basics of buddhism book1 · 2020. 7. 30. · 6. dasa sãlaÿ – the ten precepts 1. pànàtipàtà...

Published byBuddha Vachana TrustMaha Bodhi Society14th Kalidasa Road, GandhinagarBangalore-560009, IndiaTel: 080 2225 0684E-mail: [email protected]: www.mahabodhi.info

First Published - 14 March 2006Second Edition - 18 July 2008Third Edition - 23 September 2018

on the occasion of 5th Death Anniversary ofVen. Acharya Buddharakkhita

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BASICS OF BUDDHISM

Textbook for Diploma CourseBook - I

Venerable âcharya Buddharakkhita

Buddha Vachana TrustMaha Bodhi SocietyBangalore, INDIA

CHAPTER THREE

The meaning of the term Buddha3.1 Prerequisites of Bodhi 393.2. The Dona Sutta, Buddha’s own definition of Buddhahood. 433.3. Buddha’s encounter with Upaka, the self-mortifying ascetic. 45

CHAPTER FOUR

Bodhisatta Ideal4.1. Bodhisatta Sumedha Paõóita 484.2. The 28 Buddhas (Aññhavãsati Buddha Vandanà 59

- Salutation to the 28 Buddhas)

CHAPTER FIVE

The Historical Buddha Gotama Birth to Enlightenment5.1. Bodhisatta Setaketu, Ruler of Tusita Divine Realm 635.2. Descent of the Bodhisatta 645.3. Dream of Queen Mahà Màyà Devi 645.4. Birth of Siddhattha 655.5. Sage’s Prophecy 655.6. Role of the Saviour even as a boy 665.7. The betrothal of Prince Siddhattha 665.8. Four sights 675.9. The Great Renunciation 685.10.A living skeleton 695.11.Sujàtà’s offering 705.12.The Final Struggle 715.13.Setting in Motion the Wheel of Truth 74

CHAPTER SIX

Discourse On Setting In Motion The Wheel Of Truth6.1. Two Extremes 786.2. Middle Path 786.3. Noble Eightfold Path 796.4. Four Noble Truths 796.5. Brief Commentary on Dhammacakka Pavattana Sutta

– Setting in Motion the Wheel of Truth 83

CONTENTS

CHAPTER ONE

Buddhist Devotion1.1 Khamàpana - Self-correction 11.2. Sãla Yàcanà - Request for the Precepts 11.3. Tisaraõa - The Threefold Refuges 21.4. Pa¤casãlaÿ - The Five Precepts 31.5. Aññhasãlaÿ - The Eight Precepts 41.6. Dasasãlaÿ - The Ten Precepts 51.7. Buddha Vandanàÿ - Worshippng the Buddha 61.8. Dhamma Vandanàÿ - Worshipping the Noble Teaching 81.9. Saïgha Vandanàÿ - Worshipping the Holy Order 91.10. Ratanattaya balaÿ - The power of the Triple Gem 111.11. Padãpa Påjà - Offering of Lights 111.12. Dhåpa Påjà - Offering of Incense 111.13. Pupha Påjà - Offering of Flowers 111.14. Sugandha Påjà - Offering of Perfume 121.15. âhàra Påjà - Offering of Food 121.16. Sakala Buddhà Påjà - Worshipping all the Buddhas 121.17. Pañipatti Påjà - Worship as an earnest practice of Dhamma 131.18. Cetiya Vandanà - Worshipping the Shrine 141.19. Bodhi Vandanà - Worshipping the Tree of Enlightenment 141.20. Khamà Yàcanà - Seeking Forgiveness 141.21. Pu¤¤ànumodanà - Sharing Merit 151.22. Saïkappo - Aspiration 17

CHAPTER TWO

Protective Chanting2.1. âvàhanaÿ - Invocation 182.2. Mahà Maïgala Sutta - Discourse on Great Blessings 212.3. Ratana Sutta - Discourse on the Triple Gem 252.4. Karanãya Mettà Sutta - Discourse on Universal Love 33

FOREWORD

Basics of Buddhism Part-I, is a textbook for the DBS Diploma inBuddhist Studies, conducted by the Mahabodhi Academy for Pàliand Buddhist Studies (MAPBS), Bangalore. It has been alsoprescribed as a textbook for the course on Basic Buddhism ofMahabodhi Monastic Institute (MMI).

This book consists of nine chapters forming the source materialfor the questionnaires of the DBS Correspondence Course. Theaim of this course is to present Buddha’s teachings in acomprehensive and practical way and provide guidance for thepractice of Buddhist meditations and the moral precepts, Pa¤caSãla.

In this course both knowledge and practice are combined, so thatthe candidates, after completing the course, can become lay andmonastic teachers spreading the sublime message of the Buddhathroughout the world.

Candidates of the DBS Cor respondence Course receive aquestionnaire at the beginning of each month either by post orthrough e-mail. The questionnaires are so formulated as to coverall the chapters of this book in a step-by-step manner to have agrasp of the fundamental teachings of the Buddha. After receivingthe questionnaires the candidates are required to send the answersby return post or e-mail within twenty days.

The MAPBS sends the corrected answer-sheet of the previousquestionnaire in the following month so that the candidate cancompare his answer with the correct answer given in the sheet.Examinations are held at the end of the year. Diplomas are awardedon every Buddha Jayanti Day, in May, in a special convocationceremony.

There are two parts of the DBS Course with two textbooks, thisone being the first part.

Venerable âcharya BuddharakkhitaMahabodhi Society, Bangalore

CHAPTER SEVEN

Messengers of Truth

7.1. The First Rain’s Retreat 907.2. Story of Arahat Yasa 907.3. Sixty Messengers of truth, Dhammadåtas 95

CHAPTER EIGHT

The core teaching of all Buddhas

8.1. The definition of evil, good and self-perfection in Buddhism 100

8.2. A Living being: Purpose of Living 104

8.3. Two Truths 106

CHAPTER NINE

Basic Meditations

9.1. ANUSSATI = Three Recollections

I. Buddhànussati – Recollections of the Buddha’s Qualities 109

II. Dhammànussati – Recollection of the Qualities of Dhamma 113

III. Saïghànussati – Recollection of the Qualities of Saïgha 116

9.2. CATURâRAKKHâ BHAVâNâ - Four Protective MeditationsI. Buddhànussati – Recollection of The Buddha’s Surpassing

Qualities 119

II. Mettà Bhàvanà - Development of Universal Love 122

III. Asubha Sa¤¤à - Perception of Impurities 123

IV. Maranànussati – Ref lection on Death 125

9.3. ABHIöHAÑ PACCAVEKKHITABBAÑ = Constant Reflection ofRealities 127

CHAPTER ONE

Buddhist DeBuddhist DeBuddhist DeBuddhist DeBuddhist Devvvvvotionotionotionotionotion

1. Khamà1. Khamà1. Khamà1. Khamà1. Khamàpana – Self-corpana – Self-corpana – Self-corpana – Self-corpana – Self-corrrrrrectionectionectionectionectionOkàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ Khamathame Bhante!

Excuse me! Venerable Sir, pardon all my transgressions by thethree action-doors (bodily, verbal and mental).

Dutiyampi Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿkhamatha me bhante!

For the second time, Venerable Sir, pardon all my transgressionsby the three action-doors.

Tatiyampi Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿkhamatha me bhante! Anukampaÿ upàdaya!

For the third time, Venerable Sir, pardon all my transgressions bythe three action-doors.

2. Sãla Y2. Sãla Y2. Sãla Y2. Sãla Y2. Sãla Yàcanà - Request fàcanà - Request fàcanà - Request fàcanà - Request fàcanà - Request for the pror the pror the pror the pror the preceeceeceeceeceptsptsptsptsptsDevotee: Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿPa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ dethame Bhante!

Excuse me! Venerable Sir, I seek from your reverence, thethreefold Refuge, together with the five precepts of the NobleTeaching; Kindly give me the precepts.

Dutiyampi Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿPa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ dethame Bhante!

2 Textbook for Diploma Course Buddhist Devotion 3

For the second time, Venerable Sir, I seek from your reverence,the threefold Refuge, together with the five precepts of the NobleTeaching; Kindly give me the precepts.

Tatiyampi Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿPa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ dethame Bhante! Anukampaÿ upàdàya!

For the third time, Venerable Sir, I seek from your reverence, thethreefold Refuge, together with the five precepts of the NobleTeaching; Kindly give me the precepts.

Bhikkhu: Yamahaÿ vadàmi taÿ vadetha.

Repeat what I say.

Upàsaka: âma Bhante.

Yes, Venerable Sir.

3. T3. T3. T3. T3. Tisarisarisarisarisaraõa – Taõa – Taõa – Taõa – Taõa – The The The The The Thrhrhrhrhreefeefeefeefeefold rold rold rold rold refugefugefugefugefugeeeee(Monk recites, devotee repeats)

Namo tassa Bhagavato Arahato Sammà Sambuddhassa!

Homage to Him, the Blessed One, The Perfect One, The SupremelyEnlightened One! (3 times)

Buddhaÿ Saraõaÿ Gacchàmi

I go for refuge to the Enlightened One.

Dhammaÿ Saraõaÿ Gacchàmi

I go for refuge to the Teaching of the Enlightened One.

Saïghaÿ Saraõaÿ Gacchàmi

I go for refuge to the Holy Order of Enlightened One’s nobleDisciples.

Dutiyampi Buddhaÿ Saraõaÿ Gacchàmi

For the second time, I go for refuge to the Enlightened One.

Dutiyampi Dhammaÿ Saraõaÿ Gacchàmi

For the second time, I go for refuge to the Teaching of theEnlightened One.

Dutiyampi Saïghaÿ Saraõaÿ Gacchàmi

For the second time, I go for refuge to the Holy Order ofEnlightened One’s noble Disciples.

Tatiyampi Buddhaÿ Saraõaÿ Gacchàmi

For the third time, I go for refuge to the Enlightened One.

Tatiyampi Dhammaÿ Saraõaÿ Gacchàmi

For the third time, I go for refuge to the Teaching of the EnlightenedOne.

Tatiyampi Saïghaÿ Saraõaÿ Gacchàmi

For the third time, I go for refuge to the Holy Order of EnlightenedOne’s noble Disciples.

Bhikkhu: Tisaraõagamanaÿ paripunnaÿ

Going for (Commitment to) the Threefold Refuge is nowcompleted.

Upàsaka: âma, Bhante.

Yes, Venerable Sir.

4. P4. P4. P4. P4. Pa¤ca Sãlaÿ – Ta¤ca Sãlaÿ – Ta¤ca Sãlaÿ – Ta¤ca Sãlaÿ – Ta¤ca Sãlaÿ – The fhe fhe fhe fhe f iiiiivvvvve pre pre pre pre preceeceeceeceeceptsptsptsptspts1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) undertake the precept of abstaining from killing.

2. Adinnàdànà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) under take the precept of abstaining fromstealing.

3. Kàmesumicchàcàrà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) undertake the precept of abstaining from sexualmisconduct.

4. Musàvàdà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) undertake the precept of abstaining from lying.

5. Såra-meraya-majja-pamàdaññhànà Veramanã SikkhàpadaÿSamàdiyàmi.

I (voluntarily) undertake the precept of abstaining from liquor,alcoholic drinks, or intoxicants that cause heedlessness.

Bhikkhu: Tisaraõena saddhiÿ pa¤casãlaÿ dhammaÿ sàdhukaÿsurakkhitaÿ katvà appamàdena sampàdetha!

Having guarded well (the commitment to) the Threefold Refugetogether with the Five Precepts of the Noble Teaching, work out(spiritual perfection) with diligence.

Upàsaka: âma Bhante.

Yes, Venerable Sir.

5. A5. A5. A5. A5. Aññha Sãlaÿ - Tññha Sãlaÿ - Tññha Sãlaÿ - Tññha Sãlaÿ - Tññha Sãlaÿ - The eight Prhe eight Prhe eight Prhe eight Prhe eight Preceeceeceeceeceptsptsptsptspts1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi.



I (voluntarily) under take the precept of abstaining fromstealing.

3. Abrahmacariyà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) under take the precept of abstaining fromvolition of celibacy.



5. Såra-meraya-majja-pamàdaññhànà VeramanãSikkhàpadaÿ Samàdiyàmi.


6. Vikàlabhojanà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) undertake the precept of abstaining from taking(solid) food after midday.

7. Nacca-Gãta-Vàdita-Visåkadassanà-Màlà-Gandha-Vilepana-Dhàraõa-Maõóana-Vibhåsanaññhànà VeramanãSikkhàpadaÿ Samàdiyàmi.

I (voluntarily) under take the precept of abstaining fromparticipating in or witnessing dancing, singing, instrumentalmusic performances and unseemly shows or sights andwear ing garlands or using perfumes, cosmetics,embellishments, adornments and beautifying accessories.

8. Uccàsayanà-Mahàsayanà Veramanã SikkhàpadaÿSamàdiyàmi.

I (voluntarily) undertake the precept of abstaining from usinghigh and luxurious furniture (e.g. couches).

6. Dasa Sãlaÿ – T6. Dasa Sãlaÿ – T6. Dasa Sãlaÿ – T6. Dasa Sãlaÿ – T6. Dasa Sãlaÿ – The ten prhe ten prhe ten prhe ten prhe ten preceeceeceeceeceptsptsptsptspts1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi.



I (voluntarily) undertake the precept of abstaining from stealing.

3. Abrahmacariyà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) under take the precept of abstaining fromvolition of celibacy.



5. Såra-meraya-majja-pamàdaññhànà VeramanãSikkhàpadaÿ Samàdiyàmi.



6. Vikàlabhojanà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) undertake the precept of abstaining from taking(solid) food after midday.

7. Nacca-Gãta-Vàdita-Visåkadassanà VeramanãSikkhàpadaÿ Samàdiyàmi.

I (voluntarily) under take the precept of abstaining fromparticipating in or witnessing dancing, singing, instrumentalmusic performances and unseemly shows or sights.

8. Màlà-Gandha-Vilepana-Dhàraõa-Maõóana-Vibhåsanaññhànà Veramanã Sikkhàpadaÿ Samàdiyàmi.

I (voluntarily) under take the precept of abstaining fromwear ing garlands or using perfumes, cosmetics,embellishments, adornments and beautifying accessories.

9. Uccàsayanà-Mahàsayanà Veramanã SikkhàpadaÿSamàdiyàmi.

I (voluntarily) undertake the precept of abstaining from usinghigh and luxurious furniture (e.g. couches).

10. Jàtaråpa-rajata-pañiggahanà Veramanã SikkhàpadaÿSamàdiyàmi.

I (voluntarily) under take the precept of abstaining fromaccepting gold and silver (i.e. handling money).

7. Buddha V7. Buddha V7. Buddha V7. Buddha V7. Buddha Vandanà - Wandanà - Wandanà - Wandanà - Wandanà - Worororororshiping the Buddhashiping the Buddhashiping the Buddhashiping the Buddhashiping the BuddhaIti‘pi so Bhagavà, Arahaÿ, Sammà sambuddho,

Vijjàcaraõasampanno, Sugato, Lokavidu, AnuttaroPurisadammasàrathã, Satthà Devamanussànaÿ, Buddho,Bhagavà ti.

Namo tassa Sammàsambuddhassa!Ye ca Buddhà atãtà ca,Ye ca Buddhà anàgatà,

Paccuppannà ca ye BuddhàAhaÿ vandàmi sabbadàNatthi me saraõaÿ a¤¤aÿBuddho me saraõaÿ varaÿEtena saccavajjena,Hotu me jayamangalaÿUttamaïgena vandehaÿPàdapaÿsu varuttamaÿBuddhe yo khalito doso,Buddho khamatu taÿ mamaÿBuddhaÿ yàva nibbànapariyantaÿSaraõaÿ gacchàmi.

Thus, indeed, is the Blessed One: He is the Perfect One, theSupremely Enlightened One, the Embodiment of Wisdom andVir tue, the Exalted One; the Knower of (all) Realms, theIncomparable Tamer of Individuals, the Supreme Master of Godsand Men, the Enlightener and the Blessed Lord.

Reverential salutation to Him, the Supremely Enlightened One!The Enlightened Ones of the past,The Enlightened Ones of the future,The Enlightened Ones of the present (aeon),Humbly ever do I worship.There is no other Refuge for me,The Enlightened One is my Supreme Refuge,By this avowal of Truth,May joyous victory be mine!With my brow do I worship the sacred dust,Of the holy feet of the Most Excellent.If the Enlightened One I have transgressed in any way,May my error the Blessed Lord deign forgive,I go to the Enlightened One for Refuge,Till deliverance is attained.


8. Dhamma V8. Dhamma V8. Dhamma V8. Dhamma V8. Dhamma Vandanà-Wandanà-Wandanà-Wandanà-Wandanà-Worororororshiping the Nobshiping the Nobshiping the Nobshiping the Nobshiping the Noble Tle Tle Tle Tle TeaceaceaceaceachinghinghinghinghingSvàkkhàto Bhagavatà Dhammo, sandiññhiko, Akàliko,ehipassiko, opanayiko, paccattaÿ veditabbo vi¤¤uhã’ti.Namo tassa niyyànikassa Dhammassa!Ye ca Dhammà atãtà ca,Ye ca Dhammà anàgatàPaccuppannà ca ye Dhammà,Ahaÿ vadàmi sabbadàNatthi me saraõaÿ a¤¤aÿDhammo me saraõaÿ varaÿEtena saccavajjena,Hotu me jayamaïgalaÿUttamaïgena vandehaÿDhamma¤ca tividhaÿ varaÿDhamme yo khalito doso,Dhammo khamatu taÿ mamaÿDhamaÿ yàva nibbànapariyantaÿSaraõaÿ gacchàmi.

The Teaching is perfectly enunciated by the Blessed One; it isverifiable here and now, and bears immediate fruit; it invites allto test for themselves, leads one onward to Nibbàna and is to bepersonally experienced by the wise ones.Reverential salutation to the Noble Teaching which lead onwardto deliverance.The Noble Teachings of the past (Buddhas),The Noble Teachings of the future (Buddhas),The Noble Teachings of the Buddhas of present (aeon),Humbly ever do I worship.There is no other Refuge for me.The Noble Teaching is my Supreme Refuge,By this avowal of Truth,

May joyous victory be mine!With my brow do I worship the most excellent ThreefoldTeaching.If the Teaching I have transgressed in any way,May my error the mighty Dhamma deign forgive.I go to the Sacred Teaching for Refuge,Till deliverance is attained.

9. Saïgha V9. Saïgha V9. Saïgha V9. Saïgha V9. Saïgha Vandanà - Wandanà - Wandanà - Wandanà - Wandanà - Worororororshiping the Holshiping the Holshiping the Holshiping the Holshiping the Holy Ory Ory Ory Ory OrderderderderderSupañipaõõo Bhagavato Sàvakasaïgho,Ujupañipaõõo Bhagavato Sàvakasaïgho,¥àyapañipaõõo Bhagavato Sàvakasaïgho,Sàmãcipañipaõõo Bhagavato Sàvakasaïgho,Yadidaÿ cattàri purisayugàni aññhapurisapuggalàEsa Bhagavato Sàvakasaïgho;âhuneyyo, pàhuneyyo, dakkhineyyo, a¤jalikaranãyo,Anuttaraÿ pu¤¤akkhettaÿ lokassà’ti,

Namo tassa aññha Ariyapuggala mahàsaïghassa!Ye ca Saïghà atãtà ca,Ye ca Saïghà anàgatà,Paccuppannà ca ye Saïghà,Ahaÿ vandàmi sabbadà.Natthi me saraõaÿ a¤¤aÿ,Saïgho me saraõaÿ varaÿ,Etena saccavajjena,Hotu me jayamaïgalaÿ.Uttamaïgena vandehaÿ,Saïgha¤catividuttamaÿ,Saïghe yo khalito doso,Saïgho khamatu taÿ mamaÿ;Saïghaÿ yàva nibbànapariyantaÿ,Saraõaÿ gacchàmi.


The Holy Order of the Blessed One’s Noble Disciples

Is well-established on the Right way,


Is well-established on the Direct way,


Is well-established on the Just way,


Is well-established on the Proper way.

That is, the four pairs of persons, the eight Holy Individuals,

Constituting this Holy Order of Blessed One’s Noble Disciples;

Which is wor thy of honour, of hospitality, of offer ings, ofreverential salutation, and is the Incomparable field of merit forthe world.

Reverential salutation to the Holy Order of the Eight types ofexalted Saints.

The Holy Orders of the past (Buddhas),

The Holy Orders of the future (Buddhas),

The Holy Orders of the Buddhas of present (aeon),

Humbly ever do I worship.

There is no other Refuge for me,

The Holy Order is my Supreme Refuge,

By this avowal of Truth,

May joyous victory be mine!

With my brow do I worship the Holy Order

Pre-eminent in three levels (of Supermundane accomplishments)

If the Holy Order I have transgressed, in any way,

May my error the (mighty) Holy Order deign forgive.

I go to the Holy Order for Refuge,

Till deliverance is attained.

10. Ra10. Ra10. Ra10. Ra10. Ratanatanatanatanatanattattattattattayyyyya Balaÿ – Ta Balaÿ – Ta Balaÿ – Ta Balaÿ – Ta Balaÿ – The pohe pohe pohe pohe powwwwwer of the Ter of the Ter of the Ter of the Ter of the TrrrrripleipleipleipleipleGemGemGemGemGemEvaÿ Buddhaÿ sarantànaÿDhammaÿ Saïgha¤ca bhikhavo,Bhayaÿ và chambhitattaÿ vàlomahaÿso na hessati.

Monks, fear, trepidation and hair-raising terror will never arise inthem who ref lect thus on the excellence of the Enlightened One,His Teaching and His Holy Order.

11. P11. P11. P11. P11. Padãpa Påjà - Ofadãpa Påjà - Ofadãpa Påjà - Ofadãpa Påjà - Ofadãpa Påjà - Offffffererererer ing of Lightsing of Lightsing of Lightsing of Lightsing of LightsGhaõasàrappadittena dãpena tamadhaÿsinà,Tilokadãpaÿ Sambuddhaÿ påjayàmi tamonudaÿ.

With this brightly burning, intensive light, dispelling darkness,do I worship the Supremely Enlightened One, the Light of theThree Worlds, who dispels inner darkness.

12. Dhåpa Påjà - Of12. Dhåpa Påjà - Of12. Dhåpa Påjà - Of12. Dhåpa Påjà - Of12. Dhåpa Påjà - Offffffererererer ing of Incenseing of Incenseing of Incenseing of Incenseing of IncenseGandhasambhàrayuttena dhåpenàhaÿ sugandhinàPåjaye pujanãyantaÿ påjà bhàjana muttamaÿ.

With this fragrant incense, compounded of aromatic substance,do I worship Him, who is the worthiest object of reverence, andthe holiest being to worship.

13. Puppha Påjà - Of13. Puppha Påjà - Of13. Puppha Påjà - Of13. Puppha Påjà - Of13. Puppha Påjà - Offffffererererering of Floing of Floing of Floing of Floing of FlowwwwwererererersssssVaõõagandhagunopetaÿ etaÿKusumasantatiÿ,Påjayàmi Munindassa siripàda saroruhe.Påjemi Buddhaÿ kusumena’nena,Pu¤¤enametena ca hotu mokkhaÿ,Pupphaÿ milàyàti yathà idammeKàyo tathà yàti vinàsabhàvaÿ.


With this heap of beautiful, fragrant and choice f lowers, do Iworship the sacred lotus feet of the Lord of Sages. With thesevarieties of f lowers do I worship the Enlightened One; throughthis act of merit, may emancipation be mine. Just as these f lowerswither away, even so this body leads to destruction.

14. Sug14. Sug14. Sug14. Sug14. Sugandha Påjà - Ofandha Påjà - Ofandha Påjà - Ofandha Påjà - Ofandha Påjà - Offffffererererering of Ping of Ping of Ping of Ping of PerfumeserfumeserfumeserfumeserfumesSugandhikàya vadanaÿ anantagunagandhinaÿSugandhinà’haÿ gandhena påjayàmi Tathàgataÿ.

With this scented perfume do I devoutly worship the Truth-Bearer,redolent with the fragrance of infinite virtues emanating from hisface and form.

15. âhàr15. âhàr15. âhàr15. âhàr15. âhàra Påjà - Ofa Påjà - Ofa Påjà - Ofa Påjà - Ofa Påjà - Offffffererererering of Fing of Fing of Fing of Fing of FoodoodoodoodoodAdhivàsetu no, Bhante, Bhojanaÿ upanàmitaÿ,Anukampaÿ upàdàya Pañiganhàtumuttamaÿ.

(As a token of devotion)This food-offering is dedicated toTheeFor compassion’s sake,O Exalted One.Deign accept it!

16. Sakala-Buddha Påjà - W16. Sakala-Buddha Påjà - W16. Sakala-Buddha Påjà - W16. Sakala-Buddha Påjà - W16. Sakala-Buddha Påjà - Worororororshiping all theshiping all theshiping all theshiping all theshiping all theBuddhasBuddhasBuddhasBuddhasBuddhasNirodhasamàpattito vuññhahitvà nisiõõassa viyàBhagavato Arahato Sammàsambuddhassaäminà dãpena dhåpena pupphena påjemi, påjemi, påjemi;Imaÿ dãpa-dhåpa-pupphapåjàdi nàma sakalaSambuddhànaÿ, Pacceka Buddhànaÿ,Aggasàvakànam, Mahàsàvakànaÿ,Arahantànaÿ pakatisãlaÿ.Ahampi tesaÿ anuvattako homi.Imàni pupphàni vennena’pi suvaõõaÿ,

Gandhena’pi sugandhaÿ,Saõñhànena’pi susanñhànaÿ,Khippameva dubbaõõaÿ duggandhaÿDussanñhànaÿ pàpunissati.Evameva sabbe saïkhàrà aniccà,Sabbe saïkhàrà dukkhà,Sabbe dhammà anattà’ti!

The Blessed Lord, the Perfect One, the Supremely EnlightenedOne, who seems seated even as he would have after arising fromthe summit ecstatic state called the Cessation Absorption. To himdo I worship with these f lowers. Indeed, this form of f lower-worship was the habitual practice of devotion for all the SupremelyEnlightened Ones, the Hermit Enlightened Ones, the ChiefDisciples, the Great Disciples and the perfected Saint Disciples.So, I too follow in their footsteps.

Lo! These f lowers which are now full of colour, fragrance andbeauty, will soon become discoloured, malodorous and ugly. Evenso, all conditioned things are changeful and subject to suffering;and all conditioned and unconditioned things are unsubstantial.

17. P17. P17. P17. P17. Paaaaañipañipañipañipañipatti Påjà - Wtti Påjà - Wtti Påjà - Wtti Påjà - Wtti Påjà - Worororororship as an earship as an earship as an earship as an earship as an earnest prnest prnest prnest prnest practiceacticeacticeacticeacticeof Dhammaof Dhammaof Dhammaof Dhammaof DhammaImàya dhammànudhamma pañipattiyàBuddhaÿ påjemi,Imàya dhammànudhamma pañipattiyàDhammaÿ påjemi,Imàya dhammànudhamma pañipattiyàSaïghaÿ påjemi.

I earnestly worship the Enlightened One by this diligent devotionalpractise of Dhamma,

I earnestly worship the Sacred Teaching by this diligent devotionalpractise of Dhamma,


I earnestly worship the Holy Order by this diligent devorionalpractise of Dhamma.

18. Cetiy18. Cetiy18. Cetiy18. Cetiy18. Cetiya Va Va Va Va Vandanà - Wandanà - Wandanà - Wandanà - Wandanà - Worororororshiping the Cetiyshiping the Cetiyshiping the Cetiyshiping the Cetiyshiping the CetiyaaaaaVandàmi cetiyaÿ sabbaÿ sabbañhànesu patiññhitaÿSarãrikadhàtu mahàbodhiÿ Buddharåpaÿ sakalaÿ sadà.

I worship all votive shr ines (Stupas, Pagodas or Dagobas)established everywhere and the holy relics, the Sacred Tree ofWisdom, and all holy images of the Enlightened One ever.

19. Bodhi V19. Bodhi V19. Bodhi V19. Bodhi V19. Bodhi Vandanà - Wandanà - Wandanà - Wandanà - Wandanà - Worororororshiping the Tshiping the Tshiping the Tshiping the Tshiping the Trrrrr ee ofee ofee ofee ofee ofEnlightenmentEnlightenmentEnlightenmentEnlightenmentEnlightenmentYassamåle nisinno’va sabbàrivijayaÿ akà,Patto sabba¤¤åtaÿ Satthà vande’tam Bodhipàdapaÿ.Ime ete Mahàbodhi Lokanàthena påjitaÿ,Ahaÿ pi te namassàmi Bodhiràjà namatthu te.

I worship the Sacred Tree of Enlightenment,Seated beneath which The Supreme Teacher,Vanquished all adversaries of Truth,And attained to the Summit state of Omniscience.This great Tree of Enlightenment was shownHonour by the Lord of the World himself,So, I too shall worship Thee.Oh King of trees, the Tree of EnlightenmentIndeed I do worship thee!

20. Khamà Y20. Khamà Y20. Khamà Y20. Khamà Y20. Khamà Yàcanà - Seeking Fàcanà - Seeking Fàcanà - Seeking Fàcanà - Seeking Fàcanà - Seeking ForororororgigigigigivvvvvenessenessenessenessenessKàyena vàcà cittenaPamàdena mayà kataÿ,Accayaÿ khama me, bhante,Bhåripa¤¤a Tathàgata!

Whatever wrong, by deed, speech and thought,Has been committed by me,Lord! Forgive my faults,O Truth-Bearer of Infinite Wisdom!

21. Pu¤¤àn21. Pu¤¤àn21. Pu¤¤àn21. Pu¤¤àn21. Pu¤¤ànumodanà - Sharumodanà - Sharumodanà - Sharumodanà - Sharumodanà - Shar ing Mering Mering Mering Mering Meritititititâkàsaññhà ca bhummaññhà,Devànàgà mahiddhikà;Pu¤¤aÿ taÿ anumoditvà,Ciraÿ rakkhantu sàsanaÿ.

Having shared the meritsAccruing through these good deeds,May the gods and nàgàs of mighty power,Inhabiting throughout the space and earth,Protect the Buddha’s Dispensation for long!

âkàsaññhà ca bhummaññhà,Devànàgà mahiddhikà;Pu¤¤aÿ taÿ anumoditvà,Ciraÿ rakkhantu desanaÿ.

Having shared the meritsAccruing through these good deeds,May the gods and nàgàs of mighty power,Inhabiting throughout the space and earth,Protect the Buddha’s Teaching for long!

âkàsaññhà ca bhummaññhà,Devànàgà mahiddhikà;Pu¤¤aÿ taÿ anumoditvà,Ciraÿ rakkhantu maÿ paraÿ.

Having shared the meritsAccruing through these good deeds,May the gods and nàgàs of mighty power,


Inhabiting throughout the space and earth,Protect me and others for long!

Ettàvatà ca amhehi,Sambhataÿ Pu¤¤asampadaÿ;Sabbe devà anumodantu,Sabba Sampatti siddhiyà.

May all gods shareThis wealth of merit,Acquired now by us,To yield all good fortunes, for us!

Ettàvatà ca amhehi,Sambhataÿ Pu¤¤asampadaÿ;Sabbe bhåta anumodantu,Sabba Sampatti siddhiyà.

May all living creatures shareThis wealth of merit,Acquired now by us,To yield all good fortunes, for us!

Ettàvatà ca amhehi,Sambhataÿ Pu¤¤asampadaÿ;Sabbe Sattà anumodantu,Sabba Sampatti siddhiyà.

May all sentient beings shareThis wealth of merit,Acquired now by us,To yield all good fortunes, for us!

Idaÿ me ¤àtãnaÿ hotuSukhità hontu ¤àtayo! (3 times).

May this merit accrue also to my relatives,And may my relatives be happy! (3 times).

22. Saïka22. Saïka22. Saïka22. Saïka22. Saïkappo - Appo - Appo - Appo - Appo - AspirspirspirspirspiraaaaationtiontiontiontionIminà pu¤¤akammena,Mà me bàla-samàgamo;Sataÿ samàgamo hotu,Yàva nibbànapattiyà.

By the power of this meritorious deed,May I not suffer the company of unwise people.May I be blessed with the company of wise people,Until Deliverance is won!

Idaÿ me pu¤¤a kammaÿâsavakkhayaÿ vahaÿ hotuSabbadukkhà pamuccatuNibbànassa paccayo hotu!

May this meritorious deed of mine,Conduce to the destruction of cankers,And lead to freedom from all suffering,May it be a condition for spiritual Liberation!

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18 Textbook for Diploma Course Protective Chanting 19

CHAPTER TWO

PARITTA PâòHA

Protective Chanting

1. Avàhanaÿ = InvocationVipatti pañivàhàya,Sabbasampatti siddhiyà,Sabbadukkhaÿ vinàsàya,Sabbabhayaÿ vinàsàya,Sabbarogaÿ vinàsàya,Bhave dãghàyukadàyakaÿ,Sabbalokaÿ hitatthàya,Parittaÿ taÿ bhaõàmahe.

To ward off adversity andTo bring all good things of life,To remove all suffering,Fear and disease,To promote the welfareOf all in the world,And to be bestowed withLongevity in this life,Do we now chant this auspicious protective recital.

Samantà cakkavàlesu,Attràgacchantu devatà,Saddhammaÿ muniràjassa,Sunantu sagga mokkhadaÿ.Dhammassavanakàlo ayaÿ bhadantà! (3 times)

May the gods from the entire universe,Assemble here and listen to the Noble TeachingOf the Lord of Sages, leading one,To heavenly bliss and Liberation.!This is the propitious time to hear the Good Law,O Revered Ones! (3 times).

Ye santà santacittà tisaraõasaraõà etthalokantare và,Bhummà bhummà ca devà guõagaõa-gahaõa byàvañàsabbakàlaÿEte àyantu devatà varakaõakamaye meruràjevasantoSanto santosahetuÿ munivaravacanaÿ sotumaggaÿsamaggaÿ,Sabbesu cakkavàlesu yakkhà devà ca brahmuno,Yaÿ amhehi kataÿ pu¤¤aÿ sabbasampatti sàdhakaÿ.Sabbe taÿ anumoditvà samaggà sàsaneratàPamàdarahità hontu àrakkhàsu visesato.Sàsanassa ca lokassa vuóóhi bhavatu sabbadà,Sàsanampi ca loka¤ca devà rakkhantu sabbadà,Saddhiÿ hontu sukhã sabbe parivàrehi attano.Anãghàsumanà hontu saha sabbehi ¤àtibhi!

Those divine beings, tranquil in mind, being established in theThreefold Refuge, whether dwelling in the heavenly realmsbeyond this world, or on the earth, or on the sublime heights ofthe splendid Sumeru, king of mountains, - may all those gods,with gladdened hearts, assemble here to harken to the PerfectTeaching of the Exalted Sage.

May all those celestial beings, sublime gods and exalted Brahmàdivinities, share the merit we have now acquired, bestowing allgood fortunes, enjoy mutual harmony, and rejoice in the Buddha’sDispensation and diligently provide us with special protection!May the Lord’s Dispensation ever f lourish and may the worldprosper! May the gods ever protect the holy Dispensation and theworld!

May all beings, with their families and relatives, live happily, ridof misery, enjoying bodily and mental well-being ever!

Devo vassatu kàlena,Sassa-sampatti hetu caPhãto bhavatu loko caRàjà bhavatu dhammiko.

Ràjato và, corato và, manussato và,Amunassato và, aggito và,Udakato và, pisàcato và,Kaõñakato và, nakhattato và,Janapadarogato và, asaddhammato và,Asandiññhito và, asappurisato và,

Caõóahatthiassa-miga-gona-kukkura-ahi-vicchika-maõisappa-dãpi-accha-taraccha-sukara-mahisa-yakkha-rakkhasàdihi nànàbhayato và, nànà rogato và, nànà upaddavato và àrakkhaÿgaõhantu devatà.

May the rains fall in time,To bring about a rich harvest!May the world abound in prosperity,And the rulers be ever righteous!May the gods ever provideProtection from dangers caused byThe government, or the robbers,By human beings, or non-human beings,By fire, water, or evil spirits; protection,From stumps, thorns, bad luck, epidemics,From unethical practices, false beliefs, or evil men,From fierce elephant, horse, antelope, bull or dog,From poisonous snake, scorpion, king cobra or tiger,From bear, hyena, wild pig, buffalo, demon or devil;Indeed from every danger, disease and misfortune!

Ye keci Buddhaÿ saraõaÿ gatàseNate gamissanti apàyaÿ,Pahàya mànusaÿ dehaÿDevalokàyaÿ paripåressantã’ti.

Those who go to the Buddha for Refuge

Will never fall in states of woe.

Upon death, discarding the human body,

They will populate the realm of the gods.

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2. MAHâ MAðGALA SUTTADiscourse on Great Blessings

Nidànaÿ:Yaÿ maïgalaÿ dvàdasahi cintayiÿsu sadevakà,Sotthànaÿ nàdhigacchanti aññhatiÿsa¤ca maïgalaÿ,Desitaÿ devadevena sabbapàpavinàsanaÿ,Sabbalokahitatthàya maïgalaÿ taÿ bhaõàmahe.

Occasion:

For twelve long years both gods and men had pondered on whattrue blessings were. But failed to determine it.The Buddha, theSupreme Master of gods and men, then enunciated thirty-eightkinds of blessings that destroy all evils. To promote the well-beingof all in the world, I now recite these blessings!

Evaÿ me sutaÿ. Ekaÿ samayaÿ Bhagavà Sàvatthiyaÿviharati Jetavane Anàthapiõóikassa àrame. Atha kho a¤¤ataràdevatà abhikkantàya rattiyà abhikkantavaõõà kevalakappaÿjetavanaÿ obhàsetvà yena Bhagavà tenupasaïkami.Upasaïkamitvà Bhagavantaÿ abhivàdetvà ekamantaÿ aññhàsi.Ekamantaÿ ñhità kho sà devatà Bhagavantaÿ gàthàyaajjhabhàsi.



Once the Blessed One was staying at Anàthapiõóika’s monasteryin Jeta’s Grove near Sàvatthi. Now as the night advanced far, acertain Deity with surpassing brilliance illuminating the entireJeta grove, came into the presence of the Blessed One. Drawingclose, he paid his respects to the Lord and stood at one side.Standing thus, the Deity addressed the Blessed One in verse:

Deity:

1. Bahu devà manussà caMaïgalàni acintayuÿ,âkaïkhamànà sotthànaÿ;Bråhi maïgalamuttamaÿ.

Many deities and men,In quest of well-being,Have pondered on blessings,Pray, reveal what brings great blessings.

Blessed One:

2. Asevanà ca bàlànaÿPaõóitàna¤ca sevanà,Pujà ca pujanãyànaÿ;Etaÿ maïgalamuttamaÿ.

Avoiding wrong company,Associating with the wise,And revering those to be revered,Each is a great blessing.

3. Pañiråpadesavàso caPubbe ca katapu¤¤atà,Attasammàpaõidhi ca;Etaÿ maïgalamuttamaÿ.

Residing in a suitable locality,Possessing merits of past deeds,And setting oneself on the right path,Each is a great blessing.

4. Bàhusacca¤ca sippa¤ca,Vinayo ca susikkhito,Subhàsità ca yà vàcà;Etaÿ maïgalamuttamaÿ.

Being learned and skillful in arts,Disciplined in morals, well cultivated,And gifted with words of wisdom,Each is a great blessing.

5. Màtà pitu upaññhànaÿ,Puttadàrassa saïgaho,Anàkulà ca kammantà;Etaÿ maïgalamuttamaÿ.

Looking after mother and father,Supporting wife and children,And pursuing a blameless career,Each is a great blessing.

6. Dàna¤ca dhammacariyà ca¤àtakàna¤ca saïgaho,Anavajjàni kammàni;Etaÿ maïgalamuttamaÿ.

Being generous and virtuous in conduct,Being helpful to relatives,And irreproachable in actions,Each is a great blessing.

7. ârati virati pàpà,Majjapànà ca sa¤¤amo,Appamàdo ca dhammesu;Etaÿ maïgalamuttamaÿ.

Abhorring and refraining from evils,Abstaining from intoxicating drinks,And being heedful in spiritual practices,Each is a great blessing.


8. Gàravo ca nivàto ca,Santuññhi ca kata¤¤utà,Kàlena dhammassavanaÿ;Etaÿ maïgalamuttamaÿ.

Being reverential and modest,Being contented and grateful,And listening to Dhamma-discourses,Each is a great blessing.

9. Khanti ca sovacassatà,Samanàna¤ca dassanaÿ,Kàlena dhammasàkacchà;Etaÿ maïgalamuttamaÿ.

Being patient and open to correction,Respectfully attending on bhikkhus,And timely Dhamma-discussions,Each is a great blessing.

10. Tapo ca brahmacariyà ca,Ariyasaccànadassanaÿ,Nibbàna sacchikiriyà ca;Etaÿ maïgalamuttamaÿ.

Practising austerity, leading holy life,Gaining the vision of Noble Truths,And realizing Nibbàna, Ultimate Peace,Each is a great blessing.

11. Phuññhassa loka-dhammehi,Cittaÿ yassa na kampati,Asokaÿ virajaÿ khemaÿ;Etaÿ maïgalamuttamaÿ.

Pressured by worldly dichotomies,When one’s mind does not tremble,Being sorrowless, taint-free and secure,Each is a great blessing.

12. Etàdisàni katvàna,Sabbatthamaparàjità,Sabbattha sotthiÿ gacchanti;Tam tesaÿ maïgalamuttamaÿ‘ti.

Having acted in this way,They are invincible everywhere,And remain ever secure;To them these are the great blessings.

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3. RATANA SUTTADiscourse on the Triple Gem

Nidànaÿ:Paõidhànato paññhàya,Tathàgatassa dasapàramiyo,dasa upàpàramiyo,dasa paramatthapàramiyo’tisamatiÿsa pàramiyo;pa¤ca mahàpariccàge,lokatthacariyaÿ, ¤àtattha cariyaÿ,Buddhatthacariyanti,tisso cariyàyopacchimabhave gabbhokkantiÿ,jàtiÿ, abhinikkhamanaÿ,padhànacariyaÿ;bodhipallaïke màravijayaÿ,sabba¤¤åta¤àna pañivedaÿ;Dhammacakkapavattanaÿ,nava lokuttara dhamme’ti,sabbe pi’me Buddhaguõeàvajjetvà, vesàliyà tãsupàkàrantaresu tiyàmarattiÿ


parittaÿ karonto,àyasmà ânanda thero viya,kàru¤¤aÿ cittaÿ upaññhapetvà,koñisatasahassesucakkavàlesu devatà,yassànampañiggaõhanti,ya¤ca vesàliyà pure,rogàmanussa dubbhikkha -sambhåtaÿ tividhaÿ bhayaÿ;khippamantaradhàpesi;parittaÿ tam bhaõàmahe.

Occasion:

The Elder ânanda saw the plight of the Vesalians, who werestr icken by successive outbreaks of famine, epidemic andpossession by evil spirits. Profoundly moved by compassion, herecited the protective hymn of the Triple-Gem for an entire nightand warded off these pestilences. First, he spiritually vitalizedhimself by meditating on the transcendental excellences of theBuddha and then on the nine-fold supermundane states discoveredby the Lord. These spiritual excellences are unique attainmentsonly of a Tathàgata Buddha, the Supremely Enlightened Bearerof Truth.

Lord Buddha brought to consummation the thir ty spir itualperfections – ten perfections, ten sublime perfections and tenabsolute perfections to win Supreme Enlightenment.

Likewise were his heroic deeds, which are: 1) The f iveconsummate acts of giving. 2) The three unique ways by whichhe promoted universal welfare of others, welfare of his kinsfolkand his own welfare to achieve Enlightenment. 3) In the last stateof existence, the sublime way, he entered the human world fromthe glorious state of a divine monarch; his unparalleled birth,renunciation and austerities; his victory over Màra at the foot ofthe Tree of Wisdom; his attainment of Omniscience and the

discovery of nine supermundane states. Then having meditatedon the nine special qualities of the Buddha, the Elder recited theProtective Hymn of the Triple-Gem.

Following the footsteps of the Venerable Elder ânanda, we too,filling our hearts with compassion, chant this protective hymn.Enunciated by the Exalted One, this Teaching is fervently followedby countless gods inhabiting a crore and hundred thousand worldsystems. As the Venerable ânanda recited this hymn at Vesàli, itwarded off the threefold fear of famine, epidemic and evil spiritsthat plagued the city. This protective hymn do we now recite:

1. Yànãdha bhåtàni samàgatàni,Bhummàni và yàni và antalikkhe,Sabbeva bhåtà sumanà bhavantu,Athopi sakkacca suõantu bhàsitaÿ.

Whatever beings are gathered here,Whether terrestrial, or celestial,All beings abide ye with loving hearts,And listen carefully to these words;

2. Tasmà hi bhåtà nisàmetha sabbe,Mettaÿ karotha mànusiyà pajàya,Divà ca ratto ca haranti ye baliÿ,Tasmà hi ne rakkhatha appamattà.

Pay heed, then, ye beings all,Show loving kindness to human beings,Day and night, they bring thee offerings,So protect them ever with diligence.

3. Yaÿ ki¤ci vittaÿ idha và huraÿ và,Saggesu và yaÿ ratanaÿ paõãtaÿ,Na no samaÿ atthi Tathàgatena,Idampi Buddhe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!


Whatever Treasure Gem there be in this or other worlds,Whatever precious jewel there be in the heavens,There is nothing to equal the Bearer of Truth,This is the excelling quality in the Buddha,By this assertion of truth, may well-being prevail!

4. Khayaÿ viràgaÿ amataÿ paõãtaÿ,Yadhajjhagà sakyamunã samàhito,Na tena dhammena samatthi ki¤ci,Idampi Dhamme ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

By the extinction of defilements,The tranquil Sàkyan Sage realized,The highest passion-free, deathless, state.There is nothing to equal that Supreme state.This is the excelling quality in the Dhamma,By this assertion of truth, may well-being prevail!

5. Yaÿ Buddha-seññho parivaõõayã suciÿ,Samàdhi mànantarika¤¤amàhu,Samàdhinà tena samo na vijjati,Idampi Dhamme ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

The Supreme Sanctity which the Buddha extolled,As Transcendental Uninterrupted Ecstasy,Nothing equals that blissful supermundane Absorption,This is the Excelling quality in the Dhamma,By this assertion of truth, may well-being prevail!

6. Ye puggalà aññha sataÿ pasatthà,Cattàri etàni yugàni honti,Te dakkhiõeyyà Sugatassa sàvakà,Etesu dinnàni mahapphalàni,Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

The Supreme Sage extolled eight individual saints,Who form the Four Pairs of Sanctified Seers,They are Exalted One’s Noble-disciples, worthy of offerings,Offerings made to them yield abundant fruit,This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!

7. Ye suppayuttà manasà daëhena,Nikkàmino Gotamasàsanamhi,Te pattipattà amataÿ vigayha,Laddhà mudhà nibbutiÿ bhu¤jamànà,Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

Fully committed with a steadfast mind,In Gotama’s Dispensation,They have gone beyond passion,Having plunged unto the Deathless,Partaking of Ultimate Peace, won by excellence,They have reached the highest state,This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!

8. Yathindakhãlo pañhaviÿ sito siyà,Catubbhi vàtehi asampakampiyo,Tathåpamaÿ sappurisaÿ vadàmi,Yo ariyasaccàni avecca passati,Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

As a votive column sunk deep in earth,Remains unshaken by the four winds;Even so, is the Holy One, I declare,Who dwells ever-seeing the Noble Truths;This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!


9. Ye ariyasaccàni vibhàvayanti,Gambhãrapa¤¤ena sudesitàni,Ki¤càpi te honti bhusappamattà,Na te bhavaÿ aññhamaÿ àdiyanti,Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

Those who have actualized the Noble Truths,Well expounded by Him of profound wisdom,Even if they have not been ever so mindful;They never are reborn more than seven times.This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!

10. Sahàvassa dassanasampadàya,Tayassu dhammà jahità bhavanti,Sakkàyadiññhã vicikicchita¤ca,Sãlabbataÿ vàpi yadatthi ki¤ci,Catåhapàyehi ca vippamutto,Cha càbhiñhànàni abhabbo kàtuÿ,Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

One who has gained the Supreme Vision,For him these three fetters have been uprooted:Self-illusion, skeptical doubt and superstitiousAdherence to rigid rules and rituals,Wholly freed from the four states of woe,He is incapable of committing six heinous crimes.This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!

11. Ki¤càpi so kammaÿ karoti pàpakaÿ,Kàyena vàcà uda cetasà và,Abhabbo so tassa pañicchàdàya,Abhabbatà diññha padassa vuttà,Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

Whatever error he might make,Whether by deed, word or thought,He is incapable of concealing it,Impossible to do so, it is said,Being endowed with Vision of the Supermundane.This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!

12. Vanappagumbe yathà phussitagge,Gimhànamàse pañhamasmiÿ gimhe,Tathåpamaÿ dhammavaraÿ adesayi,Nibbànagàmiÿ paramaÿ hitàya,Idampi Buddhe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

Just as forest groves, in springtime,Burst forth in blossoms of myriad hues,Even so, did He teach the Sublime Dhamma,Leading to Nibbàna, for the highest good,This is the excelling quality in the Buddha,By this assertion of truth, may well-being prevail!

13. Varo vara¤¤å varado varàharo,Anuttaro dhammavaraÿ adesayi,Idampi Buddhe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

Having gained the highest of Excellence, He isThe Knower, Giver and Bringer of Supreme Excellence.Being ever the Unexcelled One,He expounded the most Excellent Teaching.This is the excelling quality in the Buddha,By this assertion of truth, may well-being prevail!

14. Khãõaÿ puràõaÿ navaÿ natthi sambhavaÿ,Virattacittà àyatike bhavasmiÿ,Te khãõabãjà aviråëhicchandà,Nibbanti dhãrà yathà yaÿ padãpo,


Idampi Saïghe ratanaÿ paõãtaÿ,Etena saccena suvatthi hotu!

With the past kammas fully wiped out,And no possibility of fresh accumulation,Severed from future rebirths, their minds are free,Where desire sprout no more like burnt-up seeds,These Wise Ones cease like a blown-out lamp.This is the excelling quality in the Saïgha,By this assertion of truth, may well-being prevail!

15. Yànãdha bhåtàni samàgatàni,Bhummàni và yàni và antalikkhe,Tathàgataÿ deva-manussa-påjitaÿ,Buddhaÿ namassàma suvatthi hotu!

Whatever beings are gathered here,Whether terrestrial or celestial,The Bearer of Truth is worshipped by gods and men,Let us worship the Supremely Enlightened One,May by this act, well-being prevail!

16. Yànãdha bhåtàni samàgatàni,Bhummàni và yàni và antalikkhe,Tathàgataÿ deva-manussa-påjitaÿ,Dhammaÿ namassàma suvatthi hotu!

Whatever beings are gathered here,Whether terrestrial or celestial,The Bearer of Truth is worshipped by gods and men,Let us worship the Sacred Teaching of the Buddha,May by this act, well-being prevail!

17. Yànãdha bhåtàni samàgatàni,Bhummàni và yàni và antalikkhe,Tathàgataÿ deva-manussa-påjitaÿ,Saïghaÿ namassàma suvatthi hotu!

Whatever beings are gathered here,Whether terrestrial or celestial,The Bearer of Truth is worshipped by gods and men,Let us worship the Holy OrderEstablished by the Buddha,May by this act, well-being prevail!

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4. KARANäYA METTâ SUTTADiscourse on Universal Love

Nidànaÿ:Yassànubhàvato yakkhàNeva dassenti viÿsanaÿ,Yamhi cevànuyu¤janto,Rattindivamatandito,Sukhaÿ supati sutto ca,Pàpaÿ ki¤ci na passati,Evamàdi gunåpetaÿ,Parittaÿ taÿ bhaõàmahe.

Occasion:

This spiritual power, which prevents evil spirits from makingfearsome appearances and which when assiduously practised dayand night, brings excellent benefits, such as, one sleeps happily,enjoys sound sleep undisturbed by bad dreams etc. This ProtectiveHymn do I now recite.

1. Karaõãya matthakusalena,Yaÿ taÿ santaÿ padaÿ abhisamecca,Sakko ujå ca såjå ca,Suvaco cassa mudu anatimàni.

Whoso his welfare seeks to promote,With a clear comprehension ofThe State of Perfect Peace,Should be skilful, honest and upright,Gentle in speech, mild-mannered and not conceited.

2. Santussako ca subharo ca,Appakicco ca sallahukavutti,Santindriyo ca nipako ca,Appagabbho kulesu ananugiddho.

He should be contented, easy to support,Not over-busy, and be simple in living,Tranquil in his senses, let him be prudent,Not brazen, nor fawning on families.

3. Naca khuddaÿ samàcare ki¤ci,Yena vi¤¤å pare upavadeyyuÿ,Sukhino và khemino hontu,Sabbe sattà bhavantu sukhitattà.

He should refrain from any actionThat gives the wiser reason to reprove.May all beings be happy and secure,May all be well-disposed at heart!

4. Ye keci pàõabhåtatthi,Tasà và thàvarà và anavasesà,Dãghà và ye mahantà vàMajjhimà rassakànukathulà.

Whatever living creatures there be,Without exception, weak or strong.Long or huge, middle-sized,Short, minute or bulky,

5. Diññhà và yeva adiññhà,Ye ca dåre vasanti avidåre,

Bhåtà và sambhavesi và,Sabbe sattà bhavantu sukhitattà.

Whether visible or invisible,And those living afar or near,The born and those seeking birth,May all beings be happy!

6. Na paro paraÿ nikubbetha,¤àtima¤¤etha katthacinaÿ ka¤ci.Byàrosanà pañighasa¤¤à,Nà¤¤ama¤¤assa dukkhamiccheyya.

Let none deceive or decryHis fellow anywhere.With resentment or hateLet none wish another’s harm.

7. Màtà yathà niyaÿ puttaÿâyusà ekaputtamanurakkhe,Evaÿpi sabbabhåtesu,Mànasaÿ bhàvaye aparimànaÿ.

Just as a mother with her own lifeShields her own, her only child,So let him have a mindOf boundless love for all beings.

8. Metta¤ca sabbalokasmiÿ,Mànasaÿ bhàvaye aparimànaÿ,Uddhaÿ adho ca tiriya¤ca,Asambàdhaÿ averaÿ asapattaÿ.

Let him cultivate a mind of boundless love,For all, throughout the universe,In all its height, depth and breadth,Love that is unrestrictedAnd beyond hatred or enmity.


36 Textbook for Diploma Course The meaning of the term Buddha 37

9. Tiññhaÿ caraÿ nisinno và,Sayàno và yàvatassa vigatamiddhoEtaÿ satiÿ adhiññheyya,Brahmametaÿ vihàraÿ idhamàhu.

Whether he stands, walks, sits or lies,As long as he is awake,Let him maintain this mindfulness of love,Deemed here a Divine State.

10. Diññhi¤ca anupagamma sãlavàDassanena sampaõõo,Kàmesu vineyya gedhaÿna hi jàtu gabbhaseyyaÿ punaretã’ti.

Holding no wrong views, virtuousAnd with vision of the Ultimate,Having overcome all sensual desire,Never in a womb is he born again.

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CHAPTER THREE

The meaning of the term Buddha

The word Buddha is not the personal name of Siddhattha Gotama.It signif ies an attainment, i.e. of Supreme Enlightenment.Siddhatth, the son of king Suddhodana of the Sakyan kingdom,was known to be a Bodhisatta as predicted by the exper tastrologers of the time. Bodhisatta means a would-be-Buddha,i.e., one who has fulfilled all the exalted spiritual perfectionsleading to supreme enlightenment.

Bodhisatta Siddhattha became the Buddha Gotama at the age of35. It is therefore important to know that the word Buddha is notthe name of a person but it stands for the attainment of supremeenlightenment. Having climbed upon the summit state of spiritualattainment, one then is known as the Supremely Enlightened One(Sammàsambuddha). This highest spir itual state marks theculmination of an imponderable period of spiritual evolutiondur ing which one perfects ten exalted spir itual vir tues orexcellences known as Perfections, Pàrami. Only when thesePàramis are fully perfected, that one wins the state ofenlightenment. There are three types of enlightenment, namely,

1. Arahat Bodhi – Enlightenment of the Perfected Disciple ofthe Buddha.

2. Pacceka Bodhi - Enlightenment of the Hermit Buddha.

3. Sammàsambodhi - Enlightenment of the SupremelyEnlightened Buddha.

When a disciple of the Supreme Buddha perfects all the tenPàramis, through hundreds and thousands of lives, extending toan immensely long period of hundreds and thousands of aeons(kappa), he acquires the prerequisites to become an EnlightenedBeing. Thereafter having met the Supremely Enlightened Buddhaor his Enlightened disciple, when he hears the Buddha’s teachingand grasps with his matured spirituality the core teaching of theFour Noble Truths, only then does he became an Arahat, anEnlightened Disciple of the Buddha.

The Pacceka Buddha, the Hermit Enlightened One, who, havingfulfilled twenty Pàramis, i.e., ten Pàramis twice over, extending toan immensely longer period, appears in the world when theteachings of the Supremely Enlightened Buddha are lost andbeings are groping in the darkness of ignorance. He becomes anEnlightened One, on his own, without being taught by anyone.Thereafter he invariably retires into the Himalayas or to someother mountain ranges, or forests, far away from human habitations,and lives in perfect seclusion as a hermit. A Pacceka Buddhadoes not arise singly. Just as there can be hundreds of EnlightenedDisciples (Arahats), so also there can be a large number of PaccekaBuddhas. The account of five hundred Pacceka Buddhas are givenin Isigili Sutta (Majjhima Nikàya – 116).

The difference between the Arahat and the Pacceka Buddha isthis: While the Arahat becomes an Enlightened Being only afterhear ing the Dhamma either directly from the SupremelyEnlightened Buddha or from his Enlightened Disciples, thePacceka Buddha becomes an Enlightened One without the aid ofanybody. However, a Pacceka Buddha cannot pass on hisexperience of enlightenment to others to become enlightenedones, in the way an Arahat can. By teaching the Dhamma of theBuddha, the Arahat can bring enlightenment in others.

The Supremely Enlightened One (Sammàsambuddha) is an uniquebeing. Having fulfilled thirty Pàramis, i.e., the ten Pàramis three

times over, during an imponderable space of time, undergoingcountless lives, he f lowers into a Supremely Enlightened One, thesummit state of perfection. He not only is enlightened himself,but also is an enlightener. The Buddha, as the Omniscient Teacherof gods and men, brings enlightenment throughout the universe.When a Buddha arises, great changes occur in the world. TheBuddha creates history. He is a maker, not a creature of history.

There have been many Buddhas in the past and there will bemany in future. We have account of 28 Buddhas of the past. Thepresent Buddha, Lord Gotama, met and received spir itualguidance and prophecy from each of the past Buddhas. The nameof the future Buddha will be Lord Metteyya, who has also receivedthe prophecy and blessings from previous Buddhas including theBuddha Gotama.

Though born a human being, the Buddha is a Super Man, notjust a Great Man. He embodies the highest vir tue, inf initesupernormal power and wisdom. His attainments ref lects theclimaxing of a process of spir itual development begun as aBodhisatta, a Would-be-Buddha (lit. Enlightenment-Being),meaning one who is committed to the attainment of SupremeEnlightenment.

The Buddhahood is not a sudden attainment. There are no short-cuts to it, though there are some later Buddhists who believe in‘sudden enlightenment’. However, this is not born by the PàliTipiñaka, which preserves the original teachings of the Buddha,in their pristine purity. Buddhahood is attained only by painful,persistent and prolonged pursuit of Supreme Enlightenment,spread over an unthinkable period of time.

Prerequisites of Bodhi

The prerequisites of enlightenment are the fulfilment of the tenPàramis, which are –1. Dàna Pàramã = Perfection of Giving2. Sãla Pàramã = Perfection of Virtue


3. Nekkhamma Pàramã = Perfection of Renunciation4. Pa¤¤à Pàramã = Perfection of Wisdom5. Viriya Pàramã = Perfection of Self-Effort6. Khanti Pàramã = Perfection of Patient, Endurance7. Sacca Pàramã = Perfection of Truthfulness8. Adhiññhàna Pàramã = Perfection of Resolution9. Mettà Pàramã = Perfection of Universal Love10. Upekkhà Pàramã = Perfection of Equanimity

It is evident from the above list of exalted virtues that the path toBuddhahood is indeed unique and requires a uniquely maturedand spiritually evolved person to tread it. It is not all and sundrythat can undertake this sublime mission. The Supreme Buddha ismotivated to win this summit achievement only because of hisboundless compassion.

Yet blinded by the brilliance of their learning there are someBuddhist academics and writers who think the Bodhisatta can bemass-produced. Then there are others who think that the Buddhais a god or reincarnation of god. In this way, not only do theyprofane this unique attainment, but they also create a kind ofsupercilious intolerance, and look down upon others as followersof an inferior way. They exalt themselves to the dubious distinctionof being followers of the ‘great vehicle’ (Yàna), by mass-producing Bodhisattas, while looking down upon the followersof the ‘smaller vehicle’ that is, those who follow the originalteachings, having faithfully preserved the Words of the Buddha.Even the Arahathood is dubbed as inferior.

The truth is that the term Bodhisatta, enlightenment-being or onetotally committed to the pursuit of enlightenment, applies to allthe three types of enlightenment, namely,

1. Arahat Bodhi2. Pacceka Bodhi3. Sammàsambodhi.

Accordingly, there are the Sàvaka Bodhisatta committed to theattainment of Arahathood, Pacceka Bodhisatta committed to theattainment of Hermit Buddhahood and SammàsambodhiBodhisatta committed to the attainment of Supremely EnlightenedBuddhahood. The distinction between the enlightenment of theArahat, the Hermit Buddha and the Supremely EnlightenedBuddha can be stated thus. For instance, Dàna Pàrami, Perfectionof giving, or any of the other perfections, varies in intensity andmagnitude, with reference to these three types of enlightenment.While Dàna Pàrami for Arahat bodhi means the ability to happilygive away all one’s worldly possessions, including kingdom etc.,Dàna Upapàrami of Pacceka Bodhi, means these, as well as theability to give up willingly and happily parts of one’s own livingbody, not of dead body, and Dàna Paramattha Pàrami ofSammàsambodhi is the giving up, not only of all these alreadymentioned, but also of life itself as an offering to others, out ofcompassion. Thus the Sammàsambodhi Bodhisatta’s acts offulfilment of the Paramattha Pàramis are really heroic deeds ofabsolute self-sacrifice, based on wisdom and compassion. In otherwords, the culmination of all these intense and prolongeddiscipline of the Sammàsambodhi Bodhisatta, under takendeliberately, consciously and joyously, through innumerable lives,f lowers into the Supremely Enlightened One.

From the above explanation of the three distinct types ofenlightenment beings, the question is whether there is anydifference in the quality of their enlightenment. The answer is‘No’. The enlightenment of all the three types of enlightenedones is the same. Sugar tastes the same to everybody, whether isthe king who eats it or a well to do people or a very poor person.The taste of freedom accruing from enlightenment is the same.The taste of the water of all the different ocean throughout theworld have only one taste, the taste of salt. So the taste ofenlightenment of is emancipation from the bonds of worldlyexistence. The emancipated person whether he is a human being,


a deity of a certain divine realm or a mighty brahma divinity ofthe sublime brahmaloka, the taste of freedom from differentspheres of existence is the same. The brahma enjoys immensepower and bliss accruing from his sublime states. The Kàmàvacàragod enjoys great happiness and blissful existence accruing fromhis divine realm. The human beings enjoy a mixed life ofhappiness and misery accruing from his human state. But whenall these three beings become enlightened ones by perfecting theirrespective Pàramãs, the quality of emancipation (vimutti) and thequality of liberation from the bonds of worldly existence is thesame for all the three beings.

Questions

1. Who is a Buddha?

2. Why is he called a Buddha?

3. What are the requirements for becoming a Buddha?

4. Who is a Bodhisatta?

5. How many types of enlightenment (bodhi) are there? Explainthem clearly.

6. What is the difference between-

i) A Buddha and Paccekabuddha

ii) A Paccekabuddha and Arahat

7. Is there any difference in the nature of enlightenment of allthese Buddhas?

8. What makes them different from each other?

9. Is the difference caused only by the number of Pàramis or bysomething else?

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The Dona Sutta (A N 4.4.6)

Buddha’s own definition of Buddhahood

In the Dona Sutta, found in the Aïguttara Nikàya of the Tipiñaka,the sacred Pàli canon, the Buddha defines the nature of a Buddhato a learned brahmin teacher Dona by name. Dona was an expertin astrology and related subjects by which a spiritually enlightenedperson could be identified; for instance, the foot prints on theground or the various other bodily marks of a person representinghis spiritual evolution.

Once the Blessed One was travelling on foot on the highwaybetween Ukaññhà and Setavyà. Brahmin Dona too was travellingon foot on the same highway. Now Dona saw on the footprints ofthe Lord, the wheel mark complete with thousand spokes, rimand hub in perfect condition, clear in every respect. Having seenthis mark he thought to himself: “O, how marvellous! Indeed howmiraculous! This footprint mark certainly cannot be that of ahuman being!”

“Meanwhile the Blessed Lord, leaving not far off the highway,had sat down under a tree, with legs crossed, keeping his bodyerect and seting up mindfulness, before him. Now while followingthe footprint of the Lord, Dona saw him seated under a tree, witha bright and pleasing appearance, inspiring devout faith in others,with his features calm and his mind tranquil in perfect composureand equipoise, well-restrained and in full control himself, in themanner of a well-tamed bull-tusker. Seeing the Blessed One thus,Dona approached him and asked: “Oh Revered One, won’t yoube a god (deva)?”

“No, bramin, I won’t be a god.”“Then, Oh Revered One, won’t you be a demi-god (gandhabba)?”“No, brahmin, I won’t be a demi-god.”


“Then, Oh Revered One, won’t you be a celestial being (yakkha)?”“No, brahmin, I won’t be a celestial being.”“Then, Oh Revered One, won’t you be a human being?”“No, brahmin, I won’t be a human being.”

Puzzled, the brahmin asked: “Oh Revered One, when I askedwon’t you be a god or a demi-god or a celestial being or a humanbeing, you replied ‘No, I won’t be’. Oh Revered One, what thenwould you be?”

“Brahmin, the cankers, because of which, unless abandoned, Imight be a god, – these cankers have been fully abandoned byme, they are cut off at the root, made barren like the stump of apalm tree and obliterated, so that they are no more capable ofarising in future. Similarly, brahmin, the cankers, because ofwhich, unless abandoned, I might be a demi-god, celestial beingor a human being, these cankers have been fully abandoned byme, they are cut off at the root, made barren like the stump of apalm tree, and obliterated, so that they are no more capable ofarising in future.”

“Just as, brahmin, a blue, red or white lotus, even though born inthe water, growing in the water, rising up and standing, yet isunsoiled by water, even so, brahmin, though born in the worldand grown in the world, I dwell unsoiled by the world, havingovercome the world. Therefore, brahmin, consider me a Buddha.”

“The cankers whereby one would be,A deva or a gandhabba,A yakkha or a human being,These cankers have been destroyedAnd uprooted by me.”“Just as a beautiful and lovely lotusRemains unsoiled by the water,Even so, I am not soiled by the world,Therefore, O brahmin, I am a Buddha.”

(Aïguttara Nikàya. 4.4.6)

Questions:1. How did the Buddha define the Buddha-nature to the brahmin

Dona, who was an expert in physiognomy, or various bodilymarks, that revealed a person’s spiritual accomplishment?

2. Write an essay on the dialogue between the brahmin teacherDona and the Buddha.

3. The Buddha describes his spiritual attainment through theanalogy of a lotus. Describe the underlying meaning of thelotus simile.

4. What lesson do you have from this message – “Though I amborn in the world, I am above it. It can’t soil me.”

5. As a student of Buddhism, how are you going to apply thisphilosophy in your daily life? Describe brief ly and clearly.

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Buddha’s encounter with Upaka, the self-mortifying ascetic

On the fullmoon day of âsàëha (July), seven days after forty-nine days of ecstatic absorptions, and two months after becomingthe Supremely Enlightened Buddha, he proceeded to the DeerSanctuary (Migadàya) in Isipatana. The Buddhas of the past wentto Migadàya by air; our present Buddha decided to go to Isipatana(near Bàrànasi) on foot. He made this change in travelling becausehe foresaw that ascetic Upaka endowed with merit of past gooddeeds and destined to become an Anàgàmã, was travelling on theroad to Bàrànasi. Having covered by psychic power a distance ofabout one hundred and twenty miles (18 yojana), between theMahabodhi tree and Isipatana, he arrived at the Deer sanctuaryin the evening.

As he proceeded on foot, Ascetic Upaka saw him travelling. Sohe asked him: “Friend, your complexion is so radiant, yourappearance and the sense organs are so bright and clear. Pray,under whom have you become a monk? Who is your teacher?Whose doctrine do you profess?” The Buddha in reply, revealedthe nature of his Supreme Enlightenment in these verses:


1. “Sabbàbhibhu sabbàvidå’hamasmi,Sabbesu dhammesu anupalitto,Sabba¤jaho taõhakkhaye vimutto,Sayaÿ abhi¤¤àya kamuddiseyyaÿ?”

“Possessing total knowledge of everything in the three sphere ofsentient existence, I have mastery over all things. Free from allmental defilements of the three worlds and having overcome allattachments and destroyed all worldly cravings, I am a LiberatedOne. Having penetrated all things by myself with supermundanedirect knowledge and power, whom could I point out as myteacher?”

2. “Na me àcariyo atthi,Sadiso me na vijjati,Sadevakasmiÿ lokasmiÿ,Natthi me pañipuggalo.”

“There is no teacher for me,There is none who is my peer,In this sentient world including gods,There is none who can rival me.”

3. “Ahaÿ hi Arahà loke,Ahaÿ Satthà anuttaro,Ekomhi Sammà sambuddho,Sãtibhutosmi nibbuto.”

“I alone am the Perfect One (Arahat)in the world,I am also the incomparable teacher (of gods and men),I am the sole Supremely Enlightened One,Who has extinguished and cooled down the fire of defilements.”4. “Dhammacakkaÿ pavattetuÿ,Gacchàmi Kàsinaÿ puraÿ,Andhãbhåtasmiÿ lokasmiÿ,âha¤chaÿ amatadundubhiÿ.”

“To set in motion the Wheel of Dhamma (Truth),I am going to the (Bàrànasi) city of the Kàsi people.

In this blinded world groping in darkness,I am going to beat the Dhamma’s ‘drum of deathlessness’.”

5. “Màdisàve Jinà honti,Ye pattà àsavakkhayaÿ,Jità me Pàpakà dhammà,Tasmà’haÿ Upako Jino.”

“Only Buddhas, as I am, are true victors,Having attained to the canker-free state,I have vanquished all evil forces,Therefore, Upaka, I alone am the victor.”Then nodding his head, the ascetic Upaka said:“My friend, your claim to be the conqueror,

With infinite knowledge should be true.” And turning into acrossroad, he departed.

Questions

1. How did the Buddha explain the nature of a SupremelyEnlightened One to ascetic Upaka? What do you understandfrom this explanation? Write clearly.

2. Write down the dialogue between the Buddha and Upaka asfound in the original Pàli text.

3. Write an essay of the principle ideal found in these five gàthas,such as,‘I have conquered all’,‘I am the all knower’,‘I have no teacher’,‘Since I am the supremely enlightened one’,‘Only one like me is the true victor,Having vanquished all cankers’ etc.

4. From what has been said so far about Buddhahood in Buddha’sown words, is it possible to describe the Buddha as a god, anincarnation (avatàra) or a prophet, Massiah of a god? If sowhy, if not why not? Explain.


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48 Textbook for Diploma Course Bodhisatta Ideal 49

CHAPTER FOUR

Bodhisatta Ideal

To understand the Buddha’s teachings, it is essential to have aclear grasp of the ideal of the Bodhisatta (would-be-Buddha),who is dedicated to the pursuit of Supreme Enlightenment(Sambodhi) and therewith the attainment of Omniscience,boundless compassion and the highest supernormal powers.Through his Supreme Enlightenment, the Buddha combineswisdom, virtue and power in order to liberate beings from thesufferings of worldly existence (saÿsàra).

The Buddha is the true Saviour, being the only Light of thethreefold sphere of existence. He is the spir itual sun whoilluminates the hearts of all beings, thus enabling them to strivefor enlightenment and be free from saÿsàra.

The story of the Bodhisatta Sumedha provides a clear andadequate account of how Sumedha became a Bodhisatta bypostponing his own enlightenment when he saw the spir itualmajesty of the Omniscient Buddha Dãpaïkara.

Bodhisatta Sumedha Paõóita

The story of Bodhisatta Sumedha Paõóita appears in the Jàtakaliterature, a part of the Sacred Pàli Scripture, known as ‘TheTipiñaka’. The Jàtaka contains five hundred fifty two stories ofBuddha’s past lives as Bodhisatta. The introductory part of theJàtaka, known as Nidàna, provides the story of Sumedha’s life.The Nidàna is divided into three parts. These are: Dure Nidàna,Avidure Nidàna and Santike Nidàna.

Dure Nidàna consists of the story of Sumedha Paõóita’s earlylife, how he met the Buddha Dipaïkara and aspired to become aBuddha himself. It also describes the ten perfections (Pàramis),necessary for the attainment of enlightenment. Further, DureNidàna includes five hundred and fifty two Jàtakas, stories ofBuddha’s past lives as Bodhisatta, perfecting thirty Pàramis, thatis, the ten Pàramis three times over.

Avidure Nidàna provides the story of Prince Siddhattha Gotama,who later became the Buddha Gotama. It begins with how thedivine king of Tusita, Seta Ketu by name, decided to be born inthe human plane as Prince Siddhattha, son of King Suddhodanaof the Sakyan Kingdom. Then the life story of SidddhatthaGotama until he became the Buddha Gotama.

Santike Nidàna consists of the history of the Buddha’s life andteachings. It provides the account of forty-five years of Buddha’sSpiritual Mission as the Bearer of Truth, Tathàgata Buddha.

The Life and mission of Sumedha Paõóita goes back to the dimpast of four asaïkheyyas and hundred thousand aeons (kappas).He hailed from a very ancient and wealthy brahmin family thatruled over a small principality. Living in the city of Amaràvati, hereceived the best of education till his sixteenth year. He was veryintelligent and his teachers and fellow students held him in highesteem. At the age of sixteen, when he was still pursuing hiseducational carrier, his parents suddenly died.

This sad event made him very thoughtful as to the meaning andpurpose of life. Returning home he became the head of his familyand the principality. His Treasurer came with the detailed accountsof the wealth he inherited. He informed Sumedha, saying: “Nowyou are the owner of this immense wealth left by seven generationsof your forebears, both from the father’s and mother’s sides. Youown fourteen treasuries filled with gold, silver and jewelry, on

top of all the immovable properties of your family”. The Treasurersubmitted the inventory of his assets and took him to the fourteentreasuries to check for himself.

The only son and now owner of the immense wealth, he began tothink deeply about the real values of wealth, which he could carrywith him when he too dies. He reasoned that his mother and fatherand forebears, for seven generations, kept accumulating such vastriches, and left them behind without carrying any of the wealthwith them when they died.

For several days he remained immersed in deep philosophicalthought, searching for the solution of life’s riddles. He saw throughthe impermanent nature of everything in the world, including allforms of life and external objects. And he asked himself whetherthere is a way by which he could carry everything when he toodied. He sought to progress towards emancipation from the ills ofthe world.

Emerging from the contemplation, he called his Treasurer andsaid: “Though my parents and forebears could not carry all thewealth when they died, I am going to carry them when my turnto die comes. They only accumulated. I am going to share andearn spiritual merit by giving away everything to those who needthem most. Wealth and property remain here when we go, but thespiritual merit (Pu¤¤a) accruing from giving them away (dàna),goes with us when we die. By giving up everything, I am going togain everything.”

Therefore please make a public proclamation by the beating ofdrums that whoever needs anything to make life happy, may comeand give his reason for seeking whatever he wants. Only the needywill receive, not a person who wants to add to his existingbelonging. Accordingly, a public announcement was made

throughout his principality lasting for many days. People fromall over the principality and beyond f locked to his mansion toreceive whatever they needed by providing appropriate reason.

Sumedha appointed a team of his loyal officials to prudentlydistribute all he possessed. It took a long time to give away theimmense wealth from all the fourteen treasuries. Sumedha nowbecame known as Sumedha Paõóita, Sumedha-the-Wise, for thegenerosity and wisdom he demonstrated thorough his meritoriousdeeds.

When questioned by people in high places in Amaràvati as towhy he gave up everything, he answered: “I see life everywhereis brought with all kinds of suffering. From the time one is borntill one dies, one faces suffering in one form or another. Andinvariably the cause for such is wanting and accumulating thingsin order to enjoy life, which is basically impermanent. I also seethat if there is the evil of greed etc.., there is also goodness thatfrees the mind from such evil.”

“Thus, it is perfectly reasonable to think that in this world, life ismarked by pairs of opposites, - when there is heat there is alsocold, when there is bad, there is also good, and when there issuffering, there must be extinction of suffering also.”

When all his treasures were given away, he asked his councillorsto choose a r ighteous head of the pr incipality, who br ingshappiness and harmony among people. When such a person wasselected by his councillors and the people in general, he handedhis authority over to the new Head of the principality. After givingup his high position and all his possessions, he donned therecluse’s robe and went to a remote area of Himalaya known asthe Dhammika Mountain, for meditation and spir itualdevelopment.


Sumedha’s Spiritual Pursuit

Having renounced the worldly life, he headed for DhammikaMountain in the Himalaya to practice meditation and seriouslypursue spiritual life. Because of this extraordinary and meritoriousdeed of Sumedha, the divine ruler Sakka’s precious yellow-stoneseat of state became hot. As he looked for the cause with hisdivine eye, he became aware of this great spiritual deed andunderstood that a Great Being has appeared to benefit the world.Thinking: ‘I must help him’, he had his celestial master-builder,the god Vissakamma, summoned.

He told him “Sumedha Paõóita has performed a great sacrificethrough his act of renunciation. Now an ascetic, he is heading forDhammika Mountain in the Himalayas to lead the holy life. Soyou must go there and build a comfortable hermitage with allfacilities including an ambulatory for walking meditation.”Forthwith Vissakamma went to Dhammika Mountain, chose agood spot, built a hermitage, and an approach road leading to it.

After reaching Dhammika Mountain, Sumedha saw the hermitagewith all facilities in a serene spot. He decided to go and practisemeditation in that quiet surrounding free from disturbance. Heundertook a few ascetic practices to energetically pursue a spirituallife. He vowed not to lie down and practise meditation only inthree postures, sitting, standing, and walking. Soon his vigorouseffort enabled him to attain the supramental meditative absorptionsand the resultant supernormal powers. He successfully developedthe eight jhànas and the five Abhi¤¤as.

Having successfully accomplished this task in a relatively shortper iod, he ref lected deeply on the scenic beauty of hissurrounding and the comforts of the hermitage. Then he askedhimself: “Seeing the danger in a comfortable and luxurious life Igave up my household possessions. The hermitage and its

surroundings are so pleasant and beautiful; once I grow fond ofthis place, I may become attached to this new possession, whichwill hinder my spiritual progress and invite suffering born ofattachment.” So he decided to leave the Dhammika hermitage,and went out searching for a cave or a tree under which he maylive the life of a free hermit.

In the thickly forested side of the mountain, he found suitabletrees and caves. Staying in a new site each day, he lived on thefallen fruits and berries of the forest. Occasionally, he went foralms-round to a village or town located in the foothill area of theHimalaya. He did this by employing his supernormal power off lying through space.

Sumedha meets the Buddha

While f lying back from the alms-round, one day he saw fromabove a huge crowd of people working on a road leading to thecity. Landing unnoticed, he asked some people, “What is goingon here? What is the crowd doing on the road to the city? Areyou preparing for a festival or something else?” An importantlooking man said: “Lord Dãpaïkara Buddha has appeared in theworld. We are working on the road to welcome him and his disciplesto our city.”

As soon as Sumedha heard the word Buddha, he was profoundlymoved. His hair stood erect in great awe and devotion. He askedagain and again “Did you say that the Buddha has appeared inthe world, and that he is coming here?” Electrified by the sameanswer, he requested, “Could I also join you to serve the Buddha?”

Thinking: “Sumedha has great supernormal powers; he can helpus to complete the road fast,” they said: “There is a big pit, whichneeds to be filled. You can complete the job.”


Sumedha thought: “I could finish the entire route instantly bymy supernormal abilities. But, who am I to show such powers inthe presence of the Supremely Enlightened Buddha? His powersare infinite and it will be foolish for me to exercise my powers. Solet me serve the Buddha with physical labour as the others aredoing”.

As Sumedha energetically worked, the Buddha Dãpaïkara,together with a large following of his Arahat disciples and others,suddenly ar r ived and stood before him. Sumedha had notcompleted his task. Seeing the majesty and glory of the Buddhawith the six-rayed hallow around him, he was awe-struck. Withdeep reverence, he covered up the pit by lying over it with hisbody as a bridge for the Buddha and his disciples to cross it over.Spreading his matted hair to act as a foot-rag for the Buddha, heearnestly wished: “May the Lord and his disciples walk over thisbody-bridge and sanctify my spiritual life”.

Continuing, he thought: “The Buddha with his infinite compassionliberates countless beings from worldly bondage. I am seekingmy liberation. Why not I commit myself to follow the foot-stepsof the Buddha?” Accordingly, he made a mental aspiration seekingthe Buddha to consecrate his life, so that he too can attain SupremeEnlightenment and help numberless beings to be free fromSaÿsàric existence.

The Buddha became aware of his thought of aspir ing forBuddhahood in the future. “But did he have the required spiritualprecondition to be able to attain such a goal?” thought the Lord.Having penetrated into his past and future with his Omniscienteye, the Buddha saw that he had the prerequisite conditions andconcluded: “He can become an Arahat forthwith, since he hasalready fulfilled the ten perfections (Pàrami), necessary to attainthe enlightenment of an Arahat disciple (Sàvaka Bodhi). By further

perfecting these Pàramis, three times over, for a period of fourasaïkheyyas and a hundred thousand aeons (kappas), he willbecome a Buddha, Gotama by name”.

Prophesy of Buddha Dãpaïkara

Accordingly, the Buddha Dãpaïkara made a prophetic declaration,foretelling how Sumedha is destined to become the SupremelyEnlightened Buddha Gotama, after four asankheyyas and ahundred thousand aeons. Having consecrated Sumedha on thepath to Supreme Enlightenment, by this prophesy, the Buddhaasked him to arise from that prostrate position.

The princess of the realm and other members of the royal familywere waiting in the crowd to welcome the Buddha into the capitalcity. She was carrying eight lotus f lowers. As soon as she heardthe Buddha’s declaration consecrating Sumedha into the path ofthe Bodhisatta, she gave Sumedha f ive lotuses and kept theremaining three for her to worship the Buddha.

Sumedha worshipped the Buddha with these five lotus f lowersand the princess with hers. While worshipping, she made anaspiration: “May I be able to perfect my Pàramis together withSumedha. When he becomes prince Siddhattha, may I be hiswife. And when he becomes the Buddha Gotama, may I becomehis Arahat disciple”. Buddha Dãpaïkara became aware of thisaspiration and blessed her to achieve her goal.

Now the great crowd of human and divine beings hearing theprophecy, burst into a loud cheer of exultation. Filled withreverence for Sumedha, many in that gathering earnestly madethis aspiration: “If I do not attain Nibbàna, in the interval, may Igain deliverance under the Buddha Gotama”. Just as a person,having failed to cross over a river to the opposite bank from itsupper reaches, later crosses over from the lower reaches, even so,


those who aspired to attain Nibbàna under the Buddha Gotamahoped to do. The place where this great event occurred becamestrewn with f lowers offered by the devotees. The Buddha togetherwith his retinue then proceeded to the capital city.

After the Buddha, his Arahat disciples and the throng of devoteesleft the place, Sumedha went to a spot heaped up with diversef lowers. Sitting down in a meditative posture he begancontemplating on the essential conditions for the evolution of aBuddha. He asked himself: “What are the exalted virtues andspiritual perfections that should be fulfilled to achieve SupremeEnlightenment?” Sunk in profound contemplation, he becameaware of the many extraordinary events, which were occurring invarious planes of existence. Experiencing this phenomenon byhis supernormal power of Divine Eye, he became ever moreconvinced that he was going to become a Supremely EnlightenedBuddha as predicted by Lord Dãpaïkara while consecrating himas a Bodhisatta.

Contemplation on the Pàramis

Deeply ref lecting about the perfections essential for attaining hisgoal, he became aware of ten such perfections with vivid examples.He told himself: “Sumedha now that you are destined to becomea Supremely Enlightened Buddha, you must clearly understandthe nature of these perfections”. He then recalled how the previousBodhisattas conducted themselves to achieve their objectives.

He told himself: “Like the past Would-be-Buddhas, you must beginby fulfilling the perfection of giving (Dàna Pàrami). Just as anupside down water pot pours out water, totally, neither holdingnor taking back even a single drop, so too, you must give awayyour material possessions to any one who seeks. Not only these,you must also give away your limbs, even your life itself, in order

to fulf il the perfection of giving. Only when this task isaccomplished, as all previous Bodhisattas did, that you can reachyour goal.”

Continuing to contemplate he became aware of the Pàrami hemust next fulfil. This is the perfection of Virtue moral purity(Sãla Pàrami). He reminded himself: “Just as, the càmari cattle(Yak) protects its tail even at the cost of its life, so must you protectyour moral precepts and principles of virtue.”

Then he thought, “You must also fulf il the perfection ofrenunciation (Nekkhamma Pàrami). Just as, a prisoner longs tobe free and not attached to the prison, even so, must you seekemancipation from saÿsàra. You must not have any attachment,even for the blissful divine states.”

Ref lecting further, he become aware of the perfection of wisdom(Pa¤¤à Pàrami). He reminded himself: “Just as, a monk on hisalms-round collects alms from every house, without making anydistinction, even so, must you gather knowledge and wisdom fromevery source, regardless of the status of the person you learnfrom.”

In the same vein he thought: “You must also fulfil the perfectionof effort (Viriyà Pàrami). Just as, a lion stays forceful and vigorousunder all circumstances, even so, must you remain energetic andunrelenting. In all future states of existence you must keep rightlyexerting and fulfil the perfection of effort.”

“Further you must also fulfil the perfection of enduring patience(Khanti Pàrami). Just as, the earth endures both pure and impurethings, which people throw upon it; it bears both alike withoutbeing perturbed; even so, must you remain unmoved like the earth.Whether you are praised or blamed, respected or disrespected,you should bear both alike and fulfil the perfection of enduringpatience and forbearance”.


Continuing, he ref lected, “You must also fulfil the perfection oftruthfulness (Saccà Pàrami). Just as, the brilliant planet Venusnever deviates from its path and remains steadfast in all seasons,even so, must you, never deviate from the path of truthfulness.Even if a lightning were to strike your head, you should neverresort to falsehood to protect your self-interest. Firmly hold on tofulfilling the perfection of truthfulness.”

Further, he reminded himself: “You must also fulfil the perfectionof resoluteness (Adhiññhàna Pàrami). Just as, the mountain, despitethe fierce winds blowing from all directions, remains immovable,is never shaken, even so, must you fulf il the perfection ofresoluteness. Once you determine that a cause or course of actionis right, remain resolute, hold on to it, and never be shaken. Inthis way must you fulfil the perfection of resoluteness.”

Then he said: “You must also fulfil the perfection of universallove (Mettà Pàrami). Just as, water cools down all, whether a sinneror a saint, so must you promote the well being of all. Again waterturns the land fertile and prosperous. So too must you benefit all,by loving-kindness. By seeking other’s happiness, must you fulfilthe perfections of universal love”.

Further he reminded himself: “With all these perfections you mustalso fulfill the perfection of equanimity (Upekkhà Pàrami). Justas, the mother earth remains indifferent to whatever is thrown onit, whether unclean or clean, soiled refuse or valuable offerings,even so, must you be ever equanimous. Maintain mental balanceunder all circumstances, whether painful or pleasurable. In theseways you must fulfill the ten perfections.”

“In order to successfully pursue the path of a Bodhisatta, and toperfect the exalted virtues that lead to Budddhahood, there is no

other way but to fulfill these ten perfections, three times over. Ishall therefore, pursue the path of the Bodhisattta, by fulfillingthese Pàramis for four asaïkheyyas and hundred thousandskappas.” Thus spiritually fortified by an iron will and unshakableresolution, he f lew to his cave in the Himalaya.

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The 28 Buddhas

Aññhavãsati Buddha Vandanà

Salutation to the 28 Buddhas

1. Vande Taõhaïkaraÿ Buddhaÿ,Vande Medhaÿkaraÿ Muniÿ,

Saraõaïkaraÿ Muniÿ vande,Dãpaïkaraÿ Jinaÿ nàme.

Salutation to Taõhaïkara, the All Enlightened!

Salutation to Medhaïkara, the Sage

Salutation to Saraõaïkara, the Sage!

Salutation to Dãpaïkara, the Victor!

2. Vande Konda¤¤a SatthàraÿVande Maïgala NàyakaÿVande Sumana Sambuddhaÿ

Vande Revata Nàyakaÿ.

Salutation to Konda¤¤a, the Master!

Salutation to Maïgala, the Leader!

Salutation to Sumana, the All Enlightened!

Salutation to Revata the, Guide!


3. Vande Sobhita sambuddhaÿAnomdassiÿ Muniÿ name

Vande Paduma SambuddhaÿVande Nàrada Nàyakaÿ.

Salutation to Sobhita, the Supremely Enlightened One!

Salutation to Anomadassã, the Sage!

Salutation to Paduma, the All-Enlightened!

Salutation to Nàrada, the Guide!

4. Padumuttaraÿ Muniÿ vandeVande Sumedha NàyakaÿVande Sujàta Sambuddhaÿ

Piyadassi Munim name.

Salutation to Padumuttara, the Serene Sage!

Salutation to Sumedha, the Leader!

Salutation to Sujàta, the All-Enlightened!

Salutation to Piyadassã, the Sage!

5. Atthadassiÿ Muniÿ vandeDhammadassiÿ Jinaÿ name

Vande Siddhattha SatthàraÿVande Tissa Mahàmuniÿ.

Salutation to Atthadassã, the Sage!

Salutation to Dhammadassã, the Victor!

Salutation to Siddhattha, the Teacher!

Salutation to Tissa, the Great Saint!

6. Vande Phussa MahavãraÿVande Vipassi NàyakaÿSikhiÿ Mahàmuniÿ vande

Vande Vessabhu Nàyakaÿ.

Salutation to Phussa, the Great Hero!

Salutation to Vipassã, the Guide!

Salutation to Sikhi, the Great Sage!

Salutation to Vessabhu, the Leader!

7. Kakusandhaÿ Muniÿ vande

Vande Konàgamana NàyakaÿKassapaÿ Sugataÿ vandeVande Gotama Nàyakaÿ.

Salutation to Kakusandha, the Serene One!

Salutation to Konàgamana, the Guide!

Salutation to Kassapa, the Exalted One!

Salutation to Gotama, the Guide!

8. Aññhavãsati me BuddhàNibbànamata dàyakà

Namàmi sirasà niccaÿTe maÿ rakkhantu sabbadà.

These are the twenty-eight

Supremely Enlightened Ones,

Bestowers of Nibbàna’s Immortality!

With my brow may I ever salute them!

May they ever protect me!

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62 Textbook for Diploma Course The Historical Buddha Gotama 63

CHAPTER FIVE

The Historical Buddha Gotama

Birth to Enlightenment

Bodhisatta Setaketu

Ruler of Tusita Divine Realm

In his immediate past life, the Buddha Gotama was born asSetaketu Devaràjà, ruler of Tusita divine realm. He was also knownas Santusita, a title for the ruler of this realm. Divine beings are‘spontaneously born’ (opapàtika), that is, without the medium ofparents. They spontaneously appear in the divine realm completewith all divine features including dress, decoration, symbols ofposition and authority etc. Bodhisatta Setaketu was endowed withten attributes of a divine sovereign, that is, superior qualities oflife, such as:

1. Longer life-span,

2. More beautiful and healthy physical features,

3. Greater happiness and better frame of mind,

4. Immense wealth and following,

5. Great Authority and power,

6. More acute sense-faculties, e.g. sight,

7. Hearing,

8. Smell,

9. Taste,

10. Touch.

Questions

1. What is Bodhisatta Ideal? Who is a Bodhisatta? How manykinds of Bodhisattas are there?

2. How many perfections a Bodhisatta must fulfill to become aBuddha?

3. Write an essay on Bodhisatta Sumedha Paõóita.

4. Why did Sumedha renounce his household life? What did hedo after renunciation?

5. What was Sumedha’s reaction when he heard the wordBuddha?

6. Describe Sumedha’s encounter with the Buddha Dãpaïkara.

7. Which part of the Sacred Tipiñaka, contains the details of theBodhisatta ideal?

8. Is mass-production of Bodhisatta compatible with the originalteachings as found in the Pàli Tipiñaka? If so how, if not whynot?

9. When Sumedha was spiritually ripe, capable of becoming anArahat after hearing the Buddha Dãpaïkara, why did he aspirefor Supreme Buddhahood?

10. Lord Buddha himself related the accounts of past Buddhas.Write down the names of these Buddhas.

11. What are the common features with reference to the lives andteachings of all the Buddhas?

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Having enjoyed such immense divine bliss and power as Tusita’sruler, for a full length of his life-time (4,000 divine years,equivalent to many crores of human years), he became aware offive predictive signs (pubba nimitta), indicating the approachingend of his life. Noting these signs, Bodhisatta Setaketu preparedhimself for his next and final state of existence in the humanworld.

First he chose queen Mahàmàyà Devi to be his mother becauseof her great virtue and compassion. With his divine vision, hebeheld his would-be mother who was then fifty-five years andfour months old, and who after conceiving the Bodhisatta, hadonly 10 months and 7 days to live. The Bodhisatta’s motherinvariably passes away in a week’s time.

Descent of the Bodhisatta

The Bodhisatta ruler of the Tusita divine realm, decided to bereborn in the human world as Prince Siddhattha, son of KingSuddhodana and Queen Mahà Màyà Devi of the Sàkyan Kingdom.Queen Mahà Màyà saw a white elephant in her dream presagingthe future birth of the Bodhisatta.

The descent of the Bodhisatta in the human world has beenmisconstrued in order to show the Buddha to be an avatàr, anincarnation of the Hindu god Vishnu. The Buddha is one whohas climbed to the summit state of all spiritual attainments, thusis the Supreme Teacher of both gods and human beings. As suchhe is no longer subject to rebirth or reincarnation.

Dream of Queen Mahà Màyà Devi

Queen Mahà Màyà dreamt of an exceedingly beautiful whitebejewelled tusker, holding a lotus in its trunk, appearing from thesky and enter ing into her. She became f illed with sublimeexultation. The vivid dream etched a deep impression on her mindand she related it to the king next morning with joyous excitement.The King too became filled with gladness and ordered the court

astrologers to divine the secret of the dream. These expertsforetold that a divine being has descended into the Queen and aWorld-Ruling Monarch, (Chakkavatti Mahàràjà), has beenconceived. According to the ancient customs, the mother of theChakkavatti Mahàràjà is given the protection of the foetus, that is,she no longer met her husband and was looked after with uttertenderness and care. From now on she spent all her time in spiritualpursuit so that the future monarch would be righteous.

Birth of Siddhattha

While going to her royal parents, the king and queen of the Koliyas,Queen Mahà Màyà felt like resting in the serene and sylvansurrounding of the royal Lumbini garden, situated in between thetwo capitals of the Sàkyas and the Koliyas. The conspicuousbeauty of the blooming twin sàlà trees drew the royal party underit. And lo! Soon after the queen reached this beautiful spot, shesuddenly realized that the birth of her child is imminent. Whileshe stood holding the branch of the magnificent sàlà tree, a uniquespiritual saga unfolded with the prince being born, its tiny bodyheld by the four Divine Regents, and the baby walking sevensteps on lotuses that miraculously sprang up. The Would-be-Buddha, Prince Siddhattha, proclaimed “Supreme am I in all theworlds, etc.”, to tremendous amazement and awe of both godsand men, who paid homage in reverential worship.

Sage’s Prophecy

King Suddhodana and his two queens, Mahà Màyà and Gotami,both sisters, presented the newborn baby to Sage Asita, renownedand revered throughout the land. The sage lifted the baby andplaced its feet on his head first. Then he lowered the baby andlooked intently filled with joy. Then he suddenly burst into tears.That he was full of joy, and then he cried, this change of emotionalresponse greatly worried the parents. In wonderment, they askedthe sage what did it presage. Sage Asita replied: “I laughedvisualizing the happy tidings when this baby becomes the


Supremely Enlightened Buddha, the Spiritual Teacher of godsand men. He will be the spiritual sun, illuminating the hearts ofsentient beings of the three spheres of existence. He will be thetrue saviour of countless beings now caught in the whirlpool ofsaÿsàra.”

And I cried, because I will not have the privilege of witnessingthese unique future events. I will have passed away into theFormless Brahma realm.”

Then the parents too bowed in reverence to the Would-be-Buddha.

Role of the Saviour even as a boy

Prince Siddhattha, hardly eight years of age, created a sensationby defining ‘Who is the true owner?’ Devadatta, his cousin, shotdown the leader of a f lock of swans. It fell in the garden whereSiddhattha was musing seated under a tree. The prince pulled outthe arrow from the bird’s wing and pierced it in his own hand tofind out the pain, which the helpless swan was undergoing. Thenhe lovingly applied medicinal balm on the wound, and saved thebird.

Devadatta demanded the swan, saying: “Since I have brought itdown, I own it.” Prince Siddhattha refused to hand over the swan,saying: “He who protects and saves life owns it, not he whodestroys it.”

Both the princes went to the King who was seated in the royalcourt. The learned judges agreed with prince Siddhattha. By thiscompassionate act he justified his future role of ‘The Saviour ofthe three worlds’- Tilokanàtha!

The betrothal of Prince Siddhattha

By the time he completed his sixteenth year, Siddhattha hadmastered all branches of learning and was fully accomplished inall skills, including the art of warfare, under the guidance of famous

masters attached to the palace. But because of his retiring nature,he had also acquired the reputation of being a delicate prince.

The king was anxious that he should be given in marriage. So hehad arranged a magnificent pageant of beautiful royal khattiyamaidens from whom to choose a bride for him.

However the prince preferred a swayamvara, in which a youngman had to win his bride by displaying his martial prowess. In ahotly challenged contest among well-known athlete princes, hewon the hands of the most beautiful maiden, princess Yasodhara,who was famous for her accomplishments.

After winning the bride in the contest, the prince presented toher the pr iceless Heir-apparent’s precious-gem necklace,signifying the auspicious betrothal. It is said that their’s was loveat first sight. Later, as the Supremely Enlightened Buddha, herecalled how he and Yasodhara had been intimately associatedthrough many lives in the past.

Four sights

For thirteen years Prince Siddhattha and princess Yasodhara livedan idyllic life. King Suddhodana had seen to it that the princewas shut off from all signs of misery. But, as the spiritual law(dhammatà) would have it, at the age of twenty-nine, the prince,who had just then become a father, came across four symbolicsights, known as the ‘Four Omens.’ These experiences stirredhim so totally that he decided to search for the solution underlyingthese omens.

The scriptures mention that as he went out one day on a pleasuretrip, he saw first a decrepit old man, bent with age. Then anotherday a diseased man wallowing in his own filth. Then a third daya dead body being carried, with relatives trailing behind, wailingand lamenting. He had never seen such sights. When informedby his charioteer Channa that these sights were normal events oflife, he was deeply disturbed.


Lastly, he saw a calm and serene figure wholly unconcerned withthe miseries of life. This sight of the ‘Tranquil One’ (Samana),projected into his mental screen an image of his future mission.He decided to renounce the world in quest of the solution to theseriddles of life. And before departing he went into the room of hiswife, and seeing her and the new-born baby blissfully asleep, heresolved – “I shall return to you when the solutions are found, sothat you too may be released from the bonds of ageing, diseaseand death.”

The Great Renunciation

Astride the royal stallion Kaõñhaka, with Channa as attendant,the prince set forth on his ‘Great Renunciation’, at midnight, withthe full-moon of âsàëha (July) to guide him. He pressed forthsouthwards in quest of the Ultimate Deliverence (Nibbàna).Forging onwards, as the glow of dawn f lashed on the horizon,the prince passed the frontiers of the Sakyan Republic. He hadcovered the distance of nearly a hundred miles. Tradition assignsthis to the working of the gods. Facing the gurgling mountain-stream, which bordered his state, the prince gave Kaõñhaka hisfinal order. And lo! The valiant mount f lung itself to reach theother shore.

Now the prince, seated under a tree, cut off his hair, beard etc.,removed his jewellery and the royal apparel, made them into abundle, and gave it to Channa as a gift that would provide enoughwealth for him to live in aff luence all his life. The scripturesdescribe how the Regent Gods offered the monastic robe andalms-bowl to him for his unique mission.

Wandering from place to place, he stayed in the hermitages oftwo famous sages, Rishis âlàra Kàlàma and Uddaka Ràmaputta,and mastered all they had attained. The prince then moved towardsRàjagaha and soon became the cynosure of all eyes at this capitalcity of Magadha. The King offered the hands of his daughter

and half the kingdom. The prince politely declined, and agreedinstead to return to reveal the secret of the Summum Bonum,Nibbàna.

One day, while passing along a temple, he found hundreds ofanimals tied together, to be beheaded in an animal sacrifice ritual(yag¤a), to propitiate the temple deity. The Bodhisatta’s heart bledat the sight of these helpless creatures. He went straight inside thetemple and placed his own head on the sacrificial block, declaring,“If the gods are propitiated by the blood of these helpless animals,may my life be sacrificed f irst, if it would bring peace andprosperity in the land.” The agitated people at the sacrificial alterwent to the king for his decision. The scene moved the king deeplyand from that day on the evil practice of animal sacrifice ceased.

A living skeleton

Leaving Ràjagaha, the Bodhisatta went to the thick forests ofUruvela, modern Buddha Gaya, and lived in its depths. A solitaryhermit, he gave himself up to inconceivable self-mortification.When scores of people perished in the scorching summer-heatof the north, the tender prince that he was, stayed in the openthroughout the day, his body singed and baked. Likewise, in thebiting chilly winter, he exposed himself.

He lived on roots, herbs and even droppings of wild animals. Henever bathed. And the filth that accumulated rolled off his bodyin f lakes. He slept amidst putrefying corpses in cemeteries andwore rags of hair. His body became totally withered. Later hedescribed these self-tortures thus: “So closely did my backboneand belly cleave, that when I touched the backbone, I encounteredthe stomach; and when I touched my stomach, I touched mybackbone.”

Through sheer exhaustion he toppled over when he went to answernature’s call. But the Bodhisatta kept on practising these extremeforms of penances. This was in keeping with the ancient Indian


tradition. One day he swooned; while lying on the forest path, itdawned on him: “I do not reach beyond the human ken throughall these piercing and painful mortifications. This does not leadme to the Supreme Enlightenment. Might there be some otherway?” Suddenly from the depths of his heart f lashed streaks ofinsight illuminating his consciousness. He saw through the futilityof self-mortification. So he decided to give up all extreme practicesand follow the golden mean.

Sujàtà’s offering

The Bodhisatta, having abandoned all extreme practices, nowembarked on the path of moderation. He had realized the futilityboth of the life of sensuality as well as the life of self-mortificationthrough penances. The “Middle Way” was the way of wisdom,he thought. Accordingly, he started taking food and soon regainedhis health and the golden hue that was so characteristic of hisfeatures.

On the Vesàkha Puõõami (Fullmoon day of May), he remainedplunged in profound meditation from early morning. At forenoonhe arose from the Samàdhi and sat musing under the Banyantree, in the middle of Senani village, where he went for alms-round. He felt a sublime sense of well-being, born of confidence,like that of a peerless warrior who knows that the battle ahead isas if won already. He knew that the ‘moment’ had come when hewould attain to the summit state of spir ituality, SupremeEnlightenment-Sambodhi.

Just then Sujàtà, the daughter of the local chieftain, arrived.Accompanied by her maid, with a golden-bowl filled with thickmilk-rice, (pàyàsa), which she now offered to the Bodhisatta,thinking him to be the tree-god manifesting in human form. Sometime ago, Sujàtà had visited the same spot, and had made a vowthat if she were to be married in a good family and blessed with aboy, she would offer the tree-god a golden-bowlful of speciallyprepared pàyàsa.

She had vowed that milk drawn from a thousand cows would befed to five hundred cows for a week, and milk drawn from these,to be fed to two hundred fifty cows for a week, and in this waykeep feeding half the number, down to eight cows. The thickcreamy milk obtained from these eight cows would be used formaking pàyàsa with fragrant rice and honey. A golden-bowlful ofthis rich preparation would then be offered on Vesàkha Puõõami(May fullmoon) day.

On her being blessed with a son, she had come to redeem herselfof the vow. Now seeing the radiant Bodhisatta under this villageBanyan-tree shrine, she fell at his feet and said: “Oh Lord! Whetheryou are divine or human, you look so holy! Deign accept thisoffering and partake this meal and bless us!”

The Final Struggle

In his profound musings, Gotama became aware of a powerfulforce, an iron-will rising from the abysmal depths of the mind,then surfacing upon his consciousness and transforming itselfinto this resolve:As a descendent I shall follow,Those Invincible Bearers of Truth,Tathàgatas, past Buddhas, Peerless Victors.Princes in their final births,They renounced ancient thrones,And became recluses.Then through self-mastery and wisdom,They were mightier than the mightiest of beings,Of the human and divine realms.Ascending on the Spiritual Summit, Sambodhi,They were anointed as ‘Bhagavà -Saviours’,Of beings and Blessed Lords of the World.This course shall I pursue today.My time for final ascent has come!


Having accepted the bowlful of pàyàsa from Sujàtà, and fortifiedwith the tremendous resolve of the impending struggle, Gotamawended his way to the nearby river Nera¤jarà. After bathing, hesat down on the bank and made forty-nine morsels out of thethick milk-rice. For, he was to remain immersed for seven weeksin profound Samàdhi. These forty-nine morsels, that he partookof were meant to sustain him during this period, thus portendingthe future!

The meal over, he washed his hand and the bowl. Then to makesure of the success of his undertaking, he made a vow: “If todayI am to attain Supreme Enlightenment, may this bowl of goldswim upstream and f lung the bowl across.” And lo! The bowlsped against the current upto the mid-stream and vanished!

Reassured, he spent the afternoon meditating in the woodlandsolitude. Early evening, on his way to the Bodhi Tree, he receivedfrom Sotthiya, a grass cutter, small bundles of kusa grass. Hespread these grass-bundles under the Bodhi Tree and sat downfacing the east.

Then, with a grim determination surging up, even as a supremewarrior braces for the battle, he vowed: “Let my f lesh, bones,sinews and skin shrivel, and let my blood dry up! Yet I shall notrelent from my resolve. Never from this seat will I stir, until I haveattained to Supreme Enlightenment!”

Now began a deadly battle with Màra, Lord of evil forces. Hisarmies had blocked three sides, except the front, and havingcovered the sky, turned the day into night. This scene is beautifullyexpressed in the ‘Light of Asia’ by Sir Edwin Arnold, thus:

“This is the ‘Night’ the ages waited for!…Then fell the night, even as our MasterSafe under that tree.But he who is the princeOf darkness, Màra,Knowing this was Buddha,

Who would deliver men?And now the hour whenHe should find the Truth,And save the worlds,Gave unto all his evil powers command.Wherefore there trooped,From every deepest pit,The fiends who warWith Wisdom and the Light….Seeking to shake his mind….With thunder and withBlinding lightning f lung,In fagged javelins of purple wrath,From splitting skies;Sometimes with wiles and words….From shapes of bewitching beauty;Wanton songs whisper of love;Sometimes with mocking doubtsMaking truth vain.”

Plunged in perfect serenity and with impregnable confidence,the Bodhisatta heeded not, but continued to contemplate on thePerfections he had fulfilled. And by the time the glorious full-moon of Vesàkha sank in the western horizon and the great red-orb of the sun rose in the eastern sky, at that juxtaposition, Gotamavanquished Màra and became the Supreme Victor (Jina).

The scriptures tell us how during the entire night he exercisedthe various exalted supernormal powers. He recalled all his formerbirths, countless of them. Then beholding with ‘Divine Vision’he saw the destiny of all forms of life - how beings are born, howthey move from life to life, how they die and are reborn again andagain according to their past wholesome or unwholesome actions,and how beings are emancipated once for all from the bonds ofrepeated existence, from kamma and rebirth. Finally, he discoveredthe Four Noble Truths, the spiritual equation of Omniscience of


the Exalted Bearer of Truth, the Tathàgata Buddha, who is notonly liberated himself, but is capable of liberating others as well.Having made his Final Ascent upon the Summit of Sambodhi –Supreme Enlightenment, Gotama became Sabba¤¤å Buddha, theAll-knowing Lord of Wisdom and Compassion!

Then after this unique victory, the Buddha remained in Samàdhifor seven weeks enjoying the ‘Bliss of Emancipation.’ Emergingfrom the forty-nine days samàdhi, his first declaration of Nibbànicabsorption was:

“Open are the doors to the Deathless. Let them that have earsrepose trust.”

Setting in Motion the Wheel of Truth

Having enjoyed the Bliss of Emancipation, on the forty-ninth daythe Blessed Lord (Bhagavà) determined how he should launchhis mission of Compassion and set out for Bàrànasi. He envisionedall the events ahead through his ‘Omniscient Knowledge of thefuture.’ Then, he burst forth into this inspired utterance:

“Now I go to Kàsi’s town,To set the Wheel of Truth rolling,And sound the drum of Deathlessness,In the blinded world of sentient beings!”

Dur ing the dreadful days when he was practising self-mortification, he had five ascetic disciples who keenly awaitedhis final victory through these traditional, pain-laden practices.However, when the Bodhisatta gave it up and followed the path ofmoderation, they had left him saying: ‘Now he has becomeworldly’ and had gone away to Bàrànasi.

Travelling on the road to Bàrànasi, the Buddha went to the DeerSanctuary at Isipatana, modern Saranath, where these five asceticswere living. When they saw him from afar, they jibed at him,“Here the lover of luxury comes! We won’t show him reverence

since he has given up the penance.” But, as the Exalted One nearedthem, all their resolve vanished, and they offered a seat to himbut called him by the familiar term ‘friend’. Then the Buddhasaid: “Bhikkhus, do not address the Tathàgata (Bearer of Truth)in such terms. Listen! The Truth has been discovered.” Anddespite some initial reluctance, he succeeded in rousing their trust,and delivered his first discourse, entitled: “Setting in Motion theWheel of Truth - Dhamma Cakka Pavattana Sutta.”

Amidst the serene surrounding of the Deer Sanctuary, to theinfinite blessing of sentient beings of the three spheres ofexistence, he expounded the Dhamma. He enunciated the basicpostulates of his discovery, e.g. the Middle Path, the Four NobleTruths, the Noble Eightfold Path, and the Law of DependentOrigination or the Wheel of Conditioned Existence.

He declared: “Bhikkhus, there are two extremes, which ought tobe avoided by one committed to the holy life. These are thehabitual indulgence in practices rooted in passion, especiallysensuality, which is low, worldly, unworthy, unprofitable andresorted to by the worldly-minded; and the other, the habitualpractise of self-mortification, which is painful, unworthy andunprofitable.”

“Bhikkhus, this is the Middle Path, discovered by the Tathàgata,which avoids these two extremes of sensual indulgence and self-mortification, and the Path which opens up insight, bestowsunderstanding, leads one on to the ultimate Peace, Higher Wisdom,Enlightenment and to Nibbàna.”

The Bhikkhus became Enlightened Disciples, Ariyas. And fromthat moment began a glorious saga of dedication to the welfareof all. The Blessed One, literally, wandered for forty-five yearsthrough the length and breath of the sub-continent of India. Andaccording to the chronicles of Sri Lanka, Myanmar and otherSouth-East Asian countries, he also visited some of these countries.


Wherever the Lord went he spread the message of Truth, Wisdomand Compassion, pervading the threefold spheres of human anddivine existence with the effulgence of his Light of Enlightenment.

This historic sermon was delivered by the All-Knowing Buddhaon the full moon day of âsàëha (July), exactly two months afterhis Enlightenment on the Vesakhà (May) fullmoon day, in thecool evening, at the juxtaposition of the sun setting in the westand the moon rising in the east.

At this sacred moment many things simultaneously occurred:1. The history of Buddha’s noble Dhamma (Buddhism as theteaching) actually commenced. 2. Dhamma Ratana (TreasurerGem of the Buddha’s Noble Teaching), known as theDhammakàya (Spir itual Body of the Omniscient Buddha)unfolded to illuminate the hearts of countless beings in all thethree spheres of sentient existence. 3. The Buddha sàsana (TheNoble Dispensation of the Buddha) began to establish those, whoare spir itually matured having fulf illed the Ten Perfections(Pàrami), on the Path to Nibbàna. 4. The Buddha as theEnlightener (Bodhetà) and the Spiritual Master (Satthà) of godsand men (Devamanussànaÿ) ir reversibly rolled forward theher itage of enlightenment (Bodhi paràyana) into a living,productive and pragmatic spiritual path. 5. As soon as the Buddhapronounced: “Dve me Bhikkhave antà (Monks, there are thesetwo extremes)” the sound spread throughout the universe (lit. tenthousand world-system), illuminating the hearts of those who wereready to be spiritually transformed, crores of Brahma gods beingamong them. 6. As on the occasions of conception, birth andenlightenment, thirty-two extraordinary and awe-inspiring omensappeared throughout the universe impacting on the minds of theseekers of truths.

Questions

1. In his immediate past life the Bodhisatta was born as whatand where, fulfilling what role? In what manner was he born?How did he excelled others as a Bodhisatta? Give a shortaccount of Bodhisatta Setaketu.

2. Give an account of how he chose his last birth in the humanworld.

3. Is the Buddha a god or an incarnation of god? If not why theHindus try to describe him that way? What is their underlyingmotivation?

4. Brief ly describe the following, each in one paragrapha) The dream of Queen Mahàmaya.b) The birth of Prince Siddhattha.c) What did he proclaim at his birth and why?d) The prophecy of Sage Asita.e) Why did he laugh and cry at the same time?

5. Br ief ly interpret the significance of the dispute betweenDevadatta and Prince Siddhattha.

6. How did Siddhattha choose to marry?

7. What is the spiritual significance of the four sights? Write anessay.

8. Give a narration of the great renunciation of Prince Siddhattha.

9. Descr ibe the Painful self-mor tif ication practised by theBodhisatta and to what end. What lesson did he gain fromthis penance?

10. Give an account of the day of enlightenment beginning withSujàta’s offering of pàyasa and ending with battle with Màra.

11. What resolve did he make before the battle? Describe howdid the Bodhisatta proceed between 6 p.m. and 6 a.m., withthe attainment of Sambodhi, Supreme Enlightenment?

12. Describe how the Buddha delivered his first sermon.


78 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 79

CHAPTER SIX

Discourse On Setting In Motion

The Wheel Of Truth

“Thus have I heard. Once the Blessed one was staying at theDeer Sanctuary in Isipatana near Bàrànasi. There the Blessedone addressed the Group of Five bhikkhus thus:

Two Extremes

“Bhikkhus, these two extremes, should not be resorted to by onewho has renounced worldly life. Which two?

Indulgence in sensual pleasures, which is base, vulgar, worldly,ignoble and unsalutary.

And adherence to self-mortification, which is painful, ignobleand unsalutary.”

Middle Path

“Bhikkhus, the Middle Path, discovered by the Truth-Bearer (TheSupremely Enlightened one), does not take recourse to both theseextremes, and produces Vision, arouses Insight, leads to Peace,to Supermundane Direct Knowledge, to Enlightenment, toNibbàna.

“And what, Bhikkhus, is the Middle Path, discovered by the Truth-Bearer, that produces Vision, arouses Insight, leads to Peace, toSupermundane Direct Knowledge, to Enlightenment, toNibbàna?”

Noble Eightfold Path

“This is the Noble Eightfold path, namely, Right Understanding,Right Thought, Right Speech, Right Action, Right Livelihood,Right Effort, Right Mindfulness, Right Meditative Concentration.

“Bhikkhus, indeed, this is the Middle Path, discovered by theTruth-Bearer, that produces Vision, arouses Insight, leads to Peace,to Supermundane Direct Knowledge, to Enlightenment, toNibbàna.

Four Noble Truths

“Bhikkhus, this is the noble truth of Suffering, namely: birth issuffer ing, ageing is suffer ing, disease is suffer ing, death issuffer ing, coming in contact with the disliked is suffer ing,separation from the liked is suffering, not to get what one desiresis suffering, in short, the five aggregates (as objects) of clingingare suffering.

“Bhikkhus, this is the Noble Truth of the Cause of Suffering,namely, this very craving, which gives rise to rebirth, which isaccompanied by delight and lust, now taking pleasure in this andnow in that. That is, craving for sensual pleasures, craving forrecurring existence and craving for annihilation.

“Bhikkhus, this is the Noble Truth of the cessation of suffering:The remainderless fading away and cessation of that very craving,abandoning it, turning away from it, freedom and detachmentfrom it.

“Bhikkhus, this is the Noble Truth of the Path leading to thecessation of suffering: That is, the Noble Eightfold Path, namely,Right Understanding, Right Thought, Right Speech, Right Action,Right Livelihood, Right Effor t, Right Mindfulness, RightMeditative Concentration.

“Bhikkhus, with the realization: “This is the Noble Truth ofSuffering” there arose in me the vision of things hitherto unknown(to beings), there arose Insight, Wisdom, Penetration and Light!

“Bhikkhus, with the realization: “This Noble Truth of Sufferingmust be fully comprehended”, there arose in me the vision ofthings hitherto unknown, there arose Insight, Wisdom, Penetrationand Light!

“Bhikkhus, with the realization: “This Noble Truth of Sufferinghas been fully comprehended”, there arose in me the vision ofthings hitherto unknown, there arose Insight, Wisdom, Penetrationand Light!

“Bhikkhus, with the realization: “This is the Noble Truth of theCause of Suffering”, there arose in me the vision of things hithertounknown, there arose Insight, Wisdom, Penetration and Light!

“Bhikkhus, with the realization: “This Noble Truth of the Causeof Suffering must be abandoned”, there arose in me the vision ofthings hitherto unknown, there arose Insight, Wisdom, Penetrationand Light!

“Bhikkhus, with the realization: “This Noble Truth of the Causeof Suffering has been abandoned”, there arose in me the visionof things hither to unknown, there arose Insight, Wisdom,Penetration and Light!

“Bhikkhus, with the realization: “This is the Noble Truth of theCessation of Suffering”, there arose in me the vision of thingshitherto unknown, there arose Insight, Wisdom, Penetration andLight!

“Bhikkhus, with the realization: “This Noble Truth of theCessation of Suffering must be realized”, there arose in me thevision of things hitherto unknown, there arose Insight, Wisdom,Penetration and Light!

“Bhikkhus, with the realization: “This Noble Truth of theCessation of Suffering has been realized”, there arose in me thevision of things hitherto unknown, there arose Insight, Wisdom,Penetration and Light!

“Bhikkhus, with the realization: “This is the Noble Truth of thePath leading to the Cessation of Suffering”, there arose in me thevision of things hitherto unknown, there arose Insight, Wisdom,Penetration and Light!

“Bhikkhus, with the realization: “This Noble Truth of the Pathleading to the Cessation of Suffering must be developed”, therearose in me the vision of things hitherto unknown, there aroseInsight, Wisdom, Penetration and Light!

“Bhikkhus, with the realization: “This Noble Truth of the Pathleading to the Cessation of Suffering has been developed”, therearose in me the vision of things hitherto unknown, there aroseInsight, Wisdom, Penetration and Light!

“Bhikkhus, until my Insight and Vision of these Four NobleTruths, in three modes and twelve ways, had become absolutelyperfect and in accordance with Reality, not till then, bhikkhus,did I make known to the world, with its bhikkhus and holy men,its deities, màra gods and brahma divinities, kings and commoners,that I had discovered the summit state of Supreme Enlightenment.

“But Bhikkhus, when my Insight and Vision of these Four NobleTruths, in three modes and twelve ways, had become absolutelyperfect and in accordance with Reality, only then, bhikkhus, didI make known to the world, with its bhikkhus and holy men, itsdeities, màra gods and brahma divinities, kings and commoners,that I had discovered the summit state of Supreme Enlightenment.

“Indeed, the Insight and Vision arose in me that unshakable isthe deliverance of my mind. This is the last birth. Now there is nomore rebirth!

“Thus spoke the Blessed One. Inspired, the Group of Five bhikkhusrejoiced at the words of the Blessed One.

“When the discourse was delivered, this Unsullied and StainlessVision of Truth arose in the Venerable Konóa¤¤a, viz., “Whateveris subject to arising, all that is subject to ceasing.”


“With the Wheel of Truth thus set in motion by the Blessed one,the Earth-bound (Bhumma) Deities proclaimed in one voice, ‘ThisIncomparable Wheel of Truth has been set in motion by theBlessed One at the Deer Sanctuary in Isipatana near Bàrànasi,which cannot be reversed by anybody in the world, whether amonk, a holy man, a deity, a màra god or a brahma divinity.’

Having heard this proclamation of the Bhumma deities, the fourRegent Deities (Càtummahàràjikà) proclaimed in one voice, ‘ThisIncomparable Wheel of Truth has been set in motion by theBlessed One at the Deer Sanctuary in Isipatana near Bàrànasi,which cannot be reversed by anybody in the world, whether amonk, a holy man, a deity, a màra god or a brahma divinity.’

Having heard this proclamation of the Càtummahàràjikà deities,the group of Thirty-Three Deities (Tàvatiÿsa) proclaimed in onevoice, ‘This Incomparable Wheel of Truth has been set in motionby the Blessed One at the Deer Sanctuary in Isipatana nearBàrànasi, which cannot be reversed by anybody in the world,whether a monk, a holy man, a deity, a màra god or a brahmadivinity.’

Having heard this proclamation of the Tàvatimsa deities the YàmaDeities (Wielding–Sway–over–the–Underworld) proclaimed inone voice, ‘This Incomparable Wheel of Truth …… or a brahmadivinity.’

Having heard this proclamation of the Yàma deities, the TusitàDeities (Happy Ones) proclaimed in one voice, ‘ThisIncomparable Wheel of Truth …… or a brahma divinity.’

Having heard this proclamation of the Tusità deities, theNimmànarati Deities (Delighting–in-Creativity) proclaimed in onevoice, ‘This Incomparable Wheel of Truth …… or a brahmadivinity.’

Having heard this proclamation of the Nimmànarati deities, theParanimmita Vasavatti Deities (Having-Sway–Over-Other’s

Creativity) proclaimed in one voice, ‘This Incomparable Wheelof Truth …… or a brahma divinity.’

Having heard this proclamation of the Paranimmita Vasavatti(Màra) deities, the Radiant Brahma gods (Brahmakàyika devà)proclaimed in one voice, ‘This Incomparable Wheel of Truth hasbeen set in motion by the Blessed One at the Deer Sanctuary inIsipatana near Bàrànasi, which cannot be reversed by anybody inthe world, whether a monk, a holy man, a deity, a màra god or abrahma divinity.’

“Thus, promptly, instantly, and in a f lash, this message went forthup to the Realm of the Brahma gods. And indeed this entireuniverse of ten thousand world-systems quaked, trembled andshook.

“Lo! A boundless, sublime illumination manifested surpassingthe radiance of the gods.

Then the Blessed One breathed forth this inspired utterance:“Indeed Konóa¤¤a, you have realized! Indeed, Konda¤¤a, youhave realized!”

It was thus that the venerable Konda¤¤a came to be called‘Konda¤¤a–the-wise’.

—— 0 ——

Brief Commentary on Dhammacakka Pavattana Sutta– Setting in Motion the Wheel of Truth

Setting in motion the Wheel of Truth is the first discourse of theBuddha delivered after the attainment of Supreme Enlightenment.

The Wheel (Cakka) is a Buddhist holistic symbol which standsfor the dispensation (Sàsana) of the Buddha. Setting in motionthe wheel of truth is a picturesque metaphor. The Buddha Sàsanawas put into operation by the delivery of the first discourse. The


dispensation of the Buddha is a design for life to form a bridgebetween mundane existence and the supermundane state offreedom.

Dhammacakka Pavattana Sutta is the hear t of Buddhismcomprising the following:

1. Avoidance of extremes, by the middle path.

2. The Noble Eight-fold Path which concretises the Middle Path.

3. The twelve specifics of the Four Noble truths bringing aboutthe spir itual transformation from the mundane to thesupermundane, from bondage to deliverance.

What the Buddha taught during forty-five years of his spiritualmission is the elaboration of these three basic teachings.

The first discourse was addressed to the Group of Five Asceticsat the Deer Sanctuary in Isipatana near Bàrànasi. These asceticslater on became the first five Enlightened Disciples (Arahats) ofthe Buddha.

After the attainment of Supreme Enlightenment, the Buddha hadremained immersed in Samàdhi for seven weeks. Emerging fromthese supermundane ecstatic absorption states, he foresaw hismission. Scanning with his Divine Vision for those who had thecapacity to understand his teaching (Dhamma), he first saw twosages, âlàra and Uddaka with whom he had stayed after he hadrenounced his pr incely life, and who had the capacity tounderstand, but had recently passed away. Projecting his vision,he then saw the five ascetics staying at Isipatana who had servedhim when he was practising self-mortification, but had left himbecause he had taken to the middle path approach.

So the Buddha journeyed to Bàrànasi and in due course arrivedat Deer Sanctuary. Seeing the Buddha approaching towards thesanctuary the ascetics decided not to welcome him. But as heapproached nearer and nearer, their resolve too became weaker

and weaker and they ended up welcoming him. However, theyaddressed the Buddha as they would a friend.

The Buddha immediately corrected them saying: “Do not addressthe Truth-Bearer (Tathàgata) as you would a friend. Bhikkhus,the Truth-Bearer is a Perfect One, a Supremely Enlightened One.The Deathless has been realized. Bhikkhus, give ear and I willmake known the Dhamma to you. By committing yourself toDhamma you will soon realize Nibbàna.”

The ascetics found fault with him, saying: “Even by those hard,fierce and difficult penances, you could not realize Nibbàna. Nowthat you lead a comfortable life, having strayed from the path ofpenance, how do you say that you have realized Nibbàna?”

The Buddha replied: “Bhikkhus, the Truth-Bearer has not strayed,nor lives a life of comfort. Nibbàna has been achieved, give ear toDhamma. By putting it into practise you too will realize Nibbàna”.For the second … for the third time, they stuck to their scepticalstance; for the fourth time the Buddha repeated the same, and theascetics too raised doubt as before. Now the Buddha asked:“Bhikkhus, do you agree that I have never spoken to you like thisbefore?” Convinced, they said: “Yes Lord.” And positivelyresponded to the call of the Master.

Now their consciousness inclined towards truth. They were opentowards truth, a prerequisite for higher spir itual experience.Thereafter the Buddha delivered the Dhammacakka PavattanaSutta, which is a testimony of the Buddha’s spiritual discovery. Itis a succinct Sutta enunciating the essence of the OmniscientBuddha’s teachings, comprising:

1. The two Extreme ways (Antà).

2. The Middle Path, also called the Noble Eight Fold Path(Majjhimàpañipadà).

3. The four Noble Truths (Cattàri Ariya Saccàni).

4. The twelve facets of the Fourfold Truth (Dvàdasàkàraÿ).


The Middle or Eightfold Path can be reduced to three modes ofdevelopment.

1. Sãla - Virtue through practice of moral precepts leading topurification of morality.

2. Samàdhi – Concentration through meditative practice leadingto purification of mind.

3. Pa¤¤à - Wisdom through practice of Vipassanà (insight)meditation leading to transformation of the mind and therewithrealisation of Nibbàna.

The Four Noble Truths are: Suffering, its cause, its cessation,and the way leading to cessation. When these Four Noble Truthsare actualised, each in three distinct ways, one is established inthe supermundane path leading to Nibbàna. One becomes anAriya, a Noble One, who is forever established in the transcendentaldimension of spiritual freedom (Nibbàna).

When the Buddha delivered the Dhammacakka Pavattana Sutta,the ascetic Konda¤¤a followed the Teaching with rapt attentionand developed the penetrating insight into the Four Noble Truthsand became established in the first stage of the SupermundaneFruition stage of Stream-Entrance (Sotàpatti Phala) and becamean Enlightened Disciple, a Noble Saint of the Holy Order (AriyaSaïgha) of the Buddha. At that very moment eighteen crores ofradiant Brahma gods, all spiritually matured, also attained to theSotàpatti Phala.

No sooner the Buddha with his omniscient vision saw the spiritualtransformation of Venerable Konda¤¤a’s mind into asupermundane state, he joyously exclaimed: “A¤¤àsi vata bhoKonda¤¤o – Ah, Konda¤¤a has realized Nibbàna with thepenetrating supermundane fruition insight of Stream-Entrance.”That is, he has entered into the irreversible stream leading to fullenlightenment (Arahathood).

Now f irmly established in the transcendental dimension,Venerable Konda¤¤a requested the Buddha to bestow monasticordination of a Bhikkhu. Thereupon the Buddha stretched outhis right hand, in the mode of giving blessings, and declared:“Ehi Bhikkhu! Svàkkhato Dhammo. Cara brahmacariyaÿ sammàDukkhassa antakiriyàya – Come, Bhikkhu! The Dhamma has beenperfectly enunciated. Lead the holy life for the total destructionof the suffering of conditioned existence, saÿsàra.”

As soon as the All-Knowing Lord pronounced this, the originalascetic appearance of the Venerable Konda¤¤a disappeared andhe was transformed into a Bhikkhu duly provided with all themonastic requisites. Being eighty years of age, he appeared like asenior Elder (Thera) with sixty years of monk-hood or monasticseniority.

Now the Buddha took up the three-month-long Retreat (lit.Residence of the Rainy season, Vassà vàsa) at the Deer Sanctuaryof Isipatana. On the following day he had ascetic Vappa stay atthe Park while the four others went out for alms-round and returnedwith alms-food which all the six partook of. On this (second) daythe Buddha intensively instructed ascetic Vappa and he too becamea Stream-Enterer. Then he asked the Lord for ordination and asin the case of Venerable Konda¤¤a, received the ‘Ehi Bhikkhu’ordination. On the third day the Buddha instructed asceticBhaddiya who also became a Stream-Enterer and received the‘Ehi Bhikkhu’ ordination. On the fourth day the ascetic Mahànàmasimilarly became a Stream-Enterer and was given the ‘EhiBhikkhu’ ordination. On the fifth day the ascetic Assaji stayedback with the Lord while the four others went out for alms-foodwhich all the six partook of. With intensive instruction he toobecame a Stream-Enterer and received the ‘Ehi Bhikkhu’ordination.

Thus this fifth day after the Asàëha (July) fullmoon day, openedanother epoch-making chapter in the history of Buddhism. With


all the five monks now established in the Supermundane path,having attained to the first stage of Stream-Entrance Fruition-Insight, the Omniscient Buddha delivered his second discourseentitled the Anatta Lakkhana Sutta – Discourse on theCharacteristics of Non-self or Unsubstantiality. At the conclusionof this major sermon all the five Noble Bhikkhus (Ariyà) becameArahats, Canker-freed Perfect Ones. They attained to ArahattaBodhi, the Enlightenment of the Perfect Disciple of the SupremelyEnlightened Buddha.

This fifth day, after delivering the discourse on Setting in Motionthe Wheel of Truth, has an added significance. It marks theestablishment of the Holy Order (Ariya Saïgha) of EnlightenedDisciples of the Buddha. Now all the Three Treasure Gems ofBuddhism came into being to fulf il the Mission of theCompassionate Buddha, namely, spreading the Dhamma, theTeaching of Enlightenment.

With the attainment of Supreme Enlightenment on the full-moonday of Vesàkha (May), the Buddha-Treasure Gem as the SupremeTeacher of gods and men, came into being. With the Setting inMotion of the Wheel of Truth by the Buddha on the full-moonday of âsàëha (July), the Dhamma-Treasure Gem as the Teachingof Enlightenment came into being. With the arising of the FiveArahats, Enlightened Disciples, after the delivery of the secondsermon, the Discourse on the Characteristics of Non-self, theSaïgha-Treasure Geml, as the Holy Order of EnlightenedDisciples, came into being to perpetuate the Buddha’s Heritageof Enlightenment.

During the first Retreat of the Rainy Season the nascent Saïghaof five grew quickly. So that by the time the retreat ended, threemonths later, on the full-moon day of October, there were sixtyArahats, Perfect Ones, fully enlightened Disciples of the Buddha.

Questions

1. Write an essay on the salient points of the first discourse-Dhammacakkappavattana Sutta.

2. Why did the Buddha use the word Cakka, Wheel? What isthe significance of this symbol in Buddhism?

3. How did Ven. Konda¤¤a become an Ariya? Describe. Whathappened immediately after his attainment?

4. What is the meaning of the term Ariya?

5. When did the three Treasure Gems, the Buddha, the Dhammaand the Saïgha arise? Describe.

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90 Textbook for Diploma Course Messengers of Truth 91

CHAPTER SEVEN

Messengers of Truth

The First Rains Retreat

The two Great Discourses (Suttas), namely, Setting in Motion theWheel of Truth (Dhammacakka Pavattana Sutta) andCharacteristics of Non-self (Anattalakkhana Sutta) led the firstfive monks (Pa¤cavaggiya bhikkhu), to become Arahats, PerfectOnes, fully enlightened disciples of the Buddha. The All-WiseOne took up the monastic observance of “Residence of Rains”(Vassàvàsa) at the Isipatana Deer Sanctuary. During these threemonths of ‘Rains Retreat’, the Blessed One established the HolyOrder (Saïgha) with the addition of f ifty-f ive more ArahatBhikkhus, Yasa being the first of them.

Story of Arahat Yasa

Yasa was born high, the son of a wealthy millionaire merchant ofBàrànasi. His mother was Sujàtà, daughter of the chief of theSenàni Gàma, who had offered the special pàyàsa, milk-rice,cooked with honey in a special way with the thick milk drawnfrom thousand cows, to the Would-be-Buddha (BodhisattaSiddhattha). He had made forty-nine morsels out of this and hadeaten them all. These sustained the Bodhisatta to become theSupremely Enlightened Buddha who remained immersed inSàmadhi for seven weeks under and in the vicinity of the MahàBodhi Tree. Sujàtà played a distinctive role by supplying thenutritious food needed for the Bodhisatta’s body during the sevenweeks of Samàdhi. Being privileged to offer the first Piõóapàta,alms-food, she gained a special place in the history of BuddhaDhamma.

The only son of Sujàtà and her millionaire husband, Yasa wasbrought up in the lap of luxury befitting the status of his highsocial standing. He owned three mansions, one for the winter,one for the summer and one for the rainy season. He was providedwith all the good things of life and was entertained by a bevy ofgirls, musicians and dancers. It is said that all the affaires of themansion were managed only by these female companions andenter tainers. He was kept immersed in this grand sensualindulgence so that he may not be exposed to any form of worldlysuffering.

One day while residing at the rain’s mansion, he experiencedsomething which so profoundly moved him that he became amonk. It seems one night as he was entertained by these beautifulfemale dancers and musicians, he fell asleep. Seeing him sleeping,all these providers of comfort and pleasure thought it was uselessentertaining the young master while he was deeply asleep. Sothey too went to sleep, some hugging the instruments, some lyingin abominable postures, their hairs dishevelled, and saliva tricklingfrom their mouths.

In the middle of the night, Yasa suddenly woke up, and seeingthis abhorrent sight, began to profoundly ref lect, thus: “Look atthe loathsome aspect of the human body which otherwise appearsto be so beautiful and attractive! Seized with an emotionalrevulsion, he now burst into a solemn utterance (Udàna), saying:“Oh, I am so distressed by this (Upaddutaÿ vata bho)! Oh, I amso oppressed by this (Upassatthaÿ vata bho)! He went through atormenting experience that shook his entire being. He put on hisgolden footwear and f led from his mansion that now had the grimappearance of a charnel house. It seems that the guardian devashelped him to come out of his mansion and then through the citygate. He rushed out towards the Deer Sanctuary.

Lord Buddha was walking to and fro at the ambulatory as usual.When Yasa approached the place distressfully utter ing theSaÿvega Udàna (Oh, I am so distressed etc.), the Buddha

interrupted his walking meditation, and sat down in a suitableplace. Addressing Yasa with comforting words he said: “Comehither Yasa, this place is free from all distress and oppression!”Yasa took off his golden footwear, approached the Buddha,prostrated before him and respectfully sat down on one side.

Thereupon the Buddha began his discourse on Dhamma and step-by-step led him towards the supermundane attainment of Sotàpatti.This step-by-step approach is the special method the Buddhaformulated. It comprises of Dàna Kathà (Talk on giving), SãlaKathà (Talk on virtue), Sagga Kathà (Talk on the divine realms),Kàmànaÿ âdãnava Kathà (Talk on the dangers of sensuality),Nekkhamme ànisaÿsà Kathà (Talk on the benefits of renunciation)etc. Yasa’s mind now went through a spiritual transformation as aresult of this nine fold (Navaõga Dhamma), step-by-stepdevelopment of the Dhamma.

When the Buddha became aware of this profound spiritual changeof his mind which being free from defilements, was now pellucidand receptive, he then delivered that special teaching of Dhamma(Samukkaÿsika Dhamma) discovered by him, namely, the FourNoble Truths leading to supermundane insight and direct visionof Nibbàna. Yasa now gained the ‘Eye of Truth” (DhammaCakkhu), and became a Stream-Enterer (Sotàpanna).

Early in the morning Yasa’s mother noticed the absence of herson. She quickly went to her husband and said: “Your son isabsent”. The father immediately dispatched horsemen in alldirections to find out Yasa. And he himself went towards the DeerSanctuary. Yasa’s wife and mother anxiously went about searchingfor him but to no avail.

The millionaire businessman found imprints of Yasa’s goldenfootwear on the way to Isipatana, and carefully following whichhe reached the place where Yasa was seated near the Buddha.When the Buddha saw Yasa’s father approaching, applying hissupernormal powers, he willed that Yasa be invisible. The father

approached the Buddha and respectfully asked whether he hadseen his son. The Buddha said: “Well, please sit down, beforelong you will be able to see your son.” The father was greatlypleased when he heard the good news and sat down.

The Buddha then gave a Dhamma-discourse in gradual orderleading him to the higher stages. When he became aware that themind of Yasa’s father had become sufficiently pliable and maturedto be able to penetrate into the deeper teachings of the Four NobleTruths, he heightened his discourse in a manner that the wealthyman too became spir itually transformed. With the spir itualtransformation, having become Sotàpanna, he exulted with raptureand devoutly exclaimed ‘Wonderful, Oh, Lord!’ ‘Excellent, Oh,Lord! As if a man sets upright a thing overturned or reveals thatwhich is hidden, or points out the way to one who has lost hisway, or holds a lamp in darkness so that those with eyes may see,even so, the Blessed One has enunciated the teaching so as toopen my “Eye of Truth” (Dhammacakkhu).

Then he sought to be accepted as a lay follower who has takenrefuge in the Buddha, his Dhamma and Saïgha from this day tolife’s end. Thus Yasa’s father became the first lay follower toseek the triple refuge with the threefold formula of Buddhaÿsaraõaÿ gacchàmi, Dhammaÿ saraõaÿ gacchàmi, Saïghaÿsaraõaÿ gacchàmi.

Tapussa and Bhallika, having offered the first meal under theRàjàyatana Tree, at the end of the seventh week, had sought therefuge with the twofold formula, since at that time the Saïgharefuge had not come into being.

On hearing this Dhamma discourse given to his father, Yasa toounderwent a spiritual transformation and become an Arahat. TheBuddha now withdrew his supernormal power so as to make Yasavisible to his father. After seeing the son transformed into a NobleOne in the dispensation of the Buddha, he greatly rejoiced. Havingbecome a Sotàpanna, he had now gone beyond the egoistic


possessive sense. He then invited the Buddha and his disciplesfor alms-food which the Buddha accepted.

After the departure of his father, Yasa requested for monasticordination and duly received the “Ehi Bhikkhu” higher ordination.With the Venerable Yasa as a monk, the number of Arahatsincreased to six. The Buddha went to the millionaire’s house withhis six disciples. The wealthy merchant and his family reverentiallyoffered alms-food. Before the meal the Blessed One delivered aDhamma discourse which brought about spiritual transformationof Yasa’s mother and former wife who then sought and receivedthe Triple Refuge and became the first two female noble disciples(Ariyà).

Venerable Yasa had f ifty-four fr iends, all from var iousdistinguished families, with the best of upbringing and education.Four of these fr iends named Vimala, Subàhu, Punnaji andGavampati were specially close to the Venerable Yasa. They heardthat their noble friend had become a monk (Bhikkhu) in the HolyOrder (Saïgha) of the Buddha and has attained to the higheststate of spiritual perfection. He was an Arahat. They approachedthe Venerable Yasa and was profoundly impressed by seeing thespiritual transformation in him. So they wanted to follow himand expressed their desire to become monks in the Saïgha.Venerable Yasa introduced them to the Lord Buddha, who thendelivered a discourse in a way that greatly moved these four friends.

When the Lord became aware that their minds now were ready,he taught them step-by-step the Dhamma leading to thesupermundane state, hearing which they also became Arahats,and received higher ordination. The remaining fifty friends ofVenerable Yasa heard that their former friends had become monksand that they had achieved great spiritual perfection. So they allwent to Venerable Yasa in the same way as the other four friendsdid. And they too expressed their desire to follow in the footstepsof the Venerable Yasa and their friends. Then they were introducedto the Lord who now delivered a discourse on Dhamma leading

them to the supermundane state of perfection. They too becameArahat bhukkhus, Enlightened Disciples of the Buddha.

Sixty Messengers of Truth, Dhammadåtas

Now the number of Arahats rose to sixty within a very short time.They stayed with the Buddha during the entire Rainy Retreat.The Buddha instructed them on Dhamma in many ways. Whenthe retreat was over Lord Buddha addressed them thus:

“Monks, I am freed from all bonds whether divine or human.

“You too, monks, are freed from all bonds whether divine orhuman.

“Go forth, Oh, monks, for the good of the many, for the happinessof the many, out of compassion for the world, for the good, forthe benefit and for the happiness of both gods and men. Let nottwo of you go by the same way. Preach, Oh, monks, the Dhammawhich is excellent in the beginning, excellent in the middle andexcellent in the end, both in spirit and letter. Proclaim the Holylife which is altogether perfect and pure.

“There are beings, Oh, monks, with little dust in their eyes, who,not hearing the Dhamma, will fall away. There will be those whowill understand the Dhamma.

“Hoist the Flag of the Sage, preach the sublime Dhamma, workfor the good of others, you who have accomplished your task.”

These are the first sixty Enlightened Disciples who were sent bythe Supreme Teacher (Satthà), as the f irst missionar ies ofDhamma. They wandered from place to place to preach the NobleDhamma. They had no permanent abode, no material possessionsexcept their three robes to cover and protect the body, and analms-bowl to collect alms-food. As they wandered from place toplace, their whole time was spent, for the moral and spiritualupliftment of the people, by example and by precept. These sixtyenlightened disciples (Arahats) of the Buddha, now formed thenucleus of the Holy Order which stand to this day as the oldest


historic body of homeless ones, renunciates, leading a pure celibatelife and dedicated to the spiritual and moral well-being of all beings,divine and human.

The members of the Holy Order were drawn from all sections ofsociety, from the highest status - kings, nobles, community leadersetc., to the humblest ones, the outcastes and deprived ones. Theorder was open to all irrespective of caste, class or rank. Bothmen and women, who were well-educated and from rich families,the sophisticated from the cities and the rustic villagers from ruralareas, were admitted as bhikkhus and bhikkhunies.

In the dispensation of the Buddha, many lay followers, both menand women, having led the life of Dhamma, attained to thesupermundane states and became Noble Ones, Ariyas, who hadreached sainthood. Venerable Yasa’s parents and former wife werethe foremost lay followers. They had attained to first stage ofsainthood, as the Stream-Enterers, who had entered the irreversiblesupermundane stream leading to Nibbàna.

These f irst sixty Arahats were ideal Messengers of Tr uth(Dhammadåtas) who propagated the Sublime Dhamma of theBuddha, for the good of all; they never resorted to the so-calledevangelism, conver ting people on mass by various dubiousworldly ways, such as, by using money and political power. Thesegreat Dhammadåtas expounded the Noble Dhamma entirely outof compassion and concern for other’s good, and only to thosewho wished to hear. The Buddha himself went towards Uruvela.

Questions1. What happened after the five ascetics became Arahats?2. What is the significance of the first Rain’s Retreat? How did

the Buddha spend his first retreat?3. Describe the various events that occurred during the first Rains

Retreat and what did the Buddha do at its conclusion?4. Describe the historic call of the Buddha to the first missionaries

of Dhamma; quote the Pàli text.

CHAPTER EIGHT

The core teaching of all Buddhas

When the Buddha was staying in Jetavana monastery, theVenerable ânanda, his personal attendant and cousin, went tohim and requested for a brief teaching on the heart of the Buddha’sDhamma i.e., a teaching common to all the Buddhas - of the past,present and future. The Buddha replied in the following verse(gàthà):

Sabbapàpassa akaranaÿ,Kusalassa upasampadà,Sacitta pariyodapanaÿ,Etaÿ Buddhànasàsanaÿ.

To avoid all evil,To cultivate the good,And to cleanse one’s mind,This is the teaching of the Buddhas.

Dhp- 183.

This verse explains in practical terms how a spiritual seeker mayapply the noble eightfold Path in daily life.

The first line of the verse “Sabbapàpassa akaranaÿ” – To avoidall evil, stands for virtue (Sãla) comprising right speech, rightaction and right livelihood. When one cultivates sãla, evil of anykind in speech, in action and in making a living, is done awaywith.

The second line “Kusalassa upasampadà” – To cultivate the good,deals with meditation (Samàdhi), comprising right effort, rightmindfulness and right concentration. When one cultivates the

96 Textbook for Diploma Course The core teaching of all Buddhas 97

mind through samatha meditation, one progressively brings aboutinner tranquillity leading to the sublime good, namely, liberationof mind (ceto vimutti).

The third line “Sacitta pariyodapanaÿ” – “And to cleanse one’smind” stands for wisdom (Pa¤¤à), comprising right understandingand right thought. When one cultivates the mind through insightmeditation (Vipassanà), one uproots mental defilements even thedormant ones, thus bringing about transformation of the mindand spiritual deliverance from the bonds of recurring existence(saÿsàra).

Now cultivation of virtue, mind and wisdom implies three distinctmental activities and modes of living. These are: Training (Sikkhà),development (Bhàvanà) and purification (Visuddhi) of the mind.Sikkhà means training oneself through the precepts, namely, the5 precepts, 8 precepts, and 10 precepts, as well as the 227 monasticrules.

As one trains oneself through these moral precepts in speech, inaction and in making a living (livelihood), one develops virtueand moral strength. The more virtue is strengthened and enriched,the more purified becomes ones conduct, leading to purificationof mind. Mental purity assures a happy destiny. Upon death oneis reborn in a happy realm among human or divine beings. Ifborn in the human world, one stands out in virtue, intelligenceand prosperity.

As one trains oneself in meditation, one develops meditativeconcentration leading to supra-mental states known as samàdhior jhàna, ecstatic absorption. In Buddhism there are two distincttypes of meditation, namely, Samatha, tranquillity meditation andVipassanà, insight meditation. Samatha leads to various stages ofsamàdhi, progressively elevating the mind to higher levelscorresponding to the minds of the radiant Brahma gods of differentdivine realms (Brahmaloka). When the consciousness is elevatedto these sublime states of the Brahma gods, the mind is freed

from all mental impediments, which obstruct meditative, moraland spiritual development. Thus one progresses towards higherstates.

These mental impediments are, sense desire, ill-will, sloth andtorpor, restlessness and worry, and skeptical doubt. Once the mindis cleansed of these obstructing impurities, it becomes fullypurif ied (Citta Visuddhi). Purif ication of mind itself is notliberation from saÿsaric bondage. By cultivating the highersupramental states one acquires various supernormal powers andstates of direct knowledge (abhi¤¤à).

If the meditator succeeds in retaining these ecstatic absorptionstill death, then he/she is reborn into the divine spheres of theBrahma gods of subtle matter (Råpaloka). There he enjoys animmensely long life-span calculated not in terms of years butkalpas, aeons. But since the mind is still not fully liberated fromsaÿsaric existence, when the longevity, which is the result ofwholesome kamma, comes to an end, one dies and is reborn again.Merely enjoying the divine state does not free one from the bondsof kamma and rebirth, thus from worldly existence (saÿsàra).

When one trains oneself in insight meditation, vipassanà, asdistinct from samatha meditation, one develops various stages ofinsight into reality. These stages of meditative development bringabout the uprooting of all def ilements and thereby completepurification and transformation of the mind. The transformedmind now changes from the mundane (Lokiya) to thesupermundane (Lokuttara) state of consciousness.

There are four supermundane stages of consciousness, meaningconsciousness which have reached the beyond, Nibbàna. That is,they have transcended the mundane states of consciousnessbelonging to the three spheres of existence, namely, sphere ofsense desire (kàmaloka), divine sphere of subtle matter (råpaloka)and immaterial divine sphere (aråpaloka) of existence.


Having destroyed the fetters created by one’s own unwholesomekammic activities, the mind now transcends the bonds of all thethree spheres of existence, and is progressively liberated. Thesefetters link the present life with the next life. Once they are cutoff, the mind is emancipated from worldly existence. There arefour stages of emancipation through the four stages ofSupermundane Fruition states (Lokuttara Phala Citta). These foursupermundane stages progressively destroy the fetters therebythe mind too is progressively liberated through ‘the cleansing ofmind’.

The last line “Etaÿ Buddhànasàsanaÿ” implies the threefoldteaching of training (sikkhà), development (bhàvanà) andpurification (visuddhi) which constitute the Core-teaching of allthe Buddhas. Whatever our present Buddha Gotama taught duringhis forty five years of tireless spreading of Dhamma, all that canbe summarized by this gàthà:

Sabbapàpassa akaranaÿ,Kusalassa upasampadà,Sacitta pariyodapanaÿ,Etaÿ Buddhànasàsanaÿ.

To avoid all evil,To cultivate the good,And to cleanse one’s mind,This is the teaching of the Buddhas.

Dhp- 183.

The definition of evil, good and self-perfection in Buddhism

The above mentioned succinct and profound teaching of all theBuddhas can be presented in the form of Buddhist ethics,psychology and philosophy. Sãla deals with Buddhist ethics,samàdhi with Buddhist psychology and pa¤¤à with Buddhistphilosophy.

With reference to the criteria for defining what is evil, good and(spiritual) purification in Buddhism, as ref lected in the aboveverse, there are some important questions, namely, what exactlyis evil, why is it evil, and what or who makes it evil etc. Similarly,what is good, why is it good, and what or who makes it good etc.

In theistic religions, ethics is dependent on a creator god, whocreates all beings, the world, and also ethics. Thus ethics isdetermined by scriptural injunctions, as evident from the Vedasof the Hindus, the Bible of the Christians, the Koran of the Muslims,and the scriptures of the Sikhs, Jains etc. These religious scripturesor holy books prescribe commandments or god-willed rules ofconduct which must be obeyed without question.

Contrarily, Buddhist ethics is not created by the Buddha nordictated by Buddhist scriptures, neither is it formulated by man-made concepts or laws, such as, the materialistic ethics. Buddhistethics is based entirely on the ultimate realities of life i.e., of theFour Noble Truths. In other words, it is dependent upon thepsychological realities of unwholesome or wholesome states ofconsciousness, rooted in unwholesome and wholesomemotivations known as roots (måla).

There are no commandments requiring blind acceptance. Thereare precepts, ethical rules, to be voluntarily undertaken andobserved, based on clear comprehension of the ultimate realitiesof life.

Basically, ethics deals with bodily and verbal actions (kamma).Any action, which is rooted in greed, hatred and delusion, isunwholesome or evil. Whatever is unwholesome is demeritorious,unskillful and impure. When these unwholesome mental factorsmotivate one to act or speak, the action is unethical. Action inBuddhism means will or volition (cetanà). When one wilfully orintentionally does or says something, motivated by greed, hate ordelusion, it has a negative and destructive impact on oneself andothers. Therefore it is unwholesome or demeritorious. As such it


is evil. Thus, the criteria of evil is entirely based on the realitiesof mind which gives rise to an action or a speech or a thought.Not because the Buddha says or the Dhamma teaches that a thingis evil, but because it is essentially, at its very root, destructiveand negative, producing painful results.

Good is defined in the same way. That is, a volitional or willfulaction, is good because it is motivated by factors that are essentiallywholesome and pure, meritorious and skillful, producing happy,positive and constructive results, such as, non-greed, non-hateand non-delusion.

Thus in Buddhism ethics is determined by objective criteria. It isnot subjectively construed, as in the case of religious doctrinesor dogmas or materialistic man-made laws. To a Buddhist, thenature of good and evil is evident because of the objective criteria.And as its results are verifiable, it is beyond controversy.

From the standpoint of psychology, it is necessary to understandthat Buddhism does not formulate psychological theories, as inthe case of modern materialistic psychology, or in the case ofreligious dogmas or doctrines based on the will of god. As suchBuddhism can be described as the science of mind, in which athing can be evaluated and verified by objective criteria.

Buddhist psychology is as much concerned with ‘action’ asBuddhist ethics is. All actions arise from mind. So an evil or goodaction only ref lects an evil or a good state of consciousness (citta).Kamma or action is evil or good because it ref lects an evil orgood state of mind. In other words, an evil or good kamma (action)only expresses an evil or good consciousness (citta).

Buddhist psychology is concerned with the realities of mind orconsciousness, not with any theory or doctrine about mind. Andsince an action (kamma) springs from mind, both kamma andcitta are interdependent. This distinction should be clearlyunderstood.

Similarly, kamma and rebirth too are interdependent i.e., rebirthas the direct consequence, or the corollary, of kamma. As oneengages in all kinds of activities or kammas, one therebyaccumulates kammic energy, of which consciousness is the carrier.Just as a river carries all kinds of things - debris, dead bodies etc.,as well as many valuable things, such as gold, silver, minerals,metals, timbers etc., even so the mind is the carrier of kammicenergies, both unwholesome and wholesome.

Life is nothing but a journey in which one keeps accumulatingand exhausting kammic energies. At the end of life, a unit of theunexhausted kammic energy creates a new state of existence.When a person dies, the body is gone, but the mind continues tof low, based on the same psychological law as when a person isalive. That is, the mind operates in the same way as when onelives, as when one dies.

A state of consciousness can be compared to that of a wave in ariver or sea. The f lowing water creates waves. A wave ariseswhipped up by wind, then it crests and falls, giving rise to a newwave. The second wave too rises and falls, giving rise to waveafter wave, without an end.

A state of consciousness ar ises dependent on the previousconsciousness. It reaches the apex and then falls. And by themomentum created by the fall, a new consciousness arises.

However, the next consciousness is not the same as the first. Yet itis not totally different. Something of the first, in the form of theunexhausted kammic energy passes into it. In the same way aunit of kammic energy passes from the dying consciousness andgives rise to the first consciousness of the new state of existence.Since it links the past with the present, it is called rebir th-consciousness, which keeps up the f low of life. This is how kammaand rebirth, as cause and consequence, are mutually dependent.

As one trains oneself in Vipassanà meditation and develops insightinto reality, one progressively ‘cleanses the mind’ of defilements


which give rise to kamma. ‘Cleanses the mind’ means severs thefetters which bring about rebirth. That is, by the purification(Visuddhi) of mind, and wisdom, one removes the kammicaccretions, thereby the fetters which produce rebirth, and makesan end of saÿsara, the wheel of worldly existence.

The triple process of training, developing and cleansing broughtabout by Sãla, Samàdhi and Pa¤¤à, is achieved through a systematicpractise of the Noble Eightfold Path, compr ising, RightUnderstanding, Right Thought, Right Speech, Right Action, RightLivelihood, Right Effort, Right Mindfulness and Right MeditativeConcentration.

These eight path-factors are but practical applications in day-to-day life, of virtue, meditation and wisdom. Virtue (Sãla) consistsof right speech, action and livelihood; Meditative concentration(Samàdhi) consists of right effort, mindfulness and concentration,and Wisdom (Pa¤¤à) consists of right understanding and thought.

Thus in this aforesaid verse (Dhp-183), the Buddha proclaimedthe entire gamut of his teaching, the Noble Dhamma.

A Living being:

Purpose of Living

The Buddha also has clearly spelt out in many discourses, thetrue purpose of life in Dhamma. He said, just as, the great oceanhas only one taste, even so, the noble Dhamma has only one taste,that of spiritual liberation (Vimutti), that is, emancipation fromthe bonds of recurring worldly existence (Saÿsàra).

It is a legitimate question to ask: “Who is emancipated fromsaÿsarà?” The various names by which one designates a sentientbeing, such as, a man, a god or a brahma divinity, or denizens ofthe four nether worlds (apàya)– animals, spirits, demoniac beingsand those suffering in the hells. All these names are but concepts,or symbols, i.e., mental constructs. In reality what is a man? Is ithis head, legs, eyes and the various bodily parts or his mind or is

he apart from both mind and body?

In Buddhism a sentient being can be ultimately reduced to certainaggregates of material and mental phenomena. There are fiveaggregates, such as, aggregates of mater ial form, feeling,perception, mental formations and consciousness. Apart fromthese five aggregates, there is nothing in a human being that, onits own, exists. There is nothing, such as, I, self, soul etc., that,independent of the body and mind, exists, and is not subject tochange. The five aggregates are impermanent, subject to changeand deterioration (anicca), therefore not stable. Whatever isunstable is unsatisfactory, is imperfect, unpredictable and subjectto aff liction (dukkha). Since everything in existence is in a stateof f lux, changing all the time and is subject to aff liction,everything is unsubstantial (anatta).

These three character istics - impermanence, af f liction orsuffering and unsubstantiality (no-self), characterize everythingthat exists in saÿsara, whether a living being or an external object.These three characteristics describe the true nature of life, i.e., assomething subject to suffering. So when the Buddha says thatthe only purpose of life is to achieve freedom from saÿsara, he isunderlining the essential fact that worldly existence is inherentlyunsatisfactory and imperfect because it is impermanent, suffering-prone and unsubstantial.

In Buddhism spiritual freedom (Nibbàna) is not a concept. It is areality. It really exists and can be verified by the attainment of thesupermundane (lokuttara) states of consciousness. There are manymethods of meditation which, when energetically and sincerelypractised, reveal the impersonal nature of life, that is, the fiveaggregates having no core-element or a personality, such as ‘I’,‘self’, ‘soul’ etc. For instance, when a Vipassanà meditator reachesthe critical point, and his penetrating insight breaks through thecrust of ignorance enveloping the mind, at that moment threethings simultaneously occur:


1. Vision or actual experience of Nibbàna (Spiritual liberation).

2. Destruction of fetters.

3. Transformation of consciousness from the mundane to thesupermundane.

When these three exper iences occur in one f lash ofsupermundane insight, then the Four Noble Truths are fullycomprehended in twelve distinct modes, as described in the veryfirst discourse of the Buddha, namely, DhammacakkappavattanaSutta. Thus the reality of freedom is verifiable and visible, hereand now, in a human or a divine being. This realization of spiritualfreedom (Nibbàna), is not possible in the four fallen states (apàya),such as, the animal world etc.

As explained above it is not a man who gets freedom, but thecomplex of aggregates, named as man, is liberated from worldlybondage, from the cycle of kamma and rebirth. Then the questioncomes “Why should then a name is given to a man?” The answeris to give an identity to the person and enable him to live anorganized and peaceful social life.

Two Truths

In Buddhism there are two sets of truths – the ultimate truth andthe conventional truth. Giving names, using symbols and conceptsbelong to conventional truth, to make life livable in a complexworld. The ultimate reality consists of Four Noble Truths, whichare-

1. The Noble Truth of Suffering (Dukkha Ariya Sacca).

2. The Noble Truth of the Cause of Suffering (Dukkha SamudayaAriya Sacca).

3. The Noble Truth of the Cessation of Suffer ing (DukkhaNirodha(=Nibbàna) Ariya Sacca).

4. The Noble Truth of the Path Leading to the Cessation ofSuffering (Dukkha Nirodha Gàmini Pañipadà Ariya Sacca)

which is also called the Noble Eightfold Path (Ariya aññhaïgikamagga).

Whatever has been enunciated in the aforesaid gàthà, all that isincluded in the Four Noble Truths. The practitioner of Sãla,Samàdhi and Pa¤¤à is a living being, as such, represents both thefirst two truths and when the practitioner wins the supermundanestages of insight into reality and thereby has a direct vision ofNibbàna, then this Noble One (Ariya) represents the two latertruths.

Questions

1. Write an essay on the core teaching of all Buddhas; quote thePàli verse; and where was it delivered and under whatcircumstances.

2. Write an essay on the definition of evil, good and purificationin Buddhist perspective.

3. What is the purpose of life in Buddhism? Quote the famous‘salt analogy’, word for word and explain its significance.

4. Is spiritual freedom or Nibbàna a concept, a doctrine or areality?

5. What happens to the Ariya when he experiences the Nibbàna?Describe the step-by-step occurrence.

6. What are the two truths in Buddhism? Explain.

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CHAPTER NINE

Basic Meditations

The Tr iple Gem (Ratanattaya), or the Three-fold Refuge(Saraõattaya), comprising the Buddha, the Dhamma and theSaïgha, constitutes the object of devotion in Buddhism. TheRatanas are so called because nothing can be more precious.Bestowing incomparable and unalloyed peace and happiness, theyare the highest refuge, the peerless source of security andprotection.

Meditation as an act of devotion consists of wise ref lection(anussati) on the attributes of the Triple Gem. These qualities areembodied in the Hymns of worship of the Triple Gem (RatanattayaVandanà Gàthà), familiar to all Buddhists from the time they learnto speak, and recited on all occasions of worship.

In earnestly ref lecting on these qualities- nine of the Buddha, sixof the Dhamma and ten of the Saïgha, one brings about an innertransformation by implanting them within. For example, inrecollecting the Buddha’s attr ibutes, each one is mentallyvisualised in conjunction with an attainment or event in the life ofthe Buddha. Then these qualities become real, lively and visible.They can be related to one’s own life and made relevant to one’sspiritual growth.

ANUSSATI

Three Recollections

I. Buddhànussati – Recollections of the Buddha’s Qualities

Iti‘pi so Bhagavà:

Thus indeed is the Blessed Lord:

1. Arahaÿ,

He is the Perfect One,

2. Sammàsambuddho,

The Supremely Enlightened One,

3. Vijjàcaraõa sampanno,

The Embodiment of Wisdom and Virtue,

4. Sugato,

The Exalted One,

5. Lokavidu,

The knower of all Realms,

6. Anuttaro Purisadamma Sàrathi,

The Incomparable Tamer of Individuals ready to be tamed,

7. Satthà Deva-manussànaÿ,

The Supreme Master of Gods and Men.

8. Buddho,

The Enlightener,

9. Bhagavà ti.

The Blessed Lord.

108 Textbook for Diploma Course Basic Meditations 109

1. Arahaÿ

The Buddha is the Perfect One (Arahaÿ), because he achievedself-transcendence by reaching Nibbàna entirely through his ownspiritual excellence. By self-transcendence he went beyond thereach of cankers and mental defilements, he went beyond thevicious circle of kamma and rebirth. Having reversed the processof dependent origination, he also went beyond the possibility offalling back into any plane of existence, however sublime. Thushe went beyond even the highest of the divine states. Out ofboundless compassion and all-embracing love, the Perfect Onethen fully and unreservedly made known the Truth he haddiscovered. As the precursor, he brought into being innumerableArahats, his Perfected Disciples. Therefore he is the Arahat ofArahats – the Perfect of the Perfected Ones, the God of Gods –Devàtidevà.

2. Sammàsambuddho

The Buddha is the Supremely Enlightened One(Sammàsambuddho), because, as the discoverer of the NobleTruths, he was the first and the only one to attain full and perfectEnlightenment. He did so unaided unguided by any teacher, andfully on his own. He is the Supremely Enlightened One becausehe is the repository, source, and the manifestation of all knowledge.That is, he knows and sees (jànàti, passati) everything of the past,present and future. This quality of the Buddha represents theconsummate fulf ilment of spir itual glory, hence he is theOmniscient One (Sabba¤¤å) and the Self-Arisen One (Sayambhu).He is the Spiritual Sun (Dhammabhànu).

3. Vijjàcaraõa sampanno

As the perfect Embodiment of Wisdom and Vir tue(Vijjàcaraõasampanno), the Buddha is the fountainhead of wisdomand compassion. Limitless wisdom arose from his unobstructedomniscient knowledge gained through the discovery of the Four

Noble Truths. His limitless virtue and unbounded compassionbecame the fount whence f lowed the liberating knowledge of hisdiscovery to others. With Enlightenment he could have easilypassed into the bliss of Nibbàna. Instead, through his wisdom hepenetrated others’ suffer ing, and through his compassion,undertook to remove this suffer ing. Through his wisdom hehimself crossed over the ocean of saÿsàra, and through hiscompassion and virtue he was able to take others across the ocean.

4. Sugato

Buddha is called the Exalted One (Sugato) because of hisauspicious advent and because of the promise and guidance thathis dispensation bestows upon the world. There are ten exaltedspiritual perfections, the fulfillment of which is a prerequisite tothe arising of a Buddha. Their fulfillment entails superhumansacrifice and heroism. For hundreds of lives the Would-be-Buddha(Bodhisatta) consciously and perseveringly laboured to perfectthose spiritual excellences. Having accomplished this, the Buddhais the Bringer of All Excellence – One who has come (su+àgato)most auspiciously bringing unprecedented promise; One who hasdeparted (su+gato) uniquely, leaving a heritage that continues toilluminate the lives of countless beings; and one who has perfectlyproclaimed (su+gado) a peerless Teaching (Dhamma),emancipating all from the bonds of universal suffering.

5. Lokavidå

As the Omniscient One, the Buddha is the Knower of All Realms(Lokavidå). Nothing can obstruct his knowledge, whether of thepast, or of the present or of the future, whether of the near or far,subtle or gross, whatever the Buddha wants to know, he penetratessuperbly and totally. This does not mean knowing everything allat once. Such an inundation would be an obstruction to knowledge.It means the capacity to know everything about all beings, allplanes of existence, all spiritual states, all kinds of knowledge,


and everything about the path by which to outgrow the limitationsof saÿsàric existence and find access to Nibbàna. This power asKnower of All Realms, enables the Buddha to guide a being in away that suits his character, potential and level of evolution.

6. Anuttaro Purisadamma Sàrathã

As the peerless trainer of spiritual seekers, the Buddha is calledthe Incomparable Tamer of Individuals (Anuttaro PurisadammaSàrathã). Innumerable instances during the forty-five years of hisministration, bear witness to this attribute. The Master waschallenged by wicked and vicious humans as well as diabolicalfiends and spirits. All of them were invariably over-powered andtamed by his awesome spiritual might, and were set upon theright path. As the tamer of evil, which is more than being avanquisher and as the protector of the good, the Buddha has nocompeer. Hence the Blessed Lord indeed is the IncomparableTamer of beings to be spiritually transformed.

7. Satthà Deva-manussànaÿ

The Buddha is the Supreme Master of Gods and Men (SatthàDeva-manussànaÿ) because he is the spiritual teacher and guidefor all human and divine beings who seek enlightenment andliberation. This designation emphasizes the transcendental statureof the Master. Having gone beyond the divine realms, he is superiorto the highest of gods. With utmost devotion the gods approachedhim to resolve their spir itual problems and to lead them todeliverance. In fulfilling the role of the Supreme Master for allTruth-Seekers, the Buddha is the only True Refuge.

8. Buddho

The eighth attribute, The Enlightener (Buddho), stands for himwho, being the Perfect One, the Discoverer of Truths, the Self-Risen, the Perfect Embodiment of Wisdom and Virtue, the ExaltedOne, the All-Knower, the Incomparable Tamer and the Supreme

Teacher, the Supremely Enlightened One, truly is the Enlightenerof all seekers of truth. Just as the sun, being self-illumined,illuminates everything around, so the Buddha, being himself theSupremely Enlightened One, enlightens all. He is not only aliberated individual but is a liberator. By his uniqueaccomplishment, he liberated countless beings from the bondsof worldly existence, and continues to do so, by the bestowal ofthe Dhamma and the Sangha. As liberator he keeps intact thelineage of the Enlightened Ones. He consecrates others to themission of the Bodhisattas, who, as future Buddhas, continue theSpiritual lineage. Thus does the Supremely Enlightened One keepalive hope and promise in a world otherwise filled with gloom,misery and hopelessness.

9. Bhagavà

Invested with the above mentioned qualities, the Blessed one indeedis the Lord (Bhagavà), who demolishes the prison of saÿsàricexistence, and who saves all beings seeking emancipation andlight. He rescues the seekers entrapped in the snares of evilwrought by the spell of Màra, the evil one. Thus, as the BlessedLord, the Buddha is the true Saviour.

II. Dhammànussati – Recollection of the Qualities of Dhamma

1. Svàkkhàto Bhagavatà dhammo,

The Teaching has been perfectly enunciated by the Blessed One,

2. Sandiññhiko,

It is verifiable here and now,

3. Akàliko,

With immediate fruit,

4. Ehipassiko,

Inviting all to test for themselves,


5. Opanayiko,

Leading onward to Nibbàna,

6. Paccattaÿ veditabbo vi¤¤åhã’ti.

To be comprehended by the wise, each for himself.

Ref lective meditation on the Dhamma is far from being a mereintellectual exercise. The awe and conviction which insight intoDhamma inspires, brings about a qualitative improvement of themind. It exercises devotion and develops dedication, which isdistinct from mere intellectual thinking.

The Teaching has been perfectly enunciated by the EnlightenedOne since it is free from ambiguity, contradiction and irrelevance.There cannot be any discrepancy between what one thinks, saysand does, between precept and practice in the Teaching. And it isperfectly enunciated because it enables one to transcend allextremes and it establishes one, both at the mundane andsupermundane levels, on the Noble Eightfold Path.

This perfectly enunciated Teaching, in the words of theEnlightened One himself, is “good in the beginning, good in themiddle and good in the end.” As the discovery of the Master, it isauspicious, bringing unparalleled blessings to countless beings,thus good at its commencement. As a mode of living based onthe Noble Eightfold Path, it is free from all distortions, it is entirelyunblemished, thus good in its continuity. As a supermundanespir itual exper ience, it br ings about transformation of theconsciousness, it results in the realization of Nibbàna andliberation from saÿsàra. Thus it is good at its conclusion. Thefirst attribute, when thus meditated upon, enables one to developa reverential approach, earnestness and devout commitmenttowards the Dhamma.

The five remaining attributes refer to the supermundane aspectof the Master’s Teaching. Verifiable here and now” means that its

effectiveness, relevance and excellence are evident from thespiritual transformation brought about by the Supermundane Pathand Fruition Insights. When transmutation of the consciousnessoccurs, it is an elemental change, that is, change in substance.The life of the Ariya becomes verifiably different. So there isnothing arcane about this noble state. The proof is eminentlyvisible, beyond any doubt and clear to all.

The immediate fruit of the Dhamma is the blissful, ecstatichappiness directly following each Path Insight and culminatingin the bliss of emancipation. At the mundane level the immediatebenefits are also present, though less intense and more f luctuating.For instance, if a man practices loving-kindness, anger is dispelled.Many examples of this kind can be adduced to show the quickresponse and immediacy intrinsic in the application of Dhamma.

‘Inviting to test for themselves’ is a unique feature of the Dhamma.The supermundane experience is always direct, as distinct frominferential or scriptural knowledge. It admits only direct scrutinyand objective test.

Theories and intellectual skill, however clever, can never matchthe impact of direct experience. Thus Dhamma invites all to testit for themselves. Its complete reliability and predictability is basedon timeless universal laws. Only that which is true and perfectcan confidently call for this ‘come and see’ approach.

The Dhamma irrevocably and invariably leads one onward tonibbàna, which is beyond all dichotomies, free of deception anddeviation into blind alleys. It is onward-leading because ittranscends not only evil but also good. Although the good bringsworldly happiness and rebirth in heavenly realms, such happinessis conditioned and within the range of saÿsàric involvement andaff liction. The glories of heaven must come to an end when thekamma which produced them is exhausted. Tr ue secur itytherefore, lies in going beyond both good and bad to the


supermundane. Since Dhamma has only Nibbàna as its goal, itleads one to the beyond, the transcendental dimension of freedom.

Because of the aforementioned qualities the Teaching is fullyrealized only by the wise. Mere learning, piety or psychic abilities,do not make one wise. Wisdom essentially is born of direct contactwith reality, as enunciated in the Four Noble Truths by the Lordof Wisdom, the Buddha. Only those who comprehend the FourNoble Truths attain the supermundane states and directly realizeNibbàna. This comprehension of the Dhamma by its very natureis always personal. Hence the attribute ‘to be comprehended bythe wise, each for himself’.

III. Saïghànussati – Recollection of the Qualities of Saïgha

Supatipaõõo Bhagavato Sàvakasaïgho,Ujupañipaõõo Bhagavato Sàvakasaïgho,¤àyapañipaõõo Bhagavato Sàvakasaïgho,Sàmãcipañipaõõo Bhagavato Sàvakasaïgho,Yadidaÿ cattàri purisayugàni aññhapurisa puggalà,Esa Bhagavato Sàvakasaïgho;âhuneyyo, Pàhuneyyo, Dakkhineyyo, A¤jalikaranãyo,Anuttaraÿ pu¤¤akkhettaÿ lokassà’ti,

The Holy Order of the Blessed One’s Noble Disciples isestablished on the Right Path;

The Holy Order of the Blessed One’s Noble Disciples isestablished on the Direct Path;

The Holy Order of the Blessed One’s Noble Disciples isestablished on the Just Path;

The Holy Order of the Blessed One’s Noble Disciples isestablished on the Proper Path;

Comprising the four pairs of Noble Individuals, the eightSpiritually transformed Personalities, this Holy Order of the

Blessed One’s Noble Diaciples is ever worthy of offerings andhospitality, is worthy of gifts and reverential salutations, and isthe incomparable Field of Merit for the World.

The Saïgha is the Holy Order established by the Buddha,comprising the Noble Disciples (Ariyas), who have entered theSupermundane Path. These Noble Saints, whose qualitiesconstitute the subject of this meditation are designated accordingto their attainments of the four Supermundane stages of therealization of Nibbàna. These stages are further divided into Path-Insight and Fruition-Insight states indicating the process oftransmutation of the consciousness, as well as the enjoyment ofthe bliss of Emancipation arising therefrom. In this progressiveorder of eight spiritually transformed individuals, each steprepresents a distinct stage of emancipation from saÿsàra basedon the degree of realization of enlightenment (Nibbàna).

These eight saints are called Ariyas, Noble Ones, because theyare firmly established on the Supermundane level of the NobleEightfold Path. It is the Right Path because it has transcended allmundane dichotomies and paradoxes and the evils associatedtherewith and because it ref lects the excellence of Nibbàna. Thispure ‘means’ is of the same perfect nature as the ‘goal’.

It is also the Direct Path because it avoids the two extremes andtakes to the Middle Path and leads one directly and irrevocably toNibbàna. It is beyond all crookedness and serpentine or wrappedconditions.

It is the Just Path because it has transcended all dubious, unreliablemeans, and ref lects the Truth of Nibbàna. It is Just because it isrealizable and visible here and now, admitting scrutiny and isever progressive.

It is called the Proper Path, because it is most becoming and surePath, ref lecting the security and perfection of Nibbàna. These


four qualities of rightness, directness, justness and properness,ref lect the nature of Nibbàna.

According to the four stages of supermundane achievement, theHoly Saints are classif ied as Sotàpanna, Stream-Enterer;Sakadàgàmi, Once-Returner; Anàgàmi, Non-Returner; andArahat, the Perfect One, each with Path and Fruition attainments.Hence the phrase “four pairs of holy individuals, forming theeight Noble Personalities” who constitute the Holy Order of theBlessed One’s Noble Disciples.

Buddhist society consists of the members of the Order of monksand nuns and the laity. They live a life of mutual dependence onthe basis of the Noble Teaching, a life that truly ref lects harmony,concord, goodwill and purity. Saints of the Holy Order may belongto either category as well as to beings of the divine realms. Becausethe saints form the real Field of Merit, they are worthy of allofferings, hospitality, salutation and respect. One who offers gifts,hospitality etc., to those who are truly worthy, i.e., the holy ones,invests his own life with rich spirituality.

The analogy of a field is particularly apt. A field is the source ofthe basic needs of life, of prosperity and civilization. Just as thefield is for growing various crops, fruits, f lowers etc., to garnerhuman needs, even so the Holy Order is the spiritual field for theseekers of enlightenment to acquire spir itual merit, which isessential to gain liberation. For, what capital is in commerce, meritis for spiritual life in Buddhism.

Merit stands for moral vir tue and spir itual excellence. Oneacquires merit to gain insight into truth and thereby liberation.Merit also enables one to live a life of purity and prosperity inaccordance with the Good Law (Saddhamma). By acquiring meritone is blessed with all the good things of life. Merit thereforeassures both worldly gains as well as spiritual growth.

CATURâRAKKHâ BHâVANâ - Four Protective Meditations

I. Buddhànussati – Recollection of The Buddha’s SurpassingQualities

1. Buddhànussati mettà caAsubhaÿ maranassati,Iti imà caturàrakkhà,Bhikkhu bhàveyya sãlavà.

A virtuous monk should practiseThese four Protective Meditations:Recollection of the Buddha’s surpassing qualities,Development of universal love,Perception of impurities andRef lection on death.

2. Ananta-vitthàra guõaÿ,Guõatonussaraÿ muniÿ,Bhàveyya buddhimà bhikkhu,Buddhànussatimàdito.

Beginning with the Buddha’s surpassing qualities,Or dwelling on the Sage’s virtue andHis all-embracing spiritual excellences,Should the wise bhikkhu develop his meditation.

3. Savàsane kilese so,Eko sabbe nighàtiya,Ahu susuddha-santàno,Påjàna¤ca sadàraho.

Of all liberated saints, he alone expunged,The mental defilements, together with their traces,*Thus winning the State of Immaculate Purity,And truly became the worthiestTo be worshiped for all times.

*Like rings of a coconut tree, mental defilements leave traces on the psyche. Theseform one’s predilections. A saint may have a predilection, but the Buddha transcendsall.


4. Sabbakàlagate dhamme,Sabbe sammà sayaÿ munã,Sabbàkàrena bujjhitvà,Eko sabba¤¤utaÿ gato.

The Sage, on his own, and totally,Discovered all knowledge,In every conceivable form,Of the past, present or future, thusHe alone won Omniscience.

5. Vipassanàdi vijjàhi,Sãlàdi caraõehi ca.Susamiddhehi sampanno,Gaganàbhehi nàyako.

With all supernormal attainments, includingSupermundane Path and Fruition Insights,Beginning with unequalled virtuous conduct.The Supreme Leader, like the sky,Is boundless in accomplishments,Each mastery reaching its apex state.

6. Sammàgato subhaÿ ñhànaÿ,Amoghavacano ca so.Tividhassàpi lokassa,¤àtà niravasesato.

He alone trod the Path of Truth,To reach the Perfect State.Himself, the embodiment of Truth,His words are incapable of error.In the three spheres of existenceThe Knower of all things without remainder!

7. Anekehi guõogehi,Sabbasattuttamo ahu,Anekehi upàyehi,Naradamme damesi ca.

He is the Most Exalted,Having rained f loods of virtues,On the hearts of beings,And having tamed in many waysThose who are worthy to be tamed.

8. Eko sabbassa lokassa,Sabbamatthànusàsako,Bhàgya-issariyàdinaÿ,Guõànaÿ paramo nidhi.

For the whole universe He alone,Is the true guide to the Final Good,Being himself the Fountainhead ofAll excellences, powers and good fortunes.

9. Pa¤¤àssa sabbadhammesu,Karuõà sabbajantusu,Attatthànaÿ paratthànaÿ,Sàdhikà guõajeññhikà.

Highest ever, he accomplished,The utmost good for himself and others,With supreme wisdom in all thingsAnd boundless compassion for all beings.

10. Dayàya pàrami citvà,Pa¤¤àyattàna-muddhari,Uddhari sabbadhamme ca,Dayàya¤¤e ca muddhari.

Out of compassion he fulfilled the Perfections,And ascended upon the summit of wisdom;Thus did he salvage all knowledge;With which, full of mercy, he delivered all beings.

11. Dissamànopi tàvassa,Råpakàyo acintiyo,Asàdhàrana-¤àõaóóhe,Dhammakàye kathàva kà’ti?


His physical body, though visible to all,Was incomparable, beyond belief.What to say, then, of his spiritual body,Beyond compare, indeed so wondrous!

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II. Mettà Bhàvanà - Development of Universal Love

1. Attuppamàya sabbesaÿ,Sattànaÿ sukhakàmataÿ,Passitvà kamato mettaÿ,Sabbasattesu bhàvaye.

Making oneself the example,Let one seek happiness for all beings.Having visualized them in a progressive order,Let one develop universal love,By extending it to all beings.

2. Sukhã bhaveyyaÿ niddukkho,Ahaÿ niccaÿ ahaÿ viya,Hità ca me sukhã hontu,Majjhaññhà catha verino.

Just as I yearn to be happy,To be ever free from suffering,Even so, may all beings be happy,Whether friendly, neutral or hostile.

3. Imamhi gàmakkhettamhi,Sattà hontu sukhã sadà,Tato para¤ca rajjesuCakkavàlesu jantuno.

All those living within the limitsOf our village and surrounding areas,

Within our district, our country,Indeed, in the whole world-May all be happy ever!

4. Samantà cakkavàlesu,Sattànantesu pàõino,Sukhino puggalà bhåtà,Attabhàvagatà siyuÿ.

Likewise, all the countless beings, inhabitingThe boundless universe, all creatures,All existing entities with individualized life,May all beings be happy!

5. Tathà itthi pumà ceva,Ariyà anariyà pi ca,Devà narà apàyaññhà,Tathà dasa disàsu cà’ti.

Similarly, all females and males,All Noble Saints and those not liberated,All divine and human beings,All denizens of the nether worlds,May they all be happy ever!

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III. Asubha Sa¤¤à - Perception of Impurities

1. Avi¤¤àõa subhanibhaÿ,Savi¤¤àõa subhaÿ imaÿ,Kàyaÿ asubhato passaÿAsubhaÿ bhàvaye yati.

As one discerns the impuritiesIn attractive inanimate things,So should one perceive impurities inSentient beings that appear attractive.


Seeing the body’s basic rot, let oneDevelop the perception of impurities.

2. Vaõõa-saõñhàna-gandhehi,âsayokàsato tathà,Pañikkulàni kàye me,Kuõapàni dvisoëasa.

Impurities are due to decompositionInherent in the thirty-two parts of my body.Thus should one perceive impurities-By way of colour, shape, smellLocation and section of each of the parts.

3. Patitamhàpi kuõapà,Jegucchaÿ kàyanissitaÿ,âdhàro hi suci tassa,Kàyo tu kuõape ñhitaÿ.

Bodily impurities are more loathsome,Than those existing in a place,Where corpses are buried.There the earth surely is clean.The constantly rotting body,However, has nothing clean in it.

4. Mãlhe kimi va kàyo yaÿ,Asucimhi samuññhito,Anto asuci sampuõõo,Puõõa-vaccakutã viya.

Indeed renewal of the bodyIn a setting of unceasing decayResembles the rampant maggotsIn a sewage tank.Inside, the body is filled with filth,Like an over-f lowing privy.

5. Asuci sandate niccaÿ,Yathà medakathàlikà,Nànà kimi kulàvàso,Pakka candanikà viyà.

Ever the impurities f low out,Like fat from an overf lowing pan.And, as in a putrid village pond,The body harbours varities of worms.

6. Gaõóabhåto rogabhåto,Vaõõabhåto samussayo,Atekicchoti jegguccho,Pabhinna kinapåpamo’ti.

As the source of all disease, the body isLike a bagful of boils and sores,Often untreatable, and ever repulsive,Resembling that of a decomposing corpse.

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IV. Maranànussati – Reflection on Death

1. Pavàta-dãpa tulyàya,Sàyusantatiyàkkhayaÿ,Paråpamàya sampassaÿ,Bhàvaye maraõassatiÿ,

Like a blown-out lamp is life whenCut off by exhaustion of the vital force.Visualizing how others died, shouldOne cultivate the ref lection on death.

2. Mahàsampatti-sampattà,Yathà sattà matà idha,Tathà ahaÿ marissàmi,Maraõaÿ mama hessati.


In this world, even those beingsWho were immensely fortunate, died.Similarly I, too, will have to die.Death will surely overtake me.

3. Uppattiyà sahevedaÿ,Maraõaÿ àgataÿ sadà,Maraõatthàya okàsaÿ,Vadhako viya esati.Indeed death invariably comesTogether with birth itself,Even as a murderer eagerly looks,For the opportunity to kill his victim.

4. äsakaÿ anivattantaÿ,Satataÿ gamanussakaÿ,Jãvitaÿ udayà atthaÿ,Suriyo viya dhàvati.Just as the sun rises only to set,Even so, without stopping, andEver on the move, death follows,Only to make an end of life!

5. Vijjububbula ussàva,Jalaràji parikkhayaÿ,Ghàtakova ripå tassa,Sabbatthàpi avàriyo.

Bubbles break up, dew-drops dry,A line drawn on water disappears,And the victim falls prey to his enemy.So indeed is death ever inevitable!

6. Suyasatthàma-pu¤¤iddhã,Buddhivuóóhi jinadvayaÿ,Ghàtesi maraõaÿ khippaÿ,Kàtu màdisake kathà,

Even those peerless Self-Awakened Ones,The Supremely Enlightened OnesAnd the Hermit Enlightened Ones,Endowed with great wisdom,Immense merits, supernatural powers,Vast fame and following, passed away.So what to speak of persons like me?

7. Paccayàna¤ca vekalyà,Bàhirajjhattupaddavà,Maràmoraÿ nimesàpi,Maramàno anukkhaõantã.

Due to the manifold working of conditions,Supporting life, within and without,Or the various distresses aff licting it,In just a f lash we could die!Indeed, we are dying every moment.

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ABHIöHAÑ PACCAVEKKHITABBAÑ

Constant Reflection of Realities

Pa¤cimàni bhikkhave ñhànàni abhiõahaÿ paccavekkhitabbàniitthiyà và purisena và gahaññhena và pabbajitena và.Katamàni pa¤ca?

Bhikkhus, these are the five realities which should be ref lectedupon, over and over again, by woman and man both lay andmonastic. Which five?

Jaràdhammomhi; jaraÿ anatãto’ti abhiõhaÿpaccavekkhitabbaÿ.

“I am subject to ageing. I have not gone beyond ageing.” So itshould be ref lected upon, over and over again.


Byàdhidhammomhi; byàdhiÿ anatãto’ti abhiõhaÿpaccavekkhitabbaÿ.

“I am subject to disease. I have not gone beyond disease.” So itshould be ref lected upon, over and over again.

Maraõadhammomhi; maraõaÿ anatãto’ti abhiõhaÿpaccavekkhitabbaÿ.

“I am subject to death. I have not gone beyond death.” So it shouldbe ref lected upon, over and over again.

Sabbehi me piyehi manàpehiNànàbhàvo vinàbhavo’tiAbhiõhaÿ paccavekkhitabbaÿ.

“Inevitably there comes change in, and separation from, all thatare dear to and cherished by me.” So it should be ref lected upon,over and over again.

Kammassakomhi kammadàyàdoKammayoni kammabandhu kammapañisaraõo.Yaÿ kammaÿ karissàmi kalyànaÿ và,Pàpakaÿ và tassa dàyado bhavissàmãtiAbhiõhaÿ paccavekkhitabbaÿ.

“I am the owner of my action. I am the heir of my action. Myaction is the womb whence I have sprung. My action is my kin.My action is my protection. Whatever action I do, good or evil, ofthat I shall be the heir.” So it should be ref lected upon, over andover again.

Imàni kho, bhikkhave, pa¤ca ñhànàni abhiõhaÿpaccavekkhitabaÿ itthiyà và purisena và gahaññhena vàpabbajitena và.

Bhikkhus, these are the five realities which should be ref lectedupon, over and over again, by woman and man, both lay andmonastic.


Questions

1. Write an essay on Buddhist devotion based on its object,namely, The Triple Gem.

2. What is the significance of these devotional meditations?What happens when one recollects the qualities of theBuddha, the Dhamma and the Saïgha? Explain the underlyingsignificance of each quality.

3. Quote the relevant text of the three Treasure Gems.

4. Write an essay on the four protective meditations:

a) the Buddha’s Surpassing Qualities

b) the Universal Love

c) the Perception of Impurities

d) the Ref lection of Death

5. Describe each technique of meditation as clearly as possible.

6. Explain the purpose of these meditations, as you understandthem from your practice and how they bring about spiritualprotection?

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basics of buddhism book1 · 2020. 7. 30. · 6. dasa sãlaÿ – the ten precepts 1. pànàtipàtà...

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