by Ven. Mingun Sayadaw | 1990 | 1,044,401 words
This page describes What are The Advantages that accrue from The Paramis contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This page is part of the series known as on Miscellany. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).
To the question, “What are the advantages that accrue from the pāramīs?” the answer in brief is:
The advantages accruing from the pāramīs are non-rebirth in Avīci, etc.
To state it in detail: The advantages accruing from the pāramīs are: non-rebirth in eighteen existences (abhabbaṭṭhānas), such as Avīci, etc., (which will be dealt with at the end of this Chapter on Miscellany); ability to practise for the welfare of the sentient world; twenty marvels (as described in the Acchariyā Abbhutā Sutta of the Suññata Vagga, Uparipaṇṇāsa of the Majjhima Nikāya); fulfilment of all the Bodhisattas' wishes; and all other benefits, such as proficiency in arts and crafts, etc., as shown in various Jātakas and Buddhavaṃsas and the like.
(The benefits concerning the fifteen pairs of Pāramīs mentioned in Section 12. “What is the synopsis of the Pāramīs?” are also to be taken as the advantages that accrue from the Pāramīs.)
Furthermore, the following are also the advantages that derive from the pāramīs: From the time of aspiring to Buddhahood, the Bodhisatta, wishing the welfare of all beings, becomes like a father to them. Possessing distinguished qualities, he is worthy of offerings, worthy of homage. He is like an excellent field for sowing seeds of merit. He is dearly loved by devas and humans. His heart being filled with loving-kindness and compassion, he is not harmed by wild beasts, such as lions, leopards, tigers, etc. Being a person possessed of extraordinary merit wherever he is reborn, he surpasses others in beauty, fame, happiness, strength and sovereignty. He is free from ailments. He has very pure faith, energy, mindfulness, concentration and wisdom. He has few defilements; subsequently he is easy to admonish. He is patient. He takes delight in good deeds. He shows neither anger nor malice, nor does he denigrate. He is not given to rivalry, envy, jealousy, craftiness, hypocrisy. He is not haughty, nor arrogant. He is calm. He is mindful of meritoriousness. Bearing with patience the torments of others, he does not cause suffering to them. Wherever he resides, whether in a town, a village, or a region, the place is free from dangers and calamities. Whenever he is born (as, for instance, in one existence before he was born as Prince Temi), through unfortunate circumstances in the planes of misery such as Ussada Niraya, unlike other inhabitants there, he is not distressed by intense suffering but develops even more and more sense of religious urgency.
Furthermore, the accomplishment of life span (āyu-sampadā), the accomplishment of physical form (rūpa-sampadā), the accomplishment of family (kula-sampadā), the accomplishment of supremacy (issariya-sampadā); the acceptability of speech (adeyya vacanatā) and the greatness of power (mahānubhāvatā) are also the advantages of the pāramīs. The accomplishment of life span (āyu-sampadā) is longevity in whatever existence he is reborn. With this accomplishment, the Bodhisatta finishes whatever wholesome deed he has begun and develops greater meritoriousness.
The accomplishment of physical form (rūpa-sampadā) is beauty of physical form. With this accomplishment, the Bodhisatta inspires beings, who appreciate and value beauty of physical form, with confidence and esteem in him.
The accomplishment of family (kula-sampadā) is rebirth in a high class family. With this accomplishment, he is approached even by those intoxicated with the vanity of their birth, etc.; he can therefore instruct them in order to cleanse them of their pride.
The accomplishment of supremacy (issariya-sampadā) is greatness of wealth, greatness of power and greatness of retinue. By means of this accomplishment, the Bodhisatta is able to confer benefits with four objects of support on those who deserve them or restrain righteously those who need to be restrained.
The acceptability of speech (adeyya vacanatā) is being a person whose words are trustworthy. With this accomplishment, the Bodhisatta is relied upon like a great pair of scales, a standard of impartiality whose authority cannot be disregarded.
The greatness of power (mahānubhāvatā) is the magnitude of power. With this accomplishment, he remains unvanquished by others while he overcomes them righteously. In this manner, all the accomplishments, such as longevity, etc., are the advantages which accrue from the pāramīs. These in themselves are the cause for the growth of immeasurable requisites of merit and the means by which beings enter the three 'vehicles' and by which those who have done so reach maturity.
(These are the advantages accruing from the Pāramīs.)