dhamma rediscovered
DESCRIPTION
THE BUDDHAReThe Dhamma Re-DiscoveredA DISCOURSE byThe (late) Venerable Acara Suvanno Mahathera [1920-2007]A Jinavamsa Collection2AcknowledgementAcknowledgement Grateful Acknowledgement is extended to All those who have special make helped in their special way to make this Dhamma Gift available to Truth. those who are seeking the Truth. A Very Special thanks must be rendered to Ms. Carol Law for proofchanging painstakingly proof-read and improving the oft changing draft presented to hTRANSCRIPT
T H E B U D D H AT H E B U D D H AT H E B U D D H AT H E B U D D H A The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
A DISCOURSE
by
The (late) Venerable Acara Suvanno
Mahathera [1920-2007] A Jinavamsa Collection
2
AcknowledgementAcknowledgementAcknowledgementAcknowledgement Grateful AGrateful AGrateful AGrateful Acknowledgement is extended to cknowledgement is extended to cknowledgement is extended to cknowledgement is extended to All those who have All those who have All those who have All those who have helped in their shelped in their shelped in their shelped in their special way topecial way topecial way topecial way to ma ma ma make this Dhamma Giftke this Dhamma Giftke this Dhamma Giftke this Dhamma Gift available available available available to to to to those who are seeking the Truththose who are seeking the Truththose who are seeking the Truththose who are seeking the Truth....
A Very Special thanksA Very Special thanksA Very Special thanksA Very Special thanks must be rendered to Ms. Carol Law for must be rendered to Ms. Carol Law for must be rendered to Ms. Carol Law for must be rendered to Ms. Carol Law for painstakingly proofpainstakingly proofpainstakingly proofpainstakingly proof----read and improving the oft cread and improving the oft cread and improving the oft cread and improving the oft changing draft hanging draft hanging draft hanging draft presented to her opresented to her opresented to her opresented to her on as many occasions. From the myriad times she n as many occasions. From the myriad times she n as many occasions. From the myriad times she n as many occasions. From the myriad times she has proofhas proofhas proofhas proof----read this manuscript she would have realised the read this manuscript she would have realised the read this manuscript she would have realised the read this manuscript she would have realised the inconsistency and impermanence of existence. inconsistency and impermanence of existence. inconsistency and impermanence of existence. inconsistency and impermanence of existence.
Grateful appreciation and thanks to Bros. Grateful appreciation and thanks to Bros. Grateful appreciation and thanks to Bros. Grateful appreciation and thanks to Bros. Oh Teik BinOh Teik BinOh Teik BinOh Teik Bin and and and and KK KK KK KK Teh Teh Teh Teh of Persetuan of Persetuan of Persetuan of Persetuan Buddhist Hilir Perak for the reprintBuddhist Hilir Perak for the reprintBuddhist Hilir Perak for the reprintBuddhist Hilir Perak for the reprint of the of the of the of the copper tooling workcopper tooling workcopper tooling workcopper tooling workssss of art of art of art of art aroundaroundaroundaround the the the the inner inner inner inner walls of the walls of the walls of the walls of the Dhammacakka BuildingDhammacakka BuildingDhammacakka BuildingDhammacakka Building,,,, th th th that depict very beautifully the steps at depict very beautifully the steps at depict very beautifully the steps at depict very beautifully the steps leading to the Enlightenment of the Buddha,leading to the Enlightenment of the Buddha,leading to the Enlightenment of the Buddha,leading to the Enlightenment of the Buddha, for the for the for the for the illustration in illustration in illustration in illustration in this Dhamma Giftthis Dhamma Giftthis Dhamma Giftthis Dhamma Gift. . . . This is not to forget the effort of allThis is not to forget the effort of allThis is not to forget the effort of allThis is not to forget the effort of all members of the meditation members of the meditation members of the meditation members of the meditation group who sgroup who sgroup who sgroup who so faithfully practised the Buddha’s teaching with great o faithfully practised the Buddha’s teaching with great o faithfully practised the Buddha’s teaching with great o faithfully practised the Buddha’s teaching with great urgency and which is a great inspiration to the authorurgency and which is a great inspiration to the authorurgency and which is a great inspiration to the authorurgency and which is a great inspiration to the author in his own in his own in his own in his own practisepractisepractisepractise....
To those of you who made the request to remain anonymous, To those of you who made the request to remain anonymous, To those of you who made the request to remain anonymous, To those of you who made the request to remain anonymous, grateful thanks are also rendered and to those whom I have missedgrateful thanks are also rendered and to those whom I have missedgrateful thanks are also rendered and to those whom I have missedgrateful thanks are also rendered and to those whom I have missed mentioning, no less are your merits. mentioning, no less are your merits. mentioning, no less are your merits. mentioning, no less are your merits.
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Thanks are very much due to you who have made donations to the Thanks are very much due to you who have made donations to the Thanks are very much due to you who have made donations to the Thanks are very much due to you who have made donations to the printing of this Dhamma literature; without which it will definitely not printing of this Dhamma literature; without which it will definitely not printing of this Dhamma literature; without which it will definitely not printing of this Dhamma literature; without which it will definitely not see the light of day.see the light of day.see the light of day.see the light of day. Special thanks for financial support to:Special thanks for financial support to:Special thanks for financial support to:Special thanks for financial support to: Mooi SengMooi SengMooi SengMooi Seng and Ch and Ch and Ch and Chuuuu, , , , Doris, Sister Quah and family, Doris, Sister Quah and family, Doris, Sister Quah and family, Doris, Sister Quah and family, Sister Tan Sister Tan Sister Tan Sister Tan Teck Beng and Family, Teck Beng and Family, Teck Beng and Family, Teck Beng and Family, The Dhamma Family KL, The Dhamma Family KL, The Dhamma Family KL, The Dhamma Family KL, Fong Weng Fong Weng Fong Weng Fong Weng Meng and FamilyMeng and FamilyMeng and FamilyMeng and Family and Brothers and Sisters and Brothers and Sisters and Brothers and Sisters and Brothers and Sisters of of of of The The The The Gunaratana Gunaratana Gunaratana Gunaratana Memorial LibraryMemorial LibraryMemorial LibraryMemorial Library, 2 Kampar Road, Penang, 2 Kampar Road, Penang, 2 Kampar Road, Penang, 2 Kampar Road, Penang (see list at back page).
TTTThis Dhamma literature his Dhamma literature his Dhamma literature his Dhamma literature is compilis compilis compilis compiled so ALL can share theed so ALL can share theed so ALL can share theed so ALL can share the joy in joy in joy in joy in knowing the greatest Teacher Ever; THE BUDDHA.knowing the greatest Teacher Ever; THE BUDDHA.knowing the greatest Teacher Ever; THE BUDDHA.knowing the greatest Teacher Ever; THE BUDDHA.
May all beings shared in these merits thus acquired.May all beings shared in these merits thus acquired.May all beings shared in these merits thus acquired.May all beings shared in these merits thus acquired.
Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!
The publisher is much encouraged by the support and
generosity that enabled this Dhamma literature to be printed for
Free Distribution. Balance of funds will be channelled to future
publications.
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FOR FREE DISTRIBUTION
This Dhamma book is for free distribution and have been
donated by those who have appreciated and realised the
Buddha’s teachings through the talks by Bhante Suvanno in
his lifetime of monkhood.
A series of his talks will be printed in book form and your
financial contribution will help to contribute to the successful
publication of these series, financial donations will be helpful.
Please make payment to Law Mi-Lan Carol and can be send to:
Law Mi-Lan Carol
CG-8 Villa Indah
Bukit Tinggi
28750 BENTONG
PAHANG
OR directly credit your donations to Standard Chartered Bank
Malaysia for the account of:
Law Mi-Lan Carol: a/c no. 388194997462
Giving me your name:…………………………………………….
Your address: ………………………………………………………
Person to dedicate to/In Memory of: …………………………
My email: [email protected]
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T H E B U D D H AT H E B U D D H AT H E B U D D H AT H E B U D D H A The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CONTENTS
Acknowledgement 2
Contents 5
Dedication 9
Who is the Venerable Bhante Suvanno? 10
Glossary 14
Commentator 14
Scriptural Text 14
Brahma Sahampati 14
Jinavamsa 15
A Bhikkhu 15
Bodhisatta 16
Ambapali 16
Dana 17
Migara’s Mother 17
Four Stages of Emancipation 18
Mi Tor See 19
Buddhist Hermitage 20
Lunas 21
Asankheyya 21
Buddhist Councils 21
Deva 21
Evam me Suttam 22
The Five Precepts 22
Kamma 22
Khandha 22
Kuti 23
Mangala Sutta 23
6
Mara 24
Samsara 24
Nikaya 25
Commentaries 25
Jataka Tales 25
Pali Canon 26
The Tipitaka 26
Vasettha 26
Vassa 26
CHAPTER ONE - The Background 27
Our Story Opens 32
Evam Me Sutam 33
Brahma Sahampati Intervenes 34
The Dhamma 37
Tuccha-Potthila 38
Cases of Not Living by the Dhamma 43
Living by the Dhamma 43
CHAPTER TWO - World Systems Explained 45
Re-discovering The Dhamma 46
Future Dangers (an 79, an 80) 51
Evolution of the World System 56
Simile of a World Cycle 65
First Mental Aspiration 66
The First Definite Prophecy 67
Firm Determination and Bold Proclamation 68
Necessary Conditions 70
Kanakacchapa Sutta 71
The Ten Perfections 74
CHAPTER THREE - Who is the Buddha 76
General Characteristics 78
Common Facts 79
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The Daily Routine 80
Noble Glory 81
The Supreme Buddha Gotama 84
CHAPTER FOUR - Pre-Sasana Era 86
The Request 90
Meeting the Five Requirements 90
The Conception 92
The Birth 95
The Lion’s Roar 96
Great Rejoicing 97
About Yasodhara 98
The Prince Reflects 99
CHAPTER FIVE- The Bodhisatta’s Renunciation 101
Signs of Awakening 102
A Prince’s Life of Extreme Pleasure 103
The Four Signs 104
The Unwholesome Quest 104
The Noble Quest: Renunciation 107
Moral Implications 109
CHAPTER SIX- Practising Extreme Austerities 114
Six Years of Intense Suffering 115
Extreme Austerities in the Forest 116
Crushing Mind with Mind 116
Restraining the Breath 117
Extreme Austerity of Fasting 118
Mara’s Persuasion 120
Right Reasoning 120
Absorbed Concentration 121
Resumption of Meals 123
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CHAPTER SEVEN - The Enlightenment 124
Eve of Enlightenment 125
Enlightenment 128
Reflections After 131
Who will Benefit? 136
Meeting with Upaka 138
CHAPTER EIGHT - The First Discourse 142
The Five Ascetics 143
The Wheel of Dhamma 145
The Noble Eight-fold Path 146
The Four Noble Truths 148
The Very First Arahant 150
CHAPTER NINE - Returning Home 152
Dispelling Conceit 154
Consoling Yasodhara 155
CHAPTER TEN –The Final Days 161
The Announcement 163
The Last Meal 166
Clearing of the Waters 168
Pukkusa the Malla 169
At the Kakuttha River 170
Relieving Cunda’s Remorse 171
Final Resting Place 172
Grief of Celestial Beings 174
Four Places of Pilgrimage 175
Ananda’s Grief 176
The Last Convert 179
The Lion’s Roar 180
Parinibbana - Final Exhortation 181
The Buddha’s Assurance of Attainment 184
A Final Word 184
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DEDICATIONDEDICATIONDEDICATIONDEDICATION This book is dedicated to the memory of
BHANTE SUVANNO
A Teacher of Great Compassion
Who is wise and virtuous, gentle and keen-witted,
Humble and amenable; such a one to honour may attain.
Who is energetic and not indolent, in misfortune unshaken,
Flawless nature, intelligent; such a one to honour may attain.
Who is hospitable, and friendly, liberal and unselfish,
Guide, instructor, leader; such a one to honour may attain.
Generosity, sweet speech, helpfulness to others,
Impartiality to all; as the case demands.
These four winning ways make the world go round,
As the lynchpin in a moving car. If these in the world exist not,
Neither mother nor father will receive,
Respect and honour from their children.
Since these four winning ways the wise appraise in every way;
To eminence they attain, and praise they rightly gain.
Sigalovada Sutta (Dialogues III, no. 311)
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Who is the Venerable Acara Suvanno Who is the Venerable Acara Suvanno Who is the Venerable Acara Suvanno Who is the Venerable Acara Suvanno Mahathera?Mahathera?Mahathera?Mahathera?
THE VENERABLE BHANTE ACARA
SUVANNO MAHATHERA
1920-2007
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Striving to be a NobodyStriving to be a NobodyStriving to be a NobodyStriving to be a Nobody
Everybody wants to be a somebodyEverybody wants to be a somebodyEverybody wants to be a somebodyEverybody wants to be a somebody,,,, Nobody knows how to be a nobodyNobody knows how to be a nobodyNobody knows how to be a nobodyNobody knows how to be a nobody....
If there is a ‘If there is a ‘If there is a ‘If there is a ‘somebody’somebody’somebody’somebody’ Who knows how to be a nobodyWho knows how to be a nobodyWho knows how to be a nobodyWho knows how to be a nobody
Then that nobody is a real somebody!Then that nobody is a real somebody!Then that nobody is a real somebody!Then that nobody is a real somebody!
If you ever want to be a nobodyIf you ever want to be a nobodyIf you ever want to be a nobodyIf you ever want to be a nobody Then follow that soThen follow that soThen follow that soThen follow that somebodymebodymebodymebody Who really is a ‘nobody’Who really is a ‘nobody’Who really is a ‘nobody’Who really is a ‘nobody’
(Later) let go of everybody,(Later) let go of everybody,(Later) let go of everybody,(Later) let go of everybody, Even that somebody who really is a nobody.Even that somebody who really is a nobody.Even that somebody who really is a nobody.Even that somebody who really is a nobody.
EventuallyEventuallyEventuallyEventually,,,, you will be a real nobody. you will be a real nobody. you will be a real nobody. you will be a real nobody. Venerable Suvanno, 1981
(somebody who wants to be
a nobody for the benefit of everybody)
“Everybody wants to be a somebody, nobody knows how to be
a nobody”, the aged Theravadan monk said. Theravadan monks
practise the Buddha’s Original Teachings: the Teachings of the
Elders, Thera Vada; as it was since His First Discourse on
attaining Enlightenment more than two thousand five hundred
years ago.
The aged monk continued: “It is difficult to comprehend the
Teachings in the beginning, for the truth of the Teachings is not
only to be understood and comprehended intellectually but
essentially to be experienced and realised and seen with clear
insight by oneself. It is difficult, because human beings have eyes
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that are ‘blurred by dust’. The ever growing haze of defilement
clouding their minds’ eyes has become many layered and
cataracted as the greed for the acquisition of material
possessions to enhance the supposedly ‘quality’ of their lives
becomes more intense and destructive. The competition to
achieve greater and greater material gains and the need for self-
glorification is the key to their very existence and ever
accelerating in perceived importance.
This heady quest for elusive material possessions has so
consumed all of humanities’ mental and physical energies that
they are deluded to believe that such pursuits are of paramount
importance and are all that are necessary in their lives; such
believes do not allow them to realise the necessity to expand
further efforts to delve into the recesses of their minds. Thus,
many have lost their pristine ability to understand the Truth of
existence in this present life.
Rare are the human beings contented with their basic needs and
possessions. Whatever joys these possessions bring is
momentary, short-lived and unsatisfactory, so the craving to
possess goes on even through many lives ad infinitum. They are
beset with greed, anger and delusion as the true goal of existence
eludes these seekers of the sensuous material possessions”.
The monk spoke not to impress. He believed and lived in the
essence of those words and that very essence disciplines his life.
Every morning, in simple robes, barefooted, broom in hand,
bending low, slowly and mindfully he will be sweeping the
fallen leaves around the compound of the Hermitage. Slowly
and mindfully he sweeps so as not to injure any minute living
beings under the weight of the sweeping broom.
Sweep…sweep…sweep. “Sweeping is a meditative deed; you
must do it intentionally and mindfully”; softly and gently
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murmuring the words as he continues sweeping. The years of
sweeping have given his posture a definite stoop. Past eighty
years of age and as clear of mind and bright of eyes as a much
younger man; just as strong bodily and mentally. Utter
simplicity of life is depicted in the motions of the monk! “A
simple monk am I”, the picture seems to say.
In the midst of these sombre mind pictures, the solitary, frail-
looking monk stands out as an icon to the way of release from …
the morass of human defilement!
Such is the Venerable Acara Suvanno Mahathera, respectfully
known as Bhante Suvanno by his devotees. The Monk of
Beautiful Disciplne who practises the Noble Path of the Elders
and who has found the true meaning of existence in the purity of
the Buddha’s Dhamma.
This This This This Dhamma Dhamma Dhamma Dhamma Literature is Literature is Literature is Literature is preparedpreparedpreparedprepared with with with with Gratitude and Gratitude and Gratitude and Gratitude and in in in in Loving Memory of a Beloved Loving Memory of a Beloved Loving Memory of a Beloved Loving Memory of a Beloved Teacher and Friend, Bhante Suvanno.Teacher and Friend, Bhante Suvanno.Teacher and Friend, Bhante Suvanno.Teacher and Friend, Bhante Suvanno.
yk leong (jinavamsa)
Reproduced at Villa Indah
Bukit Tinggi, Bentong, Pahang
April of 2009
14
GlossaryGlossaryGlossaryGlossary
Many have written propounding, in various forms, the Buddha’s
Dhamma. This book is prepared from many dialogues between
two people, both firm adherents to the the Buddha’s Teachings
as institutionalised within the Theravada texts; one, chiefly, the
Venerable Acara Suvanno Mahathera and the other, his lay
pupil YK Leong, also known as Jinavamsa. This Glossary is
intended to help readers grasp the story without too much
reference.
COMMENTATOR serves to introduce the subject and render
explanatory notes.
SCRIPTURAL TEXT: These are texts from the Nikayas in its
original Pali form translated to the English language. These
represent the authentic Dhamma of the Buddha in the Theravada
tradition.
BRAHMA SAHAMPATI: Scriptural texts inform us that he was
born into one of the Pure Heavenly Abodes (Sudassa Heaven),
there to await his final Nibbana as he was already well
progressed into the stream of Nibbana and was in fact an
anagami, a non-returner to the human plane (a final state before
attaining arahantship). Beings in this realm have lifespans that
could be as long as 16,000 mahakappas or as low as 500
mahakappas; Brahma Sahampati had, in fact, a lifespan of 4,000
mahakappas. Thus, he would have seen quite a few Buddhas in
his lifetime and with the great mental powers that he was
imbued with, he would definitely have been aware of the
Buddha’s inclination not to teach the Dhamma.
15
JINAVAMSA: A disciple of Bhante Suvanno, who showed up at
The Buddhist Hermitage in late 1998 at age 60 and continued his
Dhamma studies and meditation practice with Bhante Suvanno
till 2002; he was the attendant person to Bhante Suvanno on his
Dhamma visits to various places in Malaysia and Singapore. He
studied and was ordained at the Yangon Theravada University.
After a short course of study, he disrobed, returned to Malaysia
and later embarked on a pilgrimage to India. On the way he
made various stops, one of which was Kathmandu in Nepal,
where he taught the English language to a group of young
monks and nuns at a Theravada Monastery.
After returning from his
pilgrimage to the holy sites, he
continued his practice with
Bhante Suvanno in the Buddhist
Hermitage at Lunas and also at
the Mi Tor See temple in Ayer
Hitam in Penang.
Later, he ordained a second time at the newly founded
meditation centre in Kuala Kuba Bharu, Selangor. He was three
years a bhikkhu and subsequently returned to lay life. He has
authored a few books of the late Bhante Suvanno’s discourses and
also on Vipassana Meditation. He now guides meditation
practices when the occasion presents itself.
BHIKKHU: An ordained renunciate in the
Theravada tradition; a monk, one who has given
up the house-holder’s life to live a life of
heightened virtue in accordance with the
Buddha’s Rules. He has to undergo training
according to 227 rules for members of the
monkhood.
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BODHISATTA (Pali Tradition): A Bodhisatta is one who aspires
to be a Buddha and makes an aspiration about it before a living
Buddha whom he meets in his rebirths. In the case of Gotama
Buddha, his proclamation was made before Dipankara Buddha
when he was the ascetic Sumedha. Further, the then existing
Buddha, i.e., Dipankara in the above case approved of his
aspiration by declaring that “the Bodhisatta shall become a
Buddha” [owing to his suitability].
AMBAPALI: She was one of the Buddha’s great devotees. She
owned a mango grove and was a courtesan in
the time of the Buddha. Here is her story…..
At one time, the Buddha with a great number of
bhikkhus stayed at the mango grove of Ambapali.
When she knew that, she was very happy and
went in her carriage to her mango grove to meet
the Buddha. Arriving, she sat respectfully at His feet on one side.
The Buddha gave her a discourse. She was much delighted.
Then she invited the Buddha: "Will the Blessed One, together
with the assembly of bhikkhus, do me the honour of taking the
morning meal at my house tomorrow"? The Buddha gave His
consent.
The next day, the Buddha went with the assembly of bhikkhus to
Ambapali’s house. There they were offered sweet rice and cakes
by Ambapali, who waited upon them till they had finished their
meal. When the Buddha had finished His meal, Ambapali said to
Him: "Lord, I present this mansion to the order of bhikkhus". The
Buddha accepted the gift, and after instructing, arousing, and
gladdening her with a discourse, He rose from His seat and
departed.
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DANA: Offering of requisites to monks. There are only four
major allowable requisites; accommodation, food, robes and
medicine.
MIGARA’S MOTHER (Visakha): The rich merchant, Migara of
Savatthi was looking for a wife for his son, Punnavaddhana. The
messengers sent by Migara were impressed by Visakha’s beauty
and personality. This resulted in the marriage between Visakha
and Punnavaddhana.
Migara, her father-in-law was a follower
of naked ascetics. One day, Visakha was
instructed to worship these ‘sanctified
ones’. On seeing the naked ascetics, she
reviled them as being without any sense
of shame. Migara was displeased with
her behaviour but unable to send her
out of his household as she had
powerful family background.
One day, while Migara was having his meal from his golden
bowl, a monk came for alms. Migara ignored the monk and
continued eating. Visakha, who was fanning her father-in-law
told the monk, “Pass on Venerable Sir, my father-in-law is eating
stale food”. At this, Migara was furious and threatened to expel
Visakha. She then requested for an interview before the elders to
state her case. During the interview, she explained, among other
things, that by not giving alms to the monk, Migara was just
consuming merits of past good deeds; and thus, eating stale
food. Migara on realising his mistaken concept, asked for
Visakha’s forgiveness. She agreed on condition that she could
invite the Buddha and his monks to the house. Migara consented.
Migara heard the Buddha’s discourse and attained the first stage
of arahanthood. He was so grateful to Visakha that he adopted her
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as his mother. From that time onwards, Visakha was referred to
as Migaramata (Mother of Migara). On another occasion, her
mother-in-law also attained the first stage of arahanthood after
listening to a discourse from the Buddha, organised by Visakha.
Thus, Visakha, by her tact, wisdom and patience, gradually
succeeded in bringing her husband’s household to take refuge in
the Buddha.
THE FOUR STAGES TO EMANCIPATION (Arahant):
Through Vipassana meditation, the state of an arahant is attained.
The first stage of realisation, a Sotapanna, has uprooted three
forms of wrong view but still has other defilement. These three
forms of wrong views are;
• once having doubts and uncertainties about the Buddha, he
has now eradicated this view;
• secondly, once involved and having faith in rites and rituals,
he has now eradicated this view;
• thirdly, once believing in the concept of a permanent all
power self or soul, he has now eradicated this view.
Once the first stage of an arahant has been attained, the person is
assured of being reborn as an intelligent human. Furthermore,
he or she will find rebirth for a maximum of seven more lives in
the human realm before achieving nibbana. This is the promise of
the Buddha.
The Sakadagami has attained the second stage of an arahant and
is also known as a once-returner; that is returning once to the
human world, and will attain Nibbana in that very life.
An Anagami, a non-returner to human existence, or any lower
world after death, is at the third stage of an arahant. Instead, he
will be reborn into the Suddhavasa worlds, or "Pure Abodes",
19
where he will attain Nibbana. He has eradicated the five lower
fetters that bind the mind to the cycle of rebirth, and is thus
partially enlightened, and on the way to perfect and complete
Enlightenment.
The Arahant (the fourth stage of realisation) is a fully
Enlightened being, having extinguished all defilement. All four
are called Ariyas, that is, Noble Ones.
MI TOR SEE, AYER HITAM,
PENANG: In his biography, Striving
to be a Nobody, Bhante Suvanno
had recalled his early years as a
newly ordained bhikkhu. His first
place of practice after returning from
the forest where he continued
meditation after his ordination, was
in front of a traditional Chinese
temple. He had asked to be housed
there for a time until he could find a
place of refuge. The temple authorities wanted to ascertain his
diet as they were strict vegetarians. Bhante Suvanno informed
them that he was not a vegetarian as Theravada bhikkhus take
offerings from devotees without seeking to pick their food. They
had to refuse Bhante Suvanno a place of refuge as they were not
prepared to accommodate his way of practise.
Coincidentally, there was a rambutan tree in front of the temple
and having no where else to go, Bhante Suvanno had to take
refuge under the tree, with just an old umbrella over his head
when it rained. This continued for a few weeks.
In the mornings, he would go to the market place in nearby Ayer
Hitam village to seek alms of the villagers. This was a rare sight
20
as very few people in that village had seen a bhikkhu awaiting
alms. Later, Bhante Suvanno often recalled his experiences
where he was chased away, sometimes with brooms and
broomsticks as the householders did not want to see him there.
He was unable to get even a decent breakfast for about a week.
Soon, news of an old bhikkhu collecting alms spread and those of
his Dhamma students during his lay life who were seeking him
came to offer alms and others too came to offer allowed
requisites.
On such occasions, he took the opportunity to conduct Dhamma
talks, discussions and answering questions under the tree to
teach the householders the merits of alms giving. Very soon the
generous householders offered regular meals to him and even
began looking for a decent place for him to stay. Very quickly,
they found an old temple nearby, renovated it and invited
Bhante Suvanno to stay in his first abode, now known as Mi Tor
See. His stay in Mi Tor See covered a span of 20 odd years. With
the demise of Bhante Suvanno, Mi Tor See has been neglected
and fallen into disrepair.
BUDDHIST HERMITAGE LUNAS: A Theravada Monastery
founded in 1990 and offered
to Bhante Suvanno, who
shared his time between Mi
Tor See and the Hermitage.
It is here that his ashes were
brought back after
cremation after he passed
away in a hospital and
where his memorabilia is
now housed. The Hermitage sits on the banks of a small,
meandering river at the edge of the village of Lunas. The river
tends to flood the surrounding area during the rainy seasons.
21
LUNAS is a small village just 25 minutes away from the city of
Penang. It consists of a central street with old brick shop houses
lining either side. It is a sleepy rural town where life is slow and
easy, where nothing much happens. It is an unknown little town
of not much importance.
ASANKHEYYA: An asankheyya is a mind-boggling span of time
so immense that it is called an incalculable number of world
periods. The Buddha gave a simile. There is a rock, one yojana
high, one yojana wide and one yojana deep (a yojana is between 7-
13 miles in length); once in a hundred years, a deity comes down
from heaven and with a piece of fine cloth, wipes the rock. He
wipes it until the rock disappears; this is the period of one
asankheyya.
BUDDHIST COUNCILS: Throughout the 2600 years of the
Buddha’s Dispensation, there were six congregations of
venerable monks from the pristine Theravada stream who
initiated, collated and authenticated the words of the Buddha
into a whole system of teachings, recognised as uniquely the
Buddha’s original Discourses. In the Theravada tradition these
teachings, authenticated at each of the Six Buddhist Councils
were then enshrined into a set text known as the Tipitaka,
originally spoken and then very much later, written in the Pali
language.
DEVA: Includes devata, and devaputta referred to in the Suttas, as
all three terms are almost synonymous. Although deva is often
used in the Pali texts to refer to all super-human beings, deva and
brahma can generally be distinguished. Deva in its more limited
sense refers to beings in the six planes immediately above the
human realm.
22
EVAM ME SUTAM: Literally meaning “thus have I heard”.
This phrase is credited to Ananda, the Buddha’s attendant
disciple who looked after His needs for many years until the
Buddha passed away. Ananda was the arahant bhikkhu who
recited ALL the Buddha’s Discourses at the First Buddhist
Council held 100 days after the Buddha’s Parinibbana.
THE FIVE PRECEPTS: (In Pali)
1 Panatipata veramanisikkhapadam samadiyami.
2 Adinnadana veramanisikkhapadam samadiyami.
3 Kamesumicchacara veramanisikkhapadam samadiyami.
4 Musavada veramanisikkhapadam samadiyami.
5 Suramerayamajja pamadatthana veramanisikkhapadam
samadiyami.
1. Abstaining from killing living beings.
2. Abstaining from taking what is not given.
3. Abstaining from committing sexual misconduct.
4. Abstaining from telling lies.
5. Abstaining from taking intoxicants or harmful drugs.
KAMMA: Each and every time a person thinks, speaks and acts
with volition, there are differing moral qualities of intention and
it is those qualities rather than the outward appearance of the
actions that determine the effects. The Buddha spoke of
wholesome actions (kusala-kamma) that result in happiness, and
unwholesome actions (akusala-kamma) that result in suffering.
KHANDHA: The Pali word khandha could be said to mean a
pile, a bundle, a heap, a mass. It could also be the trunk of a tree.
Being aggregates or groups, they are not entities in themselves,
they are merely individual units grouped together. None of
them are “self”, “of self”, “in self”, or “my self”; they have
nothing to do with “selfhood”. Khandha, thus is a grouping of
23
five into one, namely; material quality, feeling, perception,
mental formation and consciousness. When a “khandha” is
viewed, there is a tendency of the viewer to have certain feelings
regarding the viewed khandha. This could give rise to attachment
or aversion of the khandha. When such attachments arise, they
are known as the aggregates of attachment (upadana-khandha).
KUTI: Meditation huts. Meditators or yogis in the Theravada
tradition practising Vipassana meditation, does so and sleeps
usually in a simple wooden hut. The hut is small, plain and bare
of householders’ comforts. Inside the hut is usually placed a thin
straw mat and a thin cover cloth to be used as a blanket at night.
Usually kutis are built far away from the household noises to
maintain an atmosphere of quietness and solitude.
MANGALA SUTTA: The commentary explains that at that time
in India, people held many superstitious beliefs regarding
portents and omens that foretold success or failure.
Controversial points regarding what were meritorious
wholeome things and what were not, were raised and
expounded and yet still no decision could be agreed upon as to
what were the things that merit great blessings.
News of this controversy spread far and wide, however, no
satisfactory answer could be obtained. This debate was even
carried to the Brahma realms. After debating for about twelve
years, the devas at the Tavatimsa Heaven assembled one day and
laid the matter before King Sakka. King Sakka advised that in
order to obtain the correct answer to this controversy, they
should consult with the Buddha. “For”, he said, “if you wish to
have a light, you must approach a fire to get it, you cannot get
light from a firefly”.
24
So, a certain Deva was given the task of approaching the Exalted
One. Thus, the Sutta recorded: So, far into the dead of night, this
Deva of wondrous beauty with the radiance of rays emanating
from his body illuminating the whole of the temple premises
approached the Exalted One.
Having paid due respect and homage, the Deva stood to one side
and so standing, laid before Him the question: “Many gods and
men pondering on the question of blessings could not come to a
decision. Therefore, O Lord, may you please tell us what is the
greatest Blessing”? Thus, was the Mangala Sutta spoken.
MARA: In the Buddha’s teachings, Mara can be best equated
with Satan, who usually tries to dissuade the Buddha or anyone
from the righteous path. Among other names, he is also known
as ‘Namuchi’ and ‘Vasavatti’.
Mara’s ten-fold army is lust, aversion, hunger, thirst, craving,
sloth and torpor, cowardice, doubt, hypocrisy and stupidity,
false glory and conceit. He has three daughters, Tanha (craving),
Arati (discontent), and Raga (greed) representing the three out of
the ten forces of Mara’s army. These daughters (they could assume
numerous forms of varying age and charm), were employed by Mara
to tempt the Buddha during His quest for Enlightenment.
SAMSARA: It is a Pali word, which means the cycles of
existence. Life, death and rebirth and the chain of causes and
effects are the ingredients of samsara. The tenacity to cling to life
due to unsatisfied desires, aversion and confusion, propels us
into a new existence according to the quality of our minds at the
time of death. This death moment determines the nature of the
next existence and so we may be reborn into a pleasant or
unpleasant existence. We are reborn with a pre-existing
25
disposition or inclination which explains why we (including
indentical twins) all have individual characters right from birth.
NIKAYA: In the Theravada canon, the meaning of nikaya is
equivalent to the English word collection, and is used to describe
groupings of discourses according to theme, length, or numerical
categories. It is broken up into Five Nikayas:
1. the Digha Nikaya, the collection of long (Pali: digha)
discourses consisting of 34 discourses.
2. the Majjhima Nikaya, the collection of middle-length
(majjhima) discourses consisting of 152 discourses.
3. the Samyutta Nikaya, the collection of thematically linked
(samyutta) discourses consisting of 7762 discourses.
4. the Anguttara Nikaya, the "gradual collection" (discourses
grouped by content enumerations consisting of 9,557 Suttas.
5. the Khuddaka Nikaya, or "Collection of Little Texts" (Pali
khudda or "smaller; lesser"), is a wide-ranging collection of
eighteen books that contain complete suttas, verses, and
smaller fragments of Dhamma teachings.
THE COMMENTARIES: These are voluminous amount of
literary works by later day bhikkhus and scholars to further
expand and elucidate the discourses of the Buddha. These
Commentaries are not the Tipitaka and they stand on their own
authority. They go as far back as 300 years after the Buddha’s
Parinibbana. There are also commentaries on the commentaries.
THE JATAKA TALES: Refer to a voluminous body of stories
concerning the previous births of the Buddha retold by himself
in the course of discourses to illustrate some important facets of
the Dhamma. This canonical book itself comprises 547 stories.
26
THE PALI CANON: It is a vast body of the Buddha’s teachings
in the Pali language; in English translation the texts add up to
many thousands of printed pages. Over the years, most (but not
all) of the Canon has already been published in English.
THE TIPITAKA: (Pali ti, "three," + pitaka, "baskets"), or Pali
Canon, is the collection of primary Pali language texts which
form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and some specific Pali texts (commentaries, chronicles,
etc.) together constitute the complete body of classical Theravada
texts that are believed to be the Buddha’s original teachings.
VASETTHA: A brahmin in the Buddha’s time learning the
Dhamma from the Buddha.
VASSA (Rains Retreat): The Vassa, a three-month rains retreat,
was instituted by the Buddha and made obligatory for all fully
ordained bhikkhus. The retreat extends over a period
corresponding to the North Indian rainy season, from the day
following the full moon of July until the full-moon day of
October; those who cannot observe the regular Vassa are
permitted to do so for three months beginning with the day
following the August full moon. If unavoidable circumstances
necessitate travelling, they are allowed to leave their residences
on the obligation that they will return within a week. On the first
day of the retreat, the monks have to formally declare that they
will dwell in that manner in the selected monastery or dwelling.
The rains residence was instituted to prevent bhikkhus travelling
during the rainy season in India, and so damaging crops, and
unintentionally killing living creatures which are abundant then.
No doubt the Buddha considered their health as well when He
laid down that bhikkhus must spend the rains with four walls
around them and a roof over their heads.
27
T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveDiscoveDiscoveDiscoverrrredededed
CHAPTER ONE
TheTheTheThe Background Background Background Background
Bhante Suvanno, as he is known by his devotees, friends and
students, started life as an unwanted waif, motherless and
practically homeless, with stray cats and dogs as his playmates.
Striving diligently against such odds, he became a legend in his
own time.
28
Background…Background…Background…Background… THE SCENE: Buddhist Hermitage Lunas
Bhante Suvanno is spending vassa here.
JINAVAMSA: In a life largely devoted to the practice of the
Buddha’s Teachings, Khoo Eng Kim had done well scholarly;
married and raised a family, saw his daughters grow up and
start their own families and have grandchildren, only then did
he finally renounce at the age of 60 to take up the holy life,
which was his first love. His faith and trust in the Buddha and
His Teachings, culminating in the practice of Satipatthana
Vipassana meditation was what he lived for.
He had great desires to renounce at the tender age of twelve, but
try as he might, no monastery was about to take in a novice
younger than twenty years of age without parental consent. He
would never have been able to get that consent. [For the story,
read Striving To Be A Nobody].
29
When he grew up, passed his Cambridge examinations, got a job
in the local hospital and was able
to look after himself, he fell in love,
got married and raised a family.
That set his plans back half a
century. But he was able to stay in
focus with the Dhamma in the
interim period and continued with
his study and propagation of the
Buddha’s Teachings.
In his eagerness to dispense the
Dhamma, even during his lay life,
he gave Dhamma lessons regularly.
He was well respected and loved
for his skillful ways in explaining the Buddha’s Dhamma.
The Venerable Acara Suvanno Mahathera was 87 years of age in
2007 when he passed away. From the age of 12 to the day he
passed away, he had been practising the Buddha’s Teachings,
progressing gradually and surely
to where he finds himself totally
immersed in the nitty-gritty of
teaching the Dhamma to one and
sundry as and when the demand
falls upon him.
[Eng Kim “lo-kun” dishing out the Dhamma medicine in a cave]
These constant and sometimes urgent demands on his time
(sometimes as early as 2am, as when there is a knock on his door and he
is called to the bedside of a dying devotee to console the dying and the
family) means that his time is not his own.
30
Such has been the case with
Bhante Suvanno for the better
part of his life as a practising
bhikkhu. It has always been
“devotees come first” no matter
that he has no time to practise
as he would wish. It is rare
indeed that a call from a
devotee is ignored; even the
whimpering of a stray dog
has his ears or the mewing of
a hungry cat has his immediate attention. A dying fish in an
artificial lotus pond brings immediate action on his part to
immediately return all the fishes to the river and do away with
the pond; all by himself! (Picture shows Bhante visiting the old and
infirm).
The plight of a fellow bhikkhu in Yangon struck down with a
stroke takes him immediately to that city to arrange for
hospitalisation, up-to-date medical care and nursing; on arriving
home, organising medical funds for repatriation to the sick
bhikkhu.
Many too, are the Theravada meditation centres in Malaysia and
Myanmar that has benefited from his advice and financial
assistance in raising funds when such centres were in the
beginning stages of development. These circles of grateful
devotees have grown through the years. In the period of his
monkhood of 27 years, the Venerable Bhante had given his time
for the welfare of those seeking help and advice in the many
facets of human suffering, from depression to sadness, ill health
and the dying, simple problems to problems of more serious
natures. Needless to say this list of beneficiaries is long.
31
Amongst his many memorabilia throughout the years of his
monkhood that he will leave to posterity are cassette tapes of his
Dhamma discourses in the Hokkien dialect. Into these tapes are
recorded many and varied topics of Dhamma as expounded by
the Buddha in his 45 years of ministry. This very book is collated
founded on those discourses delivered from the tapes.
Since 1990, when he was 70 years of age, Bhante Suvanno had
desired to retire into seclusion. The conditions had never been
appropriate enough for the event to happen; however, as the
time passes by, he fully realises the urgency to concentrate on
the true reason for his renunciation. For his whole life has been
guided by the Buddha’s words, especially:
“Mere acts of reverence cannot be deemed to honour, esteem,
venerate and worship the Tathagatha rightly. Only the
bhikkhus and lay disciples who practise diligently and
earnestly according to the Teachings, who are endowed with
correctness in the practice of the Teachings and who live with
righteousness and truth, can be deemed to honour, esteem,
venerate, revere and worship the Tathagatha in the highest
degree”.
In the eyes of Bhante Suvanno, the highest degree of veneration
of the Buddha is to do away with all forms of rites and rituals
and live mindfully in the practice of Vipassana meditation.
32
Our Story Opens…Our Story Opens…Our Story Opens…Our Story Opens… SCENE: Buddhist Hermitage,
Lunas, Kedah.
Date: Early 1999
“This Dhamma“This Dhamma“This Dhamma“This Dhamma is not easily realisedis not easily realisedis not easily realisedis not easily realised
by those overcome with aversion and passion;by those overcome with aversion and passion;by those overcome with aversion and passion;by those overcome with aversion and passion; they delighting in passion,they delighting in passion,they delighting in passion,they delighting in passion,
cloaked in the mass of darkness,cloaked in the mass of darkness,cloaked in the mass of darkness,cloaked in the mass of darkness, will not be able to see the twill not be able to see the twill not be able to see the twill not be able to see the truthruthruthruth””””....
THE BUDDHA
COMMENTATOR: It was a bright moonlight night and two
figures sitting under the hanging eaves of a dimly lighted kuti
were silhouetted against the contrasting full moon brightness as
they sat in conversation.
Against the backdrop of the full moon, you could see that both
were completely clean shaven and both were in earnest
discussion. One who appeared the elder of the two was earnestly
speaking and very quite often gesturing with both hands.
Among the trees and shrubs of the Hermitage in this full moon
night, the Abbot and the lay disciple were deep in Dhamma
discussion as was often the case; these Dhamma lessons went into
the early hours of the next day.
33
Here in front of a small kuti is the background for the Dhamma of
the Buddha that will unfold in these pages as retold by the
Venerable Suvanno to the lay disciple, Jinavamsa in the course of
so many discussions and years of training and passing on the
Dhamma by teacher to pupil. The teacher was the late Ven. Acara
Suvanno Mahathera and the lay disciple is the compiler of these
Discourses, Jinavamsa.
Evam Evam Evam Evam Me Sutam…Me Sutam…Me Sutam…Me Sutam… BHANTE SUVANNO (gentle of mien and smiling as was his usual
manner): In your search for the
Truth, Jinavamsa you have
strayed into our midst and been
struggling along with us for the
past 18 months, and I am
pleased that you are earnestly
investigating and living a
Dhamma life. It is timely that
you should delve deeper into
the Teachings so that you can
progress independently. No one
can be with you for a very long time and there will come a time
when you will have to go out alone and practise. I shall do my
very best to arm you with the necessary tools; but remember, all
the Dhamma you know intellectually will only serve you as a tool
to further your own practice. Your only recourse to the Lord’s
Teachings is to practise what He has taught us.
Let us begin; for a start, we should always be grateful to the
Brahma Sahampati that we are able to practise the Dhamma today;
for while the Lord was alone and in seclusion [after His
Enlightenment], this line of thinking arose in His awareness:
34
THE BUDDHA: This Dhamma that I have attained is deep, This Dhamma that I have attained is deep, This Dhamma that I have attained is deep, This Dhamma that I have attained is deep, hardhardhardhard to see, hard to realise, peaceful, refined, beyond the to see, hard to realise, peaceful, refined, beyond the to see, hard to realise, peaceful, refined, beyond the to see, hard to realise, peaceful, refined, beyond the scope of conjecture, subtle, to scope of conjecture, subtle, to scope of conjecture, subtle, to scope of conjecture, subtle, to be experienced only by the be experienced only by the be experienced only by the be experienced only by the wisewisewisewise.... But But But But this generation delights in, is this generation delights in, is this generation delights in, is this generation delights in, is excited by and enjoys excited by and enjoys excited by and enjoys excited by and enjoys attachment. For such a generation, conditionalities and attachment. For such a generation, conditionalities and attachment. For such a generation, conditionalities and attachment. For such a generation, conditionalities and depended originatiodepended originatiodepended originatiodepended origination of things are difficult for them to see. n of things are difficult for them to see. n of things are difficult for them to see. n of things are difficult for them to see. The resolution of all mentality, the relinquishment of all The resolution of all mentality, the relinquishment of all The resolution of all mentality, the relinquishment of all The resolution of all mentality, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation and acquisitions, the ending of craving, dispassion, cessation and acquisitions, the ending of craving, dispassion, cessation and acquisitions, the ending of craving, dispassion, cessation and the attainment of the attainment of the attainment of the attainment of NibbanaNibbanaNibbanaNibbana; these states, too, are difficult to ; these states, too, are difficult to ; these states, too, are difficult to ; these states, too, are difficult to realiserealiserealiserealise.... BHANTE SUVANNO: The Buddha said that the Dhamma He
had discovered was abstruse, subtle, deep, difficult to see and is
not to be reasoned with logic. He further added that the Dhamma
will not be easily realised as people tend to delight in aversion
and passion and are cloaked amidst masses of darkness. They
will not willingly see the truth. And it would be difficult for Him
to teach the Dhamma as they would not understand. This would
be tiresome and troublesome for Him. Reflecting thus; the Lord’s
mind was inclined to dwelling at ease, not to teaching the
Dhamma.
Brahma Sahampati InterveneBrahma Sahampati InterveneBrahma Sahampati InterveneBrahma Sahampati Intervenessss BRAHMA SAHAMPATI: (Aware of the line of thinking of the Blessed
One, thought): The world is lost! The world is destroyed! The
mind of the Tathagata, the Arahant, the Supremely Self-
Enlightened One inclines to dwelling at ease, not to teaching
the Dhamma"!
35
COMMENTATOR: Instantly, Brahma Sahampati disappeared
from the Brahma-world and reappeared in front of the Blessed
One.
BHANTE SUVANNO (explains): It was quite early in the
morning, at the third watch of the night (2am to 6am). This is the
time when devas and brahmas usually visited the Blessed One;
this being the period of the day which is the most quiet and
peaceful and when humans are not around. Devas and brahmas
have great abhorrence for human odour as they can smell the rot
of decaying human bodies, just as we humans can smell the dirt
of the bodies of animals and other non humans.
BRAHMA SAHAMPATI: [Arranging his upper robe over one shoulder,
he knelt down with his right knee on the ground, respectfully greeted the
Blessed One with his hands before his heart, and said]: Lord, let the
Blessed One teach the Dhamma! Let the One-Well-Gone teach
the Dhamma! There are beings with little dust in their eyes
who are falling away because they do not hear the Dhamma.
There will be those who will understand the Dhamma.
Lord, in the past there appeared among the Magadhans an
impure Dhamma devised by the stained. Throw open the door
to the Deathless! Let them hear the Dhamma realised by the
Stainless One! Just as one standing on a rocky crag might see
people all around below, so, O Wise One, with all-around
vision, ascend the palace fashioned of the Dhamma. Free from
sorrow; behold the people submerged in sorrow, oppressed by
birth and ageing.
Rise up, Hero, Victor in battle! O Teacher, wander without
debt in the world. Teach the Dhamma, O Blessed One. There
will be those who will understand.
36
BHANTE SUVANNO: After Brahma Sahampati entreated the third time, the Buddha surveyed the world with His Buddha Vision. He perceived beings with little as well as much dust in their eyes, with keen and dull intellect, with good and bad characteristics, who are easy and difficult to be taught, and a few others who live perceiving the dangers of evil and of a future
life. Just as in a pond of blue or red or white lotuses, some
lotuses born and growing in the water might flourish while
immersed in the water, without rising up from the water; some
might stand at an even level with the water; while some might
rise up from the water and stand without being smeared by the
water. Realising all these, the Buddha accepted the invitation.
THE BUDDHA: Opened to them are the Doors to the Opened to them are the Doors to the Opened to them are the Doors to the Opened to them are the Doors to the Deathless. Let those who have ears repose confidence. Deathless. Let those who have ears repose confidence. Deathless. Let those who have ears repose confidence. Deathless. Let those who have ears repose confidence. Being aware of the weariness of it,Being aware of the weariness of it,Being aware of the weariness of it,Being aware of the weariness of it, O Brahma, I did not O Brahma, I did not O Brahma, I did not O Brahma, I did not wish wish wish wish to to to to teachteachteachteach thithithithis glorious and excellent Dhamma.s glorious and excellent Dhamma.s glorious and excellent Dhamma.s glorious and excellent Dhamma.
BHANTE SUVANNO: The delighted Brahma, thinking; "I made myself the occasion for the Blessed One to expound the Dhamma", respectfully venerated Him and immediately
departed.
Some explanation is needed here, Jinavamsa, for it may appear
that the Blessed One was actually reluctant to teach the Dhamma
He had practised for so many aeons in time and that a Brahma
was responsible for His changing His mind. Because of this
view, there are those who will assume that the Brahma had
greater wisdom.
JINAVAMSA: Yes Bhante, it was going through my mind about
that; why would the Buddha have to be entreated to teach the
Dhamma? He had trained for such a long time to do so.
37
BHANTE SUVANNO: Ah Jinavamsa, so discerning… Here is a
truth that we should always remember; all Buddhas teach
exactly the same Dhamma with no deviation; thus when
formulating certain actions he would ascertain that these actions
were consistent with what other Buddhas did before Him. So in
this particular instance, He was following a course set by other
Buddhas in being invited to teach the Dhamma. It is not possible
that the Buddha teach the Dhamma uninvited. Thus, the episode
by the Brahma Sahampati was essentially a recourse to ensure
consistency with a path trodden by previous Buddhas.
The DhammaThe DhammaThe DhammaThe Dhamma ………… BHANTE SUVANNO: Jinavamsa, let us discuss a bit more of
the Dhamma. You see, in the Mangala Sutta, it is said that
listening to the Buddha’s Dhamma is one of the highest blessings,
so to be able to share the Buddha’s Dhamma with you has made
me extremely happy. It is good that you are keen to listen to the
Dhamma; better still if you were to practise the Dhamma as a way
of life. From my experience, most people prefer to listen to
Dhamma discourses rather than to practise it. But, to live and
practise the Dhamma especially Vipassana meditation is much
more beneficial and is the only way to the purification of the
mind, eradicating suffering and setting us onto the correct path
to emancipation and Nibbana.
The Buddha has already said that there is only one way to the
purification of beings and that is through the practice of
mindfulness, therefore listening to the Dhamma is valuable
only as a guide to the practice of the Dhamma.
Here is what the Buddha said:
38
Ekayano ayam bhikkhave, maggo sattanam visuddhiya.Ekayano ayam bhikkhave, maggo sattanam visuddhiya.Ekayano ayam bhikkhave, maggo sattanam visuddhiya.Ekayano ayam bhikkhave, maggo sattanam visuddhiya. SokaSokaSokaSoka----pariddavanam samatikkamaya dukkhapariddavanam samatikkamaya dukkhapariddavanam samatikkamaya dukkhapariddavanam samatikkamaya dukkha----domanassanam domanassanam domanassanam domanassanam atthangamaya nayassa adhigamaya Nibbanassa atthangamaya nayassa adhigamaya Nibbanassa atthangamaya nayassa adhigamaya Nibbanassa atthangamaya nayassa adhigamaya Nibbanassa sacchikiriyaysacchikiriyaysacchikiriyaysacchikiriyaya, yadidam cattaro Satipatta, yadidam cattaro Satipatta, yadidam cattaro Satipatta, yadidam cattaro Satipatthanahanahanahana....
This is the Only WThis is the Only WThis is the Only WThis is the Only Way, bhikkhus, for the purification of ay, bhikkhus, for the purification of ay, bhikkhus, for the purification of ay, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the beings, for the overcoming of sorrow and lamentation, for the beings, for the overcoming of sorrow and lamentation, for the beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the Noble Path, disappearance of pain and grief, for reaching the Noble Path, disappearance of pain and grief, for reaching the Noble Path, disappearance of pain and grief, for reaching the Noble Path, for the realisation of for the realisation of for the realisation of for the realisation of NibbanaNibbanaNibbanaNibbana, namely: , namely: , namely: , namely: The Four The Four The Four The Four Foundations of MindfFoundations of MindfFoundations of MindfFoundations of Mindfulnessulnessulnessulness....
BHANTE SUVANNO: The essence of the Dhamma is the
practice based on knowledge obtained through investigation and
not by hearsay or superstitious practices. Knowledge is the
bridge to the practice. Hearing it and questioning it are the
beginning of the training to the practice; you should not spend
valuable time in memorising it and knowing it by rote as this is
like taking the bridge along with you after you have crossed it.
Let the Dhamma serve as the bridge and after you have crossed
it, you need not take it along with you. Leave it behind. The
knowledge is not for keeping, it is to be utilised for our entry to
the way of practice. The Buddha has constantly exhorted his
bhikkhus to practise. A good case in point is this story of Tuccha-
Potthila.
TucchaTucchaTucchaTuccha----PotthilaPotthilaPotthilaPotthila………… BHANTE SUVANNO: There was a bhikkhu known as Tuccha-
Potthila [tuccha meaning vain, empty]. He was very astute,
thoroughly learned in the scriptures and texts. He taught a large
number of bhikkhus. When people hear "Tuccha-Potthila" they
39
were awe-struck, so much were they in respect of his command
of the Teachings, and nobody would dare question anything he
taught.
One day he visited the Buddha. "Ah, so you've come, Venerable
Empty Scripture"! They spoke for a while and when the
Venerable was preparing to go to; "Ah, returning to your
monastery, Venerable Empty Scripture”? Buddha asked.
As he walked to his monastery, he reflected: "Now…, why did
the Lord say that? What did he mean"? He contemplated over
everything he had learnt, until wisdom dawned on him: "Oh,
what the Lord said is true; 'Venerable Empty Scripture'; I am a
bhikkhu who only studies but has never practised".
He then looked into his own mind and saw that he was no
different from lay people. There was no real "samana" [a
renunciate - literally, "peaceful one"] within him. There was no true
profound quality within his mind which could firmly establish
him in the Way and provide true peace. So he decided to practise
then and there. Having settled all his affairs, he went seeking a
teacher... but there was no one who would accept him as a
student. All those he went to see were his former students; but
they, in deference to him declined to teach him. He travelled to a
forest hermitage where a large number of bhikkhus lived. He paid
respect to the chief bhikkhu and asked for his help; the chief
referred him to a certain young novice [who was already an
arahant], and told to practise with him.
The novice seeing that he was of an advanced age and in order
to test him said, "Yes Venerable, you can practise with me, if you
are serious in wanting to practise. But if you are not, then I will
not waste my time with you". Tuccha-Potthila pledged his life as
a student of the novice.
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The novice told him to walk towards a muddy pond with his
robes and to stop only when told to do so. Thus, Tuccha-Potthila
neatly robed began to walk towards the pond. As he neared the
pond the young novice still kept quiet. He kept on walking till
he entered the muddy pond and was immersed to the waist in
the mud. Finally the novice, satisfied with his sincerity said;
“stop"; and he was told to come out of the pond. This clearly
showed that he had given up personal pride. He was ready to be
taught. The young novice, seeing this, knew that Tuccha-Potthila
was determined to practise. [Dhammapadatthakatha iii.417-21;
Theragatha vs.1174-5]
BHANTE SUVANNO: The Lord often uses similes to put across
a point. Here, He used the simile of the raft:
THE BUDDHA: BhikkhusBhikkhusBhikkhusBhikkhus, I will teach you the , I will teach you the , I will teach you the , I will teach you the DhammaDhammaDhammaDhamma compared to a raft,compared to a raft,compared to a raft,compared to a raft, for the purpose of crossing over, not for for the purpose of crossing over, not for for the purpose of crossing over, not for for the purpose of crossing over, not for the purpose of holding onto. Listen and pay close attention. I the purpose of holding onto. Listen and pay close attention. I the purpose of holding onto. Listen and pay close attention. I the purpose of holding onto. Listen and pay close attention. I will speak.will speak.will speak.will speak. BHIKKHUS: As you say, Lord.
THE BUDDHA: Suppose a man wasSuppose a man wasSuppose a man wasSuppose a man was travelling along a path. travelling along a path. travelling along a path. travelling along a path. He would see a great expanse of water, with the near sHe would see a great expanse of water, with the near sHe would see a great expanse of water, with the near sHe would see a great expanse of water, with the near shore hore hore hore dubious and risky, the further shore secure and free from risk, dubious and risky, the further shore secure and free from risk, dubious and risky, the further shore secure and free from risk, dubious and risky, the further shore secure and free from risk, but with neither a ferryboat nor a bridge going from this shore but with neither a ferryboat nor a bridge going from this shore but with neither a ferryboat nor a bridge going from this shore but with neither a ferryboat nor a bridge going from this shore to the other. The thought would occur to him, 'Here is this to the other. The thought would occur to him, 'Here is this to the other. The thought would occur to him, 'Here is this to the other. The thought would occur to him, 'Here is this great expanse of water, with the near shore dubious and risky, great expanse of water, with the near shore dubious and risky, great expanse of water, with the near shore dubious and risky, great expanse of water, with the near shore dubious and risky, the further shore secure and free frothe further shore secure and free frothe further shore secure and free frothe further shore secure and free from risk, but with neither a m risk, but with neither a m risk, but with neither a m risk, but with neither a boat nor a bridge going from this shore to the other. What if I boat nor a bridge going from this shore to the other. What if I boat nor a bridge going from this shore to the other. What if I boat nor a bridge going from this shore to the other. What if I were to gather grass, twigs, branches, and leaves and, having were to gather grass, twigs, branches, and leaves and, having were to gather grass, twigs, branches, and leaves and, having were to gather grass, twigs, branches, and leaves and, having bound them together to make a raft, were to cross over to bound them together to make a raft, were to cross over to bound them together to make a raft, were to cross over to bound them together to make a raft, were to cross over to
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safety osafety osafety osafety on the other shore in dependence on the raft, making n the other shore in dependence on the raft, making n the other shore in dependence on the raft, making n the other shore in dependence on the raft, making aaaan effort with my hands and feetn effort with my hands and feetn effort with my hands and feetn effort with my hands and feet''''????
Then the man, having gathered grass, twigs, branches, and Then the man, having gathered grass, twigs, branches, and Then the man, having gathered grass, twigs, branches, and Then the man, having gathered grass, twigs, branches, and leaves, having bound them together to make a raft, would cross leaves, having bound them together to make a raft, would cross leaves, having bound them together to make a raft, would cross leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependencover to safety on the other shore in dependencover to safety on the other shore in dependencover to safety on the other shore in dependence on the raft, e on the raft, e on the raft, e on the raft, making an effort with his hands and feet. making an effort with his hands and feet. making an effort with his hands and feet. making an effort with his hands and feet. Having crossed over Having crossed over Having crossed over Having crossed over to the further shore, he might think, 'How useful this raft has to the further shore, he might think, 'How useful this raft has to the further shore, he might think, 'How useful this raft has to the further shore, he might think, 'How useful this raft has been to me! For it was in dependence on this raft that, making been to me! For it was in dependence on this raft that, making been to me! For it was in dependence on this raft that, making been to me! For it was in dependence on this raft that, making an effort with my hands and feet, I have crossed ovan effort with my hands and feet, I have crossed ovan effort with my hands and feet, I have crossed ovan effort with my hands and feet, I have crossed over to safety er to safety er to safety er to safety on the further shore. Why don't I, having hoisted it on my head on the further shore. Why don't I, having hoisted it on my head on the further shore. Why don't I, having hoisted it on my head on the further shore. Why don't I, having hoisted it on my head or carryingor carryingor carryingor carrying on my back, go wherever I like on my back, go wherever I like on my back, go wherever I like on my back, go wherever I like''''???? What do you think, What do you think, What do you think, What do you think, bhikkhusbhikkhusbhikkhusbhikkhus: Would the man, in doing that, be doing wha: Would the man, in doing that, be doing wha: Would the man, in doing that, be doing wha: Would the man, in doing that, be doing what should t should t should t should be done with the raft?be done with the raft?be done with the raft?be done with the raft?
BHIKKHUS: No, Lord.
THE BUDDHA: And what should the man do in order to be And what should the man do in order to be And what should the man do in order to be And what should the man do in order to be doing what should be done with the raft? doing what should be done with the raft? doing what should be done with the raft? doing what should be done with the raft? There is the case where the man, having crossed over, would There is the case where the man, having crossed over, would There is the case where the man, having crossed over, would There is the case where the man, having crossed over, would think, 'How useful this raft has been to me! For it was in think, 'How useful this raft has been to me! For it was in think, 'How useful this raft has been to me! For it was in think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort withdependence on this raft that, making an effort withdependence on this raft that, making an effort withdependence on this raft that, making an effort with my hands my hands my hands my hands and feet, I have crossed over to safety on the further shore. and feet, I have crossed over to safety on the further shore. and feet, I have crossed over to safety on the further shore. and feet, I have crossed over to safety on the further shore. Why don't I, having dragged it on dry land or sinking it inWhy don't I, having dragged it on dry land or sinking it inWhy don't I, having dragged it on dry land or sinking it inWhy don't I, having dragged it on dry land or sinking it in the the the the water, go wherever I like’?water, go wherever I like’?water, go wherever I like’?water, go wherever I like’? In doing this, he would be doing what should be done with the In doing this, he would be doing what should be done with the In doing this, he would be doing what should be done with the In doing this, he would be doing what should be done with the raft. In the same way, raft. In the same way, raft. In the same way, raft. In the same way, bhikkbhikkbhikkbhikkhushushushus, I have taught the Dhamma , I have taught the Dhamma , I have taught the Dhamma , I have taught the Dhamma
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compared to a raft, for the purpose of crossing over, not for compared to a raft, for the purpose of crossing over, not for compared to a raft, for the purpose of crossing over, not for compared to a raft, for the purpose of crossing over, not for the purpose of holding onto. Understanding the Dhamma as the purpose of holding onto. Understanding the Dhamma as the purpose of holding onto. Understanding the Dhamma as the purpose of holding onto. Understanding the Dhamma as taught compared to a raft, ytaught compared to a raft, ytaught compared to a raft, ytaught compared to a raft, you should let go even of ou should let go even of ou should let go even of ou should let go even of DhammasDhammasDhammasDhammas,,,, to say nothing of non to say nothing of non to say nothing of non to say nothing of non----ddddhammas.hammas.hammas.hammas.
BHANTE SUVANNO (continues): Thus, the Buddha has said
very clearly that the Dhamma is for us to gain knowledge and
wisdom in order to be free from defilement and suffering…not
to keep it with us through eternity; thus Jinavamsa, having
learnt and practised, we should then leave it behind and
concentrate on living the Dhamma.
JINAVAMSA: Bhante, is it not a fact that many have kept on
investigating and questioning the Dhamma in vain attempts to
understand the Dhamma by intellectual means, not realising that
the Dhamma needs practise to grasp the truth within?
Many have wrongly conceived the Dhamma and thus have
applied the Dhamma as a crutch. They have great desire and love
listening and talking about the Dhamma, but have made no
attempt to glean from the Dhamma what is reality and to live the
Dhamma. Would my assumption be correct, Bhante?
BHANTE SUVANNO: Quite so, Jinavamsa. Having heard the
Dhamma, they should investigate sufficiently to practise the
Dhamma. Having practised the Dhamma, wisdom and correct
insight will arise and this is the Correct View in relation to the
Dhamma. We should live by the Dhamma. How do we live by the
Dhamma? Let us first see some…
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Cases of not Living By tCases of not Living By tCases of not Living By tCases of not Living By the Dhamma…he Dhamma…he Dhamma…he Dhamma… BHANTE SUVANNO: There are those who study all about the
Dhamma, they spend the day in Dhamma-study.
There are those who take the Dhamma as they have heard it,
studied it and teach it in full detail to others. They spend the day
in Dhamma teaching.
There are those who take the Dhamma as they have heard it,
study it and recite it in full detail. They spend the day in
Dhamma recitation
Then there are those, who take the Dhamma as they have heard
it, study it, think about it, evaluate it, and examine it with their
intellect. They spend the day in Dhamma thinking.
However, they neglect seclusion [in meditation]. They do not
commit themselves to internal tranquillity of awareness
[Vipassana]. These are those who do not live by the Dhamma.
A Case of Living By tA Case of Living By tA Case of Living By tA Case of Living By the Dhammahe Dhammahe Dhammahe Dhamma..[AN V.73] BHANTE SUVANNO: Then the Buddha added that those who
spend moderate time in performing the above but have more
time in seclusion and commit to Vipassana meditation. These are
those who live by the Dhamma. He further added that whatever a
teacher should do in looking after the welfare of his disciples,
out of sympathy for them, that He had done. Thus He advised:
THE BUDDHA: Over there areOver there areOver there areOver there are the roots of trees and empty the roots of trees and empty the roots of trees and empty the roots of trees and empty dwellings; pdwellings; pdwellings; pdwellings; practise meditation, bhikkhus. Do not be heedless. ractise meditation, bhikkhus. Do not be heedless. ractise meditation, bhikkhus. Do not be heedless. ractise meditation, bhikkhus. Do not be heedless. Do not later fall into regret. This is our message to you.Do not later fall into regret. This is our message to you.Do not later fall into regret. This is our message to you.Do not later fall into regret. This is our message to you.
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BHANTE SUVANNO (continues): Thus, Jinavamsa, please be
guided that the person who practises the Dhamma is the one who
lives by the Dhamma, and the one who lives by the Dhamma is the
one who reside in solitude and practises Vipassana diligently.
This is the Only Way. No others will do.
JINAVAMSA: Sadhu, Sadhu, Sadhu, Bhante.
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER TWO
The The The The World SystemWorld SystemWorld SystemWorld System Explained Explained Explained Explained
The Buddha knows and teaches that the universe is without any
discoverable beginning in time: there is no first point, no initial
moment of creation. Through beginning-less time, world systems
arise, evolve, and then disintegrate, followed by new world
systems subject to the same laws of growth and decline.
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ReReReRe----Discovering The DhammaDiscovering The DhammaDiscovering The DhammaDiscovering The Dhamma THE SCENE: Mi Tor See
JINAVAMSA: Bhante Suvanno shares his duties between Mi
Tor See and Buddhist Hermitage Lunas. At this time devotees
had been requesting that he returns to Mi Tor See and render
them Dhamma discourses.
It is late in the evening, the day had been very hot and humid
and Bhante has just gotten up from his rest after the usual crowd
of devotees had offered lunch dana, after which Bhante had
given a lengthy discourse on the planes of existence. This
discourse had always been very well received by the devotees
because Bhante has the knack of describing results in those who
are reborn in hell after doing evil deeds in their lives. The elderly
population would usually ask many questions and Bhante
always takes pains to explain kamma and rebirth to them. They
would usually leave at about three o’clock in the afternoon and
Bhante would then take his bath and have a rest in his simple
room. He would wake at late afternoon and proceed to sweeping
and cleaning up of the compound as a form of exercise. He
would sweep and collect the fallen leaves and heap it aside to be
collected later. Jinavamsa is just behind him, sweeping too.
JINAVAMSA: Bhante, you mentioned just now while giving the
discourse that there are many world systems out there; how did
the Buddha know this?
BHANTE SUVANNO: Ah, Jinavamsa, you must know that the
Buddha was an Enlightened Being and being Enlightened, His
powers are unimaginably expansively encompassing and far, far
reaching. His powers cover anything He wishes to know. Those
are awesome powers. Firstly, let’s see what history has to say.
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The Moment, the Man and theThe Moment, the Man and theThe Moment, the Man and theThe Moment, the Man and the Tree Tree Tree Tree
COMMENTATOR: At some ancient point far, far back into the
labyrinth of time, just under 2600 years ago, a man sat under a
huge tree. It was not an ordinary tree and the man was no
ordinary man.
The Moment, the Tree and the Man had been conditionally
staged to be at this exact pivotal point through a humongous
web upon web of events that were conditioned at another point
in yet a more ancient time in unimaginable aeons into the past.
The vast expanse of time where these points evolved is like
boiling an ocean and watching the bubbles of steam arise; each
bubble equating to one split moment in time; these moments are
but bubbles in that ocean. Imagine each bubble is the beginning
of an aeon in time and you will still be far off from imagining the
time and the events that propelled the Moment, the Tree and the
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Man coming together at this exact point in the inexorable march
of time. It was the Moment that the Man, taking refuge under the
Tree, looked within himself and discovered that all life forms are
but what the life forms ignorantly conditioned themselves to be;
nothing more, nothing less; not realising that the more desires
they have the less will be their merits for a better rebecoming.
BHANTE SUVANNO (takes over): You must realise that there is
no “man” per se, Jinavamsa, there is only a conglomeration of
different parts coming together and being labelled as “man”; just
as all the different parts make up a car. “Man”; “Car”, are but
the label put on them to identify the different objects for purpose
of identification and labelling. Just as a car is made up of the
chassis, the engine, the seats, etc. so man is a causal object of
mind and body. To distinguish a specific ‘mind and body’ from
other types of ‘minds and bodies’, the unifying word “man” is
used; just so all other ‘mind and body’ objects like dogs, cats,
elephants etc., in the world are so named.
So a dictionary is but a book; and this book we label as a
dictionary tells us we “see” or “perceive” things by what names
they have been identified and labelled. Otherwise, Jinavamsa,
there will be chaos. So names are hinged to objects; this “hinged
togetherness” have been for such a long time that we have
forgotten what were the intrinsic nature of the things we have
“hinged together” and so named “group-wise” as in a group or
an assemblage. Thus, in the unmindful, constant use of the word
man, we have forgotten that “man” is but a conglomeration of
different parts “hinged together”, starting with mind and body;
but we do realise that a “car” is an assemblage of myriad parts,
because we can “see” the parts involved! Whereas we cannot
“see” mind hinged to the body!
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At the moment of sitting under the tree, he was known as
Siddhattha Gotama; after a great mind transformation, a great
“enlightenment” of the mind; he became a being possessed of
unfathomable wisdom and far encompassing insights; he
became a Unique Being; a Buddha. He also became a Teacher to
Gods (Devas and Brahmas) and men (manussanam).
JINAVAMSA: Bhante, what length of time did all these events
take place and what does a being have to do to become a
Buddha?
BHANTE SUVANNO: To appreciate the immense universality
in the name “Buddha”, we need to study the world system as
seen directly and known by the Buddha.
We first need to appreciate the length of time that the Buddha
Gotama went through to attain His Self-enlightenment.
Hopefully with this clear perspective you will appreciate the
true nature of Enlightenment of a Buddha.
Most times when we talk about the Buddha and we say: “The
Buddha did this and that…if we try hard enough we can also do
it, too”; not realising what a difficult and formidable task it is to
become a Buddha.
No man or God can be compared to a Supreme Buddha in any
mode of application. He is a unique human, an incomparable
teacher of gods and men. It is extremely difficult and it takes a
truly long and incalculable period of time to become a Supreme
Buddha. An aspiring human being must have superb confidence
and great determination to make the aspiration voluntarily and
willingly to be a Buddha.
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THE BUDDHA: RRRRare is birth as a human beingare is birth as a human beingare is birth as a human beingare is birth as a human being Hard is the life of mortals Hard is the life of mortals Hard is the life of mortals Hard is the life of mortals Hard is theHard is theHard is theHard is the hearing of the sublime Truth hearing of the sublime Truth hearing of the sublime Truth hearing of the sublime Truth Rare is tRare is tRare is tRare is the appearance of the appearance of the appearance of the appearance of the Buddhahe Buddhahe Buddhahe Buddha....
BHANTE SUVANNO: Siddhattha Gotama, having met living
Buddhas in many previous existences, and realising the
tremendous glory and responsibility in one, profoundly knows
the monumental task ahead of him from the moment he aspires
to be a Buddha. He must be imbued with unusual qualities and
supreme confidence. Truly rare is such a being to be found in
any period of time, anywhere.
If we realise that, we should then be gratified to know how
fortunate we are, to be born when the Teachings of the Buddha
are still with us; for there is no guarantee that the Buddha’s
Dhamma will always be with us. Remember that at the beginning
of His Sasana, just under 2600 years ago, there was no Buddha’s
Dhamma in any universe at all. We are in an era where the
Teaching of the Buddha (Dhamma) is still reasonably well and
alive.
You note, Jinavamsa, I say reasonably well…because at this
juncture in the Buddha’s Dispensation…we are facing much
dangers in the continued performance of the Dhamma; but here
we have been warned by the Buddha that these dangers will
surely come about. We are at a very precarious juncture of the
Dhamma Path; the point of no return as it were. In this respect let
us digress a little and hear what the Buddha has to say regarding
these dangers.
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Future DangersFuture DangersFuture DangersFuture Dangers… (An. v 79)
THE BUDDHA: Monks, Monks, Monks, Monks, therthertherthere e e e are are are are fivefivefivefive dangers, dangers, dangers, dangers, unarisen at present, will arise unarisen at present, will arise unarisen at present, will arise unarisen at present, will arise in thin thin thin the future. Be alerte future. Be alerte future. Be alerte future. Be alert to to to to them and them and them and them and being alert, work to being alert, work to being alert, work to being alert, work to get rid of them. What get rid of them. What get rid of them. What get rid of them. What are the are the are the are the five?five?five?five?
There will be, in the course of the future, monks undeveloped There will be, in the course of the future, monks undeveloped There will be, in the course of the future, monks undeveloped There will be, in the course of the future, monks undeveloped iiiin bodily conduct, virtue, mind andn bodily conduct, virtue, mind andn bodily conduct, virtue, mind andn bodily conduct, virtue, mind and discer discer discer discernment. nment. nment. nment. 1.1.1.1. BBBBeing undeveloped, eing undeveloped, eing undeveloped, eing undeveloped, they they they they will give full ordination to others will give full ordination to others will give full ordination to others will give full ordination to others
and will noand will noand will noand will notttt be able to discipline them in be able to discipline them in be able to discipline them in be able to discipline them in heiheiheiheightened virtue, ghtened virtue, ghtened virtue, ghtened virtue, mind andmind andmind andmind and discernment. discernment. discernment. discernment.
2.2.2.2. BBBBeing undevelopedeing undevelopedeing undevelopedeing undeveloped, , , , they they they they will take on others as students will take on others as students will take on others as students will take on others as students and will not be able to discipline them and will not be able to discipline them and will not be able to discipline them and will not be able to discipline them in heightened virtue, in heightened virtue, in heightened virtue, in heightened virtue, mind and mind and mind and mind and discernment. discernment. discernment. discernment.
3.3.3.3. BBBBeing eing eing eing undeveloped, undeveloped, undeveloped, undeveloped, when giving a talk on when giving a talk on when giving a talk on when giving a talk on higher Dhamma higher Dhamma higher Dhamma higher Dhamma or a talk composed of questions and answers, or a talk composed of questions and answers, or a talk composed of questions and answers, or a talk composed of questions and answers, they they they they will fall will fall will fall will fall into dark mental states without being aware of it. into dark mental states without being aware of it. into dark mental states without being aware of it. into dark mental states without being aware of it.
4.4.4.4. BBBBeing eing eing eing undeveloped, undeveloped, undeveloped, undeveloped, they they they they will not listen when discourses will not listen when discourses will not listen when discourses will not listen when discourses ththththat are words of the Tathagata;at are words of the Tathagata;at are words of the Tathagata;at are words of the Tathagata; deep, profound, deep, profound, deep, profound, deep, profound, transcentranscentranscentranscendent, dent, dent, dent, are being rare being rare being rare being recited. They will not lend ear, will ecited. They will not lend ear, will ecited. They will not lend ear, will ecited. They will not lend ear, will not set their hearts on knowing them, not set their hearts on knowing them, not set their hearts on knowing them, not set their hearts on knowing them, they they they they will not regard will not regard will not regard will not regard these teachings as worth grasping or mastering. But they these teachings as worth grasping or mastering. But they these teachings as worth grasping or mastering. But they these teachings as worth grasping or mastering. But they
52
will listen when discowill listen when discowill listen when discowill listen when discourses that are literary works;urses that are literary works;urses that are literary works;urses that are literary works; the the the the works of poets, elegant in sound, elegant in rworks of poets, elegant in sound, elegant in rworks of poets, elegant in sound, elegant in rworks of poets, elegant in sound, elegant in rhetoric, the hetoric, the hetoric, the hetoric, the work of owork of owork of owork of outsiders, words of disciples utsiders, words of disciples utsiders, words of disciples utsiders, words of disciples are recited. They will are recited. They will are recited. They will are recited. They will lend ear and set their hearts on knowing them. They will lend ear and set their hearts on knowing them. They will lend ear and set their hearts on knowing them. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping and mastering. regard these teachings as worth grasping and mastering. regard these teachings as worth grasping and mastering. regard these teachings as worth grasping and mastering.
5.5.5.5. BBBBeing eing eing eing undeveloped, undeveloped, undeveloped, undeveloped, they they they they will become elders living in will become elders living in will become elders living in will become elders living in luxury, lethargluxury, lethargluxury, lethargluxury, lethargic, foremost in falling back, shirking the ic, foremost in falling back, shirking the ic, foremost in falling back, shirking the ic, foremost in falling back, shirking the duties oduties oduties oduties of solitude. They will not make f solitude. They will not make f solitude. They will not make f solitude. They will not make efforteffortefforteffortssss for the for the for the for the attaining of the asattaining of the asattaining of the asattaining of the as----yetyetyetyet----unattained, the reaching of unattained, the reaching of unattained, the reaching of unattained, the reaching of the asthe asthe asthe as----yetyetyetyet----unreached;unreached;unreached;unreached; the realis the realis the realis the realisation of the asation of the asation of the asation of the as----yetyetyetyet----ununununrealisedrealisedrealisedrealised. . . . They will become an example for later geneThey will become an example for later geneThey will become an example for later geneThey will become an example for later generations, who rations, who rations, who rations, who will become luxurious in their living, lethargic, foremost in will become luxurious in their living, lethargic, foremost in will become luxurious in their living, lethargic, foremost in will become luxurious in their living, lethargic, foremost in falling back, falling back, falling back, falling back, shirking the duties of solitudeshirking the duties of solitudeshirking the duties of solitudeshirking the duties of solitude and who will not and who will not and who will not and who will not make an effort for the attaining of the asmake an effort for the attaining of the asmake an effort for the attaining of the asmake an effort for the attaining of the as----yetyetyetyet----unattained, unattained, unattained, unattained, the reaching of the asthe reaching of the asthe reaching of the asthe reaching of the as----yetyetyetyet----unreached, the unreached, the unreached, the unreached, the realisationrealisationrealisationrealisation of of of of ththththe ase ase ase as----yetyetyetyet----ununununrealisedrealisedrealisedrealised. . . .
Thus from corrupt Dhamma comes corrupt discipline; from Thus from corrupt Dhamma comes corrupt discipline; from Thus from corrupt Dhamma comes corrupt discipline; from Thus from corrupt Dhamma comes corrupt discipline; from corruptcorruptcorruptcorrupt discipline, corrupt Dhamma. discipline, corrupt Dhamma. discipline, corrupt Dhamma. discipline, corrupt Dhamma. These, monks, are the five future daThese, monks, are the five future daThese, monks, are the five future daThese, monks, are the five future dangers, unarisen at ngers, unarisen at ngers, unarisen at ngers, unarisen at present,present,present,present, will arise in t will arise in t will arise in t will arise in the future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them and being being being being alert, work to get ridalert, work to get ridalert, work to get ridalert, work to get rid of them. of them. of them. of them.
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More More More More Future DangersFuture DangersFuture DangersFuture Dangers… (An v80)
THE BUDDHA: Monks, therMonks, therMonks, therMonks, there e e e are are are are five five five five more more more more future dangers, future dangers, future dangers, future dangers, unarisen at present, will arise in tunarisen at present, will arise in tunarisen at present, will arise in tunarisen at present, will arise in the future. Be alert to them he future. Be alert to them he future. Be alert to them he future. Be alert to them andandandand being alert, work to get rid of them. What being alert, work to get rid of them. What being alert, work to get rid of them. What being alert, work to get rid of them. What are theare theare theare thesesesese other other other other fivefivefivefivessss????
1.1.1.1. MonksMonksMonksMonks desirous of fine r desirous of fine r desirous of fine r desirous of fine robes, will neglect the practice of obes, will neglect the practice of obes, will neglect the practice of obes, will neglect the practice of wearing castwearing castwearing castwearing cast----off cloth; will neglect isolated forest and off cloth; will neglect isolated forest and off cloth; will neglect isolated forest and off cloth; will neglect isolated forest and wilderness dwelliwilderness dwelliwilderness dwelliwilderness dwellings; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, cities and royal and royal and royal and royal capitals, taking up residence there. For the sake of a robe capitals, taking up residence there. For the sake of a robe capitals, taking up residence there. For the sake of a robe capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropthey will do many kinds of unseemly, inappropthey will do many kinds of unseemly, inappropthey will do many kinds of unseemly, inappropriate things. riate things. riate things. riate things.
2.2.2.2. MonksMonksMonksMonks desirous of fine food, will neglect the practice of desirous of fine food, will neglect the practice of desirous of fine food, will neglect the practice of desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wilderness going for alms; will neglect isolated forest and wilderness going for alms; will neglect isolated forest and wilderness going for alms; will neglect isolated forest and wilderness dwellidwellidwellidwellings; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, cities and royal capitals, and royal capitals, and royal capitals, and royal capitals, taking up residence there and searching out the tiptaking up residence there and searching out the tiptaking up residence there and searching out the tiptaking up residence there and searching out the tip----top top top top tastes witastes witastes witastes with the tip of the tongue. For the sake of food th the tip of the tongue. For the sake of food th the tip of the tongue. For the sake of food th the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things. they will do many kinds of unseemly, inappropriate things. they will do many kinds of unseemly, inappropriate things. they will do many kinds of unseemly, inappropriate things.
3.3.3.3. MonksMonksMonksMonks desirous of fine lodgings, will neglect the practice desirous of fine lodgings, will neglect the practice desirous of fine lodgings, will neglect the practice desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and of living in the wilds; will neglect isolated forest and of living in the wilds; will neglect isolated forest and of living in the wilds; will neglect isolated forest and wilderness dwellings; will move twilderness dwellings; will move twilderness dwellings; will move twilderness dwellings; will move to towno towno towno towns, citiess, citiess, citiess, cities and royal and royal and royal and royal capitals, taking up residence there. For the sake of capitals, taking up residence there. For the sake of capitals, taking up residence there. For the sake of capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, lodgings they will do many kinds of unseemly, lodgings they will do many kinds of unseemly, lodgings they will do many kinds of unseemly, inappropriate things. inappropriate things. inappropriate things. inappropriate things.
4.4.4.4. Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be monks who will live in close association with nuns, fmonks who will live in close association with nuns, fmonks who will live in close association with nuns, fmonks who will live in close association with nuns, femaleemaleemaleemale probationersprobationersprobationersprobationers and female novices. As they interact and female novices. As they interact and female novices. As they interact and female novices. As they interact with with with with nuns, female probationers nuns, female probationers nuns, female probationers nuns, female probationers and female novices, they can be and female novices, they can be and female novices, they can be and female novices, they can be
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expected either to lead the holy life dissatisfied or to fall expected either to lead the holy life dissatisfied or to fall expected either to lead the holy life dissatisfied or to fall expected either to lead the holy life dissatisfied or to fall into one of the grosser offences, leaving the training, into one of the grosser offences, leaving the training, into one of the grosser offences, leaving the training, into one of the grosser offences, leaving the training, returning to a lowereturning to a lowereturning to a lowereturning to a lower way of life. r way of life. r way of life. r way of life.
5.5.5.5. Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be monks who will live in close association with monastery monks who will live in close association with monastery monks who will live in close association with monastery monks who will live in close association with monastery attendants and novices. As they interact with monastery attendants and novices. As they interact with monastery attendants and novices. As they interact with monastery attendants and novices. As they interact with monastery attendants and novices, they can be expected to live attendants and novices, they can be expected to live attendants and novices, they can be expected to live attendants and novices, they can be expected to live intent on storing upintent on storing upintent on storing upintent on storing up all kinds of possessions and to stake all kinds of possessions and to stake all kinds of possessions and to stake all kinds of possessions and to stake out crops and fields. out crops and fields. out crops and fields. out crops and fields.
These, monks, are the five These, monks, are the five These, monks, are the five These, monks, are the five other other other other future dangerfuture dangerfuture dangerfuture dangers, unarisen at s, unarisen at s, unarisen at s, unarisen at present,present,present,present, will arise in t will arise in t will arise in t will arise in the future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them and being being being being alert, work to get rid of them. alert, work to get rid of them. alert, work to get rid of them. alert, work to get rid of them.
BHANTE SUVANNO: I digressed, Jinavamsa, let us continue.
Many of us who have read the life story of the Buddha may
think that it took the Ascetic Gotama six years to become the
Buddha. In fact it took the Buddha Gotama a period of three
hundred thousand world cycles interspersed with twenty
asankheyyas to reach enlightenment and become a Buddha!
JINAVAMSA: Sadhu, Sadhu, Sadhu Bhante, how is an
asankheyya measured and who or what then is a Buddha?
BHANTE SUVANNO: The Buddha knows and teaches that the
universe is without any discoverable beginning: there is no first
point, no initial moment of creation. Through beginning-less
time, world systems arise, evolve and then disintegrate, followed
by new world systems subject to the same laws of growth and
decline. Let us read what Scriptural Texts recorded regarding the
Buddha’s words on this universal event …
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SCRIPTURAL TEXTS: Each world system consists of numerous
planes of existence inhabited by sentient beings similar in most
respects to those found in this present universe. Besides human
and animal realms, it contains heavenly planes, realms of
celestial bliss and infernal planes, realms of pain and misery. The
beings dwelling in these realms pass from lives to lives in
unbroken processes of rebirth in the shoreless ocean of Samsara.
This aimless wandering from birth to birth is driven by
ignorance and craving, and the particular form any rebirth takes
is determined by kamma; the results of wholesome and
unwholesome deeds conditioned by thought, speech and
volitional actions of the body. An impersonal moral law governs
this process, ensuring that good deeds bring a pleasant rebirth,
and evil deeds a painful one.
In all planes of existence, life is impermanent, subject to birth,
ageing, decay and death. Even life in the heavens, where celestial
beings, devas and brahmas are reborn, though long and blissful,
does not last forever. Every existence eventually comes to an
end, to be followed by a rebirth elsewhere among any of the 31
Planes in the vast inter-woven borders of myriad universes.
Therefore, when closely examined, all modes of existence within
Samsara reveal themselves as illusionary, stamped with the mark
of imperfection. They are unable to offer a stable, secure
happiness and peace, and thus cannot deliver a final solution to
the problem of suffering. However, beyond the conditioned
spheres of rebirths, there is also a realm or state of perfect bliss
and peace, of complete unconditioned freedom, Nibbana!
JINAVAMSA: Bhante, did the Lord give any indication of how
the world system begins.
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Evolution oEvolution oEvolution oEvolution offff World System World System World System World Systems…s…s…s… BHANTE SUVANNO: Yes, Jinavamsa, He did; in fact He was
very detailed and graphic in that Discourse. He explained a
world cycle as follows; let us refer to some scriptural texts
through Ananda, the Buddha’s cousin and attendant.
ANANDA: Evam me sutam, thus have I heard: At one season the
Blessed One was staying at Vesali, in Ambapali's grove. And the
Blessed One addressed the bhikkhus, saying:
THE BUDDHA: Bhikkhus!
BHIKKHUS: Lord!
THE BUDDHA: Impermanent, O Impermanent, O Impermanent, O Impermanent, O bhikkhusbhikkhusbhikkhusbhikkhus, are the , are the , are the , are the cccconstituents of existence, unstable, nononstituents of existence, unstable, nononstituents of existence, unstable, nononstituents of existence, unstable, non----eternal: so much so, eternal: so much so, eternal: so much so, eternal: so much so, that this alone is enough to weary and disgust one with all that this alone is enough to weary and disgust one with all that this alone is enough to weary and disgust one with all that this alone is enough to weary and disgust one with all constituent things, and emancipate thereconstituent things, and emancipate thereconstituent things, and emancipate thereconstituent things, and emancipate there----from. from. from. from.
Now there comes, O Now there comes, O Now there comes, O Now there comes, O bhikkhusbhikkhusbhikkhusbhikkhus, a season when, after many , a season when, after many , a season when, after many , a season when, after many years, many hundreds and thousayears, many hundreds and thousayears, many hundreds and thousayears, many hundreds and thousands and hundreds of nds and hundreds of nds and hundreds of nds and hundreds of thousands of years, it does not rain; and while it rains not, all thousands of years, it does not rain; and while it rains not, all thousands of years, it does not rain; and while it rains not, all thousands of years, it does not rain; and while it rains not, all seedlings and vseedlings and vseedlings and vseedlings and vegetation, all plants, grasses egetation, all plants, grasses egetation, all plants, grasses egetation, all plants, grasses and trees dry up, and trees dry up, and trees dry up, and trees dry up, wither away and cease to be. wither away and cease to be. wither away and cease to be. wither away and cease to be.
And, And, And, And, bhikkhusbhikkhusbhikkhusbhikkhus, there comes a season, at vast intervals in the , there comes a season, at vast intervals in the , there comes a season, at vast intervals in the , there comes a season, at vast intervals in the lapse of timelapse of timelapse of timelapse of time, when a second sun appears., when a second sun appears., when a second sun appears., when a second sun appears. After the After the After the After the appearance of the second sun, appearance of the second sun, appearance of the second sun, appearance of the second sun, bhikkhusbhikkhusbhikkhusbhikkhus, the brooks and , the brooks and , the brooks and , the brooks and ponds dry up, vanish away and cease to be. So impermanent ponds dry up, vanish away and cease to be. So impermanent ponds dry up, vanish away and cease to be. So impermanent ponds dry up, vanish away and cease to be. So impermanent are constituent things! are constituent things! are constituent things! are constituent things!
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And then, And then, And then, And then, bhikkhusbhikkhusbhikkhusbhikkhus, there comes a season, at vast intervals in , there comes a season, at vast intervals in , there comes a season, at vast intervals in , there comes a season, at vast intervals in the lapse of timthe lapse of timthe lapse of timthe lapse of time, when a third sun appears; e, when a third sun appears; e, when a third sun appears; e, when a third sun appears; and thereupon the and thereupon the and thereupon the and thereupon the great rivers, great rivers, great rivers, great rivers, vanish away and cease to be.vanish away and cease to be.vanish away and cease to be.vanish away and cease to be. At length, after another vast period, a fourth sun appears, At length, after another vast period, a fourth sun appears, At length, after another vast period, a fourth sun appears, At length, after another vast period, a fourth sun appears, and thereupon the great lakes, vanish away, and cease to be.and thereupon the great lakes, vanish away, and cease to be.and thereupon the great lakes, vanish away, and cease to be.and thereupon the great lakes, vanish away, and cease to be. Again, Again, Again, Again, bhikkhusbhikkhusbhikkhusbhikkhus, when, after another lon, when, after another lon, when, after another lon, when, after another long lapse, a fifth sun g lapse, a fifth sun g lapse, a fifth sun g lapse, a fifth sun appears, the waters inappears, the waters inappears, the waters inappears, the waters in the great ocean go down for a the great ocean go down for a the great ocean go down for a the great ocean go down for a hundred hundred hundred hundred leagues; then for two hundred, three hundred, and even unto leagues; then for two hundred, three hundred, and even unto leagues; then for two hundred, three hundred, and even unto leagues; then for two hundred, three hundred, and even unto seven hundred leagues, until the water stands seven hundred leagues, until the water stands seven hundred leagues, until the water stands seven hundred leagues, until the water stands only only only only ankleankleankleankle----deep. deep. deep. deep. Even, O Even, O Even, O Even, O bhikkhusbhikkhusbhikkhusbhikkhus, as in the fall season, when it r, as in the fall season, when it r, as in the fall season, when it r, as in the fall season, when it rains in large ains in large ains in large ains in large drops, the waters in some places are standing around the feet drops, the waters in some places are standing around the feet drops, the waters in some places are standing around the feet drops, the waters in some places are standing around the feet of the kineof the kineof the kineof the kine (cattle) (cattle) (cattle) (cattle); even so, ; even so, ; even so, ; even so, bhikkhusbhikkhusbhikkhusbhikkhus, the waters in the great , the waters in the great , the waters in the great , the waters in the great ocean in some places are standing to the depth of kineocean in some places are standing to the depth of kineocean in some places are standing to the depth of kineocean in some places are standing to the depth of kine----feet. feet. feet. feet. After the appearance of the fifth sun, After the appearance of the fifth sun, After the appearance of the fifth sun, After the appearance of the fifth sun, bhikkhusbhikkhusbhikkhusbhikkhus, the, the, the, the water in water in water in water in the great ocean is not the measure of a fingerthe great ocean is not the measure of a fingerthe great ocean is not the measure of a fingerthe great ocean is not the measure of a finger----joint. joint. joint. joint.
Then at last, after another lapse of time, a sixth sun appears; Then at last, after another lapse of time, a sixth sun appears; Then at last, after another lapse of time, a sixth sun appears; Then at last, after another lapse of time, a sixth sun appears; whereupon this great earth whereupon this great earth whereupon this great earth whereupon this great earth rrrreekeekeekeekssss and fume and fume and fume and fumessss and send forth and send forth and send forth and send forth clouds of smoke. clouds of smoke. clouds of smoke. clouds of smoke. After a last vast interval, a seventh sun appearsAfter a last vast interval, a seventh sun appearsAfter a last vast interval, a seventh sun appearsAfter a last vast interval, a seventh sun appears, and then, , and then, , and then, , and then, bhikkhus, this great earth, flare and blaze, and become one bhikkhus, this great earth, flare and blaze, and become one bhikkhus, this great earth, flare and blaze, and become one bhikkhus, this great earth, flare and blaze, and become one mass of flame. mass of flame. mass of flame. mass of flame.
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And now, from earth and mountains burning and consuming, a And now, from earth and mountains burning and consuming, a And now, from earth and mountains burning and consuming, a And now, from earth and mountains burning and consuming, a spark is carried by the wind and goes as far as the worlds of spark is carried by the wind and goes as far as the worlds of spark is carried by the wind and goes as far as the worlds of spark is carried by the wind and goes as far as the worlds of God; and the peaks of Mount Sineru, burning,God; and the peaks of Mount Sineru, burning,God; and the peaks of Mount Sineru, burning,God; and the peaks of Mount Sineru, burning, consuming, consuming, consuming, consuming, perishing, go down in one vastperishing, go down in one vastperishing, go down in one vastperishing, go down in one vast mass of fire and crumble for a mass of fire and crumble for a mass of fire and crumble for a mass of fire and crumble for a hundred, even, five hundred leagues. hundred, even, five hundred leagues. hundred, even, five hundred leagues. hundred, even, five hundred leagues.
And of this great earth, And of this great earth, And of this great earth, And of this great earth, bhikkhusbhikkhusbhikkhusbhikkhus, and Sineru, the monarch of , and Sineru, the monarch of , and Sineru, the monarch of , and Sineru, the monarch of mountains, when consumed and burnt, neither ashes nor soot mountains, when consumed and burnt, neither ashes nor soot mountains, when consumed and burnt, neither ashes nor soot mountains, when consumed and burnt, neither ashes nor soot remains. Just as when remains. Just as when remains. Just as when remains. Just as when ghee or oil is consumed and burnt, ghee or oil is consumed and burnt, ghee or oil is consumed and burnt, ghee or oil is consumed and burnt, bhikkhusbhikkhusbhikkhusbhikkhus, neither ashes nor soot remains, so it is with the great , neither ashes nor soot remains, so it is with the great , neither ashes nor soot remains, so it is with the great , neither ashes nor soot remains, so it is with the great earth and Mount Sineru.earth and Mount Sineru.earth and Mount Sineru.earth and Mount Sineru.
Therefore, Therefore, Therefore, Therefore, bhikkhusbhikkhusbhikkhusbhikkhus, do those who deliberate and believe say , do those who deliberate and believe say , do those who deliberate and believe say , do those who deliberate and believe say this: 'This earth and Sineru, the monarch of mountains, will be this: 'This earth and Sineru, the monarch of mountains, will be this: 'This earth and Sineru, the monarch of mountains, will be this: 'This earth and Sineru, the monarch of mountains, will be burnburnburnburnt and perish and exist no more,' excepting those who have t and perish and exist no more,' excepting those who have t and perish and exist no more,' excepting those who have t and perish and exist no more,' excepting those who have seen the paseen the paseen the paseen the pathththth.... [Anguttara Nikaya; vii. 62].
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Continuing Evolution Continuing Evolution Continuing Evolution Continuing Evolution [Excerpt from: Aganna Sutta: Digha Nikaya 27]
THE BUDDHA (in Savatthi Migara’s mansion): There comes a There comes a There comes a There comes a time, Vasettha, when, sooner or ltime, Vasettha, when, sooner or ltime, Vasettha, when, sooner or ltime, Vasettha, when, sooner or later, after ater, after ater, after ater, after the lapse of athe lapse of athe lapse of athe lapse of a long period, this world passes long period, this world passes long period, this world passes long period, this world passes away. And when this happens, beings have away. And when this happens, beings have away. And when this happens, beings have away. And when this happens, beings have mostly been reborn in the World of mostly been reborn in the World of mostly been reborn in the World of mostly been reborn in the World of Radiance; and there they dwell, made of Radiance; and there they dwell, made of Radiance; and there they dwell, made of Radiance; and there they dwell, made of
mind, feeding on rapture, mind, feeding on rapture, mind, feeding on rapture, mind, feeding on rapture, selfselfselfself----luminous, traversing the air, luminous, traversing the air, luminous, traversing the air, luminous, traversing the air, continuing in glory; acontinuing in glory; acontinuing in glory; acontinuing in glory; and thus they remain for a nd thus they remain for a nd thus they remain for a nd thus they remain for a long period of long period of long period of long period of time. time. time. time. There also come a time, Vasettha, when sooner or later this There also come a time, Vasettha, when sooner or later this There also come a time, Vasettha, when sooner or later this There also come a time, Vasettha, when sooner or later this world began to reworld began to reworld began to reworld began to re----evolve. When this happens, beings who had evolve. When this happens, beings who had evolve. When this happens, beings who had evolve. When this happens, beings who had deceased from the World of Raddeceased from the World of Raddeceased from the World of Raddeceased from the World of Radianceianceianceiance,,,, come to life as humans. come to life as humans. come to life as humans. come to life as humans. And they become made of mind, feeding on rapture, selfAnd they become made of mind, feeding on rapture, selfAnd they become made of mind, feeding on rapture, selfAnd they become made of mind, feeding on rapture, self----luminous, traversing the air, continuing in glluminous, traversing the air, continuing in glluminous, traversing the air, continuing in glluminous, traversing the air, continuing in gloryoryoryory and remain thus and remain thus and remain thus and remain thus for afor afor afor a long period of time. long period of time. long period of time. long period of time. Now at that time, all had Now at that time, all had Now at that time, all had Now at that time, all had become one world of water, darkbecome one world of water, darkbecome one world of water, darkbecome one world of water, dark and and and and of darkness of darkness of darkness of darkness that maketh blind. Neither moon nor sun that maketh blind. Neither moon nor sun that maketh blind. Neither moon nor sun that maketh blind. Neither moon nor sun appeared, no stars were seen, neither was the constelappeared, no stars were seen, neither was the constelappeared, no stars were seen, neither was the constelappeared, no stars were seen, neither was the constellations, lations, lations, lations, nor was night and day; nor was night and day; nor was night and day; nor was night and day; neither years nor seasons, neither neither years nor seasons, neither neither years nor seasons, neither neither years nor seasons, neither female nor male. Beings were reckoned just as beings only. female nor male. Beings were reckoned just as beings only. female nor male. Beings were reckoned just as beings only. female nor male. Beings were reckoned just as beings only.
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And to those beings, Vasettha, sooneAnd to those beings, Vasettha, sooneAnd to those beings, Vasettha, sooneAnd to those beings, Vasettha, sooner or later after a long r or later after a long r or later after a long r or later after a long time, earth with its savour watime, earth with its savour watime, earth with its savour watime, earth with its savour was spread out in the waters; like s spread out in the waters; like s spread out in the waters; like s spread out in the waters; like scum forms on the surface of boiled milky rice that is scum forms on the surface of boiled milky rice that is scum forms on the surface of boiled milky rice that is scum forms on the surface of boiled milky rice that is coolingcoolingcoolingcooling. It . It . It . It bbbbecame endowed with colour, odour andecame endowed with colour, odour andecame endowed with colour, odour andecame endowed with colour, odour and taste. Even as well taste. Even as well taste. Even as well taste. Even as well----made ghee or pure butter, so was its colourmade ghee or pure butter, so was its colourmade ghee or pure butter, so was its colourmade ghee or pure butter, so was its colour; even as the ; even as the ; even as the ; even as the flawless honey of the bee, so sweet was it.flawless honey of the bee, so sweet was it.flawless honey of the bee, so sweet was it.flawless honey of the bee, so sweet was it. Then, Vasettha, some being of greThen, Vasettha, some being of greThen, Vasettha, some being of greThen, Vasettha, some being of greedy disposition, said: edy disposition, said: edy disposition, said: edy disposition, said: What will this be? They tasted the savoury earth with their What will this be? They tasted the savoury earth with their What will this be? They tasted the savoury earth with their What will this be? They tasted the savoury earth with their fingers. After tasting, they fingers. After tasting, they fingers. After tasting, they fingers. After tasting, they craved for themcraved for themcraved for themcraved for them. Other b. Other b. Other b. Other beings eings eings eings following their examplfollowing their examplfollowing their examplfollowing their examples and es and es and es and craving entered into them. Then craving entered into them. Then craving entered into them. Then craving entered into them. Then those beings began to feast on the savoury earth, breaking off those beings began to feast on the savoury earth, breaking off those beings began to feast on the savoury earth, breaking off those beings began to feast on the savoury earth, breaking off lumps of it with their hands. lumps of it with their hands. lumps of it with their hands. lumps of it with their hands. And from the doing thereof the selfAnd from the doing thereof the selfAnd from the doing thereof the selfAnd from the doing thereof the self----luminance faded away, luminance faded away, luminance faded away, luminance faded away, the moon and the sun became manifest. Thereupon starthe moon and the sun became manifest. Thereupon starthe moon and the sun became manifest. Thereupon starthe moon and the sun became manifest. Thereupon star----shapes and shapes and shapes and shapes and constellations became manifest. Thereupon night constellations became manifest. Thereupon night constellations became manifest. Thereupon night constellations became manifest. Thereupon night and day became maniand day became maniand day became maniand day became manifestfestfestfest, seasons and the years. Thus far , seasons and the years. Thus far , seasons and the years. Thus far , seasons and the years. Thus far then, Vasettha, did the world evolve again.then, Vasettha, did the world evolve again.then, Vasettha, did the world evolve again.then, Vasettha, did the world evolve again. Now those beings, Vasettha, feasting on thNow those beings, Vasettha, feasting on thNow those beings, Vasettha, feasting on thNow those beings, Vasettha, feasting on the savoury earth, e savoury earth, e savoury earth, e savoury earth, nourished by it, continourished by it, continourished by it, continourished by it, continued thus for a very nued thus for a very nued thus for a very nued thus for a very lolololongngngng while. And as while. And as while. And as while. And as they thus fed, they thus fed, they thus fed, they thus fed, ttttheir bodies become solid and heir bodies become solid and heir bodies become solid and heir bodies become solid and variety in their variety in their variety in their variety in their comeliness become manifest. comeliness become manifest. comeliness become manifest. comeliness become manifest. Some beings were well favouredSome beings were well favouredSome beings were well favouredSome beings were well favoured,,,, some were ill some were ill some were ill some were ill----favofavofavofavoured. And ured. And ured. And ured. And the the the the well well well well favoured despised thefavoured despised thefavoured despised thefavoured despised the ill favoured, thinking: We ill favoured, thinking: We ill favoured, thinking: We ill favoured, thinking: We are are are are
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more comely than they aremore comely than they aremore comely than they aremore comely than they are. . . . And while they through pride in And while they through pride in And while they through pride in And while they through pride in their beauty thus became vain and conceited, the savoury their beauty thus became vain and conceited, the savoury their beauty thus became vain and conceited, the savoury their beauty thus became vain and conceited, the savoury earth disappeared. At the disappearaearth disappeared. At the disappearaearth disappeared. At the disappearaearth disappeared. At the disappearance of the savoury nce of the savoury nce of the savoury nce of the savoury earth, they earth, they earth, they earth, they bewailebewailebewailebewailedddd: : : : Alas for the savourAlas for the savourAlas for the savourAlas for the savour!!!! Then, Vasettha, when the savoury earThen, Vasettha, when the savoury earThen, Vasettha, when the savoury earThen, Vasettha, when the savoury earth had vanishedth had vanishedth had vanishedth had vanished, , , , outgrowths aoutgrowths aoutgrowths aoutgrowths appeppeppeppeared in the soil, like the springing up of ared in the soil, like the springing up of ared in the soil, like the springing up of ared in the soil, like the springing up of mushroommushroommushroommushroomssss, it had colour, odour and taste; even as well, it had colour, odour and taste; even as well, it had colour, odour and taste; even as well, it had colour, odour and taste; even as well----formed formed formed formed ghee or fine butter so was the colour thereof, and even as ghee or fine butter so was the colour thereof, and even as ghee or fine butter so was the colour thereof, and even as ghee or fine butter so was the colour thereof, and even as flawless honeycomb so was the sweetness thereof. flawless honeycomb so was the sweetness thereof. flawless honeycomb so was the sweetness thereof. flawless honeycomb so was the sweetness thereof. ThenThenThenThen,,,, those beings those beings those beings those beings feastfeastfeastfeastedededed on these out on these out on these out on these outgrowths of the sogrowths of the sogrowths of the sogrowths of the soil. il. il. il. And they, And they, And they, And they, finding food and nourishmenfinding food and nourishmenfinding food and nourishmenfinding food and nourishment in them, continued for t in them, continued for t in them, continued for t in them, continued for a long while. And as they fed and were nourished, a long while. And as they fed and were nourished, a long while. And as they fed and were nourished, a long while. And as they fed and were nourished, their bodies their bodies their bodies their bodies grow ever more solid and the difference in their comeliness grow ever more solid and the difference in their comeliness grow ever more solid and the difference in their comeliness grow ever more solid and the difference in their comeliness became became became became mormormormore manifeste manifeste manifeste manifest. Thus the well favoured despi. Thus the well favoured despi. Thus the well favoured despi. Thus the well favoured despised thsed thsed thsed thosososose e e e that were ill favoured. that were ill favoured. that were ill favoured. that were ill favoured. And as theyAnd as theyAnd as theyAnd as they took pride in their beauty, took pride in their beauty, took pride in their beauty, took pride in their beauty, they they they they became vain and conceited, these outgrowths of the soil became vain and conceited, these outgrowths of the soil became vain and conceited, these outgrowths of the soil became vain and conceited, these outgrowths of the soil disappeared.disappeared.disappeared.disappeared. Thereupon creeping plants Thereupon creeping plants Thereupon creeping plants Thereupon creeping plants and and and and bamboobamboobamboobamboo appeared which appeared which appeared which appeared which had had had had colour, odour colour, odour colour, odour colour, odour and were as sweet and were as sweet and were as sweet and were as sweet as as as as honeychoneychoneychoneycombombombomb.... ThenThenThenThen, Vasettha, those beings began to feast on the creepe, Vasettha, those beings began to feast on the creepe, Vasettha, those beings began to feast on the creepe, Vasettha, those beings began to feast on the creepers. rs. rs. rs. And they feasting and And they feasting and And they feasting and And they feasting and nourished bynourished bynourished bynourished by them, continued so for a them, continued so for a them, continued so for a them, continued so for a long while; and long while; and long while; and long while; and as they as they as they as they thus fed and were nourished, their thus fed and were nourished, their thus fed and were nourished, their thus fed and were nourished, their bodies bacamebodies bacamebodies bacamebodies bacame more solid, and the divergence in their more solid, and the divergence in their more solid, and the divergence in their more solid, and the divergence in their
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comeliness increase, so thcomeliness increase, so thcomeliness increase, so thcomeliness increase, so that, as before, the better favoured at, as before, the better favoured at, as before, the better favoured at, as before, the better favoured despised the worst favoured. And while those, through pride despised the worst favoured. And while those, through pride despised the worst favoured. And while those, through pride despised the worst favoured. And while those, through pride in their beauty, became vain and conceited, the creepers in their beauty, became vain and conceited, the creepers in their beauty, became vain and conceited, the creepers in their beauty, became vain and conceited, the creepers disappeared.disappeared.disappeared.disappeared. At At At At the disappearance thereof they the disappearance thereof they the disappearance thereof they the disappearance thereof they bewailedbewailedbewailedbewailed and lamented. and lamented. and lamented. and lamented. Then, Vasettha, when the creeperThen, Vasettha, when the creeperThen, Vasettha, when the creeperThen, Vasettha, when the creeperssss had vanished, had vanished, had vanished, had vanished, rice rice rice rice aaaappeared ripening in open spaces. ppeared ripening in open spaces. ppeared ripening in open spaces. ppeared ripening in open spaces. No powder had it and no No powder had it and no No powder had it and no No powder had it and no huskhuskhuskhusk; pure,; pure,; pure,; pure, fragrant and clean grained. fragrant and clean grained. fragrant and clean grained. fragrant and clean grained. While in the While in the While in the While in the evening they gathered and carried away for evening they gathered and carried away for evening they gathered and carried away for evening they gathered and carried away for supper, the next mornisupper, the next mornisupper, the next mornisupper, the next morning the rice grewng the rice grewng the rice grewng the rice grew again. Where in the again. Where in the again. Where in the again. Where in the morning they gathered morning they gathered morning they gathered morning they gathered and carried away for breakfast, and carried away for breakfast, and carried away for breakfast, and carried away for breakfast, in the in the in the in the evening the rice grew again.evening the rice grew again.evening the rice grew again.evening the rice grew again. ThenThenThenThen,,,, those beings fea those beings fea those beings fea those beings feasting on this rice,sting on this rice,sting on this rice,sting on this rice, feeding on it, feeding on it, feeding on it, feeding on it, nourishednourishednourishednourished by it, so continued for a by it, so continued for a by it, so continued for a by it, so continued for a long while. And thus long while. And thus long while. And thus long while. And thus feeding, feeding, feeding, feeding, they went on existing andthey went on existing andthey went on existing andthey went on existing and their bodies their bodies their bodies their bodies become even become even become even become even more solid anmore solid anmore solid anmore solid and the divergence in their comeliness more d the divergence in their comeliness more d the divergence in their comeliness more d the divergence in their comeliness more pronounced. pronounced. pronounced. pronounced. In the female appeared the distinctive features of the female, In the female appeared the distinctive features of the female, In the female appeared the distinctive features of the female, In the female appeared the distinctive features of the female, in the male those of the male. Then truly did woman in the male those of the male. Then truly did woman in the male those of the male. Then truly did woman in the male those of the male. Then truly did woman contemplate man too closely, and man, woman. In them contemplate man too closely, and man, woman. In them contemplate man too closely, and man, woman. In them contemplate man too closely, and man, woman. In them contecontecontecontemplating overmplating overmplating overmplating over each each each each otherotherotherother mu mu mu muchchchch, passion arose and , passion arose and , passion arose and , passion arose and desires entered tdesires entered tdesires entered tdesires entered their bodies. Theyheir bodies. Theyheir bodies. Theyheir bodies. They thereof followed their thereof followed their thereof followed their thereof followed their lusts. And beings seeing them so doing, some threw sand, lusts. And beings seeing them so doing, some threw sand, lusts. And beings seeing them so doing, some threw sand, lusts. And beings seeing them so doing, some threw sand,
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some ashes, some cowsome ashes, some cowsome ashes, some cowsome ashes, some cow----dung, crying: Peridung, crying: Peridung, crying: Peridung, crying: Perish, foul one! sh, foul one! sh, foul one! sh, foul one! How can How can How can How can a being treat another being so? a being treat another being so? a being treat another being so? a being treat another being so? That which was reckoned That which was reckoned That which was reckoned That which was reckoned immoral at that time, Vasettha, is immoral at that time, Vasettha, is immoral at that time, Vasettha, is immoral at that time, Vasettha, is now reckoned to be moral. Those beings who at that time now reckoned to be moral. Those beings who at that time now reckoned to be moral. Those beings who at that time now reckoned to be moral. Those beings who at that time followed their lusts, were not allowed to enter village or town followed their lusts, were not allowed to enter village or town followed their lusts, were not allowed to enter village or town followed their lusts, were not allowed to enter village or town for a whole month or even two months. And inasmuch as those for a whole month or even two months. And inasmuch as those for a whole month or even two months. And inasmuch as those for a whole month or even two months. And inasmuch as those beings at that time quickly incurred blambeings at that time quickly incurred blambeings at that time quickly incurred blambeings at that time quickly incurred blame for immorality, they e for immorality, they e for immorality, they e for immorality, they set to work to make huts, to conceal just that immorality.set to work to make huts, to conceal just that immorality.set to work to make huts, to conceal just that immorality.set to work to make huts, to conceal just that immorality. Then Vasettha, this occurred to some bThen Vasettha, this occurred to some bThen Vasettha, this occurred to some bThen Vasettha, this occurred to some being of a lazy eing of a lazy eing of a lazy eing of a lazy disposition: Ndisposition: Ndisposition: Ndisposition: Now! Why do I wear myself out fetching rice for ow! Why do I wear myself out fetching rice for ow! Why do I wear myself out fetching rice for ow! Why do I wear myself out fetching rice for supper in the evening, and in the morning for breakfast? Whsupper in the evening, and in the morning for breakfast? Whsupper in the evening, and in the morning for breakfast? Whsupper in the evening, and in the morning for breakfast? What at at at if I were to fetch enough rice for supper and breakfast if I were to fetch enough rice for supper and breakfast if I were to fetch enough rice for supper and breakfast if I were to fetch enough rice for supper and breakfast together? So he gathered at one journey enough rice for the together? So he gathered at one journey enough rice for the together? So he gathered at one journey enough rice for the together? So he gathered at one journey enough rice for the two meals together.two meals together.two meals together.two meals together. Then some other being came to this one and said: Come, Then some other being came to this one and said: Come, Then some other being came to this one and said: Come, Then some other being came to this one and said: Come, good being, let us go rice gathering. And hegood being, let us go rice gathering. And hegood being, let us go rice gathering. And hegood being, let us go rice gathering. And he said said said said: Never mi: Never mi: Never mi: Never mind, nd, nd, nd, good being, I have fetched rice enough for two days. [And so, good being, I have fetched rice enough for two days. [And so, good being, I have fetched rice enough for two days. [And so, good being, I have fetched rice enough for two days. [And so, in like manner, they stored up rice enough foin like manner, they stored up rice enough foin like manner, they stored up rice enough foin like manner, they stored up rice enough for four, and then r four, and then r four, and then r four, and then for eight daysfor eight daysfor eight daysfor eight days]]]].... Now from the time, Vasettha, that those beings began to feed Now from the time, Vasettha, that those beings began to feed Now from the time, Vasettha, that those beings began to feed Now from the time, Vasettha, that those beings began to feed on hoarded rice, powder enveloped the clean grainon hoarded rice, powder enveloped the clean grainon hoarded rice, powder enveloped the clean grainon hoarded rice, powder enveloped the clean grain, and husk , and husk , and husk , and husk enveloped the grain, and the reaped or cut stems did not grow enveloped the grain, and the reaped or cut stems did not grow enveloped the grain, and the reaped or cut stems did not grow enveloped the grain, and the reaped or cut stems did not grow
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again; a break became manifest [where the reaper had cut]; the again; a break became manifest [where the reaper had cut]; the again; a break became manifest [where the reaper had cut]; the again; a break became manifest [where the reaper had cut]; the rice stubble stood in clumps.rice stubble stood in clumps.rice stubble stood in clumps.rice stubble stood in clumps. Then those beings, Vasettha, gathered themselves and Then those beings, Vasettha, gathered themselves and Then those beings, Vasettha, gathered themselves and Then those beings, Vasettha, gathered themselves and bewailed this, saying: Evil customs,bewailed this, saying: Evil customs,bewailed this, saying: Evil customs,bewailed this, saying: Evil customs, sirs, have appeared among sirs, have appeared among sirs, have appeared among sirs, have appeared among men. men. men. men. Come now, let us divide off the rice fields and set Come now, let us divide off the rice fields and set Come now, let us divide off the rice fields and set Come now, let us divide off the rice fields and set boundaries thereto! And so they divided off the rice and set boundaries thereto! And so they divided off the rice and set boundaries thereto! And so they divided off the rice and set boundaries thereto! And so they divided off the rice and set boundaries round it.boundaries round it.boundaries round it.boundaries round it. Now some being of Now some being of Now some being of Now some being of greedy disposition, stole another plot and greedy disposition, stole another plot and greedy disposition, stole another plot and greedy disposition, stole another plot and mmmmade use of it. They caughtade use of it. They caughtade use of it. They caughtade use of it. They caught him and, said: Truly, him and, said: Truly, him and, said: Truly, him and, said: Truly, thou hast thou hast thou hast thou hast wrought evil in that,wrought evil in that,wrought evil in that,wrought evil in that, thothothothou hast stolen another plotu hast stolen another plotu hast stolen another plotu hast stolen another plot. See . See . See . See that that that that thou do not thou do not thou do not thou do not do do do do such a thing again! Aye, sirs he repliesuch a thing again! Aye, sirs he repliesuch a thing again! Aye, sirs he repliesuch a thing again! Aye, sirs he replied. And a d. And a d. And a d. And a second time he did so.; asecond time he did so.; asecond time he did so.; asecond time he did so.; and yet a third. And again they nd yet a third. And again they nd yet a third. And again they nd yet a third. And again they caught caught caught caught and admonished him. and admonished him. and admonished him. and admonished him. He was punished.He was punished.He was punished.He was punished. With such a beginning, With such a beginning, With such a beginning, With such a beginning, VasVasVasVasettha, did stealing, censure,ettha, did stealing, censure,ettha, did stealing, censure,ettha, did stealing, censure, lying and punishment became lying and punishment became lying and punishment became lying and punishment became known.known.known.known. Now those beings Now those beings Now those beings Now those beings bewailed these thingsbewailed these thingsbewailed these thingsbewailed these things: From our evil deeds, : From our evil deeds, : From our evil deeds, : From our evil deeds, sirs, punishment have become known, what if we were to select sirs, punishment have become known, what if we were to select sirs, punishment have become known, what if we were to select sirs, punishment have become known, what if we were to select a certain being, who should censure thata certain being, who should censure thata certain being, who should censure thata certain being, who should censure that which should rightly which should rightly which should rightly which should rightly be censured, and who should banish him who deserves to be be censured, and who should banish him who deserves to be be censured, and who should banish him who deserves to be be censured, and who should banish him who deserves to be banished? But we will give him in return a proportion of the banished? But we will give him in return a proportion of the banished? But we will give him in return a proportion of the banished? But we will give him in return a proportion of the rice.rice.rice.rice. Then, Vasettha, those beings went to the being among them Then, Vasettha, those beings went to the being among them Then, Vasettha, those beings went to the being among them Then, Vasettha, those beings went to the being among them who was the most capable and said to him: Come nowwho was the most capable and said to him: Come nowwho was the most capable and said to him: Come nowwho was the most capable and said to him: Come now, good , good , good , good
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being, censure that which should rightly be censured, banish being, censure that which should rightly be censured, banish being, censure that which should rightly be censured, banish being, censure that which should rightly be censured, banish him who deserves to be banished. And we will contribute thee him who deserves to be banished. And we will contribute thee him who deserves to be banished. And we will contribute thee him who deserves to be banished. And we will contribute thee a proportion of our rice.a proportion of our rice.a proportion of our rice.a proportion of our rice. And he consented, and did so, and And he consented, and did so, and And he consented, and did so, and And he consented, and did so, and they gave him a proportion of their ricethey gave him a proportion of their ricethey gave him a proportion of their ricethey gave him a proportion of their rice…….…….…….…….
BHANTE SUVANNO: That, in a nutshell, Jinavamsa was how
the world evolved naturally to a social system we find it today.
And it will always happen as it is without fail!
JINAVAMSA: Bhante; sadhu, sadhu sadhu, but how can one
fathom or visualise the time span of one world cycle?
Simile of aSimile of aSimile of aSimile of a World Cycle World Cycle World Cycle World Cycle………… BHANTE SUVANNO: Ah yes; a world cycle is a very, very long
period and we with our limited wisdom and knowledge cannot
begin to envisage the vastness or length of time constituting that
world cycle. Let us hear what the Lord, using a simile says on
this:
THE BUDDHA: Suppose, O Suppose, O Suppose, O Suppose, O bhikkhusbhikkhusbhikkhusbhikkhus, that there was a huge , that there was a huge , that there was a huge , that there was a huge solid mass of rock with no cracks or crevices, that was one solid mass of rock with no cracks or crevices, that was one solid mass of rock with no cracks or crevices, that was one solid mass of rock with no cracks or crevices, that was one yojana (7yojana (7yojana (7yojana (7----14 miles) long, one yojana wide and one yojana high, 14 miles) long, one yojana wide and one yojana high, 14 miles) long, one yojana wide and one yojana high, 14 miles) long, one yojana wide and one yojana high, and suppose that every once in a hundred yearsand suppose that every once in a hundred yearsand suppose that every once in a hundred yearsand suppose that every once in a hundred years,,,, a d a d a d a deva from eva from eva from eva from the heavens were to come and polish this rock with a silken the heavens were to come and polish this rock with a silken the heavens were to come and polish this rock with a silken the heavens were to come and polish this rock with a silken cloth until that huge rock wears off. The period that it took to cloth until that huge rock wears off. The period that it took to cloth until that huge rock wears off. The period that it took to cloth until that huge rock wears off. The period that it took to wear the rock away is the time span of one world cycle. Of wear the rock away is the time span of one world cycle. Of wear the rock away is the time span of one world cycle. Of wear the rock away is the time span of one world cycle. Of such world cycles many have passed away; many hundreds, such world cycles many have passed away; many hundreds, such world cycles many have passed away; many hundreds, such world cycles many have passed away; many hundreds, many thmany thmany thmany thousaousaousaousands, many hundreds of thousands.nds, many hundreds of thousands.nds, many hundreds of thousands.nds, many hundreds of thousands.
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BHANTE SUVANNO: The Buddha was using this simile so as
to give us an idea the length of a world cycle or Mahakappa. If we
consider only the period after the Definite Proclamation by the
Dipankara Buddha, the period in which the Bodhisatta completed
the ten perfections, it was only a mere 100,000 world cycles. In
fact, it took the Bodhisatta a period of 300,000 world cycles
interspersed with 20 incalculable periods to attain Buddhahood.
When you can visualise this time span you will marvel not only
at the magnitude of the task but also at the fortitude and courage
a Bodhisatta has to have to attain Supreme Buddhahood. Thus is
a Buddha a Supreme Being.
JINAVAMSA: When was it then, Bhante, that the present
Buddha made his first aspiration?
First Mental Aspiration First Mental Aspiration First Mental Aspiration First Mental Aspiration ………… BHANTE SUVANNO: The Bodhisatta had been reborn into
countless lives in his training to be a Buddha, even before the
time when he was Sumedha. The Jataka Stories tell of two
incidents both set in a time over 300,000 world cycles and 20
asankheyya when he was inspired to make mental aspirations to
be a Buddha.
The first story tells of the time when the Bodhisatta was the son of
the King of Benares. On his father's death, He was crowned king.
The new king had a beautiful, trained elephant. While out one
day, his elephant caught the scent of a female elephant. It broke
loose and, leaving the mahout, ran into the jungle after the
female elephant. The mahout explained to the king that his
normally obedient elephant left because of the lust it felt for the
female elephant. The king reflected on this information and,
feeling disgust at the effect of lust on his calm, mild, trained
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elephant, decided to give up sensual pleasures and become an
ascetic. He gave up his worldly possessions and kingdom and
took the life of a holy man.
In another story our present Bodhisatta then was King Atideva,
who met the Buddha Brahma-Deva and presented a monastery to
the Buddha, providing him and his bhikkhus with all that they
required. At this time he made the mental aspiration to
Buddhahood.
From the time of the Buddha Brahma-Deva, our Bodhisatta had
found rebirth and met 125,000 Buddhas, and made the mental
aspiration to Buddhahood in the presence of each Buddha after
performing various meritorious acts, however, he had not
achieved the requirements necessary to receive the Definite
Proclamation.
The First Definite Prophecy The First Definite Prophecy The First Definite Prophecy The First Definite Prophecy BHANTE SUVANNO: Time in relation to present - 100,000
world cycles and four incalculable periods ago. Bodhisatta Gotama
then was Sumedha the ascetic and the Buddha at that time; the
Buddha Dipankara. At that time our Bodhisatta was born into the
family of a priest and was named Sumedha. After his father’s
death, he had distributed all of his wealth among the poor and
taken the life of an ascetic.
We will now cover the period that is well known in most books
regarding Sumedha; this is Four Asankheyya and 100,000 world
cycles ago; Jinavamsa we will continue with:
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Firm Determination aFirm Determination aFirm Determination aFirm Determination and Bold Proclamationnd Bold Proclamationnd Bold Proclamationnd Bold Proclamation It was the occasion of welcoming the Buddha Dipankara to the
great city of Rammavati. The citizens were repairing the road,
eagerly preparing a grand welcome for the Dipankara Buddha.
While travelling in the air, the ascetic Sumedha saw the citizens
being engaged cheerfully in road reconstruction and city
decoration. Wondering what was going on, he came down and
questioned them. They answered that they were repairing the
road as the Buddha and his disciples were coming to visit and
they would pass that stretch of bad road. The ascetic Sumedha
felt greatly delighted and thought:
SUMEDHA (musing to himself): Oh! it's very hard to hear the word
'Buddha', and it is, indeed, harder to become a Buddha.
BHANTE SUVANNO: Thus thinking, he asked to help in the
road repairs and the citizens being aware of his super normal
powers allowed him a difficult section of the road to repair.
Although he could finish the road repair by his super normal
power, he decided to apply his own labour as he would gain
more merit this way; but before he could finish repairing his
portion of the road,
the Buddha and his
disciples arrived. [To prevent the feet of
the Buddha and his
disciples from getting
soiled, he prostrated
himself on the mud to
form a bridge].
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Among the crowd, there was a young woman named Sumitta
who was very impressed with the way the ascetic venerated the
Buddha. So, from the eight stalks of lotus flowers in her hand,
she kept three and gave five to him. He immediately offered the
flowers to the Buddha while lying on the muddy road.
BHANTE SUVANNO (continues): On seeing the Buddha's noble
glory, the young Sumedha thought:
SUMEDHA: If I wish, I can now become an arahant. However, I
will forsake that goal and aspire to be a Buddha like the Buddha
Dipankara. So, he immediately made the firm resolution to
become a Buddha. The Buddha Dipankara, standing in front of
Sumedha proclaimed as follows:
BUDDHA DIPANKARA: This young ascetic, lying down as a This young ascetic, lying down as a This young ascetic, lying down as a This young ascetic, lying down as a bridge at the risk of his life, will become a Buddha like bridge at the risk of his life, will become a Buddha like bridge at the risk of his life, will become a Buddha like bridge at the risk of his life, will become a Buddha like me in me in me in me in the the the the future.future.future.future.
BHANTE SUVANNO: On hearing this, the audience cheered
and honoured Sumedha. The Buddha did not tread on him, but
passed by him. The disciples of the Buddha followed suit.
The future Buddha, having gained the proclamation by the
Dipankara Buddha, got up with great joy. From this point on, the
Bodhisatta started in earnest to fulfill the ten virtues.
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Necessary Conditions…Necessary Conditions…Necessary Conditions…Necessary Conditions… SCRIPTURAL TEXT: Eight conditions must be met in order to
receive the definite prophecy (proclamation).
1. If one so wished one could at this point attain Arahantship
and obtain one's liberation from Samsara.
2. One must be a human being.
3. One must be a male.
4. One must come face to face with a living Buddha.
5. One must be an ascetic.
6. One must possess psychic powers.
7. One must be prepared to lay down one's life for the Buddha.
8. One must have the strong determination to be a Buddha
even though one knows that one might have to suffer as an
animal, demon, etc., in an unhappy world.
BHANTE SUVANNO (takes over): At the time of the Buddha
Dipankara, He saw that the Bodhisatta met the eight requirements
as at that moment in time and thus made the definite
proclamation. During this period the Bodhisatta perfected himself
and retained the determination and aspiration to Buddhahood.
The ten perfections: Generosity, morality, renunciation,
wisdom, effort, patience, truth, determination, universal love
and equanimity, the prerequisites to Buddhahood, were to be
fulfilled in this stage.
JINAVAMSA: Bhante, if a Buddha rarely appears, then what are
the conditions existing when there is no Buddha Sasana in the
world?
BHANTE SUVANNO: It is normal to desire and prefer
unwholesome practices when born at a time when the Dhamma
is not around to give guidance and value to life and humans will
have no conception of what is immoral or moral. Whatever it is,
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the law of kamma operates despite man’s ignorance. Destroying
the life of a living being, human or animal, is an unwholesome
act and when accompanied by intention, will set in motion the
law of kamma. Those among us who have heavenly birth as their
long-term goal should understand that even the extremely long
and happy life spans in the heavens are impermanent.
As I have mentioned before, brahmas, devas and all heavenly
beings are also traversing Samsara with humans, animals, ghosts.
All are subjected to the same impermanence of existence. All
beings will die and find rebirth according to the thoughts,
speech and deeds in this present existence and those they have
inherited from their passed existences.
Rebirth could occur in any of the 31 planes of existence, perhaps
in a human world devoid of the Dhamma. Then the chances of
wrongdoing and subsequent birth in an unhappy plane are very
high because we may not have the Dhamma of a Supreme
Buddha to guide us.
The Buddha explained how difficult it is to obtain birth as a
human once you are born in an unhappy plane. He applied the
following simile to illustrate this great chasm to cross to find
rebirth in a human existence.
KanakacchapaKanakacchapaKanakacchapaKanakacchapa----Sutta:Sutta:Sutta:Sutta: THE BUDDHA: TTTThere is,here is,here is,here is, O b O b O b O bhikkhus, in the ocean a turtle, hikkhus, in the ocean a turtle, hikkhus, in the ocean a turtle, hikkhus, in the ocean a turtle, both of whose eyes are blind. both of whose eyes are blind. both of whose eyes are blind. both of whose eyes are blind. He plunges into the water of He plunges into the water of He plunges into the water of He plunges into the water of the unfathomable ocean and swims about incessantly in any the unfathomable ocean and swims about incessantly in any the unfathomable ocean and swims about incessantly in any the unfathomable ocean and swims about incessantly in any direction wherever his head may lead. direction wherever his head may lead. direction wherever his head may lead. direction wherever his head may lead.
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There is alsoThere is alsoThere is alsoThere is also in the ocean the yoke of a cart, which is in the ocean the yoke of a cart, which is in the ocean the yoke of a cart, which is in the ocean the yoke of a cart, which is ceaselessly floating about on the surface of the water, and is ceaselessly floating about on the surface of the water, and is ceaselessly floating about on the surface of the water, and is ceaselessly floating about on the surface of the water, and is carried away in all directions by tide, current and wind. carried away in all directions by tide, current and wind. carried away in all directions by tide, current and wind. carried away in all directions by tide, current and wind. TTTThese two go on throughout an incalculable space of time: hese two go on throughout an incalculable space of time: hese two go on throughout an incalculable space of time: hese two go on throughout an incalculable space of time: perchance it happens that in theperchance it happens that in theperchance it happens that in theperchance it happens that in the course of time the yoke course of time the yoke course of time the yoke course of time the yoke arrives at the precise place and time where and when the turtle arrives at the precise place and time where and when the turtle arrives at the precise place and time where and when the turtle arrives at the precise place and time where and when the turtle puts up his head, and puts up his head, and puts up his head, and puts up his head, and yokes on to it. Now, O byokes on to it. Now, O byokes on to it. Now, O byokes on to it. Now, O bhikkhus, is it hikkhus, is it hikkhus, is it hikkhus, is it possible that such a time might copossible that such a time might copossible that such a time might copossible that such a time might come as is said?me as is said?me as is said?me as is said?
BHIKKHUS: Ordinarily, O Lord, it is impossible; but time
being so spacious, and an aeon lasting so long, it may be
admitted that perhaps at some time or other it might be possible
for the two to yoke together, as said; if the blind tortoise lives
long enough, and the yoke does not tend to rot and break up.
THE BUDDHA: O bO bO bO bhikkhus, the hikkhus, the hikkhus, the hikkhus, the occurrence of such a stoccurrence of such a stoccurrence of such a stoccurrence of such a strange thing is not range thing is not range thing is not range thing is not to be consideredto be consideredto be consideredto be considered a difficult one; for there a difficult one; for there a difficult one; for there a difficult one; for there is still a greater, a harder, a hundred times, is still a greater, a harder, a hundred times, is still a greater, a harder, a hundred times, is still a greater, a harder, a hundred times, a thousand times more difficult than this a thousand times more difficult than this a thousand times more difficult than this a thousand times more difficult than this lying hidden from your knowledge. lying hidden from your knowledge. lying hidden from your knowledge. lying hidden from your knowledge. And what is thisAnd what is thisAnd what is thisAnd what is this? ? ? ? It is, O bIt is, O bIt is, O bIt is, O bhikkhus, the obtaining of the hikkhus, the obtaining of the hikkhus, the obtaining of the hikkhus, the obtaining of the opportunity of becoming a opportunity of becoming a opportunity of becoming a opportunity of becoming a huhuhuhuman again by a man again by a man again by a man again by a huhuhuhuman who has man who has man who has man who has expired and is reborn once in any of the four realms of misery. expired and is reborn once in any of the four realms of misery. expired and is reborn once in any of the four realms of misery. expired and is reborn once in any of the four realms of misery.
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The occurrence of the yoking of the blind tortoise is not The occurrence of the yoking of the blind tortoise is not The occurrence of the yoking of the blind tortoise is not The occurrence of the yoking of the blind tortoise is not worth thinking of as a difficult worth thinking of as a difficult worth thinking of as a difficult worth thinking of as a difficult occurrence in comparison occurrence in comparison occurrence in comparison occurrence in comparison therewith. Only those who perform good deeds and abstain therewith. Only those who perform good deeds and abstain therewith. Only those who perform good deeds and abstain therewith. Only those who perform good deeds and abstain from doing evil alone can obtain the existence of men and from doing evil alone can obtain the existence of men and from doing evil alone can obtain the existence of men and from doing evil alone can obtain the existence of men and Devas. Devas. Devas. Devas.
The beings in the four miserable worlds cannot discern what is The beings in the four miserable worlds cannot discern what is The beings in the four miserable worlds cannot discern what is The beings in the four miserable worlds cannot discern what is virtuous and what vicious, what good and whavirtuous and what vicious, what good and whavirtuous and what vicious, what good and whavirtuous and what vicious, what good and what bad, what moral t bad, what moral t bad, what moral t bad, what moral and what immoral, what meritorious and what deand what immoral, what meritorious and what deand what immoral, what meritorious and what deand what immoral, what meritorious and what de----meritorious, meritorious, meritorious, meritorious, and consequently they live a life of immorality and demerit. and consequently they live a life of immorality and demerit. and consequently they live a life of immorality and demerit. and consequently they live a life of immorality and demerit. Those creatures of the Niraya and Peta abode in particular, Those creatures of the Niraya and Peta abode in particular, Those creatures of the Niraya and Peta abode in particular, Those creatures of the Niraya and Peta abode in particular, live a very miserable life on account of unwholesome kammlive a very miserable life on account of unwholesome kammlive a very miserable life on account of unwholesome kammlive a very miserable life on account of unwholesome kammic ic ic ic results, which they experience with sorrow, pain and distress. results, which they experience with sorrow, pain and distress. results, which they experience with sorrow, pain and distress. results, which they experience with sorrow, pain and distress.
Therefore, O bTherefore, O bTherefore, O bTherefore, O bhikkhus, the opportunity of being reborn in hikkhus, the opportunity of being reborn in hikkhus, the opportunity of being reborn in hikkhus, the opportunity of being reborn in the abode of men is a hundred times, a thousand times harder the abode of men is a hundred times, a thousand times harder the abode of men is a hundred times, a thousand times harder the abode of men is a hundred times, a thousand times harder to obtain than the encountering of to obtain than the encountering of to obtain than the encountering of to obtain than the encountering of the blind turtle with the the blind turtle with the the blind turtle with the the blind turtle with the yokeyokeyokeyoke....
BHANTE SUVANNO (takes over): According to this Sutta, those
beings who are born in the miserable planes will find great
difficulty in being reborn into human existence because they are
ignorant of the true Dhamma. Their ignorance becomes more
entrenched from existence to existence; and as the water of a
river always flows down to the lower plains, so also they are
always tending towards the lower existences; for the ways
towards the higher existences are closed to them, while those
towards the lower existences are freely open.
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Hence, from this story of the blind turtle, the wise apprehend
how great, how fearful, how terribly perilous are the evils of
being reborn; "the dispersion of life” after death is a fear that the
wise will surely take note of, for the four realms of misery down
to the most horrifying hell, stand wide open without any
obstruction to one who departs from the human realm. As soon
as the term of life expires, he may fall into any of the realms of
misery. Whether far or near, there is no intervening period of
time. He may be reborn as an animal; as a hungry ghost or a
wretched shade in the blink of an eyelid.
The fear of death is not as great as the fear of the dispersion of
life at death. Except those who have already gained the path of
entering the stream of Nibbana, none can ever say where they
will find rebirth!
TTTThe Ten Perfectionshe Ten Perfectionshe Ten Perfectionshe Ten Perfections SCRIPTURAL TEXT: During the period of 100,000 world cycles
interspersed with four asankheyya, the Bodhisatta Gotama worked
at completing the ten perfections (paramita), namely [a consecutive
order is not necessary]:
1. Dana (Generosity) 6. Khanti (Patience)
2. Sila (Morality) 7. Sacca (Truth)
3. Nekhamma (Renunciation) 8. Adhitthana (Determination)
4. Panna (Wisdom) 9. Metta (Universal Love)
5. Viriya (Effort) 10. Upekkha (Equanimity)
The Buddha’s past life stories [The Jataka Tales] demonstrate how
the Bodhisatta Gotama attained perfection in each of the ten
virtues. The Bodhisatta practised each of these in countless births
to a degree that is incomprehensible to most mortals. Generosity
was not just the giving away of his wealth and kingdom for the
good of the world. It was the giving of his limbs, his life, and,
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ultimately, his beloved children and wife to reach perfection in
generosity. Over myriad aeons of time the Bodhisatta worked
tirelessly, with determination and perseverance, to attain
perfection in each of these ten areas.
JINAVAMSA: Who or What then is a Buddha?
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
Who Is Who Is Who Is Who Is The BuddhaThe BuddhaThe BuddhaThe Buddha????
CHAPTER THREE
Who Is The Buddha? Who Is The Buddha? Who Is The Buddha? Who Is The Buddha?
A Buddha is a unique Being who became fully Enlightened in a
time when the teachings of the Four Noble Truths, the Noble
Eightfold Path and the Buddha’s Dhamma do not exist anymore
in the world.
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Who Is The Buddha?Who Is The Buddha?Who Is The Buddha?Who Is The Buddha? THE SCENE: Mi Tor See
BHANTE SUVANNO: Jinavamsa, the word ‘Buddha’ is not a
proper name but an honorific title meaning ‘the Enlightened
One’. “Buddha, Tathagata, Blessed One”, etc., are appellations in
appreciation and admiration of His various qualities. The word
denotes, not just a single religious teacher who lived in a
particular epoch, but a type of person; an exemplar; of which
there have been many in the course of countless world cycles;
just as the title ‘President’ refers not just to an individual person,
but to everyone who has ever held the office of presidency, so
the title ‘Buddha’ is in a sense a ‘spiritual office’, applying to all
who have attained the state of Buddhahood.
A Buddha is a unique Being who attain Self-Enlightenment in a
time when the teachings of the Four Noble Truths and the Noble
Eightfold Path do not exist anymore in the world. After His
Enlightenment, the Buddha taught for 45 years till the end of His
life. The Buddha Gotama, then, is simply the latest in the lineage
of Buddhas, which stretches back into the dim recesses of the
past and forward into the distant horizons of the future.
In the most ancient and authentic Pali Canon, there is description
of what He looks like. Generally speaking, He has golden hair,
blue eyes, His hands reached to His knees without bending, etc.
There are 32 distinct marks that distinguish Him. Historically,
there is proof of His existence that He is in fact a real existing
person.
A Buddha is not merely an Enlightened One, but is also an
Enlightener, a World Teacher of gods and man. His function is to
rediscover the path to Nibbana, to total freedom, and teach this
path to the world at large; thereby others can follow in His foot-
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steps and arrive at the same emancipation that He Himself
achieved. A Buddha is not unique in attaining Nibbana. All those
who follow the path to its end realise the same goal. Such people
are called arahants; they have destroyed all ignorance and
defilement and are totally free in all aspects.
General CharacteristicsGeneral CharacteristicsGeneral CharacteristicsGeneral Characteristics SCRIPTURAL TEXT: The Buddha had a lengthy body and long
arms with a span equal to body length, long fingers, long hands,
elongated face, protruding and well-formed nose. His hair was
fine, dark and with soft, long curls. His eyes were wide, and
strongly blue or bluish. His body was light-coloured and golden,
with a pinkish colour under the nails.
Overall there are 32 main characteristic signs and additional 80
secondary characteristics that define the wholesomeness of one
with such unique attainments.
There are two categories of Buddhas. The first, being the
Sammasambuddha or Sabbannu Buddha (Omniscient Buddha). A
Sabbannu Buddha develops His paramis (moral perfection) through
four, eight or sixteen asankheyyas and one hundred thousand
world cycles and, due to this, is endowed with special powers
(bala). He has the unique ability to proclaim and teach the
Dhamma. He is superior to all other beings; human or divine; due
to having this unique role of a discoverer, keeper and dispenser
of the Dhamma that had been lost for aeons of time.
The second category of the Buddha is that of the Pacceka-
Buddha, who are enlightened but is not able to teach or proclaim
the Dhamma. Pacceka-Buddhas develop their paramis through two
asankheyyas and one hundred thousand world cycles.
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Common Facts Common Facts Common Facts Common Facts SCRIPTURAL TEXT: Thirty facts are common to all the
Buddhas. Some of which are:
• A Buddha is conscious of His conception in His last birth as
a Bodhisatta;
• He is seated cross-legged in the womb of His mother;
• His mother delivers Him in a standing position;
• the birth takes place in a forest;
• when born, He immediately takes seven steps and proclaims
His own unique excellence;
• His body bears the thirty-two marks in addition to other
features common to all the Buddhas.
There are, however, eight particular characteristics, which
differentiate one Buddha from the other. These are the height of
His body, His social rank, the area of His aura, the conveyance
used to renounce the worldly life, the tree under which He
attains Enlightenment, the size of His seat under the Bodhi tree
(pallanka), the length of His austerities and His longevity.
A Buddha is born only in our cosmic system (Cakkavala) out of
the ten thousand similar systems and also only in Jambudipa
(the Indian subcontinent). Furthermore, one Buddha appears at
one period of time only. Sometimes, more than one Buddha may
be born in one aeon (kappa). Further, no new Buddha is born
until the order or the teaching of the previous Buddha
completely disappears from the world.
COMMENTATOR: At this time, both teacher and student walks
to the rest area and Jinavamsa pours a glass of water for Bhante
and they both prepare to rest; teacher seated on a bench and
student on the floor, a sign of deference to the teacher.
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The Daily RoutineThe Daily RoutineThe Daily RoutineThe Daily Routine JINAVAMSA (continuing the talk): Bhante, does the Buddha have
any definite tasks to perform? What would His duties be?
BHANTE SUVANNO (mindfully sipping water): Jinavamsa, you
must know that the Buddha had a very disciplined and mindful
nature. You should also note that He teaches by repetition and
habitual ways. Even when He decides to perform some action or
deeds, it was His habit to find out what other Buddhas had done
before Him so that He stays consistent with the teachings of the
Dhamma by all Buddhas.
Jinavamsa, habits are of two kinds, the profitable, and the
unprofitable. The unprofitable habits of The Buddha had been
eradicated by His attainment of Enlightenment. Profitable habits,
however, remained in Him. These habits were five-fold: His
before-breakfast habits; His after-breakfast habits; His habits of
the first watch of the night; His habits of the middle watch of the
night; and His habits of the last watch of the night.
BHANTE SUVANNO (continues): The Indian tradition divides
the night into three equal parts; first watch of the night; that is
between 6pm to 10pm; then we have the second watch; that is
10pm to 2am and then the third watch which is 2am to 6am. The
Buddha's day was well organised and carefully structured. Let
us start with the evening (6pm-10pm). Remember too, that the
Buddha ate once a day only and that was just breakfast.
After bathing in the evening, the Buddha would go and sit down
on a seat prepared by His attendant, and for a while remain in
meditation. Bhikkhus would show up punctually at the first
watch. The Buddha begins His first session of the night,
attending to those bhikkhus who came to seek advice for their
practice and giving them discourses and meditation instructions;
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and in granting their desires, the Buddha would have completed
the first watch of the night. These were His habits of the first
watch of the night.
The middle watch was an opportunity for brahmas, devas of the
heavenly planes and other beings from all over the ten thousand
world systems to seek His audience and advice. They would
silently appear and stand quietly in solemn respect, till the
Buddha acknowledged those who ask questions. Others would
just stand by and listen intently with heads bowed in respectful
humility. Often, kings, princes, or ministers, who had no time
during the day, would avail themselves of this opportunity.
These were His habits of the middle watch of the night.
He would divide the third watch of the night into three parts;
the first part of the third watch He spent in walking meditation,
the second in sleep. In the third part, He would sit in another
session of meditation, during which time He would survey the
world with His divine eye in order to see if there were beings
who would benefit from a visit that day. These were His habits
of the third watch of the night.
The Blessed One would rise early in the morning and after
caring for His own person, He would sit retired until it was time
to go on His alms round. At which time, He would put on His
robe and taking His bowl, He would enter the village or the
town for alms. Sometimes He went alone, sometimes ahead of a
group of bhikkhus.
The Noble Glory The Noble Glory The Noble Glory The Noble Glory BHANTE SUVANNO: While the Lord of the World is entering
for alms, gentle breeze clear the ground before Him; the clouds
let fall drops of water to settle the dust in His pathway, and then
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become a canopy over Him; other winds bring flowers and
scatter them in His path; elevations of ground depress
themselves, and depressions elevate themselves; wherever He
places His foot, the ground is even and pleasant to walk upon, or
lotus-flowers receive His tread.
No sooner has He set His right foot within the city-gate then the
rays of six different colours which issue from His body race
hither and thither over palaces and pagodas, and deck them, as
it were, with the yellow sheen of gold, or with the colours of a
painting. The elephants, the horses, the birds and other animals
give forth melodious sounds; likewise the tom-toms, lutes, and
other musical instruments, and the ornaments worn by the
people.
By these tokens the people would know: "The Blessed One has
now entered for alms"; and in their best robes, with perfumes,
flowers and other offerings, they issue forth from their houses
into the streets. Then, having zealously paid homage to The
Blessed One with the perfumes, flowers and other offerings, and
done Him obeisance, some would implore Him:
CITIZENS: Venerable Sir, give us ten bhikkhus to feed; give us
twenty to feed.
OTHER CITIZENS: Give us a hundred bhikkhus to feed.
BHANTE SUVANNO: And they would take the bowl of The
Blessed One, and prepare a seat for Him, and zealously show
their reverence for Him by placing food in the bowl.
When He had finished His meal, The Blessed One, with due
consideration for the different dispositions of the peoples’
minds, would so teach them the Doctrine so that some would
become established in the refuges, some in the five precepts,
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some would become converted, some would attain to the fruit of
either once returning (sakadagami), or of never returning
(anagami), while some would become established in the highest
fruit, that of arahant, and would retire from the world. Having
shown this kindness to the multitude, He would rise from His
seat, and return to the monastery.
On His arrival there, He would
take His seat in a pavilion
where He would wait for the
bhikkhus to finish their meal.
When they had finished their
meal, the bhikkhu attendant
would announce the fact to The
Blessed One, who would then
enter the perfumed chamber.
The next function was giving advice to bhikkhus. Those who
wished to receive instruction in meditation could do so at this
time. The Buddha also answered questions brought up by His
bhikkhus and delivered discourses appropriate to the occasion.
BHANTE SUVANNO (continues): Having done that, He retired
to His cell and, if He wished, spent some time in restful solitude.
Then He would again survey the world with His clairvoyance to
see if anyone needed His presence and instruction. Those who
were spiritually mature enough to benefit from His instruction
would appear before His divine vision and He would take
appropriate steps to fulfill their spiritual needs.
A little later the people who had given Him breakfast would
again assemble at the monastery. Thereupon the Blessed One,
when His audience had assembled, would approach in such
miraculous manner as was fitting; and taking His seat in the
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lecture-hall, on the excellent Buddha-mat which had been spread
for Him, would teach the Doctrine, as suited the time and
occasion until when He perceived it was time, He would dismiss
the audience, and the people would do obeisance to The Blessed
One, and depart. These were His after-breakfast habits.
Except during Vassa (Rains Retreat), the Blessed One was always
on the move, delivering discourses and giving advice to the
masses. Even when traveling, He would keep up this usual
routine, working hard to fulfill His duties as 'the teacher of gods
and man’.
The Supreme Buddha GotamaThe Supreme Buddha GotamaThe Supreme Buddha GotamaThe Supreme Buddha Gotama Setaketu [also known as Santusita] Deva
BHANTE SUVANNO: What motivates the Bodhisatta to
cultivate the paramis to such extraordinary heights is the
compassionate wish to bestow upon the world the teaching that
leads to the Deathless; Nibbana. This aspiration, nurtured by
boundless love and compassion for all living beings caught in
the net of suffering, is the force that sustains the Bodhisatta in His
many lives of striving to perfect the paramis. And it is only when
all the paramis have reached the peak of perfection that He is
qualified to attain Supreme Enlightenment as a Buddha.
Thus the personality of the Buddha is the culmination of the ten
qualities represented by the ten paramis. Like a well-cut gem, His
personality exhibits all excellent qualities in perfect balance. In
Him, these ten qualities have reached their consummation,
blended into a harmonious whole. In completing the virtue of
generosity (in the Vessantara Jataka), the Bodhisatta completed the
ten perfections. At death, He was reborn in the Tusita Heaven as
a Deva by the name of Setaketu. And there He remained until the
opportune time for His last birth as the Buddha Gotama.
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BHANTE SUVANNO (continues): From the above description of
the Buddha, Jinavamsa, you would have gathered that the
Buddha is a mortal and not an immortal person. The present
Buddha has died and passed into Nibbana. He is therefore not
able to come back and give us further help and advice. What can
help us is the Dhamma that He had left behind and that He says
will be our teacher when He is gone. Further, He teaches that all
things are impermanent and must pass away, which means that
He too will pass away.
But all hopes are not dashed, for in the very far, far distant
future, another Buddha will again appear to re-discover and
teach the Dhamma. The question is, will we be around to be
benefitted by this re-discovered Dhamma? If perchance we are so
endowed with merits that maybe we are here again, the next
question is: what form will we be? Will we be humans to be able
to understand His teachings when the time comes? No one can
really say.
Remember what the Lord said; if we do not practise the Dhamma
diligently, it is extremely unlikely that we will gain human form
again as life after life, more and more defilement accumulate in
kammic energy we label as ours; but He promises and all
Buddhas then and in the future will give the same promise:
There is only One Way to the Purification of beings and that is
through the practise of the Four Foundations of Mindfulness in
other words; Vipassana… and I must add…in the correct manner.
BHANTE SUVANNO: Ah, Jinavamsa, it is now getting onto
quite early in the morning and I will let you go and rest. We
shall continue at the next most opportune time.
JINAVAMSA: Sadhu, sadhu, sadhu, Bhante. May Bhante rest
well, too.
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER FOUR
PrePrePrePre----SasanaSasanaSasanaSasana Era Era Era Era
The world was blessed with the birth of the greatest human ever.
One who became the Buddha and who re-discovered the Four
Noble Truths and the Noble Eightfold Path, the only way to
Liberation from Samsara and the end of all sufferings!
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Pre Pre Pre Pre SasanaSasanaSasanaSasana Era Era Era Era SCENE: Buddhist Hermitage Lunas, evening time.
JINAVAMSA (reports): Many weeks have passed since the last
discourse. Bhante Suvanno had been on various house visits for
quite a few weeks. At
these house visits, food
and other requisites are
offered. After the dana
and offerings had been
made, Bhante would
deliver a discourse
(fluently in the Chinese
Hokkien dialect, for which
he is well known) and
answer questions from the devotees. His down to earth way of
giving a discourse and answering their questions have through
the years endeared him to the devotees. ((Bhante’s kuti pic. above)
After a house visit, Bhante would be quite tired and when he
returns to the Hermitage he would take his rest earlier in the
evening, at which time he prefers to be left alone to meditate in
his kuti. Jinavamsa had also been cloistered in solitary
meditation for nearly thirty days. This evening, Bhante has
asked that Jinavamsa meet him for another session of Dhamma
discussion. Message had been left in a tray in front of
Jinavamsa’s kuti, which is a walking distance away.
Back in the kuti, Jinavamsa had just risen from meditation. It is
quite late and dark in the evening and the sun had already set.
Not having a time piece he does not know what time of the day
it is. He sees the note on the tray and gets ready to visit Bhante
Suvanno. He walks the distance to Bhante Suvanno’s kuti,
knocks on the door and waits for acknowledgement.
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BHANTE SUVANNO: Come in! Jinavamsa, the door is open.
JINAVAMSA: [Opens door and walks in, prostrates in front of Bhante
Suvanno in respectful homage]. May Bhante be well and happy.
COMMENTATOR: Teacher and pupil exchanged courteous
greetings and then their often Dhamma sessions would begin. It
has become a regular meeting between teacher and pupil at such
quiet and unusual hours. A strong bond of togetherness had
sprung up between the two.
BHANTE SUVANNO: Ah Jinavamsa, you are looking calm and
well, tell me about your experiences in your full month of
meditation in solitary retreat.
COMMENTATOR: Here, Jinavamsa reports to Bhante his
experiences during his full month in meditative retreat.
BHANTE SUVANNO [continues after the interview]: Jinavamsa, for
you to truly appreciate the Dhamma, we need to start you
from the beginning, so let me recall the scenes before the
Buddha’s birth and we shall discuss about this matter in great
detail.
JINAVAMSA: It would be a great blessing for me to hear from
you the details of the Buddha’s birth.
BHANTE SUVANNO: The Buddha was born in the year 623BC.
There are some controversies as to the exact date of His birth,
but that is not our worry, except to say that He was actually a
true human person and there are many findings by many great
people that prove so.
After his final birth in the human plane as King Vessantara where
he perfected in full all his Moral and Spiritual Perfections (in
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Pali; paramis), the Bodhisatta was born in the deva world known as
Tusita, where he received the name of Setaketu and lived in the
possession of every enjoyment for the space of 57 kotis and 60
lacs of years (one lac is the equivalent of 100 thousand and one
koti is the equivalent of 100 lacs). At the end of this period, as it
had been announced that a supreme Buddha was about to
appear, the devas and brahmas of the various worlds enquired
who it was to be; and when they discovered that it was Setaketu,
they went in a vast multitude to that deva and requested him to
assume that high office.
Deva Setaketu, also known as Santusita, the Future Buddha,
enjoyed the supreme divine bliss in the abode of Tusita for
four thousand years according to deva reckoning, which is
equivalent to five hundred and seventy-six million years in the
human world. Then one thousand years by human
calculations before the end of the Bodhisatta’s life-span in
Tusita, Suddhavasa Brahmas proclaimed:
"Friends, In a thousand years from today, There will appear in
the human abode, An Omniscient Buddha"!
"An "An "An "An OmniscientOmniscientOmniscientOmniscient ““““An OmniscientAn OmniscientAn OmniscientAn Omniscient Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha will be appearing”! will be appearing”! will be appearing”! will be appearing”! will be appearing”!will be appearing”!will be appearing”!will be appearing”!
The Heavenly Announcement caused Joyous Cries
that Reverberated
across the Entire Human World
One Thousand Years ahead of the Event.
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The Request The Request The Request The Request BHANTE SUVANNO: On hearing the joyous cries announcing
the advent of a Buddha, all Deva kings
and Maha-Brahmas of the ten thousand
world-systems, congregated in a
certain universe to hold a discussion
with the Future Buddha whose
approaching birth in the human realm
had become manifest through Five
Signs. Then they requested him:
DEVA KINGS: Oh! Bodhisatta Deva,
you had completely fulfilled The Ten
Perfections, aspiring to be an Omniscient Buddha in order to
acquire freedom from sufferings as well as to liberate the
multitudes of humans, Devas and Brahmas. O Bodhisatta Deva,
this is truly the right moment to become an Omniscient Buddha!
Meeting tMeeting tMeeting tMeeting the Five Requirementshe Five Requirementshe Five Requirementshe Five Requirements BHANTE SUVANNO: The wise Deva Setaketu however, did not
hastily consent to the supplication of the Devas and Brahmas; he
had to ascertain that the five predicted conditions were in
position in accordance with traditions of the Bodhisattas. These
were:
• The character of the period in which Buddhas are born.
• The continent.
• The country.
• The family.
• The day.
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• As to the first condition, he saw the age of man being about
a hundred years, being neither too long nor too short was an
auspicious period for the Buddha to be born.
• As to the second, he saw that Buddhas are born in
Jambudipa (India).
• As to the third, he saw that they are born in Magadha.
• As to the fourth, he ascertained whether the royal caste or
the Brahmin was then the superior, and when he saw that it
was the royal caste, he looked to see which of the 63,000
kings of Jambudipa possessed the requisite merit to become
the father of a Buddha; he perceived that Suddhodana, King
of Kapilavatthu, of the Sakyan race was alone worthy of the
honour.
• As to the fifth perception, when he looked to see on what the
days the Buddhas are born, as he saw that the Queen of
Suddhodana would be timely to be his mother and that as the
mother of a Buddha dies on the seventh day after her
confinement, he saw that he must be conceived in the womb
of Mahamaya, 307 days previous to the time at which it was
foreknown that her death would take place.
The Bodhisatta observed that the five requirements necessary
for His final birth - the right time, the right continent, the right
country, the right family and the right mother, had been met.
Thus he agreed to their request.
It was also timely as signs of his coming demise were already
apparent. When a deva is about to leave the celestial regions,
there are evidences of the fact:
• His garments lose their appearance of purity.
• The garlands and ornaments on his person begin to fade.
• The body emits a kind of perspiration.
• The mansion in which he has resided loses its beauty.
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The devas having perceived these signs relative to Setaketu,
gathered around him and offered him their congratulations. On
the arrival of the proper period, he passed away from Tusita and
was conceived in the womb of Mahamaya. The womb that bears a
Buddha is like a casket in which a relic is placed; no other being
can be conceived in the same receptacle; the usual secretions are
not formed; and from the time of conception, Mahamaya was free
from passion and lived in the strictest continence.
The ConceptionThe ConceptionThe ConceptionThe Conception BHANTE SUVANNO: Now Jinavamsa, around this time of the
year in Kapilavatthu, the people were accustomed to holding a
festival from the 7th day of the Moon to the 14th, during which
period they spent their time in dancing and all other kinds of
pleasure. On the last day of the festival, Mahamaya bathed in
fragrant water and arrayed herself with flowers and ornaments;
after which she gave generous amounts of alms and took the five
precepts. She then retired to her royal couch and whilst reposing
upon it, had a dream.
In her dream she saw the guardian devas of the four quarters
take up the couch upon which she lay, and convey it to the great
forest of Himalaya. There they placed it upon a rock, under the
shade of a sal tree and afterwards remained respectfully at a
distance. After that, four deva Queens brought water with which
they washed her body and afterwards arrayed her in the most
exquisite garments and anointed her with divine scents.
The four devas then took her to a palace of gold placed on top of
a rock of silver, and having made a divine couch within the
palace, they placed her upon it, with her head towards the east.
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Whilst there reposing, the Bodhisatta appeared in the form of a
small white elephant in the moonlight, his tiny trunk holding a
lotus. Approaching near, he thrice circled the Queen's couch.
BHANTE SUVANNO: At
this point Setaketu, who saw
the process of the dream,
passed away from the devaloka
(deva world) and was
conceived in the world of
man; and Mahamaya
discovered the Bodhisatta
within her body, as an infant
lies in the womb of its
mother.
In the morning, when the Queen awoke, she told the King about
her dream. Anxious about the meaning of the dream King
Suddhodana called together sixty-four Brahmans, learned in the
four Vedas to seek their advice. He feasted them in golden dishes,
which he presented to them as gifts at the close of the session.
From these Brahmans, Suddhodana learned that the Queen had
become pregnant of a son. They further declared that the child
would be vested with the dignity of a Universal Ruler; but if he
renounced the world, they foretold that he would become a
supreme Buddha. They then recommended the king to appoint a
festival in honour of the event.
During the whole period of the pregnancy, the devas of the four
quarters remained with Mahamaya; and 40,000 devas from the
10,000 other world systems with weapons in their hands also
remained on guard; some round the palace, whilst others
guarded the city, Jambudipa and the cakkavala (world system).
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The mother and the child were completely comfortable and at
ease. The Queen was calm and not excited by these
circumstances; and for the better preservation of her infant she
moved about with care, like one who carries a vessel full of oil
that one is afraid to spill; she did not eat any hot, bitter or highly
seasoned food, neither did she over-eat; she did not lie upon her
face, nor upon her left side; she neither exercised, nor did she
use violent exertion, but maintain her calmness.
At the conclusion of the ten months, Mahamaya informed the
King that she wished to go to her home town of Koli to pay a
visit to her parents. He commanded that the whole of the road
between Kapilavatthu and Koli should be made level, strewed
with clean sand and have trees planted on each side, with water
vessels at regular intervals. A golden litter comfortably laid out
with soft cushions and warm beddings was brought in carried
by a thousand nobles in their richest costumes. The Queen
putting on her best robes began her journey home accompanied
by thousands of elephants drawing myriad chariots like a cloud
formation; all her attending retinue were waving banners and
musicians were playing music continuously and loudly.
Between the two cities was the garden of Lumbini, to which the
inhabitants of both cities were accustomed to resort to for
recreation. At this time the sal trees were in full bloom and
flowers were everywhere; swarms of bees sported among the
blossoms and culled the sweet nectar from the flowers; and there
were coveys of peacocks, birds of paradise and flocks of other
birds with beautiful plumages, welcoming the Queen with
pleasant songs, happy tweetings and chirpings. Graciously
fragrant heavenly scents gently wafted about the garden at the
approach of the Queen, softly touching and caressing the Queen
and her bevy of attendants.
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The BirthThe BirthThe BirthThe Birth BHANTE SUVANNO (continues on): She decided to spend a bit
more time in the garden to enjoy the
beautiful sights. She stepped out of
her golden litter and attended by
thousands of her royal maidens
entered the garden, admiring all
things around her, until she came to
a sal tree. She put forth her hand to
catch hold of one of its branches; but
it bent towards her of its own
accord, and as she held it, the birth
of the Bodhisatta commenced. The
nobles placed a curtain around her
and retired to a little distance. Hosts
of heavenly devas and brahmas of the 10,000 cakkavalas came in
attendance and as guards. Entirely clean and pure at birth, the
Bodhisatta was born, and the child was received by the Maha
Brahma in a golden net, who on presenting him to Mahamaya
said:
MAHA BRAHMA: Rejoice, O Queen, for the son you have
brought forth will be the support of the world!
BHANTE SUVANNO (continues on): Though the infant was free
from impurity, yet to render him and Mahamaya perfectly clean,
two streams of crystal clear water; one of warm and one of cold
was sent by the devas, to bathe the Bodhisatta. After cleansing, the
two streams of water immediately dried up and were no more.
The guardian devas of the four quarters then took the child from
the hands of the Queen, wrapped him in warm clothing and
handed him to the nobles, who, in turn wrapped him in folds of
the finest and softest cloth; but at once the Bodhisatta descended
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from their hands to the ground, and on the spot first touched by
his feet, there arose lotuses. The infant Bodhisatta then looked
towards the east and in an instant, he beheld the whole of the
limitless cakkavalas in that direction; and all the devas and men in
the same direction presenting flowers and other offerings,
exclaiming: “You are the greatest of beings; there is no one like
you; no one greater then you; you are supreme”!
In their joy, Maha Brahmas of the 10,000 cakkavalas brought
umbrellas to be held over his head as a canopy; celestial devas
brought and played musical instruments; and the rest of the
devas presented many other gifts.
The LThe LThe LThe Lion’ion’ion’ion’s Rs Rs Rs Roaroaroaroar BHANTE SUVANNO: Surrounded by hosts of brahmas, Deva
Kings, devas and other celestial beings, the infant Bodhisatta stood
firmly on the ground and took seven strides to the north. Having
walked seven steps, he stopped to look around and gave out a
proclamation known as the 'lion's roar' (sihanada):
"Supreme am I in the "Supreme am I in the "Supreme am I in the "Supreme am I in the world; world; world; world;
"Greatest am I in the "Greatest am I in the "Greatest am I in the "Greatest am I in the world; world; world; world;
"Noblest am I in the "Noblest am I in the "Noblest am I in the "Noblest am I in the world. world. world. world.
"This is my last b"This is my last b"This is my last b"This is my last birth, irth, irth, irth, "Never shall I be "Never shall I be "Never shall I be "Never shall I be
rebornrebornrebornreborn""""....
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It was at these words, which were spoken as with the voice of a
fearless lion, and rolled like thunder to the highest of the brahma
worlds, that the Maha-brahmas, brahmas, Deva Kings, devas and all
other celestial beings assembled to do homage to the new-born
Prince. The Queen did not proceed to Koli, but returned to
Kapilavatthu.
The world was blessed with the birth of the greatest human ever;
One who became the Buddha and who re-discovered the Four
Noble Truths and the Middle Path, the only way to end all
sufferings. No words can describe or ever hope to fathom the
power of such a Being!
Great RejGreat RejGreat RejGreat Rejoicingsoicingsoicingsoicings BHANTE SUVANNO: Great were the rejoicings over the birth
of the Prince. An ascetic, Asita Kaladevala, tutor of the king, was
particularly pleased to hear this happy news, and visited the
palace to see the Royal Baby. The King brought the child to pay
him due respect, but, to the surprise of all, the child raised his
legs and rested them on the matted locks of the ascetic.
The ascetic rose from his seat and, foreseeing the child's future
greatness, venerated the Prince with clasped hands. The Royal
father did likewise. The ascetic smiled at first, but then his face
turned sad. Questioned regarding his mixed reactions, he replied
that he smiled because the Prince would eventually become a
Buddha, an Enlightened One, and he was sad because he would
not be able to benefit by the superior wisdom of the Enlightened
One owing to his prior death and rebirth in a Formless Plane.
On the fifth day after the Prince's birth he was named Siddhattha
meaning ‘wish fulfilled’. His family name was Gotama. Learned
brahmins were invited to the palace for the naming ceremony.
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Amongst them were eight distinguished wise men. Seven of
them predicted that the Prince would either become a Universal
Monarch or a Buddha. But the youngest, Kondanna, declared that
the Prince would definitely retire from the world and become a
Buddha.
About YasodharaAbout YasodharaAbout YasodharaAbout Yasodhara BHANTE SUVANNO: Yasodhara
was born on the same day as the
Bodhisatta. When the Bodhisatta was
sixteen years old, Suddhodana sent
messengers to the Sakyans asking
that his son be allowed to seek a
wife from among their daughters;
but the Sakyans were reluctant to
send them, for, they say, though the
young man is handsome, he knows
no art; how then, can he support a
wife?
The Prince summoned an assembly of the Sakyans and
performed various feats, chief of these being feats with a bow
which needed the strength of one thousand men. The Sakyans
were so impressed that each sent him a daughter, the total
number so sent being forty thousand.
The Bodhisatta appointed as his chief wife,
Yasodhara, the daughter of Suppabuddha,
who, later came to be called Rahulamata. She
is also known under various names:
Bhaddakacca (or Kaccana), Bimba,
Bimbasundara and Gopa. She was married to
the Prince at sixteen years of age.
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The PrinceThe PrinceThe PrinceThe Prince Reflects Reflects Reflects Reflects BHANTE SUVANNO: In the meantime, the Bodhisatta was
living in the lap of luxury and never was he in want for
anything. His father King Suddhodana saw to it that he was in no
lack for the slightest thing and that Siddhattha was given all the
luxuries that was in the King’s power to give. He was not
allowed to go outside to the world to see the miseries around
him.
Yet as Siddhattha grew to manhood he was unhappy. There must
be more to this life than to be enjoying all the sensual pleasures
around me, he thought. Thus one fine day he ventured outside
the palace walls and there he encountered four sights that made
him reflect on his way of life in general and his own in
particular. Thus:
…..O…..O…..O…..Our Lord Buddha, knowing not of woe,ur Lord Buddha, knowing not of woe,ur Lord Buddha, knowing not of woe,ur Lord Buddha, knowing not of woe, Nor want, nor pain, Nor want, nor pain, Nor want, nor pain, Nor want, nor pain, nor plague, nor agnor plague, nor agnor plague, nor agnor plague, nor age, nor death,e, nor death,e, nor death,e, nor death,
Lulled on the dark breasts of Yasôdhara,Lulled on the dark breasts of Yasôdhara,Lulled on the dark breasts of Yasôdhara,Lulled on the dark breasts of Yasôdhara, He would start up and cry, My world! Oh, world!He would start up and cry, My world! Oh, world!He would start up and cry, My world! Oh, world!He would start up and cry, My world! Oh, world!
I hear! I know! I come ! And she would ask,I hear! I know! I come ! And she would ask,I hear! I know! I come ! And she would ask,I hear! I know! I come ! And she would ask, "What ails my Lord?" with large eyes terror"What ails my Lord?" with large eyes terror"What ails my Lord?" with large eyes terror"What ails my Lord?" with large eyes terror----struckstruckstruckstruck
For at such times the pity in his lookFor at such times the pity in his lookFor at such times the pity in his lookFor at such times the pity in his look Was awful, and his Was awful, and his Was awful, and his Was awful, and his visage like a god's.visage like a god's.visage like a god's.visage like a god's.
But Prince But Prince But Prince But Prince SiddhatthaSiddhatthaSiddhatthaSiddhattha heard the Devas play, heard the Devas play, heard the Devas play, heard the Devas play,
And to his ears they sang such words as these: And to his ears they sang such words as these: And to his ears they sang such words as these: And to his ears they sang such words as these: -------- We are the voices of the wandering wind, We are the voices of the wandering wind, We are the voices of the wandering wind, We are the voices of the wandering wind,
Which moan for rest and rest can never find; Which moan for rest and rest can never find; Which moan for rest and rest can never find; Which moan for rest and rest can never find;
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O Maya's son! because we roam the earth O Maya's son! because we roam the earth O Maya's son! because we roam the earth O Maya's son! because we roam the earth Moan we upMoan we upMoan we upMoan we upon these strings; we make no mirth, on these strings; we make no mirth, on these strings; we make no mirth, on these strings; we make no mirth,
So many woes we see in many lands, So many woes we see in many lands, So many woes we see in many lands, So many woes we see in many lands, This life thThis life thThis life thThis life they cling to is but empty show; ey cling to is but empty show; ey cling to is but empty show; ey cling to is but empty show;
Rise, Maya's child! wake! slumber not again!Rise, Maya's child! wake! slumber not again!Rise, Maya's child! wake! slumber not again!Rise, Maya's child! wake! slumber not again! We are the voices of the wandering wind: We are the voices of the wandering wind: We are the voices of the wandering wind: We are the voices of the wandering wind:
Wander thou, too, O Prince, Wander thou, too, O Prince, Wander thou, too, O Prince, Wander thou, too, O Prince, thy rest to find; thy rest to find; thy rest to find; thy rest to find; Even Even Even Even in thine arms and on thy breasts, bright wife,in thine arms and on thy breasts, bright wife,in thine arms and on thy breasts, bright wife,in thine arms and on thy breasts, bright wife,
Sore have I panted, at the sun's decline,Sore have I panted, at the sun's decline,Sore have I panted, at the sun's decline,Sore have I panted, at the sun's decline,
To ride and ride To ride and ride To ride and ride To ride and ride and see the spread of the earthand see the spread of the earthand see the spread of the earthand see the spread of the earth How would I stretch for topmost HimalayHow would I stretch for topmost HimalayHow would I stretch for topmost HimalayHow would I stretch for topmost Himalay,,,,
And strain my gaze with searching what is round!And strain my gaze with searching what is round!And strain my gaze with searching what is round!And strain my gaze with searching what is round! Why have I never seen and nWhy have I never seen and nWhy have I never seen and nWhy have I never seen and never sought?ever sought?ever sought?ever sought?
Tell me what lies beyond our brazen gates."Tell me what lies beyond our brazen gates."Tell me what lies beyond our brazen gates."Tell me what lies beyond our brazen gates." The Light of Asia (part)
BHANTE SUVANNO: He began to contemplate on the nature
of his existence. He wanted to be serene and contented. After
much thought and contemplation, he made up his mind to leave
the luxurious living in the palaces and seek the true way to
happiness.
Thus in the year 594BC, at the age of 29 years and just as a son
was born to him, he renounced all worldly pleasures and
possessions and wandered off in search of the Truth.
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER FIVE
The Bodhisatta’s RenunciationThe Bodhisatta’s RenunciationThe Bodhisatta’s RenunciationThe Bodhisatta’s Renunciation
Day after day, seated amidst all of life’s luxuries the Prince
remains unmoved. Ever in thoughtful mood, he muses on the
fleeting nature of life's so called pleasures and its doubtful
delights.
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Signs oSigns oSigns oSigns of Awakening f Awakening f Awakening f Awakening SCENE: Mi Tor See
LIGHT OF ASIA: When from the roadside moaned a
mournful voice:
Sick Man: Help, masters! Lift me to my feet;
oh, help, or I shall die before I reach my house!
THE BODHISATTA (puzzled): Why is it, Why is it, Why is it, Why is it, CCCChanna, that hehanna, that hehanna, that hehanna, that he pants and moans, pants and moans, pants and moans, pants and moans, aaaand gaspsnd gaspsnd gaspsnd gasps to speak and sighs so pitifulto speak and sighs so pitifulto speak and sighs so pitifulto speak and sighs so pitiful????
Channa: This is a sick man with the fit upon him.
THE BODHISATTA (wondering): And are theAnd are theAnd are theAnd are there others, are re others, are re others, are re others, are there many thus? there many thus? there many thus? there many thus? Or migOr migOr migOr might it be to me as now with himht it be to me as now with himht it be to me as now with himht it be to me as now with him????
Channa: Great Lord! This comes in many forms to all men.
THE BODHISATTA (surprised): Then all men live in fear? Then all men live in fear? Then all men live in fear? Then all men live in fear? Channa: So live they, Prince!
THE BODHISATTA (contemplating): And growing And growing And growing And growing old, grow old, grow old, grow old, grow older, older, older, older, then what endthen what endthen what endthen what end???? Channa: They die, Prince.
THE BODHISATTA (Greatly surprised): DieDieDieDie!!!! Channa: Yea, at the last comes death,
In whatsoever way, whatever hour.
Some few grow old, most suffer and fall sick,
But all must die -- behold, where comes the Dead!
THE BODHISATTA (bewildered disbelieve): Is this the eIs this the eIs this the eIs this the end which nd which nd which nd which comes comes comes comes t t t to all who liveo all who liveo all who liveo all who live???? Channa: This is the end that comes to all.
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THE BODHISATTA (sadly lamenting): Oh! suffering worldOh! suffering worldOh! suffering worldOh! suffering world,,,, Since pleasures end in pain, and youth in age,Since pleasures end in pain, and youth in age,Since pleasures end in pain, and youth in age,Since pleasures end in pain, and youth in age, And love in loss, and life in hateful death,And love in loss, and life in hateful death,And love in loss, and life in hateful death,And love in loss, and life in hateful death, And death in unkAnd death in unkAnd death in unkAnd death in unknown lives, which will but yokenown lives, which will but yokenown lives, which will but yokenown lives, which will but yoke Men to theirMen to theirMen to theirMen to their wheel again to whirl the round wheel again to whirl the round wheel again to whirl the round wheel again to whirl the round The veil is renThe veil is renThe veil is renThe veil is rent… t… t… t… Which blinded me! I am as all these menWhich blinded me! I am as all these menWhich blinded me! I am as all these menWhich blinded me! I am as all these men ……….……….……….……….How canHow canHow canHow can it be that Brahm it be that Brahm it be that Brahm it be that Brahm Would make a world and keep it miserable,Would make a world and keep it miserable,Would make a world and keep it miserable,Would make a world and keep it miserable, Since, if allSince, if allSince, if allSince, if all----powerful, he leaves it so,powerful, he leaves it so,powerful, he leaves it so,powerful, he leaves it so, He is not good, and if not powerful,He is not good, and if not powerful,He is not good, and if not powerful,He is not good, and if not powerful, He is not God? He is not God? He is not God? He is not God? –––– Channa! lead home again! Channa! lead home again! Channa! lead home again! Channa! lead home again! It is enough! mine eyes have seen enough”!It is enough! mine eyes have seen enough”!It is enough! mine eyes have seen enough”!It is enough! mine eyes have seen enough”!
A Prince’s A Prince’s A Prince’s A Prince’s Life Life Life Life oooof Extreme Pf Extreme Pf Extreme Pf Extreme Pleasuresleasuresleasuresleasures BHANTE SUVANNO: The Bodhisatta was born in the pleasure-
grove of Sal trees
called the Lumbini
Garden and was
named Siddhattha.
At the age of
sixteen, he was
married to Yaso-
dhara Devi, the
daughter of the
Royal Master of
Devadaha, Suppabuddha. Thereafter, surrounded by forty
thousand attendant princesses, he lived in enjoyment of kingly
pleasures in great magnificence. Manifold was the variety of
sensuous delights within the palace, the music and song that
104
filled the palace halls by night and day; the beauty and grace of
its dancing girls; the fragrance of subtle perfumes; the finest silks
and priceless gems for jewellery and adornment; and rare
delicacies and foods for the royal table.
And yet, day after day, seated amidst all this luxury the Prince
remains unmoved. Ever in thoughtful mood, he muses on the
fleeting nature of life's so called pleasures and its doubtful
delights.
The Four SignsThe Four SignsThe Four SignsThe Four Signs BHANTE SUVANNO: While thus wholly given over to
sensuous pleasures amidst pomp and splendour, he came out
one day accompanied by attendants to the royal pleasure grove
for a garden feast and merry-making. On the way to the grove,
the sight of a decrepit, aged person gave him a shock and he
turned back to his palace.
As he went out on a second occasion, he saw a diseased person
and greatly disturbed, returned to his palace. When he went out
for the third time, he was further alarmed and agitated on seeing
a dead man and again hurried home.
The UnwholesomeThe UnwholesomeThe UnwholesomeThe Unwholesome Quest Quest Quest Quest THE BODHISATTA: When oneself is subjected to When oneself is subjected to When oneself is subjected to When oneself is subjected to old age, to old age, to old age, to old age, to seek and crave for what is subjected to old age is not befitting. seek and crave for what is subjected to old age is not befitting. seek and crave for what is subjected to old age is not befitting. seek and crave for what is subjected to old age is not befitting. And what are subjected to old age? Wife and children, slaves, And what are subjected to old age? Wife and children, slaves, And what are subjected to old age? Wife and children, slaves, And what are subjected to old age? Wife and children, slaves, goats and sheep, fowls and pigs, elephants, horses, cattle, goats and sheep, fowls and pigs, elephants, horses, cattle, goats and sheep, fowls and pigs, elephants, horses, cattle, goats and sheep, fowls and pigs, elephants, horses, cattle, gold and silver, all objects of pleasures and luxuries, gold and silver, all objects of pleasures and luxuries, gold and silver, all objects of pleasures and luxuries, gold and silver, all objects of pleasures and luxuries, animate animate animate animate and inanimate, are subject to old age. and inanimate, are subject to old age. and inanimate, are subject to old age. and inanimate, are subject to old age. Being oneself subject Being oneself subject Being oneself subject Being oneself subject
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to old age, to crave for these objects of pleasures, to be to old age, to crave for these objects of pleasures, to be to old age, to crave for these objects of pleasures, to be to old age, to crave for these objects of pleasures, to be enveloped and immersed in them is not proper. Similarly, it enveloped and immersed in them is not proper. Similarly, it enveloped and immersed in them is not proper. Similarly, it enveloped and immersed in them is not proper. Similarly, it does not befit one, when oneself is subject to disease and does not befit one, when oneself is subject to disease and does not befit one, when oneself is subject to disease and does not befit one, when oneself is subject to disease and death, tdeath, tdeath, tdeath, to crave for sensual objects which are subject to o crave for sensual objects which are subject to o crave for sensual objects which are subject to o crave for sensual objects which are subject to disease and death. To go after what is subject to old age, disease and death. To go after what is subject to old age, disease and death. To go after what is subject to old age, disease and death. To go after what is subject to old age, disease and death (disease and death (disease and death (disease and death (what is not befitting and proper) constitutes an ) constitutes an ) constitutes an ) constitutes an UnwholesomeUnwholesomeUnwholesomeUnwholesome Quest Quest Quest Quest ....
THE BODHISATTA (describing his Unwholesome Quests): Now Now Now Now bbbbhihihihikkhukkhukkhukkhussss, before my Enlightenment while I was only an un, before my Enlightenment while I was only an un, before my Enlightenment while I was only an un, before my Enlightenment while I was only an un----Enlightened Bodhisatta, being myself subjected to birth Enlightened Bodhisatta, being myself subjected to birth Enlightened Bodhisatta, being myself subjected to birth Enlightened Bodhisatta, being myself subjected to birth and and and and old age old age old age old age I sought after whI sought after whI sought after whI sought after what was also subjected to birth at was also subjected to birth at was also subjected to birth at was also subjected to birth andandandand old old old old ageageageage. . . .
BHANTE SUVANNO: This was a censure of the life of
pleasures he had lived with Yasodhara amidst the pomp and
pleasures of attendant princesses. Then, having perceived the
wretchedness of such life, he made up his mind to go in search
of the peace of Nibbana which is free from birth, old age, disease
and death. He recalled:
THE BUDDHA: Monks, I lived in theMonks, I lived in theMonks, I lived in theMonks, I lived in the utmost utmost utmost utmost, total refinement. , total refinement. , total refinement. , total refinement. My father even had lotus ponds made in our palaceMy father even had lotus ponds made in our palaceMy father even had lotus ponds made in our palaceMy father even had lotus ponds made in our palacessss: one : one : one : one where redwhere redwhere redwhere red----lotuses bloomed, olotuses bloomed, olotuses bloomed, olotuses bloomed, one where white lotuses bloomed, ne where white lotuses bloomed, ne where white lotuses bloomed, ne where white lotuses bloomed, and and and and one where blue lotuses bloomed, all for my sake. I used no one where blue lotuses bloomed, all for my sake. I used no one where blue lotuses bloomed, all for my sake. I used no one where blue lotuses bloomed, all for my sake. I used no sandalwood that wassandalwood that wassandalwood that wassandalwood that was not from Varanasi. My turban was from not from Varanasi. My turban was from not from Varanasi. My turban was from not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, and my outer Varanasi, as were my tunic, my lower garments, and my outer Varanasi, as were my tunic, my lower garments, and my outer Varanasi, as were my tunic, my lower garments, and my outer cloak. A white sunshade was held over me day and night to cloak. A white sunshade was held over me day and night to cloak. A white sunshade was held over me day and night to cloak. A white sunshade was held over me day and night to protect protect protect protect me from cold, heat, dust, dirt me from cold, heat, dust, dirt me from cold, heat, dust, dirt me from cold, heat, dust, dirt and dew. and dew. and dew. and dew.
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I had three palaces: one for the cold I had three palaces: one for the cold I had three palaces: one for the cold I had three palaces: one for the cold season, one season, one season, one season, one for the hot for the hot for the hot for the hot season and season and season and season and one for the rainy season. During the four months one for the rainy season. During the four months one for the rainy season. During the four months one for the rainy season. During the four months of the rainy season I was entertained in the rainyof the rainy season I was entertained in the rainyof the rainy season I was entertained in the rainyof the rainy season I was entertained in the rainy----season season season season palace by minstrels without a single manpalace by minstrels without a single manpalace by minstrels without a single manpalace by minstrels without a single man among them. I among them. I among them. I among them. In my n my n my n my fathefathefathefather's home the servants, workersr's home the servants, workersr's home the servants, workersr's home the servants, workers and and and and retainers were fed retainers were fed retainers were fed retainers were fed wheat, rwheat, rwheat, rwheat, rice ice ice ice and meat. and meat. and meat. and meat. Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, runrunrunrun----ofofofof----thethethethe----mill person, himself subject to ageing, not beyond mill person, himself subject to ageing, not beyond mill person, himself subject to ageing, not beyond mill person, himself subject to ageing, not beyond ageing, sees another who is ageageing, sees another who is ageageing, sees another who is ageageing, sees another who is aged, he is horrified, humiliated d, he is horrified, humiliated d, he is horrified, humiliated d, he is horrified, humiliated aaaand disgusted, oblivious to himself that he too is subject to nd disgusted, oblivious to himself that he too is subject to nd disgusted, oblivious to himself that he too is subject to nd disgusted, oblivious to himself that he too is subject to ageing, not beyond ageing. If I, who am subject to ageing, not ageing, not beyond ageing. If I, who am subject to ageing, not ageing, not beyond ageing. If I, who am subject to ageing, not ageing, not beyond ageing. If I, who am subject to ageing, not beyond ageing, webeyond ageing, webeyond ageing, webeyond ageing, were to be horrified, humiliated re to be horrified, humiliated re to be horrified, humiliated re to be horrified, humiliated and disgusted and disgusted and disgusted and disgusted on seeing another person who is aged, that would not be on seeing another person who is aged, that would not be on seeing another person who is aged, that would not be on seeing another person who is aged, that would not be fitting ffitting ffitting ffitting for meor meor meor me.' As I noticed this, the .' As I noticed this, the .' As I noticed this, the .' As I noticed this, the typictypictypictypicalalalal young person's young person's young person's young person's intoxication with youth entirely dropped away. intoxication with youth entirely dropped away. intoxication with youth entirely dropped away. intoxication with youth entirely dropped away. Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, runrunrunrun----ofofofof----thethethethe----mill person, himself subject to mill person, himself subject to mill person, himself subject to mill person, himself subject to illness, not beyond illness, not beyond illness, not beyond illness, not beyond illness, sees another who is ill, he is horrified, humiliated, and illness, sees another who is ill, he is horrified, humiliated, and illness, sees another who is ill, he is horrified, humiliated, and illness, sees another who is ill, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to illness, disgusted, oblivious to himself that he too is subject to illness, disgusted, oblivious to himself that he too is subject to illness, disgusted, oblivious to himself that he too is subject to illness, not beyond illness. not beyond illness. not beyond illness. not beyond illness. And if I, who am subject to illness, not beyond illness, wAnd if I, who am subject to illness, not beyond illness, wAnd if I, who am subject to illness, not beyond illness, wAnd if I, who am subject to illness, not beyond illness, were to ere to ere to ere to be horrified, hbe horrified, hbe horrified, hbe horrified, humiliatedumiliatedumiliatedumiliated and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another
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person who is ill, that would not be fitting for me.' As I noticed person who is ill, that would not be fitting for me.' As I noticed person who is ill, that would not be fitting for me.' As I noticed person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely this, the healthy person's intoxication with health entirely this, the healthy person's intoxication with health entirely this, the healthy person's intoxication with health entirely dropped away. dropped away. dropped away. dropped away. Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total refinement, threfinement, threfinement, threfinement, the thought occurred to me: 'When an untaught, e thought occurred to me: 'When an untaught, e thought occurred to me: 'When an untaught, e thought occurred to me: 'When an untaught, runrunrunrun----ofofofof----thethethethe----mill person, himself subject to death, not beyond mill person, himself subject to death, not beyond mill person, himself subject to death, not beyond mill person, himself subject to death, not beyond death, sees another who is dedeath, sees another who is dedeath, sees another who is dedeath, sees another who is dead, he is horrified, humiliatedad, he is horrified, humiliatedad, he is horrified, humiliatedad, he is horrified, humiliated and and and and disgusted, oblivious to himself that he too is subject to death, disgusted, oblivious to himself that he too is subject to death, disgusted, oblivious to himself that he too is subject to death, disgusted, oblivious to himself that he too is subject to death, not beyond death. not beyond death. not beyond death. not beyond death. And if I, who am subject to death, not beyond death, wAnd if I, who am subject to death, not beyond death, wAnd if I, who am subject to death, not beyond death, wAnd if I, who am subject to death, not beyond death, were to ere to ere to ere to be horrified, humiliatedbe horrified, humiliatedbe horrified, humiliatedbe horrified, humiliated and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another person who is dead, that would not be fitting for me.' As I person who is dead, that would not be fitting for me.' As I person who is dead, that would not be fitting for me.' As I person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely noticed this, the living person's intoxication with life entirely noticed this, the living person's intoxication with life entirely noticed this, the living person's intoxication with life entirely dropped awaydropped awaydropped awaydropped away. . . . [[[[An.An.An.An. III.38] III.38] III.38] III.38]
The Noble QuestThe Noble QuestThe Noble QuestThe Noble Quest:::: Renunciation Renunciation Renunciation Renunciation BHANTE SUVANNO: On his fourth
excursion to the pleasure-grove, the
Bodhisatta met a holy man. On
learning that he had gone forth from a
worldly life, it occurred to the
Bodhisatta to renounce worldly life,
become a recluse and go in search of what is not subjected to old
age, disease and death. In the Buddha’s own words: (The young
Prince grows disenchanted with his life of luxury).
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THE BODHISATTA: Being oneBeing oneBeing oneBeing one----self subjected to old age, self subjected to old age, self subjected to old age, self subjected to old age, disease and death, to godisease and death, to godisease and death, to godisease and death, to go in search of that which is not in search of that which is not in search of that which is not in search of that which is not subjected to old age, disease and death constitutes a Noble subjected to old age, disease and death constitutes a Noble subjected to old age, disease and death constitutes a Noble subjected to old age, disease and death constitutes a Noble Quest.Quest.Quest.Quest.
BHANTE SUVANNO: On that same day, his son was born.
When the news was brought to him:
THE BODHISATTA (murmured): An impediment An impediment An impediment An impediment (rahula) has has has has beebeebeebeen born, a fetter has been born.n born, a fetter has been born.n born, a fetter has been born.n born, a fetter has been born.
BHANTE SUVANNO: Later, on learning of this remark of the
Bodhisatta, King Suddhodana named his newborn grandson Prince
Rahula, hoping that the child would indeed prove to be a fetter to
the Bodhisatta and become a hindrance to his plan for
renunciation.
But the Bodhisatta had become
averse to the pleasures of the world.
That night he remained unmoved,
unsolaced by the amusements
provided by the royal entertainers
and retired to bed early. The
discouraged musicians lay down
their instruments and went to sleep
there and then.
On awakening in the middle of the
night, the sight of recumbent,
sleeping dancers repulsed the Bodhisatta and made his palace
seem like a cemetery filled with corpses.
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Thus, at midnight the Bodhisatta, taking a last look at his sleeping
wife and child, went forth on the Great Renunciation riding the
royal horse, Khandaka, accompanied by his charioteer, Channa.
When they came to the river Anoma,
he cut off his hair and beard while
standing on the sandy beach. Then
after discarding the royal garments,
he put on the yellow robes offered
by the Brahma God, Ghantikara, and
became a recluse. Note that the
Brahmas and devas in the heavenly
planes were aware of the Bodhisatta’s
impending sojourn on the human
plane in preparation to fulfill his
aspiration of being the Buddha.
The Bodhisatta was then only twenty-nine years of age, an age
most favourable for the pursuit of pleasures. That he renounced
with indifference the pomp and splendour of a sovereign and
abandoned the solace and comfort of his home, wife and son and
retinues, at such a favourable age while still blessed with youth
is a most difficult but noble act.
Moral Implications Moral Implications Moral Implications Moral Implications JINAVAMSA: There are men who walk out on their families for
selfish reasons; such actions are irresponsible and cannot be
condoned. Bhante, how would you describe Prince Siddhattha’s
renunciation? Was this not a selfish and irresponsible act.
BHANTE SUVANNO: [Sighing with great compassion] …Poor, poor
ignorant human beings. Jinavamsa, know that human beings are
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so judgemental and ignorant. Prince Siddhattha was known for
his compassion and kindness. Certainly, he did not leave his
family and everything behind for selfish reasons. He renounced
the life of abundance and pleasure for a life of poverty and
austerity. He gave up a prospective throne with all the attending
ministers and state dignitaries to live in forests among wild birds
and beasts. He sacrificed wealth and power to lead the life of an
ascetic, penniless and alone. No one could accuse Siddhattha
Gotama of having left his family and country for the sake of
pleasure and sensual gratification. His decision was based on
compassionate altruism; it was an act of sacrifice and
farsightedness.
The Prince’s life in the palaces was one of abundant luxury and
constant pleasure. His father, apprehensive that the young
Prince would one day leave home to become an ascetic, had
made preparations that he was well provided for and would
thereby be attached to the worldly life. But the Prince saw
through the delusion of worldly pleasures. Transitory and
unsatisfactory as they were; he knew no sorrow, but he felt
profoundly touched by the pain living beings, especially humans
had to endure.
Still in the prime of his youth, enjoying physical strength and
good health, he perceived the uncertain nature of life and the
delusion of human happiness. Amidst luxury and comfort, he
contemplated the universality of suffering to which all beings
are subjected. His innate compassion would not allow him to
selfishly enjoy the pleasures and privileges of royalty. The world
was full of conflict and confusion, plagued by violence and
oppression, and the Prince had to find a way to do away with
these sufferings.
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In the process he had to undergo great hardship and personal
discomfort. But the Dhamma he discovered and taught to the
world has brought peace and happiness to countless people over
the centuries, and is still of great benefit to humanity today. Had
he chosen to lead a household life and ascend the throne
following his father, his services to mankind would have been
much more limited.
Siddhattha's decision to leave home could not have been an easy
one. He had a young son, a loving wife, a concerned father and
foster mother, and a promising future of power and glory. He
also knew all too well that the austere life of an ascetic was one
of great hardship, loneliness and discomfort so completely
different from the life he was enjoying. It must have taken great
courage, determination and selfless sacrifice to arrive at this
crucial decision and not to waver in his resolve.
BHANTE SUVANNO [continues]: Thus, Jinavamsa, the Lord’s
Renunciation was anything but irresponsible; it was a deed as
courageous as a lion’s, compassionate, filled with wisdom and
discernment, totally responsible and only after much
deliberation, and to point out a significant factor, He asked of
His bhikkhus which was greater, the tears that were shed from
existence to existence by them while wandering this Samsara,
crying and weeping from being together with what is
displeasing, being separated from what is pleasing, or the waters
in the four great oceans? The Buddha knew and saw that the
tears shed were truly greater, further:
THE BUDDHA: Long haLong haLong haLong have you repeatedly experienced theve you repeatedly experienced theve you repeatedly experienced theve you repeatedly experienced the death of a mother; tdeath of a mother; tdeath of a mother; tdeath of a mother; the tears you have shed over the death of he tears you have shed over the death of he tears you have shed over the death of he tears you have shed over the death of a mother while wandering this long, long Samsara, crying and a mother while wandering this long, long Samsara, crying and a mother while wandering this long, long Samsara, crying and a mother while wandering this long, long Samsara, crying and weeping from being joined with what is displeasing, being weeping from being joined with what is displeasing, being weeping from being joined with what is displeasing, being weeping from being joined with what is displeasing, being
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separated from what is pleasing are greatseparated from what is pleasing are greatseparated from what is pleasing are greatseparated from what is pleasing are greater than the er than the er than the er than the water in water in water in water in the four great oceans.the four great oceans.the four great oceans.the four great oceans. Long have you repeatedly experienced the death of a father; Long have you repeatedly experienced the death of a father; Long have you repeatedly experienced the death of a father; Long have you repeatedly experienced the death of a father; the death of a brotherthe death of a brotherthe death of a brotherthe death of a brother; the death of a sister; the death of a ; the death of a sister; the death of a ; the death of a sister; the death of a ; the death of a sister; the death of a son; the death of a daughter; loss with regard to relatives; loss son; the death of a daughter; loss with regard to relatives; loss son; the death of a daughter; loss with regard to relatives; loss son; the death of a daughter; loss with regard to relatives; loss with regard to wealth; with regard to wealth; with regard to wealth; with regard to wealth; loss with regard to disease. The tears loss with regard to disease. The tears loss with regard to disease. The tears loss with regard to disease. The tears you have shed over loss with regard to disease while wandering you have shed over loss with regard to disease while wandering you have shed over loss with regard to disease while wandering you have shed over loss with regard to disease while wandering this long, long time, crying and weeping this long, long time, crying and weeping this long, long time, crying and weeping this long, long time, crying and weeping from being joined with from being joined with from being joined with from being joined with what is displeasing, being separated from what is pleasing, are what is displeasing, being separated from what is pleasing, are what is displeasing, being separated from what is pleasing, are what is displeasing, being separated from what is pleasing, are greater than thegreater than thegreater than thegreater than the water in water in water in water in the four great oceansthe four great oceansthe four great oceansthe four great oceans.... Why is that? Why is that? Why is that? Why is that? From an inconstruable beginning comes birth. A beginning From an inconstruable beginning comes birth. A beginning From an inconstruable beginning comes birth. A beginning From an inconstruable beginning comes birth. A beginning point is not evident, though, beings hindered by ignorance and point is not evident, though, beings hindered by ignorance and point is not evident, though, beings hindered by ignorance and point is not evident, though, beings hindered by ignorance and fettered by craving are being reborn repeatedly.fettered by craving are being reborn repeatedly.fettered by craving are being reborn repeatedly.fettered by craving are being reborn repeatedly.
Long have you thus experienced stress, experienLong have you thus experienced stress, experienLong have you thus experienced stress, experienLong have you thus experienced stress, experienced pain, ced pain, ced pain, ced pain, experienced loss, swelling the cemeteries, enough to become experienced loss, swelling the cemeteries, enough to become experienced loss, swelling the cemeteries, enough to become experienced loss, swelling the cemeteries, enough to become disenchanted with all dependently conditioned things, enough disenchanted with all dependently conditioned things, enough disenchanted with all dependently conditioned things, enough disenchanted with all dependently conditioned things, enough to become dispassionate, to become dispassionate, to become dispassionate, to become dispassionate, enough to be releasedenough to be releasedenough to be releasedenough to be released.... (samyutta
nikaya, part ii, xv.3).
BHANTE SUVANNO: Yet we still continue to cling to, not
knowing and not realising the depth of pain we have had before.
Not knowing and not realising that we have had many families,
many parents, children, relatives, friends and enemies in as
many previous lives; thus the defilement accumulates heap on
heap on heap, again and again.
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We still crave to be reborn….continuing on with greater greed,
stronger emotions of anger and hatred, and still drowned in
delusions of the self; unable to rise from the depths of our
experienced suffering…dragged ever deeper into the swirling
whirlpool of defilement...unable to rise…even given the
opportunity. So sad!
114
THE BUDDHA
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER SIX
PractisPractisPractisPractising Extreme Austeritiesing Extreme Austeritiesing Extreme Austeritiesing Extreme Austerities
With unrelenting energy he undergoes rigorous ascetic discipline,
both bodily and mentally, seeking a way to the cessation of
suffering through further suffering, till he becomes lean and
emaciated and a mere skeleton.
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Six Years oSix Years oSix Years oSix Years offff Intense Suffering Intense Suffering Intense Suffering Intense Suffering THE SCENE: Continuing in Mi Tor See BHANTE SUVANNO: For six long years the Bodhisatta wanders
along the highways and byways of India. In the beginning, the
Bodhisatta was not yet in possession
of practical knowledge of leading a
holy life so he made his way to the
then famous ascetic Alara who was
no ordinary person. Such teachers
who had achieved jhanic attainments
served as trustworthy masters giving
practical instructions on methods of
attainments. Alara was as famous as a
Buddha in those times. He lived in
the state of Vesali and he had three hundred pupils learning his
doctrine.
The Bodhisatta first went to Alara and then to Udaka, another
famous contemporary teacher, who had higher jhannic
experiences than Alara. After learning from both of them he
discovered that he could not attain what he was seeking, which
was destruction of aversion and cessation of passion, leading to
higher knowledge and full Enlightenment and finally to Nibbana,
the end of suffering. In both cases their teachings would lead
him to Brahmic worlds, at death, where he was assured of a very
long life, after which he will again return to the human realm
and go through the whole life, death and suffering cycles again.
These were not the goals for which he had left his family. Dis-
satisfied and becoming indifferent to the practice which led only
to the Brahmic realms and not to nibbana, the end of suffering, he
went his own way to attempt to reach the undying state of
Nibbana.
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Extreme Austerities in tExtreme Austerities in tExtreme Austerities in tExtreme Austerities in the Foresthe Foresthe Foresthe Forest BHANTE SUVANNO: After he had left Udaka, the Bodhisatta
wandered about in
Magadha, seeking the path
to the undying Nibbana.
During his wanderings,
he ultimately found his
way to the forest of
Uruvela. In the forest he
saw the clear, flowing
river Neranjara. Perceiving
thus a delightful spot, a serene dense grove, a clear, flowing
stream with a village nearby which would serve as an alms
resort, it occurred to him:
THE BODHISATTA (pondering): Truly, this isTruly, this isTruly, this isTruly, this is a s a s a s a suitable place uitable place uitable place uitable place for one intent on for one intent on for one intent on for one intent on effort. effort. effort. effort.
BHANTE SUVANNO: He stayed on in the forest. As yet the
Bodhisatta had not worked out a precise system of right struggle.
Austerity practices were, of course, widely known and in vogue
throughout India then. Thus without any teacher to guide him
now, the Bodhisatta pondered long, and finally he decided to go
the way of austerities.
Crushing Crushing Crushing Crushing Mind wMind wMind wMind with ith ith ith MindMindMindMind THE BODHISATTA (contemplating): What if now with my teeth What if now with my teeth What if now with my teeth What if now with my teeth clenched and my tongue cleaving the palate, Iclenched and my tongue cleaving the palate, Iclenched and my tongue cleaving the palate, Iclenched and my tongue cleaving the palate, I should press should press should press should press down, constrain and crush the naturally arising thoughdown, constrain and crush the naturally arising thoughdown, constrain and crush the naturally arising thoughdown, constrain and crush the naturally arising thought with my t with my t with my t with my mind?mind?mind?mind?
117
BHANTE SUVANNO: This extreme austerity proved very
painful for him and sweat oozed out from under his armpits, but
no superior knowledge was attained. This method led him only
to extreme suffering and not to the ending of passion and the
gaining of knowledge. Other austerity practices taken up
successively also led merely into wrong paths. He then tried…
Restraining tRestraining tRestraining tRestraining the Breathhe Breathhe Breathhe Breath THE BODHISATTA (further contemplating): What iWhat iWhat iWhat if I controlled f I controlled f I controlled f I controlled respiration and concentrate on the breathless respiration and concentrate on the breathless respiration and concentrate on the breathless respiration and concentrate on the breathless jhanajhanajhanajhana????
BHANTE SUVANNO: With that thought, the Bodhisatta
restrained the in-breathing and out-breathing of the mouth and
nose. With the holding of respiration through the mouth and
nose, there was a roar in the ears. There was intense bodily
suffering, but the Bodhisatta was relentless. He held the in-
breathings and out-breathings, not only of the mouth and nose,
but also of the ears. As a result, violent winds rushed up to the
crown of the head, causing pains as if a strong man had split
open the head with a mallet or had tightened a rough leather
strap round the head. Violent winds pushed around in the belly
causing great pain like being carved up by a butcher's sharp
knife. And there was intense burning in the belly as if roasted
over a pit of burning coals.
The Bodhisatta, overcome physically by pain and suffering, fell
down in exhaustion and lay still. When the Brahmas and devas
saw him lying prone, some of them said:
BRAHMAS AND DEVAS: The bhikkhu Gotama is dead.
OTHER BRAHMAS AND DEVAS: The bhikkhu Gotama is not
yet dead, he is dying. The bhikkhu Gotama is neither dead nor
dying. He is just lying still, dwelling in the state of Arahantship.
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Extreme Austerity oExtreme Austerity oExtreme Austerity oExtreme Austerity of Fastingf Fastingf Fastingf Fasting
BHANTE SUVANNO: Alas! In spite of all these painful efforts,
no higher knowledge was gained…the thought then occurred to
the Bodhisatta…
THE BODHISATTA: What if I strive still harderWhat if I strive still harderWhat if I strive still harderWhat if I strive still harder, entirely , entirely , entirely , entirely abstaining from foodabstaining from foodabstaining from foodabstaining from food? ? ? ?
BRAHMAS AND DEVAS: (knowing his thoughts) Please, Lord
Gotama, do not entirely abstain from food. If you do so, we shall
instill heavenly nourishment through the pores of your skin. You
shall remain alive on that.
THE BODHISATTA (considering): If I claim to be compIf I claim to be compIf I claim to be compIf I claim to be completely letely letely letely fasting and these brahmas and devasfasting and these brahmas and devasfasting and these brahmas and devasfasting and these brahmas and devas s s s should instil heavenly hould instil heavenly hould instil heavenly hould instil heavenly nourishment through my pores and I should thus be sustainourishment through my pores and I should thus be sustainourishment through my pores and I should thus be sustainourishment through my pores and I should thus be sustained, ned, ned, ned, that would be for me a liethat would be for me a liethat would be for me a liethat would be for me a lie. . . . BHANTE SUVANNO: The Bodhisatta rejected the deities offer.
Then he decided to take less and less nourishment, only as much
bean soup as the hollow of a hand could hold. Living on about
five or six spoonfuls of bean soup each day, his body reached the
state of extreme emaciation.
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The limbs withered, only skin, sinews and bones remained.
The vertebrae became exposed in uneven lumps and
protuberances. The widely dispersed bones jutted out,
presenting an ungainly, ghastly appearance. The gleam of the
eyes, shrunk down in their sockets, looked like the reflection
from water sunk deep in the well. The scalp had shrivelled up
like a green, soft gourd withered in the sun.
The emaciation was so extreme that if he attempted to feel the
belly skin, he encountered the spinal column; if he felt for the
spinal column, he touched the belly skin. When he attempted to
evacuate the bowel or make water, the effort was so painful that
he fell forward on the face, so weakened was he through this
extremely scanty diet. Seeing this extremely run down body of
the Bodhisatta, the people said:
SOME PASSER-BYS: The bhikkhu Gotama is a black man. The
bhikkhu Gotama has a brown complexion. The bhikkhu Gotama has
the brown-blue colour of the torpedo fish.
BHANTE SUVANNO: Alas! So much had the clear, bright,
golden colour of his skin deteriorated.
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Mara's PersuasionMara's PersuasionMara's PersuasionMara's Persuasion BHANTE SUVANNO: While the Bodhisatta strove hard and
practised extreme austerity in his quest for the Deathless, Mara
came to hinder his progress.
MARA: Friend Gotama, you have gone very thin and in the
presence of death. There is little chance for you to live. Oh,
Friend Gotama! Life is better than death. If you live, you can do
good deeds and gain merits.
BHANTE SUVANNO: Happily, the Bodhisatta was able to
overcome Mara. At that time, the Bodhisatta was still working
under the delusion that austerity exercises were the means of
attaining higher knowledge. Thus, he thought:
THE BODHISATTA: This wind that blows can dry up the This wind that blows can dry up the This wind that blows can dry up the This wind that blows can dry up the waters of the river. So while I strive strenuously, why should it waters of the river. So while I strive strenuously, why should it waters of the river. So while I strive strenuously, why should it waters of the river. So while I strive strenuously, why should it not dry up my blood? And when the blood dries up, bile and not dry up my blood? And when the blood dries up, bile and not dry up my blood? And when the blood dries up, bile and not dry up my blood? And when the blood dries up, bile and phlegm will run dry. As the flesh gets wasted too, my mind wiphlegm will run dry. As the flesh gets wasted too, my mind wiphlegm will run dry. As the flesh gets wasted too, my mind wiphlegm will run dry. As the flesh gets wasted too, my mind will ll ll ll become clearer: mindfulness, concentration and wisdom wbecome clearer: mindfulness, concentration and wisdom wbecome clearer: mindfulness, concentration and wisdom wbecome clearer: mindfulness, concentration and wisdom will be ill be ill be ill be more firmly established.more firmly established.more firmly established.more firmly established.
Right ReasoningRight ReasoningRight ReasoningRight Reasoning BHANTE SUVANNO: By now it is six years that the Bodhisatta
had lived in extreme self-mortification without any beneficial
results. He began to contemplate profoundly:
THE BODHISATTA: Whatever ascetics or brahmins in the Whatever ascetics or brahmins in the Whatever ascetics or brahmins in the Whatever ascetics or brahmins in the pastpastpastpast, future and present , future and present , future and present , future and present had felt had felt had felt had felt, will feel and now feel, will feel and now feel, will feel and now feel, will feel and now feel painful, painful, painful, painful, racking, and piercing feelings through practising selfracking, and piercing feelings through practising selfracking, and piercing feelings through practising selfracking, and piercing feelings through practising self----torture, it torture, it torture, it torture, it
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may equal this, my suffering, not exceed it.may equal this, my suffering, not exceed it.may equal this, my suffering, not exceed it.may equal this, my suffering, not exceed it. But,But,But,But, by this by this by this by this gruelling asceticism I have not attained any distinction higher gruelling asceticism I have not attained any distinction higher gruelling asceticism I have not attained any distinction higher gruelling asceticism I have not attained any distinction higher than the ordinary human achievement; I have not gained the than the ordinary human achievement; I have not gained the than the ordinary human achievement; I have not gained the than the ordinary human achievement; I have not gained the Noble One's knowledge and vision which could uproot Noble One's knowledge and vision which could uproot Noble One's knowledge and vision which could uproot Noble One's knowledge and vision which could uproot defilements. Might there by another way to Enlightenment defilements. Might there by another way to Enlightenment defilements. Might there by another way to Enlightenment defilements. Might there by another way to Enlightenment apart from thisapart from thisapart from thisapart from this pa pa pa path of torture and mortificationth of torture and mortificationth of torture and mortificationth of torture and mortification? ? ? ?
BHANTE SUVANNO: Then the Bodhisatta thought of the time
when, as an infant, he sat alone under the shade of a rose-apple
tree, entered and absorbed in the first jhanic stage of meditation
while his royal father, King Suddhodana, was busily engaged in
ceremonial ploughing of the fields nearby.
THE BODHISATTA: IIII wondered whether this wondered whether this wondered whether this wondered whether this jhanic method jhanic method jhanic method jhanic method would be the right way to the Truth!would be the right way to the Truth!would be the right way to the Truth!would be the right way to the Truth!
Absorbed Concentration Absorbed Concentration Absorbed Concentration Absorbed Concentration BHANTE SUVANNO: Let us go back a bit into the early part of
The Bodhisatta’s infancy. A royal ploughing ceremony was held a
month or two after his birth. The king brought the infant child
along with him to the ploughing ceremony. At the ceremony the
infant was placed onto a couch under the shade of a rose-apple
tree. An enclosure was then formed by setting up curtains round
the temporary nursery with royal attendants respectfully
watching over the royal infant. As the royal ploughing ceremony
progressed in magnificent pomp and splendour, with the king
joining in the festivities, the royal attendants were drawn to the
splendid scene of activities going on in the nearby fields.
Thinking that the royal infant had fallen asleep, they left him
lying secure in the enclosure and went away to enjoy themselves
in the festivities.
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The infant Bodhisatta, on waking and not seeing any attendant,
sat up on the couch and remained seated with his legs crossed.
By virtue of habit-forming practices through many rebirths, he
instinctively started contemplating on the incoming and
outgoing breath. He was soon established in the first jhanic
absorption.
The attendants had been gone for some time now. Lost in the
festivities of the occasion, they
were late in returning. When
they returned, the shadows
thrown by the trees had moved
with the passage of time, but the
shade of the rose-apple tree
under which the infant was left
lying was found to have
remained steadfast on the same
spot. The infant Bodhisatta was
sitting motionless on the couch.
King Suddhodana was struck by
the spectacle of the unmoving
shadow of the rose-apple tree and the still, sitting posture of the
child. In great awe, he made obeisance to his son.
BHANTE SUVANNO: Following up on that memory, there
came the recognition that the respiration jhana practice was
indeed the right way to Enlightenment.
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Resumption oResumption oResumption oResumption of Mealsf Mealsf Mealsf Meals COMMENTATOR: Then it occurred to the Bodhisatta:
THE BODHISATTA: It is not possible to attain the It is not possible to attain the It is not possible to attain the It is not possible to attain the jhanicjhanicjhanicjhanic absorption with a body so absorption with a body so absorption with a body so absorption with a body so run downrun downrun downrun down. What if I take some solid . What if I take some solid . What if I take some solid . What if I take some solid food I used to take? Thus nourisfood I used to take? Thus nourisfood I used to take? Thus nourisfood I used to take? Thus nourished and strengthened in hed and strengthened in hed and strengthened in hed and strengthened in body, I'll be able to work for thebody, I'll be able to work for thebody, I'll be able to work for thebody, I'll be able to work for the jhanic jhanic jhanic jhanic state. state. state. state.
BHANTE SUVANNO: When the Five Ascetics accompanying
the Bodhisatta saw him partaking solid food, they misunderstood
his action and were disappointed. They were having the view:
FIVE ASCETICS: If living on a handful of pea soup had not led
him to higher knowledge, how could he expect to attain that by
eating solid food again?
BHANTE SUVANNO: Thus misjudging him and thinking that
he had abandoned the struggle and reverted back to the
luxurious way of life to gain riches and personal glory, they left
him in disgust and went to stay in the deer sanctuary in the
township of Benares.
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER SEVEN
The EnlightenmentThe EnlightenmentThe EnlightenmentThe Enlightenment
When Siddhattha Gotama sat under the Bodhi Tree on that
fateful evening 2600 years ago and resulting from accumulated
merits acquired throughout four asankheyya and one hundred
thousand aeons (world cycles), he became endowed with perfect
paramis (perfection of morality). His mind was able to perform
and see universes millions of light years away.
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Eve ofEve ofEve ofEve of Enlightenment Enlightenment Enlightenment Enlightenment THE SCENE: Bhante has returned to Hermitage at Lunas and
is holding his Dhamma talks here.
BHANTE SUVANNO: Very early on a full moon day 2600 years
ago, the Bodhisatta sat under the Bodhi Tree on the Bank of the
river Neranjara, at Gaya (now known as Buddha Gaya); near the big
village of Senanigama awaiting the hour of going for alms.
At the same time, Sujata was making preparations to give an
offering to the tree-spirit of the same Bodhi tree. She sent her
maid ahead to tidy up the area
under the spread of the tree. At
the sight of the Bodhisatta seated
under the tree, the maid thought
the deity had made himself visible
to receive their offering in person.
(Picture: Sujata’s Dana: First of the
Two Offerings of Greatest Merits)
She ran back in great excitement
to inform Sujata, her mistress. Sujata put the milk rice that she
had cooked early in the morning into a golden bowl worth a
hundred thousand pieces of money, covered it with another
golden bowl, then proceeded with the bowls to the foot of the
tree where the Bodhisatta remained seated and offered the bowls
into the hand of the Bodhisatta, saying:
SUJATA: May your wishes prosper like mine have.
BHANTE SUVANNO: So saying, she departed. Some time ago,
she had made a wish at this tree. Her wish for a husband of
equal rank and same caste and the first born to be a son, had
been fulfilled and thus her offering of milk rice that day was
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intended for the tree deity in fulfillment of her pledge. However,
later when she learnt that the Bodhisatta had gained
Enlightenment after taking the milk rice offered by her, she was
overjoyed with the thought that she had done a noble deed of
the greatest merit.
As the hour of breakfast drew near and keeping away the
offering by Sujata, the Bodhisatta went down to the river
Neranjara and had a bath, after which, he made the milk rice into
forty-nine pellets and had them for breakfast. The meal over, he
discarded the golden bowl into the river with the aspiration:
THE BODHISATTA: Let my aspiration to Buddhahood be Let my aspiration to Buddhahood be Let my aspiration to Buddhahood be Let my aspiration to Buddhahood be fulfilled todayfulfilled todayfulfilled todayfulfilled today. . . . `
BHANTE SUVANNO: Wonderfully enough, as though in
confirmation of the fulfillment of His aspiration, the bowl drifted
upstream against the swift flowing current for a considerable
distance and then sank to the bottom. Then in preparition for the
arduous task he knew was ahead of him, the Bodhisatta rested
the rest of the day in the forest glade near the bank of the river.
As evening fell, he returned to the Bodhi tree, meeting on the
way a grass-cutter named Sotthiya who gave him eight handfuls
of grass. The Bodhisatta carefully chose a spot under the Bodhi
tree and sat down cross-legged on the grass facing the eastern
direction.
THE BODHISATTA (musing): A A A A pleasant spot soothing to the pleasant spot soothing to the pleasant spot soothing to the pleasant spot soothing to the senssenssenssenses and stimulating to the mind to make a finales and stimulating to the mind to make a finales and stimulating to the mind to make a finales and stimulating to the mind to make a final effort to effort to effort to effort to fulfill my fulfill my fulfill my fulfill my aspiration. This is my aspiration. This is my aspiration. This is my aspiration. This is my inflexible resolution:inflexible resolution:inflexible resolution:inflexible resolution:
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'Though only my skin, 'Though only my skin, 'Though only my skin, 'Though only my skin, sinews and bones remain and sinews and bones remain and sinews and bones remain and sinews and bones remain and my blood and flesh dry up and wimy blood and flesh dry up and wimy blood and flesh dry up and wimy blood and flesh dry up and wither away, ther away, ther away, ther away,
yet will I never stir from this seat untilyet will I never stir from this seat untilyet will I never stir from this seat untilyet will I never stir from this seat until I have attained full I have attained full I have attained full I have attained full Enlightenment (sammaEnlightenment (sammaEnlightenment (sammaEnlightenment (samma----sambodhi)’.sambodhi)’.sambodhi)’.sambodhi)’.
BHANTE SUVANNO: Resolute and with firm determination
the Bodhisatta began meditating. So indefatigable in effort, so
unflagging in his devotion was he, and so resolute to realise
Truth and attain full Enlightenment.
At this point Mara made his appearance and contested for the
seat under the Bodhi tree with a view to opposing the
Bodhisatta's resolution and preventing him from fulfilling his
aspiration. To further his plan, he sent his three daughters to
distract the about-to-be enlightened Bodhisatta.
Mara then challenged the Bodhisatta as to His, the Bodhisatta’s
right to sit on the spot under the Bodhi tree to attain the fruit of
his quest.
Mara’s three daughters, Tanha, Arati, Raga (craving, discontent, lust) and
his army failed to prevent the Bodhisatta from attaining Enlightenment
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The Bodhisatta in affirmation of his right to do so by virtue of his
perfection of the Ten Paramis through the ages, invited the earth
to be his witness by touching the ground with his extended
fingers. The earth in agreement, trembled and shook.
The rooted mountains shook, The rooted mountains shook, The rooted mountains shook, The rooted mountains shook, the wild winds howled…the wild winds howled…the wild winds howled…the wild winds howled… ….….….….In the third watch,In the third watch,In the third watch,In the third watch,
The earth being still, the hellish legiThe earth being still, the hellish legiThe earth being still, the hellish legiThe earth being still, the hellish legions fled,ons fled,ons fled,ons fled, A soft air breathing from the sinking moon,A soft air breathing from the sinking moon,A soft air breathing from the sinking moon,A soft air breathing from the sinking moon, OOOOur Lord attained Sammaur Lord attained Sammaur Lord attained Sammaur Lord attained Samma----sambuddh…sambuddh…sambuddh…sambuddh…
(Light of Asia – excerpt)
EnlightenmentEnlightenmentEnlightenmentEnlightenment
BHANTE SUVANNO: By invoking the virtues he had
accumulated through the ages, fulfilling the Ten Perfections, the
Bodhisatta overcame the molestations set up by Mara and his
three daughters before the sun had set. Thus was Mara
vanquished.
Now, with a perfectly pure mind, calm contemplative and
malleable, the Bodhisatta inclined his mind to knowledge of past
existences, he recollected and saw with clarity many and varied
existences in the past. He recollected one past existence, two,
three, a hundred, a thousand or many hundreds, many
thousands of existences, existences in many aeons of world
destructions and in many aeons of world development.
Thus, while in the midst of his ultimate attempt, the Bodhisatta,
recollected and saw many and varied past experiences, together
with their characteristics and related associations. Please bear in
mind, Jinavamsa, that the Bodhisatta saw with his powers and
not through wishful thinking. He recollected:
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THE ABOUT-TO-BE BUDDHA: In this way, in that past In this way, in that past In this way, in that past In this way, in that past existence, I was known by such a name; I was born into such a existence, I was known by such a name; I was born into such a existence, I was known by such a name; I was born into such a existence, I was known by such a name; I was born into such a family; I was of such an appearance; I was nourished thus; I family; I was of such an appearance; I was nourished thus; I family; I was of such an appearance; I was nourished thus; I family; I was of such an appearance; I was nourished thus; I enjoyed such enjoyed such enjoyed such enjoyed such pleasures, I suffered such pains; I died in that pleasures, I suffered such pains; I died in that pleasures, I suffered such pains; I died in that pleasures, I suffered such pains; I died in that existence and then I was known by such a name, I was born existence and then I was known by such a name, I was born existence and then I was known by such a name, I was born existence and then I was known by such a name, I was born in in in in this existence.this existence.this existence.this existence.
BHANTE SUVANNO: Jinavamsa, Vipassana insight allows one
to know the difference between contemplating and thinking. In
contemplation, the reality of existence is seen as a result of
contemplative meditation with mindfulness on the four
foundations; bodily awareness, feelings, mental awareness and
awareness of the teachings of the Buddha, such as the Four
Noble Truths, Noble Eightfold Path, called Dhammas. One sees
the inconsistencies of things as they keep changing and are
insubstantial without a stable entity. Whereas thinking, has no
awareness and carries on and on. It is at most wishful and does
not dwell in the present. It has no qualitive value in terms of
insight knowledge. It is a hindrance to the progress of insight,
whereas contemplation is a necessary factor and must be
cultivated and developed wisely.
Thus, in the first watch of that night, the Bodhisatta had realised
the unique psychic knowledge through which he recollected many
past events and existences and had put away completely all
wrong views and delusion.
Then in the second watch of the night, he directed his mind
towards acquiring the unique divine eye knowledge (the second
knowledge), through which he could see sentient beings on the
verge of taking conception just after death; the causes and their
results.
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After seeing, through the divine eye knowedge, denizens of the
woeful states (apaya) suffering misfortune, and sentient beings of
the realms of humans, devas and Brahmas, enjoying happiness in
a progressively higher and better manner, he reflected:
THE ABOUT-TO-BE BUDDHA: What kind of deeds have What kind of deeds have What kind of deeds have What kind of deeds have these beings of the apaya done to suffer such awful miseries? these beings of the apaya done to suffer such awful miseries? these beings of the apaya done to suffer such awful miseries? these beings of the apaya done to suffer such awful miseries? WhatWhatWhatWhat kind of deeds have these humans, devas and brahmas kind of deeds have these humans, devas and brahmas kind of deeds have these humans, devas and brahmas kind of deeds have these humans, devas and brahmas done to enjoy such progressively magnificent bldone to enjoy such progressively magnificent bldone to enjoy such progressively magnificent bldone to enjoy such progressively magnificent bliss in their iss in their iss in their iss in their respective realms?respective realms?respective realms?respective realms?
BHANTE SUVANNO: Then by inclining his mind towards
acquiring knowledge of rebirth of beings, he developed the
knowledge of analysing and seeing the meritorious deeds and
unmeritorious deeds which form the origins of various sentient
beings.
Thus by means of knowledge of rebirths of beings which was based
upon the unique divine eye knowledge, the Bodhisatta reviewed in
detail the past deeds of merit and demerit done by beings and
came to know them as they really are.
This divine eye knowledge (the second knowledge) was achieved by
the Bodhisatta at midnight, the second watch of that night. By
virtue of this second knowledge, the mind of the Bodhisatta
became void of the elements of ignorance and delusion which
was apt to keep hidden the passing away and arising of sentient
beings.
Then with knowledge of rebirths of beings, he was able to review
and become Enlightened as to the true facts of the past deeds by
sentient beings.
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Then, finally, in the last watch of the night, the Bodhisatta
directed and inclined his mind to the knowledge of the
extinction of moral intoxicants (asavas), by which he came to
truly understand asavas as they really are; the cause of asavas as it
really is; the cessation of asavas as it really is and the way leading
to cessation of asavas as it really is. He also understood dukkha
(suffering, pain, unsatisfactoriness), the cause of dukkha, the
cessation of dukkha and the way leading to the cessation of
dukkha as it really is. He then let his mind dwell on the origin of
things revolving and their dependency on conditions.
Going over this dependency of things with their various
combinations of causes and effects repeatedly, he attained the
Noble Path complete with the All Empowering Knowledge of All
Things possessed only by a Buddha (sabbannuta nana) and
became the Supremely Self-Enlightened Buddha just before
dawn of the next day.
Reflections After Reflections After Reflections After Reflections After BHANTE SUVANNO: When the Bodhisatta sat down under the
Bodhi Tree on that fateful evening 2600 years ago, because of
accumulated merits performed throughout four asankheyya and
one hundred thousand aeons (world cycles), he was endowed
with perfect paramis (perfection of morality). His mind was able
to perform and see universes millions of light years away.
These super powers enabled him to see his various past
existences. With this power of knowledge of past lives, he saw
his immediate past existence of Santusita Deva and going
backwards from it, he recollected also in backward order many
existences and world cycles prior to it. He observed, all the
while, various world cycles which waxed and waned during
periods of eighty-four thousand world cycles; he saw world
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systems being destroyed by fire and water and being gradually
built up again with debris of the disintegrated worlds.
With the exercise of the power of divine eye, he studied human
beings on the verge of death and at the moment of conception in
their next existences. He saw the base and the noble, the
beautiful and the ugly, the happy and the miserable. He saw the
base ones who committed evil by deeds, words and thoughts; by
reviling Noble people, by holding wrong views; being reborn in
miserable states. He saw the good individuals, by good deeds,
words and thoughts; not reviling the Noble people and by
holding right views, reborn in the happy realms of Devas and
Brahmas.
Thus, he came to know the existence of different world systems,
varying ages of the worlds; various types of beings inhabiting
these worlds in separate realms.
With the attainment of the all empowering knowledge of all
things the Bodhisatta had found out that there were only the
phenomena of mind and body; (nama and rupa), and that in all
abodes and at all times, the phenomena of nama-rupa, is in a
state of change.
Through the divine eye knowledge, he had understood also the
causes and effects of deeds done by individual beings reborn in
various abodes.
BHANTE SUVANNO (continues): Now, at the beginning of the
third watch of the night, he began to correlate his findings by
dwelling on the Twelve Factors of Dependent Origination,
Paticcasamuppada, and beginning with the Contemplation of
Mind and Body, he realised Vipassana insights by which he
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discerned the Rising and Falling of Mental and Material
phenomena.
By repeatedly reviewing the Doctrine of Dependent Origination
in forward and backward manner, he developed higher and
higher Vipassana insights one after another until he attained the
magga and phala nana of the First Path sotapatti. With the
attainment of sotapatti magga, the Bodhisatta was completely rid
of the three defilements; Wrong View of a self, Doubts, Rites
and Rituals; these defilements would never again arise in the
Bodhisatta’s mind.
Then with the simultaneous realisation of the all empowering
knowlge of all things, the Bodhisatta had finally attained the state
of a Perfectly Self-Enlightened One, Sammasambuddha.
Prince Siddhattha attained Supreme Enlightenment
and became the Buddha
BHANTE SUVANNO: Beginning from the time when he
prostrated himself at the feet of Dipankara Buddha, the Bodhisatta
had endeavoured to develop and accumulate merits through
fulfillment of moral perfection. (see the Ten Perfections) which are
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difficult to accomplish by ordinary men, without making any
wish for pleasure of any realm of existence whatsoever as the
fruits of his meritorious deeds.
When the accumulation of merits from the perfections and good
deeds over the long period of four asankheyyas and one hundred
thousand world cycles bore the greatest and noblest fruit; the
attainment of Buddhahood, at dawn on a Full Moon 2600 years
ago, it is only natural that there arose repeatedly exulting joy
(piti). This joy, thus arising repeatedly, the Buddha uttered forth,
as was the established custom with all the omniscient Buddhas,
after achieving Buddhahood, the following verse of intense joy.
THE BUDDHA:::: Through many a birth in existence wandered I,Through many a birth in existence wandered I,Through many a birth in existence wandered I,Through many a birth in existence wandered I,
Seeking, but not finding,Seeking, but not finding,Seeking, but not finding,Seeking, but not finding, The builThe builThe builThe builder of the house.der of the house.der of the house.der of the house. Sorrowful is repeated birth.Sorrowful is repeated birth.Sorrowful is repeated birth.Sorrowful is repeated birth.
O! Householder, thou art seen.O! Householder, thou art seen.O! Householder, thou art seen.O! Householder, thou art seen. Thou shall build no house again.Thou shall build no house again.Thou shall build no house again.Thou shall build no house again.
All thy rafters are broken.All thy rafters are broken.All thy rafters are broken.All thy rafters are broken. Thy ridgeThy ridgeThy ridgeThy ridge----pole is shattered.pole is shattered.pole is shattered.pole is shattered. Mind attains the unconditioned.Mind attains the unconditioned.Mind attains the unconditioned.Mind attains the unconditioned.
AchievedAchievedAchievedAchieved….….….….is the end ofis the end ofis the end ofis the end of craving. craving. craving. craving.
BHANTE SUVANNO: The Buddha said that he had to wander
round and round samsara in search of the builder of the house,
this body and mind had suffered greatly as a consequence because
he had not discovered the carpenter of this house, the body, the
five khandhas (aggregates). Now, after a relentless search, he
announced that he had discovered, with his own intuitive
wisdom, the creator of the five khandhas. It was found to be none
other than the craving, residing not outside, but within the
recesses of his own mind.
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The rafters of this self-created house are the defilement such as
greed, anger, delusion, pride, wrong views, doubts, laziness,
restlessness, moral shamelessness and moral fearlessness.
The ridge-pole that supports the rafters is ignorance, the root
cause of all defilement. The shattering of the ridge-pole of
ignorance by various successive insights, and ultimately results
in the complete demolition of the house, the mind attains the
unconditioned state, Nibbana, the supreme peace, the Final
Emancipation.
Having become a fully Enlightened One, he spent seven days
under the Bodhi tree and seven days each at six other places
enjoying the bliss of the fourth state of Fruition (arahantship).
After that, the Buddha went back to the goat-herd's banyan tree
on the fiftieth day and contemplated the Dhamma which he had
rediscovered and pondered thus:
THE BUDDHA:
With difficulty have I apprehended the Dhamma.With difficulty have I apprehended the Dhamma.With difficulty have I apprehended the Dhamma.With difficulty have I apprehended the Dhamma. There is no need to proclaim it now. There is no need to proclaim it now. There is no need to proclaim it now. There is no need to proclaim it now.
This Dhamma is not easily understoodThis Dhamma is not easily understoodThis Dhamma is not easily understoodThis Dhamma is not easily understood by those wh by those wh by those wh by those who are overcome by lust and hatred.o are overcome by lust and hatred.o are overcome by lust and hatred.o are overcome by lust and hatred.
The lust The lust The lust The lust----ridden, shrouded by the mass darkness, ridden, shrouded by the mass darkness, ridden, shrouded by the mass darkness, ridden, shrouded by the mass darkness, do not see this Dhamma, which goes against the stream, do not see this Dhamma, which goes against the stream, do not see this Dhamma, which goes against the stream, do not see this Dhamma, which goes against the stream, abstruse, profound, difficult toabstruse, profound, difficult toabstruse, profound, difficult toabstruse, profound, difficult to perceive perceive perceive perceive and and and and subtlesubtlesubtlesubtle....
COMMENTATOR: Eventually His mind turned into inaction
and not to teach the Dhamma (as we have seen earlier). Eventually,
after a request from the Maha Brahma Sahampati, He relented and
the first thought was; who would be able to understand what He
had to impart. Thus:
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Who ShouldWho ShouldWho ShouldWho Should Benefit? Benefit? Benefit? Benefit? BHANTE SUVANNO: The Buddha now pondered as to whom
it would be easy to teach the Dhamma.
THE BUDDHA (seated under the tree, considered): To whom should I To whom should I To whom should I To whom should I teach the doctrineteach the doctrineteach the doctrineteach the doctrine firstfirstfirstfirst? ? ? ? Who woulWho woulWho woulWho would quickly comprehend the d quickly comprehend the d quickly comprehend the d quickly comprehend the DhammaDhammaDhammaDhamma? ? ? ? There is Alara Kalama, learned, skilled, intelligent There is Alara Kalama, learned, skilled, intelligent There is Alara Kalama, learned, skilled, intelligent There is Alara Kalama, learned, skilled, intelligent andandandand h h h has long been a person having but littas long been a person having but littas long been a person having but littas long been a person having but little dust of defilementle dust of defilementle dust of defilementle dust of defilement. . . . What if I teach the doctrine to Alara Kalama first? He wouldWhat if I teach the doctrine to Alara Kalama first? He wouldWhat if I teach the doctrine to Alara Kalama first? He wouldWhat if I teach the doctrine to Alara Kalama first? He would quickly comprehend this Dhammaquickly comprehend this Dhammaquickly comprehend this Dhammaquickly comprehend this Dhamma....
DEVA (however, a deva addressed Him): Lord, Alara Kalama had
passed away seven days ago.
BHANTE SUVANNO: Then knowledge and vision arose to the
Buddha that Alara had indeed passed away seven days ago and
had, by virtue of his jhanic achievements, attained the Sphere of
Nothingness; the State of Immateriality.
THE BUDDHA (in great compassion): Great is the Great is the Great is the Great is the loss to Alara loss to Alara loss to Alara loss to Alara of Kalama family.of Kalama family.of Kalama family.of Kalama family. BHANTE SUVANNO: The Buddha is showing great
compassion, as Alara was mentally and spiritually developed to
have readily understood the Teaching of the Buddha. He could
have gained the Path and attained Arahantship instantly and
attain Nibbana and not be reborn again in samsara; but his early
demise had deprived him of this unique opportunity. He will
find rebirth again after his kammic life span had ended in the
sphere of Nothingness, the state of Immateriality. He will have
to start his journey again as it were. In the Sphere of
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Nothingness, where only mental states exist without any forms,
he could not have benefitted even if the Buddha had gone there
and taught him the Dhamma. The life span in the Sphere of
Nothingness is very long, being sixty thousand world cycles.
After passing away there he would appear again in the human
world, but would miss the Teachings of the Buddhas. As a
common worldling again, he would do the rounds of existence,
sometimes sinking to the nether world to face great sufferings.
Thus the Buddha bemoaned that the loss to Alara was very great
indeed.
BHANTE SUVANNO: Then the Buddha thought of teaching the
Dhamma to Udaka, a previous teacher. Again a deva addressed
the Buddha:
DEVA: Lord, Udaka Ramaputta had passed away last night.
BHANTE SUVANNO: Knowledge and vision arose to the
Buddha that the hermit Udaka had indeed died the previous
night in the first watch and by virtue of his jhanic achievements
had attained the state of neither Perception nor Non-perception
(Neva-sannana-sannayatana Brahma Plane). This sphere is also a
state of immateriality, a formless state and its life span extends to
eighty-four thousand world cycles, but the Dhamma cannot be
heard there. On appearing again in the human world, Udaka
could instantly attain Arahantship if he could but listen to the
Dhamma because he was already so highly developed.
Unfortunately, he would not get such an opportunity again,
having missed it by dying one night too early. The Buddha was
thus moved again to utter in pity:
THE BUDDHA (with great compassion): Great is the loss to the Great is the loss to the Great is the loss to the Great is the loss to the hermit Udakahermit Udakahermit Udakahermit Udaka....
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BHANTE SUVANNO: Thus, two great Samatha Teachers, Alara
Kalama and Udaka Ramaputta missed the unique opportunity to
attain Nibbana.
Then, the Buddha thought of the Five Ascetics who had been His
companions, and upon reflection He saw that they were then
residing in the Deer Park at Isipatana in Benares, and He resolved
to go to the Deer Park.
Meeting With Upaka Meeting With Upaka Meeting With Upaka Meeting With Upaka BHANTE SUVANNO: The Buddha decided to walk all the way
to Isipatana, as he knew that by so doing, he would meet Upaka.
The Blessed One then set out for Benares.
Some previous Enlightened Ones had
made the same journey by means of
miracles. The Buddha Gotama, however,
proceeded on foot for the purpose of
meeting the naked ascetic Upaka on the
way, to whom he had something to
impart.
The Blessed One had not gone far from the Bodhi Tree on the
way to Gaya (six miles) when he came upon the naked ascetic
Upaka, a disciple of Nataputta, leader of the Naked Sect. On
seeing the Blessed One, Upaka addressed him:
UPAKA: Your countenance, friend, is clear and serene; your
complexion is pure and bright. In whose name have you gone
forth? Who is your teacher? Of whose teaching do you profess?
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THE BUDDHA: I am One who has overcome all . . .I am One who has overcome all . . .I am One who has overcome all . . .I am One who has overcome all . . .Who knows allWho knows allWho knows allWho knows all, , , ,
I am one who has overcome all, I am one who has overcome all, I am one who has overcome all, I am one who has overcome all, I am detached from all things; I am detached from all things; I am detached from all things; I am detached from all things; Having abandoned everHaving abandoned everHaving abandoned everHaving abandoned everything, obtained emancipation, ything, obtained emancipation, ything, obtained emancipation, ything, obtained emancipation,
By the destruction of desire.By the destruction of desire.By the destruction of desire.By the destruction of desire. HaviHaviHaviHaving by myself gained knowledge, ng by myself gained knowledge, ng by myself gained knowledge, ng by myself gained knowledge, Whom should I call my Whom should I call my Whom should I call my Whom should I call my
master?master?master?master? I have no teacher, I have no teacher, I have no teacher, I have no teacher, One like me is not, One like me is not, One like me is not, One like me is not, In the world of men and gods, In the world of men and gods, In the world of men and gods, In the world of men and gods, None is my counterpart.None is my counterpart.None is my counterpart.None is my counterpart.
BHANTE SUVANNO: Upon this great news Upaka wondered
whether the Blessed One had gained Arahantship.
THE BUDDHA:
I, indeed, am the Arahant in the worldI, indeed, am the Arahant in the worldI, indeed, am the Arahant in the worldI, indeed, am the Arahant in the world The teacher with no peer, The teacher with no peer, The teacher with no peer, The teacher with no peer,
The sole Buddha, supreme, The sole Buddha, supreme, The sole Buddha, supreme, The sole Buddha, supreme, enlightenedenlightenedenlightenedenlightened
All passions extinguished, I have All passions extinguished, I have All passions extinguished, I have All passions extinguished, I have gained Peace,gained Peace,gained Peace,gained Peace, NibbanaNibbanaNibbanaNibbana....
UPAKA: Where then are you bound for and on what purpose?
THE BUDDHA:
To start in motion the Wheel of Law,To start in motion the Wheel of Law,To start in motion the Wheel of Law,To start in motion the Wheel of Law, I go to the Kasis town.I go to the Kasis town.I go to the Kasis town.I go to the Kasis town.
In the world of blind beings, In the world of blind beings, In the world of blind beings, In the world of blind beings, I shall I shall I shall I shall beat the drum of the Deathless.beat the drum of the Deathless.beat the drum of the Deathless.beat the drum of the Deathless.
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UPAKA (with doubt): By the manner in which you profess
yourself, are you worthy to be an infinite Conqueror?
THE BUDDHA: Those are the Conquerors who,Those are the Conquerors who,Those are the Conquerors who,Those are the Conquerors who, like like like like me,me,me,me, have reached the extinction of cankers.have reached the extinction of cankers.have reached the extinction of cankers.have reached the extinction of cankers. I haveI haveI haveI have vanquished all vanquished all vanquished all vanquished all thoughts, ideas athoughts, ideas athoughts, ideas athoughts, ideas and nd nd nd notions of evilnotions of evilnotions of evilnotions of evil.... For that reason, Upaka,For that reason, Upaka,For that reason, Upaka,For that reason, Upaka, I I I I am a Jina,am a Jina,am a Jina,am a Jina, a Conquerora Conquerora Conquerora Conqueror: : : : A VA VA VA Victorious Oneictorious Oneictorious Oneictorious One....
BHANTE SUVANNO: Upaka belonged to the sect of naked
ascetics under the leadership of Nataputta who was addressed by
his disciples as Jina, the Conqueror. The Blessed One in his reply
explained that only those who have really extinguished the
cankers, eradicated the defilements, like him, are entitled to be
called a Jina.
Truth Is Not Seen When Blinded By Misconception. After this
declaration by the Blessed One that he was truly an infinite
Conqueror, the naked ascetic Upaka muttered:
UPAKA (not believing): It may be so, friend…it may be so…
BHANTE SUVANNO (continues): Upaka shook his head and
giving way to the Blessed One, went on his journey.
Jinvamsa, you have to note carefully this event of Upaka's
meeting with the Buddha. Here was Upaka coming face to face
with a truly Enlightened One, but he did not realise it. Even
when the Blessed One openly indicated that he was indeed a
Buddha, Upaka remained skeptical because he was holding fast
to the wrong beliefs of the naked ascetic sect; his conditioned
mind-set did not allow him to see another view.
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In these days too, there are people who follow wrong paths,
refuse to believe and change for the better even when they hear
about the proper method of practice. They show disrespect to
and talk disparagingly of those practising and teaching the
proper method. Such misjudgments arising out of false
impressions or opinions should be recognised and mindfully
discarded. Thus, if a mind is not developed and is not soft and
malleable it just cannot be expected to recognise the truth. A
mind stilted and non-malleable is a stubborn and unchanging
mind and not a Vipassana mind.
Even though he did not evince complete acceptance of what the
Buddha said, Upaka appeared to have gone away with a certain
amount of faith in the Buddha, as he came back to the Buddha
after some time. After leaving the Buddha, he later got married
to a hunter's daughter, and when a son was born of the
marriage, he became weary of the household life and became a
recluse under the Blessed One. Practising the Buddha's teaching,
he gained the stage of Once-returner, an Anagami. On passing
away, he reached the Realm of Sudassa Heaven, (Brahma World),
where he soon attained Arahantship. Foreseeing this beneficial
result which would accrue out of his meeting with Upaka, the
Blessed One thus set out on foot on his long journey to Benares
and answered all the questions asked by Upaka.
JINAVAMSA: As other duties are calling, Bhante Suvanno
prepares to return to the Hermitage in Lunas.
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER EIGHT
The First DiscourseThe First DiscourseThe First DiscourseThe First Discourse
Bhikkhus, these two extremes ought not to be practised by one
who has gone forth from the household life. What two? There is
addiction to indulgence of sense pleasures, which is low, coarse,
the way of ordinary people, unworthy and unprofitable; and
there is addiction to self-mortification, which is painful,
unworthy and unprofitable.
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The Five AsceticThe Five AsceticThe Five AsceticThe Five Asceticssss THE SCENE: Hermitage in
Lunas:
(Right; Bhante’s Suvanno’s
original kuti in Lunas)
BHANTE SUVANNO: After
the planned meeting with
Upaka, the Blessed One
continued on His way. On
completing the week-long
journey from Gaya to
Isipatana, the Buddha found that He still had one more obstacle
to overcome; the Five Ascetics were not prepared to look upon
Him as a teacher. When they, whose chief was Kondanna,
perceived the Buddha afar off, they consulted:
KONDANNA: Friends, here comes Gotama the Bhikkhu. We owe
him no reverence, since he has returned to a free use of the
necessaries of life, and has recovered his strength and beauty.
BHANTE SUVANNO: As he
approached they refused to show
Him reverence and criticised Him
for reverting back to a life of luxury.
The Buddha declared that He had
not reverted to a life of luxury, but
was now the Tathagata, fully
Enlightened, who could teach the
Path to the Deathless. The Five
Ascetics protested and refused to
hear more.
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But the Buddha perceived their thoughts, and concentrating that
love wherewith He was able to pervade the whole world, He
directed it towards them. Thus, they could not adhere to their
resolve, but rose from their seats and bowed before Him in all
reverence and prepared Him a seat.
Not knowing that He had attained Enlightenment, they
addressed Him as 'Brother.' The Buddha, however, announced
His Enlightenment, saying:
THE BUDDHA: O Bhikkhus, do not addrO Bhikkhus, do not addrO Bhikkhus, do not addrO Bhikkhus, do not address me ess me ess me ess me as 'Brother’,as 'Brother’,as 'Brother’,as 'Brother’, for I have become a Buddha of clear vision even as for I have become a Buddha of clear vision even as for I have become a Buddha of clear vision even as for I have become a Buddha of clear vision even as those those those those who came before.who came before.who came before.who came before.
BHANTE SUVANNO: Finally, the Buddha asked them if they
had ever known Him to claim enlightenment before, and with
that the Ascetics had to acknowledge His claim. Now prepared
to listen, they sat around Him respectfully, intent on learning the
way to the goal of the holy life.
Dhammacakkappavattana SuttaDhammacakkappavattana SuttaDhammacakkappavattana SuttaDhammacakkappavattana Sutta
(Samyutta Nikaya LVI.11)
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TTTThe he he he WheelWheelWheelWheel of Dham of Dham of Dham of Dhammamamama BHANTE SUVANNO: It is precisely at this auspicious moment
culminating a hugely lengthy process, covering aeons in time, of
a very arduous training by a Unique Being, that the First Sutta,
The Dhammacakkappavattana Sutta is delivered.
This long, long awaited moment had finally arrived: On the full-
moon evening of July, just when the sun was about to set in the
west and the moon had arisen in the east…
The whole universe awaited expectant knowing that…..the
Blessed One would begin to set in motion the Wheel of Dhamma
…Brahmas of great powers, Heavenly Deva Kings, all other
classes of brahmas and devas, myriad hosts of Celestial beings are
at the sides and everywhere in the air where there is an empty
space, awaiting breathelessly as the Buddha approach the seat
prepared for Him by the Five Ascetics…not a single noise
disturbed the air, not a single whisper could be discerned…all
creatures were awed by the presence of so many wondrous
fragrances and auras of great beings around them and in the
midst of all these radiantly colourful rays… walked another
whose brightness surpassed all those great rays around them,
singly and in combination…
As the Buddha walked mindfully through the Heavenly flowers
covering the ground, more were gently drifting down from on
high. Celestial fragrances, sweet and pure were breathed
in…there was peace and quiet all around…slowly…and
mindfully…
The Buddha took the seat that had been prepared for Him by the
Five Ascetics, and began to speak… Setting in Motion the Wheel
of Dhamma!
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THE BUDDHA: Bhikkhus, these two extremes ought not to Bhikkhus, these two extremes ought not to Bhikkhus, these two extremes ought not to Bhikkhus, these two extremes ought not to be practised by one who has gone forth from the household be practised by one who has gone forth from the household be practised by one who has gone forth from the household be practised by one who has gone forth from the household life. What two? There is alife. What two? There is alife. What two? There is alife. What two? There is addiction to indulgence of sense ddiction to indulgence of sense ddiction to indulgence of sense ddiction to indulgence of sense pleasures, which is low, coarse, the wpleasures, which is low, coarse, the wpleasures, which is low, coarse, the wpleasures, which is low, coarse, the way of ordinary people, ay of ordinary people, ay of ordinary people, ay of ordinary people, unworthyunworthyunworthyunworthy and unprofita and unprofita and unprofita and unprofitable; and there is addiction to selfble; and there is addiction to selfble; and there is addiction to selfble; and there is addiction to self----mortificatmortificatmortificatmortification, which is painful, unworthyion, which is painful, unworthyion, which is painful, unworthyion, which is painful, unworthy and unprofitable. and unprofitable. and unprofitable. and unprofitable. Avoiding both these extremes, the Tathagata (The Perfect Avoiding both these extremes, the Tathagata (The Perfect Avoiding both these extremes, the Tathagata (The Perfect Avoiding both these extremes, the Tathagata (The Perfect One) has realised the Middle Path; it gives vision, gives One) has realised the Middle Path; it gives vision, gives One) has realised the Middle Path; it gives vision, gives One) has realised the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to knowledge, and leads to calm, to insight, to knowledge, and leads to calm, to insight, to knowledge, and leads to calm, to insight, to Enlightenment and Enlightenment and Enlightenment and Enlightenment and to to to to NibbanaNibbanaNibbanaNibbana. . . .
The Noble Eightfold PathThe Noble Eightfold PathThe Noble Eightfold PathThe Noble Eightfold Path COMMENTATOR: Factors leading to the Middle Path:
1. Right Understanding 5. Right Livelihood
2. Right Thought 6. Right Effort
3. Right Speech 7. Right Mindfulness
4. Right Action 8. Right Concentration
1. The First factor is Right Understanding; understanding the
true nature of existence, and the moral laws governing the
same. It is the right understanding of the Dhamma, in
particular the Four Noble Truths.
2. The Second factor is Right Thought; a pure state of mind,
free from sensual lust, anger, ill will and delusion.
3. The Third factor is Right Speech. It consists of words which
are not false, not harsh, not scandalous, not frivolous but
rather words that are truthful, mild, pacifying and wise.
4. The Fourth factor is Right Bodily Action; abstaining from
intentional killing or harming of any living creature;
abstaining from dishonesty, taking others’ property,
abstaining from unwholesome sexual activities.
147
5. The Fifth factor is engaging in a Right Livelihood that will
not bring harm and suffering to self and to other beings.
6. The Sixth factor is Right Effort. It is the Fourfold Effort
which we make in overcoming old and avoiding fresh bad
actions by body, speech and mind; and the effort which we
make in developing fresh actions of righteousness, inner
peace and wisdom, and in cultivating them to perfection. In
other words:
• Effort to avoid unwholesome thought or action, which
has not yet arisen.
• To abandon unwholesome thought or action that has
already arisen.
• To develop wholesome thought or action that has not
yet developed.
• To maintain wholesome thought or right action that has
already developed.
7. The Seventh factor is Right Mindfulness or alertness of
mind. It is the ever-ready mental clarity in whatever we are
doing, speaking, or thinking and in keeping before our mind
the realities of existence, i.e. the impermanence,
unsatisfactoriness and insubstantiality of all forms of
existence.
8. The Eighth factor is Right Concentration of mind. Such a
kind of mental concentration is meant, as is directed towards
a morally wholesome object, and always bound up with
right thought, right effort and right mindfulness.
Thus, the Eightfold Path is a path of morality, mental training
and wisdom, which is the Middle Path realised by the Tathagata
which gives vision, knowledge and leads to calm, to insight, to
Enlightenment and to Nibbana.
148
The Four Noble Truths The Four Noble Truths The Four Noble Truths The Four Noble Truths SCRIPTURAL TEXT: The First Noble Truth:
The Noble Truth of Suffering:
• Birth is suffering,
• ageing is suffering,
• sickness is suffering,
• death is suffering,
• association with the unpleasant is suffering,
• dissociation from the pleasant is suffering and
• not to receive what one desires is suffering.
In brief the five aggregates subject to grasping are suffering.
The Second Noble Truth:
The Noble Truth of the Origin (cause) of Suffering:
It is this craving (thirst) which produces re-becoming (rebirth)
accompanied by greed, and finding fresh delight now here and
now there, namely craving for sense pleasure, craving for
existence and craving for non-existence (self-annihilation).
The Third Noble Truth:
The Noble Truth of the Cessation of Suffering:
It is the complete cessation of that very craving, giving it up,
relinquishing it, detaching and liberating oneself from it.
The Fourth Noble Truth:
The Noble Truth of the Path to the Cessation of Suffering:
It is the Noble Eightfold Path, namely: Right Understanding,
Right Thought, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness and Right Concentration.
BHANTE SUVANNO: The Buddha had discovered this Path
fully and completely, so He could boldly claim to be fully
Enlightened. We must develop the path until we also realise the
end of suffering. There is a huge difference between
149
understanding theoretically and realising practically. No one
needs to be told that pain, disease, old age, not getting what one
wants, etc., are suffering; it is obvious. However, our
understanding is neither right understanding, nor clear
understanding.
So that we may develop the Noble Eightfold Path, Morality
has to be perfected, Concentration has to be deepened,
Mindfulness has to be firmly established, Effort has to be
roused and made vigorous and Thoughts have to be turned
away from worldly desires.
Only then can we gain the right view that can penetrate
suffering properly. When the suffering of conditioned existence
is clearly understood, we will definitely want to be liberated
from it. No one wants to be liberated from happiness; they want
to enjoy it as much as possible, but sensual enjoyment is just
suffering concealed by delusion.
The Buddha continued by explaining that as long as He had not
fully understood, eradicated, realised, and developed these Four
Truths, He did not claim to be Enlightened.
THE BUDDHA: But when my knowledge of seeing things as But when my knowledge of seeing things as But when my knowledge of seeing things as But when my knowledge of seeing things as they rethey rethey rethey really are was quite clear ally are was quite clear ally are was quite clear ally are was quite clear concerning the Four Noble concerning the Four Noble concerning the Four Noble concerning the Four Noble Truths, then I claimed to have realised the Matchless, Truths, then I claimed to have realised the Matchless, Truths, then I claimed to have realised the Matchless, Truths, then I claimed to have realised the Matchless, Supreme Enlightenment in this world with iSupreme Enlightenment in this world with iSupreme Enlightenment in this world with iSupreme Enlightenment in this world with its gods, with its ts gods, with its ts gods, with its ts gods, with its Maras and Brahmas, in this generation with its recluses and Maras and Brahmas, in this generation with its recluses and Maras and Brahmas, in this generation with its recluses and Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans.brahmanas, with its Devas and humans.brahmanas, with its Devas and humans.brahmanas, with its Devas and humans.
150
A visioA visioA visioA vision of insight arose in me, n of insight arose in me, n of insight arose in me, n of insight arose in me, Unshakeable is the Unshakeable is the Unshakeable is the Unshakeable is the deliverance. This is the last birth. Now there ideliverance. This is the last birth. Now there ideliverance. This is the last birth. Now there ideliverance. This is the last birth. Now there is no more res no more res no more res no more re----becomingbecomingbecomingbecoming (rebirth).
The VThe VThe VThe Very ery ery ery First Arahant First Arahant First Arahant First Arahant SCRIPTUAL TEXT: This is what the Blessed One said. Being
pleased, the Five Ascetics delighted in the Blessed One's
statement. And while this Discourse was being spoken, there
arose in the Venerable Kondanna the dust-free, stainless vision
of the Dhamma:
KONDANNA (realising the Dhamma): Whatever is subject to
origination is all subject to cessation!
SCRIPTURAL TEXT: And when the Wheel of the Dhamma had
been set in motion by the Blessed One, the earth devas, devas of
the realm of the Four Great Kings, the Tavatimsa devas, the Yama
devas, the Tusita devas, the Nimmanarati devas, the
Paranimmitavasavatti devas, the devas of Brahma's company and all
other hosts of celestial devas raised a cry: At Baranasi, in the Deer
Park at Isipatana, this unsurpassed Wheel of the Dhamma has
been set in motion by the Blessed One, which cannot be stopped
by any recluse, Brahmin, deva, Mara, Brahma or anyone in the
world.
SCRIPTURAL TEXT: Thus at that moment, at that instant, at
that second, these cries of wonderment and joy, synchronised in
perfect timing spread as far as the Brahma-worlds in all ten
thousand-folds; and in complete unison all the world-systems
shook, quaked, trembled and immeasurable glorious radiances
appeared in the worlds surpassing the divine majesty of the
devas. Then the Blessed One uttered this inspired utterance:
151
THE BUDDHA: Kondanna has indeed understood! Kondanna has indeed understood! Kondanna has indeed understood! Kondanna has indeed understood! Kondanna has indeed understood!Kondanna has indeed understood!Kondanna has indeed understood!Kondanna has indeed understood!
SCRIPTURAL TEXT: In this way the Venerable Kondanna
acquired the name "Anna Kondanna; Kondanna Who Has
Understood."
BHANTE SUVANNO: Thus, was the Wheel of the Dhamma
set in motion and thus, the first arahant came into existence in
a world where all living beings can benefit from the re-
emergence of the lost Dhamma, re-discovered; thus was the
beginning of the Holy Sangha, with the Buddha at its Head.
This was a moment of great joy for all living beings….for the
Buddha’s triumph gave hope to all living beings, regardless of
race or creed, that each and everyone too is capable of reaching
the pure state of total freedom from suffering and thus able to
tread the path leading to total emancipation, Nibbana; for what
the Buddha taught is a way of life of morality and
wholesomeness for the good of all beings, gods and man.
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THE BUDDHA
The DhamThe DhamThe DhamThe Dhamma Rema Rema Rema Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER NINE
Returning HomeReturning HomeReturning HomeReturning Home
While human beings, devas and brahmas were admiring the six
different hues in great awe and astonishment, the Buddha
continuously emanated the twin miracles: the flow of water
from his right eye and the blaze of flame from the left. On seeing
these miracles, the Sakyan elders were overcame with sincere
humility and paid homage profoundly to the Buddha.
153
Returning Home Returning Home Returning Home Returning Home SCENE: Mi Tor See
Bhante has taken up abode here for the time being, as he needs
medical attention regarding a badly burnt patch of skin on his
shank.
BHANTE SUVANNO: For more than six years, from the time
the Bodhisatta had gone forth, been enlightened and begun to
spread the Teaching in Magadha until He had many disciples and
followers, the Buddha had not gone back to visit Kapilavatthu,
His birth place, even once. The Buddha subsequently visited
Kapilavatthu in response to a request from King Suddhodana, His
father.
Initially nine parties had been sent to invite the Buddha and all
had stayed and never returned to Kapilavatthu. The king then
sent a tenth party consisting of court ministers. Of this tenth
group, Kaludayi was the leader. He was a friend of the Buddha
and was born on the same day.
Later, Kaludayi reached the Buddha, listened to a Discourse and
became an Arahant. Together with all his retinue, they seek
acceptance as monks, after which he formally invited the
Buddha to journey to Kapilavatthu.
The Buddha, accepting the invitation, set off on His journey with
a company of monks numbered 20,000 and in two months
reached Kapilavatthu. Arriving, He stayed at the park of a Sakyan
Prince by the name of Nigrodha. It was a place that the Sakyan
rulers had offered to the Buddha for His stay. The royal
relatives, including King Suddhodana himself, were there to
receive the Buddha.
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Dispelling Conceit Dispelling Conceit Dispelling Conceit Dispelling Conceit BHANTE SUVANNO: However, the Sakyan elders were
reluctant to pay homage to the Buddha who was of the age of
their nephews and sons. Therefore, they put the Sakyan children
nearer to the Buddha and they themselves sat at the back, which
move they believe would obviate the need to pay due respect to
the Buddha.
JINAVAMSA: Bhante, was it of great importance for the
relatives to pay homage to the Buddha?
BHANTE SUVANNO: The Lord Buddha did it out of
compassion for His relatives, Jinavamsa, it was of great value for
His relatives to do that. For the Buddha knew that should they
hold wrong views and fail to acknowledge the Buddha’s
Enlightenment with humility, they would be creating
unwholesome kamma for themselves. Thus, in order that His
older relatives realise their need to venerate and pay homage to
An Enlightened One, He decided to demonstrate the powers of a
Buddha.
Thus, Jinavamsa, with this in mind, He then created a Great
Jewelled Walk in the sky to dispel the conceit of the Sakyan
relatives and walked thereon to and fro so as to display the
miraculous powers of the Buddha. The devas and brahmas from
the ten thousand worlds came en mass and paid homage to the
Buddha.
While walking, the brilliant rays of white colour were emitted
from the body of the Buddha. The rays were so brilliant that the
whole universe was illuminated splendidly. While the audience
was beholding the Buddha with great awe and veneration, many
coloured rays from His body were emitted continuously.
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At the same time, the Buddha continuously emanated the twin
miracles: the flow of water from His right eye and the blaze of
flame from the left. On seeing these miracles, the Sakyan elders
were overcame with sincere humility and paid profound
homage to the Buddha. Then King Suddhodana said:
KING SUDDHODANA: O, Venerable Son! When I made you
pay homage to my teacher, Asita Kaladevala the recluse, on the
very day when you were born, your two feet flew aloft and
rested on the recluse's head. When I saw that I paid homage to
you for the first time.
On the day of the royal ploughing ceremony, you were sleeping
shaded by the tree. Though the time passed and the sun moved
westward, the shade over you did not move at all. I found you
still sitting below the shade, absorbed in meditation. When I saw
that I paid homage to you for the second time.
Oh Venerable Son! Now, today, I come to behold your
miraculous power which I have never seen before. And so I pay
homage to you for the third time.
Consoling YasodharaConsoling YasodharaConsoling YasodharaConsoling Yasodhara BHANTE SUVANNO: When the Buddha paid His first visit to
Kapilavatthu after the Enlightenment, and on the morning of the
second day of that visit, He went on alms round. He took His
bowl and set out on His round. The news spread:
THE NEWS: Prince Siddhattha is going from house to house to
receive alms in the city where He used to ride in a chariot
attended by His retinue. His robe is a red cloth, and He holds in
His hand an earthen bowl.
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BHANTE SUVANNO: On hearing the strange rumor, the king
went out quickly and when he met his son he exclaimed:
SUDDHODANA (very upset tone): Why do you disgrace me? You
know that I can easily supply you and your bhikkhus with all the
food they want?
THE BUDDHA: To go forTo go forTo go forTo go for alms is the custom of my race. alms is the custom of my race. alms is the custom of my race. alms is the custom of my race. SUDDHODANA: But how can this be? You are descended from
kings, and not one of them ever begged for food.
THE BUDDHA: Great k Great k Great k Great kinginginging,,,, yyyyou and your race may claim ou and your race may claim ou and your race may claim ou and your race may claim descent from kings; my descent is from the Buddhas in ancientdescent from kings; my descent is from the Buddhas in ancientdescent from kings; my descent is from the Buddhas in ancientdescent from kings; my descent is from the Buddhas in ancient times. They only lived on almstimes. They only lived on almstimes. They only lived on almstimes. They only lived on alms....
BHANTE SUVANNO: The king became quiet.
THE BUDDHA: It is customary, O king, when one has It is customary, O king, when one has It is customary, O king, when one has It is customary, O king, when one has discovered a hidden treasure of the mdiscovered a hidden treasure of the mdiscovered a hidden treasure of the mdiscovered a hidden treasure of the most precious jewel, one ost precious jewel, one ost precious jewel, one ost precious jewel, one offers it to his father. Let me, therefore present this treasure offers it to his father. Let me, therefore present this treasure offers it to his father. Let me, therefore present this treasure offers it to his father. Let me, therefore present this treasure of of of of mine mine mine mine to youto youto youto you....
BHANTE SUVANNO: The Blessed One then recited the
following stanza: THE BUDDHA: AAAArise from dreams and delusions, Awaken rise from dreams and delusions, Awaken rise from dreams and delusions, Awaken rise from dreams and delusions, Awaken with open mind .with open mind .with open mind .with open mind .Seek only TrSeek only TrSeek only TrSeek only Truth. Where you finuth. Where you finuth. Where you finuth. Where you find it, d it, d it, d it, Peace Peace Peace Peace also you will findalso you will findalso you will findalso you will find....
BHANTE SUVANNO: The king then conducted the Buddha
into the palace where the ministers and all the other members of
the royal family greeted Him with great reverence. But
Yasodhara, the mother of Rahula, did not make her appearance.
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After the Buddha had finished His meal in the palace, which He
took at the invitation of Suddhodana, all the ladies of the court,
with the exception of Yasodhara, went to pay obeisance to Him.
She declined to go, saying that if He believed in her virtues the
Buddha would come to her. The king sent for Yasodhara, but she
replied:
YASODHARA: Surely, if I am deserving of any regard,
Siddhattha will come and see me.
BHANTE SUVANNO: The Blessed One, having greeted all His
relatives and friends, asked:
THE BUDDHA: Where is YasodharaWhere is YasodharaWhere is YasodharaWhere is Yasodhara????
BHANTE SUVANNO: On being informed that she had declined
to come, He rose straightway and went to her apartments. The
Buddha cautioned His disciples, Sariputta and Moggallana, whom
He had asked to accompany Him to the Princess's chamber, not
to be overly critical of Yasodhara.
THE BUDDHA: I am freeI am freeI am freeI am free, t, t, t, the princess, however, is not as yet he princess, however, is not as yet he princess, however, is not as yet he princess, however, is not as yet free and not having seen me for a long time, she is extremely free and not having seen me for a long time, she is extremely free and not having seen me for a long time, she is extremely free and not having seen me for a long time, she is extremely sorrowful and unless her grief be allowed its course,sorrowful and unless her grief be allowed its course,sorrowful and unless her grief be allowed its course,sorrowful and unless her grief be allowed its course, her heart her heart her heart her heart will break. Should she touch the Tathagata, twill break. Should she touch the Tathagata, twill break. Should she touch the Tathagata, twill break. Should she touch the Tathagata, the Holy One, he Holy One, he Holy One, he Holy One, do not prevent herdo not prevent herdo not prevent herdo not prevent her.... BHANTE SUVANNO: When news had spread that the Buddha
was on His alms round, Yasodhara had looked out of her window
to see if it were true. She had seen the Buddha, and was so
struck by the glory of His personality that she uttered eight
verses in His praise.
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Yasodhara now sat in her room, dressed in plain garments with
her hair cut. When the Buddha entered, she was, from the
abundance of her affection, like an overflowing vessel, unable to
contain her love. Forgetting that the man whom she loved was
the Buddha, the Lord of the World, the Knower of Truth, she
clung to His feet and wept copiously.
Remembering, however, that Suddhodana was present, she felt
embarassed, and rising, seated herself reverently at a little
distance. The king apologised on her behalf and said:
SUDDHODANA: Her display of affection arises from her deep
love, and is more than a temporary emotion. During the seven
years that she has lost her husband, when she heard that
Siddhattha had shaved His head, she did likewise; when she
heard that He had left off the use of perfumes and ornaments,
she also refused their use.
Like her husband, she too had eaten at
appointed times from an earthen bowl
only. Like Him, she too had renounced
high beds with splendid coverings, and
when other Princes asked her in
marriage, she replied that she was still
His. Therefore, grant her forgiveness.
BHANTE SUVANNO: The Buddha
spoke kindly to Yasodhara, telling of her
great merits inherited from former
lives. She had indeed been again and again of great assistance to
Him. Her purity, her gentleness, her devotion had been
invaluable to the Bodhisatta when He aspired to attain
enlightenment, the highest aim of mankind. And so pure had
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she been that she desired to become the wife of a Buddha. This,
then, is her kamma, and it is the result of great merits.
Her silent grief had been deep and sorrowful, but the
consciousness of the glory that surrounds her spiritual
inheritance increased by her noble attitude during her life, will
be a balm to her that will transform all her sorrows into heavenly
joy.
On the seventh day of the Buddha's visit, when he left the palace
at the end of his meal, Yasodhara sent Rahula to him saying:
YASODHARA: That is your father, go and ask Him for your
inheritance.
BHANTE SUVANNO:
Rahula followed the
Buddha, and, at the
Buddha's request, was
ordained by Sariputta. The
account of this event is
given in Scriptural Texts
(Vin.i.82.)
In later years, when the
Buddha allowed women
to join the Order, Yasodhara became a nun under Maha Pajapati
Gotami, His stepmother who looked after Him when His own
mother passed away seven days after His birth.
Yasodhara was one of the four disciples of the Buddha who
possessed supernormal powers, the others being Sariputta,
Moggallana and Bakkula. She could, with one effort, recall one
asankheyya and one hundred thousand kappas (AA.i.205). Before
she passed away she attained the state of arahanthood.
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Just before her death, at the age of seventy eight, she took leave
of the Buddha and performed various miracles. Eighteen
thousand arahants nuns, companions of Yasodhara, also died on
the same day.
Numerous stories are found in the Jataka Commentary in which
Yasodhara is identified with one or other of the characters with
being with the Bodhisatta throughout His training.
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T H E B U D D H A
The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered
CHAPTER TEN
The Final Days The Final Days The Final Days The Final Days
Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman,
abides by the Dhamma, lives uprightly in the Dhamma, walks in
the way of the Dhamma; it is by such a one that the Tathagata
is respected, venerated, esteemed, worshipped and honoured in
the highest degree.
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The Final DaysThe Final DaysThe Final DaysThe Final Days
THE SCENE: Hermitage, Lunas
Continuing the Discourse.
BHANTE SUVANNO: The year 623BC is memorable as it
brought in a unique event that taught man to manage his mind.
Mind is the fore-runner of man’s thoughts, speech and deeds; if
man is able to manage his mind he will be able to wisely choose
a path that brings him no ill. A well managed mind has limitless
potentials. Man will be able to see the realities of his existence
and be able to determine meaningful directions, where once he
sees only dreams and delusions that bring him meaningless and
sorrowful fruit.
This unique event was the arrival of a being who we now know
as the Buddha. He made the world a different place altogether.
He gave man a way to reach the highest heights of
achievements. He taught and showed man the way to Nibbana.
He rediscovered the path of the Dhamma leading to the
eradication of universal suffering. With great compassion he
spent forty-five years teaching the path and this has helped
millions of people realise the realities in their lives.
Even today this path is helping humanity, and will continue to
do so provided the Teachings and Practices are maintained in
their pristine purity.
BHANTE SUVANNO: Jinavamsa, we now can see the final
playout of the greatest Drama the world has ever known and
will ever know. This Drama is the last piece in a patchwork of
events that culminates the successful Aspiration made by the
Ascetic Sumedha four asankheyyas and one hundred thousand
world cycles ago.
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Let us see this Drama as it unfolds scene by scene in front of our
very eyes. Many important and significant events that affect our
lives and existence, now and in future lives are made known at
this time. We must pay careful attention to this final episode in
the Lord’s life, because it will be a really long time before this
Drama will ever happen again in this present world system.
When it does, we may not have sufficient good merits to be
around.
The AnnouncementThe AnnouncementThe AnnouncementThe Announcement BHANTE SUVANNO: Coming to eighty years of age and at the
end of His kammic lifespan, after almost half a century of
teaching, the Buddha had long since passed on all that was
necessary for attaining the Path. He had said very clearly that He
was not a “closed fisted” teacher and that His teachings were not
of the secret kind. During this final period His primary concern
was to impress on His followers the necessity of earnestly
putting into practice those very same Teachings.
Finally, while on one of His journeys, the Buddha was reminded
by illness that the time had come for Him to leave the world and
thus at a place called the Capala Shrine the Buddha made the
announcement to Ananda.
THE BUDDHA: Ananda,Ananda,Ananda,Ananda, today at the Capala Shrine the today at the Capala Shrine the today at the Capala Shrine the today at the Capala Shrine the Tathagata has renounced his will to live on.Tathagata has renounced his will to live on.Tathagata has renounced his will to live on.Tathagata has renounced his will to live on.
BHANTE SUVANNO: One can imagine how Ananda must be
shocked and grief struck as he hears the Buddha’s
pronouncement! But appeal as he did, the Blessed One’s mind
had been made up for He admonished:
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THE BUDDHA: Ananda, have I not taught from the very Ananda, have I not taught from the very Ananda, have I not taught from the very Ananda, have I not taught from the very beginning that with all that is dear and beloved tbeginning that with all that is dear and beloved tbeginning that with all that is dear and beloved tbeginning that with all that is dear and beloved there must be here must be here must be here must be change, separationchange, separationchange, separationchange, separation and severance? Of that which is born, and severance? Of that which is born, and severance? Of that which is born, and severance? Of that which is born, come into being, is compounded and subject to decay, how come into being, is compounded and subject to decay, how come into being, is compounded and subject to decay, how come into being, is compounded and subject to decay, how can onecan onecan onecan one say: 'May it not come to dissolution!' say: 'May it not come to dissolution!' say: 'May it not come to dissolution!' say: 'May it not come to dissolution!' There can be no such state of things. And of that, Ananda, There can be no such state of things. And of that, Ananda, There can be no such state of things. And of that, Ananda, There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has which the Tathagata has finished with, that which he has which the Tathagata has finished with, that which he has which the Tathagata has finished with, that which he has relinquished, giverelinquished, giverelinquished, giverelinquished, given up, abandoned n up, abandoned n up, abandoned n up, abandoned and rejected; Hand rejected; Hand rejected; Hand rejected; His will to live is will to live is will to live is will to live on; the Tathagata's word has beenon; the Tathagata's word has beenon; the Tathagata's word has beenon; the Tathagata's word has been spoken once and for all: spoken once and for all: spoken once and for all: spoken once and for all: Before long the Parinibbana of the Tathagata will come Before long the Parinibbana of the Tathagata will come Before long the Parinibbana of the Tathagata will come Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass about. Three months hence the Tathagata will utterly pass about. Three months hence the Tathagata will utterly pass about. Three months hence the Tathagata will utterly pass away. Taway. Taway. Taway. That the Tathagata should withdraw his words for the hat the Tathagata should withdraw his words for the hat the Tathagata should withdraw his words for the hat the Tathagata should withdraw his words for the sake of living on; this is an impossibility.sake of living on; this is an impossibility.sake of living on; this is an impossibility.sake of living on; this is an impossibility. So, then, ASo, then, ASo, then, ASo, then, Ananda, let nanda, let nanda, let nanda, let us go to the hall of the Gabled House, in the Great Forest.us go to the hall of the Gabled House, in the Great Forest.us go to the hall of the Gabled House, in the Great Forest.us go to the hall of the Gabled House, in the Great Forest. ANANDA (Sadly and grief struck): So be it, Lord.
BHANTE SUVANNO: Then the Buddha, with Ananda, went to
the hall of the Gabled House, in the Great Forest, and there he
said to Ananda:
THE BUDDHA: Go now, Ananda, and assemble in the hall of Go now, Ananda, and assemble in the hall of Go now, Ananda, and assemble in the hall of Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of audience all the bhikkhus who dwell in the neighborhood of audience all the bhikkhus who dwell in the neighborhood of audience all the bhikkhus who dwell in the neighborhood of Vesali.Vesali.Vesali.Vesali. ANANDA: So be it, Lord.
BHANTE SUVANNO: Ananda did as he was told and then,
respectfully standing at one side of the Buddha, he announced:
165
ANANDA: The community of bhikkhus is assembled, Lord. Now
let the Blessed One do as he wishes.
BHANTE SUVANNO: The Buddha then entered the hall of
audience, and taking the seat prepared for him, he exhorted the
bhikkhus, saying:
THE BUDDHA: NowNowNowNow, O bhikkhus, I , O bhikkhus, I , O bhikkhus, I , O bhikkhus, I say to you that these say to you that these say to you that these say to you that these Teachings; tTeachings; tTeachings; tTeachings; the Four Foundations of Mindfulness, the Four he Four Foundations of Mindfulness, the Four he Four Foundations of Mindfulness, the Four he Four Foundations of Mindfulness, the Four Right Efforts, the Four Constituents of Psychic Power, the Right Efforts, the Four Constituents of Psychic Power, the Right Efforts, the Four Constituents of Psychic Power, the Right Efforts, the Four Constituents of Psychic Power, the Five Faculties, the Five Powers, theFive Faculties, the Five Powers, theFive Faculties, the Five Powers, theFive Faculties, the Five Powers, the Seven Factors of Seven Factors of Seven Factors of Seven Factors of EnlightenmentEnlightenmentEnlightenmentEnlightenment and the Noble Eightfold Path. and the Noble Eightfold Path. and the Noble Eightfold Path. and the Noble Eightfold Path. ThThThTheseeseeseese Teachings Teachings Teachings Teachings bhikkhus, bhikkhus, bhikkhus, bhikkhus, of which I have direct knowledge, of which I have direct knowledge, of which I have direct knowledge, of which I have direct knowledge, which I have made known to you, and which you should which I have made known to you, and which you should which I have made known to you, and which you should which I have made known to you, and which you should thoroughly learn, cultivate, develop and frequently practise, thoroughly learn, cultivate, develop and frequently practise, thoroughly learn, cultivate, develop and frequently practise, thoroughly learn, cultivate, develop and frequently practise, that the life of purity may be established and may long endure, that the life of purity may be established and may long endure, that the life of purity may be established and may long endure, that the life of purity may be established and may long endure, for the welfare andfor the welfare andfor the welfare andfor the welfare and happiness of the many, out of compassion happiness of the many, out of compassion happiness of the many, out of compassion happiness of the many, out of compassion for the world, for the benefit, well being, and happiness of for the world, for the benefit, well being, and happiness of for the world, for the benefit, well being, and happiness of for the world, for the benefit, well being, and happiness of gods and men.gods and men.gods and men.gods and men. So, bhikkhus, I exhort you:So, bhikkhus, I exhort you:So, bhikkhus, I exhort you:So, bhikkhus, I exhort you:
All compounded thAll compounded thAll compounded thAll compounded things are subject to disings are subject to disings are subject to disings are subject to disssssolutionolutionolutionolution. Strive with . Strive with . Strive with . Strive with
earnestness.earnestness.earnestness.earnestness. The time of the Tathagata's PariniThe time of the Tathagata's PariniThe time of the Tathagata's PariniThe time of the Tathagata's Parinibbana is near.bbana is near.bbana is near.bbana is near. Three Three Three Three
months hence the Tathagata will utterly pass away.months hence the Tathagata will utterly pass away.months hence the Tathagata will utterly pass away.months hence the Tathagata will utterly pass away.
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BHANTE SUVANNO: The Buddha’s final advice:
My years are now full ripe, the life span left is short.My years are now full ripe, the life span left is short.My years are now full ripe, the life span left is short.My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone.Departing, I go hence from you, relying on myself alone.Departing, I go hence from you, relying on myself alone.Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bBe earnest, then, O bBe earnest, then, O bBe earnest, then, O bhikkhus, be mindful and of virtue pure!hikkhus, be mindful and of virtue pure!hikkhus, be mindful and of virtue pure!hikkhus, be mindful and of virtue pure!
With firm resolve, guard your own mind!With firm resolve, guard your own mind!With firm resolve, guard your own mind!With firm resolve, guard your own mind! Whoso untiringly pursues the Dhamma and the DisciplineWhoso untiringly pursues the Dhamma and the DisciplineWhoso untiringly pursues the Dhamma and the DisciplineWhoso untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of Shall go beyond the round of births and make an end of Shall go beyond the round of births and make an end of Shall go beyond the round of births and make an end of
suffering.suffering.suffering.suffering.
BHANTE SUVANNO: After His announcement, the Buddha
continued visiting towns and villages till he decided to enter
Bhoganagara. Our story continues from here.
The Last MealThe Last MealThe Last MealThe Last Meal SCRIPTURAL TEXT: When the Lord had stayed at Bhoganagara
as long as he pleased, he spoke to the Venerable Ananda:
THE BUDDHA: Come, AnCome, AnCome, AnCome, Ananda, let us go toanda, let us go toanda, let us go toanda, let us go to Pava.Pava.Pava.Pava. ANANDA: So be it, Lord.
SCRIPTURAL TEXT: And the Blessed One took up his abode at
Pava together with a great community of bhikkhus, and stayed in
the Mango Grove of Cunda, a metalworker. When Cunda came to
know that the Blessed One had arrived at Pava, and was staying
in his Mango Grove, he went to the Blessed One, and having
respectfully greeted him, sat down at one side, and the Blessed
One instructed Cunda in the Dhamma, and roused, edified, and
gladdened him. Then Cunda spoke to the Blessed One:
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CUNDA: May the Blessed One, O Lord, together with the
community of bhikkhus please accept my invitation for
tomorrow's meal.
SCRIPTURAL TEXT: And by his silence the Blessed One
consented. Sure, then, of the Blessed One's consent, Cunda rose
from his seat, respectfully saluted the Blessed One, and keeping
his right side towards him, took his departure. And Cunda, after
the night had passed, had choice food, hard and soft, prepared
in his abode, together with a quantity of sukara-maddava, and
announced it to the Blessed One:
CUNDA: O Lord, it is time, the meal is ready.
SCRIPTURAL TEXT: Thereupon the Blessed One, having got
ready, took bowl and robe and went with the community of
bhikkhus to the house of Cunda, and there sat down on the seat
prepared for him. And he spoke to Cunda:
THE BUDDHA: With theWith theWith theWith the sukara-maddava you have prepared, you have prepared, you have prepared, you have prepared, Cunda, you may serve me; with the other food, hard and soft, Cunda, you may serve me; with the other food, hard and soft, Cunda, you may serve me; with the other food, hard and soft, Cunda, you may serve me; with the other food, hard and soft, you may syou may syou may syou may serve the community of bhikkhus.erve the community of bhikkhus.erve the community of bhikkhus.erve the community of bhikkhus. CUNDA: So be it, Lord.
SCRIPTURAL TEXT: And with the sukara-maddava prepared by
him, he served the Blessed One; and with the other food, hard
and soft, he served the community of bhikkhus. Thereafter the
Blessed One spoke to Cunda:
THE BUDDHA: Whatever, Cunda, is left over of the Whatever, Cunda, is left over of the Whatever, Cunda, is left over of the Whatever, Cunda, is left over of the sukara-maddava,,,, bury that in a pit. For I do not see in all this world, bury that in a pit. For I do not see in all this world, bury that in a pit. For I do not see in all this world, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of with its gods, Maras, and Brahmas, among the host of with its gods, Maras, and Brahmas, among the host of with its gods, Maras, and Brahmas, among the host of
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ascetics and brahmins, gods and men, anyone who could eat it ascetics and brahmins, gods and men, anyone who could eat it ascetics and brahmins, gods and men, anyone who could eat it ascetics and brahmins, gods and men, anyone who could eat it and entirely digestand entirely digestand entirely digestand entirely digest it except the Tathagata alone. it except the Tathagata alone. it except the Tathagata alone. it except the Tathagata alone. CUNDA: So be it, O Lord.
SCRIPTURAL TEXT: And what remained over of the sukara-
maddava he buried in a pit. Later after another discourse from the
Blessed One, he departed. A little while later, a dire sickness fell
upon the Blessed One, and he suffered sharp and deadly pains.
But the Blessed One endured them mindfully, clearly
comprehending and unperturbed. Then the Blessed One spoke
to the Venerable Ananda:
THE BUDDHA: Come, Ananda, let us go toCome, Ananda, let us go toCome, Ananda, let us go toCome, Ananda, let us go to Kusinara.Kusinara.Kusinara.Kusinara. ANANDA: So be it, Lord.
Clearing Clearing Clearing Clearing ooooffff t t t the Watershe Watershe Watershe Waters SCRIPTURAL TEXT: On the way the Blessed One stopped at
the foot of a tree. And he said to the Venerable Ananda:
THE BUDDHA: Please fold my upper robe in four, Ananda, Please fold my upper robe in four, Ananda, Please fold my upper robe in four, Ananda, Please fold my upper robe in four, Ananda, and lay it down. I am weaand lay it down. I am weaand lay it down. I am weaand lay it down. I am weary and wishry and wishry and wishry and wish to rest awhile. to rest awhile. to rest awhile. to rest awhile. ANANDA: So be it, Lord.
THE BUDDHA (sitting down): Please bring mePlease bring mePlease bring mePlease bring me some water, some water, some water, some water, Ananda. Ananda. Ananda. Ananda. I am thirsty and I am thirsty and I am thirsty and I am thirsty and wishwishwishwish to drink. to drink. to drink. to drink. ANANDA: Lord, a great number of carts, have passed over, and
the shallow water has been cut through by the wheels, so that it
flows muddily. But the Kakuttha River, Lord, is close by, and its
waters are clear, pleasant, and cool. There the Blessed One can
quench his thirst and refresh his limbs.
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SCRIPTURAL TEXT: But a second time the Blessed One made
His request, and the Venerable Ananda answered Him as before.
Only after third time did Ananda acquiesced:
ANANDA: So be it, Lord.
SCRIPTURAL TEXT: Ananda took the bowl and went to the
stream. The shallow water, which had been cut through by the
wheels had settled and became clear, pure and pleasant.
ANANDA: (carrying the water to the Blessed One): Marvellous and
most wonderful indeed is the power and glory of the Tathagata!
For this shallow water, which had been cut through by the cart
wheels, became clear and settled down, pure and pleasant. Now
let the Blessed One drink the water.
SCRIPTURAL TEXT: And the Blessed One drank the water.
Pukkusa tPukkusa tPukkusa tPukkusa the Mallahe Mallahe Mallahe Malla COMMENTATOR: Now, it so happened that one, Pukkusa of
the Malla clan, a disciple of Alara Kalama, was passing by on his
way from Kusinara to Pava. He met the Buddha and render
respect and after listening to a discourse, he offered two sets of
robes, one of which the Venerable Ananda arranged about the
body of the Blessed One. But when the set of robe was arranged
upon the body of the Blessed One, it became as though faded,
and its splendour dimmed.
ANANDA: Marvellous it is, O Lord, most wonderful indeed it
is, how clear and radiant the skin of the Tathagata appears!
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THE BUDDHA: It is so, Ananda. There are two occasions, It is so, Ananda. There are two occasions, It is so, Ananda. There are two occasions, It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly Ananda, when the skin of the Tathagata appears exceedingly Ananda, when the skin of the Tathagata appears exceedingly Ananda, when the skin of the Tathagata appears exceedingly clear and radiant.clear and radiant.clear and radiant.clear and radiant. Which are these two? The night, Ananda, Which are these two? The night, Ananda, Which are these two? The night, Ananda, Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in when the Tathagata becomes fully enlightened in when the Tathagata becomes fully enlightened in when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the unsurpassed, supreme Enlightenment, and the night when the unsurpassed, supreme Enlightenment, and the night when the unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Tathagata comes to his final passing away into the state of Tathagata comes to his final passing away into the state of Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains.Nibbana in which no element of clinging remains.Nibbana in which no element of clinging remains.Nibbana in which no element of clinging remains. And now today, in the last watch of this very night, Ananda, in And now today, in the last watch of this very night, Ananda, in And now today, in the last watch of this very night, Ananda, in And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between the Mallas' Sala Grove, in the vicinity of Kusinara, between the Mallas' Sala Grove, in the vicinity of Kusinara, between the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So two sala trees, the Tathagata will come to his Parinibbana. So two sala trees, the Tathagata will come to his Parinibbana. So two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to thenow, Ananda, let us go to thenow, Ananda, let us go to thenow, Ananda, let us go to the Kakuttha RiverKakuttha RiverKakuttha RiverKakuttha River....
At tAt tAt tAt the Kakuttha Rihe Kakuttha Rihe Kakuttha Rihe Kakuttha Riverververver SCRIPTURAL TEXT: Then the Blessed One went to the Kakuttha
River together with a great community of bhikkhus. He went
down into the water and bathed and drank. Coming forth from
the water, he went to the Mango Grove, and there spoke to
the Venerable Cundaka, saying:
THE BUDDHA: Please fold my upper robe in four, Cundaka, Please fold my upper robe in four, Cundaka, Please fold my upper robe in four, Cundaka, Please fold my upper robe in four, Cundaka, and lay it down. I and lay it down. I and lay it down. I and lay it down. I am weary and would rest awhile.am weary and would rest awhile.am weary and would rest awhile.am weary and would rest awhile. CUNDAKA: So be it, Lord.
SCRIPTURAL TEXT: The Blessed One lay down on his right
side, in the lion's posture, resting one foot upon the other, and so
disposed, mindfully and clearly comprehending, with the time
for rising held in mind. The Venerable Cundaka sat down right in
front of the Blessed One.
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Relieving Cunda's RemorseRelieving Cunda's RemorseRelieving Cunda's RemorseRelieving Cunda's Remorse SCRIPTURAL TEXT: The Blessed One spoke to the Venerable
Ananda:
THE BUDDHA: It may beIt may beIt may beIt may be, Ananda, that someone will cause , Ananda, that someone will cause , Ananda, that someone will cause , Ananda, that someone will cause remorse to Cundaremorse to Cundaremorse to Cundaremorse to Cunda, saying: 'It is no gain to you, friend Cunda, , saying: 'It is no gain to you, friend Cunda, , saying: 'It is no gain to you, friend Cunda, , saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last but a loss, that it was from you the Tathagata took his last but a loss, that it was from you the Tathagata took his last but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.' Then, Ananda, the alms meal, and then came to his end.' Then, Ananda, the alms meal, and then came to his end.' Then, Ananda, the alms meal, and then came to his end.' Then, Ananda, the remorse of remorse of remorse of remorse of Cunda should be dispelled after this manner: 'It is Cunda should be dispelled after this manner: 'It is Cunda should be dispelled after this manner: 'It is Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata a gain to you, friend Cunda, a blessing that the Tathagata a gain to you, friend Cunda, a blessing that the Tathagata a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, took his last alms meal from you, and then came to his end. For, took his last alms meal from you, and then came to his end. For, took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and friend, face to face with the Blessed One I have heard and friend, face to face with the Blessed One I have heard and friend, face to face with the Blessed One I have heard and learned: There are twlearned: There are twlearned: There are twlearned: There are two offerings of food which are of equal o offerings of food which are of equal o offerings of food which are of equal o offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition fruition, of equal outcome, exceeding in grandeur the fruition fruition, of equal outcome, exceeding in grandeur the fruition fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? and result of any other offerings of food. Which two? and result of any other offerings of food. Which two? and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully The one partaken of by the Tathagata before becoming fully The one partaken of by the Tathagata before becoming fully The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlenlightened in unsurpassed, supreme Enlenlightened in unsurpassed, supreme Enlenlightened in unsurpassed, supreme Enlightenment; and the ightenment; and the ightenment; and the ightenment; and the one partaken of by the Tathagata before passing into the one partaken of by the Tathagata before passing into the one partaken of by the Tathagata before passing into the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. state of Nibbana in which no element of clinging remains. state of Nibbana in which no element of clinging remains. state of Nibbana in which no element of clinging remains. By his deedBy his deedBy his deedBy his deed,,,, the worthy Cunda has accumulated merit which the worthy Cunda has accumulated merit which the worthy Cunda has accumulated merit which the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavmakes for long life, beauty, well being, glory, heavmakes for long life, beauty, well being, glory, heavmakes for long life, beauty, well being, glory, heavenly rebienly rebienly rebienly rebirth, rth, rth, rth, and sovereignty.and sovereignty.and sovereignty.and sovereignty. Thus, An Thus, An Thus, An Thus, Ananda, the remorse of Cunda anda, the remorse of Cunda anda, the remorse of Cunda anda, the remorse of Cunda should be dispelled.should be dispelled.should be dispelled.should be dispelled.
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Final Resting PlaceFinal Resting PlaceFinal Resting PlaceFinal Resting Place SCRIPTURAL TEXT: Then the Blessed One addressed the
Venerable Ananda:
THE BUDDHA: Come, Ananda, let us cross to the farther Come, Ananda, let us cross to the farther Come, Ananda, let us cross to the farther Come, Ananda, let us cross to the farther bank of thebank of thebank of thebank of the Hirannavati, and Hirannavati, and Hirannavati, and Hirannavati, and go to the Mallas' Sala Grovgo to the Mallas' Sala Grovgo to the Mallas' Sala Grovgo to the Mallas' Sala Grove, in e, in e, in e, in the vicinity of Kusinara.the vicinity of Kusinara.the vicinity of Kusinara.the vicinity of Kusinara. ANANDA: So be it, Lord.
SCRIPTURAL TEXT: And the Blessed One, together with a
large company of bhikkhus, went to the further bank of the river
Hirannavati, to the Sala Grove of the Mallas, in the vicinity of
Kusinara. And there he spoke to the Venerable Ananda:
THE BUDDHA: Ananda, prepare Ananda, prepare Ananda, prepare Ananda, prepare a couch between the twin a couch between the twin a couch between the twin a couch between the twin sala trees, with the head to the north. I am wearysala trees, with the head to the north. I am wearysala trees, with the head to the north. I am wearysala trees, with the head to the north. I am weary, Ananda, and , Ananda, and , Ananda, and , Ananda, and wishwishwishwish to lie down. to lie down. to lie down. to lie down. ANANDA: So be it, Lord.
SCRIPTURAL TEXT: And the Venerable Ananda did as the
Blessed One asked him to do. Then the Blessed One lay down on
his right side, in the lion's posture, resting one foot upon the
other, and so disposed himself, mindfully and clearly
comprehending.
At that time the twin sala trees broke out in full bloom, though it
was not the season of flowering. The blossoms rained upon the
body of the Tathagata and dropped and scattered and were
strewn upon it in worship of the Tathagata; celestial mandarava
flowers and heavenly sandalwood powder from the sky rained
down upon the body of the Tathagata and dropped and scattered
and were strewn upon it in worship of the Tathagata. The sound
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of heavenly voices and heavenly instruments made music in the
air out of reverence for the Tathagata. The Blessed One spoke to
the Venerable Ananda:
THE BUDDHA: Ananda, the twin sala trees are in full bloom, Ananda, the twin sala trees are in full bloom, Ananda, the twin sala trees are in full bloom, Ananda, the twin sala trees are in full bloom, though it is nothough it is nothough it is nothough it is not the season of flowering. Tt the season of flowering. Tt the season of flowering. Tt the season of flowering. The blossoms rain he blossoms rain he blossoms rain he blossoms rain upon the body of the Tathagata and drop and scatter and upon the body of the Tathagata and drop and scatter and upon the body of the Tathagata and drop and scatter and upon the body of the Tathagata and drop and scatter and are strewn upon it inare strewn upon it inare strewn upon it inare strewn upon it in worship of the worship of the worship of the worship of the Tathagata; cTathagata; cTathagata; cTathagata; celestial coral elestial coral elestial coral elestial coral flowers and heavenly sandalwood powder from the sky rain flowers and heavenly sandalwood powder from the sky rain flowers and heavenly sandalwood powder from the sky rain flowers and heavenly sandalwood powder from the sky rain downdowndowndown upon the body of the Tathagata upon the body of the Tathagata upon the body of the Tathagata upon the body of the Tathagata and drop and scatter and drop and scatter and drop and scatter and drop and scatter and are strewn upon it inand are strewn upon it inand are strewn upon it inand are strewn upon it in worship of the Tathagata. worship of the Tathagata. worship of the Tathagata. worship of the Tathagata. TTTThe he he he sound of heavenly voices and heavenly instruments makes sound of heavenly voices and heavenly instruments makes sound of heavenly voices and heavenly instruments makes sound of heavenly voices and heavenly instruments makes mumumumusic in the air out of reverence for the Tathagata.sic in the air out of reverence for the Tathagata.sic in the air out of reverence for the Tathagata.sic in the air out of reverence for the Tathagata. Yet it is not thus, Ananda, that the Tathagata is respected, Yet it is not thus, Ananda, that the Tathagata is respected, Yet it is not thus, Ananda, that the Tathagata is respected, Yet it is not thus, Ananda, that the Tathagata is respected, vvvvenerated, esteemed, worshipped enerated, esteemed, worshipped enerated, esteemed, worshipped enerated, esteemed, worshipped andandandand honoured in the highest honoured in the highest honoured in the highest honoured in the highest degree;degree;degree;degree; b b b but ut ut ut whatever bhikkhu or bhikkhuni, layman or whatever bhikkhu or bhikkhuni, layman or whatever bhikkhu or bhikkhuni, layman or whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhammlaywoman, abides by the Dhammlaywoman, abides by the Dhammlaywoman, abides by the Dhamma, lives uprightly in the a, lives uprightly in the a, lives uprightly in the a, lives uprightly in the Dhamma,Dhamma,Dhamma,Dhamma, walks in the way of the Dhamma; walks in the way of the Dhamma; walks in the way of the Dhamma; walks in the way of the Dhamma; it is by such a one it is by such a one it is by such a one it is by such a one that the Tathagata is respected, that the Tathagata is respected, that the Tathagata is respected, that the Tathagata is respected, venerated, esteemed, venerated, esteemed, venerated, esteemed, venerated, esteemed, worshippedworshippedworshippedworshipped and honoured in the highest degree. and honoured in the highest degree. and honoured in the highest degree. and honoured in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We Therefore, Ananda, thus should you train yourselves: 'We Therefore, Ananda, thus should you train yourselves: 'We Therefore, Ananda, thus should you train yourselves: 'We shall abideshall abideshall abideshall abide by the Dhamma, live uprightly in the Dhamma, by the Dhamma, live uprightly in the Dhamma, by the Dhamma, live uprightly in the Dhamma, by the Dhamma, live uprightly in the Dhamma, walk walk walk walk in the way of the Dhamma.'in the way of the Dhamma.'in the way of the Dhamma.'in the way of the Dhamma.'
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The Grief of tThe Grief of tThe Grief of tThe Grief of the Celestial Beingshe Celestial Beingshe Celestial Beingshe Celestial Beings SCRIPTURAL TEXT: At that time the Venerable Upavana was
standing before the Blessed One, fanning him. And the Blessed
One rebuked him:
THE BUDDHA: Move aside, bhikkhMove aside, bhikkhMove aside, bhikkhMove aside, bhikkhu, u, u, u, stand stand stand stand not not not not in front of me.in front of me.in front of me.in front of me. ANANDA (thinking and wondering): This Venerable Upavana has
been in attendance on the Blessed One for a long time, closely
associating with him and serving him. Yet now, right at the end,
the Blessed One rebukes him. What now could be the reason,
what the cause for the Blessed One to rebuke the Venerable
Upavana, saying: 'Move aside, bhikkhu, stand not in front of me?’
SCRIPTURAL TEXT: And the Venerable Ananda told his thought
to the Blessed One.
THE BUDDHA: Throughout the tenfold worldThroughout the tenfold worldThroughout the tenfold worldThroughout the tenfold world----system, system, system, system, Ananda, there are hardly any of the deities that have not Ananda, there are hardly any of the deities that have not Ananda, there are hardly any of the deities that have not Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a gathered together to look upon the Tathagata. For a gathered together to look upon the Tathagata. For a gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the distance of twelve yojanas around the Sala Grove of the distance of twelve yojanas around the Sala Grove of the distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is Mallas in the vicinity of Kusinara there is Mallas in the vicinity of Kusinara there is Mallas in the vicinity of Kusinara there is not a spot that could not a spot that could not a spot that could not a spot that could be pricked with the tip of a hair that is not filbe pricked with the tip of a hair that is not filbe pricked with the tip of a hair that is not filbe pricked with the tip of a hair that is not filled with powerful led with powerful led with powerful led with powerful deities. deities. deities. deities. TTTThese deities, Ananda, are complaining: 'From afar have we hese deities, Ananda, are complaining: 'From afar have we hese deities, Ananda, are complaining: 'From afar have we hese deities, Ananda, are complaining: 'From afar have we come to look upon the Tathagata. For rare in the world is the come to look upon the Tathagata. For rare in the world is the come to look upon the Tathagata. For rare in the world is the come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahatarising of Tathagatas, Arahatarising of Tathagatas, Arahatarising of Tathagatas, Arahats, Fuls, Fuls, Fuls, Fully Enlightened Ones. ly Enlightened Ones. ly Enlightened Ones. ly Enlightened Ones.
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TTTThis day, in the last watch of the night, the Tathagata'his day, in the last watch of the night, the Tathagata'his day, in the last watch of the night, the Tathagata'his day, in the last watch of the night, the Tathagata's s s s Parinibbana will come about; bParinibbana will come about; bParinibbana will come about; bParinibbana will come about; but this bhikkhu of great powers ut this bhikkhu of great powers ut this bhikkhu of great powers ut this bhikkhu of great powers has placed himself right in front of the Blessed One, has placed himself right in front of the Blessed One, has placed himself right in front of the Blessed One, has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevenconcealing him, so that now, at the very end, we are prevenconcealing him, so that now, at the very end, we are prevenconcealing him, so that now, at the very end, we are prevented ted ted ted from looking upon him.' Thusfrom looking upon him.' Thusfrom looking upon him.' Thusfrom looking upon him.' Thus, Ananda, the deities complain., Ananda, the deities complain., Ananda, the deities complain., Ananda, the deities complain.
ANANDA: Of what kind of deities, Lord, is the Blessed One
aware?
THE BUDDHA: There are deities, Ananda, in space and on There are deities, Ananda, in space and on There are deities, Ananda, in space and on There are deities, Ananda, in space and on earth, who are earthlyearth, who are earthlyearth, who are earthlyearth, who are earthly----minded; with dishevelled hair they weep, minded; with dishevelled hair they weep, minded; with dishevelled hair they weep, minded; with dishevelled hair they weep, with uwith uwith uwith uplifted arms they weep; flinging themselves on the plifted arms they weep; flinging themselves on the plifted arms they weep; flinging themselves on the plifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has ground, they roll from side to side, lamenting: 'Too soon has ground, they roll from side to side, lamenting: 'Too soon has ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the the Blessed One come to his Parinibbana! Too soon has the the Blessed One come to his Parinibbana! Too soon has the the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye Happy One come to his Parinibbana! Too soon will the Eye Happy One come to his Parinibbana! Too soon will the Eye Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sigof the World vanish from sigof the World vanish from sigof the World vanish from sight!'ht!'ht!'ht!' But those deities who are freed from passion, mindful and But those deities who are freed from passion, mindful and But those deities who are freed from passion, mindful and But those deities who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all comprehending, reflect in this way: 'Impermanent are all comprehending, reflect in this way: 'Impermanent are all comprehending, reflect in this way: 'Impermanent are all compounded thingscompounded thingscompounded thingscompounded things. How could this be otherwise?'. How could this be otherwise?'. How could this be otherwise?'. How could this be otherwise?'
Four Places oFour Places oFour Places oFour Places of Pilgrimagef Pilgrimagef Pilgrimagef Pilgrimage BHANTE SUVANNO: At the end of the above dialogue Ananda
remarked to the Buddha that, it was the tradition after any
annual rain retreats, the bhikkhus would usually set out from
wherever they were to see the Blessed One, and those bhikkhus
who were with the Buddha were able to benefit from these visits
by associating with those very revered bhikkhus who came to
have audience with the Blessed One. But, after the Blessed One
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had entered Parinibbana they will no longer have that gainful
association with visiting bhikkhus.
However, the Buddha advised that there are four places that a
pious person could visit and look upon with feelings of
reverence that would serve the same purpose of gainful
association. These are where:
1. the Buddha was born (Lumbini).
2. the Buddha became fully Enlightened (Buddha Gaya).
3. the Buddha set rolling the Wheel of the Dhamma (Isipatana).
4. the Buddha passed away into Nibbana (Kusinara).
ANANDA (further asked): How should we act, Lord, respecting
the body of the Tathagata?
THE BUDDHA: Do not hinder yourselves, Ananda, to Do not hinder yourselves, Ananda, to Do not hinder yourselves, Ananda, to Do not hinder yourselves, Ananda, to honour the body honour the body honour the body honour the body of the Tathagata. Rather you should strive, of the Tathagata. Rather you should strive, of the Tathagata. Rather you should strive, of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalfAnanda, and be zealous on your own behalfAnanda, and be zealous on your own behalfAnanda, and be zealous on your own behalf,,,, for your ow for your ow for your ow for your own n n n good. Unflinchingly, ardentlygood. Unflinchingly, ardentlygood. Unflinchingly, ardentlygood. Unflinchingly, ardently and resolutely you should apply and resolutely you should apply and resolutely you should apply and resolutely you should apply yourselves to your own good. For there are, Ananyourselves to your own good. For there are, Ananyourselves to your own good. For there are, Ananyourselves to your own good. For there are, Ananda, wise da, wise da, wise da, wise nobles, wise brahmins nobles, wise brahmins nobles, wise brahmins nobles, wise brahmins and wise househand wise househand wise househand wise householders who are devoted olders who are devoted olders who are devoted olders who are devoted to the Tathagata, and it is they who will render the honouto the Tathagata, and it is they who will render the honouto the Tathagata, and it is they who will render the honouto the Tathagata, and it is they who will render the honour to r to r to r to the body of the Tathagata.the body of the Tathagata.the body of the Tathagata.the body of the Tathagata.
Ananda's GriefAnanda's GriefAnanda's GriefAnanda's Grief SCRIPTURAL TEXT: Then the Venerable Ananda went into the
vihara, leaned against the doorpost and wept:
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ANANDA (weeping): I am still but a learner, and still have to
strive for my own perfection. But, alas, my Master, who was so
compassionate towards me, is about to pass away!
THE BUDDHA: Where, bhikkhus, is Ananda?Where, bhikkhus, is Ananda?Where, bhikkhus, is Ananda?Where, bhikkhus, is Ananda?
A BHIKKHU: The Venerable Ananda, Lord, has gone into the
vihara weeping and lamenting.
THE BUDDHA (to the bhikkhu): Go, bhikkhu, and say to Go, bhikkhu, and say to Go, bhikkhu, and say to Go, bhikkhu, and say to Ananda, 'FriendAnanda, 'FriendAnanda, 'FriendAnanda, 'Friend Ananda, the Master calls you.' Ananda, the Master calls you.' Ananda, the Master calls you.' Ananda, the Master calls you.' THE BHIKKHU: So be it, Lord.
SCRIPTURAL TEXT: That bhikkhu went and spoke to the
Venerable Ananda as the Blessed One had asked him to, and the
Venerable Ananda went to the Blessed One, bowed down to him,
and sat down on one side.
THE BUDDHA: Enough, Ananda! Do not grieve, do not Enough, Ananda! Do not grieve, do not Enough, Ananda! Do not grieve, do not Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with lament! For have I not taught from the very beginning that with lament! For have I not taught from the very beginning that with lament! For have I not taught from the very beginning that with all that is dear and beloved there musall that is dear and beloved there musall that is dear and beloved there musall that is dear and beloved there must be change, separation, t be change, separation, t be change, separation, t be change, separation, and severence? Of that which is born, come into being, and severence? Of that which is born, come into being, and severence? Of that which is born, come into being, and severence? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it compounded, and subject to decay, how can one say: 'May it compounded, and subject to decay, how can one say: 'May it compounded, and subject to decay, how can one say: 'May it not come to dissolution!'? There can be no such state of not come to dissolution!'? There can be no such state of not come to dissolution!'? There can be no such state of not come to dissolution!'? There can be no such state of things. things. things. things. Now for a long time, Ananda, you have served the TNow for a long time, Ananda, you have served the TNow for a long time, Ananda, you have served the TNow for a long time, Ananda, you have served the Tathagata athagata athagata athagata witwitwitwith lovingh lovingh lovingh loving----kindness in deed, word and thought;kindness in deed, word and thought;kindness in deed, word and thought;kindness in deed, word and thought; graciously, graciously, graciously, graciously, pleasantly, with a whole heart and beyond measure. Great pleasantly, with a whole heart and beyond measure. Great pleasantly, with a whole heart and beyond measure. Great pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth good have you gathered, Ananda! Now you should put forth good have you gathered, Ananda! Now you should put forth good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taintsenergy, and soon you too will be free from the taintsenergy, and soon you too will be free from the taintsenergy, and soon you too will be free from the taints....
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Bhikkhus, the BlesBhikkhus, the BlesBhikkhus, the BlesBhikkhus, the Blessed Ones, Arahats, Fully Enlightened sed Ones, Arahats, Fully Enlightened sed Ones, Arahats, Fully Enlightened sed Ones, Arahats, Fully Enlightened Ones of times past also had excellent and devoted attendant Ones of times past also had excellent and devoted attendant Ones of times past also had excellent and devoted attendant Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will bhikkhus, such as I have in Ananda. And so also, bhikkhus, will bhikkhus, such as I have in Ananda. And so also, bhikkhus, will bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened Ones of the Blessed Ones, Arahats, Fully Enlightened Ones of the Blessed Ones, Arahats, Fully Enlightened Ones of the Blessed Ones, Arahats, Fully Enlightened Ones of times to come.times to come.times to come.times to come.
Go now, Ananda, to KusinaGo now, Ananda, to KusinaGo now, Ananda, to KusinaGo now, Ananda, to Kusinara and announce to the Mallas: ra and announce to the Mallas: ra and announce to the Mallas: ra and announce to the Mallas: 'Today, Vasetthas, in the last watch of the night, the 'Today, Vasetthas, in the last watch of the night, the 'Today, Vasetthas, in the last watch of the night, the 'Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, O Tathagata's Parinibbana will take place. Approach, O Tathagata's Parinibbana will take place. Approach, O Tathagata's Parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the Vasetthas, draw near! Do not be remorseful later at the Vasetthas, draw near! Do not be remorseful later at the Vasetthas, draw near! Do not be remorseful later at the thought: "In our township it was that the Tathagata's thought: "In our township it was that the Tathagata's thought: "In our township it was that the Tathagata's thought: "In our township it was that the Tathagata's ParinibParinibParinibParinibbana took place, but we bana took place, but we bana took place, but we bana took place, but we failed to see him at the end!"failed to see him at the end!"failed to see him at the end!"failed to see him at the end!" ANANDA: So be it, Lord.
BHANTE SUVANNO: So then Ananda prepared himself, and
taking his bowl and robe, went with another bhikkhu to Kusinara
to announce to the Mallas the coming Parinibbana of the Blessed
One. At this time the Mallas, being the rulers of the country, had
gathered in the council hall for some public business. Ananda
approached them and having done the usual courtesies made
the announcement as the Blessed One had taught him.
Immediately the Mallas were shocked and in despair, for they
had truly followed the Buddha’s teachings closely; and this was
the scenes of sadness that swept over them:
SCRIPTURAL TEXT: The Mallas, some, with their hair all
dishevelled and in despair, wept; flinging themselves on the
ground, they rolled from side to side, lamenting: "Too soon has
the Blessed One come to his Parinibbana! Too soon has the
Happy One come to his Parinibbana! Too soon will the Eye of the
World vanish from sight!"
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The Last ConvertThe Last ConvertThe Last ConvertThe Last Convert BHANTE SUVANNO: You may just imagine, Jinavamsa, how
fast the news spread regarding the passing away of the Lord
Buddha. A certain wandering ascetic Subhadda living in Kusinara,
heard it and thought to himself:
SUBHADDA (thinking): I have heard it said that the arising of
Tathagatas, Arahats, Fully Enlightened Ones, is rare in the world.
Yet this very day, in the last watch of the night, the Parinibbana of
the ascetic Gotama will take place. Now there is in me a doubt;
but to this extent I have faith in the ascetic Gotama, that he could
so teach me the Dhamma as to remove that doubt.
SCRIPTURAL TEXT: Then Subhadda went to the Sala Grove,
and told Ananda his thought.
SUBHADDA: Friend Ananda, it would be good if I could be
allowed into the presence of the ascetic Gotama.
ANANDA: Enough, friend Subhadda! Do not trouble the
Tathagata. The Blessed One is weary.
SCRIPTURAL TEXT: Yet a second and a third time Subhadda
made his request; both times Ananda refused him. The Blessed
One heard the request, and He called out to Ananda:
THE BUDDHA: Stop, Ananda! Stop, Ananda! Stop, Ananda! Stop, Ananda! Do not refuse Subhadda. Do not refuse Subhadda. Do not refuse Subhadda. Do not refuse Subhadda. Allow himAllow himAllow himAllow him into the presence of the Tath into the presence of the Tath into the presence of the Tath into the presence of the Tathagata; fagata; fagata; fagata; for or or or hhhhe will ask e will ask e will ask e will ask for the sake of knowledge, and not as an offfor the sake of knowledge, and not as an offfor the sake of knowledge, and not as an offfor the sake of knowledge, and not as an offence. And the ence. And the ence. And the ence. And the answer I give him; tanswer I give him; tanswer I give him; tanswer I give him; that he will readily understand.hat he will readily understand.hat he will readily understand.hat he will readily understand. ANANDA: Go then, friend Subhadda, the Blessed One gives you
leave.
180
SCRIPTURAL TEXT: Then Subhadda approached the Blessed
One and greeted him courteously. After pleasant and civil
greetings, Subhadda seated himself at one side and addressed the
Blessed One:
SUBHADDA: There are, Venerable Gotama, ascetics and
brahmins who are heads of great companies of disciples, who
have large retinues, who are leaders of schools, well known and
renowned, and held in high esteem by the multitude, such
teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali,
Pakudha Kaccayana, Sañjaya Belatthiputta, Nigantha Nataputta.
Have all of these attained realisation, as each of them would
have it believed, or has none of them, or is it that some have
attained realisation and others not?
THE BUDDHA: Enough, Subhadda! Let it be as it may, Enough, Subhadda! Let it be as it may, Enough, Subhadda! Let it be as it may, Enough, Subhadda! Let it be as it may, whether whether whether whether all of them have attained realisall of them have attained realisall of them have attained realisall of them have attained realisation, as each of them ation, as each of them ation, as each of them ation, as each of them would have it believed, or whether none of them has, or would have it believed, or whether none of them has, or would have it believed, or whether none of them has, or would have it believed, or whether none of them has, or wwwwhether some have attained realishether some have attained realishether some have attained realishether some have attained realisation and others not. I will ation and others not. I will ation and others not. I will ation and others not. I will teach you the teach you the teach you the teach you the Dhamma, Subhadda; listen and heed it well, Dhamma, Subhadda; listen and heed it well, Dhamma, Subhadda; listen and heed it well, Dhamma, Subhadda; listen and heed it well, and I will speak.and I will speak.and I will speak.and I will speak. SUBHADDA: So be it, Lord.
The Lion's RoarThe Lion's RoarThe Lion's RoarThe Lion's Roar THE BUDDHA: In whatsoever Dhamma and Discipline, In whatsoever Dhamma and Discipline, In whatsoever Dhamma and Discipline, In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, Subhadda, there is not found the Noble Eightfold Path, Subhadda, there is not found the Noble Eightfold Path, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the fineither is there found a true ascetic of the fineither is there found a true ascetic of the fineither is there found a true ascetic of the first, second, third, rst, second, third, rst, second, third, rst, second, third, or fourth degree of saintliness. or fourth degree of saintliness. or fourth degree of saintliness. or fourth degree of saintliness.
181
But in whatsoever Dhamma and Discipline there is found the But in whatsoever Dhamma and Discipline there is found the But in whatsoever Dhamma and Discipline there is found the But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the Noble Eightfold Path, there is found a true ascetic of the Noble Eightfold Path, there is found a true ascetic of the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintlinessfirst, second, third, and fourth degrees of saintlinessfirst, second, third, and fourth degrees of saintlinessfirst, second, third, and fourth degrees of saintliness.... Now in this Dhamma and DNow in this Dhamma and DNow in this Dhamma and DNow in this Dhamma and Discipline, Subhadda, is found the iscipline, Subhadda, is found the iscipline, Subhadda, is found the iscipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true Noble Eightfold Path; and in it alone are also found true Noble Eightfold Path; and in it alone are also found true Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of ascetics of the first, second, third, and fourth degrees of ascetics of the first, second, third, and fourth degrees of ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other saintliness. Devoid of true ascetics are the systems of other saintliness. Devoid of true ascetics are the systems of other saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus lteachers. But if, Subhadda, the bhikkhus lteachers. But if, Subhadda, the bhikkhus lteachers. But if, Subhadda, the bhikkhus live righteously, the ive righteously, the ive righteously, the ive righteously, the world will not be destitute of arahats.world will not be destitute of arahats.world will not be destitute of arahats.world will not be destitute of arahats.
BHANTE SUVANNO: So it was that Subhadda, requested for
ordination which the Buddha granted straightaway. From then
on Subhadda went into seclusion; and being heedful, ardent, and
resolute in his practice, he soon attaineed arahantship. Thus it
was very opportune for Subhadda to be the final pupil of the
Lord.
Parinibbana Parinibbana Parinibbana Parinibbana ---- Final ExhortationFinal ExhortationFinal ExhortationFinal Exhortation THE BUDDHA (to Ananda): It may be, Ananda, that to some It may be, Ananda, that to some It may be, Ananda, that to some It may be, Ananda, that to some among you the thought will come: 'Ended is the among you the thought will come: 'Ended is the among you the thought will come: 'Ended is the among you the thought will come: 'Ended is the word of the word of the word of the word of the Master; we have a Master no longMaster; we have a Master no longMaster; we have a Master no longMaster; we have a Master no longer.' But it should not er.' But it should not er.' But it should not er.' But it should not be so be so be so be so considered. considered. considered. considered. For that which I have proclaimed and made known as the For that which I have proclaimed and made known as the For that which I have proclaimed and made known as the For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I Dhamma and the Discipline, that shall be your Master when I Dhamma and the Discipline, that shall be your Master when I Dhamma and the Discipline, that shall be your Master when I am gone.am gone.am gone.am gone.
182
Ananda, whereas now the bhikkhus address onAnanda, whereas now the bhikkhus address onAnanda, whereas now the bhikkhus address onAnanda, whereas now the bhikkhus address one another as e another as e another as e another as 'friend,' let it not be so when I am gone. The senior 'friend,' let it not be so when I am gone. The senior 'friend,' let it not be so when I am gone. The senior 'friend,' let it not be so when I am gone. The senior bhikkhus bhikkhus bhikkhus bhikkhus may address the junior ones by their name, their family name, may address the junior ones by their name, their family name, may address the junior ones by their name, their family name, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the or as 'friend'; but the junior bhikkhus should address the or as 'friend'; but the junior bhikkhus should address the or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'senior ones as 'venerable sir' or 'your reverence.'senior ones as 'venerable sir' or 'your reverence.'senior ones as 'venerable sir' or 'your reverence.' If it If it If it If it is desired, Ananda, the Sangha may, when I am gone, is desired, Ananda, the Sangha may, when I am gone, is desired, Ananda, the Sangha may, when I am gone, is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rulesabolish the lesser and minor rulesabolish the lesser and minor rulesabolish the lesser and minor rules....
SCRIPTURAL TEXT: The Blessed One addressed the bhikkhus:
THE BUDDHA: It may be, bhikkhus, that one of you is in It may be, bhikkhus, that one of you is in It may be, bhikkhus, that one of you is in It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or doubt or perplexity as to the Buddha, the Dhamma, or doubt or perplexity as to the Buddha, the Dhamma, or doubt or perplexity as to the Buddha, the Dhamma, or the the the the Sangha, the path or the practice. Then question, bhikkhus! Sangha, the path or the practice. Then question, bhikkhus! Sangha, the path or the practice. Then question, bhikkhus! Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Do not be given to remorse later on with the thought: 'The Do not be given to remorse later on with the thought: 'The Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet faceMaster was with us face to face, yet faceMaster was with us face to face, yet faceMaster was with us face to face, yet face to face we failed to to face we failed to to face we failed to to face we failed to ask him.'ask him.'ask him.'ask him.'
SCRIPTURAL TEXT: But when this was said, the bhikkhus were
silent. And yet a second and a third time the Blessed One asked
them; for a second and a third time, the bhikkhus were silent.
Then the Blessed One said to them:
THE BUDDHA: It may be, bhikkhus, out of respect for the It may be, bhikkhus, out of respect for the It may be, bhikkhus, out of respect for the It may be, bhikkhus, out of respect for the Master that you ask no questions. TheMaster that you ask no questions. TheMaster that you ask no questions. TheMaster that you ask no questions. Then, bhikkhus, let frn, bhikkhus, let frn, bhikkhus, let frn, bhikkhus, let friend iend iend iend communicate it to friend.communicate it to friend.communicate it to friend.communicate it to friend.
SCRIPTURAL TEXT: Yet still the bhikkhus were silent.
183
ANANDA: (addressing the Buddha): Marvellous it is, O Lord, most
wonderful it is! This faith I have in the community of bhikkhus,
that not even one bhikkhu is in doubt or perplexity as to the
Buddha, the Dhamma, or the Sangha, the path or the practice.
THE BUDDHA: Out of faith, Ananda, you speak thus. But Out of faith, Ananda, you speak thus. But Out of faith, Ananda, you speak thus. But Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among here, Ananda, the Tathagata knows for certain that among here, Ananda, the Tathagata knows for certain that among here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not ethis community of bhikkhus there is not ethis community of bhikkhus there is not ethis community of bhikkhus there is not even one bhikkhu who ven one bhikkhu who ven one bhikkhu who ven one bhikkhu who is in doubt or perplexity is in doubt or perplexity is in doubt or perplexity is in doubt or perplexity as to the Buddha, the Dhamma,as to the Buddha, the Dhamma,as to the Buddha, the Dhamma,as to the Buddha, the Dhamma, the the the the SangSangSangSangha or the path ofha or the path ofha or the path ofha or the path of the practice. the practice. the practice. the practice. For, Ananda, among these five hundred bhikkhus even the For, Ananda, among these five hundred bhikkhus even the For, Ananda, among these five hundred bhikkhus even the For, Ananda, among these five hundred bhikkhus even the lowest is a streamlowest is a streamlowest is a streamlowest is a stream----enterer, secure from downfall, assureenterer, secure from downfall, assureenterer, secure from downfall, assureenterer, secure from downfall, assuredddd and and and and bound for enlightenmbound for enlightenmbound for enlightenmbound for enlightenment.ent.ent.ent.
BeholdBeholdBeholdBehold, bhikkhus, I exhort you:, bhikkhus, I exhort you:, bhikkhus, I exhort you:, bhikkhus, I exhort you: All compounAll compounAll compounAll compounded things are ded things are ded things are ded things are subject to disappearingsubject to disappearingsubject to disappearingsubject to disappearing. Strive with earnestness. Strive with earnestness. Strive with earnestness. Strive with earnestness!!!! Appamadena Sampadetha!Appamadena Sampadetha!Appamadena Sampadetha!Appamadena Sampadetha!
BHANTE SUVANNO: Dear readers those were the Last Words
of the Tathagata; as the Buddha says we too re-iterate; strive
with earnestness… The Blessed One further said and gave this
assurance.
184
The Buddha’s Assurance ofThe Buddha’s Assurance ofThe Buddha’s Assurance ofThe Buddha’s Assurance of AttainmentAttainmentAttainmentAttainment THE BUDDHA: Indeed, whoever is practising these Four Indeed, whoever is practising these Four Indeed, whoever is practising these Four Indeed, whoever is practising these Four Foundation of Mindfulness for Seven yearsFoundation of Mindfulness for Seven yearsFoundation of Mindfulness for Seven yearsFoundation of Mindfulness for Seven years, or , or , or , or for: six years, for: six years, for: six years, for: six years, five years, four years,five years, four years,five years, four years,five years, four years, three years, three years, three years, three years, two years or one year two years or one year two years or one year two years or one year,,,, or or or or for, for, for, for, seven months, six moseven months, six moseven months, six moseven months, six months, five month, four months, nths, five month, four months, nths, five month, four months, nths, five month, four months, three three three three months, two months, a month, halfmonths, two months, a month, halfmonths, two months, a month, halfmonths, two months, a month, half----aaaa----monthmonthmonthmonth,,,, or or or or for seven days; for seven days; for seven days; for seven days; he may expect one of two result: he may expect one of two result: he may expect one of two result: he may expect one of two result: Highest knowledge here and now, orHighest knowledge here and now, orHighest knowledge here and now, orHighest knowledge here and now, or if there still be a if there still be a if there still be a if there still be a remainder of clinging, remainder of clinging, remainder of clinging, remainder of clinging, the state of nonthe state of nonthe state of nonthe state of non----returner.returner.returner.returner.
BHANTE SUVANNO: Thus ends our short discourse and as the
Buddha said: Over there are forests and trees, abandoned houses
and caves, meditate lest you regret. For there is only this one
way to the purification of beings leading to total freedom from
suffering….By Way of Satipatthana Vipassana.
A Final WordA Final WordA Final WordA Final Word JINAVAMSA: In the compilation of so much material, much
has been left unsaid as the vast amount of time that the Lord
Buddha spent in His Discourses; but the sole purpose of this
book and in essence the sole purpose of the Lord’s teachings was
to rid ourselves of the defilement we have gathered for so many
lifetimes…the goal of which is to practise Vipassana. If this book
has achieved that goal … then we wish you…”Appamadena
Sampadetha…”
185
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