Topic: The Findings of Maha-Parinibbna Sutta

Table of Contents

I. Introduction
II. Chapter One
III. Chapter Two
IV. Chapter Tree
V. Chapter Four
VI. Chapter Six
V. Conclusion


I. Introduction

If we want to understand the autobiography of the Buddha, we must study his life from birth to his attainment of nibbana. It is not easy to investigate his life story. Many autobiographies describes different lives of the Buddha. However, these literature, in Pali, Sanskrit and Chinese, were redacted more than thousand years after the historical Buddha’s death. Consequently, it is natural that authors of the Buddha’s life should recreate it as a myth, regarding of literal historical truth. For example, one story offers that the Buddha was born under right his mother’s arm. Then he walked seven steps by himself and pointed to the sky and said: “I am the chief in the world. I am a best in the world. I am the first in the world. This is my last birth. There is now no existence again.” These statements were unbelievable. It is better to call these words myth than merely personal spiritual. This paper will critically address the most important parts of each chapter of the whole Parinibbana Sutta.

II. Chapter One

The first main idea of Chapter One, in session 8, is “seven welfare”. According to these, we shall be full of: 1. Faith, 2. Modesty of heart, 3. Fear of wrong doing, 4. Learning, 5. Energy, 6. Activity of mind, and 7. Wisdom. Thus we will be expected not to decline.
Buddha encouraged all followers to have a confidence during all endeavors. If we do have faith, we will do things were easily and soundly. In the same way, when we practice dharma and the ability to analyze right and wrong.

The second main idea, given in section 9, offers the other seven conditions welfare. They are : 1. Truth, 2. Energy, 3. Joy, 4. Peace, 5. Earnest contemplation, 6. Equanimity of mind, and 7. Wisdom. We should exercise these sevenfold conditions in the pursuit of higher wisdom. If we do exercise them, our practice will be fullfill and naturally beneficial.

The third main idea, given in section 10, offers the other seven conditions of welfare. They are 1. The ideal of the impermanence of all phenomena, bodily or mental, 2. The absence of any “soul”, 3. The absence of corruption, 4. The absence of the danger of wrong thoughts, 6. Purity of heart, 7. Nibbana. If we do exercise hardily and keep these concepts when things happen, we do not feel sadness or loss. This is especially so for a Buddhist who exercises this teaching. If we realize that things are impermanent, we will reduce our attachment and suffering.

The fourth idea, offered in section 11, gives in session 11, is the six conditions of welfare. We shall persevere in kindness of action, speech, and thought towards our fellow-disciples, both in public and in private. We shall divide without partiality, and share in common with our upright companions, all such things as we receive in accordance with the just provisions of the Order, down even to the mere contents of a begging-bowl. We shall live among the saints in the practice, both in public and private, of those virtues which (unbroken, intact, unspotted, and unblemished) are productive of freedom and praised by the wise, which are intarnished and which are conductive to concentration of heart. We shall cherish life among the saints, both in public and private.

The teaching cultivates an public and private actions in companies, communites, families, and other organizations. According to this method, we respect each other when we work together at the same places. Thus, if we keep this in the mind, we will completely reduce suffering.

The fifth main point of the Chapter concerns morality, mindfulness, and wisdom. Buddha asserts that upright conduct entails earnest contemplation, and entails intelligence. Great becomes the fruit, great the advantage of earnest contemplation, when accompanies upright conduct.

We comprehend that the morality, concentration, and wisdom are the main objects of practice for all Buddhists whether monks, nuns, or lay people. The precepts must obey the rules, just as in the society should follow the laws. As a citizen followers rules, the society becomes less violent and more peaceful and harmonious.

If we practice mindfulness, we do reduce stress and we master our daily lives. In addition, if we pay attention to the practice of mindfulness, we brighten our minds as a light brightens a dark room. Then we can see everything in the room clearly.

The sixth and seventh main ideas, presented in section 23 and 24, address a wrong-doer and well-doer. Evidence of these two teachings appear continually in daily life. When we encounter problems, we do not realize the cause of actions as we receive their good and bad fruits, we will never do the wrong actions again. On the other hand, if we are a well-doer, we will gain virtues and merit. When we enter communities, organizations, and companies, and work together, we will influence others also to be well-doers and to create good environments. We become harmonious, and cooperative with each other.

III. Chapter Two

Section 2 of the Chapter Two addresses the Four Noble Truths. They are suffering, the origin of suffering, the cessation of suffering, and the path leading of the cessation of suffering. If we know how to cut off the root of grasping, we destroy the cycle of rebirth. When these truths are grasped, the cause of rebirth is removed. The cause of rebirth is like the roots of trees. If we want the tree to die, we must cut off the roots. The root is like defilement. When we wanted to get rid of defilement, we must cut off our rebirth because birth causes us suffering.

The Four Noble Truths are the basic teaching of Buddhism. These teachings are the best path to cure ourselves. Monks, nuns, and lay people must practice every day hardly. When we become ill, we needs a medical prescription. If we have mental illness, we need the prescription of Buddha to cure ourselves. Alternately, our mind is like a glass which hold dirty water. The glass needs to watch then we can put new water in. The same, our mind needs curing. After we are cured, then the mind is like a clear glass, holding the clear teaching.

Section 9 addresses three jewels-Buddha, Dharma, and Sangha. The Buddha who is the Fully-enlightened One. 2. Dharma is the Truth which creates advantage in this world and leads to Salvation. 3. Sangha is Faith in the Order of monks and nuns. We are walking in the noble eightfold paths are the supreme sowing ground of merit for the world, and are possessed of the virtues which make men truly free.

The whole teaching inspires conviction in the Three Jewels (Buddha, dharma, And Sangha) because Buddha is an Enlightened One. His teaching is our teacher. His disciples exercise the eightfold paths and preach the teaching, so they can lead us to walk forward on the enlightened path.

Section 13 addresses the mindful and self-possesses. We should favorably look upon the body of one that remains strenuous, self-possesses, and mindful, one having overcome both the hankering and the dejection common in the world. In the same way, as regards feeling, moods, or ideas, we should look upon each such that we remain strenuous, self-possesses, and mindful, having overcome both the hankering and the dejection common in the world. How do we become self-possessed?

We should act in full presence of mind whatever we may do, whether going out or coming in, looking forward or looking around, bending in our arm or strenching it forth, wearing our robes or carrying our bowl, eating or drinking, chewing our swallowing, obeying the calls of nature, walking or standing or sitting, sleeping or waking, talking and being silent.

With these teachings, we can feel our lives so intimately! Following the teaching is like Buddha himself standing in front of us. We can fell how delicious the teaching are! How meaningful they are! Mindfulness and self-possession should practiced by every monk, nun, and lay person. If we practice continuously, we will find it is very useful in our daily lives. For example, if we learn these teachings, we can fully concentrate on whatever we do, such as eating, walking, sleeping, lying, waking, standing, talking, drinking, and sitting.

Section 25 describes how Buddha set the Order and preached the Doctrines. He told Ananda that he was like a old cart which needed repair, and he needed the cessation of the concentration of his heart. Thus he hints that decay happens with every body. Buddha was old, and at ease. However, birth, decay, sickness, and death impacts every body. Everyone should realize these phenomena, and no body can escape them. He further hints that we must get rid of defilement. After our defilement is cut off, then wisdom arises. When birth is destroyed, the cause of rebirth ceases. When the defilement is cut off, we attain enlightenment.

Section 26 explains that we ourselves are a lamp. We ourselves are a refuge. We need not be holder to any external refuge. Buddha encourages us to fast to the Truth as a lamp and as a refuge, and not to look for refuge in any one besides ourselves. He says, “After I die you should be a lamp unto yourselves, be holder to no external refuge, holding fast to the Truth as a lamp, holding fast as a refuge to the Truth, looking not for refuge to any one besides yourselves.”

Why did Buddha not want us to look for refuge in any one besides ourselves? Because we ourselves are the best person to trust and believe. Trusty others might lead us on a wrong path, so Buddha exhorts this is very important teaching before he enters nibbana.

Again why did Buddha want us to hold fast to the Truth as a lamp, to hold fast as a refuge to the Truth? Because the truth as a lamp lights our path. When we see clearly the path, we walk forward without any obstacles. Therefore, Buddha exhorts again these teachings which every body should remember and depend on.

Buddha repeated to Ananda: “Whoever, Ananda, either now or after I am dead, is a lamp unto themselves, and a refuge unto themselves, shall take themselves to no external refuge, but holding fast to the Truth as their lamp, and holding fast to the truth as their refuge, shall look not for refuge to any one besides themselves.” Still we must be anxious to learn.

The writing style repeats the massage again and again. Buddha is like a kind father who loves his son so much that he gives whatever he has, and never keeps anything back.

III. Chapter Three

The Chapter three, in the sessions 3, addresses the four paths to power. They are will, effort, thought, and investigation. Buddha has thoroughly practiced and developed them in all respects, therefore, should he desire it, live on yet for an aeon, or for that portion of the aeon which has yet to run. If we master them, should we desire it, we could remain in the same birth for an aeon or for that portion of the aeon which has yet to run.

The four paths to power are like a vehicle. When we know how to drive, we can go any place. Alternately, they are like a tool. Without any tools, we can not finish the house. In the same way, the four paths of power are like tools for our practice.

Section 50 of Chapter Three describes the 37 paths. They are divided into the Four Diligent Efforts: 1. The diligent effort to be careful not to let evil and bad states arise in one’s character. 2. The diligent effort to get rid of evil and bad states that have already arisen. 3. The diligent effort to cause good and healthy states to arise in one’s character. 4. The diligent of effort to guard the good and healthy states that have already arisen, not letting them deteriorate.