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Summary: The Development of 3,600,000 crores of 惭补丑腻惫补箩颈谤补 痴颈辫补蝉蝉补苍腻 脩腻峁嘺 by the Bodhisatta.

Having done away with factors of defilements, such as lobha, dosa, etc., by means of the merits accumulated through fulfilment of 辫腻谤补尘墨蝉, such as 诲腻苍补, etc., the Bodhisatta, who had also eliminated moha, the general of the defilements, together with its concomitants, which is apt to hinder and conceal the way to 狈颈产产腻苍补, practised and developed 惭补丑腻惫补箩颈谤补 痴颈辫补蝉蝉补苍腻 meditation at dawn (in the last watch of the night), on the full moon of 痴别蝉腻办丑补. The method of practice and development in brief is as follows:

There are a hundred thousand crores of world-systems known as 膧峁嚹乲丑别迟迟补, the field of Authority^[1] of a Buddha. When the Bodhisatta contemplated the true nature of those beings living in each universe and belonging to the three passages of time (past, present and future), he came to know full well that, no matter how numerous devas, humans and 叠谤补丑尘腻蝉 were in a single universe, they could be reduced to twelve factors of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补, the Doctrine of Dependent Origination, as the ultimate reality: 补惫颈箩箩腻 and 蝉补苍办丑腻谤补 (past factors as cause); 惫颈帽帽腻峁嘺, 苍腻尘补-谤奴辫补, 蝉补岣纺乱补迟补苍补, phassa, 惫别诲补苍腻 (present factors as effect); 迟补峁噃腻, up膩诲腻苍补 and kammabhava (present factors as cause) and 箩腻迟颈 (otherwise known as upapatti-bhava), 箩补谤腻 and 尘补谤补峁嘺 (future factors as effect).

When he contemplated the true nature of devas, humans and 叠谤补丑尘腻蝉 living in the remaining world-systems and belonging to the three passages of time, he came to know full well that, as in the case of the beings of this universe, the same twelve factors of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 form objects of 痴颈辫补蝉蝉补苍腻 meditation, ranging from 补惫颈箩箩腻 to 箩腻迟颈, 箩补谤腻 and 尘补谤补峁嘺.

Summing up the number of the objects of 痴颈辫补蝉蝉补苍腻 meditation, as there are a hundred thousand crores of world-systems, there are also a hundred thousand crores of each of the twelve factors. The total number of these objects will then become one million and two hundred thousand crores.

Like a man, who cut and cleared a thick jungle with tangling bushes and undergrowths, sharpened his sword again and again on the whetstone, the Bodhisatta also, in order to clear away the thick jungle and bushes of defilements (kilesa) numbering one thousand five hundred, repeatedly sharpened the sword blade of 惭补丑腻惫补箩颈谤补 Insight Knowledge (惭补丑腻惫补箩颈谤补 痴颈辫补蝉蝉补苍腻-帽腻峁嘺), his personal weapon, on the whetstone of 腻苍腻辫腻苍补 fourth 箩丑腻苍补 attainment (i.e., repeatedly getting absorbed in the 腻苍腻辫腻苍补 fourth 箩丑腻苍补). After which, he contemplated each of the Factors of Dependent Origination, numbering one million two hundred thousand crores by reflecting on their characteristics of impermanence (anicca-濒补办办丑补峁嘺), unsatisfactoriness (dukkha-濒补办办丑补峁嘺) and insubstantiality (anatta- 濒补办办丑补峁嘺).

As each of the factors of 笔补峁璱肠肠补-蝉补尘耻辫辫腻诲补, numbering one million two hundred thousand crores, promotes three Insight 帽腻峁嘺蝉, namely, Insight Knowledge of Impermanence (Anicca 痴颈辫补蝉蝉补苍腻-帽腻峁嘺); Insight Knowledge of Unsatisfactoriness (Dukkha 痴颈辫补蝉蝉补苍腻-帽腻峁嘺) and Insight Knowledge of Insubstantiality (Anatta 痴颈辫补蝉蝉补苍腻-帽腻峁嘺), there arose altogether three million six hundred thousand crores of 惭补丑腻惫补箩墨谤补 Insight Wisdom.

(A brief account of the 惭补丑腻惫补箩颈谤补 Insight Wisdom is contained in the exposition of Anup膩da Sutta, Uparipa峁囜箛膩sa 峁琲办腻 and in the exposition of 厂腻谤颈辫耻迟迟补 惭辞驳驳补濒濒腻苍补 Pabbajjakathi, Mah膩khandhaka Vinaya 厂腻谤补迟迟丑补诲墨辫补苍墨 峁琲办腻).

It is the usual practice of every Bodhisatta on the eve of his attainment of Buddhahood to reflect on the Doctrine of Dependent Origination in forward and backward orders. Our Bodhisatta, like the previous Bodhisattas, also reflected on the Doctrine of Dependent Origination in both orders. Thereupon, all the ten thousand world-systems that form the Field of Birth (箩腻迟颈-khetta), quaked, the effect of which reaching to the limit of the bordering oceans.

After the Bodhisatta had cultivated sammasana-帽腻峁嘺 of three million six hundred thousand crores of 惭补丑腻惫补箩墨谤补 Insight Wisdom by reflecting on the twelve Factors of the Doctrine of Dependent Origination as was usual for all the Bodhisattas, he again entered upon the 腻苍腻辫腻苍补 fourth 箩丑腻苍补. (He did so in order to sharpen the sword blade of the higher Insight knowledge (痴颈辫补蝉蝉补苍腻-帽腻峁嘺) such as the knowledge of arising and passing (Udayabbaya 帽腻峁嘺), on the whetstone of the 腻苍腻辫腻苍补 fourth 箩丑腻苍补). Having thus entered upon the 腻苍腻辫腻苍补 fourth 箩丑腻苍补 (having sharpened the sword blade of the Higher Insight Knowledge), he rose from it and realised, with ease, the higher 痴颈辫补蝉蝉补苍腻 knowledge such as udayabbaya-帽腻峁嘺.

(It should be noted and accepted here that the Bodhisatta realized higher 痴颈辫补蝉蝉补苍腻帽腻峁嘺 with ease because, as he had entered the Order of Bhikkhu in the presence of past Buddhas and learnt the three 笔颈峁璦办补蝉 and practised 痴颈辫补蝉蝉补苍腻 meditation, he cultivated and developed even to the extent of attaining Udayabbaya-帽腻峁嘺, 叠丑补峁単补-帽腻峁嘺, Bhaya-帽腻峁嘺, 膧诲墨苍补惫补-帽腻峁嘺, 狈颈产产颈诲腻-帽腻峁嘺, Muccitukamyat膩-帽腻峁嘺, Pa峁璱sankh膩-帽腻峁嘺, and 厂补苍办丑腻谤鈥�耻辫别办办丑腻-帽腻峁嘺. And also because his Insight Knowledge had developed and grown immensely by virtue of the aforesaid three million six hundred thousand crores of 惭补丑腻惫补箩墨谤补 痴颈辫补蝉蝉补苍腻 Sammasana 脩腻峁嘺.)

     鈥斺�擩in膩la峁卥膩ra 峁琲办腻 and Sutta Mah膩vagga 峁琲办腻鈥斺��

[notes:]

Udayabbaya-帽腻峁嘺: knowledge of arising and passing away of conditioned things;
叠丑补峁単补-帽腻峁嘺: knowledge of dissolution of conditioned things;
Bhaya-帽腻峁嘺: knowledge of fear of conditioned things;
膧诲颈苍补惫腻-帽腻峁嘺: knowledge of disgust and dread of conditioned of things;
狈颈产产颈诲腻-帽腻峁嘺: knowledge of weariness of conditioned of things;
Muccitukamyat膩-帽腻峁嘺: knowledge of longing to escape;
笔补峁璱蝉补峁卥丑腻-帽腻峁嘺: knowledge of special effort;
Sa峁卥h膩rupekkha-帽腻峁嘺: knowledge of detachment from conditioned existence.

Just as a man, on reaching the eaves of his house after taking a long journey, did not halt at all at the threshold but went straight into the house on finding the door wide open, so the noble Bodhisatta having realized higher and higher vipassan膩-帽腻峁嘺 with ease by successively passing through the series of eight stages of 帽腻峁嘺, such as udayabbaya-帽腻峁嘺, etc., finally reached the last stage which was the knowledge of conformity (Anuloma-帽腻峁嘺), did not stop there. Instead of stopping at sacc膩nuloma-帽腻峁嘺, which is like the gate way (to the city of 狈颈产产腻苍补), he immediately proceeded to clear away the clouds and darkness of ignorance and delusion, (补惫颈箩箩腻-moha), which conceal the four Truths, namely, the Truth of Suffering (Dukkha Sacca), the Truth of Origin of Suffering (Samudaya Sacca), the Truth of Cessation of Suffering (Nirodha Sacca), and the Truth of the Path leading to the Cessation of suffering (Magga Sacca) by means of three kinds of conformity to the function of Truth (Sacc膩nuloma-帽腻峁嘺), namely, preliminary impulsion (parikamma), access impulsion (耻辫补肠腻谤补), and conformity (anuloma) which are included in the mind-process (magga-惫墨迟丑颈.^[2])

Having thus dispelled the thick murk that hides the truth, he clearly saw, as one saw the moon clearly in the cloudless sky, and realized the Great Light of 狈颈产产腻苍补 through the Knowledge of the First Path, 蝉辞迟腻辫补迟迟颈-magga-帽腻峁嘺, which immediately follows 驳辞迟谤补产丑奴-帽腻峁嘺, the Knowledge of overcoming of worldly ties and changing over to noble lineage.

(The thought moment of 蝉辞迟腻辫补迟迟颈-magga-帽腻峁嘺 appeared once and ceased. This is immediately followed by the appearance and cessation three times of Javana, impulsion of 蝉辞迟腻辫补迟迟颈-phala which is the effect of the said 蝉辞迟腻辫补迟迟颈-magga, in accordance with the attribute of the Dhamma known as 础办腻濒颈办补 (Immediate Fruition). Then follows the flow of 产丑补惫补峁単补-citta).

Because the 蝉辞迟腻辫补迟迟颈-magga had been attained thus, the mind continuum of the Bodhisatta was completely rid of the three defilements, namely, 蝉补办办腻测补-诲颈峁�峁�丑颈^[3], 惫颈肠颈办颈肠肠丑腻^[4] and 蝉墨濒补产产补迟补辫补谤腻尘补蝉补^[5]. These defilements would never rise again in the Bodhisatta鈥檚 mind continuum.

Footnotes and references:

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[1]:

The field of Authority of a Buddha: There are three fields (khettas) concerning a Buddha according to Jinalankara Tika and Parajika Commentary: 1. Jati khetta, the field of birth limited by the ten thousand world-systems that quaked on the Perfect One鈥檚 taking re-birth linking. 2. The field of Authority (膧峁嚹乲丑别迟迟补), limited by the hundred thousand crores of world-systems where the following safeguards (parittas), are efficacious: Ratana Sutta, the Khandha Paritta, the Dhajagga Paritta, the 膧tan膩tiya Paritta and the Mora Paritta. 3. The field of scope (Visaya-khetta), is boundless and immeasurable in which the Buddha 脩膩na can exercise his sabb帽帽uta-帽腻峁嘺, knowing anything anywhere that the wishes.

[2]:

For better comprehension of the entire paragraph, vide Chapter XXI 搂 129 ff and Chapter XXII 搂 3,4 of The Path of Purification. N膩namoli. 3rd Edn. B.P.S, Kandy.

[3]:

厂补办办腻测补-诲颈峁璽丑颈: belief in the illusion that there is Self, Soul.

[4]:

痴颈肠颈办颈肠肠丑腻: doubt or wavering of mind about: 1. the Buddha; 2. the Dhamma; 3. the Sangha;4. the disciplinary rules (sikkha); 5. the past; 6. the future; 7. both past and future; 8. Dependent Origination (笔补迟颈肠肠补蝉补尘耻辫辫腻诲补.)

[5]:

厂墨濒补产产补迟补辫补谤补尘腻蝉补: Adherence to wrongful rites and ceremonies; the misleading belief that there are paths other than the Ariya Path of Eight Constituents that can liberate one from dukkha.