Chapter 7
thought moments (
javanavÈra
) of reflective knowledges (
paccavekkhana
) which reflected
on the
arahatta
-
magga
and
arahatta-phala
, their object NibbÈna, and the defilements which
had been eradicated. There are altogether nineteen Reflective knowledges, namely, five
each arising after the attainments of
sotÈpatti-magga-phala, sakadÈgÈmi-magga-phala,
anÈgÈmi-magga-phala
and four arising after the attainment of
arahatta-magga-phala
.
These nineteen knowledges of reflection are also known as
Vimutti ©ÈÓa Dassana
attributes. After attainment of
arahatta-magga
, there was no defilements remaining and
hence there was no reflection of it; therefore there are only four
paccavekkhana-ÒÈÓa
after
the attainment of
arahatta-magga-phala
.)
Attainment of Buddhahood amongst The Three Worlds of Sentient Beings
When the Bodhisatta realised
arahatta-phala
immediately after the realisation of
arahatta-magga
, his mind continuum was very clear and he attained the state of a Perfectly
Self-Enlightened One, (
SammÈsambuddha
), the Supreme Head of the three worlds, by
gaining Omniscience (
SabbaÒÒutÈ-ÒÈÓa
) along with the Four Noble Truths, the Four
Analytical Knowledges (
PaÔisambhidÈ-ÒÈÓa
), the sixfold Unique Wisdom (
AsÈdhÈraÓa-
ÒÈÓa
), making up the Fourteenfold Wisdom of a Buddha, and the eighteen special qualities
(
ŒveÓika
Dhamma
) and the Fourfold Valorous Wisdom (
VesÈrajja-ÒÈÓa
). Simultaneously
with the attainment of
sabbaÒÒutÈ-ÒÈÓa
, came the dawn. (Realisation of
sabbaÒÒutÈ-ÒÈÓa
means the attainment of Buddhahood).
The Seven Purifications of A Buddha
In this connection, we propose to insert in this chronicle an account of the seven
purifications of a Buddha (
visuddhi
) for brief information.
(1) Purity of Morality (SÊla Visuddhi)
At the time the Bodhisatta stopped at the banks of the River AnomÈ and put on the robes
of a recluse, he began to observe the moral restraint from evil conduct (
SaÑvara-sÊla
)
10
.
The
SaÑvara-sÊla
is the eight precepts with right livelihood as the eighth (
ŒjÊvaÔÔhamaka-
sÊla
). They are abstinence from taking life; abstinence from stealing, or taking things not
given in deed or in word by owner; abstinence from sexual misconduct (abstinence from
improper sexual acts whether major or minor), abstinence from telling lies, abstinence
from slanderous talks; abstinence from using harsh and abusive language; abstinence from
frivolous, unbeneficial talks; abstinence from wrong livelihood. With the observance of
this
sÊla
, the Bodhisatta also accomplished the observance of the purity of livelihood (
ÈjÊva-
pÈrisuddhi-sÊla
).
Indriya-saÑvara-sÊla
is the practice of securely guarding the six doors of the senses.
Unlike ordinary worldlings, the Buddha required no special effort to develop a new
Indriya-saÑvara-sÊla
since restraint of the senses (
indriya
) was, for Him, already an innate
and accomplished fact.
It was also not necessary for Him to especially exert for observance of moral conduct in
respect of requisites (
Paccaya-sannissita-sÊla
) to keep away the defilements which may
arise because of the Four Requisites.
Even at the time when he was about to renounce the world, he had already discarded
temporarily a number of unwholesome defilements headed by greed and craving. The
10.
saÑvara-sÊla
: The Practice of
SÊla
varies in accordance with the mode of life adopted by the
disciple, whether a bhikkhu or a lay person. Suttas in the NikÈyas give extensive explanations of
the practice of
sÊla
, the type of moral training which necessarily precedes meditation. The
Visuddhi-magga
explains the moral training in general under four heads: (1)
PÈÔimokkha-
saÑvara
, the
PÈÔimokkha
restraint, (2)
Indriya
-
saÑvara
, restraint of the senses, (3)
ŒjivapÈrisuddhi
, Purity of Livelihood, (4)
Paccayasannissita
, Purity in regard to the requisites.
PÈÔimokkha
-
saÑvara
is meant for observance by the bhikkhu disciples of the Buddha; hence it is
not mentioned in this account of the purity of the Bodhisatta's morality.