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Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
11/15/07
Sangha
Buddha
Kindly visit:
http://www.youtube.com/watch?v=P2NLQGrbf5U
[The Buddha speaks:] I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, and my outer cloak. A white sunshade was held over me day and night to protect me from cold, heat, dust, dirt, and dew.
I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, and retainers in other people’s homes are fed meals of lentil soup and broken rice, in my father’s home the servants, workers, and retainers were fed wheat, rice, and meat.
Even though I was endowed with such fortune, such total refinement, the thought occurred to me: “When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, and disgusted on seeing another person who is aged, that would not be fitting for me.” As I noticed this, the [typical] young person’s intoxication with youth entirely dropped away.
Even though I was endowed with such fortune, such total refinement, the thought occurred to me: “When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be horrified, humiliated, and disgusted on seeing another person who is ill, that would not be fitting for me.” As I noticed this, the healthy person’s intoxication with health entirely dropped away.
Even though I was endowed with such fortune, such total refinement, the thought occurred to me: “When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be horrified, humiliated, and disgusted on seeing another person who is dead, that would not be fitting for me.” As I noticed this, the living person’s intoxication with life entirely dropped away.
Dear Dhammachari Jagatheesan Chandrasekharan,,
On behalf of the Bishops of Karnataka, who organized Kristothsava, I wish to thank you again for being so kind to address the gathering on the 9th.
You had taken a lot of trouble to put together many beautiful thoughts. In fact with those pictures it would have been a great power point presentation.
Unfortunately that email of mine with its attachment could not be opened and you had to hurriedly address the gathering without having the time to look through the papers again. I like the way you remained calm and cool throughout and read the paper through.
Many told me that you had many good thoughts to share but the time factor was not favourable.
I have not understood one thing: why you always say ‘Jambudweepa which is Prabhuddha Bharath” Do enlighten me.
I felt bad that you had to find your own transport to return; I was not aware till you were moving out that you had come by auto. But it was too late for me to try and arrange some transport (I would have had to approach the transport department and the ones in charge there did not like last minute requests).
Once again let me thank you for your kindness to us.
God bless,
Ronnie Prabhu SJ
MAHA BODHI SOCIETY-Questionnaire No 3 and Answers of First Year Diploma Course conducted by Mahabodhi Academy for Pali and Buddhist Studies
1. On the fullmoon day of Ashala (July), two months after his enlightenment, the Buddha
walked all the way from Bodhi Mandapa (Bodhgaya) to Isipatana in Baranasi. Why
did he choose this mode of travelling rather than using His psychic abilities as in the
case of other Buddhas?
walked all the way from Bodhi Mandapa (Bodhgaya) to Isipatana in Baranasi. Why
did he choose this mode of travelling rather than using His psychic abilities as in the
case of other Buddhas?
Then I, walking on tour, in time arrived in Benares, at Isipatana, the Deer Park, and
there met the five monks.
there met the five monks.
After the Buddha attained awaken-ness at Bodh Gaya, he decided to teach the
liberating truths he had discovered. As his two former teachers, Alara Kalama and
Uddaka Ramaputta, had both died, he decided to seek out his five former companions
and present his Dhamma to them. With his supernormal powers he came to know that
they were staying in the Deer Park (Migadaya) at Isipatana, now called Sarnath, near
Baranasi, and so he set out to find them. These five companions had abandoned him
after he gave up his austerities, accusing him of “reverting to the life of luxury.”
As the Buddha approached Sarnath and the five ascetics saw him, they decided they
would not stand up for him or greet him. But as he came closer, they were entranced
by the utterly peaceful expression on his face, and one by one they spontaneously rose
from their seats. At first they refused to believe that he was as he claimed - awakened.
”Have I ever spoken to you in this way before?” he asked, and they admitted that he had
not, and so they decided that they would listen to him. And thus the good Dhamma came
to be proclaimed to the world for the first time in a discourse now called the
”Discourse Setting in Motion the Wheel of the Dhamma” (Dhammacakkappavattana Sutta).
liberating truths he had discovered. As his two former teachers, Alara Kalama and
Uddaka Ramaputta, had both died, he decided to seek out his five former companions
and present his Dhamma to them. With his supernormal powers he came to know that
they were staying in the Deer Park (Migadaya) at Isipatana, now called Sarnath, near
Baranasi, and so he set out to find them. These five companions had abandoned him
after he gave up his austerities, accusing him of “reverting to the life of luxury.”
As the Buddha approached Sarnath and the five ascetics saw him, they decided they
would not stand up for him or greet him. But as he came closer, they were entranced
by the utterly peaceful expression on his face, and one by one they spontaneously rose
from their seats. At first they refused to believe that he was as he claimed - awakened.
”Have I ever spoken to you in this way before?” he asked, and they admitted that he had
not, and so they decided that they would listen to him. And thus the good Dhamma came
to be proclaimed to the world for the first time in a discourse now called the
”Discourse Setting in Motion the Wheel of the Dhamma” (Dhammacakkappavattana Sutta).
Soon afterwards, he taught his second discourse, the Discourse on Non-self
(Anattalakkhana Sutta), after which the five companions, Kondanna, Bhaddiya, Vappa,
Mahanama and Assaji, all became Awakened. Later, as the result of listening to the
Buddha’s teachings, Yasa, the son of a wealthy merchant, and fifty of his friends became
monks. The Buddha then commissioned them to spread the Dhamma far and wide:
(Anattalakkhana Sutta), after which the five companions, Kondanna, Bhaddiya, Vappa,
Mahanama and Assaji, all became Awakened. Later, as the result of listening to the
Buddha’s teachings, Yasa, the son of a wealthy merchant, and fifty of his friends became
monks. The Buddha then commissioned them to spread the Dhamma far and wide:
”Go forth, monks, for the good of the many, for the happiness of the many, out of
compassion for the world, for the welfare, the good and the happiness of both gods and
men. Let no two of you go in the same direction. Teach the Dhamma which is beautiful
in the beginning, beautiful in the middle and beautiful in the end. Explain both the letter
and the spirit of the holy life, completely fulfilled and perfectly pure.”
compassion for the world, for the welfare, the good and the happiness of both gods and
men. Let no two of you go in the same direction. Teach the Dhamma which is beautiful
in the beginning, beautiful in the middle and beautiful in the end. Explain both the letter
and the spirit of the holy life, completely fulfilled and perfectly pure.”
And so it was that from Sarnath the Dhamma began its long journey to the ends of the
earth. The Buddha spent the first rains retreat after his enlightenment at Sarnath and he
may have visited it again on several occasions, judging by the number of discourses he
delivered here.
earth. The Buddha spent the first rains retreat after his enlightenment at Sarnath and he
may have visited it again on several occasions, judging by the number of discourses he
delivered here.
2. Having in mind whose spiritual well-being did he decide to walk rather than leviate?
”Go forth, monks, for the good of the many, for the happiness of the many, out of
compassion for the world, for the welfare, the good and the happiness of both gods and
men. Let no two of you go in the same direction. Teach the Dhamma which is beautiful
in the beginning, beautiful in the middle and beautiful in the end. Explain both the letter
and the spirit of the holy life, completely fulfilled and perfectly pure.”
”Go forth, monks, for the good of the many, for the happiness of the many, out of
compassion for the world, for the welfare, the good and the happiness of both gods and
men. Let no two of you go in the same direction. Teach the Dhamma which is beautiful
in the beginning, beautiful in the middle and beautiful in the end. Explain both the letter
and the spirit of the holy life, completely fulfilled and perfectly pure.”
And so it was that from Sarnath the Dhamma began its long journey to the ends of the
earth. The Buddha spent the first rains retreat after his enlightenment at Sarnath and he
may have visited it again on several occasions, judging by the number of discourses he
delivered here.
earth. The Buddha spent the first rains retreat after his enlightenment at Sarnath and he
may have visited it again on several occasions, judging by the number of discourses he
delivered here.
3,4,5,6 & 7 What did the Buddha say regarding the nature of a Supremely Enlighten One as given in
the five verses?
Introduction: Given the difficult nature of the law of the deathless, his Dhamma, Buddha
knew that the Dhamma he has discovered is only for the wise. So when he when Brahma
Sahampati asked the Buddha to teach, he was indeed communicating with beings outside
the human realm. There were many deities that he was able to communicate with after
he attained his Awaken-ness. As Buddhist we must believe in beings outside of our realm,
even though they are unseen to us through ordinary eye.
the five verses?
Introduction: Given the difficult nature of the law of the deathless, his Dhamma, Buddha
knew that the Dhamma he has discovered is only for the wise. So when he when Brahma
Sahampati asked the Buddha to teach, he was indeed communicating with beings outside
the human realm. There were many deities that he was able to communicate with after
he attained his Awaken-ness. As Buddhist we must believe in beings outside of our realm,
even though they are unseen to us through ordinary eye.
Outside of our human realm, there are good Gods and evil Gods like Mara, and other
spiritual beings that we need to live in harmony with them. That is why Buddhism is so
difficult for many to comprehend, because it deals with beings outside of this physical
world. We cannot be a Buddhist, if we just limit our view only to this physical world alone.
spiritual beings that we need to live in harmony with them. That is why Buddhism is so
difficult for many to comprehend, because it deals with beings outside of this physical
world. We cannot be a Buddhist, if we just limit our view only to this physical world alone.
Given this difficult Dhamma, Buddha himself had to tutored the five ascetics – Kondañña,
Bhaddiya, Vappa, Mahanama, and Assaji so they could comprehend this new Dhamma.
Through their newly acquired intuition they all have realized that they were living their
last existence and are due to attain Awaken-ness. When Buddha dispense his first
sermon, Dhammacakkappavattana Sutta, only Kondanna attained the Sotapann. All five
attained arahatship at the end of the second Sermon - Anattalakkhana Sutta They were
the first five Arahats in this world.
Bhaddiya, Vappa, Mahanama, and Assaji so they could comprehend this new Dhamma.
Through their newly acquired intuition they all have realized that they were living their
last existence and are due to attain Awaken-ness. When Buddha dispense his first
sermon, Dhammacakkappavattana Sutta, only Kondanna attained the Sotapann. All five
attained arahatship at the end of the second Sermon - Anattalakkhana Sutta They were
the first five Arahats in this world.
The foremost lay disciples, Saputta and Balikka who met the Buddha in person were not
able to attain arahatship because they were not ordained Monk and they were not living
their last existence to be worthy of Nibbana then. According to legend, one of them
attained arahatship later and the other attained Sotapanna to live through seven more
rebirths in this Samsara.
able to attain arahatship because they were not ordained Monk and they were not living
their last existence to be worthy of Nibbana then. According to legend, one of them
attained arahatship later and the other attained Sotapanna to live through seven more
rebirths in this Samsara.
“He who imbibes the Dhamma abides in happiness with mind pacified. The wise man
ever delights in the Dhamma revealed by the Ariyas”.
– DHAMMAPADA
ever delights in the Dhamma revealed by the Ariyas”.
– DHAMMAPADA
The Dhamma as the Teacher
On one occasion soon after the Awaken-ness, the Buddha was dwelling at the foot of the
Ajapala banyan tree by the bank of the Nerañjara river. As He was engaged in solitary
meditation the following thought arose in His mind:
Ajapala banyan tree by the bank of the Nerañjara river. As He was engaged in solitary
meditation the following thought arose in His mind:
”Painful indeed is it to live without someone to pay reverence and show deference.
How if I should live near an ascetic or brahmin respecting and reverencing him?”
How if I should live near an ascetic or brahmin respecting and reverencing him?”
Then it occurred to Him:
”Should I live near another ascetic or brahmin, respecting and reverencing him, in order
to bring morality (Silakkhandha) to perfection? But I do not see in this world including
gods, Maras, and Brahmas, and amongst beings including ascetics, brahmans, gods and
men, another ascetic or brahman who is superior to me in morality and with whom I could
associate, respecting and reverencing him.
to bring morality (Silakkhandha) to perfection? But I do not see in this world including
gods, Maras, and Brahmas, and amongst beings including ascetics, brahmans, gods and
men, another ascetic or brahman who is superior to me in morality and with whom I could
associate, respecting and reverencing him.
”Should I live near another ascetic or brahmin, respecting and reverencing him, in order
to bring concentration (samadhikkhandha) to perfection? But I do not see in this world
any ascetic or brahman who is superior to me in concentration and with whom I should
associate, respecting and reverencing him.
to bring concentration (samadhikkhandha) to perfection? But I do not see in this world
any ascetic or brahman who is superior to me in concentration and with whom I should
associate, respecting and reverencing him.
”Should I live near another ascetic or brahmin, respecting and reverencing him, in order
to bring wisdom (paññakkhandha) to perfection? But I do not see in this world any
ascetic or brahman who is superior to me in wisdom and with whom I should associate,
respecting and reverencing him.
to bring wisdom (paññakkhandha) to perfection? But I do not see in this world any
ascetic or brahman who is superior to me in wisdom and with whom I should associate,
respecting and reverencing him.
”Should I live near another ascetic or brahmin, respecting and reverencing him, in order
to bring emancipation (vimuttikkhandha) to perfection? But I do not see in this world any
ascetic or brahman who is superior to me in emancipation and with whom I should
associate, respecting and reverencing him.”
to bring emancipation (vimuttikkhandha) to perfection? But I do not see in this world any
ascetic or brahman who is superior to me in emancipation and with whom I should
associate, respecting and reverencing him.”
Then it occurred to Him: “How if I should live respecting and reverencing this very
Dhamma which I myself have realized?”
Dhamma which I myself have realized?”
Thereupon Brahma Sahampati, understanding with his own mind the Buddha’s thought,
just as a strong man would stretch his bent arm or bend his stretched arm even so did he
vanish from the Brahma realm and appeared before the Buddha. And, covering one
shoulder with his upper robe and placing his right knee on the ground, he saluted the
Buddha with clasped hands and said thus:
just as a strong man would stretch his bent arm or bend his stretched arm even so did he
vanish from the Brahma realm and appeared before the Buddha. And, covering one
shoulder with his upper robe and placing his right knee on the ground, he saluted the
Buddha with clasped hands and said thus:
”It is so, O Exalted One! It is so, O Accomplished One! O Lord, the worthy, supremely
Awakened Ones, who were in the past, did live respecting and reverencing this very
Dhamma.
Awakened Ones, who were in the past, did live respecting and reverencing this very
Dhamma.
”The worthy, supremely Awakened Ones, who will be in the future, will also live
respecting and reverencing this very Dhamma.
respecting and reverencing this very Dhamma.
”O Lord, may the Exalted One, the worthy, supremely Awakened One of the present age
also live respecting and reverencing this very Dhamma!”
also live respecting and reverencing this very Dhamma!”
This the Brahma Sahampati said, and uttering which, furthermore he spoke as follows:
”Those Awakened Ones of the past, those of the future, and those of the present age, who
dispel the grief of many — all of them lived, will live, and are living respecting the noble
Dhamma. This is the characteristic of the Buddhas.
dispel the grief of many — all of them lived, will live, and are living respecting the noble
Dhamma. This is the characteristic of the Buddhas.
”Therefore he who desires his welfare and expects his greatness should certainly respect
the noble Dhamma, remembering the message of the Buddhas.”
the noble Dhamma, remembering the message of the Buddhas.”
This the Brahma Sahampati said, and after which, he respectfully saluted the Buddha and
passing round Him to the right, disappeared immediately.
passing round Him to the right, disappeared immediately.
As the Sangha is also endowed with greatness there is also His reverence towards the
Sangha.
Sangha.
The Invitation to Expound the Dhamma
From the foot of the Rajayatana tree the Buddha proceeded to the Ajapala banyan tree
and as He was absorbed in solitary meditation the following thought occurred to Him.
and as He was absorbed in solitary meditation the following thought occurred to Him.
”This Dhamma which I have realized is indeed profound, difficult to perceive, difficult to
comprehend, tranquil, exalted, not within the sphere of logic, subtle, and is to be
understood by the wise. These beings are attached to material pleasures. This causally
connected ‘Dependent Arising’ is a subject which is difficult to comprehend. And this
Nibbana — the cessation of the conditioned, the abandoning of all passions, and the
destruction of craving, the non-attachment, and the cessation — is also a matter not
easily comprehensible. If I too were to teach this Dhamma, the others would not
understand me. That will be wearisome to me that will be tiresome to me.”
comprehend, tranquil, exalted, not within the sphere of logic, subtle, and is to be
understood by the wise. These beings are attached to material pleasures. This causally
connected ‘Dependent Arising’ is a subject which is difficult to comprehend. And this
Nibbana — the cessation of the conditioned, the abandoning of all passions, and the
destruction of craving, the non-attachment, and the cessation — is also a matter not
easily comprehensible. If I too were to teach this Dhamma, the others would not
understand me. That will be wearisome to me that will be tiresome to me.”
Then these wonderful verses unheard of before occurred to the Buddha:
”With difficulty have I comprehended the Dhamma. There is no need to proclaim it now.
This Dhamma is not easily understood by those who are dominated by lust and hatred.
The lust-ridden, shrouded in darkness, do not see this Dhamma, which goes against the
stream, which is abstruse, profound, difficult to perceive and subtle.”
This Dhamma is not easily understood by those who are dominated by lust and hatred.
The lust-ridden, shrouded in darkness, do not see this Dhamma, which goes against the
stream, which is abstruse, profound, difficult to perceive and subtle.”
As the Buddha reflected thus, he was not disposed to expound the Dhamma.
Thereupon Brahma Sahampati read the thoughts of the Buddha, and, fearing that the
world might perish through not hearing the Dhamma, approached Him and invited Him to
teach the Dhamma thus:
world might perish through not hearing the Dhamma, approached Him and invited Him to
teach the Dhamma thus:
”O Lord, may the Exalted One expound the Dhamma! May the Accomplished One expound
the Dhamma! There are beings with little dust in their eyes, who, not hearing the Dhamma,
will fall away. There will be those who understand the Dhamma.”
the Dhamma! There are beings with little dust in their eyes, who, not hearing the Dhamma,
will fall away. There will be those who understand the Dhamma.”
Furthermore he remarked:
”In ancient times there arose in Magadha a Dhamma, impure, thought out by the
corrupted. Open this door to the Deathless State. May they hear the Dhamma understood
by the Stainless One! Just as one standing on the summit of a rocky mountain would
behold the people around, even so may the All-Seeing, Wise One ascend this palace of
Dhamma! May the Sorrowless One look upon the people who are plunged in grief and are
overcome by birth and decay!
corrupted. Open this door to the Deathless State. May they hear the Dhamma understood
by the Stainless One! Just as one standing on the summit of a rocky mountain would
behold the people around, even so may the All-Seeing, Wise One ascend this palace of
Dhamma! May the Sorrowless One look upon the people who are plunged in grief and are
overcome by birth and decay!
”Rise, O Hero, victor in battle, caravan leader, debt-free One, and wander in the World!
May the Exalted One teach the Dhamma! There will be those who will understand the
Dhamma.”
May the Exalted One teach the Dhamma! There will be those who will understand the
Dhamma.”
When he said so the Exalted One spoke to him thus:
”The following thought, O Brahma, occurred to me –’This Dhamma which I have
comprehended is not easily understood by those who are dominated by lust and hatred.
The lust-ridden, shrouded in darkness, do not see this Dhamma, which goes against the
stream, which is abstruse, profound, difficult to perceive, and subtle’. As I reflected thus,
my mind turned into inaction and not to the teaching of the Dbamma.”
comprehended is not easily understood by those who are dominated by lust and hatred.
The lust-ridden, shrouded in darkness, do not see this Dhamma, which goes against the
stream, which is abstruse, profound, difficult to perceive, and subtle’. As I reflected thus,
my mind turned into inaction and not to the teaching of the Dbamma.”
Brahma Sahampati appealed to the Buddha for the second time and He made the same
reply.
reply.
When he appealed to the Buddha for the third time, the Exalted One, out of pity for beings,
surveyed the world with His Buddha-Vision.
surveyed the world with His Buddha-Vision.
As He surveyed thus He saw beings with little and much dust in their eyes, with keen and
dull intellect, with good and bad characteristics, beings who are easy and beings who are
difficult to be taught, and few others who, with fear, view evil and a life beyond.
dull intellect, with good and bad characteristics, beings who are easy and beings who are
difficult to be taught, and few others who, with fear, view evil and a life beyond.
”As in the case of a blue, red or white lotus pond, some lotuses are born in the water,
grow in the water, remain immersed in the water, and thrive plunged in the water; some
are born in the water, grow in the water and remain on the surface of the water; some
others are born in the water, grow in the water and remain emerging out of the water,
unstained by the water. Even so, as the Exalted One surveyed the world with His
Buddha-Vision, He saw beings with little and much dust in their eyes, with keen and dull
intellect, with good and bad characteristics, beings who are easy and difficult to be
taught, and few others who, with fear, view evil and a life beyond. And He addressed the
Brahma Sahampati in a verse thus:
grow in the water, remain immersed in the water, and thrive plunged in the water; some
are born in the water, grow in the water and remain on the surface of the water; some
others are born in the water, grow in the water and remain emerging out of the water,
unstained by the water. Even so, as the Exalted One surveyed the world with His
Buddha-Vision, He saw beings with little and much dust in their eyes, with keen and dull
intellect, with good and bad characteristics, beings who are easy and difficult to be
taught, and few others who, with fear, view evil and a life beyond. And He addressed the
Brahma Sahampati in a verse thus:
”Opened to them are the Doors to the Deathless State. Let those who have ears repose
confidence. Being aware of the weariness, O Brahma, I did not teach amongst men this
glorious and excellent Dhamma.”
confidence. Being aware of the weariness, O Brahma, I did not teach amongst men this
glorious and excellent Dhamma.”
The delighted Brahma, thinking that he made himself the occasion for the Exalted One to
expound the Dhamma respectfully saluted Him and, passing round Him to the right,
disappeared immediately.
expound the Dhamma respectfully saluted Him and, passing round Him to the right,
disappeared immediately.
The First Two Converts
After His memorable fast for forty-nine days, as the Buddha sat under the Rajayatana
tree, two merchants, Tapassu and Bhallika, from Ukkala (Orissa) happened to pass that
way.
Then a certain deity, who was a blood relative of theirs in a past birth, spoke to them as
follows:
tree, two merchants, Tapassu and Bhallika, from Ukkala (Orissa) happened to pass that
way.
Then a certain deity, who was a blood relative of theirs in a past birth, spoke to them as
follows:
”The Exalted One, good sirs, is dwelling at the foot of the Rajayatana tree, soon after His
Awaken-ness. Go and serve the Exalted One with flour and honey-comb. It will conduce
to your well-being and happiness for a long time.”
Awaken-ness. Go and serve the Exalted One with flour and honey-comb. It will conduce
to your well-being and happiness for a long time.”
Availing themselves of this golden opportunity, the two delighted merchants went to the
Exalted One, and, respectfully saluting Him, implored Him to accept their humble alms
so that it may resound to their happiness and well-being.
Exalted One, and, respectfully saluting Him, implored Him to accept their humble alms
so that it may resound to their happiness and well-being.
Then it occurred to the Exalted One: “The Tathagatas do not accept food with their hands.
How shall I accept this flour and honeycomb?”
How shall I accept this flour and honeycomb?”
Forthwith the four Great Kings understood the thoughts of the Exalted One with their
minds and from the four directions offered Him four granite bowls, saying –
”O Lord, may the Exalted One accept herewith this flour and honey-comb!”
minds and from the four directions offered Him four granite bowls, saying –
”O Lord, may the Exalted One accept herewith this flour and honey-comb!”
The Buddha graciously accepted the timely gift with which He received the humble
offering of the merchants, and ate His food after His long fast.
offering of the merchants, and ate His food after His long fast.
After the meal was over the merchants prostrated themselves before the feet of the
Buddha and said:
Buddha and said:
”We, O Lord, seek refuge in the Exalted One and the Dhamma. May the Exalted One treat
us as lay disciples who have sought refuge from today till death. “
us as lay disciples who have sought refuge from today till death. “
These were the first lay disciples of the Buddha who embraced Buddhism by seeking
refuge in the Buddha and the Dhamma, reciting the twofold formula.
refuge in the Buddha and the Dhamma, reciting the twofold formula.
On the Way to Benares to Teach the Dhamma
On accepting the invitation to teach the Dhamma, the first thought that occurred to the
Buddha before He embarked on His great mission was —
”To whom shall I teach the Dhamma first? Who will understand the Dhamma quickly?
Well, there is Alara Kalama who is learned, clever, wise and has for long been with little
dust in his eyes. How if I were to teach the Dhamma to him first? He will understand the
Dhamma quickly.”
Buddha before He embarked on His great mission was —
”To whom shall I teach the Dhamma first? Who will understand the Dhamma quickly?
Well, there is Alara Kalama who is learned, clever, wise and has for long been with little
dust in his eyes. How if I were to teach the Dhamma to him first? He will understand the
Dhamma quickly.”
Then a deity appeared before the Buddha and said: “Lord! Alara Kalama died a week ago.”
With His supernormal vision He perceived that it was so.
Then He thought of Uddaka Ramaputta. Instantly a deity informed Him that he died the
evening before.
evening before.
With His supernormal vision He perceived this to be so.
Ultimately the Buddha thought of the five energetic ascetics who attended on Him during
His struggle for Awaken-ness. With His supernormal vision He perceived that they were
residing in the Deer Park at Isipatana near Benares. So the Buddha stayed at Uruvela till
such time as He was pleased to set out for Benares.
His struggle for Awaken-ness. With His supernormal vision He perceived that they were
residing in the Deer Park at Isipatana near Benares. So the Buddha stayed at Uruvela till
such time as He was pleased to set out for Benares.
The Buddha was traveling on the highway, when between Gaya and the Bodhi tree,
beneath whose shade He attained Awaken-ness, a wandering ascetic named Upaka saw
Him and addressed Him thus: “Extremely clear are your senses, friend! Pure and clean is
your complexion. On account of whom has your renunciation been made, friend? Who is
your teacher? Whose doctrine do you profess?”
beneath whose shade He attained Awaken-ness, a wandering ascetic named Upaka saw
Him and addressed Him thus: “Extremely clear are your senses, friend! Pure and clean is
your complexion. On account of whom has your renunciation been made, friend? Who is
your teacher? Whose doctrine do you profess?”
The Buddha replied:
”All have I overcome, all do I know.
From all am I detached, all have I renounced.
Wholly absorbed am I in the destruction of craving (Arahantship).
Having comprehended all by myself whom shall I call my teacher?
No teacher have I An equal to me there is not.
In the world including gods there is no rival to me.
Indeed an Arahant am I in this world.
An unsurpassed teacher am I;
Alone am I the All-Awakened.
Cool and appeased am I.
To establish the wheel of Dhamma to the city of Kasi I go.
In this blind world I shall beat the drum of Deathlessness
From all am I detached, all have I renounced.
Wholly absorbed am I in the destruction of craving (Arahantship).
Having comprehended all by myself whom shall I call my teacher?
No teacher have I An equal to me there is not.
In the world including gods there is no rival to me.
Indeed an Arahant am I in this world.
An unsurpassed teacher am I;
Alone am I the All-Awakened.
Cool and appeased am I.
To establish the wheel of Dhamma to the city of Kasi I go.
In this blind world I shall beat the drum of Deathlessness
”Then, friend, do you admit that you are an Arahant, a limitless Conqueror?” queried
Upaka.
Upaka.
”Like me are conquerors who have attained to the destruction of defilements. All the evil
conditions have I conquered. Hence, Upaka, I am called a conqueror,” replied the Buddha.
conditions have I conquered. Hence, Upaka, I am called a conqueror,” replied the Buddha.
”It may be so, friend!” Upaka curtly remarked, and, nodding his head, turned into a
by-road and departed.
by-road and departed.
Unperturbed by the first rebuff, the Buddha journeyed from place to place, and arrived in
due course at the Deer Park in Baranasi.
due course at the Deer Park in Baranasi.
Meeting the Five Monks
The five ascetics who saw Him coming from afar decided not to pay Him due respect as
they misconstrued His discontinuance of rigid ascetic practices which proved absolutely
futile during His struggle for Awaken-ness.
they misconstrued His discontinuance of rigid ascetic practices which proved absolutely
futile during His struggle for Awaken-ness.
They remarked:
”Friends, this ascetic Gotama is coming. He is luxurious. He has given up striving and has
turned into a life of abundance. He should not be greeted and waited upon. His bowl and
robe should not be taken. Nevertheless, a seat should be prepared. If he wishes, let him
sit down.”
turned into a life of abundance. He should not be greeted and waited upon. His bowl and
robe should not be taken. Nevertheless, a seat should be prepared. If he wishes, let him
sit down.”
However, as the Buddha continued to draw near, His august personality was such that
they were compelled to receive Him with due honour. One came forward and took His
bowl and robe, another prepared a seat, and yet another kept water for His feet.
Nevertheless, they addressed Him by name and called Him friend (avuso), a form of
address applied generally to juniors and equals.
they were compelled to receive Him with due honour. One came forward and took His
bowl and robe, another prepared a seat, and yet another kept water for His feet.
Nevertheless, they addressed Him by name and called Him friend (avuso), a form of
address applied generally to juniors and equals.
At this the Buddha addressed them thus:
”Do not, O Bhikkhus, address the Tathagata by name or by the title ‘Avuso’. An Exalted
One, O Bhikkhus, is the Tathagata. A Fully Awakened One is He. Give ear, O Bhikkhus!
Deathlessness (Amata) has been attained. I shall instruct and teach the Dhamma.
If you act according to my instructions, you will before long realize, by your own intuitive
wisdom, and live, attaining in this life itself, that supreme consummation of the Holy Life,
for the sake of which sons of noble families rightly leave the household for homelessness.”
One, O Bhikkhus, is the Tathagata. A Fully Awakened One is He. Give ear, O Bhikkhus!
Deathlessness (Amata) has been attained. I shall instruct and teach the Dhamma.
If you act according to my instructions, you will before long realize, by your own intuitive
wisdom, and live, attaining in this life itself, that supreme consummation of the Holy Life,
for the sake of which sons of noble families rightly leave the household for homelessness.”
Thereupon the five ascetics replied:
”By that demeanor of yours, Avuso Gotama, by that discipline, by those painful
austerities, you did not attain to any superhuman specific knowledge and insight worthy
of an Ariya. How will you, when you have become luxurious, have given up striving, and
have turned into a life of abundance, gain any such superhuman specific knowledge and
insight worthy of an Ariya?”
austerities, you did not attain to any superhuman specific knowledge and insight worthy
of an Ariya. How will you, when you have become luxurious, have given up striving, and
have turned into a life of abundance, gain any such superhuman specific knowledge and
insight worthy of an Ariya?”
In explanation the Buddha said: “The Tathagata, O Bhikkhus, is not luxurious, has not
given up striving, and has not turned into a life of abundance. An Exalted One is the
Tathagata. A Fully Enlightened One is He. Give ear, O Bhikkhus! Deathlessness has been
attained. I shall instruct and teach the Dhamma. If you act according to my instructions,
you will before long realize, by your own intuitive wisdom, and live, attaining in this life
itself, that supreme consummation of the Holy Life, for the sake of which sons of noble
families rightly leave the household for homelessness.”
given up striving, and has not turned into a life of abundance. An Exalted One is the
Tathagata. A Fully Enlightened One is He. Give ear, O Bhikkhus! Deathlessness has been
attained. I shall instruct and teach the Dhamma. If you act according to my instructions,
you will before long realize, by your own intuitive wisdom, and live, attaining in this life
itself, that supreme consummation of the Holy Life, for the sake of which sons of noble
families rightly leave the household for homelessness.”
For the second time the prejudiced ascetics expressed their disappointment in the same
manner.
manner.
For the second time the Buddha reassured them of His attainment to Awaken-ness.
When the adamant ascetics refusing to believe Him, expressed their view for the third
time, the Buddha questioned them thus: “Do you know, O Bhikkhus, of an occasion when
I ever spoke to you thus before?”
time, the Buddha questioned them thus: “Do you know, O Bhikkhus, of an occasion when
I ever spoke to you thus before?”
”Nay, indeed, Lord!”
The Buddha repeated for the third time that He had gained Awaken-ness and that they
also could realize the Truth if they would act according to His instructions.
also could realize the Truth if they would act according to His instructions.
It was indeed a frank utterance, issuing from the sacred lips of the Buddha. The cultured
ascetics, though adamant in their views, were then fully convinced of the great
achievement of the Buddha and of His competence to act as their moral guide and
teacher.
ascetics, though adamant in their views, were then fully convinced of the great
achievement of the Buddha and of His competence to act as their moral guide and
teacher.
They believed His word and sat in silence to listen to His Noble Teaching.
Two of the ascetics the Buddha instructed, while three went out for alms. With what the
three ascetics brought from their alms-round the six maintained themselves. Three of
the ascetics He instructed, while two ascetics went out for alms. With what the two
brought six sustained themselves.
three ascetics brought from their alms-round the six maintained themselves. Three of
the ascetics He instructed, while two ascetics went out for alms. With what the two
brought six sustained themselves.
And those five ascetics thus admonished and instructed by the Buddha, being themselves
subject to birth, decay, death, sorrow, and passions, realized the real nature of life and,
seeking out the birthless, decayless, diseaseless, deathless, sorrowless, passionless,
incomparable Supreme Peace, Nibbana, attained the incomparable Security, Nibbana,
which is free from birth, decay, disease, death, sorrow, and passions, The knowledge
arose in them that their Deliverance was unshakable, that it was their last birth and that
there would be no more of this state again.
subject to birth, decay, death, sorrow, and passions, realized the real nature of life and,
seeking out the birthless, decayless, diseaseless, deathless, sorrowless, passionless,
incomparable Supreme Peace, Nibbana, attained the incomparable Security, Nibbana,
which is free from birth, decay, disease, death, sorrow, and passions, The knowledge
arose in them that their Deliverance was unshakable, that it was their last birth and that
there would be no more of this state again.
Dhammacakkappavattana Sutta, which deals, with the four Noble Truths, was the first
discourse delivered by the Buddha to them. Hearing it, Kondañña, the eldest, attained
the first stage of Sainthood. After receiving further instructions, the other four attained
Sotapatti later. On hearing the Anattalakkhana Sutta, which deals with soul-lessness, all
the five attained Arahantship, the final stage of Sainthood.
discourse delivered by the Buddha to them. Hearing it, Kondañña, the eldest, attained
the first stage of Sainthood. After receiving further instructions, the other four attained
Sotapatti later. On hearing the Anattalakkhana Sutta, which deals with soul-lessness, all
the five attained Arahantship, the final stage of Sainthood.
The First Five Disciples
The five learned monks who thus attained Arahantship and became the Buddha’s first
disciples were Kondañña, Bhaddiya, Vappa, Mahanama, and Assaji of the brahman clan.
disciples were Kondañña, Bhaddiya, Vappa, Mahanama, and Assaji of the brahman clan.
Kondañña was the youngest and the cleverest of the eight brahmans who were
summoned by King Suddhodana to name the infant prince. The other four were the sons
of those older brahmans. All these five retired to the forest as ascetics in anticipation of
the Bodhisatta while he was endeavoring to attain Buddhahood. When he gave up his
useless penances and severe austerities and began to nourish the body sparingly to
regain his lost strength, these favorite followers, disappointed at his change of method,
deserted him and went to Isipatana. Soon after their departure the Bodhisatta attained
Buddhahood.
summoned by King Suddhodana to name the infant prince. The other four were the sons
of those older brahmans. All these five retired to the forest as ascetics in anticipation of
the Bodhisatta while he was endeavoring to attain Buddhahood. When he gave up his
useless penances and severe austerities and began to nourish the body sparingly to
regain his lost strength, these favorite followers, disappointed at his change of method,
deserted him and went to Isipatana. Soon after their departure the Bodhisatta attained
Buddhahood.
The venerable Kondañña became the first Arahant and the most senior member of the
Sangha. It was Assaji, one of the five, who converted the great Sariputta, the chief disciple
of the Buddha.
Sangha. It was Assaji, one of the five, who converted the great Sariputta, the chief disciple
of the Buddha.
Note: Introduction was added to clarify how Buddha deals with beings outside of our
human world that no ordinary human could comprehend..
human world that no ordinary human could comprehend..
8&9 IntroductionThe Buddha was not a God, but a historical person, an awakened teacher.
Over 2,500 years ago He explained the origin of the universe, without the help of a
supernatural force, an explanation which corresponds very closely to today’s scientific
theory (The Big Bang). He believed that the God-idea has its origin in fear, when he said:
“Gripped by fear men go to sacred mountains, sacred groves, sacred trees and shrinesâ€.
Even today people tend to become more religious during crises.
“Put an end to evil, fulfill all good, and purify the mind†is Lord Buddha’s advice, and it is
still so universal and timeless, that anyone can benefit from it, whether you are Christian,
Muslim, Hindu, Taoist, or Buddhist. It is worth to note that through times Buddhism has
never had a religious war. Two thousand five hundred and fifty years ago, the historical
Buddha enjoyed unique circumstances for passing on his teachings. Born into a highly
developed culture, he was surrounded by exceedingly gifted people. After reaching
awaken-ness, he shared his methods for discovering the mind for a full forty-five years.
It is for this reason that his teachings, called the Dhamma, are so vast.The Kanjur,
Buddha´s own words, consists of 108 volumes containing 84,000 helpful teachings. Later
commentaries on these, the Tenjur, amount to another 254 equally thick books. This
makes Buddha´s final evaluation of his life understandable: “I can die happily. I did not
hold one single teaching in a closed hand. Everything that may benefit you I have already
given.” His very last statement sets Buddhism apart from what is otherwise called religion:
“Now, don´t believe my words because a Buddha told you, but examine them well. Be a
light onto yourselves.”The Buddha, based on his own experience, realized that each one
of us has the capacity to purify the mind, develop infinite love and compassion and
perfect understanding, and through meditation find solutions to all our problems.
Buddhism does not force preset ideas on you, and furthermore all other religions are
tolerated. By showing respect for another person’s religion, a Buddhist demonstrates the
confidence he has in the strength of his own religion. As a Buddhist you are not dominated
by an all-knowing, almighty, judging power. And you are definitely not expected to
blindly believe in the things you read or study about Buddhism. Lord Buddha often asked
people to go out themselves and find out if what he taught was correct. For a Buddhist
there is no god he can ask for forgiveness and thereafter carry on with his life as usual.
He must learn to stand on his own two feet, and will pay for his mistake in either this life
or the next. That fact might make it easier for you to understand, why seemingly innocent
people are hit by tragedies in their lives apparently without reason. Mihintale Buddha,
Sri Lanka.The ultimate goal of a Buddhist is to reach Nibbana (Sanskrit: Nirvana),
meaning literally “extinctionâ€, freedom from desire and thus suffering. Effectively it is
an end not only to suffering and action, but also to the cycle of rebirths. This permanent,
causeless, effectless, and non-compound state can be reached through mental and moral
self-purification, while a person is still alive, thus making his physical death the last one.
To reach Nibbana one has to fully comprehend and absorb the so-called “Four Noble
Truthsâ€. The Four Noble TruthThe Four Noble Truths The Four Noble Truths are the core
and the origination point of what the Buddha learned and taught. They state simply that
desire and attachment keep us bound to our dissatisfaction and we can take steps to
unbind ourselves.The Four Noble Truths
1. The First Noble Truth There is Suffering Suffering exists and is universally
experienced.
2. The Second Noble Truth There is a Cause (Arising) of SufferingDesire and
attachment are the causes of suffering.
3. The Third Noble Truth There is an End (Cessation) to Suffering
4. Fourth Noble Truth There is a Path (Way) to the Cessation of SufferingThe end
to suffering can be attained by journeying on the Noble
Eightfold Path.
1. There is SufferingLord Buddha realized that all forms of existence are subject to
suffering. In the context of the First Noble Truth, suffering means suffering, pain, sorrow,
misery, imperfection, impermanence, emptiness, insubstantiality, unsatisfactoriness,
dis-ease, or even conflict (meaning the conflict between our desires and the facts of life).
There are many kinds of suffering in life (all are forms of physical and mental suffering): ·
birth · old age · sickness · death · tiredness · association with
unpleasant persons and conditions · separation from beloved ones and pleasant
conditions · not getting what one desires · grief, losing people and things near
and dear to one · lamentation · fear · irritation · frustration ·
distress… just to mention a few. An Individual (an I or a Self) is a combination of
ever-changing mental and physical forces which can be divided into Five Aggregates
(groups) :· Matter · Sensations · Perceptions · Mental
Formations · Consciousness Suffering can be described as conditioned states
produced by attachment to these five aggregates.Pleasant and happy feelings or
conditions in life are not permanent. Sooner or later they change. When they change they
may produce suffering, pain, unhappiness or disappointment. 2. There is a Cause
(Arising) of SufferingThe principle cause of suffering is the attachment to desire or
craving.Attachment to desire to have (wanting) and desire not to have (aversion) is cause
of suffering.The clinging to desire comes from our experience that short-term
satisfaction comes from following desire. We ignore the fact that satisfying our desires
doesn’t bring an end to them.These are 3 basic types of desire:· desire for sense-
pleasures - manifests itself as wanting to have pleasant experiences: the taste of good
food, pleasant sexual experiences, delightful music. · desire to avoid pain
(to get rid of) - to get rid of the unpleasant experiences in life: unpleasant sensations,
anger, fear, jealousy. · desire to become - is the ambition that comes with
wanting attainments or recognition or fame. It is the craving to “be a somebody”. The
arising of suffering is man’s constant craving or desire for sensual pleasure and
existence. We tend to forget, that we got our senses in order to protect our lives, to avoid
certain dangers, and we use them instead to merely fulfill our desires.3. There is an End
(Cessation) to SufferingThe end of suffering is non-attachment, or letting go of desire or
craving. This is the state of Nirvana (also called Nibbana), the non-attachment to
conditioned experience, where greed, hatred and delusion are extinct.Freedom from
attachments to the five aggregates of attachment is the end of suffering. To understand
the unconditioned, we need to see for ourselves that everything that has a nature to be
born has a nature to die: that every phenomenon that has a cause is impermanent. By
letting go of attachment to desire for conditioned phenomena, desire can come to an
end and we can be liberated from suffering.4. There is a Path to the Cessation of Suffering:
The Noble Eightfold PathThe Noble Eightfold Path is the fourth of The Four Noble Truths
that the Buddha experienced with his Awaken-ness. The Buddha taught that alignment
with this Path will eliminate the cause of suffering and result in faultless peace and
unblemished happiness. By following the Noble Eightfold Path one will develop three
qualities required to attain Nirvana: I. WISDOMII. MORALITYIII. CONCENTRATION I.
WISDOM Wisdom comes from understanding the three characteristics of all compound
things (existence): · all conditioned phenomena are impermanent · all conditioned
phenomena are not personal (there is no self) · attachment to desire for
impermanent phenomena leads to suffering ImpermanenceEverything that has a cause
has a beginning and an end: conditioned phenomena are transitory. But conditioned
phenomena (see five aggregates) are also what the self attaches to and when there
attachment to impermanent objects there will always be suffering.No SelfThere is no
Enduring Self. All phenomena are conditioned–have a beginning and an end–so there is
nothing to which they can attach. Suffering arises from the illusion that impermanent
conditioned states are permanent and can be possessed by a Self.Moreover, there is no
self or soul which carries on after death. Instead we are merely a collection of groups of
grasping which are in a continual state of flux. Rebirth is possible only because we are
driven by our desires and volitions.In the context of the Eightfold path, Wisdom results
from perfecting the following qualities:1. Right Understanding (also called Wise View)
2. Right Thoughts (also called Wise Intentions) Right Understanding -
understanding that all phenomena are of the impermanent, non-self nature and that
attachment to them leads to suffering.Right Understanding brings about Right Thoughts.
Right Thoughts - the aspiration or intention to be liberated from suffering and to
understand the truth.The deepening of wisdom is enhanced when the lifestyle and mind
are calmed through the practices of Morality and Training of the Mind
( Right Concentration).II. MORALITY (Virtue) Adherence to moral guidelines (precepts) is
an essential protection from causing suffering to oneself and to others. There are 5 basic
precepts that Buddhist practitioners undertake:· Reverence for Life
(refrain from killing) · Generosity (refrain from stealing) · Sexual
Responsibility (refrain from sexual misconduct) · Deep Listening and Loving Speech
(refrain from lying) · Mindful Consumption (refrain from ingesting intoxicants) In the
context of the Eightfold path, these precepts imply:3. Right (Wise) Speech
4. Right (Wise) Action 5. Right (Wise) Livelihood III. TRAINING OF THE
MINDThe development of Wisdom and Morality demand a certain training of the mind
(concentration). In the context of the Eightfold path, this training is focused on:
6. Right (Wise) Effort 7. Right (Wise) Mindfulness 8. Right (Wise) Concentration
The Noble Eightfold PathThe Noble Eightfold Path The Noble Eightfold Path, discovered
by the Buddha Himself, is the only way to Nirvana. It avoids the extreme of self-torture
that weakens one’s intellect and the extreme of self-indulgence that retards one’s
spiritual progress.The Noble Eightfold Path is the fourth of The Four Noble Truths. It
consists of the following eight factors:1. Right Understanding 2. Right Thoughts
3. Right Speech 4. Right Action 5. Right Livelihood 6. Right Effort
7. Right Mindfulness 8. Right Concentration 1. Right Understanding
(also called Wise View) is the knowledge of the Four Noble Truths. Wisdom comes from
understanding of the impermanent, non-self nature of phenomena and that attachment
to them leads to suffering.These are three characteristics of existence
(Three Characteristics of All Compound Things):· all conditioned phenomena are
impermanent (transient) · all conditioned phenomena are not personal, non-self
(soul-less) · attachment to desire for impermanent phenomena leads to
suffering The keynote of Buddhism is this Right Understanding. In other words, it is the
understanding of oneself as one really is.Buddhism is based on knowledge and not on
unreasonable belief. 2. Right Thoughts (also called Wise Intention)”Right Thought” is the
aspiration or intention to be liberated from suffering and to understand the truth.Right
Thoughts are threefold. They are:· The thoughts of renunciation which are
opposed to sense-pleasures (non-greed, simplicity, non–distractedness in every thought,
word and deed.) · Kind Thoughts (good will) which are opposed to ill-will. ·
Thoughts (intentions) of harmlessness which are opposed to cruelty. These tend to purify
the mind. 3. Right Speech (also called Wise Speech) Wise Speech is speech that originates
in mindful presence. It means to tell the truth and speak appropriately. Specifically, it
implies abstaining from: · lying (refraining from falsehood) · rude and
abusive language (refraining from use of slanderous or harsh words) · speech that
avoids useless chatter and gossip. 4. Right Action deals with refraining from killing,
stealing and unchastity. Wise Action helps one to develop a character that is
self-controlled and mindful of right of others. It is action that: · preserves and
does not destroy life; · action that takes only what is freely given; · action
that does not steal; · sexual action that originates in kindness and respect and avoids
sexual transgressions. 5. Right Livelihood Right Livelihood means earring one’s living in
a way that is not harmful to others. One should not make living dealing in arms, drugs or
violence; exploitation of others and profiteering. These five kinds of trades should be
avoided by a lay disciple: · trade in deadly weapons · trade in animals for
slaughter · trade in slavery/exploitation · trade in intoxicants · trade
in poisons/drugs 6. Right Effort is fourfold, namely: · the endeavor to discard
evil that has already arisen. · the endeavor to prevent the arising of un-risen evil.
· the endeavor to develop that good which has already arisen. · the endeavor to
promote that good which has not already arisen. Effort is needed to cultivate Good
Conduct or develop one’s mind, because one is often distracted or tempted to take the
easy way out of things. The Buddha teaches that attaining happiness and Enlightenment
depends upon one’s own efforts. Effort is the root of all achievement. If one wants to get
to the top of a mountain, just sitting at the foot thinking about it will not bring one there.
It is by making the effort of climbing up the mountain, step by step, that one eventually
reaches the summit. Thus, no matter how great the Buddha’s achievement may be, or
how excellent His Teaching is, one must put the Teaching into practice before one can
expect to obtain the desired result. 7. Right Mindfulness is also fourfold: · mindfulness
with regard to body · mindfulness with regard to feeling · mindfulness with regard
to mind · mindfulness with regard to mental objects. Right Mindfulness is the awareness
of one’s deeds, words and thoughts. It is present–time awareness; awareness of the
present moment; noticing the body and breath, feelings, thoughts, and mind states.
8. Right Meditation (also called Wise Concentration) Meditation means the gradual
process of training the mind to focus on a single object and to remain fixed upon the
object without wavering. The constant practice of meditation helps one to develop a
clam and concentrated mind and help to prepare one for the attainment of Wisdom and
Awaken-ness ultimately.Wise Concentration is one–pointedness of mind. Related links:·
500 BC BUDDHA, THE WORD (The Eightfold Path) · BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company, [1894] The Four Sublime States Brahma
There are four sublime “abidings” for the mind and heart:· Kindness towards all
beings · Compassion towards those who are suffering · Sympathetic Joy towards
others · Equanimity toward friend and foe The Buddha’s Words on Kindness:
Metta SuttaInstructions for the practice of meditation on KindnessThis is what should be
done by one who is skilled in goodness,And who knows the path of peace: Let them be
able and upright,Straightforward and gentle in speech.Humble and not conceited,
Contented and easily satisfied.Unburdened with duties and frugal in their ways.Peaceful
and calm, and wise and skillful,Not proud and demanding in nature.Let them not do the
slightest thingThat the wise would later reprove.Wishing: In gladness and in saftey,May
all beings be at ease.Whatever living beings there may be;Whether they are weak or
strong, omitting none,The great or the mighty, medium, short or small,The seen and the
unseen,Those living near and far away,Those born and to-be-born,May all beings be at
ease!Let none deceive another,Or despise any being in any state.Let none through anger
or ill-willWish harm upon another.Even as a mother protects with her lifeHer child, her
only child,So with a boundless heartShould one cherish all living beings:Radiating
kindness over the entire worldSpreading upwards to the skies,And downwards to the
depths;Outwards and unbounded,Freed from hatred and ill-will.Whether standing or
walking, seated or lying downFree from drowsiness,One should sustain this recollection.
This is said to be the sublime abiding.By not holding to fixed views,The pure-hearted one,
having clarity of vision,Being freed from all sense desires,Is not born again into this world.
Over 2,500 years ago He explained the origin of the universe, without the help of a
supernatural force, an explanation which corresponds very closely to today’s scientific
theory (The Big Bang). He believed that the God-idea has its origin in fear, when he said:
“Gripped by fear men go to sacred mountains, sacred groves, sacred trees and shrinesâ€.
Even today people tend to become more religious during crises.
“Put an end to evil, fulfill all good, and purify the mind†is Lord Buddha’s advice, and it is
still so universal and timeless, that anyone can benefit from it, whether you are Christian,
Muslim, Hindu, Taoist, or Buddhist. It is worth to note that through times Buddhism has
never had a religious war. Two thousand five hundred and fifty years ago, the historical
Buddha enjoyed unique circumstances for passing on his teachings. Born into a highly
developed culture, he was surrounded by exceedingly gifted people. After reaching
awaken-ness, he shared his methods for discovering the mind for a full forty-five years.
It is for this reason that his teachings, called the Dhamma, are so vast.The Kanjur,
Buddha´s own words, consists of 108 volumes containing 84,000 helpful teachings. Later
commentaries on these, the Tenjur, amount to another 254 equally thick books. This
makes Buddha´s final evaluation of his life understandable: “I can die happily. I did not
hold one single teaching in a closed hand. Everything that may benefit you I have already
given.” His very last statement sets Buddhism apart from what is otherwise called religion:
“Now, don´t believe my words because a Buddha told you, but examine them well. Be a
light onto yourselves.”The Buddha, based on his own experience, realized that each one
of us has the capacity to purify the mind, develop infinite love and compassion and
perfect understanding, and through meditation find solutions to all our problems.
Buddhism does not force preset ideas on you, and furthermore all other religions are
tolerated. By showing respect for another person’s religion, a Buddhist demonstrates the
confidence he has in the strength of his own religion. As a Buddhist you are not dominated
by an all-knowing, almighty, judging power. And you are definitely not expected to
blindly believe in the things you read or study about Buddhism. Lord Buddha often asked
people to go out themselves and find out if what he taught was correct. For a Buddhist
there is no god he can ask for forgiveness and thereafter carry on with his life as usual.
He must learn to stand on his own two feet, and will pay for his mistake in either this life
or the next. That fact might make it easier for you to understand, why seemingly innocent
people are hit by tragedies in their lives apparently without reason. Mihintale Buddha,
Sri Lanka.The ultimate goal of a Buddhist is to reach Nibbana (Sanskrit: Nirvana),
meaning literally “extinctionâ€, freedom from desire and thus suffering. Effectively it is
an end not only to suffering and action, but also to the cycle of rebirths. This permanent,
causeless, effectless, and non-compound state can be reached through mental and moral
self-purification, while a person is still alive, thus making his physical death the last one.
To reach Nibbana one has to fully comprehend and absorb the so-called “Four Noble
Truthsâ€. The Four Noble TruthThe Four Noble Truths The Four Noble Truths are the core
and the origination point of what the Buddha learned and taught. They state simply that
desire and attachment keep us bound to our dissatisfaction and we can take steps to
unbind ourselves.The Four Noble Truths
1. The First Noble Truth There is Suffering Suffering exists and is universally
experienced.
2. The Second Noble Truth There is a Cause (Arising) of SufferingDesire and
attachment are the causes of suffering.
3. The Third Noble Truth There is an End (Cessation) to Suffering
4. Fourth Noble Truth There is a Path (Way) to the Cessation of SufferingThe end
to suffering can be attained by journeying on the Noble
Eightfold Path.
1. There is SufferingLord Buddha realized that all forms of existence are subject to
suffering. In the context of the First Noble Truth, suffering means suffering, pain, sorrow,
misery, imperfection, impermanence, emptiness, insubstantiality, unsatisfactoriness,
dis-ease, or even conflict (meaning the conflict between our desires and the facts of life).
There are many kinds of suffering in life (all are forms of physical and mental suffering): ·
birth · old age · sickness · death · tiredness · association with
unpleasant persons and conditions · separation from beloved ones and pleasant
conditions · not getting what one desires · grief, losing people and things near
and dear to one · lamentation · fear · irritation · frustration ·
distress… just to mention a few. An Individual (an I or a Self) is a combination of
ever-changing mental and physical forces which can be divided into Five Aggregates
(groups) :· Matter · Sensations · Perceptions · Mental
Formations · Consciousness Suffering can be described as conditioned states
produced by attachment to these five aggregates.Pleasant and happy feelings or
conditions in life are not permanent. Sooner or later they change. When they change they
may produce suffering, pain, unhappiness or disappointment. 2. There is a Cause
(Arising) of SufferingThe principle cause of suffering is the attachment to desire or
craving.Attachment to desire to have (wanting) and desire not to have (aversion) is cause
of suffering.The clinging to desire comes from our experience that short-term
satisfaction comes from following desire. We ignore the fact that satisfying our desires
doesn’t bring an end to them.These are 3 basic types of desire:· desire for sense-
pleasures - manifests itself as wanting to have pleasant experiences: the taste of good
food, pleasant sexual experiences, delightful music. · desire to avoid pain
(to get rid of) - to get rid of the unpleasant experiences in life: unpleasant sensations,
anger, fear, jealousy. · desire to become - is the ambition that comes with
wanting attainments or recognition or fame. It is the craving to “be a somebody”. The
arising of suffering is man’s constant craving or desire for sensual pleasure and
existence. We tend to forget, that we got our senses in order to protect our lives, to avoid
certain dangers, and we use them instead to merely fulfill our desires.3. There is an End
(Cessation) to SufferingThe end of suffering is non-attachment, or letting go of desire or
craving. This is the state of Nirvana (also called Nibbana), the non-attachment to
conditioned experience, where greed, hatred and delusion are extinct.Freedom from
attachments to the five aggregates of attachment is the end of suffering. To understand
the unconditioned, we need to see for ourselves that everything that has a nature to be
born has a nature to die: that every phenomenon that has a cause is impermanent. By
letting go of attachment to desire for conditioned phenomena, desire can come to an
end and we can be liberated from suffering.4. There is a Path to the Cessation of Suffering:
The Noble Eightfold PathThe Noble Eightfold Path is the fourth of The Four Noble Truths
that the Buddha experienced with his Awaken-ness. The Buddha taught that alignment
with this Path will eliminate the cause of suffering and result in faultless peace and
unblemished happiness. By following the Noble Eightfold Path one will develop three
qualities required to attain Nirvana: I. WISDOMII. MORALITYIII. CONCENTRATION I.
WISDOM Wisdom comes from understanding the three characteristics of all compound
things (existence): · all conditioned phenomena are impermanent · all conditioned
phenomena are not personal (there is no self) · attachment to desire for
impermanent phenomena leads to suffering ImpermanenceEverything that has a cause
has a beginning and an end: conditioned phenomena are transitory. But conditioned
phenomena (see five aggregates) are also what the self attaches to and when there
attachment to impermanent objects there will always be suffering.No SelfThere is no
Enduring Self. All phenomena are conditioned–have a beginning and an end–so there is
nothing to which they can attach. Suffering arises from the illusion that impermanent
conditioned states are permanent and can be possessed by a Self.Moreover, there is no
self or soul which carries on after death. Instead we are merely a collection of groups of
grasping which are in a continual state of flux. Rebirth is possible only because we are
driven by our desires and volitions.In the context of the Eightfold path, Wisdom results
from perfecting the following qualities:1. Right Understanding (also called Wise View)
2. Right Thoughts (also called Wise Intentions) Right Understanding -
understanding that all phenomena are of the impermanent, non-self nature and that
attachment to them leads to suffering.Right Understanding brings about Right Thoughts.
Right Thoughts - the aspiration or intention to be liberated from suffering and to
understand the truth.The deepening of wisdom is enhanced when the lifestyle and mind
are calmed through the practices of Morality and Training of the Mind
( Right Concentration).II. MORALITY (Virtue) Adherence to moral guidelines (precepts) is
an essential protection from causing suffering to oneself and to others. There are 5 basic
precepts that Buddhist practitioners undertake:· Reverence for Life
(refrain from killing) · Generosity (refrain from stealing) · Sexual
Responsibility (refrain from sexual misconduct) · Deep Listening and Loving Speech
(refrain from lying) · Mindful Consumption (refrain from ingesting intoxicants) In the
context of the Eightfold path, these precepts imply:3. Right (Wise) Speech
4. Right (Wise) Action 5. Right (Wise) Livelihood III. TRAINING OF THE
MINDThe development of Wisdom and Morality demand a certain training of the mind
(concentration). In the context of the Eightfold path, this training is focused on:
6. Right (Wise) Effort 7. Right (Wise) Mindfulness 8. Right (Wise) Concentration
The Noble Eightfold PathThe Noble Eightfold Path The Noble Eightfold Path, discovered
by the Buddha Himself, is the only way to Nirvana. It avoids the extreme of self-torture
that weakens one’s intellect and the extreme of self-indulgence that retards one’s
spiritual progress.The Noble Eightfold Path is the fourth of The Four Noble Truths. It
consists of the following eight factors:1. Right Understanding 2. Right Thoughts
3. Right Speech 4. Right Action 5. Right Livelihood 6. Right Effort
7. Right Mindfulness 8. Right Concentration 1. Right Understanding
(also called Wise View) is the knowledge of the Four Noble Truths. Wisdom comes from
understanding of the impermanent, non-self nature of phenomena and that attachment
to them leads to suffering.These are three characteristics of existence
(Three Characteristics of All Compound Things):· all conditioned phenomena are
impermanent (transient) · all conditioned phenomena are not personal, non-self
(soul-less) · attachment to desire for impermanent phenomena leads to
suffering The keynote of Buddhism is this Right Understanding. In other words, it is the
understanding of oneself as one really is.Buddhism is based on knowledge and not on
unreasonable belief. 2. Right Thoughts (also called Wise Intention)”Right Thought” is the
aspiration or intention to be liberated from suffering and to understand the truth.Right
Thoughts are threefold. They are:· The thoughts of renunciation which are
opposed to sense-pleasures (non-greed, simplicity, non–distractedness in every thought,
word and deed.) · Kind Thoughts (good will) which are opposed to ill-will. ·
Thoughts (intentions) of harmlessness which are opposed to cruelty. These tend to purify
the mind. 3. Right Speech (also called Wise Speech) Wise Speech is speech that originates
in mindful presence. It means to tell the truth and speak appropriately. Specifically, it
implies abstaining from: · lying (refraining from falsehood) · rude and
abusive language (refraining from use of slanderous or harsh words) · speech that
avoids useless chatter and gossip. 4. Right Action deals with refraining from killing,
stealing and unchastity. Wise Action helps one to develop a character that is
self-controlled and mindful of right of others. It is action that: · preserves and
does not destroy life; · action that takes only what is freely given; · action
that does not steal; · sexual action that originates in kindness and respect and avoids
sexual transgressions. 5. Right Livelihood Right Livelihood means earring one’s living in
a way that is not harmful to others. One should not make living dealing in arms, drugs or
violence; exploitation of others and profiteering. These five kinds of trades should be
avoided by a lay disciple: · trade in deadly weapons · trade in animals for
slaughter · trade in slavery/exploitation · trade in intoxicants · trade
in poisons/drugs 6. Right Effort is fourfold, namely: · the endeavor to discard
evil that has already arisen. · the endeavor to prevent the arising of un-risen evil.
· the endeavor to develop that good which has already arisen. · the endeavor to
promote that good which has not already arisen. Effort is needed to cultivate Good
Conduct or develop one’s mind, because one is often distracted or tempted to take the
easy way out of things. The Buddha teaches that attaining happiness and Enlightenment
depends upon one’s own efforts. Effort is the root of all achievement. If one wants to get
to the top of a mountain, just sitting at the foot thinking about it will not bring one there.
It is by making the effort of climbing up the mountain, step by step, that one eventually
reaches the summit. Thus, no matter how great the Buddha’s achievement may be, or
how excellent His Teaching is, one must put the Teaching into practice before one can
expect to obtain the desired result. 7. Right Mindfulness is also fourfold: · mindfulness
with regard to body · mindfulness with regard to feeling · mindfulness with regard
to mind · mindfulness with regard to mental objects. Right Mindfulness is the awareness
of one’s deeds, words and thoughts. It is present–time awareness; awareness of the
present moment; noticing the body and breath, feelings, thoughts, and mind states.
8. Right Meditation (also called Wise Concentration) Meditation means the gradual
process of training the mind to focus on a single object and to remain fixed upon the
object without wavering. The constant practice of meditation helps one to develop a
clam and concentrated mind and help to prepare one for the attainment of Wisdom and
Awaken-ness ultimately.Wise Concentration is one–pointedness of mind. Related links:·
500 BC BUDDHA, THE WORD (The Eightfold Path) · BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company, [1894] The Four Sublime States Brahma
There are four sublime “abidings” for the mind and heart:· Kindness towards all
beings · Compassion towards those who are suffering · Sympathetic Joy towards
others · Equanimity toward friend and foe The Buddha’s Words on Kindness:
Metta SuttaInstructions for the practice of meditation on KindnessThis is what should be
done by one who is skilled in goodness,And who knows the path of peace: Let them be
able and upright,Straightforward and gentle in speech.Humble and not conceited,
Contented and easily satisfied.Unburdened with duties and frugal in their ways.Peaceful
and calm, and wise and skillful,Not proud and demanding in nature.Let them not do the
slightest thingThat the wise would later reprove.Wishing: In gladness and in saftey,May
all beings be at ease.Whatever living beings there may be;Whether they are weak or
strong, omitting none,The great or the mighty, medium, short or small,The seen and the
unseen,Those living near and far away,Those born and to-be-born,May all beings be at
ease!Let none deceive another,Or despise any being in any state.Let none through anger
or ill-willWish harm upon another.Even as a mother protects with her lifeHer child, her
only child,So with a boundless heartShould one cherish all living beings:Radiating
kindness over the entire worldSpreading upwards to the skies,And downwards to the
depths;Outwards and unbounded,Freed from hatred and ill-will.Whether standing or
walking, seated or lying downFree from drowsiness,One should sustain this recollection.
This is said to be the sublime abiding.By not holding to fixed views,The pure-hearted one,
having clarity of vision,Being freed from all sense desires,Is not born again into this world.