvana, Buddha delivered a sermon
Bimbisara for King, king of Magadha, as an expression of thanks
the offerings of residence as follows:
(1) âvàsadànassa panànisamsam
name ko vattum puriso samattho
annatra Buddhàpana lokanàthà
yutto mukkhànam nahutena Capi.
(King), in addition to the all-knowing Buddha, King of the Three Realms, others
that, even if it has ten thousand mouths, can declare
with full benefits derived from mendanakan place
live? (In addition to the Buddha himself, no one in this world
who can do it).
(2) Ayuï ca ca vannan sukham balamca
varam pasattham patibhànameva
dadàti nàmàti pavuccate so
Deti yo Samghassa vihàram Naro.
(King), a person who built a monastery and mendanakan
to Samgha as a residence will be blessed and
gift of longevity, freshness, happiness, strength,
and praised by the wise.
(3) Data nivàsassa nãvaranaso
sitàdino jivitupaddavassa
Tassa pana Ayum pàleti yasmà

Hoti àyuppado tamàhu saint.
(King), a person who built and mendanakan a
monastery as a refuge from dangers such as heat, cold,
and others. Life threatening, it can be said,
provide protection to the monks who lived in
There, all good people led by Buddhist will praise
the philanthropist as someone who provided funds
life.
(4) Accunhasite vasato nivàse
Balanca vanno patibhà na Hoti
Tasma hi Deti so vihàradàtà
balan vannam patibhànam eva ca.
(King), a monk who lived in a very
hot or very cold outdoors, and others,
suffer the rigors of the weather; lack of supporting conditions
(Upanissaya paccaya), strength, freshness, wit
will be reduced. (This quality can only be had in
a safe place to live). Those buildings mendanakan
monastery is said to have mendanakan strength, freshness, and
intelligence.
(5) Dukkhassa sarisapà sit'unha-ca
vàtàtapàdippabhavassa loke
nivàranà nekavidhassa niccam
sukhappado vihàradata Hoti.
(King), a person who mendanakan residence can be said
bring happiness and prosperity, because a
residence can dispel all the suffering in the world
caused by elements such as hot weather threatens,
cold weather, reptiles, scorpions and insects, and various types of
difficulties associated with the wind and heat.
(6) Sit'unha vàtàtapadansavutthi
sarisapàva migàdidukkham

yasma nivàreti vihàradàtà
Tasma sukham vindati so parattha.
(King), a person who mendanakan residence useful
as penghalau suffering caused by hot weather,
cold weather, reptiles, scorpions, insects, wild animals, and so on
another. Therefore, those homes will mendanakan
can obtain happiness in mind and body in
next life.
(7) Pasannacitto bhavatoga hetum
manobhiràmam mudito vihàram
Deti yo silàdigunoditànam
sabbam dado name pavuccate so.
(King), a person who has the dedication because of conviction, and
with joy in his heart, build and mendanakan
happily, a good place to
provide a happy and prosperous life, for
used as a monastery by monks who have a noble
five virtues such as Sala, and others. All the Buddhas
previously praised those who commit these funds as
a mendanakan four things: strength, freshness,
happiness, and view Clear or intelligence. (Refer
to the "so ca sabbadado Hoti, yo dadàti upassayam from Samyutta
Pali Canon).
(8) Pahàya macchera-night salobham
gunalayànam Nilayam dadàti
khittova so tattha parehi sagge
yathàbhatam jàyati vitasoko.
(King), a person who has been to eliminate impurities such as the nature of the miser
and greed, which is craving and attachment,
build and mendanakan a monastery as a place
living monks who have noble virtues such as Sala,
and others, such as a courier charged with delivering
goods to its destination. Similarly courier kamma,

actions that are preceded by the will, deliver
generous toward the goal of a happy and he will be reborn
the god who is full of five objects of sense pleasure
pleasant where there is no difficulty in terms of
food and shelter.
(9) Vare càrurupe vihàre utàre
Naro kàraye vàsaye tattha monk
dadeyyannapànanca vatthanca nesam
pasannena cittena sakkacca niccam.
(King), a wise man, who watched his interests,
should strive to build a monastery and appropriate
comfortable. Then he should ask the monks
who have the knowledge and experience to stay in
the monastery. He should always be convinced of the
monks who settled there with great respect and full
joy of giving the fund a variety of foods, beverages,
and robes.
(10) Tasma Maharaja bhavesu bhoge
mnorame paccanubhuya bhiyyo
vihàradànassa phalena Santam
sukham asokam adhigacha pacchà.
(King), as the fruit of this monastery funds committed by
full of confidence, you will repeatedly get
happiness in the lives of the next
growing wealth, and then by penetrating
Four Four Magga and Phala will achieve happiness and
peace of Nibbana, the total free from suffering.
After giving blessings to the King Bimbisara with sermon
as an expression of gratitude for offering the monastery, the Buddha
rose from his seat and accompanied by one thousand monks
Veluvana moved to and settled there.
(Note: A description of the Veluvana offerings by

King Bimbisara to Samgha led by the Buddha,
mentions only the name of the most important, in this circumstance
Veluvana park. But actually, the king offering includes
residence with pagodas and other buildings as
abode of the bhikkhus). (As mentioned in the
Buddhavamsa comment explaining Veluvana is a
comfortable place adorned by pagodas (pasàda),
flat-roofed building (hammiya), palace (Vimana), building
with a roof on four sides (vihara), a building with a roof
at two sides (addhayoga), and of the same type.

Maha Buddhavamsa - Buddha's visit to Rajagaha

2011-08-23T19:29:00.000+07:00

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Buddha's visit to Rajagaha

When the Buddha lived in Gayàsisa during which time he
need to free a thousand former hermit and
helping them achieve Arahatta-Phala, he did
journey to Rajagaha accompanied by those who have become
Arahanta. Buddha made this trip to meet
His promise to King Bimbisara (who met with him on
the time He has renounce), "Your Majesty, allow
me to submit request. When you have reached
Buddhahood, please that your first visit is to
my country! "After long walking at last he arrived at the forest of
young palms tree near Rajagaha, he dwelt under the banyan tree
suppatittha which provide shade and is usually used
as a place of worship for the people there.
(After attaining enlightenment, the Buddha spent
monsoon (vassa) in the Isipatana, Migadāya; at the end
rains retreat, after the ceremony Pavàranà (Ceremony at the end of the rains retreat,
where the monks received criticism from the other monks in connection
with what has been seen, heard, and all actions
suspicious), he went to Forest Uruvela. When silence
there for three whole months, he teaches the Dhamma to
hermit brothers until they reach Arahatta-Phala.
Then on the night of full moon in the month Phussa (December-
January), accompanied by a thousand Buddhas Arahanta go towards

Rajagaha where he stayed for two whole months (Comments
Jataka and Comments Buddhavamsa).
At that time, King Bimbisara, heard from the palace gardener
that the Buddha had arrived in Rajagaha:
"O friends, the Buddha, Sakya prince that releases
worldliness, have come to Rajagaha and settled under a tree
banyan suppatittha palm forest in the young.
Notoriety name of Buddha has spread to
bhavagga nature: the Buddha has started nine characteristics of
Arahatta (Araham) to have six glory (Lord).
He teaches the Dhamma he has achieved his own with
high knowledge (Abhinnà) to the creatures.
Buddha taught the Dhamma which is lovely in the beginning, lovely in
middle and lovely in the end. Complete with words
as well as the meaning and spirit. He explained the noble exercise Sila,
Samadhi, and Panna are perfect and free from dirt and
evil deeds to the gods and humans.
It is very good and useful to go and see the Buddha
that deserves respect.
Then, accompanied by one hundred and twenty thousand layperson
Brahmin household, King Bimbisara went to see the Buddha, and
after paying homage to the Buddha and sat where
defect-free from six locations, namely: not too much, not too
near, not in front, not behind, not in a more
high, and not block the wind. Of the one hundred twenty
person who accompanies the king (1) some prostrating to the Buddha
then sit in a place free from the six defects, (2) some
greet each other with a Buddhist, and engage in conversations that
friendly and polite and then sit in a place free from the six
disabilities. (These two groups are the Brahmins who have
right view).

(3) Some of the bent arm while geminate
facing towards the Buddha and then sit in a place that is not
blameless (they sit on the fence, not join them
who hold wrong views, and not joining
those who hold true. They think, (a) group
which holds one will blame them because
respect the Buddha, and they can say, "Only
raise their hands, whether called salute? "and (b)
right-minded groups will blame them
by saying, "Why do not you salute
Buddha? "And they can answer," What is saluted
should be done with prostrate with his head touching the ground?
Actually, raised his hand also is included to give
courtesy. "With these thoughts in mind they take place
sitting on the fence).
(4) Some of introducing himself to the Buddha, "O Friend
Gotama, I named Datta, the son of such and such; I named
Mittal, the son of such and such "and then sit in place without
disabilities. Some introduce his tribe to the Buddha, "O
Friend Gotama, I am the tribe Vasettha; I'm from the tribe Kaccàyana "
then sit in a place free from the six defects. (The
brahmins in this group are poor people, not
known, by introducing the name and tribe in the middle-
middle of the meeting, they hope to become famous.)
(5) Some wealthy Brahmin just sit without saying a word
what. Brahmins in this group is the Brahmin who cunning
and imbecile. Cunning mind, "a word or two with them
will lead to a relationship of friends, if you had been friends,
it is not wise to feed only once or twice. "
Worry and fear will be a friend to feed
to them, make them choose silence and sat down with
calm. Because of their ignorance, they sit there like
pile of soil.

Doubts The Brahmins
Once seated, one hundred and twenty thousand Brahmins feel unsure
and wondered, "Is it live holy monk
under the guidance of professors or Uruvela Uruvela Kassapa
Kassapa live the holy life under the guidance of Ven
this? "Knowing what comes to the minds of the Brahmins, the
Uruvela Kassapa Buddha asked in the following verses:
Ki meva disvà Urvelavàsi
pahàsi aggim kisakovadàno
pucchàmi tam Kassapa etamatham
katham pahinam tava aggihuttam
O my Son, Kassapa, Uruvela Forest residents, as professor of
who teaches the hermit (who trained hard), see
disabilities do you stop worshiping fire? I ask you
Kassapa, what makes you stop worshiping the fire?
Venerable Kassapa Uruvela answered in the following verses:
Rape sadde ca ca ca rase Atho
kàm'itthiyo càbhivadanti yannà
Etam malanti upadhisu natva
Tasma na na yitthe hute aranjim
Buddha the Great, mentioned (by teachers who do
sacrifice) that through the sacrifice of one's
can obtain the five pleasures of sense, ie, scenery,
melodious sounds, fragrances, flavors tasty, and touches
pleasant, well-women-like
tiger prey and eat through the beauty
like a tiger claw. Seeing and knowing full well that
sensual pleasure and women as dirt from five
senses, I no longer enjoy the ritual sacrifice. I
no longer rejoice in the routine practice of fire worship.
Buddha asked again in the following verses:

Na mano te Etth'eva ramittha (Kassàpàti Blessed)
råpesu saddesu Atho rasesu
atha ko carahi devamanussaloke
rato mano Kassapa bruhi metam
My son, Kassapa, if your mind does not rejoice in five
sensual pleasures, sights, melodious sounds, perfumes,
taste delicious, and touches of fun, too
women, the object indr he does in this world that can
please you? Answer Kassapa.
Venerable Kassapa Uruvela answered in the following verses:
disva outages santamanåpadhikam
akincanam kàmabhave assatam
anannathàbhàvimanannaneyyam
Tasma na na yitthe hute arinjim
The Great Buddha, because I see clearly that Nibbana
has the characteristics of peace, free from the four attachments (upadhi),
that can not be understood to be represented by someone else (who
can only be achieved through the Road, Magga, who trained himself),
unchanged (from birth, old age, and death),
and forever free from the passions of life, attachment to
birth. I no longer enjoy the ritual sacrifice,
I no longer rejoice in the routine practice of fire worship.
After giving this answer, to tell you that
he is a disciple of the Buddha, Venerable Kassapa Uruvela rose from
his seat, adjusted his robe, prostrate with his head
touching the feet of the Buddha, and said, "The Great Buddha,
Thou who art the noblest, is my teacher; I'm not the other is
Your student. "Then he drifted into the sky as high as one tree
coconut. Down from there, he bowed to the Buddha. Then he
drifted back into space for a second time to as high as two
coconut trees, the third time up as high as three palm trees,
and so on, until the height of seven palm trees on the seventh

time, down from there, he bowed to the Buddha, then
sitting in a place free from the six defects.
Witnessing this miracle, many of the wealthy Brahmin
called for praise of the quality of the Buddha, "Oh, how powerful
and the magic Buddha; even ascetic Kassapa Uruvela, very
robust and views to and considers himself
Arahanta, has been conquered by the Buddha, by destroying
nets that was followed by wrong view. "
Hearing the words of praise spoken by the Brahmins,
Buddha said, "O Brahmana, conquer Uruvela Kassapa when
I have reached Sabbannuta ¥ Ana is not a thing out
usual. In my past life as a Bodhisatta
still not free from defilements (raga), when I became
brahma named Narada, I have destroyed the nets
incorrect view held by the current King Angati
is Uruvela Kassapa. At the request of the Brahmin, Buddha
Kassapa MahàNàrada story. (Acts MahàNàrada-
Can be read in ten Kassapa Jataka tale).
Through personal recognition Uruvela Kassapa, one hundred twenty
thousand Brahmins became convinced that the "Teacher of the Uruvela Kassapa
is the pupil, who lived under the guidance of the holy
Venerable Gotama! "When the Buddha knew through cetopariya
Abhinnà that their minds are now free from doubt,
He taught one hundred twenty thousand Brahmins
led by King Bimbisara, moral teaching to the Road
and fruit (Magga-Phala): (1) Dana-Katha, (2) Sila-Katha, (3)
Sagga-Katha, and (4) Magga-Katha also kamanam àdinava-Katha,
Nekkhamme ànisamse Katha sequentially. Furthermore,
when the Buddha knew that the King Bimbisara and one hundred and two
twenty thousand brahmins have a calm mind, strong,
gentle, soft, free of obstacles, happy, clear, and easy
taught, the Buddha expounded the Dhamma he has found
(Sàmukkamsika Desanà Dhamma) which is the Four Noble Truths.
So finally, one hundred and ten thousand Brahmin-led
by King Bimbisara reach Sotapatti-Phala, the remaining ten

thousand Brahmins became laypeople who claim refuge
the Triple Protection.
Five Desire King Bimbisara
Then King Bimbisara, king of Magadha, which now has
become a Sotapanna, said to the Buddha, "Venerable,
once when I was a young prince, i
had five wishes. Now everything has been fulfilled.
"Your Honor, when I was a young prince,
I wish, 'If the people of Magadha oiling (lift)
I became a king. "Buddha the Great, this is my desire
the first and has now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'If the Buddha is worthy of respect coming into
this kingdom when I become king. "Buddha the Great, this
is my desire that the second and now have been met. "
"Your Honor, when I was a young prince,
I wish, 'If I can pay tribute
to the Buddha when the Buddha visited my kingdom. "
Buddha is great, this is my desire that the third and
now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'If the Buddha who visit my kingdom
teach the Dhamma to me that can deliver
to Nibbana. "Buddha the Great, this is my desire
The fourth and has now been fulfilled. "
"Your Honor, when I was a young prince,
I wish, 'I wish I could understand the whole Dhamma
taught by the Buddha. 'This is my desire that the fifth
and which has also been met now. "
Great Buddha! Truly exquisite! Great Buddha!

Truly exquisite! With worldly parables, like
what the upside has been restored to the proper position,
like a person who holds the lamp in the darkness
so that those with eyes could see objects,
as well as His Majesty the Buddha Dhamma has been revealed
to me in many ways, the Great Buddha, I
states seek refuge in the Buddha, Dhamma, and Samgha.
The Great Buddha, please accept me as a lay student
in Three protection from now until the end of my life.
Great Buddha! To add to my virtues so good
Buddha's alms-food from me, together with
monks. "Gets the invitation so, the Buddha remained silent
to declare that he accepts the invitation of King Bimbisara
for breakfast.
Furthermore, knowing that the Buddha accepted his invitation,
Bimbisara king rose from his seat and returned to the palace
gold after bowing to the Buddha with great respect
and surround him.
(Note: King Bimbisara receive Three protection after
achieve Sotapatti-Magga-Phala. Although Three Protection
accepted after reaching Sotapatti-Magga, at that time only
with a belief in the Buddha, Dhamma, and Samgha has
serves as a protection, shelter, and supporters.
Currently, three protection received by uttering the words of
protection (appropriate) AttasanniyyàtanaSaranàgamana. Through
attainment of Sotapatti-Magga, King Bimbisara become someone who
have spiritual protection that can not be destroyed,
NiyàtaSaranàgamana. Because he wants to tell
others that he claimed refuge in
NiyàtaSaranàgamana by say it in words
and because he himself also wanted to receive Panipàtacaranagamana,
then he said to the Buddha with the protection words).