Published by Vachana Trust 14th Kalidasa Road, Gandhinagar BASICS OF Bangalore-560009, Tel: 080 2225 0684 E-mail: [email protected] Textbook for Diploma Course Web: www.mahabodhi.info Book - I

First Published - 14 March 2006 Second Edition - 18 July 2008 Third Edition - 23 September 2018 on the occasion of 5th Death Anniversary of Ven. Acharya Buddharakkhita

© Buddha Vachana Trust Venerable âcharya Buddharakkhita All rights reserved

Copies : 1000  Rs. : 100/- Buddha Vachana Trust Printed at : Maha Bodhi Society Lakshmi Creations Bangalore, INDIA No. 6/1, 3rd Cross, M M Lane, Cottonpet, Bangalore-560 056 Ph : 080-41116613, Mob : 9739856236 CHAPTER THREE The meaning of the term Buddha CONTENTS 3.1 Prerequisites of Bodhi 39 3.2. The Dona Sutta, Buddha’s own definition of . 43 CHAPTER ONE 3.3. Buddha’s encounter with Upaka, the self-mortifying ascetic. 45 CHAPTER FOUR 1.1 Khamàpana - Self-correction 1 1.2. Sãla Yàcanà - Request for the Precepts 1 Bodhisatta Ideal 1.3. Tisaraõa - The Threefold Refuges 2 4.1. Bodhisatta Paõóita 48 1.4. Pa¤casãlaÿ - The 3 4.2. The 28 Buddhas (Aññhavãsati Buddha Vandanà 59 1.5. Aññhasãlaÿ - The 4 - Salutation to the 28 Buddhas) 1.6. Dasasãlaÿ - The Ten Precepts 5 CHAPTER FIVE 1.7. Buddha Vandanàÿ - Worshippng the Buddha 6 The Historical Buddha Gotama Birth to Enlightenment 1.8. Dhamma Vandanàÿ - Worshipping the Noble Teaching 8 5.1. Bodhisatta Setaketu, Ruler of Tusita Divine Realm 63 1.9. Saïgha Vandanàÿ - Worshipping the Holy Order 9 5.2. Descent of the Bodhisatta 64 1.10. Ratanattaya balaÿ - The power of the Triple Gem 11 5.3. of Queen Mahà Màyà Devi 64 1.11. Padãpa Påjà - of Lights 11 5.4. Birth of Siddhattha 65 1.12. Dhåpa Påjà - Offering of Incense 11 5.5. Sage’s Prophecy 65 1.13. Pupha Påjà - Offering of Flowers 11 5.6. Role of the Saviour even as a boy 66 1.14. Sugandha Påjà - Offering of Perfume 12 5.7. The betrothal of Prince Siddhattha 66 1.15. âhàra Påjà - Offering of Food 12 5.8. 67 1.16. Sakala Buddhà Påjà - Worshipping all the Buddhas 12 5.9. The 68 1.17. Pañipatti Påjà - Worship as an earnest practice of Dhamma 13 5.10.A living skeleton 69 1.18. Vandanà - Worshipping the Shrine 14 5.11.Sujàtà’s offering 70 1.19. Bodhi Vandanà - Worshipping the Tree of Enlightenment 14 5.12.The Final Struggle 71 1.20. Khamà Yàcanà - Seeking Forgiveness 14 5.13.Setting in Motion the Wheel of Truth 74 1.21. Pu¤¤ànumodanà - Sharing 15 1.22. Saïkappo - Aspiration 17 CHAPTER SIX Discourse On Setting In Motion The Wheel Of Truth CHAPTER TWO 6.1. Two Extremes 78 6.2. Middle Path 78 Protective Chanting 6.3. 79 2.1. âvàhanaÿ - Invocation 18 6.4. 79 2.2. Mahà Maïgala Sutta - Discourse on Great Blessings 21 6.5. Brief Commentary on Dhammacakka Pavattana Sutta 2.3. Ratana Sutta - Discourse on the Triple Gem 25 – Setting in Motion the Wheel of Truth 83 2.4. Karanãya Mettà Sutta - Discourse on Universal Love 33 FOREWORD CHAPTER SEVEN Basics of Buddhism Part-I, is a textbook for the DBS Diploma in Messengers of Truth , conducted by the Mahabodhi Academy for Pàli 7.1. The First Rain’s Retreat 90 and Buddhist Studies (MAPBS), Bangalore. It has been also 7.2. Story of Arahat 90 prescribed as a textbook for the course on Basic Buddhism of 7.3. Sixty Messengers of truth, Dhammadåtas 95 Mahabodhi Monastic Institute (MMI). CHAPTER EIGHT This book consists of nine chapters forming the source material for the questionnaires of the DBS Correspondence Course. The The core teaching of all Buddhas aim of this course is to present Buddha’s teachings in a 8.1. The definition of evil, good and self-perfection in Buddhism 100 comprehensive and practical way and provide guidance for the 8.2. A Living being: Purpose of Living 104 practice of Buddhist meditations and the moral precepts, Pa¤ca 8.3. Two Truths 106 Sãla. In this course both knowledge and practice are combined, so that CHAPTER NINE the candidates, after completing the course, can become lay and monastic teachers spreading the sublime message of the Buddha Basic Meditations throughout the world. 9.1. = Three Recollections Candidates of the DBS Correspondence Course receive a I. Buddhànussati – Recollections of the Buddha’s Qualities 109 questionnaire at the beginning of each month either by post or II. Dhammànussati – Recollection of the Qualities of Dhamma 113 through e-mail. The questionnaires are so formulated as to cover III. Saïghànussati – Recollection of the Qualities of Saïgha 116 all the chapters of this book in a step-by-step manner to have a grasp of the fundamental teachings of the Buddha. After receiving the questionnaires the candidates are required to send the answers 9.2. CATURâRAKKHâ BHAVâNâ - Four Protective Meditations by return post or e-mail within twenty days. I. Buddhànussati – Recollection of The Buddha’s Surpassing Qualities 119 The MAPBS sends the corrected answer-sheet of the previous II. Mettà Bhàvanà - Development of Universal Love 122 questionnaire in the following month so that the candidate can compare his answer with the correct answer given in the sheet. III. Asubha Sa¤¤à - Perception of Impurities 123 Examinations are held at the end of the year. Diplomas are awarded IV. Maranànussati – Reflection on Death 125 on every Buddha Jayanti Day, in May, in a special convocation 9.3. ABHIöHAÑ PACCAVEKKHITABBAÑ = Constant Reflection of ceremony. Realities 127 There are two parts of the DBS Course with two textbooks, this one being the first part.

Venerable âcharya Buddharakkhita Mahabodhi Society, Bangalore CHAPTER ONE

Buddhist Devotion

1. Khamàpana – Self-correction Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ Khamatha me Bhante! Excuse me! Venerable Sir, pardon all my transgressions by the three action-doors (bodily, verbal and mental). Dutiyampi Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ khamatha me bhante! For the second time, Venerable Sir, pardon all my transgressions by the three action-doors. Tatiyampi Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ khamatha me bhante! Anukampaÿ upàdaya! For the third time, Venerable Sir, pardon all my transgressions by the three action-doors. 2. Sãla Yàcanà - Request for the precepts Devotee: Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿ Pa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ detha me Bhante! Excuse me! Venerable Sir, I seek from your reverence, the threefold , together with the five precepts of the Noble Teaching; Kindly give me the precepts. Dutiyampi Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿ Pa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ detha me Bhante! 2 Textbook for Diploma Course Buddhist Devotion 3

For the second time, Venerable Sir, I seek from your reverence, Dutiyampi Dhammaÿ Saraõaÿ Gacchàmi the threefold Refuge, together with the five precepts of the Noble For the second time, I go for refuge to the Teaching of the Teaching; Kindly give me the precepts. Enlightened One. Tatiyampi Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿ Dutiyampi Saïghaÿ Saraõaÿ Gacchàmi Pa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ detha For the second time, I go for refuge to the Holy Order of me Bhante! Anukampaÿ upàdàya! Enlightened One’s noble Disciples. For the third time, Venerable Sir, I seek from your reverence, the Tatiyampi Buddhaÿ Saraõaÿ Gacchàmi threefold Refuge, together with the five precepts of the Noble Teaching; Kindly give me the precepts. For the third time, I go for refuge to the Enlightened One. : Yamahaÿ vadàmi taÿ vadetha. Tatiyampi Dhammaÿ Saraõaÿ Gacchàmi Repeat what I say. For the third time, I go for refuge to the Teaching of the Enlightened Upàsaka: âma Bhante. One. Tatiyampi Saïghaÿ Saraõaÿ Gacchàmi Yes, Venerable Sir. For the third time, I go for refuge to the Holy Order of Enlightened 3. Tisaraõa – The Threefold refuge One’s noble Disciples. (Monk recites, devotee repeats) Bhikkhu: Tisaraõagamanaÿ paripunnaÿ Namo tassa Bhagavato Arahato Sammà Sambuddhassa! Going for (Commitment to) the Threefold Refuge is now Homage to Him, the Blessed One, The Perfect One, The Supremely completed. Enlightened One! (3 times) Upàsaka: âma, Bhante. Buddhaÿ Saraõaÿ Gacchàmi Yes, Venerable Sir. I go for refuge to the Enlightened One. 4. Pa¤ca Sãlaÿ – The five precepts Dhammaÿ Saraõaÿ Gacchàmi 1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi. I go for refuge to the Teaching of the Enlightened One. I (voluntarily) undertake the precept of abstaining from killing. Saïghaÿ Saraõaÿ Gacchàmi 2. Adinnàdànà Veramanã Sikkhàpadaÿ Samàdiyàmi. I go for refuge to the Holy Order of Enlightened One’s noble I (voluntarily) undertake the precept of abstaining from Disciples. stealing. Dutiyampi Buddhaÿ Saraõaÿ Gacchàmi 3. Kàmesumicchàcàrà Veramanã Sikkhàpadaÿ Samàdiyàmi. For the second time, I go for refuge to the Enlightened One. I (voluntarily) undertake the precept of abstaining from sexual misconduct. 4 Textbook for Diploma Course Buddhist Devotion 5

4. Musàvàdà Veramanã Sikkhàpadaÿ Samàdiyàmi. 6. Vikàlabhojanà Veramanã Sikkhàpadaÿ Samàdiyàmi. I (voluntarily) undertake the precept of abstaining from lying. I (voluntarily) undertake the precept of abstaining from taking 5. Såra-meraya-majja-pamàdaññhànà Veramanã Sikkhàpadaÿ (solid) food after midday. Samàdiyàmi. 7. Nacca-Gãta-Vàdita-Visåkadassanà-Màlà-Gandha- I (voluntarily) undertake the precept of abstaining from liquor, Vilepana-Dhàraõa-Maõóana-Vibhåsanaññhànà Veramanã alcoholic drinks, or intoxicants that cause heedlessness. Sikkhàpadaÿ Samàdiyàmi. Bhikkhu: Tisaraõena saddhiÿ pa¤casãlaÿ dhammaÿ sàdhukaÿ I (voluntarily) undertake the precept of abstaining from surakkhitaÿ katvà appamàdena sampàdetha! participating in or witnessing dancing, singing, instrumental music performances and unseemly shows or sights and Having guarded well (the commitment to) the Threefold Refuge wearing garlands or using perfumes, cosmetics, together with the Five Precepts of the Noble Teaching, work out embellishments, adornments and beautifying accessories. (spiritual perfection) with diligence. 8. Uccàsayanà-Mahàsayanà Veramanã Sikkhàpadaÿ Upàsaka: âma Bhante. Samàdiyàmi. Yes, Venerable Sir. I (voluntarily) undertake the precept of abstaining from using 5. Aññha Sãlaÿ - The eight Precepts high and luxurious furniture (e.g. couches). 1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi. 6. Dasa Sãlaÿ – The ten precepts I (voluntarily) undertake the precept of abstaining from killing. 1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi. 2. Adinnàdànà Veramanã Sikkhàpadaÿ Samàdiyàmi. I (voluntarily) undertake the precept of abstaining from killing. I (voluntarily) undertake the precept of abstaining from 2. Adinnàdànà Veramanã Sikkhàpadaÿ Samàdiyàmi. stealing. I (voluntarily) undertake the precept of abstaining from stealing. 3. Abrahmacariyà Veramanã Sikkhàpadaÿ Samàdiyàmi. 3. Abrahmacariyà Veramanã Sikkhàpadaÿ Samàdiyàmi. I (voluntarily) undertake the precept of abstaining from I (voluntarily) undertake the precept of abstaining from volition of celibacy. volition of celibacy. 4. Musàvàdà Veramanã Sikkhàpadaÿ Samàdiyàmi. 4. Musàvàdà Veramanã Sikkhàpadaÿ Samàdiyàmi. I (voluntarily) undertake the precept of abstaining from lying. I (voluntarily) undertake the precept of abstaining from lying. 5. Såra-meraya-majja-pamàdaññhànà Veramanã 5. Såra-meraya-majja-pamàdaññhànà Veramanã Sikkhàpadaÿ Samàdiyàmi. Sikkhàpadaÿ Samàdiyàmi. I (voluntarily) undertake the precept of abstaining from liquor, I (voluntarily) undertake the precept of abstaining from liquor, alcoholic drinks, or intoxicants that cause heedlessness. alcoholic drinks, or intoxicants that cause heedlessness. 6 Textbook for Diploma Course Buddhist Devotion 7

6. Vikàlabhojanà Veramanã Sikkhàpadaÿ Samàdiyàmi. Paccuppannà ca ye Buddhà I (voluntarily) undertake the precept of abstaining from taking Ahaÿ vandàmi sabbadà (solid) food after midday. Natthi me saraõaÿ a¤¤aÿ Buddho me saraõaÿ varaÿ 7. Nacca-Gãta-Vàdita-Visåkadassanà Veramanã Sikkhàpadaÿ Samàdiyàmi. Etena saccavajjena, Hotu me jayamangalaÿ I (voluntarily) undertake the precept of abstaining from Uttamaïgena vandehaÿ participating in or witnessing dancing, singing, instrumental Pàdapaÿsu varuttamaÿ music performances and unseemly shows or sights. Buddhe yo khalito doso, 8. Màlà-Gandha-Vilepana-Dhàraõa-Maõóana- Buddho khamatu taÿ mamaÿ Vibhåsanaññhànà Veramanã Sikkhàpadaÿ Samàdiyàmi. Buddhaÿ yàva nibbànapariyantaÿ I (voluntarily) undertake the precept of abstaining from Saraõaÿ gacchàmi. wearing garlands or using perfumes, cosmetics, Thus, indeed, is the Blessed One: He is the Perfect One, the embellishments, adornments and beautifying accessories. Supremely Enlightened One, the Embodiment of Wisdom and 9. Uccàsayanà-Mahàsayanà Veramanã Sikkhàpadaÿ Virtue, the Exalted One; the Knower of (all) Realms, the Samàdiyàmi. Incomparable Tamer of Individuals, the Supreme Master of Gods I (voluntarily) undertake the precept of abstaining from using and Men, the Enlightener and the Blessed Lord. high and luxurious furniture (e.g. couches). Reverential salutation to Him, the Supremely Enlightened One! 10. Jàtaråpa-rajata-pañiggahanà Veramanã Sikkhàpadaÿ The Enlightened Ones of the past, Samàdiyàmi. The Enlightened Ones of the future, I (voluntarily) undertake the precept of abstaining from The Enlightened Ones of the present (aeon), accepting gold and silver (i.e. handling money). Humbly ever do I worship. There is no other Refuge for me, 7. Buddha Vandanà - Worshiping the Buddha 7. Buddha Vandanà - Worshiping the Buddha The Enlightened One is my Supreme Refuge, Iti‘pi so Bhagavà, Arahaÿ, Sammà sambuddho, By this avowal of Truth, Vijjàcaraõasampanno, Sugato, Lokavidu, Anuttaro May joyous victory be mine! Purisadammasàrathã, Satthà Devamanussànaÿ, Buddho, With my brow do I worship the sacred dust, Bhagavà ti. Of the holy feet of the Most Excellent. Namo tassa Sammàsambuddhassa! If the Enlightened One I have transgressed in any way, Ye ca Buddhà atãtà ca, May my error the Blessed Lord deign forgive, Ye ca Buddhà anàgatà, I go to the Enlightened One for Refuge, Till deliverance is attained. 8 Textbook for Diploma Course Buddhist Devotion 9

8. Dhamma Vandanà-Worshiping the Noble Teaching May joyous victory be mine! Svàkkhàto Bhagavatà Dhammo, sandiññhiko, Akàliko, With my brow do I worship the most excellent Threefold ehipassiko, opanayiko, paccattaÿ veditabbo vi¤¤uhã’ti. Teaching. Namo tassa niyyànikassa Dhammassa! If the Teaching I have transgressed in any way, Ye ca Dhammà atãtà ca, May my error the mighty Dhamma deign forgive. Ye ca Dhammà anàgatà I go to the Sacred Teaching for Refuge, Paccuppannà ca ye Dhammà, Till deliverance is attained. Ahaÿ vadàmi sabbadà 9. Saïgha Vandanà - Worshiping the Holy Order Natthi me saraõaÿ a¤¤aÿ Supañipaõõo Bhagavato Sàvakasaïgho, Dhammo me saraõaÿ varaÿ Ujupañipaõõo Bhagavato Sàvakasaïgho, Etena saccavajjena, ¥àyapañipaõõo Bhagavato Sàvakasaïgho, Hotu me jayamaïgalaÿ Sàmãcipañipaõõo Bhagavato Sàvakasaïgho, Uttamaïgena vandehaÿ Yadidaÿ cattàri purisayugàni aññhapurisapuggalà Dhamma¤ca tividhaÿ varaÿ Esa Bhagavato Sàvakasaïgho; Dhamme yo khalito doso, âhuneyyo, pàhuneyyo, dakkhineyyo, a¤jalikaranãyo, Dhammo khamatu taÿ mamaÿ Anuttaraÿ pu¤¤akkhettaÿ lokassà’ti, Dhamaÿ yàva nibbànapariyantaÿ Namo tassa aññha Ariyapuggala mahàsaïghassa! Saraõaÿ gacchàmi. Ye ca Saïghà atãtà ca, The Teaching is perfectly enunciated by the Blessed One; it is Ye ca Saïghà anàgatà, verifiable here and now, and bears immediate fruit; it invites all Paccuppannà ca ye Saïghà, to test for themselves, leads one onward to Nibbàna and is to be Ahaÿ vandàmi sabbadà. personally experienced by the wise ones. Natthi me saraõaÿ a¤¤aÿ, Reverential salutation to the Noble Teaching which lead onward Saïgho me saraõaÿ varaÿ, to deliverance. Etena saccavajjena, The Noble Teachings of the past (Buddhas), Hotu me jayamaïgalaÿ. The Noble Teachings of the future (Buddhas), Uttamaïgena vandehaÿ, The Noble Teachings of the Buddhas of present (aeon), Saïgha¤catividuttamaÿ, Humbly ever do I worship. Saïghe yo khalito doso, There is no other Refuge for me. Saïgho khamatu taÿ mamaÿ; The Noble Teaching is my Supreme Refuge, Saïghaÿ yàva nibbànapariyantaÿ, By this avowal of Truth, Saraõaÿ gacchàmi. 10 Textbook for Diploma Course Buddhist Devotion 11

The Holy Order of the Blessed One’s Noble Disciples 10. Ratanattaya Balaÿ – The power of the Triple Is well-established on the Right way, Gem The Holy Order of the Blessed One’s Noble Disciples Evaÿ Buddhaÿ sarantànaÿ Is well-established on the Direct way, Dhammaÿ Saïgha¤ca bhikhavo, The Holy Order of the Blessed One’s Noble Disciples Bhayaÿ và chambhitattaÿ và Is well-established on the Just way, lomahaÿso na hessati. The Holy Order of the Blessed One’s Noble Disciples Monks, fear, trepidation and hair-raising terror will never arise in Is well-established on the Proper way. them who reflect thus on the excellence of the Enlightened One, That is, the four pairs of persons, the eight Holy Individuals, His Teaching and His Holy Order. Constituting this Holy Order of Blessed One’s Noble Disciples; 11. Padãpa Påjà - Offering of Lights Which is worthy of honour, of hospitality, of offerings, of Ghaõasàrappadittena dãpena tamadhaÿsinà, reverential salutation, and is the Incomparable field of merit for Tilokadãpaÿ Sambuddhaÿ påjayàmi tamonudaÿ. the world. With this brightly burning, intensive light, dispelling darkness, Reverential salutation to the Holy Order of the Eight types of do I worship the Supremely Enlightened One, the Light of the exalted Saints. Three Worlds, who dispels inner darkness. The Holy Orders of the past (Buddhas), The Holy Orders of the future (Buddhas), 12. Dhåpa Påjà - Offering of Incense The Holy Orders of the Buddhas of present (aeon), Gandhasambhàrayuttena dhåpenàhaÿ sugandhinà Humbly ever do I worship. Påjaye pujanãyantaÿ påjà bhàjana muttamaÿ. There is no other Refuge for me, With this fragrant incense, compounded of aromatic substance, The Holy Order is my Supreme Refuge, do I worship Him, who is the worthiest object of reverence, and By this avowal of Truth, the holiest being to worship. May joyous victory be mine! 13. Puppha Påjà - Offering of Flowers With my brow do I worship the Holy Order Vaõõagandhagunopetaÿ etaÿ Pre-eminent in three levels (of Supermundane accomplishments) Kusumasantatiÿ, If the Holy Order I have transgressed, in any way, Påjayàmi Munindassa siripàda saroruhe. May my error the (mighty) Holy Order deign forgive. Påjemi Buddhaÿ kusumena’nena, I go to the Holy Order for Refuge, Pu¤¤enametena ca hotu mokkhaÿ, Till deliverance is attained. Pupphaÿ milàyàti yathà idamme Kàyo tathà yàti vinàsabhàvaÿ. 12 Textbook for Diploma Course Buddhist Devotion 13

With this heap of beautiful, fragrant and choice flowers, do I Gandhena’pi sugandhaÿ, worship the sacred lotus feet of the Lord of Sages. With these Saõñhànena’pi susanñhànaÿ, varieties of flowers do I worship the Enlightened One; through Khippameva dubbaõõaÿ duggandhaÿ this act of merit, may emancipation be mine. Just as these flowers Dussanñhànaÿ pàpunissati. wither away, even so this body leads to destruction. Evameva sabbe saïkhàrà aniccà, 14. Sugandha Påjà - Offering of Perfumes Sabbe saïkhàrà dukkhà, Sugandhikàya vadanaÿ anantagunagandhinaÿ Sabbe dhammà anattà’ti! Sugandhinà’haÿ gandhena påjayàmi Tathàgataÿ. The Blessed Lord, the Perfect One, the Supremely Enlightened With this scented perfume do I devoutly worship the Truth-Bearer, One, who seems seated even as he would have after arising from redolent with the fragrance of infinite virtues emanating from his the summit ecstatic state called the Cessation Absorption. To him face and form. do I worship with these flowers. Indeed, this form of flower- worship was the habitual practice of devotion for all the Supremely 15. âhàra Påjà - Offering of Food Enlightened Ones, the Hermit Enlightened Ones, the Chief Adhivàsetu no, Bhante, Bhojanaÿ upanàmitaÿ, Disciples, the Great Disciples and the perfected Saint Disciples. So, I too follow in their footsteps. Anukampaÿ upàdàya Pañiganhàtumuttamaÿ. Lo! These flowers which are now full of colour, fragrance and (As a token of devotion) beauty, will soon become discoloured, malodorous and ugly. Even This food-offering is dedicated toThee so, all conditioned things are changeful and subject to suffering; For compassion’s sake,O Exalted One. and all conditioned and unconditioned things are unsubstantial. Deign accept it! 17. Pañipatti Påjà - Worship as an earnest practice 16. Sakala-Buddha Påjà - Worshiping all the of Dhamma Buddhas Imàya dhammànudhamma pañipattiyà Nirodhasamàpattito vuññhahitvà nisiõõassa viyà Buddhaÿ påjemi, Bhagavato Arahato Sammàsambuddhassa Imàya dhammànudhamma pañipattiyà äminà dãpena dhåpena pupphena påjemi, påjemi, påjemi; Dhammaÿ påjemi, Imaÿ dãpa-dhåpa-pupphapåjàdi nàma sakala Imàya dhammànudhamma pañipattiyà Sambuddhànaÿ, Pacceka Buddhànaÿ, Saïghaÿ påjemi. Aggasàvakànam, Mahàsàvakànaÿ, I earnestly worship the Enlightened One by this diligent devotional Arahantànaÿ pakatisãlaÿ. practise of Dhamma, Ahampi tesaÿ anuvattako homi. Imàni pupphàni vennena’pi suvaõõaÿ, I earnestly worship the Sacred Teaching by this diligent devotional practise of Dhamma, 14 Textbook for Diploma Course Buddhist Devotion 15

I earnestly worship the Holy Order by this diligent devorional Whatever wrong, by deed, speech and thought, practise of Dhamma. Has been committed by me, Lord! Forgive my faults, 18. Cetiya Vandanà - Worshiping the Cetiya O Truth-Bearer of Infinite Wisdom! Vandàmi cetiyaÿ sabbaÿ sabbañhànesu patiññhitaÿ Sarãrikadhàtu mahàbodhiÿ Buddharåpaÿ sakalaÿ sadà. 21. Pu¤¤ànumodanà - Sharing Merit I worship all votive shrines (, or Dagobas) âkàsaññhà ca bhummaññhà, established everywhere and the holy relics, the Sacred Tree of Devànàgà mahiddhikà; Wisdom, and all holy images of the Enlightened One ever. Pu¤¤aÿ taÿ anumoditvà, Ciraÿ rakkhantu sàsanaÿ. 19. Bodhi Vandanà - Worshiping the Tree of Enlightenment Having shared the merits Accruing through these good deeds, Yassamåle nisinno’va sabbàrivijayaÿ akà, May the gods and nàgàs of mighty power, Patto sabba¤¤åtaÿ Satthà vande’tam Bodhipàdapaÿ. Inhabiting throughout the space and earth, Ime ete Mahàbodhi Lokanàthena påjitaÿ, Protect the Buddha’s Dispensation for long! Ahaÿ pi te namassàmi Bodhiràjà namatthu te. âkàsaññhà ca bhummaññhà, I worship the Sacred Tree of Enlightenment, Devànàgà mahiddhikà; Seated beneath which The Supreme Teacher, Pu¤¤aÿ taÿ anumoditvà, Vanquished all adversaries of Truth, Ciraÿ rakkhantu desanaÿ. And attained to the Summit state of Omniscience. This great Tree of Enlightenment was shown Having shared the merits Honour by the Lord of the World himself, Accruing through these good deeds, So, I too shall worship Thee. May the gods and nàgàs of mighty power, Oh King of trees, the Tree of Enlightenment Inhabiting throughout the space and earth, Indeed I do worship thee! Protect the Buddha’s Teaching for long! âkàsaññhà ca bhummaññhà, 20. Khamà Yàcanà - Seeking Forgiveness Devànàgà mahiddhikà; Kàyena vàcà cittena Pu¤¤aÿ taÿ anumoditvà, Pamàdena mayà kataÿ, Ciraÿ rakkhantu maÿ paraÿ. Accayaÿ khama me, bhante, Having shared the merits Bhåripa¤¤a Tathàgata! Accruing through these good deeds, May the gods and nàgàs of mighty power, 16 Textbook for Diploma Course Buddhist Devotion 17

Inhabiting throughout the space and earth, 22. Saïkappo - Aspiration Protect me and others for long! Iminà pu¤¤akammena, Ettàvatà ca amhehi, Mà me bàla-samàgamo; Sambhataÿ Pu¤¤asampadaÿ; Sataÿ samàgamo hotu, Sabbe devà anumodantu, Yàva nibbànapattiyà. Sabba Sampatti siddhiyà. By the power of this meritorious deed, May all gods share May I not suffer the company of unwise people. This wealth of merit, May I be blessed with the company of wise people, Acquired now by us, Until Deliverance is won! To yield all good fortunes, for us! Idaÿ me pu¤¤a kammaÿ Ettàvatà ca amhehi, âsavakkhayaÿ vahaÿ hotu Sambhataÿ Pu¤¤asampadaÿ; Sabbadukkhà pamuccatu Sabbe bhåta anumodantu, Nibbànassa paccayo hotu! Sabba Sampatti siddhiyà. May this meritorious deed of mine, May all living creatures share Conduce to the destruction of cankers, This wealth of merit, And lead to freedom from all suffering, Acquired now by us, May it be a condition for spiritual Liberation! To yield all good fortunes, for us! Ettàvatà ca amhehi, —— 0 —— Sambhataÿ Pu¤¤asampadaÿ; Sabbe Sattà anumodantu, Sabba Sampatti siddhiyà. May all sentient beings share This wealth of merit, Acquired now by us, To yield all good fortunes, for us! Idaÿ me ¤àtãnaÿ hotu Sukhità hontu ¤àtayo! (3 times). May this merit accrue also to my relatives, And may my relatives be happy! (3 times). 18 Textbook for Diploma Course Protective Chanting 19

May the gods from the entire universe, Assemble here and listen to the Noble Teaching Of the Lord of Sages, leading one, CHAPTER TWO To heavenly bliss and Liberation.! This is the propitious time to hear the Good Law, PâòHA O Revered Ones! (3 times). Protective Chanting Ye santà santacittà tisaraõasaraõà etthalokantare và, Bhummà bhummà ca devà guõagaõa-gahaõa byàvañà 1. Avàhanaÿ = Invocation sabbakàlaÿ Vipatti pañivàhàya, Ete àyantu devatà varakaõakamaye meruràjevasanto Sabbasampatti siddhiyà, Santo santosahetuÿ munivaravacanaÿ sotumaggaÿ Sabbadukkhaÿ vinàsàya, samaggaÿ, Sabbabhayaÿ vinàsàya, Sabbesu cakkavàlesu yakkhà devà ca brahmuno, Sabbarogaÿ vinàsàya, Yaÿ amhehi kataÿ pu¤¤aÿ sabba- sampatti sàdhakaÿ. Bhave dãghàyukadàyakaÿ, Sabbe taÿ anumoditvà samaggà sàsaneratà Sabbalokaÿ hitatthàya, Pamàdarahità hontu àrakkhàsu visesato. Parittaÿ taÿ bhaõàmahe. Sàsanassa ca lokassa vuóóhi bhavatu sabbadà, Sàsanampi ca loka¤ca devà rakkhantu sabbadà, To ward off adversity and Saddhiÿ hontu sukhã sabbe parivàrehi attano. To bring all good things of life, Anãghàsumanà hontu saha sabbehi ¤àtibhi! To remove all suffering, Those divine beings, tranquil in mind, being established in the Fear and disease, Threefold Refuge, whether dwelling in the heavenly realms To promote the welfare beyond this world, or on the earth, or on the sublime heights of Of all in the world, the splendid Sumeru, king of mountains, - may all those gods, And to be bestowed with with gladdened hearts, assemble here to harken to the Perfect Longevity in this life, Teaching of the Exalted Sage. Do we now chant this auspicious protective recital. May all those celestial beings, sublime gods and exalted Brahmà Samantà cakkavàlesu, divinities, share the merit we have now acquired, bestowing all Attràgacchantu devatà, good fortunes, enjoy mutual harmony, and rejoice in the Buddha’s Saddhammaÿ muniràjassa, Dispensation and diligently provide us with special protection! May the Lord’s Dispensation ever flourish and may the world Sunantu sagga mokkhadaÿ. prosper! May the gods ever protect the holy Dispensation and the Dhammassavanakàlo ayaÿ bhadantà! (3 times) world! 20 Textbook for Diploma Course Protective Chanting 21

May all beings, with their families and relatives, live happily, rid Ye keci Buddhaÿ saraõaÿ gatàse of misery, enjoying bodily and mental well-being ever! Nate gamissanti apàyaÿ, Devo vassatu kàlena, Pahàya mànusaÿ dehaÿ Sassa-sampatti hetu ca Devalokàyaÿ paripåressantã’ti. Phãto bhavatu loko ca Those who go to the Buddha for Refuge Ràjà bhavatu dhammiko. Will never fall in states of woe. Ràjato và, corato và, manussato và, Upon death, discarding the human body, Amunassato và, aggito và, They will populate the realm of the gods. Udakato và, pisàcato và, —— 0 —— Kaõñakato và, nakhattato và, Janapadarogato và, asaddhammato và, Asandiññhito và, asappurisato và, 2. MAHâ MAðGALA SUTTA Caõóahatthiassa-miga-gona-kukkura-ahi-vicchika-maõisappa- Discourse on Great Blessings dãpi-accha-taraccha-sukara-mahisa-yakkha-rakkhasàdihi nànà Nidànaÿ: bhayato và, nànà rogato và, nànà upaddavato và àrakkhaÿ Yaÿ maïgalaÿ dvàdasahi cintayiÿsu sadevakà, gaõhantu devatà. Sotthànaÿ nàdhigacchanti aññhatiÿsa¤ca maïgalaÿ, May the rains fall in time, Desitaÿ devadevena sabbapàpavinàsanaÿ, To bring about a rich harvest! Sabbalokahitatthàya maïgalaÿ taÿ bhaõàmahe. May the world abound in prosperity, Occasion: And the rulers be ever righteous! May the gods ever provide For twelve long years both gods and men had pondered on what true blessings were. But failed to determine it.The Buddha, the Protection from dangers caused by Supreme Master of gods and men, then enunciated thirty-eight The government, or the robbers, kinds of blessings that destroy all evils. To promote the well-being By human beings, or non-human beings, of all in the world, I now recite these blessings! By fire, water, or evil spirits; protection, Evaÿ me sutaÿ. Ekaÿ samayaÿ Bhagavà Sàvatthiyaÿ From stumps, thorns, bad luck, epidemics, viharati Jetavane Anàthapiõóikassa àrame. Atha kho a¤¤atarà From unethical practices, false beliefs, or evil men, devatà abhikkantàya rattiyà abhikkantavaõõà kevalakappaÿ From fierce elephant, horse, antelope, bull or dog, jetavanaÿ obhàsetvà yena Bhagavà tenupasaïkami. From poisonous snake, scorpion, king cobra or tiger, Upasaïkamitvà Bhagavantaÿ abhivàdetvà ekamantaÿ aññhàsi. From bear, hyena, wild pig, buffalo, demon or devil; Ekamantaÿ ñhità kho sà devatà Bhagavantaÿ gàthàya Indeed from every danger, disease and misfortune! ajjhabhàsi. 22 Textbook for Diploma Course Protective Chanting 23

Once the Blessed One was staying at Anàthapiõóika’s monastery 4. Bàhusacca¤ca sippa¤ca, in Jeta’s Grove near Sàvatthi. Now as the night advanced far, a Vinayo ca susikkhito, certain Deity with surpassing brilliance illuminating the entire Subhàsità ca yà vàcà; Jeta grove, came into the presence of the Blessed One. Drawing Etaÿ maïgalamuttamaÿ. close, he paid his respects to the Lord and stood at one side. Being learned and skillful in arts, Standing thus, the Deity addressed the Blessed One in verse: Disciplined in morals, well cultivated, Deity: And gifted with words of wisdom, 1. Bahu devà manussà ca Each is a great blessing. Maïgalàni acintayuÿ, 5. Màtà pitu upaññhànaÿ, âkaïkhamànà sotthànaÿ; Puttadàrassa saïgaho, Bråhi maïgalamuttamaÿ. Anàkulà ca kammantà; Many deities and men, Etaÿ maïgalamuttamaÿ. In quest of well-being, Looking after mother and father, Have pondered on blessings, Supporting wife and children, Pray, reveal what brings great blessings. And pursuing a blameless career, Blessed One: Each is a great blessing. 2. Asevanà ca bàlànaÿ 6. Dàna¤ca dhammacariyà ca Paõóitàna¤ca sevanà, ¤àtakàna¤ca saïgaho, Pujà ca pujanãyànaÿ; Anavajjàni kammàni; Etaÿ maïgalamuttamaÿ. Etaÿ maïgalamuttamaÿ. Avoiding wrong company, Being generous and virtuous in conduct, Associating with the wise, Being helpful to relatives, And revering those to be revered, And irreproachable in actions, Each is a great blessing. Each is a great blessing. 3. Pañiråpadesavàso ca 7. ârati virati pàpà, Pubbe ca katapu¤¤atà, Majjapànà ca sa¤¤amo, Attasammàpaõidhi ca; Appamàdo ca dhammesu; Etaÿ maïgalamuttamaÿ. Etaÿ maïgalamuttamaÿ. Residing in a suitable locality, Abhorring and refraining from evils, Possessing merits of past deeds, Abstaining from intoxicating drinks, And setting oneself on the right path, And being heedful in spiritual practices, Each is a great blessing. Each is a great blessing. 24 Textbook for Diploma Course Protective Chanting 25 8. Gàravo ca nivàto ca, 12. Etàdisàni katvàna, Santuññhi ca kata¤¤utà, Sabbatthamaparàjità, Kàlena dhammassavanaÿ; Sabbattha sotthiÿ gacchanti; Etaÿ maïgalamuttamaÿ. Tam tesaÿ maïgalamuttamaÿ‘ti. Being reverential and modest, Having acted in this way, Being contented and grateful, They are invincible everywhere, And listening to Dhamma-discourses, And remain ever secure; Each is a great blessing. To them these are the great blessings. 9. Khanti ca sovacassatà, —— 0 —— Samanàna¤ca dassanaÿ, Kàlena dhammasàkacchà; Etaÿ maïgalamuttamaÿ. 3. RATANA SUTTA Being patient and open to correction, Discourse on the Triple Gem Respectfully attending on , Nidànaÿ: And timely Dhamma-discussions, Paõidhànato paññhàya, Each is a great blessing. Tathàgatassa dasapàramiyo, 10. Tapo ca brahmacariyà ca, dasa upàpàramiyo, Ariyasaccànadassanaÿ, dasa paramatthapàramiyo’ti Nibbàna sacchikiriyà ca; samatiÿsa pàramiyo; Etaÿ maïgalamuttamaÿ. pa¤ca mahàpariccàge, lokatthacariyaÿ, ¤àtattha cariyaÿ, Practising austerity, leading holy life, Buddhatthacariyanti, Gaining the vision of Noble Truths, tisso cariyàyo And realizing Nibbàna, Ultimate Peace, pacchimabhave gabbhokkantiÿ, Each is a great blessing. jàtiÿ, abhinikkhamanaÿ, 11. Phuññhassa loka-dhammehi, padhànacariyaÿ; Cittaÿ yassa na kampati, bodhipallaïke màravijayaÿ, Asokaÿ virajaÿ khemaÿ; sabba¤¤åta¤àna pañivedaÿ; Etaÿ maïgalamuttamaÿ. Dhammacakkapavattanaÿ, Pressured by worldly dichotomies, nava lokuttara dhamme’ti, When one’s mind does not tremble, sabbe pi’me Buddhaguõe Being sorrowless, taint-free and secure, àvajjetvà, vesàliyà tãsu Each is a great blessing. pàkàrantaresu tiyàmarattiÿ 26 Textbook for Diploma Course Protective Chanting 27 parittaÿ karonto, discovery of nine supermundane states. Then having meditated àyasmà ânanda thero viya, on the nine special qualities of the Buddha, the Elder recited the kàru¤¤aÿ cittaÿ upaññhapetvà, Protective Hymn of the Triple-Gem. koñisatasahassesu Following the footsteps of the Venerable Elder ânanda, we too, cakkavàlesu devatà, filling our hearts with compassion, chant this protective hymn. yassànampañiggaõhanti, Enunciated by the Exalted One, this Teaching is fervently followed ya¤ca vesàliyà pure, by countless gods inhabiting a crore and hundred thousand world rogàmanussa dubbhikkha - systems. As the Venerable ânanda recited this hymn at Vesàli, it sambhåtaÿ tividhaÿ bhayaÿ; warded off the threefold fear of famine, epidemic and evil spirits khippamantaradhàpesi; that plagued the city. This protective hymn do we now recite: parittaÿ tam bhaõàmahe. 1. Yànãdha bhåtàni samàgatàni, Occasion: Bhummàni và yàni và antalikkhe, The Elder ânanda saw the plight of the Vesalians, who were Sabbeva bhåtà sumanà bhavantu, stricken by successive outbreaks of famine, epidemic and Athopi sakkacca suõantu bhàsitaÿ. possession by evil spirits. Profoundly moved by compassion, he Whatever beings are gathered here, recited the protective hymn of the Triple-Gem for an entire night Whether terrestrial, or celestial, and warded off these pestilences. First, he spiritually vitalized All beings abide ye with loving hearts, himself by meditating on the transcendental excellences of the And listen carefully to these words; Buddha and then on the nine-fold supermundane states discovered by the Lord. These spiritual excellences are unique attainments 2. Tasmà hi bhåtà nisàmetha sabbe, only of a Tathàgata Buddha, the Supremely Enlightened Bearer Mettaÿ karotha mànusiyà pajàya, of Truth. Divà ca ratto ca haranti ye baliÿ, Tasmà hi ne rakkhatha appamattà. Lord Buddha brought to consummation the thirty spiritual perfections – ten perfections, ten sublime perfections and ten Pay heed, then, ye beings all, absolute perfections to win Supreme Enlightenment. Show loving kindness to human beings, Day and night, they bring thee offerings, Likewise were his heroic deeds, which are: 1) The five So protect them ever with diligence. consummate acts of giving. 2) The three unique ways by which he promoted universal welfare of others, welfare of his kinsfolk 3. Yaÿ ki¤ci vittaÿ idha và huraÿ và, and his own welfare to achieve Enlightenment. 3) In the last state Saggesu và yaÿ ratanaÿ paõãtaÿ, of existence, the sublime way, he entered the human world from Na no samaÿ atthi Tathàgatena, the glorious state of a divine monarch; his unparalleled birth, Idampi Buddhe ratanaÿ paõãtaÿ, renunciation and austerities; his victory over Màra at the foot of Etena saccena suvatthi hotu! the Tree of Wisdom; his attainment of Omniscience and the 28 Textbook for Diploma Course Protective Chanting 29

Whatever Treasure Gem there be in this or other worlds, The Supreme Sage extolled eight individual saints, Whatever precious jewel there be in the heavens, Who form the Four Pairs of Sanctified Seers, There is nothing to equal the Bearer of Truth, They are Exalted One’s Noble-disciples, worthy of offerings, This is the excelling quality in the Buddha, Offerings made to them yield abundant fruit, By this assertion of truth, may well-being prevail! This is the excelling quality in the Saïgha, 4. Khayaÿ viràgaÿ amataÿ paõãtaÿ, By this assertion of truth, may well-being prevail! Yadhajjhagà sakyamunã samàhito, 7. Ye suppayuttà manasà daëhena, Na tena dhammena samatthi ki¤ci, Nikkàmino Gotamasàsanamhi, Idampi Dhamme ratanaÿ paõãtaÿ, Te pattipattà amataÿ vigayha, Etena saccena suvatthi hotu! Laddhà mudhà nibbutiÿ bhu¤jamànà, By the extinction of defilements, Idampi Saïghe ratanaÿ paõãtaÿ, The tranquil Sàkyan Sage realized, Etena saccena suvatthi hotu! The highest passion-free, deathless, state. Fully committed with a steadfast mind, There is nothing to equal that Supreme state. In Gotama’s Dispensation, This is the excelling quality in the Dhamma, They have gone beyond passion, By this assertion of truth, may well-being prevail! Having plunged unto the Deathless, 5. Yaÿ Buddha-seññho parivaõõayã suciÿ, Partaking of Ultimate Peace, won by excellence, Samàdhi mànantarika¤¤amàhu, They have reached the highest state, Samàdhinà tena samo na vijjati, This is the excelling quality in the Saïgha, Idampi Dhamme ratanaÿ paõãtaÿ, By this assertion of truth, may well-being prevail! Etena saccena suvatthi hotu! 8. Yathindakhãlo pañhaviÿ sito siyà, The Supreme Sanctity which the Buddha extolled, Catubbhi vàtehi asampakampiyo, As Transcendental Uninterrupted Ecstasy, Tathåpamaÿ sappurisaÿ vadàmi, Nothing equals that blissful supermundane Absorption, Yo ariyasaccàni avecca passati, This is the Excelling quality in the Dhamma, Idampi Saïghe ratanaÿ paõãtaÿ, By this assertion of truth, may well-being prevail! Etena saccena suvatthi hotu! 6. Ye puggalà aññha sataÿ pasatthà, As a votive column sunk deep in earth, Cattàri etàni yugàni honti, Remains unshaken by the four winds; Te dakkhiõeyyà Sugatassa sàvakà, Even so, is the Holy One, I declare, Etesu dinnàni mahapphalàni, Who dwells ever-seeing the Noble Truths; Idampi Saïghe ratanaÿ paõãtaÿ, This is the excelling quality in the Saïgha, Etena saccena suvatthi hotu! By this assertion of truth, may well-being prevail! 30 Textbook for Diploma Course Protective Chanting 31

9. Ye ariyasaccàni vibhàvayanti, Whatever error he might make, Gambhãrapa¤¤ena sudesitàni, Whether by deed, word or thought, Ki¤càpi te honti bhusappamattà, He is incapable of concealing it, Na te bhavaÿ aññhamaÿ àdiyanti, Impossible to do so, it is said, Idampi Saïghe ratanaÿ paõãtaÿ, Being endowed with Vision of the Supermundane. Etena saccena suvatthi hotu! This is the excelling quality in the Saïgha, Those who have actualized the Noble Truths, By this assertion of truth, may well-being prevail! Well expounded by Him of profound wisdom, 12. Vanappagumbe yathà phussitagge, Even if they have not been ever so mindful; Gimhànamàse pañhamasmiÿ gimhe, They never are reborn more than seven times. Tathåpamaÿ dhammavaraÿ adesayi, This is the excelling quality in the Saïgha, Nibbànagàmiÿ paramaÿ hitàya, By this assertion of truth, may well-being prevail! Idampi Buddhe ratanaÿ paõãtaÿ, 10. Sahàvassa dassanasampadàya, Etena saccena suvatthi hotu! Tayassu dhammà jahità bhavanti, Just as forest groves, in springtime, Sakkàyadiññhã vicikicchita¤ca, Burst forth in blossoms of myriad hues, Sãlabbataÿ vàpi yadatthi ki¤ci, Even so, did He teach the Sublime Dhamma, Catåhapàyehi ca vippamutto, Leading to Nibbàna, for the highest good, Cha càbhiñhànàni abhabbo kàtuÿ, This is the excelling quality in the Buddha, Idampi Saïghe ratanaÿ paõãtaÿ, By this assertion of truth, may well-being prevail! Etena saccena suvatthi hotu! 13. Varo vara¤¤å varado varàharo, One who has gained the Supreme Vision, Anuttaro dhammavaraÿ adesayi, For him these three fetters have been uprooted: Idampi Buddhe ratanaÿ paõãtaÿ, Self-illusion, skeptical doubt and superstitious Etena saccena suvatthi hotu! Adherence to rigid rules and rituals, Having gained the highest of Excellence, He is Wholly freed from the four states of woe, The Knower, Giver and Bringer of Supreme Excellence. He is incapable of committing six heinous crimes. Being ever the Unexcelled One, This is the excelling quality in the Saïgha, He expounded the most Excellent Teaching. By this assertion of truth, may well-being prevail! This is the excelling quality in the Buddha, 11. Ki¤càpi so kammaÿ karoti pàpakaÿ, By this assertion of truth, may well-being prevail! Kàyena vàcà uda cetasà và, 14. Khãõaÿ puràõaÿ navaÿ natthi sambhavaÿ, Abhabbo so tassa pañicchàdàya, Virattacittà àyatike bhavasmiÿ, Abhabbatà diññha padassa vuttà, Te khãõabãjà aviråëhicchandà, Idampi Saïghe ratanaÿ paõãtaÿ, Nibbanti dhãrà yathà yaÿ padãpo, Etena saccena suvatthi hotu! 32 Textbook for Diploma Course Protective Chanting 33

Idampi Saïghe ratanaÿ paõãtaÿ, Whatever beings are gathered here, Etena saccena suvatthi hotu! Whether terrestrial or celestial, With the past kammas fully wiped out, The Bearer of Truth is worshipped by gods and men, And no possibility of fresh accumulation, Let us worship the Holy Order Severed from future rebirths, their minds are free, Established by the Buddha, Where desire sprout no more like burnt-up seeds, May by this act, well-being prevail! These Wise Ones cease like a blown-out lamp. This is the excelling quality in the Saïgha, —— 0 —— By this assertion of truth, may well-being prevail! 15. Yànãdha bhåtàni samàgatàni, 4. KARANäYA METTâ SUTTA Bhummàni và yàni và antalikkhe, Tathàgataÿ -manussa-påjitaÿ, Discourse on Universal Love Buddhaÿ namassàma suvatthi hotu! Whatever beings are gathered here, Nidànaÿ: Whether terrestrial or celestial, Yassànubhàvato yakkhà The Bearer of Truth is worshipped by gods and men, Neva dassenti viÿsanaÿ, Let us worship the Supremely Enlightened One, Yamhi cevànuyu¤janto, May by this act, well-being prevail! Rattindivamatandito, Sukhaÿ supati sutto ca, 16. Yànãdha bhåtàni samàgatàni, Pàpaÿ ki¤ci na passati, Bhummàni và yàni và antalikkhe, Evamàdi gunåpetaÿ, Tathàgataÿ deva-manussa-påjitaÿ, Parittaÿ taÿ bhaõàmahe. Dhammaÿ namassàma suvatthi hotu! Occasion: Whatever beings are gathered here, Whether terrestrial or celestial, This spiritual power, which prevents evil spirits from making The Bearer of Truth is worshipped by gods and men, fearsome appearances and which when assiduously practised day Let us worship the Sacred Teaching of the Buddha, and night, brings excellent benefits, such as, one sleeps happily, May by this act, well-being prevail! enjoys sound sleep undisturbed by bad etc. This Protective Hymn do I now recite. 17. Yànãdha bhåtàni samàgatàni, Bhummàni và yàni và antalikkhe, 1. Karaõãya matthakusalena, Tathàgataÿ deva-manussa-påjitaÿ, Yaÿ taÿ santaÿ padaÿ abhisamecca, Saïghaÿ namassàma suvatthi hotu! Sakko ujå ca såjå ca, Suvaco cassa mudu anatimàni. 34 Textbook for Diploma Course Protective Chanting 35

Whoso his welfare seeks to promote, Bhåtà và sambhavesi và, With a clear comprehension of Sabbe sattà bhavantu sukhitattà. The State of Perfect Peace, Whether visible or invisible, Should be skilful, honest and upright, And those living afar or near, Gentle in speech, mild-mannered and not conceited. The born and those seeking birth, 2. Santussako ca subharo ca, May all beings be happy! Appakicco ca sallahukavutti, 6. Na paro paraÿ nikubbetha, Santindriyo ca nipako ca, ¤àtima¤¤etha katthacinaÿ ka¤ci. Appagabbho kulesu ananugiddho. Byàrosanà pañighasa¤¤à, He should be contented, easy to support, Nतama¤¤assa dukkhamiccheyya. Not over-busy, and be simple in living, Let none deceive or decry Tranquil in his senses, let him be prudent, His fellow anywhere. Not brazen, nor fawning on families. With resentment or hate 3. Naca khuddaÿ samàcare ki¤ci, Let none wish another’s harm. Yena vi¤¤å pare upavadeyyuÿ, 7. Màtà yathà niyaÿ puttaÿ Sukhino và khemino hontu, âyusà ekaputtamanurakkhe, Sabbe sattà bhavantu sukhitattà. Evaÿpi sabbabhåtesu, He should refrain from any action Mànasaÿ bhàvaye aparimànaÿ. That gives the wiser reason to reprove. Just as a mother with her own life May all beings be happy and secure, Shields her own, her only child, May all be well-disposed at heart! So let him have a mind 4. Ye keci pàõabhåtatthi, Of boundless love for all beings. Tasà và thàvarà và anavasesà, 8. Metta¤ca sabbalokasmiÿ, Dãghà và ye mahantà và Mànasaÿ bhàvaye aparimànaÿ, Majjhimà rassakànukathulà. Uddhaÿ adho ca tiriya¤ca, Whatever living creatures there be, Asambàdhaÿ averaÿ asapattaÿ. Without exception, weak or strong. Let him cultivate a mind of boundless love, Long or huge, middle-sized, For all, throughout the universe, Short, minute or bulky, In all its height, depth and breadth, 5. Diññhà và yeva adiññhà, Love that is unrestricted Ye ca dåre vasanti avidåre, And beyond hatred or enmity. 36 Textbook for Diploma Course The meaning of the term Buddha 37

9. Tiññhaÿ caraÿ nisinno và, Sayàno và yàvatassa vigatamiddho Etaÿ satiÿ adhiññheyya, Brahmametaÿ vihàraÿ idhamàhu. CHAPTER THREE Whether he stands, walks, sits or lies, As long as he is awake, The meaning of the term Buddha Let him maintain this of love, Deemed here a Divine State. 10. Diññhi¤ca anupagamma sãlavà The word Buddha is not the personal name of Siddhattha Gotama. Dassanena sampaõõo, It signifies an attainment, i.e. of Supreme Enlightenment. Kàmesu vineyya gedhaÿ Siddhatth, the son of king Suddhodana of the Sakyan kingdom, na hi jàtu gabbhaseyyaÿ punaretã’ti. was known to be a Bodhisatta as predicted by the expert Holding no wrong views, virtuous astrologers of the time. Bodhisatta means a would-be-Buddha, And with vision of the Ultimate, i.e., one who has fulfilled all the exalted spiritual perfections Having overcome all sensual desire, leading to supreme enlightenment. Never in a womb is he born again. Bodhisatta Siddhattha became the Buddha Gotama at the age of —— 0 —— 35. It is therefore important to know that the word Buddha is not the name of a person but it stands for the attainment of supreme enlightenment. Having climbed upon the summit state of spiritual attainment, one then is known as the Supremely Enlightened One (Sammàsambuddha). This highest spiritual state marks the culmination of an imponderable period of spiritual evolution during which one perfects ten exalted spiritual virtues or excellences known as Perfections, Pàrami. Only when these Pàramis are fully perfected, that one wins the state of enlightenment. There are three types of enlightenment, namely, 1. Arahat Bodhi – Enlightenment of the Perfected Disciple of the Buddha. 2. Pacceka Bodhi - Enlightenment of the Hermit Buddha. 3. Sammàsambodhi - Enlightenment of the Supremely Enlightened Buddha. 38 Textbook for Diploma Course The meaning of the term Buddha 39

When a disciple of the Supreme Buddha perfects all the ten times over, during an imponderable space of time, undergoing Pàramis, through hundreds and thousands of lives, extending to countless lives, he flowers into a Supremely Enlightened One, the an immensely long period of hundreds and thousands of aeons summit state of perfection. He not only is enlightened himself, (kappa), he acquires the prerequisites to become an Enlightened but also is an enlightener. The Buddha, as the Omniscient Teacher Being. Thereafter having met the Supremely Enlightened Buddha of gods and men, brings enlightenment throughout the universe. or his Enlightened disciple, when he hears the Buddha’s teaching When a Buddha arises, great changes occur in the world. The and grasps with his matured spirituality the core teaching of the Buddha creates history. He is a maker, not a creature of history. Four Noble Truths, only then does he became an Arahat, an There have been many Buddhas in the past and there will be Enlightened Disciple of the Buddha. many in future. We have account of 28 Buddhas of the past. The The Pacceka Buddha, the Hermit Enlightened One, who, having present Buddha, Lord Gotama, met and received spiritual fulfilled twenty Pàramis, i.e., ten Pàramis twice over, extending to guidance and prophecy from each of the past Buddhas. The name an immensely longer period, appears in the world when the of the future Buddha will be Lord Metteyya, who has also received teachings of the Supremely Enlightened Buddha are lost and the prophecy and blessings from previous Buddhas including the beings are groping in the darkness of ignorance. He becomes an Buddha Gotama. Enlightened One, on his own, without being taught by anyone. Though born a human being, the Buddha is a Super Man, not Thereafter he invariably retires into the Himalayas or to some just a Great Man. He embodies the highest virtue, infinite other mountain ranges, or forests, far away from human habitations, supernormal power and wisdom. His attainments reflects the and lives in perfect seclusion as a hermit. A Pacceka Buddha climaxing of a process of spiritual development begun as a does not arise singly. Just as there can be hundreds of Enlightened Bodhisatta, a Would-be-Buddha (lit. Enlightenment-Being), Disciples (Arahats), so also there can be a large number of Pacceka meaning one who is committed to the attainment of Supreme Buddhas. The account of five hundred Pacceka Buddhas are given Enlightenment. in Isigili Sutta (Majjhima Nikàya – 116). The Buddhahood is not a sudden attainment. There are no short- The difference between the Arahat and the Pacceka Buddha is cuts to it, though there are some later Buddhists who believe in this: While the Arahat becomes an Enlightened Being only after ‘sudden enlightenment’. However, this is not born by the Pàli hearing the Dhamma either directly from the Supremely Tipiñaka, which preserves the original teachings of the Buddha, Enlightened Buddha or from his Enlightened Disciples, the in their pristine purity. Buddhahood is attained only by painful, Pacceka Buddha becomes an Enlightened One without the aid of persistent and prolonged pursuit of Supreme Enlightenment, anybody. However, a Pacceka Buddha cannot pass on his spread over an unthinkable period of time. experience of enlightenment to others to become enlightened Prerequisites of Bodhi ones, in the way an Arahat can. By teaching the Dhamma of the Buddha, the Arahat can bring enlightenment in others. The prerequisites of enlightenment are the fulfilment of the ten Pàramis, which are – The Supremely Enlightened One (Sammàsambuddha) is an unique 1. Dàna Pàramã = Perfection of Giving being. Having fulfilled thirty Pàramis, i.e., the ten Pàramis three 2. Sãla Pàramã = Perfection of Virtue 40 Textbook for Diploma Course The meaning of the term Buddha 41

3. Pàramã = Perfection of Renunciation Accordingly, there are the Sàvaka Bodhisatta committed to the 4. Pa¤¤à Pàramã = Perfection of Wisdom attainment of Arahathood, Pacceka Bodhisatta committed to the 5. Viriya Pàramã = Perfection of Self-Effort attainment of Hermit Buddhahood and Sammàsambodhi 6. Khanti Pàramã = Perfection of Patient, Endurance Bodhisatta committed to the attainment of Supremely Enlightened 7. Pàramã = Perfection of Truthfulness Buddhahood. The distinction between the enlightenment of the 8. Adhiññhàna Pàramã = Perfection of Resolution Arahat, the Hermit Buddha and the Supremely Enlightened 9. Mettà Pàramã = Perfection of Universal Love Buddha can be stated thus. For instance, Dàna Pàrami, Perfection 10. Upekkhà Pàramã = Perfection of Equanimity of giving, or any of the other perfections, varies in intensity and It is evident from the above list of exalted virtues that the path to magnitude, with reference to these three types of enlightenment. Buddhahood is indeed unique and requires a uniquely matured While Dàna Pàrami for Arahat bodhi means the ability to happily and spiritually evolved person to tread it. It is not all and sundry give away all one’s worldly possessions, including kingdom etc., that can undertake this sublime mission. The Supreme Buddha is Dàna Upapàrami of Pacceka Bodhi, means these, as well as the motivated to win this summit achievement only because of his ability to give up willingly and happily parts of one’s own living boundless compassion. body, not of dead body, and Dàna Paramattha Pàrami of Sammàsambodhi is the giving up, not only of all these already Yet blinded by the brilliance of their learning there are some mentioned, but also of life itself as an offering to others, out of Buddhist academics and writers who think the Bodhisatta can be compassion. Thus the Sammàsambodhi Bodhisatta’s acts of mass-produced. Then there are others who think that the Buddha fulfilment of the Paramattha Pàramis are really heroic deeds of is a god or reincarnation of god. In this way, not only do they absolute self-sacrifice, based on wisdom and compassion. In other profane this unique attainment, but they also create a kind of words, the culmination of all these intense and prolonged supercilious intolerance, and look down upon others as followers discipline of the Sammàsambodhi Bodhisatta, undertaken of an inferior way. They exalt themselves to the dubious distinction deliberately, consciously and joyously, through innumerable lives, of being followers of the ‘great vehicle’ (Yàna), by mass- flowers into the Supremely Enlightened One. producing Bodhisattas, while looking down upon the followers of the ‘smaller vehicle’ that is, those who follow the original From the above explanation of the three distinct types of teachings, having faithfully preserved the Words of the Buddha. enlightenment beings, the question is whether there is any Even the Arahathood is dubbed as inferior. difference in the quality of their enlightenment. The answer is ‘No’. The enlightenment of all the three types of enlightened The truth is that the term Bodhisatta, enlightenment-being or one ones is the same. Sugar tastes the same to everybody, whether is totally committed to the pursuit of enlightenment, applies to all the king who eats it or a well to do people or a very poor person. the three types of enlightenment, namely, The taste of freedom accruing from enlightenment is the same. 1. Arahat Bodhi The taste of the water of all the different ocean throughout the 2. Pacceka Bodhi world have only one taste, the taste of salt. So the taste of 3. Sammàsambodhi. enlightenment of is emancipation from the bonds of worldly existence. The emancipated person whether he is a human being, 42 Textbook for Diploma Course The meaning of the term Buddha 43 a deity of a certain divine realm or a mighty brahma divinity of the sublime brahmaloka, the taste of freedom from different spheres of existence is the same. The brahma enjoys immense The Dona Sutta (A N 4.4.6) power and bliss accruing from his sublime states. The Kàmàvacàra god enjoys great happiness and blissful existence accruing from Buddha’s own definition of Buddhahood his divine realm. The human beings enjoy a mixed life of In the Dona Sutta, found in the Aïguttara Nikàya of the Tipiñaka, happiness and misery accruing from his human state. But when the sacred Pàli canon, the Buddha defines the nature of a Buddha all these three beings become enlightened ones by perfecting their to a learned teacher Dona by name. Dona was an expert respective Pàramãs, the quality of emancipation (vimutti) and the in astrology and related subjects by which a spiritually enlightened quality of liberation from the bonds of worldly existence is the person could be identified; for instance, the foot prints on the same for all the three beings. ground or the various other bodily marks of a person representing his spiritual evolution. Questions Once the Blessed One was travelling on foot on the highway between Ukaññhà and Setavyà. Brahmin Dona too was travelling 1. Who is a Buddha? on foot on the same highway. Now Dona saw on the footprints of 2. Why is he called a Buddha? the Lord, the wheel mark complete with thousand spokes, rim 3. What are the requirements for becoming a Buddha? and hub in perfect condition, clear in every respect. Having seen this mark he thought to himself: “O, how marvellous! Indeed how 4. Who is a Bodhisatta? miraculous! This footprint mark certainly cannot be that of a 5. How many types of enlightenment (bodhi) are there? Explain human being!” them clearly. “Meanwhile the Blessed Lord, leaving not far off the highway, 6. What is the difference between- had sat down under a tree, with legs crossed, keeping his body i) A Buddha and Paccekabuddha erect and seting up mindfulness, before him. Now while following the footprint of the Lord, Dona saw him seated under a tree, with ii) A Paccekabuddha and Arahat a bright and pleasing appearance, inspiring devout faith in others, 7. Is there any difference in the nature of enlightenment of all with his features calm and his mind tranquil in perfect composure these Buddhas? and equipoise, well-restrained and in full control himself, in the 8. What makes them different from each other? manner of a well-tamed bull-tusker. Seeing the Blessed One thus, Dona approached him and asked: “Oh Revered One, won’t you 9. Is the difference caused only by the number of Pàramis or by be a god (deva)?” something else? “No, bramin, I won’t be a god.” —— 0 —— “Then, Oh Revered One, won’t you be a demi-god (gandhabba)?” “No, brahmin, I won’t be a demi-god.” 44 Textbook for Diploma Course The meaning of the term Buddha 45

“Then, Oh Revered One, won’t you be a celestial being (yakkha)?” Questions: “No, brahmin, I won’t be a celestial being.” 1. How did the Buddha define the Buddha-nature to the brahmin “Then, Oh Revered One, won’t you be a human being?” Dona, who was an expert in physiognomy, or various bodily “No, brahmin, I won’t be a human being.” marks, that revealed a person’s spiritual accomplishment? Puzzled, the brahmin asked: “Oh Revered One, when I asked 2. Write an essay on the dialogue between the brahmin teacher won’t you be a god or a demi-god or a celestial being or a human Dona and the Buddha. being, you replied ‘No, I won’t be’. Oh Revered One, what then 3. The Buddha describes his spiritual attainment through the would you be?” analogy of a lotus. Describe the underlying meaning of the “Brahmin, the cankers, because of which, unless abandoned, I lotus simile. might be a god, – these cankers have been fully abandoned by 4. What lesson do you have from this message – “Though I am me, they are cut off at the root, made barren like the stump of a born in the world, I am above it. It can’t soil me.” palm tree and obliterated, so that they are no more capable of 5. As a student of Buddhism, how are you going to apply this arising in future. Similarly, brahmin, the cankers, because of philosophy in your daily life? Describe briefly and clearly. which, unless abandoned, I might be a demi-god, celestial being —— 0 —— or a human being, these cankers have been fully abandoned by Buddha’s encounter with Upaka, the self-mortifying ascetic me, they are cut off at the root, made barren like the stump of a palm tree, and obliterated, so that they are no more capable of On the fullmoon day of âsàëha (July), seven days after forty- arising in future.” nine days of ecstatic absorptions, and two months after becoming the Supremely Enlightened Buddha, he proceeded to the Deer “Just as, brahmin, a blue, red or white lotus, even though born in Sanctuary (Migadàya) in Isipatana. The Buddhas of the past went the water, growing in the water, rising up and standing, yet is to Migadàya by air; our present Buddha decided to go to Isipatana unsoiled by water, even so, brahmin, though born in the world (near Bàrànasi) on foot. He made this change in travelling because and grown in the world, I dwell unsoiled by the world, having he foresaw that ascetic Upaka endowed with merit of past good overcome the world. Therefore, brahmin, consider me a Buddha.” deeds and destined to become an Anàgàmã, was travelling on the “The cankers whereby one would be, road to Bàrànasi. Having covered by psychic power a distance of A deva or a gandhabba, about one hundred and twenty miles (18 yojana), between the A yakkha or a human being, Mahabodhi tree and Isipatana, he arrived at the Deer sanctuary These cankers have been destroyed in the evening. And uprooted by me.” As he proceeded on foot, Ascetic Upaka saw him travelling. So “Just as a beautiful and lovely lotus he asked him: “Friend, your complexion is so radiant, your Remains unsoiled by the water, appearance and the sense organs are so bright and clear. Pray, Even so, I am not soiled by the world, under whom have you become a monk? Who is your teacher? Therefore, O brahmin, I am a Buddha.” Whose doctrine do you profess?” The Buddha in reply, revealed (Aïguttara Nikàya. 4.4.6) the nature of his Supreme Enlightenment in these verses: 46 Textbook for Diploma Course The meaning of the term Buddha 47

1. “Sabbàbhibhu sabbàvidå’hamasmi, In this blinded world groping in darkness, Sabbesu dhammesu anupalitto, I am going to beat the Dhamma’s ‘drum of deathlessness’.” Sabba¤jaho taõhakkhaye vimutto, 5. “Màdisàve Jinà honti, Sayaÿ abhi¤¤àya kamuddiseyyaÿ?” Ye pattà àsavakkhayaÿ, “Possessing total knowledge of everything in the three sphere of Jità me Pàpakà dhammà, sentient existence, I have mastery over all things. Free from all Tasmà’haÿ Upako Jino.” mental defilements of the three worlds and having overcome all “Only Buddhas, as I am, are true victors, attachments and destroyed all worldly cravings, I am a Liberated Having attained to the canker-free state, One. Having penetrated all things by myself with supermundane I have vanquished all evil forces, direct knowledge and power, whom could I point out as my Therefore, Upaka, I alone am the victor.” teacher?” Then nodding his head, the ascetic Upaka said: 2. “Na me àcariyo atthi, “My friend, your claim to be the conqueror, Sadiso me na vijjati, With infinite knowledge should be true.” And turning into a Sadevakasmiÿ lokasmiÿ, crossroad, he departed. Natthi me pañipuggalo.” “There is no teacher for me, Questions There is none who is my peer, 1. How did the Buddha explain the nature of a Supremely In this sentient world including gods, Enlightened One to ascetic Upaka? What do you understand There is none who can rival me.” from this explanation? Write clearly. 3. “Ahaÿ hi Arahà loke, 2. Write down the dialogue between the Buddha and Upaka as Ahaÿ Satthà anuttaro, found in the original Pàli text. Ekomhi Sammà sambuddho, 3. Write an essay of the principle ideal found in these five gàthas, Sãtibhutosmi nibbuto.” such as, ‘I have conquered all’, “I alone am the Perfect One (Arahat)in the world, ‘I am the all knower’, I am also the incomparable teacher (of gods and men), ‘I have no teacher’, I am the sole Supremely Enlightened One, ‘Since I am the supremely enlightened one’, Who has extinguished and cooled down the fire of defilements.” ‘Only one like me is the true victor, 4. “Dhammacakkaÿ pavattetuÿ, Having vanquished all cankers’ etc. Gacchàmi Kàsinaÿ puraÿ, 4. From what has been said so far about Buddhahood in Buddha’s Andhãbhåtasmiÿ lokasmiÿ, own words, is it possible to describe the Buddha as a god, an âha¤chaÿ amatadundubhiÿ.” incarnation (avatàra) or a prophet, Massiah of a god? If so “To set in motion the Wheel of Dhamma (Truth), why, if not why not? Explain. I am going to the (Bàrànasi) city of the Kàsi people. —— 0 —— 48 Textbook for Diploma Course Bodhisatta Ideal 49

Dure Nidàna consists of the story of Sumedha Paõóita’s early life, how he met the Buddha Dipaïkara and aspired to become a Buddha himself. It also describes the ten perfections (Pàramis), CHAPTER FOUR necessary for the attainment of enlightenment. Further, Dure Nidàna includes five hundred and fifty two Jàtakas, stories of Bodhisatta Ideal Buddha’s past lives as Bodhisatta, perfecting thirty Pàramis, that is, the ten Pàramis three times over. To understand the Buddha’s teachings, it is essential to have a Avidure Nidàna provides the story of Prince Siddhattha Gotama, clear grasp of the ideal of the Bodhisatta (would-be-Buddha), who later became the Buddha Gotama. It begins with how the who is dedicated to the pursuit of Supreme Enlightenment divine king of Tusita, Seta Ketu by name, decided to be born in (Sambodhi) and therewith the attainment of Omniscience, the human plane as Prince Siddhattha, son of King Suddhodana boundless compassion and the highest supernormal powers. of the Sakyan Kingdom. Then the life story of Sidddhattha Through his Supreme Enlightenment, the Buddha combines Gotama until he became the Buddha Gotama. wisdom, virtue and power in order to liberate beings from the Santike Nidàna consists of the history of the Buddha’s life and sufferings of worldly existence (saÿsàra). teachings. It provides the account of forty-five years of Buddha’s The Buddha is the true Saviour, being the only Light of the Spiritual Mission as the Bearer of Truth, Tathàgata Buddha. threefold sphere of existence. He is the spiritual sun who The Life and mission of Sumedha Paõóita goes back to the dim illuminates the hearts of all beings, thus enabling them to strive past of four asaïkheyyas and hundred thousand aeons (kappas). for enlightenment and be free from saÿsàra. He hailed from a very ancient and wealthy brahmin family that The story of the Bodhisatta Sumedha provides a clear and ruled over a small principality. Living in the city of Amaràvati, he adequate account of how Sumedha became a Bodhisatta by received the best of education till his sixteenth year. He was very postponing his own enlightenment when he saw the spiritual intelligent and his teachers and fellow students held him in high majesty of the Omniscient Buddha Dãpaïkara. esteem. At the age of sixteen, when he was still pursuing his Bodhisatta Sumedha Paõóita educational carrier, his parents suddenly died. The story of Bodhisatta Sumedha Paõóita appears in the Jàtaka This sad event made him very thoughtful as to the meaning and literature, a part of the Sacred Pàli Scripture, known as ‘The purpose of life. Returning home he became the head of his family Tipiñaka’. The Jàtaka contains five hundred fifty two stories of and the principality. His Treasurer came with the detailed accounts Buddha’s past lives as Bodhisatta. The introductory part of the of the wealth he inherited. He informed Sumedha, saying: “Now Jàtaka, known as Nidàna, provides the story of Sumedha’s life. you are the owner of this immense wealth left by seven generations The Nidàna is divided into three parts. These are: Dure Nidàna, of your forebears, both from the father’s and mother’s sides. You Avidure Nidàna and Santike Nidàna. own fourteen treasuries filled with gold, silver and jewelry, on 50 Textbook for Diploma Course Bodhisatta Ideal 51 top of all the immovable properties of your family”. The Treasurer throughout his principality lasting for many days. People from submitted the inventory of his assets and took him to the fourteen all over the principality and beyond flocked to his mansion to treasuries to check for himself. receive whatever they needed by providing appropriate reason. The only son and now owner of the immense wealth, he began to Sumedha appointed a team of his loyal officials to prudently think deeply about the real values of wealth, which he could carry distribute all he possessed. It took a long time to give away the with him when he too dies. He reasoned that his mother and father immense wealth from all the fourteen treasuries. Sumedha now and forebears, for seven generations, kept accumulating such vast became known as Sumedha Paõóita, Sumedha-the-Wise, for the riches, and left them behind without carrying any of the wealth generosity and wisdom he demonstrated thorough his meritorious with them when they died. deeds. For several days he remained immersed in deep philosophical When questioned by people in high places in Amaràvati as to thought, searching for the solution of life’s riddles. He saw through why he gave up everything, he answered: “I see life everywhere the impermanent nature of everything in the world, including all is brought with all kinds of suffering. From the time one is born forms of life and external objects. And he asked himself whether till one dies, one faces suffering in one form or another. And there is a way by which he could carry everything when he too invariably the cause for such is wanting and accumulating things died. He sought to progress towards emancipation from the ills of in order to enjoy life, which is basically impermanent. I also see the world. that if there is the evil of greed etc.., there is also goodness that Emerging from the contemplation, he called his Treasurer and frees the mind from such evil.” said: “Though my parents and forebears could not carry all the “Thus, it is perfectly reasonable to think that in this world, life is wealth when they died, I am going to carry them when my turn marked by pairs of opposites, - when there is heat there is also to die comes. They only accumulated. I am going to share and cold, when there is bad, there is also good, and when there is earn spiritual merit by giving away everything to those who need suffering, there must be extinction of suffering also.” them most. Wealth and property remain here when we go, but the When all his treasures were given away, he asked his councillors spiritual merit (Pu¤¤a) accruing from giving them away (dàna), to choose a righteous head of the principality, who brings goes with us when we die. By giving up everything, I am going to happiness and harmony among people. When such a person was gain everything.” selected by his councillors and the people in general, he handed Therefore please make a public proclamation by the beating of his authority over to the new Head of the principality. After giving drums that whoever needs anything to make life happy, may come up his high position and all his possessions, he donned the and give his reason for seeking whatever he wants. Only the needy recluse’s robe and went to a remote area of Himalaya known as will receive, not a person who wants to add to his existing the Dhammika Mountain, for meditation and spiritual belonging. Accordingly, a public announcement was made development. 52 Textbook for Diploma Course Bodhisatta Ideal 53

Sumedha’s Spiritual Pursuit surroundings are so pleasant and beautiful; once I grow fond of Having renounced the worldly life, he headed for Dhammika this place, I may become attached to this new possession, which Mountain in the Himalaya to practice meditation and seriously will hinder my spiritual progress and invite suffering born of pursue spiritual life. Because of this extraordinary and meritorious attachment.” So he decided to leave the Dhammika hermitage, deed of Sumedha, the divine ruler Sakka’s precious yellow-stone and went out searching for a cave or a tree under which he may seat of state became hot. As he looked for the cause with his live the life of a free hermit. divine eye, he became aware of this great spiritual deed and understood that a Great Being has appeared to benefit the world. In the thickly forested side of the mountain, he found suitable Thinking: ‘I must help him’, he had his celestial master-builder, trees and caves. Staying in a new site each day, he lived on the the god Vissakamma, summoned. fallen fruits and berries of the forest. Occasionally, he went for He told him “Sumedha Paõóita has performed a great sacrifice alms-round to a village or town located in the foothill area of the through his act of renunciation. Now an ascetic, he is heading for Himalaya. He did this by employing his supernormal power of Dhammika Mountain in the Himalayas to lead the holy life. So flying through space. you must go there and build a comfortable hermitage with all facilities including an ambulatory for walking meditation.” Sumedha meets the Buddha Forthwith Vissakamma went to Dhammika Mountain, chose a While flying back from the alms-round, one day he saw from good spot, built a hermitage, and an approach road leading to it. above a huge crowd of people working on a road leading to the After reaching Dhammika Mountain, Sumedha saw the hermitage city. Landing unnoticed, he asked some people, “What is going with all facilities in a serene spot. He decided to go and practise on here? What is the crowd doing on the road to the city? Are meditation in that quiet surrounding free from disturbance. He you preparing for a festival or something else?” An important undertook a few ascetic practices to energetically pursue a spiritual looking man said: “Lord Dãpaïkara Buddha has appeared in the life. He vowed not to lie down and practise meditation only in world. We are working on the road to welcome him and his disciples three postures, sitting, standing, and walking. Soon his vigorous to our city.” effort enabled him to attain the supramental meditative absorptions As soon as Sumedha heard the word Buddha, he was profoundly and the resultant supernormal powers. He successfully developed moved. His hair stood erect in great awe and devotion. He asked the eight jhànas and the five Abhi¤¤as. again and again “Did you say that the Buddha has appeared in Having successfully accomplished this task in a relatively short the world, and that he is coming here?” Electrified by the same period, he reflected deeply on the scenic beauty of his answer, he requested, “Could I also join you to serve the Buddha?” surrounding and the comforts of the hermitage. Then he asked Thinking: “Sumedha has great supernormal powers; he can help himself: “Seeing the danger in a comfortable and luxurious life I us to complete the road fast,” they said: “There is a big pit, which gave up my household possessions. The hermitage and its needs to be filled. You can complete the job.” 54 Textbook for Diploma Course Bodhisatta Ideal 55

Sumedha thought: “I could finish the entire route instantly by perfecting these Pàramis, three times over, for a period of four my supernormal abilities. But, who am I to show such powers in asaïkheyyas and a hundred thousand aeons (kappas), he will the presence of the Supremely Enlightened Buddha? His powers become a Buddha, Gotama by name”. are infinite and it will be foolish for me to exercise my powers. So Prophesy of Buddha Dãpaïkara let me serve the Buddha with physical labour as the others are doing”. Accordingly, the Buddha Dãpaïkara made a prophetic declaration, foretelling how Sumedha is destined to become the Supremely As Sumedha energetically worked, the Buddha Dãpaïkara, Enlightened Buddha Gotama, after four asankheyyas and a together with a large following of his Arahat disciples and others, hundred thousand aeons. Having consecrated Sumedha on the suddenly arrived and stood before him. Sumedha had not path to Supreme Enlightenment, by this prophesy, the Buddha completed his task. Seeing the majesty and glory of the Buddha asked him to arise from that prostrate position. with the six-rayed hallow around him, he was awe-struck. With deep reverence, he covered up the pit by lying over it with his The princess of the realm and other members of the royal family body as a bridge for the Buddha and his disciples to cross it over. were waiting in the crowd to welcome the Buddha into the capital Spreading his matted hair to act as a foot-rag for the Buddha, he city. She was carrying eight lotus flowers. As soon as she heard earnestly wished: “May the Lord and his disciples walk over this the Buddha’s declaration consecrating Sumedha into the path of body-bridge and sanctify my spiritual life”. the Bodhisatta, she gave Sumedha five lotuses and kept the remaining three for her to worship the Buddha. Continuing, he thought: “The Buddha with his infinite compassion liberates countless beings from worldly bondage. I am seeking Sumedha worshipped the Buddha with these five lotus flowers my liberation. Why not I commit myself to follow the foot-steps and the princess with hers. While worshipping, she made an of the Buddha?” Accordingly, he made a mental aspiration seeking aspiration: “May I be able to perfect my Pàramis together with the Buddha to consecrate his life, so that he too can attain Supreme Sumedha. When he becomes prince Siddhattha, may I be his Enlightenment and help numberless beings to be free from wife. And when he becomes the Buddha Gotama, may I become Saÿsàric existence. his Arahat disciple”. Buddha Dãpaïkara became aware of this aspiration and blessed her to achieve her goal. The Buddha became aware of his thought of aspiring for Buddhahood in the future. “But did he have the required spiritual Now the great crowd of human and divine beings hearing the precondition to be able to attain such a goal?” thought the Lord. prophecy, burst into a loud cheer of exultation. Filled with Having penetrated into his past and future with his Omniscient reverence for Sumedha, many in that gathering earnestly made eye, the Buddha saw that he had the prerequisite conditions and this aspiration: “If I do not attain Nibbàna, in the interval, may I concluded: “He can become an Arahat forthwith, since he has gain deliverance under the Buddha Gotama”. Just as a person, already fulfilled the ten perfections (Pàrami), necessary to attain having failed to cross over a river to the opposite bank from its the enlightenment of an Arahat disciple (Sàvaka Bodhi). By further upper reaches, later crosses over from the lower reaches, even so, 56 Textbook for Diploma Course Bodhisatta Ideal 57 those who aspired to attain Nibbàna under the Buddha Gotama to fulfil the perfection of giving. Only when this task is hoped to do. The place where this great event occurred became accomplished, as all previous Bodhisattas did, that you can reach strewn with flowers offered by the devotees. The Buddha together your goal.” with his retinue then proceeded to the capital city. Continuing to contemplate he became aware of the Pàrami he After the Buddha, his Arahat disciples and the throng of devotees must next fulfil. This is the perfection of Virtue moral purity left the place, Sumedha went to a spot heaped up with diverse (Sãla Pàrami). He reminded himself: “Just as, the càmari cattle flowers. Sitting down in a meditative posture he began (Yak) protects its tail even at the cost of its life, so must you protect contemplating on the essential conditions for the evolution of a your moral precepts and principles of virtue.” Buddha. He asked himself: “What are the exalted virtues and Then he thought, “You must also fulfil the perfection of spiritual perfections that should be fulfilled to achieve Supreme renunciation (Nekkhamma Pàrami). Just as, a prisoner longs to Enlightenment?” Sunk in profound contemplation, he became be free and not attached to the prison, even so, must you seek aware of the many extraordinary events, which were occurring in emancipation from saÿsàra. You must not have any attachment, various planes of existence. Experiencing this phenomenon by even for the blissful divine states.” his supernormal power of Divine Eye, he became ever more Reflecting further, he become aware of the perfection of wisdom convinced that he was going to become a Supremely Enlightened (Pa¤¤à Pàrami). He reminded himself: “Just as, a monk on his Buddha as predicted by Lord Dãpaïkara while consecrating him alms-round collects alms from every house, without making any as a Bodhisatta. distinction, even so, must you gather knowledge and wisdom from Contemplation on the Pàramis every source, regardless of the status of the person you learn from.” Deeply reflecting about the perfections essential for attaining his goal, he became aware of ten such perfections with vivid examples. In the same vein he thought: “You must also fulfil the perfection He told himself: “Sumedha now that you are destined to become of effort (Viriyà Pàrami). Just as, a lion stays forceful and vigorous a Supremely Enlightened Buddha, you must clearly understand under all circumstances, even so, must you remain energetic and the nature of these perfections”. He then recalled how the previous unrelenting. In all future states of existence you must keep rightly Bodhisattas conducted themselves to achieve their objectives. exerting and fulfil the perfection of effort.” He told himself: “Like the past Would-be-Buddhas, you must begin “Further you must also fulfil the perfection of enduring patience by fulfilling the perfection of giving (Dàna Pàrami). Just as an (Khanti Pàrami). Just as, the earth endures both pure and impure upside down water pot pours out water, totally, neither holding things, which people throw upon it; it bears both alike without nor taking back even a single drop, so too, you must give away being perturbed; even so, must you remain unmoved like the earth. your material possessions to any one who seeks. Not only these, Whether you are praised or blamed, respected or disrespected, you must also give away your limbs, even your life itself, in order you should bear both alike and fulfil the perfection of enduring patience and forbearance”. 58 Textbook for Diploma Course Bodhisatta Ideal 59

Continuing, he reflected, “You must also fulfil the perfection of other way but to fulfill these ten perfections, three times over. I truthfulness (Saccà Pàrami). Just as, the brilliant planet Venus shall therefore, pursue the path of the Bodhisattta, by fulfilling never deviates from its path and remains steadfast in all seasons, these Pàramis for four asaïkheyyas and hundred thousands even so, must you, never deviate from the path of truthfulness. kappas.” Thus spiritually fortified by an iron will and unshakable Even if a lightning were to strike your head, you should never resolution, he flew to his cave in the Himalaya. resort to falsehood to protect your self-interest. Firmly hold on to fulfilling the perfection of truthfulness.” —— 0 ——

Further, he reminded himself: “You must also fulfil the perfection The 28 Buddhas of resoluteness (Adhiññhàna Pàrami). Just as, the mountain, despite the fierce winds blowing from all directions, remains immovable, Aññhavãsati Buddha Vandanà is never shaken, even so, must you fulfil the perfection of Salutation to the 28 Buddhas resoluteness. Once you determine that a cause or course of action is right, remain resolute, hold on to it, and never be shaken. In 1. Vande Taõhaïkaraÿ Buddhaÿ, this way must you fulfil the perfection of resoluteness.” Vande Medhaÿkaraÿ Muniÿ, Then he said: “You must also fulfil the perfection of universal Saraõaïkaraÿ Muniÿ vande, love (Mettà Pàrami). Just as, water cools down all, whether a sinner Dãpaïkaraÿ Jinaÿ nàme. or a saint, so must you promote the well being of all. Again water Salutation to Taõhaïkara, the All Enlightened! turns the land fertile and prosperous. So too must you benefit all, Salutation to Medhaïkara, the Sage by loving-kindness. By seeking other’s happiness, must you fulfil Salutation to Saraõaïkara, the Sage! the perfections of universal love”. Salutation to Dãpaïkara, the Victor! Further he reminded himself: “With all these perfections you must 2. Vande Konda¤¤a Satthàraÿ also fulfill the perfection of equanimity (Upekkhà Pàrami). Just Vande Maïgala Nàyakaÿ as, the mother earth remains indifferent to whatever is thrown on it, whether unclean or clean, soiled refuse or valuable offerings, Vande Sumana Sambuddhaÿ even so, must you be ever equanimous. Maintain mental balance Vande Revata Nàyakaÿ. under all circumstances, whether painful or pleasurable. In these Salutation to Konda¤¤a, the Master! ways you must fulfill the ten perfections.” Salutation to Maïgala, the Leader! “In order to successfully pursue the path of a Bodhisatta, and to Salutation to Sumana, the All Enlightened! perfect the exalted virtues that lead to Budddhahood, there is no Salutation to Revata the, Guide! 60 Textbook for Diploma Course Bodhisatta Ideal 61

3. Vande Sobhita sambuddhaÿ Salutation to Phussa, the Great Hero! Anomdassiÿ Muniÿ name Salutation to Vipassã, the Guide! Vande Paduma Sambuddhaÿ Salutation to Sikhi, the Great Sage! Vande Nàrada Nàyakaÿ. Salutation to Vessabhu, the Leader! Salutation to Sobhita, the Supremely Enlightened One! 7. Kakusandhaÿ Muniÿ vande Salutation to Anomadassã, the Sage! Vande Konàgamana Nàyakaÿ Salutation to Paduma, the All-Enlightened! Kassapaÿ Sugataÿ vande Salutation to Nàrada, the Guide! Vande Gotama Nàyakaÿ. 4. Padumuttaraÿ Muniÿ vande Salutation to Kakusandha, the Serene One! Vande Sumedha Nàyakaÿ Salutation to Konàgamana, the Guide! Vande Sujàta Sambuddhaÿ Salutation to Kassapa, the Exalted One! Piyadassi Munim name. Salutation to Gotama, the Guide! Salutation to Padumuttara, the Serene Sage! 8. Aññhavãsati me Buddhà Salutation to Sumedha, the Leader! Nibbànamata dàyakà Salutation to Sujàta, the All-Enlightened! Namàmi sirasà niccaÿ Salutation to Piyadassã, the Sage! Te maÿ rakkhantu sabbadà. 5. Atthadassiÿ Muniÿ vande These are the twenty-eight Dhammadassiÿ Jinaÿ name Supremely Enlightened Ones, Vande Siddhattha Satthàraÿ Bestowers of Nibbàna’s Immortality! Vande Tissa Mahàmuniÿ. With my brow may I ever salute them! Salutation to Atthadassã, the Sage! May they ever protect me! Salutation to Dhammadassã, the Victor! —— 0 —— Salutation to Siddhattha, the Teacher! Salutation to Tissa, the Great Saint! 6. Vande Phussa Mahavãraÿ Vande Vipassi Nàyakaÿ Sikhiÿ Mahàmuniÿ vande Vande Vessabhu Nàyakaÿ. 62 Textbook for Diploma Course The Historical Buddha Gotama 63 Questions 1. What is Bodhisatta Ideal? Who is a Bodhisatta? How many kinds of Bodhisattas are there? CHAPTER FIVE 2. How many perfections a Bodhisatta must fulfill to become a Buddha? 3. Write an essay on Bodhisatta Sumedha Paõóita. The Historical Buddha Gotama 4. Why did Sumedha renounce his household life? What did he Birth to Enlightenment do after renunciation? 5. What was Sumedha’s reaction when he heard the word Bodhisatta Setaketu Buddha? Ruler of Tusita Divine Realm 6. Describe Sumedha’s encounter with the Buddha Dãpaïkara. In his immediate past life, the Buddha Gotama was born as 7. Which part of the Sacred Tipiñaka, contains the details of the Setaketu Devaràjà, ruler of Tusita divine realm. He was also known Bodhisatta ideal? as Santusita, a title for the ruler of this realm. Divine beings are 8. Is mass-production of Bodhisatta compatible with the original ‘spontaneously born’ (opapàtika), that is, without the medium of teachings as found in the Pàli Tipiñaka? If so how, if not why parents. They spontaneously appear in the divine realm complete not? with all divine features including dress, decoration, symbols of 9. When Sumedha was spiritually ripe, capable of becoming an position and authority etc. Bodhisatta Setaketu was endowed with Arahat after hearing the Buddha Dãpaïkara, why did he aspire ten attributes of a divine sovereign, that is, superior qualities of for Supreme Buddhahood? life, such as: 10. Lord Buddha himself related the accounts of past Buddhas. 1. Longer life-span, Write down the names of these Buddhas. 2. More beautiful and healthy physical features, 11. What are the common features with reference to the lives and 3. Greater happiness and better frame of mind, teachings of all the Buddhas? 4. Immense wealth and following, 5. Great Authority and power, 6. More acute sense-faculties, e.g. sight, —— 0 —— 7. Hearing, 8. Smell, 9. Taste, 10.Touch. 64 Textbook for Diploma Course The Historical Buddha Gotama 65

Having enjoyed such immense divine bliss and power as Tusita’s astrologers to divine the secret of the dream. These experts ruler, for a full length of his life-time (4,000 divine years, foretold that a divine being has descended into the Queen and a equivalent to many crores of human years), he became aware of World-Ruling Monarch, (Chakkavatti Mahàràjà), has been five predictive signs (pubba nimitta), indicating the approaching conceived. According to the ancient customs, the mother of the end of his life. Noting these signs, Bodhisatta Setaketu prepared Chakkavatti Mahàràjà is given the protection of the foetus, that is, himself for his next and final state of existence in the human she no longer met her husband and was looked after with utter world. tenderness and care. From now on she spent all her time in spiritual First he chose queen Mahàmàyà Devi to be his mother because pursuit so that the future monarch would be righteous. of her great virtue and compassion. With his divine vision, he Birth of Siddhattha beheld his would-be mother who was then fifty-five years and While going to her royal parents, the king and queen of the , four months old, and who after conceiving the Bodhisatta, had Queen Mahà Màyà felt like resting in the serene and sylvan only 10 months and 7 days to live. The Bodhisatta’s mother surrounding of the royal garden, situated in between the invariably passes away in a week’s time. two capitals of the Sàkyas and the Koliyas. The conspicuous Descent of the Bodhisatta beauty of the blooming twin sàlà trees drew the royal party under The Bodhisatta ruler of the Tusita divine realm, decided to be it. And lo! Soon after the queen reached this beautiful spot, she reborn in the human world as Prince Siddhattha, son of King suddenly realized that the birth of her child is imminent. While Suddhodana and Queen Mahà Màyà Devi of the Sàkyan Kingdom. she stood holding the branch of the magnificent sàlà tree, a unique Queen Mahà Màyà saw a white elephant in her dream presaging spiritual saga unfolded with the prince being born, its tiny body the future birth of the Bodhisatta. held by the four Divine Regents, and the baby walking seven steps on lotuses that miraculously sprang up. The Would-be- The descent of the Bodhisatta in the human world has been Buddha, Prince Siddhattha, proclaimed “Supreme am I in all the misconstrued in order to show the Buddha to be an avatàr, an worlds, etc.”, to tremendous amazement and awe of both gods incarnation of the Hindu god Vishnu. The Buddha is one who and men, who paid homage in reverential worship. has climbed to the summit state of all spiritual attainments, thus is the Supreme Teacher of both gods and human beings. As such Sage’s Prophecy he is no longer subject to or reincarnation. King Suddhodana and his two queens, Mahà Màyà and Gotami, Dream of Queen Mahà Màyà Devi both sisters, presented the newborn baby to Sage , renowned and revered throughout the land. The sage lifted the baby and Queen Mahà Màyà dreamt of an exceedingly beautiful white placed its feet on his head first. Then he lowered the baby and bejewelled tusker, holding a lotus in its trunk, appearing from the looked intently filled with joy. Then he suddenly burst into tears. sky and entering into her. She became filled with sublime That he was full of joy, and then he cried, this change of emotional exultation. The vivid dream etched a deep impression on her mind response greatly worried the parents. In wonderment, they asked and she related it to the king next morning with joyous excitement. the sage what did it presage. Sage Asita replied: “I laughed The King too became filled with gladness and ordered the court visualizing the happy tidings when this baby becomes the 66 Textbook for Diploma Course The Historical Buddha Gotama 67

Supremely Enlightened Buddha, the Spiritual Teacher of gods masters attached to the palace. But because of his retiring nature, and men. He will be the spiritual sun, illuminating the hearts of he had also acquired the reputation of being a delicate prince. sentient beings of the three spheres of existence. He will be the The king was anxious that he should be given in marriage. So he true saviour of countless beings now caught in the whirlpool of had arranged a magnificent pageant of beautiful royal khattiya saÿsàra.” maidens from whom to choose a bride for him. And I cried, because I will not have the privilege of witnessing However the prince preferred a swayamvara, in which a young these unique future events. I will have passed away into the man had to win his bride by displaying his martial prowess. In a Formless Brahma realm.” hotly challenged contest among well-known athlete princes, he Then the parents too bowed in reverence to the Would-be-Buddha. won the hands of the most beautiful maiden, princess Yasodhara, who was famous for her accomplishments. Role of the Saviour even as a boy After winning the bride in the contest, the prince presented to Prince Siddhattha, hardly eight years of age, created a sensation her the priceless Heir-apparent’s precious-gem necklace, by defining ‘Who is the true owner?’ Devadatta, his cousin, shot signifying the auspicious betrothal. It is said that their’s was love down the leader of a flock of swans. It fell in the garden where at first sight. Later, as the Supremely Enlightened Buddha, he Siddhattha was musing seated under a tree. The prince pulled out recalled how he and Yasodhara had been intimately associated the arrow from the bird’s wing and pierced it in his own hand to through many lives in the past. find out the pain, which the helpless swan was undergoing. Then he lovingly applied medicinal balm on the wound, and saved the Four sights bird. For thirteen years Prince Siddhattha and princess Yasodhara lived Devadatta demanded the swan, saying: “Since I have brought it an idyllic life. King Suddhodana had seen to it that the prince down, I own it.” Prince Siddhattha refused to hand over the swan, was shut off from all signs of misery. But, as the spiritual law saying: “He who protects and saves life owns it, not he who (dhammatà) would have it, at the age of twenty-nine, the prince, destroys it.” who had just then become a father, came across four symbolic Both the princes went to the King who was seated in the royal sights, known as the ‘Four Omens.’ These experiences stirred court. The learned judges agreed with prince Siddhattha. By this him so totally that he decided to search for the solution underlying compassionate act he justified his future role of ‘The Saviour of these omens. the three worlds’- Tilokanàtha! The scriptures mention that as he went out one day on a pleasure trip, he saw first a decrepit old man, bent with age. Then another The betrothal of Prince Siddhattha day a diseased man wallowing in his own filth. Then a third day By the time he completed his sixteenth year, Siddhattha had a dead body being carried, with relatives trailing behind, wailing mastered all branches of learning and was fully accomplished in and lamenting. He had never seen such sights. When informed all skills, including the art of warfare, under the guidance of famous by his charioteer that these sights were normal events of life, he was deeply disturbed. 68 Textbook for Diploma Course The Historical Buddha Gotama 69

Lastly, he saw a calm and serene figure wholly unconcerned with and half the kingdom. The prince politely declined, and agreed the miseries of life. This sight of the ‘Tranquil One’ (Samana), instead to return to reveal the secret of the Summum Bonum, projected into his mental screen an image of his future mission. Nibbàna. He decided to renounce the world in quest of the solution to these One day, while passing along a temple, he found hundreds of riddles of life. And before departing he went into the room of his animals tied together, to be beheaded in an animal sacrifice ritual wife, and seeing her and the new-born baby blissfully asleep, he (yag¤a), to propitiate the temple deity. The Bodhisatta’s heart bled resolved – “I shall return to you when the solutions are found, so at the sight of these helpless creatures. He went straight inside the that you too may be released from the bonds of ageing, disease temple and placed his own head on the sacrificial block, declaring, and death.” “If the gods are propitiated by the blood of these helpless animals, The Great Renunciation may my life be sacrificed first, if it would bring peace and prosperity in the land.” The agitated people at the sacrificial alter Astride the royal stallion Kaõñhaka, with Channa as attendant, went to the king for his decision. The scene moved the king deeply the prince set forth on his ‘Great Renunciation’, at midnight, with and from that day on the evil practice of animal sacrifice ceased. the full-moon of âsàëha (July) to guide him. He pressed forth southwards in quest of the Ultimate Deliverence (Nibbàna). A living skeleton Forging onwards, as the glow of dawn flashed on the horizon, Leaving Ràjagaha, the Bodhisatta went to the thick forests of the prince passed the frontiers of the Sakyan Republic. He had Uruvela, modern Buddha Gaya, and lived in its depths. A solitary covered the distance of nearly a hundred miles. Tradition assigns hermit, he gave himself up to inconceivable self-mortification. this to the working of the gods. Facing the gurgling mountain- When scores of people perished in the scorching summer-heat stream, which bordered his state, the prince gave Kaõñhaka his of the north, the tender prince that he was, stayed in the open final order. And lo! The valiant mount flung itself to reach the throughout the day, his body singed and baked. Likewise, in the other shore. biting chilly winter, he exposed himself. Now the prince, seated under a tree, cut off his hair, beard etc., He lived on roots, herbs and even droppings of wild animals. He removed his jewellery and the royal apparel, made them into a never bathed. And the filth that accumulated rolled off his body bundle, and gave it to Channa as a gift that would provide enough in flakes. He slept amidst putrefying corpses in cemeteries and wealth for him to live in affluence all his life. The scriptures wore rags of hair. His body became totally withered. Later he describe how the Regent Gods offered the monastic robe and described these self-tortures thus: “So closely did my backbone alms-bowl to him for his unique mission. and belly cleave, that when I touched the backbone, I encountered Wandering from place to place, he stayed in the hermitages of the stomach; and when I touched my stomach, I touched my two famous sages, âlàra Kàlàma and Uddaka Ràmaputta, backbone.” and mastered all they had attained. The prince then moved towards Through sheer exhaustion he toppled over when he went to answer Ràjagaha and soon became the cynosure of all eyes at this capital nature’s call. But the Bodhisatta kept on practising these extreme city of Magadha. The King offered the hands of his daughter forms of penances. This was in keeping with the ancient Indian 70 Textbook for Diploma Course The Historical Buddha Gotama 71 tradition. One day he swooned; while lying on the forest path, it She had vowed that milk drawn from a thousand cows would be dawned on him: “I do not reach beyond the human ken through fed to five hundred cows for a week, and milk drawn from these, all these piercing and painful mortifications. This does not lead to be fed to two hundred fifty cows for a week, and in this way me to the Supreme Enlightenment. Might there be some other keep feeding half the number, down to eight cows. The thick way?” Suddenly from the depths of his heart flashed streaks of creamy milk obtained from these eight cows would be used for insight illuminating his consciousness. He saw through the futility making pàyàsa with fragrant rice and honey. A golden-bowlful of of self-mortification. So he decided to give up all extreme practices this rich preparation would then be offered on Vesàkha Puõõami and follow the golden mean. (May fullmoon) day. Sujàtà’s offering On her being blessed with a son, she had come to redeem herself The Bodhisatta, having abandoned all extreme practices, now of the vow. Now seeing the radiant Bodhisatta under this village embarked on the path of moderation. He had realized the futility Banyan-tree shrine, she fell at his feet and said: “Oh Lord! Whether both of the life of sensuality as well as the life of self-mortification you are divine or human, you look so holy! Deign accept this through penances. The “” was the way of wisdom, offering and partake this meal and bless us!” he thought. Accordingly, he started taking food and soon regained The Final Struggle his health and the golden hue that was so characteristic of his In his profound musings, Gotama became aware of a powerful features. force, an iron-will rising from the abysmal depths of the mind, On the Vesàkha Puõõami (Fullmoon day of May), he remained then surfacing upon his consciousness and transforming itself plunged in profound meditation from early morning. At forenoon into this resolve: he arose from the Samàdhi and sat musing under the Banyan As a descendent I shall follow, tree, in the middle of Senani village, where he went for alms- Those Invincible Bearers of Truth, round. He felt a sublime sense of well-being, born of confidence, Tathàgatas, past Buddhas, Peerless Victors. like that of a peerless warrior who knows that the battle ahead is Princes in their final births, as if won already. He knew that the ‘moment’ had come when he They renounced ancient thrones, would attain to the summit state of spirituality, Supreme And became recluses. Enlightenment-Sambodhi. Then through self-mastery and wisdom, Just then Sujàtà, the daughter of the local chieftain, arrived. They were mightier than the mightiest of beings, Accompanied by her maid, with a golden-bowl filled with thick Of the human and divine realms. milk-rice, (pàyàsa), which she now offered to the Bodhisatta, thinking him to be the tree-god manifesting in human form. Some Ascending on the Spiritual Summit, Sambodhi, time ago, Sujàtà had visited the same spot, and had made a vow They were anointed as ‘Bhagavà -Saviours’, that if she were to be married in a good family and blessed with a Of beings and Blessed Lords of the World. boy, she would offer the tree-god a golden-bowlful of specially This course shall I pursue today. prepared pàyàsa. My time for final ascent has come! 72 Textbook for Diploma Course The Historical Buddha Gotama 73

Having accepted the bowlful of pàyàsa from Sujàtà, and fortified Who would deliver men? with the tremendous resolve of the impending struggle, Gotama And now the hour when wended his way to the nearby river Nera¤jarà. After bathing, he He should find the Truth, sat down on the bank and made forty-nine morsels out of the And save the worlds, thick milk-rice. For, he was to remain immersed for seven weeks Gave unto all his evil powers command. in profound Samàdhi. These forty-nine morsels, that he partook Wherefore there trooped, of were meant to sustain him during this period, thus portending From every deepest pit, the future! The fiends who war The meal over, he washed his hand and the bowl. Then to make With Wisdom and the Light…. sure of the success of his undertaking, he made a vow: “If today Seeking to shake his mind…. I am to attain Supreme Enlightenment, may this bowl of gold With thunder and with swim upstream and flung the bowl across.” And lo! The bowl Blinding lightning flung, sped against the current upto the mid-stream and vanished! In fagged javelins of purple wrath, From splitting skies; Reassured, he spent the afternoon meditating in the woodland Sometimes with wiles and words…. solitude. Early evening, on his way to the , he received From shapes of bewitching beauty; from Sotthiya, a grass cutter, small bundles of kusa grass. He Wanton songs whisper of love; spread these grass-bundles under the Bodhi Tree and sat down Sometimes with mocking doubts facing the east. Making truth vain.” Then, with a grim determination surging up, even as a supreme Plunged in perfect serenity and with impregnable confidence, warrior braces for the battle, he vowed: “Let my flesh, bones, the Bodhisatta heeded not, but continued to contemplate on the sinews and skin shrivel, and let my blood dry up! Yet I shall not Perfections he had fulfilled. And by the time the glorious full- relent from my resolve. Never from this seat will I stir, until I have moon of Vesàkha sank in the western horizon and the great red- attained to Supreme Enlightenment!” orb of the sun rose in the eastern sky, at that juxtaposition, Gotama Now began a deadly battle with Màra, Lord of evil forces. His vanquished Màra and became the Supreme Victor (Jina). armies had blocked three sides, except the front, and having The scriptures tell us how during the entire night he exercised covered the sky, turned the day into night. This scene is beautifully the various exalted supernormal powers. He recalled all his former expressed in the ‘Light of Asia’ by Sir Edwin Arnold, thus: births, countless of them. Then beholding with ‘Divine Vision’ “This is the ‘Night’ the ages waited for!… he saw the destiny of all forms of life - how beings are born, how Then fell the night, even as our Master they move from life to life, how they die and are reborn again and Safe under that tree. again according to their past wholesome or unwholesome actions, But he who is the prince and how beings are emancipated once for all from the bonds of Of darkness, Màra, repeated existence, from kamma and rebirth. Finally, he discovered Knowing this was Buddha, the Four Noble Truths, the spiritual equation of Omniscience of 74 Textbook for Diploma Course The Historical Buddha Gotama 75 the Exalted Bearer of Truth, the Tathàgata Buddha, who is not since he has given up the penance.” But, as the Exalted One neared only liberated himself, but is capable of liberating others as well. them, all their resolve vanished, and they offered a seat to him Having made his Final Ascent upon the Summit of Sambodhi – but called him by the familiar term ‘friend’. Then the Buddha Supreme Enlightenment, Gotama became Sabba¤¤å Buddha, the said: “Bhikkhus, do not address the Tathàgata (Bearer of Truth) All-knowing Lord of Wisdom and Compassion! in such terms. Listen! The Truth has been discovered.” And Then after this unique victory, the Buddha remained in Samàdhi despite some initial reluctance, he succeeded in rousing their trust, for seven weeks enjoying the ‘Bliss of Emancipation.’ Emerging and delivered his first discourse, entitled: “Setting in Motion the from the forty-nine days samàdhi, his first declaration of Nibbànic Wheel of Truth - Dhamma Cakka Pavattana Sutta.” absorption was: Amidst the serene surrounding of the Deer Sanctuary, to the “Open are the doors to the Deathless. Let them that have ears infinite blessing of sentient beings of the three spheres of repose trust.” existence, he expounded the Dhamma. He enunciated the basic postulates of his discovery, e.g. the Middle Path, the Four Noble Setting in Motion the Wheel of Truth Truths, the Noble Eightfold Path, and the Law of Dependent Having enjoyed the Bliss of Emancipation, on the forty-ninth day Origination or the Wheel of Conditioned Existence. the Blessed Lord (Bhagavà) determined how he should launch He declared: “Bhikkhus, there are two extremes, which ought to his mission of Compassion and set out for Bàrànasi. He envisioned be avoided by one committed to the holy life. These are the all the events ahead through his ‘Omniscient Knowledge of the habitual indulgence in practices rooted in passion, especially future.’ Then, he burst forth into this inspired utterance: sensuality, which is low, worldly, unworthy, unprofitable and “Now I go to Kàsi’s town, resorted to by the worldly-minded; and the other, the habitual To set the Wheel of Truth rolling, practise of self-mortification, which is painful, unworthy and And sound the drum of Deathlessness, unprofitable.” In the blinded world of sentient beings!” “Bhikkhus, this is the Middle Path, discovered by the Tathàgata, During the dreadful days when he was practising self- which avoids these two extremes of sensual indulgence and self- mortification, he had five ascetic disciples who keenly awaited mortification, and the Path which opens up insight, bestows his final victory through these traditional, pain-laden practices. understanding, leads one on to the ultimate Peace, Higher Wisdom, However, when the Bodhisatta gave it up and followed the path of Enlightenment and to Nibbàna.” moderation, they had left him saying: ‘Now he has become The Bhikkhus became Enlightened Disciples, Ariyas. And from worldly’ and had gone away to Bàrànasi. that moment began a glorious saga of dedication to the welfare Travelling on the road to Bàrànasi, the Buddha went to the Deer of all. The Blessed One, literally, wandered for forty-five years Sanctuary at Isipatana, modern Saranath, where these five ascetics through the length and breath of the sub-continent of India. And were living. When they saw him from afar, they jibed at him, according to the chronicles of , and other “Here the lover of luxury comes! We won’t show him reverence South-East Asian countries, he also visited some of these countries. 76 Textbook for Diploma Course The Historical Buddha Gotama 77

Wherever the Lord went he spread the message of Truth, Wisdom Questions and Compassion, pervading the threefold spheres of human and 1. In his immediate past life the Bodhisatta was born as what divine existence with the effulgence of his Light of Enlightenment. and where, fulfilling what role? In what manner was he born? This historic sermon was delivered by the All-Knowing Buddha How did he excelled others as a Bodhisatta? Give a short on the full moon day of âsàëha (July), exactly two months after account of Bodhisatta Setaketu. his Enlightenment on the Vesakhà (May) fullmoon day, in the 2. Give an account of how he chose his last birth in the human cool evening, at the juxtaposition of the sun setting in the west world. and the moon rising in the east. 3. Is the Buddha a god or an incarnation of god? If not why the At this sacred moment many things simultaneously occurred: Hindus try to describe him that way? What is their underlying 1. The history of Buddha’s noble Dhamma (Buddhism as the motivation? teaching) actually commenced. 2. Dhamma Ratana (Treasurer 4. Briefly describe the following, each in one paragraph Gem of the Buddha’s Noble Teaching), known as the a) The dream of Queen Mahàmaya. Dhammakàya (Spiritual Body of the Omniscient Buddha) b) The birth of Prince Siddhattha. unfolded to illuminate the hearts of countless beings in all the c) What did he proclaim at his birth and why? three spheres of sentient existence. 3. The Buddha sàsana (The d) The prophecy of Sage Asita. Noble Dispensation of the Buddha) began to establish those, who are spiritually matured having fulfilled the Ten Perfections e) Why did he laugh and cry at the same time? (Pàrami), on the Path to Nibbàna. 4. The Buddha as the 5. Briefly interpret the significance of the dispute between Enlightener (Bodhetà) and the Spiritual Master (Satthà) of gods Devadatta and Prince Siddhattha. and men (Devamanussànaÿ) irreversibly rolled forward the 6. How did Siddhattha choose to marry? heritage of enlightenment (Bodhi paràyana) into a living, 7. What is the spiritual significance of the four sights? Write an productive and pragmatic spiritual path. 5. As soon as the Buddha essay. pronounced: “Dve me Bhikkhave antà (Monks, there are these two extremes)” the sound spread throughout the universe (lit. ten 8. Give a narration of the great renunciation of Prince Siddhattha. thousand world-system), illuminating the hearts of those who were 9. Describe the Painful self-mortification practised by the ready to be spiritually transformed, crores of Brahma gods being Bodhisatta and to what end. What lesson did he gain from among them. 6. As on the occasions of conception, birth and this penance? enlightenment, thirty-two extraordinary and awe-inspiring omens 10. Give an account of the day of enlightenment beginning with appeared throughout the universe impacting on the minds of the Sujàta’s offering of pàyasa and ending with battle with Màra. seekers of truths. 11. What resolve did he make before the battle? Describe how did the Bodhisatta proceed between 6 p.m. and 6 a.m., with the attainment of Sambodhi, Supreme Enlightenment? 12. Describe how the Buddha delivered his first sermon. 78 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 79

Noble Eightfold Path “This is the Noble Eightfold path, namely, Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, CHAPTER SIX Right Effort, Right Mindfulness, Right Meditative Concentration. “Bhikkhus, indeed, this is the Middle Path, discovered by the Truth-Bearer, that produces Vision, arouses Insight, leads to Peace, Discourse On Setting In Motion to Supermundane Direct Knowledge, to Enlightenment, to The Wheel Of Truth Nibbàna. Four Noble Truths “Thus have I heard. Once the Blessed one was staying at the “Bhikkhus, this is the noble truth of Suffering, namely: birth is Deer Sanctuary in Isipatana near Bàrànasi. There the Blessed suffering, ageing is suffering, disease is suffering, death is one addressed the Group of Five bhikkhus thus: suffering, coming in contact with the disliked is suffering, Two Extremes separation from the liked is suffering, not to get what one desires is suffering, in short, the five aggregates (as objects) of clinging “Bhikkhus, these two extremes, should not be resorted to by one are suffering. who has renounced worldly life. Which two? “Bhikkhus, this is the Noble Truth of the Cause of Suffering, Indulgence in sensual pleasures, which is base, vulgar, worldly, namely, this very craving, which gives rise to rebirth, which is ignoble and unsalutary. accompanied by delight and lust, now taking pleasure in this and And adherence to self-mortification, which is painful, ignoble now in that. That is, craving for sensual pleasures, craving for and unsalutary.” recurring existence and craving for annihilation.

Middle Path “Bhikkhus, this is the Noble Truth of the cessation of suffering: The remainderless fading away and cessation of that very craving, “Bhikkhus, the Middle Path, discovered by the Truth-Bearer (The abandoning it, turning away from it, freedom and detachment Supremely Enlightened one), does not take recourse to both these from it. extremes, and produces Vision, arouses Insight, leads to Peace, to Supermundane Direct Knowledge, to Enlightenment, to “Bhikkhus, this is the Noble Truth of the Path leading to the Nibbàna. cessation of suffering: That is, the Noble Eightfold Path, namely, Right Understanding, Right Thought, Right Speech, Right Action, “And what, Bhikkhus, is the Middle Path, discovered by the Truth- Right Livelihood, Right Effort, Right Mindfulness, Right Bearer, that produces Vision, arouses Insight, leads to Peace, to Meditative Concentration. Supermundane Direct Knowledge, to Enlightenment, to Nibbàna?” “Bhikkhus, with the realization: “This is the Noble Truth of Suffering” there arose in me the vision of things hitherto unknown (to beings), there arose Insight, Wisdom, Penetration and Light! 80 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 81

“Bhikkhus, with the realization: “This Noble Truth of Suffering “Bhikkhus, with the realization: “This is the Noble Truth of the must be fully comprehended”, there arose in me the vision of Path leading to the Cessation of Suffering”, there arose in me the things hitherto unknown, there arose Insight, Wisdom, Penetration vision of things hitherto unknown, there arose Insight, Wisdom, and Light! Penetration and Light! “Bhikkhus, with the realization: “This Noble Truth of Suffering “Bhikkhus, with the realization: “This Noble Truth of the Path has been fully comprehended”, there arose in me the vision of leading to the Cessation of Suffering must be developed”, there things hitherto unknown, there arose Insight, Wisdom, Penetration arose in me the vision of things hitherto unknown, there arose and Light! Insight, Wisdom, Penetration and Light! “Bhikkhus, with the realization: “This is the Noble Truth of the “Bhikkhus, with the realization: “This Noble Truth of the Path Cause of Suffering”, there arose in me the vision of things hitherto leading to the Cessation of Suffering has been developed”, there unknown, there arose Insight, Wisdom, Penetration and Light! arose in me the vision of things hitherto unknown, there arose “Bhikkhus, with the realization: “This Noble Truth of the Cause Insight, Wisdom, Penetration and Light! of Suffering must be abandoned”, there arose in me the vision of “Bhikkhus, until my Insight and Vision of these Four Noble things hitherto unknown, there arose Insight, Wisdom, Penetration Truths, in three modes and twelve ways, had become absolutely and Light! perfect and in accordance with Reality, not till then, bhikkhus, “Bhikkhus, with the realization: “This Noble Truth of the Cause did I make known to the world, with its bhikkhus and holy men, of Suffering has been abandoned”, there arose in me the vision its deities, màra gods and brahma divinities, kings and commoners, of things hitherto unknown, there arose Insight, Wisdom, that I had discovered the summit state of Supreme Enlightenment. Penetration and Light! “But Bhikkhus, when my Insight and Vision of these Four Noble “Bhikkhus, with the realization: “This is the Noble Truth of the Truths, in three modes and twelve ways, had become absolutely Cessation of Suffering”, there arose in me the vision of things perfect and in accordance with Reality, only then, bhikkhus, did hitherto unknown, there arose Insight, Wisdom, Penetration and I make known to the world, with its bhikkhus and holy men, its Light! deities, màra gods and brahma divinities, kings and commoners, that I had discovered the summit state of Supreme Enlightenment. “Bhikkhus, with the realization: “This Noble Truth of the Cessation of Suffering must be realized”, there arose in me the “Indeed, the Insight and Vision arose in me that unshakable is vision of things hitherto unknown, there arose Insight, Wisdom, the deliverance of my mind. This is the last birth. Now there is no Penetration and Light! more rebirth! “Bhikkhus, with the realization: “This Noble Truth of the “Thus spoke the Blessed One. Inspired, the Group of Five bhikkhus Cessation of Suffering has been realized”, there arose in me the rejoiced at the words of the Blessed One. vision of things hitherto unknown, there arose Insight, Wisdom, “When the discourse was delivered, this Unsullied and Stainless Penetration and Light! Vision of Truth arose in the Venerable Konóa¤¤a, viz., “Whatever is subject to arising, all that is subject to ceasing.” 82 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 83

“With the Wheel of Truth thus set in motion by the Blessed one, Creativity) proclaimed in one voice, ‘This Incomparable Wheel the Earth-bound (Bhumma) Deities proclaimed in one voice, ‘This of Truth …… or a brahma divinity.’ Incomparable Wheel of Truth has been set in motion by the Having heard this proclamation of the Paranimmita Vasavatti Blessed One at the Deer Sanctuary in Isipatana near Bàrànasi, (Màra) deities, the Radiant Brahma gods (Brahmakàyika devà) which cannot be reversed by anybody in the world, whether a proclaimed in one voice, ‘This Incomparable Wheel of Truth has monk, a holy man, a deity, a màra god or a brahma divinity.’ been set in motion by the Blessed One at the Deer Sanctuary in Having heard this proclamation of the Bhumma deities, the four Isipatana near Bàrànasi, which cannot be reversed by anybody in Regent Deities (Càtummahàràjikà) proclaimed in one voice, ‘This the world, whether a monk, a holy man, a deity, a màra god or a Incomparable Wheel of Truth has been set in motion by the brahma divinity.’ Blessed One at the Deer Sanctuary in Isipatana near Bàrànasi, “Thus, promptly, instantly, and in a flash, this message went forth which cannot be reversed by anybody in the world, whether a up to the Realm of the Brahma gods. And indeed this entire monk, a holy man, a deity, a màra god or a brahma divinity.’ universe of ten thousand world-systems quaked, trembled and Having heard this proclamation of the Càtummahàràjikà deities, shook. the group of Thirty-Three Deities (Tàvatiÿsa) proclaimed in one “Lo! A boundless, sublime illumination manifested surpassing voice, ‘This Incomparable Wheel of Truth has been set in motion the radiance of the gods. by the Blessed One at the Deer Sanctuary in Isipatana near Bàrànasi, which cannot be reversed by anybody in the world, Then the Blessed One breathed forth this inspired utterance: “Indeed Konóa¤¤a, you have realized! Indeed, Konda¤¤a, you whether a monk, a holy man, a deity, a màra god or a brahma have realized!” divinity.’ It was thus that the venerable Konda¤¤a came to be called Having heard this proclamation of the Tàvatimsa deities the Yàma ‘Konda¤¤a–the-wise’. Deities (Wielding–Sway–over–the–Underworld) proclaimed in one voice, ‘This Incomparable Wheel of Truth …… or a brahma divinity.’ —— 0 —— Having heard this proclamation of the Yàma deities, the Tusità Deities (Happy Ones) proclaimed in one voice, ‘This Brief Commentary on Dhammacakka Pavattana Sutta Incomparable Wheel of Truth …… or a brahma divinity.’ – Setting in Motion the Wheel of Truth Having heard this proclamation of the Tusità deities, the Setting in motion the Wheel of Truth is the first discourse of the Nimmànarati Deities (Delighting–in-Creativity) proclaimed in one Buddha delivered after the attainment of Supreme Enlightenment. voice, ‘This Incomparable Wheel of Truth …… or a brahma divinity.’ The Wheel (Cakka) is a Buddhist holistic symbol which stands for the dispensation (Sàsana) of the Buddha. Setting in motion Having heard this proclamation of the Nimmànarati deities, the the wheel of truth is a picturesque metaphor. The Buddha Sàsana Paranimmita Vasavatti Deities (Having-Sway–Over-Other’s was put into operation by the delivery of the first discourse. The 84 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 85 dispensation of the Buddha is a design for life to form a bridge and weaker and they ended up welcoming him. However, they between mundane existence and the supermundane state of addressed the Buddha as they would a friend. freedom. The Buddha immediately corrected them saying: “Do not address Dhammacakka Pavattana Sutta is the heart of Buddhism the Truth-Bearer (Tathàgata) as you would a friend. Bhikkhus, comprising the following: the Truth-Bearer is a Perfect One, a Supremely Enlightened One. 1. Avoidance of extremes, by the middle path. The Deathless has been realized. Bhikkhus, give ear and I will make known the Dhamma to you. By committing yourself to 2. The Noble Eight-fold Path which concretises the Middle Path. Dhamma you will soon realize Nibbàna.” 3. The twelve specifics of the Four Noble truths bringing about The ascetics found fault with him, saying: “Even by those hard, the spiritual transformation from the mundane to the fierce and difficult penances, you could not realize Nibbàna. Now supermundane, from bondage to deliverance. that you lead a comfortable life, having strayed from the path of What the Buddha taught during forty-five years of his spiritual penance, how do you say that you have realized Nibbàna?” mission is the elaboration of these three basic teachings. The Buddha replied: “Bhikkhus, the Truth-Bearer has not strayed, The first discourse was addressed to the Group of Five Ascetics nor lives a life of comfort. Nibbàna has been achieved, give ear to at the Deer Sanctuary in Isipatana near Bàrànasi. These ascetics Dhamma. By putting it into practise you too will realize Nibbàna”. later on became the first five Enlightened Disciples (Arahats) of For the second … for the third time, they stuck to their sceptical the Buddha. stance; for the fourth time the Buddha repeated the same, and the After the attainment of Supreme Enlightenment, the Buddha had ascetics too raised doubt as before. Now the Buddha asked: remained immersed in Samàdhi for seven weeks. Emerging from “Bhikkhus, do you agree that I have never spoken to you like this these supermundane ecstatic absorption states, he foresaw his before?” Convinced, they said: “Yes Lord.” And positively mission. Scanning with his Divine Vision for those who had the responded to the call of the Master. capacity to understand his teaching (Dhamma), he first saw two Now their consciousness inclined towards truth. They were open sages, âlàra and Uddaka with whom he had stayed after he had towards truth, a prerequisite for higher spiritual experience. renounced his princely life, and who had the capacity to Thereafter the Buddha delivered the Dhammacakka Pavattana understand, but had recently passed away. Projecting his vision, Sutta, which is a testimony of the Buddha’s spiritual discovery. It he then saw the five ascetics staying at Isipatana who had served is a succinct Sutta enunciating the essence of the Omniscient him when he was practising self-mortification, but had left him Buddha’s teachings, comprising: because he had taken to the middle path approach. 1. The two Extreme ways (Antà). So the Buddha journeyed to Bàrànasi and in due course arrived 2. The Middle Path, also called the Noble Eight Fold Path at Deer Sanctuary. Seeing the Buddha approaching towards the (Majjhimàpañipadà). sanctuary the ascetics decided not to welcome him. But as he approached nearer and nearer, their resolve too became weaker 3. The four Noble Truths (Cattàri Ariya Saccàni). 4. The twelve facets of the Fourfold Truth (Dvàdasàkàraÿ). 86 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 87

The Middle or Eightfold Path can be reduced to three modes of Now firmly established in the transcendental dimension, development. Venerable Konda¤¤a requested the Buddha to bestow monastic 1. Sãla - Virtue through practice of moral precepts leading to ordination of a Bhikkhu. Thereupon the Buddha stretched out purification of morality. his right hand, in the mode of giving blessings, and declared: “Ehi Bhikkhu! Svàkkhato Dhammo. Cara brahmacariyaÿ sammà 2. Samàdhi – Concentration through meditative practice leading Dukkhassa antakiriyàya – Come, Bhikkhu! The Dhamma has been to purification of mind. perfectly enunciated. Lead the holy life for the total destruction 3. Pa¤¤à - Wisdom through practice of Vipassanà (insight) of the suffering of conditioned existence, saÿsàra.” meditation leading to transformation of the mind and therewith As soon as the All-Knowing Lord pronounced this, the original realisation of Nibbàna. ascetic appearance of the Venerable Konda¤¤a disappeared and The Four Noble Truths are: Suffering, its cause, its cessation, he was transformed into a Bhikkhu duly provided with all the and the way leading to cessation. When these Four Noble Truths monastic requisites. Being eighty years of age, he appeared like a are actualised, each in three distinct ways, one is established in senior Elder (Thera) with sixty years of monk-hood or monastic the supermundane path leading to Nibbàna. One becomes an seniority. Ariya, a Noble One, who is forever established in the transcendental Now the Buddha took up the three-month-long Retreat (lit. dimension of spiritual freedom (Nibbàna). Residence of the Rainy season, Vassà vàsa) at the Deer Sanctuary When the Buddha delivered the Dhammacakka Pavattana Sutta, of Isipatana. On the following day he had ascetic Vappa stay at the ascetic Konda¤¤a followed the Teaching with rapt attention the Park while the four others went out for alms-round and returned and developed the penetrating insight into the Four Noble Truths with alms-food which all the six partook of. On this (second) day and became established in the first stage of the Supermundane the Buddha intensively instructed ascetic Vappa and he too became Fruition stage of Stream-Entrance (Sotàpatti Phala) and became a Stream-Enterer. Then he asked the Lord for ordination and as an Enlightened Disciple, a Noble Saint of the Holy Order (Ariya in the case of Venerable Konda¤¤a, received the ‘Ehi Bhikkhu’ Saïgha) of the Buddha. At that very moment eighteen crores of ordination. On the third day the Buddha instructed ascetic radiant Brahma gods, all spiritually matured, also attained to the Bhaddiya who also became a Stream-Enterer and received the Sotàpatti Phala. ‘Ehi Bhikkhu’ ordination. On the fourth day the ascetic Mahànàma No sooner the Buddha with his omniscient vision saw the spiritual similarly became a Stream-Enterer and was given the ‘Ehi transformation of Venerable Konda¤¤a’s mind into a Bhikkhu’ ordination. On the fifth day the ascetic stayed supermundane state, he joyously exclaimed: “A¤¤àsi vata bho back with the Lord while the four others went out for alms-food Konda¤¤o – Ah, Konda¤¤a has realized Nibbàna with the which all the six partook of. With intensive instruction he too penetrating supermundane fruition insight of Stream-Entrance.” became a Stream-Enterer and received the ‘Ehi Bhikkhu’ That is, he has entered into the irreversible stream leading to full ordination. enlightenment (Arahathood). Thus this fifth day after the Asàëha (July) fullmoon day, opened another epoch-making chapter in the . With 88 Textbook for Diploma Course Discourse on Setting in Motion the Wheel of Truth 89 all the five monks now established in the Supermundane path, Questions having attained to the first stage of Stream-Entrance Fruition- 1. Write an essay on the salient points of the first discourse- Insight, the Omniscient Buddha delivered his second discourse Dhammacakkappavattana Sutta. entitled the Lakkhana Sutta – Discourse on the 2. Why did the Buddha use the word Cakka, Wheel? What is Characteristics of Non-self or Unsubstantiality. At the conclusion of this major sermon all the five Noble Bhikkhus (Ariyà) became the significance of this symbol in Buddhism? Arahats, Canker-freed Perfect Ones. They attained to Arahatta 3. How did Ven. Konda¤¤a become an Ariya? Describe. What Bodhi, the Enlightenment of the Perfect Disciple of the Supremely happened immediately after his attainment? Enlightened Buddha. 4. What is the meaning of the term Ariya? This fifth day, after delivering the discourse on Setting in Motion 5. When did the three Treasure Gems, the Buddha, the Dhamma the Wheel of Truth, has an added significance. It marks the and the Saïgha arise? Describe. establishment of the Holy Order (Ariya Saïgha) of Enlightened Disciples of the Buddha. Now all the Three Treasure Gems of Buddhism came into being to fulfil the Mission of the —— 0 —— Compassionate Buddha, namely, spreading the Dhamma, the Teaching of Enlightenment. With the attainment of Supreme Enlightenment on the full-moon day of Vesàkha (May), the Buddha-Treasure Gem as the Supreme Teacher of gods and men, came into being. With the Setting in Motion of the Wheel of Truth by the Buddha on the full-moon day of âsàëha (July), the Dhamma-Treasure Gem as the Teaching of Enlightenment came into being. With the arising of the Five Arahats, Enlightened Disciples, after the delivery of the second sermon, the Discourse on the Characteristics of Non-self, the Saïgha-Treasure Geml, as the Holy Order of Enlightened Disciples, came into being to perpetuate the Buddha’s Heritage of Enlightenment. During the first Retreat of the Rainy Season the nascent Saïgha of five grew quickly. So that by the time the retreat ended, three months later, on the full-moon day of October, there were sixty Arahats, Perfect Ones, fully enlightened Disciples of the Buddha. 90 Textbook for Diploma Course Messengers of Truth 91

The only son of Sujàtà and her millionaire husband, Yasa was brought up in the lap of luxury befitting the status of his high social standing. He owned three mansions, one for the winter, CHAPTER SEVEN one for the summer and one for the rainy season. He was provided with all the good things of life and was entertained by a bevy of Messengers of Truth girls, musicians and dancers. It is said that all the affaires of the mansion were managed only by these female companions and entertainers. He was kept immersed in this grand sensual The First Rains Retreat indulgence so that he may not be exposed to any form of worldly The two Great Discourses (Suttas), namely, Setting in Motion the suffering. Wheel of Truth (Dhammacakka Pavattana Sutta) and One day while residing at the rain’s mansion, he experienced Characteristics of Non-self (Anattalakkhana Sutta) led the first something which so profoundly moved him that he became a five monks (Pa¤cavaggiya bhikkhu), to become Arahats, Perfect monk. It seems one night as he was entertained by these beautiful Ones, fully enlightened disciples of the Buddha. The All-Wise female dancers and musicians, he fell asleep. Seeing him sleeping, One took up the monastic observance of “Residence of Rains” all these providers of comfort and pleasure thought it was useless (Vassàvàsa) at the Isipatana Deer Sanctuary. During these three entertaining the young master while he was deeply asleep. So months of ‘Rains Retreat’, the Blessed One established the Holy they too went to sleep, some hugging the instruments, some lying Order (Saïgha) with the addition of fifty-five more Arahat in abominable postures, their hairs dishevelled, and saliva trickling Bhikkhus, Yasa being the first of them. from their mouths. Story of Arahat Yasa In the middle of the night, Yasa suddenly woke up, and seeing Yasa was born high, the son of a wealthy millionaire merchant of this abhorrent sight, began to profoundly reflect, thus: “Look at Bàrànasi. His mother was Sujàtà, daughter of the chief of the the loathsome aspect of the human body which otherwise appears Senàni Gàma, who had offered the special pàyàsa, milk-rice, to be so beautiful and attractive! Seized with an emotional cooked with honey in a special way with the thick milk drawn revulsion, he now burst into a solemn utterance (Udàna), saying: from thousand cows, to the Would-be-Buddha (Bodhisatta “Oh, I am so distressed by this (Upaddutaÿ vata bho)! Oh, I am Siddhattha). He had made forty-nine morsels out of this and had so oppressed by this (Upassatthaÿ vata bho)! He went through a eaten them all. These sustained the Bodhisatta to become the tormenting experience that shook his entire being. He put on his Supremely Enlightened Buddha who remained immersed in golden footwear and fled from his mansion that now had the grim Sàmadhi for seven weeks under and in the vicinity of the Mahà appearance of a charnel house. It seems that the guardian devas Bodhi Tree. Sujàtà played a distinctive role by supplying the helped him to come out of his mansion and then through the city nutritious food needed for the Bodhisatta’s body during the seven gate. He rushed out towards the Deer Sanctuary. weeks of Samàdhi. Being privileged to offer the first Piõóapàta, Lord Buddha was walking to and fro at the ambulatory as usual. alms-food, she gained a special place in the history of Buddha When Yasa approached the place distressfully uttering the Dhamma. Saÿvega Udàna (Oh, I am so distressed etc.), the Buddha 92 Textbook for Diploma Course Messengers of Truth 93 interrupted his walking meditation, and sat down in a suitable approached the Buddha and respectfully asked whether he had place. Addressing Yasa with comforting words he said: “Come seen his son. The Buddha said: “Well, please sit down, before hither Yasa, this place is free from all distress and oppression!” long you will be able to see your son.” The father was greatly Yasa took off his golden footwear, approached the Buddha, pleased when he heard the good news and sat down. prostrated before him and respectfully sat down on one side. The Buddha then gave a Dhamma-discourse in gradual order Thereupon the Buddha began his discourse on Dhamma and step- leading him to the higher stages. When he became aware that the by-step led him towards the supermundane attainment of Sotàpatti. mind of Yasa’s father had become sufficiently pliable and matured This step-by-step approach is the special method the Buddha to be able to penetrate into the deeper teachings of the Four Noble formulated. It comprises of Dàna Kathà (Talk on giving), Sãla Truths, he heightened his discourse in a manner that the wealthy Kathà (Talk on virtue), Sagga Kathà (Talk on the divine realms), man too became spiritually transformed. With the spiritual Kàmànaÿ âdãnava Kathà (Talk on the dangers of sensuality), transformation, having become Sotàpanna, he exulted with rapture Nekkhamme ànisaÿsà Kathà (Talk on the benefits of renunciation) and devoutly exclaimed ‘Wonderful, Oh, Lord!’ ‘Excellent, Oh, etc. Yasa’s mind now went through a spiritual transformation as a Lord! As if a man sets upright a thing overturned or reveals that result of this nine fold (Navaõga Dhamma), step-by-step which is hidden, or points out the way to one who has lost his development of the Dhamma. way, or holds a lamp in darkness so that those with eyes may see, When the Buddha became aware of this profound spiritual change even so, the Blessed One has enunciated the teaching so as to of his mind which being free from defilements, was now pellucid open my “Eye of Truth” (Dhammacakkhu). and receptive, he then delivered that special teaching of Dhamma Then he sought to be accepted as a lay follower who has taken (Samukkaÿsika Dhamma) discovered by him, namely, the Four refuge in the Buddha, his Dhamma and Saïgha from this day to Noble Truths leading to supermundane insight and direct vision life’s end. Thus Yasa’s father became the first lay follower to of Nibbàna. Yasa now gained the ‘Eye of Truth” (Dhamma seek the triple refuge with the threefold formula of Buddhaÿ Cakkhu), and became a Stream-Enterer (Sotàpanna). saraõaÿ gacchàmi, Dhammaÿ saraõaÿ gacchàmi, Saïghaÿ Early in the morning Yasa’s mother noticed the absence of her saraõaÿ gacchàmi. son. She quickly went to her husband and said: “Your son is Tapussa and Bhallika, having offered the first meal under the absent”. The father immediately dispatched horsemen in all Ràjàyatana Tree, at the end of the seventh week, had sought the directions to find out Yasa. And he himself went towards the Deer refuge with the twofold formula, since at that time the Saïgha Sanctuary. Yasa’s wife and mother anxiously went about searching refuge had not come into being. for him but to no avail. On hearing this Dhamma discourse given to his father, Yasa too The millionaire businessman found imprints of Yasa’s golden underwent a spiritual transformation and become an Arahat. The footwear on the way to Isipatana, and carefully following which Buddha now withdrew his supernormal power so as to make Yasa he reached the place where Yasa was seated near the Buddha. visible to his father. After seeing the son transformed into a Noble When the Buddha saw Yasa’s father approaching, applying his One in the dispensation of the Buddha, he greatly rejoiced. Having supernormal powers, he willed that Yasa be invisible. The father become a Sotàpanna, he had now gone beyond the egoistic 94 Textbook for Diploma Course Messengers of Truth 95 possessive sense. He then invited the Buddha and his disciples them to the supermundane state of perfection. They too became for alms-food which the Buddha accepted. Arahat bhukkhus, Enlightened Disciples of the Buddha.

After the departure of his father, Yasa requested for monastic Sixty Messengers of Truth, Dhammadåtas ordination and duly received the “Ehi Bhikkhu” higher ordination. Now the number of Arahats rose to sixty within a very short time. With the Venerable Yasa as a monk, the number of Arahats They stayed with the Buddha during the entire Rainy Retreat. increased to six. The Buddha went to the millionaire’s house with his six disciples. The wealthy merchant and his family reverentially The Buddha instructed them on Dhamma in many ways. When the retreat was over Lord Buddha addressed them thus: offered alms-food. Before the meal the Blessed One delivered a Dhamma discourse which brought about spiritual transformation “Monks, I am freed from all bonds whether divine or human. of Yasa’s mother and former wife who then sought and received “You too, monks, are freed from all bonds whether divine or the Triple Refuge and became the first two female noble disciples human. (Ariyà). “Go forth, Oh, monks, for the good of the many, for the happiness Venerable Yasa had fifty-four friends, all from various of the many, out of compassion for the world, for the good, for distinguished families, with the best of upbringing and education. the benefit and for the happiness of both gods and men. Let not Four of these friends named Vimala, Subàhu, Punnaji and two of you go by the same way. Preach, Oh, monks, the Dhamma Gavampati were specially close to the Venerable Yasa. They heard which is excellent in the beginning, excellent in the middle and that their noble friend had become a monk (Bhikkhu) in the Holy excellent in the end, both in spirit and letter. Proclaim the Holy Order (Saïgha) of the Buddha and has attained to the highest life which is altogether perfect and pure. state of spiritual perfection. He was an Arahat. They approached “There are beings, Oh, monks, with little dust in their eyes, who, the Venerable Yasa and was profoundly impressed by seeing the not hearing the Dhamma, will fall away. There will be those who spiritual transformation in him. So they wanted to follow him will understand the Dhamma. and expressed their desire to become monks in the Saïgha. Venerable Yasa introduced them to the Lord Buddha, who then “Hoist the Flag of the Sage, preach the sublime Dhamma, work delivered a discourse in a way that greatly moved these four friends. for the good of others, you who have accomplished your task.” When the Lord became aware that their minds now were ready, These are the first sixty Enlightened Disciples who were sent by he taught them step-by-step the Dhamma leading to the the Supreme Teacher (Satthà), as the first missionaries of supermundane state, hearing which they also became Arahats, Dhamma. They wandered from place to place to preach the Noble and received higher ordination. The remaining fifty friends of Dhamma. They had no permanent abode, no material possessions Venerable Yasa heard that their former friends had become monks except their three robes to cover and protect the body, and an and that they had achieved great spiritual perfection. So they all alms-bowl to collect alms-food. As they wandered from place to went to Venerable Yasa in the same way as the other four friends place, their whole time was spent, for the moral and spiritual did. And they too expressed their desire to follow in the footsteps upliftment of the people, by example and by precept. These sixty of the Venerable Yasa and their friends. Then they were introduced enlightened disciples (Arahats) of the Buddha, now formed the to the Lord who now delivered a discourse on Dhamma leading nucleus of the Holy Order which stand to this day as the oldest 96 Textbook for Diploma Course The core teaching of all Buddhas 97 historic body of homeless ones, renunciates, leading a pure celibate life and dedicated to the spiritual and moral well-being of all beings, divine and human. The members of the Holy Order were drawn from all sections of CHAPTER EIGHT society, from the highest status - kings, nobles, community leaders etc., to the humblest ones, the outcastes and deprived ones. The The core teaching of all Buddhas order was open to all irrespective of caste, class or rank. Both men and women, who were well-educated and from rich families, When the Buddha was staying in monastery, the the sophisticated from the cities and the rustic villagers from rural Venerable ânanda, his personal attendant and cousin, went to areas, were admitted as bhikkhus and bhikkhunies. him and requested for a brief teaching on the heart of the Buddha’s In the dispensation of the Buddha, many lay followers, both men Dhamma i.e., a teaching common to all the Buddhas - of the past, and women, having led the life of Dhamma, attained to the present and future. The Buddha replied in the following verse supermundane states and became Noble Ones, Ariyas, who had (gàthà): reached sainthood. Venerable Yasa’s parents and former wife were Sabbapàpassa akaranaÿ, the foremost lay followers. They had attained to first stage of Kusalassa upasampadà, sainthood, as the Stream-Enterers, who had entered the irreversible Sacitta pariyodapanaÿ, supermundane stream leading to Nibbàna. Etaÿ Buddhànasàsanaÿ. These first sixty Arahats were ideal Messengers of Truth To avoid all evil, (Dhammadåtas) who propagated the Sublime Dhamma of the To cultivate the good, Buddha, for the good of all; they never resorted to the so-called And to cleanse one’s mind, evangelism, converting people on mass by various dubious This is the teaching of the Buddhas. worldly ways, such as, by using money and political power. These Dhp- 183. great Dhammadåtas expounded the Noble Dhamma entirely out This verse explains in practical terms how a spiritual seeker may of compassion and concern for other’s good, and only to those apply the noble eightfold Path in daily life. who wished to hear. The Buddha himself went towards Uruvela. Questions The first line of the verse “Sabbapàpassa akaranaÿ” – To avoid all evil, stands for virtue (Sãla) comprising right speech, right 1. What happened after the five ascetics became Arahats? action and right livelihood. When one cultivates sãla, evil of any 2. What is the significance of the first Rain’s Retreat? How did kind in speech, in action and in making a living, is done away the Buddha spend his first retreat? with. 3. Describe the various events that occurred during the first Rains The second line “Kusalassa upasampadà” – To cultivate the good, Retreat and what did the Buddha do at its conclusion? deals with meditation (Samàdhi), comprising right effort, right 4. Describe the historic call of the Buddha to the first missionaries mindfulness and right concentration. When one cultivates the of Dhamma; quote the Pàli text. 98 Textbook for Diploma Course The core teaching of all Buddhas 99 mind through meditation, one progressively brings about from all mental impediments, which obstruct meditative, moral inner tranquillity leading to the sublime good, namely, liberation and spiritual development. Thus one progresses towards higher of mind (ceto vimutti). states. The third line “Sacitta pariyodapanaÿ” – “And to cleanse one’s These mental impediments are, sense desire, ill-will, sloth and mind” stands for wisdom (Pa¤¤à), comprising right understanding torpor, restlessness and worry, and skeptical doubt. Once the mind and right thought. When one cultivates the mind through insight is cleansed of these obstructing impurities, it becomes fully meditation (Vipassanà), one uproots mental defilements even the purified ( Visuddhi). Purification of mind itself is not dormant ones, thus bringing about transformation of the mind liberation from saÿsaric bondage. By cultivating the higher and spiritual deliverance from the bonds of recurring existence supramental states one acquires various supernormal powers and (saÿsàra). states of direct knowledge (abhi¤¤à). Now cultivation of virtue, mind and wisdom implies three distinct If the meditator succeeds in retaining these ecstatic absorptions mental activities and modes of living. These are: Training (Sikkhà), till death, then he/she is reborn into the divine spheres of the development (Bhàvanà) and purification (Visuddhi) of the mind. Brahma gods of subtle matter (Råpaloka). There he enjoys an Sikkhà means training oneself through the precepts, namely, the immensely long life-span calculated not in terms of years but 5 precepts, 8 precepts, and 10 precepts, as well as the 227 monastic kalpas, aeons. But since the mind is still not fully liberated from rules. saÿsaric existence, when the longevity, which is the result of As one trains oneself through these moral precepts in speech, in wholesome kamma, comes to an end, one dies and is reborn again. action and in making a living (livelihood), one develops virtue Merely enjoying the divine state does not free one from the bonds and moral strength. The more virtue is strengthened and enriched, of kamma and rebirth, thus from worldly existence (saÿsàra). the more purified becomes ones conduct, leading to purification When one trains oneself in insight meditation, vipassanà, as of mind. Mental purity assures a happy destiny. Upon death one distinct from samatha meditation, one develops various stages of is reborn in a happy realm among human or divine beings. If insight into reality. These stages of meditative development bring born in the human world, one stands out in virtue, intelligence about the uprooting of all defilements and thereby complete and prosperity. purification and transformation of the mind. The transformed As one trains oneself in meditation, one develops meditative mind now changes from the mundane (Lokiya) to the concentration leading to supra-mental states known as samàdhi supermundane (Lokuttara) state of consciousness. or jhàna, ecstatic absorption. In Buddhism there are two distinct There are four supermundane stages of consciousness, meaning types of meditation, namely, Samatha, tranquillity meditation and consciousness which have reached the beyond, Nibbàna. That is, Vipassanà, insight meditation. Samatha leads to various stages of they have transcended the mundane states of consciousness samàdhi, progressively elevating the mind to higher levels belonging to the three spheres of existence, namely, sphere of corresponding to the minds of the radiant Brahma gods of different sense desire (kàmaloka), divine sphere of subtle matter (råpaloka) divine realms (Brahmaloka). When the consciousness is elevated and immaterial divine sphere (aråpaloka) of existence. to these sublime states of the Brahma gods, the mind is freed 100 Textbook for Diploma Course The core teaching of all Buddhas 101

Having destroyed the fetters created by one’s own unwholesome With reference to the criteria for defining what is evil, good and kammic activities, the mind now transcends the bonds of all the (spiritual) purification in Buddhism, as reflected in the above three spheres of existence, and is progressively liberated. These verse, there are some important questions, namely, what exactly fetters link the present life with the next life. Once they are cut is evil, why is it evil, and what or who makes it evil etc. Similarly, off, the mind is emancipated from worldly existence. There are what is good, why is it good, and what or who makes it good etc. four stages of emancipation through the four stages of In theistic religions, ethics is dependent on a creator god, who Supermundane Fruition states (Lokuttara Phala Citta). These four creates all beings, the world, and also ethics. Thus ethics is supermundane stages progressively destroy the fetters thereby determined by scriptural injunctions, as evident from the the mind too is progressively liberated through ‘the cleansing of of the Hindus, the Bible of the Christians, the Koran of the Muslims, mind’. and the scriptures of the Sikhs, Jains etc. These religious scriptures The last line “Etaÿ Buddhànasàsanaÿ” implies the threefold or holy books prescribe commandments or god-willed rules of teaching of training (sikkhà), development (bhàvanà) and conduct which must be obeyed without question. purification (visuddhi) which constitute the Core-teaching of all Contrarily, is not created by the Buddha nor the Buddhas. Whatever our present Buddha Gotama taught during dictated by Buddhist scriptures, neither is it formulated by man- his forty five years of tireless spreading of Dhamma, all that can made concepts or laws, such as, the materialistic ethics. Buddhist be summarized by this gàthà: ethics is based entirely on the ultimate realities of life i.e., of the Sabbapàpassa akaranaÿ, Four Noble Truths. In other words, it is dependent upon the Kusalassa upasampadà, psychological realities of unwholesome or wholesome states of Sacitta pariyodapanaÿ, consciousness, rooted in unwholesome and wholesome Etaÿ Buddhànasàsanaÿ. motivations known as roots (måla). To avoid all evil, There are no commandments requiring blind acceptance. There To cultivate the good, are precepts, ethical rules, to be voluntarily undertaken and And to cleanse one’s mind, observed, based on clear comprehension of the ultimate realities This is the teaching of the Buddhas. of life. Dhp- 183. Basically, ethics deals with bodily and verbal actions (kamma). Any action, which is rooted in greed, hatred and delusion, is The definition of evil, good and self-perfection in Buddhism unwholesome or evil. Whatever is unwholesome is demeritorious, The above mentioned succinct and profound teaching of all the unskillful and impure. When these unwholesome mental factors Buddhas can be presented in the form of Buddhist ethics, motivate one to act or speak, the action is unethical. Action in psychology and philosophy. Sãla deals with Buddhist ethics, Buddhism means will or volition (cetanà). When one wilfully or samàdhi with Buddhist psychology and pa¤¤à with Buddhist intentionally does or says something, motivated by greed, hate or philosophy. delusion, it has a negative and destructive impact on oneself and others. Therefore it is unwholesome or demeritorious. As such it 102 Textbook for Diploma Course The core teaching of all Buddhas 103 is evil. Thus, the criteria of evil is entirely based on the realities Similarly, kamma and rebirth too are interdependent i.e., rebirth of mind which gives rise to an action or a speech or a thought. as the direct consequence, or the corollary, of kamma. As one Not because the Buddha says or the Dhamma teaches that a thing engages in all kinds of activities or kammas, one thereby is evil, but because it is essentially, at its very root, destructive accumulates kammic energy, of which consciousness is the carrier. and negative, producing painful results. Just as a river carries all kinds of things - debris, dead bodies etc., Good is defined in the same way. That is, a volitional or willful as well as many valuable things, such as gold, silver, minerals, action, is good because it is motivated by factors that are essentially metals, timbers etc., even so the mind is the carrier of kammic wholesome and pure, meritorious and skillful, producing happy, energies, both unwholesome and wholesome. positive and constructive results, such as, non-greed, non-hate Life is nothing but a journey in which one keeps accumulating and non-delusion. and exhausting kammic energies. At the end of life, a unit of the Thus in Buddhism ethics is determined by objective criteria. It is unexhausted kammic energy creates a new state of existence. not subjectively construed, as in the case of religious doctrines When a person dies, the body is gone, but the mind continues to or dogmas or materialistic man-made laws. To a Buddhist, the flow, based on the same psychological law as when a person is nature of good and evil is evident because of the objective criteria. alive. That is, the mind operates in the same way as when one And as its results are verifiable, it is beyond controversy. lives, as when one dies. From the standpoint of psychology, it is necessary to understand A state of consciousness can be compared to that of a wave in a that Buddhism does not formulate psychological theories, as in river or sea. The flowing water creates waves. A wave arises the case of modern materialistic psychology, or in the case of whipped up by wind, then it crests and falls, giving rise to a new religious dogmas or doctrines based on the will of god. As such wave. The second wave too rises and falls, giving rise to wave Buddhism can be described as the science of mind, in which a after wave, without an end. thing can be evaluated and verified by objective criteria. A state of consciousness arises dependent on the previous Buddhist psychology is as much concerned with ‘action’ as consciousness. It reaches the apex and then falls. And by the Buddhist ethics is. All actions arise from mind. So an evil or good momentum created by the fall, a new consciousness arises. action only reflects an evil or a good state of consciousness (citta). However, the next consciousness is not the same as the first. Yet it Kamma or action is evil or good because it reflects an evil or is not totally different. Something of the first, in the form of the good state of mind. In other words, an evil or good kamma (action) unexhausted kammic energy passes into it. In the same way a only expresses an evil or good consciousness (citta). unit of kammic energy passes from the dying consciousness and Buddhist psychology is concerned with the realities of mind or gives rise to the first consciousness of the new state of existence. consciousness, not with any theory or doctrine about mind. And Since it links the past with the present, it is called rebirth- since an action (kamma) springs from mind, both kamma and consciousness, which keeps up the flow of life. This is how kamma citta are interdependent. This distinction should be clearly and rebirth, as cause and consequence, are mutually dependent. understood. As one trains oneself in Vipassanà meditation and develops insight into reality, one progressively ‘cleanses the mind’ of defilements 104 Textbook for Diploma Course The core teaching of all Buddhas 105 which give rise to kamma. ‘Cleanses the mind’ means severs the he apart from both mind and body? fetters which bring about rebirth. That is, by the purification In Buddhism a sentient being can be ultimately reduced to certain (Visuddhi) of mind, and wisdom, one removes the kammic aggregates of material and mental phenomena. There are five accretions, thereby the fetters which produce rebirth, and makes aggregates, such as, aggregates of material form, feeling, an end of saÿsara, the wheel of worldly existence. perception, mental formations and consciousness. Apart from The triple process of training, developing and cleansing brought these five aggregates, there is nothing in a human being that, on about by Sãla, Samàdhi and Pa¤¤à, is achieved through a systematic its own, exists. There is nothing, such as, I, self, soul etc., that, practise of the Noble Eightfold Path, comprising, Right independent of the body and mind, exists, and is not subject to Understanding, Right Thought, Right Speech, Right Action, Right change. The five aggregates are impermanent, subject to change Livelihood, Right Effort, Right Mindfulness and Right Meditative and deterioration (anicca), therefore not stable. Whatever is Concentration. unstable is unsatisfactory, is imperfect, unpredictable and subject These eight path-factors are but practical applications in day-to- to affliction (dukkha). Since everything in existence is in a state day life, of virtue, meditation and wisdom. Virtue (Sãla) consists of flux, changing all the time and is subject to affliction, of right speech, action and livelihood; Meditative concentration everything is unsubstantial (anatta). (Samàdhi) consists of right effort, mindfulness and concentration, These three characteristics - , affliction or and Wisdom (Pa¤¤à) consists of right understanding and thought. suffering and unsubstantiality (no-self), characterize everything Thus in this aforesaid verse (Dhp-183), the Buddha proclaimed that exists in saÿsara, whether a living being or an external object. the entire gamut of his teaching, the Noble Dhamma. These three characteristics describe the true nature of life, i.e., as something subject to suffering. So when the Buddha says that A Living being: the only purpose of life is to achieve freedom from saÿsara, he is Purpose of Living underlining the essential fact that worldly existence is inherently unsatisfactory and imperfect because it is impermanent, suffering- The Buddha also has clearly spelt out in many discourses, the prone and unsubstantial. true purpose of life in Dhamma. He said, just as, the great ocean has only one taste, even so, the noble Dhamma has only one taste, In Buddhism spiritual freedom (Nibbàna) is not a concept. It is a that of spiritual liberation (Vimutti), that is, emancipation from reality. It really exists and can be verified by the attainment of the the bonds of recurring worldly existence (Saÿsàra). supermundane (lokuttara) states of consciousness. There are many methods of meditation which, when energetically and sincerely It is a legitimate question to ask: “Who is emancipated from practised, reveal the impersonal nature of life, that is, the five saÿsarà?” The various names by which one designates a sentient aggregates having no core-element or a personality, such as ‘I’, being, such as, a man, a god or a brahma divinity, or denizens of ‘self’, ‘soul’ etc. For instance, when a Vipassanà meditator reaches the four nether worlds (apàya)– animals, spirits, demoniac beings the critical point, and his penetrating insight breaks through the and those suffering in the hells. All these names are but concepts, crust of ignorance enveloping the mind, at that moment three or symbols, i.e., mental constructs. In reality what is a man? Is it things simultaneously occur: his head, legs, eyes and the various bodily parts or his mind or is 106 Textbook for Diploma Course The core teaching of all Buddhas 107

1. Vision or actual experience of Nibbàna (Spiritual liberation). which is also called the Noble Eightfold Path (Ariya aññhaïgika 2. Destruction of fetters. magga). 3. Transformation of consciousness from the mundane to the Whatever has been enunciated in the aforesaid gàthà, all that is supermundane. included in the Four Noble Truths. The practitioner of Sãla, Samàdhi and Pa¤¤à is a living being, as such, represents both the When these three experiences occur in one flash of first two truths and when the practitioner wins the supermundane supermundane insight, then the Four Noble Truths are fully stages of insight into reality and thereby has a direct vision of comprehended in twelve distinct modes, as described in the very Nibbàna, then this Noble One (Ariya) represents the two later first discourse of the Buddha, namely, Dhammacakkappavattana truths. Sutta. Thus the reality of freedom is verifiable and visible, here and now, in a human or a divine being. This realization of spiritual Questions freedom (Nibbàna), is not possible in the four fallen states (apàya), 1. Write an essay on the core teaching of all Buddhas; quote the such as, the animal world etc. Pàli verse; and where was it delivered and under what As explained above it is not a man who gets freedom, but the circumstances. complex of aggregates, named as man, is liberated from worldly 2. Write an essay on the definition of evil, good and purification bondage, from the cycle of kamma and rebirth. Then the question in Buddhist perspective. comes “Why should then a name is given to a man?” The answer 3. What is the purpose of life in Buddhism? Quote the famous is to give an identity to the person and enable him to live an ‘salt analogy’, word for word and explain its significance. organized and peaceful social life. 4. Is spiritual freedom or Nibbàna a concept, a doctrine or a Two Truths reality? In Buddhism there are two sets of truths – the ultimate truth and 5. What happens to the Ariya when he experiences the Nibbàna? the conventional truth. Giving names, using symbols and concepts belong to conventional truth, to make life livable in a complex Describe the step-by-step occurrence. world. The ultimate reality consists of Four Noble Truths, which 6. What are the two truths in Buddhism? Explain. are- 1. The Noble Truth of Suffering (Dukkha Ariya Sacca). —— 0 —— 2. The Noble Truth of the Cause of Suffering (Dukkha Samudaya Ariya Sacca). 3. The Noble Truth of the Cessation of Suffering (Dukkha Nirodha(=Nibbàna) Ariya Sacca). 4. The Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gàmini Pañipadà Ariya Sacca) 108 Textbook for Diploma Course Basic Meditations 109 ANUSSATI Three Recollections CHAPTER NINE I. Buddhànussati – Recollections of the Buddha’s Qualities Iti‘pi so Bhagavà: Basic Meditations Thus indeed is the Blessed Lord: 1. Arahaÿ, The Triple Gem (Ratanattaya), or the Three-fold Refuge (Saraõattaya), comprising the Buddha, the Dhamma and the He is the Perfect One, Saïgha, constitutes the object of devotion in Buddhism. The 2. Sammàsambuddho, Ratanas are so called because nothing can be more precious. The Supremely Enlightened One, Bestowing incomparable and unalloyed peace and happiness, they are the highest refuge, the peerless source of security and 3. Vijjàcaraõa sampanno, protection. The Embodiment of Wisdom and Virtue, Meditation as an act of devotion consists of wise reflection 4. Sugato, (anussati) on the attributes of the Triple Gem. These qualities are The Exalted One, embodied in the Hymns of worship of the Triple Gem (Ratanattaya Vandanà Gàthà), familiar to all Buddhists from the time they learn 5. Lokavidu, to speak, and recited on all occasions of worship. The knower of all Realms, In earnestly reflecting on these qualities- nine of the Buddha, six 6. Anuttaro Purisadamma Sàrathi, of the Dhamma and ten of the Saïgha, one brings about an inner The Incomparable Tamer of Individuals ready to be tamed, transformation by implanting them within. For example, in 7. Satthà Deva-manussànaÿ, recollecting the Buddha’s attributes, each one is mentally visualised in conjunction with an attainment or event in the life of The Supreme Master of Gods and Men. the Buddha. Then these qualities become real, lively and visible. 8. Buddho, They can be related to one’s own life and made relevant to one’s The Enlightener, spiritual growth. 9. Bhagavà ti. The Blessed Lord. 110 Textbook for Diploma Course Basic Meditations 111

1. Arahaÿ Noble Truths. His limitless virtue and unbounded compassion The Buddha is the Perfect One (Arahaÿ), because he achieved became the fount whence flowed the liberating knowledge of his self-transcendence by reaching Nibbàna entirely through his own discovery to others. With Enlightenment he could have easily spiritual excellence. By self-transcendence he went beyond the passed into the bliss of Nibbàna. Instead, through his wisdom he reach of cankers and mental defilements, he went beyond the penetrated others’ suffering, and through his compassion, vicious circle of kamma and rebirth. Having reversed the process undertook to remove this suffering. Through his wisdom he of dependent origination, he also went beyond the possibility of himself crossed over the ocean of saÿsàra, and through his falling back into any plane of existence, however sublime. Thus compassion and virtue he was able to take others across the ocean. he went beyond even the highest of the divine states. Out of 4. Sugato boundless compassion and all-embracing love, the Perfect One then fully and unreservedly made known the Truth he had Buddha is called the Exalted One (Sugato) because of his discovered. As the precursor, he brought into being innumerable auspicious advent and because of the promise and guidance that Arahats, his Perfected Disciples. Therefore he is the Arahat of his dispensation bestows upon the world. There are ten exalted Arahats – the Perfect of the Perfected Ones, the God of Gods – spiritual perfections, the fulfillment of which is a prerequisite to Devàtidevà. the arising of a Buddha. Their fulfillment entails superhuman sacrifice and heroism. For hundreds of lives the Would-be-Buddha 2. Sammàsambuddho (Bodhisatta) consciously and perseveringly laboured to perfect The Buddha is the Supremely Enlightened One those spiritual excellences. Having accomplished this, the Buddha (Sammàsambuddho), because, as the discoverer of the Noble is the Bringer of All Excellence – One who has come (su+àgato) Truths, he was the first and the only one to attain full and perfect most auspiciously bringing unprecedented promise; One who has Enlightenment. He did so unaided unguided by any teacher, and departed (su+gato) uniquely, leaving a heritage that continues to fully on his own. He is the Supremely Enlightened One because illuminate the lives of countless beings; and one who has perfectly he is the repository, source, and the manifestation of all knowledge. proclaimed (su+gado) a peerless Teaching (Dhamma), That is, he knows and sees (jànàti, passati) everything of the past, emancipating all from the bonds of universal suffering. present and future. This quality of the Buddha represents the 5. Lokavidå consummate fulfilment of spiritual glory, hence he is the Omniscient One (Sabba¤¤å) and the Self-Arisen One (Sayambhu). As the Omniscient One, the Buddha is the Knower of All Realms He is the Spiritual Sun (Dhammabhànu). (Lokavidå). Nothing can obstruct his knowledge, whether of the past, or of the present or of the future, whether of the near or far, 3. Vijjàcaraõa sampanno subtle or gross, whatever the Buddha wants to know, he penetrates As the perfect Embodiment of Wisdom and Virtue superbly and totally. This does not mean knowing everything all (Vijjàcaraõasampanno), the Buddha is the fountainhead of wisdom at once. Such an inundation would be an obstruction to knowledge. and compassion. Limitless wisdom arose from his unobstructed It means the capacity to know everything about all beings, all omniscient knowledge gained through the discovery of the Four planes of existence, all spiritual states, all kinds of knowledge, 112 Textbook for Diploma Course Basic Meditations 113 and everything about the path by which to outgrow the limitations Teacher, the Supremely Enlightened One, truly is the Enlightener of saÿsàric existence and find access to Nibbàna. This power as of all seekers of truth. Just as the sun, being self-illumined, Knower of All Realms, enables the Buddha to guide a being in a illuminates everything around, so the Buddha, being himself the way that suits his character, potential and level of evolution. Supremely Enlightened One, enlightens all. He is not only a liberated individual but is a liberator. By his unique 6. Anuttaro Purisadamma Sàrathã accomplishment, he liberated countless beings from the bonds As the peerless trainer of spiritual seekers, the Buddha is called of worldly existence, and continues to do so, by the bestowal of the Incomparable Tamer of Individuals (Anuttaro Purisadamma the Dhamma and the . As liberator he keeps intact the Sàrathã). Innumerable instances during the forty-five years of his of the Enlightened Ones. He consecrates others to the ministration, bear witness to this attribute. The Master was mission of the Bodhisattas, who, as future Buddhas, continue the challenged by wicked and vicious humans as well as diabolical Spiritual lineage. Thus does the Supremely Enlightened One keep fiends and spirits. All of them were invariably over-powered and alive hope and promise in a world otherwise filled with gloom, tamed by his awesome spiritual might, and were set upon the misery and hopelessness. right path. As the tamer of evil, which is more than being a vanquisher and as the protector of the good, the Buddha has no 9. Bhagavà compeer. Hence the Blessed Lord indeed is the Incomparable Invested with the above mentioned qualities, the Blessed one indeed Tamer of beings to be spiritually transformed. is the Lord (Bhagavà), who demolishes the prison of saÿsàric existence, and who saves all beings seeking emancipation and 7. Satthà Deva-manussànaÿ light. He rescues the seekers entrapped in the snares of evil The Buddha is the Supreme Master of Gods and Men (Satthà wrought by the spell of Màra, the evil one. Thus, as the Blessed Deva-manussànaÿ) because he is the spiritual teacher and guide Lord, the Buddha is the true Saviour. for all human and divine beings who seek enlightenment and liberation. This designation emphasizes the transcendental stature II. Dhammànussati – Recollection of the Qualities of Dhamma of the Master. Having gone beyond the divine realms, he is superior 1. Svàkkhàto Bhagavatà dhammo, to the highest of gods. With utmost devotion the gods approached The Teaching has been perfectly enunciated by the Blessed One, him to resolve their spiritual problems and to lead them to 2. Sandiññhiko, deliverance. In fulfilling the role of the Supreme Master for all Truth-Seekers, the Buddha is the only True Refuge. It is verifiable here and now, 3. Akàliko, 8. Buddho With immediate fruit, The eighth attribute, The Enlightener (Buddho), stands for him who, being the Perfect One, the Discoverer of Truths, the Self- 4. Ehipassiko, Risen, the Perfect Embodiment of Wisdom and Virtue, the Exalted Inviting all to test for themselves, One, the All-Knower, the Incomparable Tamer and the Supreme 114 Textbook for Diploma Course Basic Meditations 115

5. Opanayiko, effectiveness, relevance and excellence are evident from the Leading onward to Nibbàna, spiritual transformation brought about by the Supermundane Path and Fruition Insights. When transmutation of the consciousness 6. Paccattaÿ veditabbo vi¤¤åhã’ti. occurs, it is an elemental change, that is, change in substance. To be comprehended by the wise, each for himself. The life of the Ariya becomes verifiably different. So there is Reflective meditation on the Dhamma is far from being a mere nothing arcane about this noble state. The proof is eminently intellectual exercise. The awe and conviction which insight into visible, beyond any doubt and clear to all. Dhamma inspires, brings about a qualitative improvement of the The immediate fruit of the Dhamma is the blissful, ecstatic mind. It exercises devotion and develops dedication, which is happiness directly following each Path Insight and culminating distinct from mere intellectual thinking. in the bliss of emancipation. At the mundane level the immediate The Teaching has been perfectly enunciated by the Enlightened benefits are also present, though less intense and more fluctuating. One since it is free from ambiguity, contradiction and irrelevance. For instance, if a man practices loving-kindness, anger is dispelled. There cannot be any discrepancy between what one thinks, says Many examples of this kind can be adduced to show the quick and does, between precept and practice in the Teaching. And it is response and immediacy intrinsic in the application of Dhamma. perfectly enunciated because it enables one to transcend all ‘Inviting to test for themselves’ is a unique feature of the Dhamma. extremes and it establishes one, both at the mundane and The supermundane experience is always direct, as distinct from supermundane levels, on the Noble Eightfold Path. inferential or scriptural knowledge. It admits only direct scrutiny This perfectly enunciated Teaching, in the words of the and objective test. Enlightened One himself, is “good in the beginning, good in the Theories and intellectual skill, however clever, can never match middle and good in the end.” As the discovery of the Master, it is the impact of direct experience. Thus Dhamma invites all to test auspicious, bringing unparalleled blessings to countless beings, it for themselves. Its complete reliability and predictability is based thus good at its commencement. As a mode of living based on on timeless universal laws. Only that which is true and perfect the Noble Eightfold Path, it is free from all distortions, it is entirely can confidently call for this ‘come and see’ approach. unblemished, thus good in its continuity. As a supermundane The Dhamma irrevocably and invariably leads one onward to spiritual experience, it brings about transformation of the nibbàna, which is beyond all dichotomies, free of deception and consciousness, it results in the realization of Nibbàna and deviation into blind alleys. It is onward-leading because it liberation from saÿsàra. Thus it is good at its conclusion. The transcends not only evil but also good. Although the good brings first attribute, when thus meditated upon, enables one to develop worldly happiness and rebirth in heavenly realms, such happiness a reverential approach, earnestness and devout commitment is conditioned and within the range of saÿsàric involvement and towards the Dhamma. affliction. The glories of heaven must come to an end when the The five remaining attributes refer to the supermundane aspect kamma which produced them is exhausted. True security of the Master’s Teaching. Verifiable here and now” means that its therefore, lies in going beyond both good and bad to the 116 Textbook for Diploma Course Basic Meditations 117 supermundane. Since Dhamma has only Nibbàna as its goal, it Blessed One’s Noble Diaciples is ever worthy of offerings and leads one to the beyond, the transcendental dimension of freedom. hospitality, is worthy of gifts and reverential salutations, and is Because of the aforementioned qualities the Teaching is fully the incomparable Field of Merit for the World. realized only by the wise. Mere learning, piety or psychic abilities, The Saïgha is the Holy Order established by the Buddha, do not make one wise. Wisdom essentially is born of direct contact comprising the Noble Disciples (Ariyas), who have entered the with reality, as enunciated in the Four Noble Truths by the Lord Supermundane Path. These Noble Saints, whose qualities of Wisdom, the Buddha. Only those who comprehend the Four constitute the subject of this meditation are designated according Noble Truths attain the supermundane states and directly realize to their attainments of the four Supermundane stages of the Nibbàna. This comprehension of the Dhamma by its very nature realization of Nibbàna. These stages are further divided into Path- is always personal. Hence the attribute ‘to be comprehended by Insight and Fruition-Insight states indicating the process of the wise, each for himself’. transmutation of the consciousness, as well as the enjoyment of the bliss of Emancipation arising therefrom. In this progressive III. Saïghànussati – Recollection of the Qualities of Saïgha order of eight spiritually transformed individuals, each step Supatipaõõo Bhagavato Sàvakasaïgho, represents a distinct stage of emancipation from saÿsàra based Ujupañipaõõo Bhagavato Sàvakasaïgho, on the degree of realization of enlightenment (Nibbàna). ¤àyapañipaõõo Bhagavato Sàvakasaïgho, These eight saints are called Ariyas, Noble Ones, because they Sàmãcipañipaõõo Bhagavato Sàvakasaïgho, are firmly established on the Supermundane level of the Noble Yadidaÿ cattàri purisayugàni aññhapurisa puggalà, Eightfold Path. It is the Right Path because it has transcended all Esa Bhagavato Sàvakasaïgho; mundane dichotomies and paradoxes and the evils associated âhuneyyo, Pàhuneyyo, Dakkhineyyo, A¤jalikaranãyo, therewith and because it reflects the excellence of Nibbàna. This Anuttaraÿ pu¤¤akkhettaÿ lokassà’ti, pure ‘means’ is of the same perfect nature as the ‘goal’. The Holy Order of the Blessed One’s Noble Disciples is It is also the Direct Path because it avoids the two extremes and established on the Right Path; takes to the Middle Path and leads one directly and irrevocably to Nibbàna. It is beyond all crookedness and serpentine or wrapped The Holy Order of the Blessed One’s Noble Disciples is conditions. established on the Direct Path; It is the Just Path because it has transcended all dubious, unreliable The Holy Order of the Blessed One’s Noble Disciples is means, and reflects the Truth of Nibbàna. It is Just because it is established on the Just Path; realizable and visible here and now, admitting scrutiny and is The Holy Order of the Blessed One’s Noble Disciples is ever progressive. established on the Proper Path; It is called the Proper Path, because it is most becoming and sure Comprising the four pairs of Noble Individuals, the eight Path, reflecting the security and perfection of Nibbàna. These Spiritually transformed Personalities, this Holy Order of the 118 Textbook for Diploma Course Basic Meditations 119 four qualities of rightness, directness, justness and properness, CATURâRAKKHâ BHâVANâ - Four Protective Meditations reflect the nature of Nibbàna. I. Buddhànussati – Recollection of The Buddha’s Surpassing According to the four stages of supermundane achievement, the Qualities Holy Saints are classified as Sotàpanna, Stream-Enterer; 1. Buddhànussati mettà ca Sakadàgàmi, Once-Returner; Anàgàmi, Non-Returner; and Asubhaÿ maranassati, Arahat, the Perfect One, each with Path and Fruition attainments. Iti imà caturàrakkhà, Hence the phrase “four pairs of holy individuals, forming the Bhikkhu bhàveyya sãlavà. eight Noble Personalities” who constitute the Holy Order of the A virtuous monk should practise Blessed One’s Noble Disciples. These four Protective Meditations: Buddhist society consists of the members of the Order of monks Recollection of the Buddha’s surpassing qualities, and nuns and the laity. They live a life of mutual dependence on Development of universal love, the basis of the Noble Teaching, a life that truly reflects harmony, Perception of impurities and concord, goodwill and purity. Saints of the Holy Order may belong Reflection on death. to either category as well as to beings of the divine realms. Because 2. Ananta-vitthàra guõaÿ, the saints form the real Field of Merit, they are worthy of all Guõatonussaraÿ muniÿ, offerings, hospitality, salutation and respect. One who offers gifts, Bhàveyya buddhimà bhikkhu, hospitality etc., to those who are truly worthy, i.e., the holy ones, Buddhànussatimàdito. invests his own life with rich spirituality. Beginning with the Buddha’s surpassing qualities, The analogy of a field is particularly apt. A field is the source of Or dwelling on the Sage’s virtue and the basic needs of life, of prosperity and civilization. Just as the His all-embracing spiritual excellences, field is for growing various crops, fruits, flowers etc., to garner Should the wise bhikkhu develop his meditation. human needs, even so the Holy Order is the spiritual field for the 3. Savàsane kilese so, seekers of enlightenment to acquire spiritual merit, which is Eko sabbe nighàtiya, essential to gain liberation. For, what capital is in commerce, merit Ahu susuddha-santàno, is for spiritual life in Buddhism. Påjàna¤ca sadàraho. Merit stands for moral virtue and spiritual excellence. One Of all liberated saints, he alone expunged, acquires merit to gain insight into truth and thereby liberation. The mental defilements, together with their traces,* Merit also enables one to live a life of purity and prosperity in Thus winning the State of Immaculate Purity, accordance with the Good Law (Saddhamma). By acquiring merit And truly became the worthiest To be worshiped for all times. one is blessed with all the good things of life. Merit therefore assures both worldly gains as well as spiritual growth. *Like rings of a coconut tree, mental defilements leave traces on the psyche. These form one’s predilections. A saint may have a predilection, but the Buddha transcends all. 120 Textbook for Diploma Course Basic Meditations 121

4. Sabbakàlagate dhamme, He is the Most Exalted, Sabbe sammà sayaÿ munã, Having rained floods of virtues, Sabbàkàrena bujjhitvà, On the hearts of beings, Eko sabba¤¤utaÿ gato. And having tamed in many ways The Sage, on his own, and totally, Those who are worthy to be tamed. Discovered all knowledge, 8. Eko sabbassa lokassa, In every conceivable form, Sabbamatthànusàsako, Of the past, present or future, thus Bhàgya-issariyàdinaÿ, He alone won Omniscience. Guõànaÿ paramo nidhi. 5. Vipassanàdi vijjàhi, For the whole universe He alone, Sãlàdi caraõehi ca. Is the true guide to the Final Good, Susamiddhehi sampanno, Being himself the Fountainhead of Gaganàbhehi nàyako. All excellences, powers and good fortunes. With all supernormal attainments, including 9. Pa¤¤àssa sabbadhammesu, Supermundane Path and Fruition Insights, Karuõà sabbajantusu, Beginning with unequalled virtuous conduct. Attatthànaÿ paratthànaÿ, The Supreme Leader, like the sky, Sàdhikà guõajeññhikà. Is boundless in accomplishments, Highest ever, he accomplished, Each mastery reaching its apex state. The utmost good for himself and others, 6. Sammàgato subhaÿ ñhànaÿ, With supreme wisdom in all things Amoghavacano ca so. And boundless compassion for all beings. Tividhassàpi lokassa, 10. Dayàya pàrami citvà, ¤àtà niravasesato. Pa¤¤àyattàna-muddhari, He alone trod the Path of Truth, Uddhari sabbadhamme ca, To reach the Perfect State. Dayàya¤¤e ca muddhari. Himself, the embodiment of Truth, Out of compassion he fulfilled the Perfections, His words are incapable of error. And ascended upon the summit of wisdom; In the three spheres of existence Thus did he salvage all knowledge; The Knower of all things without remainder! With which, full of mercy, he delivered all beings. 7. Anekehi guõogehi, 11. Dissamànopi tàvassa, Sabbasattuttamo ahu, Råpakàyo acintiyo, Anekehi upàyehi, Asàdhàrana-¤àõaóóhe, Naradamme damesi ca. Dhammakàye kathàva kà’ti? 122 Textbook for Diploma Course Basic Meditations 123

His physical body, though visible to all, Within our district, our country, Was incomparable, beyond belief. Indeed, in the whole world- What to say, then, of his spiritual body, May all be happy ever! Beyond compare, indeed so wondrous! 4. Samantà cakkavàlesu, Sattànantesu pàõino, —— 0 —— Sukhino puggalà bhåtà, Attabhàvagatà siyuÿ. II. Mettà Bhàvanà - Development of Universal Love Likewise, all the countless beings, inhabiting The boundless universe, all creatures, 1. Attuppamàya sabbesaÿ, All existing entities with individualized life, Sattànaÿ sukhakàmataÿ, Passitvà kamato mettaÿ, May all beings be happy! Sabbasattesu bhàvaye. 5. Tathà itthi pumà ceva, Ariyà anariyà pi ca, Making oneself the example, Devà narà apàyaññhà, Let one seek happiness for all beings. Having visualized them in a progressive order, Tathà dasa disàsu cà’ti. Let one develop universal love, Similarly, all females and males, By extending it to all beings. All Noble Saints and those not liberated, All divine and human beings, 2. Sukhã bhaveyyaÿ niddukkho, All denizens of the nether worlds, Ahaÿ niccaÿ ahaÿ viya, May they all be happy ever! Hità ca me sukhã hontu, Majjhaññhà catha verino. —— 0 —— Just as I yearn to be happy, III. Asubha Sa¤¤à - Perception of Impurities To be ever free from suffering, Even so, may all beings be happy, 1. Avi¤¤àõa subhanibhaÿ, Whether friendly, neutral or hostile. Savi¤¤àõa subhaÿ imaÿ, Kàyaÿ asubhato passaÿ 3. Imamhi gàmakkhettamhi, Asubhaÿ bhàvaye yati. Sattà hontu sukhã sadà, Tato para¤ca rajjesu As one discerns the impurities Cakkavàlesu jantuno. In attractive inanimate things, So should one perceive impurities in All those living within the limits Sentient beings that appear attractive. Of our village and surrounding areas, 124 Textbook for Diploma Course Basic Meditations 125

Seeing the body’s basic rot, let one 5. Asuci sandate niccaÿ, Develop the perception of impurities. Yathà medakathàlikà, 2. Vaõõa-saõñhàna-gandhehi, Nànà kimi kulàvàso, âsayokàsato tathà, Pakka candanikà viyà. Pañikkulàni kàye me, Ever the impurities flow out, Kuõapàni dvisoëasa. Like fat from an overflowing pan. Impurities are due to decomposition And, as in a putrid village pond, Inherent in the thirty-two parts of my body. The body harbours varities of worms. Thus should one perceive impurities- 6. Gaõóabhåto rogabhåto, By way of colour, shape, smell Vaõõabhåto samussayo, Location and section of each of the parts. Atekicchoti jegguccho, 3. Patitamhàpi kuõapà, Pabhinna kinapåpamo’ti. Jegucchaÿ kàyanissitaÿ, As the source of all disease, the body is âdhàro hi suci tassa, Like a bagful of boils and sores, Kàyo tu kuõape ñhitaÿ. Often untreatable, and ever repulsive, Bodily impurities are more loathsome, Resembling that of a decomposing corpse. Than those existing in a place, Where corpses are buried. —— 0 —— There the earth surely is clean. The constantly rotting body, IV. Maranànussati – Reflection on Death However, has nothing clean in it. 1. Pavàta-dãpa tulyàya, 4. Mãlhe kimi va kàyo yaÿ, Sàyusantatiyàkkhayaÿ, Asucimhi samuññhito, Paråpamàya sampassaÿ, Anto asuci sampuõõo, Bhàvaye maraõassatiÿ, Puõõa-vaccakutã viya. Like a blown-out lamp is life when Indeed renewal of the body Cut off by exhaustion of the vital force. In a setting of unceasing decay Visualizing how others died, should Resembles the rampant maggots One cultivate the reflection on death. In a sewage tank. 2. Mahàsampatti-sampattà, Inside, the body is filled with filth, Yathà sattà matà idha, Like an over-flowing privy. Tathà ahaÿ marissàmi, Maraõaÿ mama hessati. 126 Textbook for Diploma Course Basic Meditations 127

In this world, even those beings Even those peerless Self-Awakened Ones, Who were immensely fortunate, died. The Supremely Enlightened Ones Similarly I, too, will have to die. And the Hermit Enlightened Ones, Death will surely overtake me. Endowed with great wisdom, 3. Uppattiyà sahevedaÿ, Immense merits, supernatural powers, Maraõaÿ àgataÿ sadà, Vast fame and following, passed away. Maraõatthàya okàsaÿ, So what to speak of persons like me? Vadhako viya esati. 7. Paccayàna¤ca vekalyà, Indeed death invariably comes Bàhirajjhattupaddavà, Together with birth itself, Maràmoraÿ nimesàpi, Even as a murderer eagerly looks, Maramàno anukkhaõantã. For the opportunity to kill his victim. Due to the manifold working of conditions, 4. äsakaÿ anivattantaÿ, Supporting life, within and without, Satataÿ gamanussakaÿ, Or the various distresses afflicting it, Jãvitaÿ udayà atthaÿ, In just a flash we could die! Suriyo viya dhàvati. Indeed, we are dying every moment. Just as the sun rises only to set, Even so, without stopping, and —— 0 —— Ever on the move, death follows, Only to make an end of life! ABHIöHAÑ PACCAVEKKHITABBAÑ 5. Vijjububbula ussàva, Jalaràji parikkhayaÿ, Constant Reflection of Realities Ghàtakova ripå tassa, Pa¤cimàni bhikkhave ñhànàni abhiõahaÿ paccavekkhitabbàni Sabbatthàpi avàriyo. itthiyà và purisena và gahaññhena và pabbajitena và. Bubbles break up, dew-drops dry, Katamàni pa¤ca? A line drawn on water disappears, Bhikkhus, these are the five realities which should be reflected And the victim falls prey to his enemy. upon, over and over again, by woman and man both lay and So indeed is death ever inevitable! monastic. Which five? 6. Suyasatthàma-pu¤¤iddhã, Jaràdhammomhi; jaraÿ anatãto’ti abhiõhaÿ Buddhivuóóhi jinadvayaÿ, paccavekkhitabbaÿ. Ghàtesi maraõaÿ khippaÿ, “I am subject to ageing. I have not gone beyond ageing.” So it Kàtu màdisake kathà, should be reflected upon, over and over again. 128 Textbook for Diploma Course Basic Meditations 129

Byàdhidhammomhi; byàdhiÿ anatãto’ti abhiõhaÿ Questions paccavekkhitabbaÿ. 1. Write an essay on Buddhist devotion based on its object, “I am subject to disease. I have not gone beyond disease.” So it namely, The Triple Gem. should be reflected upon, over and over again. 2. What is the significance of these devotional meditations? Maraõadhammomhi; maraõaÿ anatãto’ti abhiõhaÿ What happens when one recollects the qualities of the paccavekkhitabbaÿ. Buddha, the Dhamma and the Saïgha? Explain the underlying “I am subject to death. I have not gone beyond death.” So it should significance of each quality. be reflected upon, over and over again. 3. Quote the relevant text of the three Treasure Gems. Sabbehi me piyehi manàpehi 4. Write an essay on the four protective meditations: Nànàbhàvo vinàbhavo’ti a) the Buddha’s Surpassing Qualities Abhiõhaÿ paccavekkhitabbaÿ. b) the Universal Love “Inevitably there comes change in, and separation from, all that c) the Perception of Impurities are dear to and cherished by me.” So it should be reflected upon, over and over again. d) the Reflection of Death Kammassakomhi kammadàyàdo 5. Describe each technique of meditation as clearly as possible. Kammayoni kammabandhu kammapañisaraõo. 6. Explain the purpose of these meditations, as you understand Yaÿ kammaÿ karissàmi kalyànaÿ và, them from your practice and how they bring about spiritual Pàpakaÿ và tassa dàyado bhavissàmãti protection? Abhiõhaÿ paccavekkhitabbaÿ. “I am the owner of my action. I am the heir of my action. My —— 0 —— action is the womb whence I have sprung. My action is my kin. My action is my protection. Whatever action I do, good or evil, of that I shall be the heir.” So it should be reflected upon, over and over again. Imàni kho, bhikkhave, pa¤ca ñhànàni abhiõhaÿ paccavekkhitabaÿ itthiyà và purisena và gahaññhena và pabbajitena và. Bhikkhus, these are the five realities which should be reflected upon, over and over again, by woman and man, both lay and monastic.