Questionnaire No 11 and Answers of First Year Diploma Course

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Q.1      With the delivery of the Saranath sermon the ascetic Kondanna entered into the first stage of supermundane path leading to awakenment. Describe the whole process, i.e., what exactly happened after he became a Sotapanna?

THE BUDDHA PREACHED HIS FIRST SERMON TO THE FIVE MONKS AT THE DEER PARK IN VARANASI.

At the Deer Park at Baranasi, the Buddha met the five ascetics, Kondanna, Vappa, Bhaddiya, Mahanama and Assaji all of whom He had known before. He delivered His first sermon to them. It is called the Dhammacakkapavattana Sutta which sets the wheel of the Dhamma in motion. The ascetic Kondanna who was at His childhood Name-giving Ceremony became the first to see light in the Dhamma and attained Sotapanna, the first stage of Sainthood.

Q.2.     What is the meaning of the term Ariya? What does it signify in Buddhism? Is it a social or a philosophical term in Buddhism? What is the difference between the two terms?

Ariya,            Noble:  1. The Sublime Path of the Hole life
                          2. Ariya atthaangika magga, The Noble Eightfold Path

The theme of this issue of Bodhi Journal is ‘Social Functions of Buddhism’or ‘Social Philosophy of Buddhism’  which should captivate the interest of the lay Buddhists or householders of Buddhist faith and even adherents of other religious faiths. About 2,500 years ago, Gotama Buddha did not preach only to the devas in the heavenly worlds but also expounded the Saddharma to the terrestrial disciples or devotes comprising the monks, nuns, Brahmin intelligentsia, householders and other categories of audience. Besides expounding serious doctrinal point on soteriology pertaining to nibbānic or nirvānic emancipation (vimutti), the Exalted One also promulgated doctrines related to the ethical or righteous expedient devices in earning, expansion and management of  economic or material wealth for the householders or lay people. Vyagghapajja-sutta (AN), Sigālovāda-sutta (D.N), Mangala-sutta (Sn), Dhaṃmika-sutta (A.N), Parābhava-sutta(Sn) and Vasala-sutta (Sn) are some of the important discourses of Gotama Buddha on the doctrinal issues on economic or material wealth and personal development in the present and next life. The targeted audience were householders.  The Exalted One admonishes us  to emphasize  present development or success in this world (diṭṭha-dhamma-sukha) and also the importance of success or  happiness in the next world (saṃparāyika sukha). Material and spiritual development must be in equilibrium to ensure incessant bliss.

The second formulated item of the Four Noble Truths (cattāri ariya-saccaṃ), which states that ‘Desire’ (to be more exact, Craving)  is the cause of suffering, has been misinterpreted widely.  This negligent misinterpretation seriously mispresents the authentic Word of Gotama Buddha. Such interpretation seems to affirm that all forms of desires are the causes of human suffering, anguish, vexation or predicament.  But in actual fact, not all forms of desire are the causes of suffering or vexation (dukkha). Gotama Buddha never rejects or denies all forms of desire in human beings. Without desire, the six sense faculties or organs are extinct; the human personality ceases functioning normally. The Exalted One rejects only craving (tanhā) which is selfish desire motivated by the superimposition of false self-identity in the five aggregates(pañcakkhandhas)  which constitute the human personality (nāmarūpa). The Buddha principally advocates selfless desire (chanda) not motivated by the superimposition of false self-identity or ego. The worldlings are selfish and egoistic whilst the wise are selfless and egoless.

Q.3.     Describe when did the Buddha Ratana, Dhamma Ratana and Sangha Ratana arose. What is the significance of the term Ratana in this context, i.e., why are Buddha, Dhamma and Sangha called Treasure Gems?

Three Jewels

The Three Jewels, also called the Three Treasures, the Three Refuges, or the Triple Gem, are the three things that Buddhists give themselves to, and in return look toward for guidance, in the process known as taking refuge.

The Three Jewels are:

• Buddha (The Awakened or Awakened One; Chn: 佛, Fó, Jpn: Butsu, Tib: sangs-rgyas, Mong: burqan), who, depending on one’s interpretation, can mean the Historical Buddha, Shakyamuni, or the Buddha nature or ideal within all beings;
• Dhamma (The Teaching; Chn: 法, Fǎ, Jpn: Hō, Tib: chos, Mong: nom), which is the Teachings of the Buddha.
• Sangha (The Community; Chn: 僧, Sēng, Jpn: Sō, Tib: dge-’dun, Mong: quvaraɣ), The Community of those great people who have attained Enlightenment. so that those people(Sangha) will help you to attain Enlightenment.^[1]

Q.4.     What is the nature of awakenment? Describe.

Q.5.     What happened when all the five ascetics became Ariyas? Describe how they attained perfection inn terms of fetters.

THE GREAT DISCOURSE ON THE ANATTALAKKHA¤A SUTTA

FOREWORD

In the personality of every common worldling or putthujano, moral defilements or human passions kilesæs, such as, greed which have a tendency to attachment, are in abundance. These kilesæs have a craving for senses arising out of the six sense-doors, such as the sense of a beautiful sight and so on. Of all these cravings while attachment occurs in respect of all what are pleasant and agreeable, attachment to atta as a ‘living entity’ or ‘Self’ is not only basically fundamental but also most difficult to be discarded. It can neither be got rid of by one’s own ordinary effort or perseverence nor dispelled by others through normal strength or exertion.

Pacceka-Buddhas were capable of extirpating their own feelings of attachment to ‘Self’ by means of adequate and deligent efforts with their will power without anyone’s aid. However, they have no ability to eradicate the attachment to atta that clings others. To be able to wipe out the feeling of attachment to atta that lies close to the heart of others, one must have the real aptitude and knowledge to preach and convince others the essence and noble qualities of the Four Noble Truths. Pacceka-Buddhas have no such adequate knowledge of high intellect to teach others. That is the reason why they are destined to become a single Pacceka-Buddha without any disciples. A Pacceka-Buddha therefore enters Nibbæna singly. He is not omniscient and does not preach the Dhamma to mankind.

ATTACHMENT TO ATTA WILL BE ROOTED OUT ONLY IF
THE FOUR NOBLE TRUTHS ARE FULLY UNDERSTOOD

Supreme Buddhas, the Omniscients, are endowed with better intellect than Pacceka-Buddhas. The Supreme Buddhas truly realized the Four Noble Truths on their own initiative. They could also preach and teach others to understand clearly the Dhamma relating to the Four Noble Truths. That is why they became Supreme Buddhas, the fully Enlightened Ones. Therefore, the Lord Buddha was able to deliver to the First Sermon concerning the Four Noble Truths to the five ascetics who were present along with all Celestial Beings, such as, Devas and Brahmæs. The sermon is the Great Discourse on the “Setting in Motion the Wheel of Dhamma or Righteousness”, popularly known as Dhammacakkappavattana Sutta. This Grate Discourse was the first Dhamma delivered by the Blessed One on the eve of Saturday night of the full moon of Wæso, exactly two months after His attainment of the Superme Enlightenment. At the close of this Great First Sermon, Ashin Kondñña, the leader of the five ascetics first became an Ariya Sotæpana. Having reached the stage of Sotæpana he has got rid of all sceptical doubts about the truth of the Dhamma and of the misconception of Sakkæya “Self” or a living entity. Nevertheless, self-pride still lingers on in his mind assuming that everything could be achieved if done or said or imagined according to his own sweet will. The rest four ascetics had not yet then realized the Special Dhamma “the awakening of higher consciousness.”

HEMAVATA SUTTA

The sermon on Dhammacakka Sutta came to an end in the first Watch of the night on that Full Moon Day. In the middle Watch of that Saturday night, Sætægiri and hemævata Devas accompanied by their one thousand warrior attendants approached the Blessed One, paid their obeisance to Him and respectfully posed ten questions. The Lord had to preach them the Hemævata Sutta. At the end of this sermon, the dawn of enlightenment came upon them and they became Sotæpannas. Having achieved such an attainment, they were able to eliminate their clinging attachment to Atta which had beset them all throughout the whirlpool stream of past existences (Saµsaræ).

THEY ALSO ATTAINED THE SPECIAL DHAMMA

As self-pride or personal ego still had its grip on Ashin Kondañña; and as Ashin Vappa and the other three of the group of five Bhikkhus had not yet even obtained the ‘pure and spotless Dhamma eye’, the Blessed One went on preaching and urged them to contemplate and note on the lines of Vipassanæ Dhamma. They all eventually reached the stage of Sotæpanna which had caused the removal of their attachment to atta after serious meditation with diligence. Ashin Vappa gained progressive insight on the first waning day of Waso, Ashin Bhaddiya on the second day, Shin Mahænam on the third day and Shin Asaji on the fourth day.

THE FIFTH WANING DAY OF WÆSO

The Lord Buddha then summoned the whole group of five Bhikkhus who had already gained Sotæpanna, and preached them His Second Sermon setting forth the famous Anatta Doctrine. It was on Thursday, the 5th. Waning Day of Wæso. Having heard this Anattalakkha¼a Sutta, all five Bhikkhus attained Arahatship by virtue of which they were entirely free from human passions including mæna, self-pride. Anattalakkha¼a Sutta as its name implies clearly expounded the “Non-self” Anatta Doctrine as against the heretical or false views of “Self”, with full explanations in a critical way.

WITHOUT THE METHOD OF CONTEMPLATING AND NOTING

The Discourse on Anattalakkha¼a is not a lengthy piece. For instance, in the original book published by the Sixth Buddhist Council, it covered only one page. In that Sutta there was no mention of method of meditation exercise and of the manner as to how contemplation and noting should be carried on. Preaching was done there-in only in respect of the nature of Dhamma. Hence, to those who have not acquainted themselves with the method of Vipassanæ exercise, it would be difficult to practise according to the right method of meditation to be able to reflect personally and appreciate the reality of Anatta as envisaged in that Sutta. It had been possible for the five ascetics to see the true light of the Anatta doctrine only because the sermon was delivered by the Lord Buddha himself and because they-the listening audience-happened to be the five ascetics of keen intellect. These five had not only been equipped with mature experience since the time of the preaching of the Dhammacakka Sutta but also had reached the stage of Sotæpanna. That is the reason for their speedy attainment of Arahatship after making progressive strides towards realization of the awakening higher consciousness of Dhamma.

AWAKENING OF HIGHER CONSCIOUSNESS CANNOT BE ACHIEVED
WITHOUT CONTEMPLATING AND NOTING

During the life time of Lord Buddha people with great intellect who possessed adequate and mature paramitas (perfections) just like the five ascetics, had achieved magga-phala while listening to the sermon delivered by the Blessed One. Of course, such an achievement was gained not without deligently practising Vipassanæ contemplation and noting. The special Dhamma was attained only because they had been able to devote themselves to serious meditation with deep concentration and accelerated contemplation and noting with such a speed so that it would appear as if they had not absorbed themselves in contemplation and noting with intent. Only a few who had good knowledge of adequate past perfections were capable of doing so. A good many could not possibly contemplate and note with great speed. Despite this fact, there are some idlers who will knowingly say: “If one understands the nature of anatta from the preaching made by the other, it is not necessary to practise; and one could achieve magga-phala by merely listening to preaching” with wishful thinking placing themselves on the plane of Ariya which they aspire to reach. Such concept having been entertained by the class of lazy-bones, the number of people who have so become self-made Ariyas after just listening to the sermon, will not be few. The kind of knowledge of Anatta Dhamma known by those who by merely listening to the sermon without practising Vipassanæ meditation and doing contemplation and noting, is not a true personal realization but mere book-knowledge only. If magga-phala ñæ¼a can be realized in the manner as stated, almost every Buddhist who knows what is Anatta doctrine, may be considered to have become an Arahat. However, as such people have not been found to be endowed with the real attributes of an holy Arahat, it is obvious that they are not the real Arahats. Referring to such improper and wrongful acts, the Venerable Mahæsø Sayædaw has given precise and clear instructions in this great Anattalakkaha¼a Sutta to put these people on the right path.

FULL COMPLIMENTS OF THE METHOD OF CONTEMPLATING AND NOTING

The Anattalakkaha¼a Sutta preached by the Load Buddha being the desanæ describing the nature and characteristics of anatta does not imbibe the method of meditation with emphasis on contemplation and noting, the bhævanæ. This present book on Anattalakkaha¼a Sutta Dhamma however contains the full exposition of the method of contemplating and noting, and explains in detail how Anatta is reflected leading to the attainment of Nibbæna through magga-phala. It has not been so preached just wishfully without reference to the scriptural texts. Neither has it been preached prompting others to meditate without having had any personal experience in the practical exercise of Vipassanæ. This has been expounded and preached to the congregation after acquiring personal experience and knowledge in meditational practice under the methodical instructions of the competent teacher and after consultations being made referring to various relevant Pæ¹i Scriptures and Commentaries.

At the time when delivering his sermon to the listening audience, the Venerable Sayædawpa-yagyø had fully elaborated with his deep compassion, on the brief account of Anattalakkaha¼a Sutta preached by the Lord Buddha. This Sutta, when produced in type-written copy, was a lengthy piece comprising 420 pages in all because it was truthfully taken without omitting a word or phrase from the tape recorded originally by U Thein Han, retired Judge.U Thein Han had put up type-written copy to the Venerable Sayædawpayagyø to seek permission for printing and publication in a book from for the benefit of those who have not heard of this Sermon. The Sayædawpayagyø gave his kind permission to print and publish this Sutta only after summarising this long Sutta into a compendium having 152 pages instead of 429 pages, lest the book should become too bulky in view of the shortage of printing paper.

EXTREMELY PROFICIENT

Indeed, the Venerable Sayædawpayagyø is an adept in amplifying what is concise and in shortening what is lengthy. He has not only abbreviated the lengthy version of the Anattalakkaha¼a Sutta and the “method of vipassanæ meditation”, but also the Dhammacakka Sutta Dhamma at the time of his preaching. In doing so he is capable of making them comprehensible to all those who might prefer to read or hear the Dhamma irrespective of whether it is in a concise or an unabbreviated form. This serves as a boon to all concerned.

MORE SIGNIFICANCE IS ATTACHED TO ITS NATURAL MEANING

Whenever he preaches or writes, the Venerable Sayædaw Payagyø lays more emphasis on the essence and true meaning rather than on the principles of grammer. Despite the fact that some Nissaya Sayædaw might have mentioned “Bærænasiyam”, as “At Benares” putting more stress on the grammatical sense-though it may not be regarded as incorrect the Venerable Mahæsø Sayædaw has described is as “in the neighbourhood of Benares”, in as much as Buddha had temporarily resided in Migadævum forest near the City of Benares (or rather in the province of Benares). And also in order to fall in line with the factual truth without, of course, causing deviation from the viewpoint of the grammer. In the same manner in his “Mahæ Satipatthæna Sutta New Nissaya”, he had mentioned about “Kurusu” as “the Country of Kurþ”.

PREFERS TRUTH TO TRADITION

Although significance is said to have been given to nature, the Venerable Sayædaw Payagyø is not used to describing the meaning aloof from the point of grammer which he never fails to attach its importance. In other words, he treats grammer as it deserves giving it the role of its own significance. More than that paramount importance is given to the natural sense in giving interpretation. Hence, in his interpretation of the meaning he does not strictly follow the traditional method; and also when sitting is done, he sticks to the truth of the meaning once he has found it accurate and then expresses his candid opinion in writing, accordingly. This is clearly evident from his writings and expressions given in the first Volume of the “Method of Practising Vipassanæ Meditation” in the chapter relating to “Søla” (moral conduct) at pages 13 to 23. In that chapter though some of the ancient texts had stated as amounting to “repaying the debt” when referring to the use of four main requisites needed for a monk, namely, dwelling-place (monastery), robes, food and medicine, he had refuted the said statement as being erroneous citing concrete examples in support. Moreover, in this Anattalakkha¼a Sutta Dhamma at page 10 of the Myanmar version, he had expressed his opinion as follows:

In this regard, the teachers of the old days had explained the meaning of the word ‘Abædaya’ as ‘pain’ in Myanmar. This explanation appears wrong from the point of view of grammer and of its intrinsic meaning. The reason being, the word ‘Abædaya’ with the syllable ‘a’ prefixed to it, cannot be interpreted and spoken as ‘pain’. It only conveys the meaning as ‘ill-treating’. The meaning ‘injury’ for the word ‘æbæda’ has therefore been rendered in accordance with the Myanmar terminology currently in use. It is so interpreted not because it has been preached as ‘likely to cause pain’. As such, the meaning referring to the word ‘æbædæya’ as ‘pain’ is regarded as unrealistic particulary because it is not only contrary to the innate meaning of ‘bæda’ which conveys the meaning of ‘ill-treating’, but also go out of tune with the principles of grammer. Furthermore, the material body or the rþpa as well as saññæ, Sa³khæra and viññæ¼a, do not have the characteristic of ‘pain’, etc., etc.

SEEMINGLY EASY BUT DIFFICULT

The Dhamma relating to Anicca, Dukkha and Anatta is in fact, very familiar to all Buddhists who get it by heart, and is often at the tip of their tongue. Whenever any accident happens, such interjections are used to be casually muttered by a person all of a sudden invoking his mindfulness of the Dhamma. Such being the case, it might be considered as the Dhamma which is generally known and understood. Undoubtedly, referring to this statement, the Dhamma has been known through hearsay or book knowledge; but in reality it is a difficult Dhamma to be truthfully grasped though seemingly easy. Among these, the Dhamma on “Anatta” is more difficult and profound. For this reason, the Blessed One had to face very serious opposition from such persons as Saccaka Paribbæjako (wandering religious mendicant) and Baka Brahmæ who entertained the diametrically opposite view of Atta.

Prior to the preachings made by the Buddha, this Anatta Dhamma not being clearly understood, was considered as closely related to Atta connected with rþpa and næma. As against the wrong belief in Atta in respect of rþpa and næma, the Lord Buddha had elucidated these two-the physical and mental phenomena-as truly “Anatta”. It is most difficult to preach this Dhamma convincingly to show that it is “Anatta” in reality, to make these persons realize the truth, since Atta has been firmly rooted in them throughout the samsaræ, the round of existence. If this Anatta Dhamma could be easily known without difficulty, there would be even no need for the appearence of a Buddha, the Enlightened One. Nor would it be required for the Buddha’s disciples like the venerable Mahæsø Sayædaw to preach and write this kind of Anattalakkha¼a Sutta with great pains. The relentless efforts that have to be made to elucidate this Dhamma evidently stand witness to the quality of this deeply profound doctrine. Even among the heretics, exceptionally few persons really understand what is “Self” or “Atta” far less “Anatta Dhamma”. The “Thanks-Worthy” Venerable Mahæsø Sayædaw has lucidly explained the Anatta Doctrine in this Anattalakkha¼a Sutta to make those persons who entertain a wrong conception of this Dhamma to be able to tread on the right track.

SHOULD NOT UNDERESTIMATE

The believers in Paramattha who care more for Abhidhammæ, the Paramattha desanæ, are generally inclined to look upon sutta-desanæ with underestimation. They generally assume it to be quite easy too. As all Buddha’s desanæs or teachings were preached with Superme Wisdom after Enlightenment, it might not be within easy comprehension by common worldlings with ordinary knowledge. If both the nature of common usage and Abhidhammæ become involved in Anattalakkha¼a Sutta, the exponents of Paramattha may have to give up not knowing distinguishingly the source from which the terminology is derived wavering whether the derivation is from Abhidhammæ or from Sutta Dhamma.

Abhidhammæ Desanæ has stated that there is no sensation of suffering (dukkha) and of pleasure (sukha) at the moment of seeing, hearing, and knowing the taste, and that only the neutral sensation (upekkhæ) is present. However, according to Sutta Desanæ, all sensations arising out of the six sense-doors at the moment of seeing, hearing, etc, should be contemplated and noted in respect of all three Vedanæs, viz; whether pleasurable (sukha), or suffering and unpleasantness (dukkha), or neutral feeling. When such a controversial view arises, it is extremely difficult to draw a line and form an opinion so as not to contradict the expression contained in both Abhidhammæ and Sutta, Such difficulties may arise in Sutta desanæ which the Paramattha believers hold in low estimation. This sort of difficulty has been found to have been competently dealt with by the Venerable Mahæsø Sayædaw Payagyø in the Anattalakkha¼a Sutta Dhamma at page 34 (of the Myanmar version) reconciling the two divergent views without any contradiction.

COMMON USAGE OR TERMINOLOGY IS NOT EASY

Because of the numerous display of common usages, the Sutta Desanæ has been given the name of Desanæ of Common Usages, by the people of the present day Sæsanæ. To make this Desanæ of Common Usage to be understood methodically various texts of grammer have been compiled. Considering this fact, it can be clearly known that the usage of common terminology is not at all easy. Pakokku Aletaik sayædaw U Paññæ in the course of his explanation given in connection with the subject of grammer while teaching the famous Tøkæ, had once stated, “One can be fairly conversant with Abhidhammæ in three years time of his constant study whereas he cannot possibly become a competent grammarian though he may have seriously devoted himself to the study of grammatical texts for ten years in succession.” The common terminology used relating to grammer is merely derived and adopted from the vocal sound commonly spoken by people of different races whose languages may be quite different from one another depending upon the places where they reside. Dialectic differences may also occur according to times and hence, the common usages may vary or alter as time goes on gradually. Therefore, Texts such as, Vohæra Døpanø have to be published.

To the extent the Vohæra or the commonly used grammatical terms is difficult, the Vohæra desanæ which is Suttam desanæ is extremely difficult. Now that over 2500 years have elapsed since the Dhamma have been personally preached by the Buddha Himself, and it has been ages ago. As such, in some of the expressions, the Pæ¹i usages and Myanmar usages have become different from one another in vocabulary, grammer and synthesis. As an example, in Dighanakha Sutta called “Sabbam me nakhamati” (ma-2-165), an expression of Pæ¹i sentence as spoken by Diganakha Paribbajako to the Lord Buddha, may be cited. This Pæ¹i statement is quite different from the common usage and the word “Sabbam” in Pæ¹i, the subject, has become an object in Myanmar language while the word ‘me’ has become a subject in the grammatical sense. Despite all these differences and discrepancies, the Venerable Mahæsø Sayædaw has been able to explain the usages in explicit terms in this Anattalakkha¼a Sutta Dhamma.

I HAPPENED TO RECOLLECT

It was at the time when I first arrived at Wetlet Masoyein Monastery. The Venerable “Shwezedi” Sayædaw Payagyø was then at Wetlet town where he had visited to deliver a sermon. While conversing with Sayædawgyø, I happened to ask him; “Were there such a thing as uccheda, the doctrine of extinction of existence after death, and Nibbæna, which has a special feature; and whether these two might be construed as being the same?”. To this query the Sayædaw Payagyø replied, “Of course, there is Nibbæna has its own quality and attributes. How could it be without any speciality?” As the conversation had ended abruptly. I have no chance of following up with a question as: “What is the kind of its special characteristic?” The Sayædaw Payagyø might have forgotten this insignificant episode. However, when I was reading through this Anattalakkha¼a Sutta, I happened to recollect the said old-time conversation as I came upon the special explanation relating to Uccheda, the belief that there is no future existence and Nibbæna. In this Anattalakkha¼a Sutta Dhamma at pages 56 of Myanmar version, clarification has been made by the Sayædaw Payagyø elucidating the distinguishing features between Ucchedadi¥¥hi, a wrong belief that nothing remains after death and the existence of a being is completely annihilated, and Nibbæna which has the peculiar characteristics quite different from Uccheda. The believers of this false belief have erroneously thought that the annihilation of existance and Nibbæna are the same. This concept is entirely wrong. The two are, in fact, entirely different.

NO FUTURE EXISTENCE

There is something which ought to be known regarding Ucchedadi¥¥hi. About the year 1333 M.E, I managed to convene a congregation for preaching sermons on Satipatthæna Dhamma after inviting the Mahæsø Dhammakatthikas U Samvara and U Zawtika to enable my relatives and friends of my own native village to have the benefit of hearing the sermon. I had arranged for delivering a sermon at Inchaung village where many of my relatives were then residing. At this congregation, one Maung Kyi was present among the listening audience. This man being a leader of the Red Flag Communist Party, was a staunch believer in the doctrine of no new life after the present life existence. It seemed that he had come over to join the congregation sponsored by me out of sheer courtesy as he happened to be one of my relatives. U Samvara and the other preacher had delivered their sermons bearing in mind the mental attitude of that person. Since, the preaching made having had some sort of bearing on him, the listening audience comprising the village folks were apparently interested. As this man was asked to assume the role of a stand-by supporter at the time of delivering the Dhamma, there was no wonder that people got interested knowing him well as a person who had held a wrong belief in “No future existence”. The next day, early in the morning, Maung Kyi appeared at the house where I was invited for a meal offered by a donor, an alms-giver. On the said occasion. Maung Kyi told me “Reverend Sir, I accepted the point of Dhamma touched upon by U Samvara on the previous night, but please do not take it amiss that I have become a convert a believer in the doctrine of Næma. Since you all Buddhists have believed in the next existances, you are performing meritorious deeds with all your cravings for existence. On our part, not having entertained such a belief, we have no craving whatsoever for existence. We have extinguished all such clinging attachment to existence. “Then, I was perforce to remark as “This would depend on one’s own view. According to Buddha Sæsanæ, desire to cling to existence will only cause or be rooted out when one becomes an Arahat. Without being actually devoid of craving instincts for existence if one takes it for granted that existence completely annihilated after demise, he will go down to Niraya, the Nether World, in the next existence after passing away from this life existence with this false belief of Uccheda stuck in his mind on the eve of his death, and with this consciousness, he would die. This is exactly in accordance with what the Lord Buddha has preached”.

Although Maung Kyi had severed his ties with his “life existence”, his wife not being able to do so, started making preparations for novitiating her grown-up children into priesthood. Plunged in his bigotry Maung Kyi then said to his wife, “You need not do anything in my favour for my next existence. If you prefer to perform the pabbajja mingalæ (ordination) by novitiating the children into priesthood, you may do so on your own. Only when the embryo sæma¼era is to be escorted to the monastery, I cannot possibly take the role of a benefactor by carrying the big begging bowl and the fan”. In retaliation to this statement made by Maung Kyi, his wife respond “Without the benefactor (donor), I cannot lead the would-be sæma¼era. If you cannot act as a donor (benefactor), I will invariably have to get another benefactor on hire and carry on with the performance of the necessary religious rites”. Having heard this retort, Maung Kyi, the great Believer of Uccheda Doctrine became very much perturbed and fidgety, and not being able to tolerate or connive at the presence of a hired benefactor in his place, he was said to have been put in a dilemma. I have heard of this incident from the lay devotees of the village.

I am fully confident that going through this great Anattalakkha¼a Sutta Dhamma, will add to enhance the treasures of faith and bring about much benefit to all reading public as had been similarly derived by them after they had read other Dhammas preached by the illustrious Mahæsø Sayædaw Payagyø.

Q.6.     What is the meaning of the term Arahat? Why is he called the perfect one.

n. Buddhism.

One who has attained awakenment.

He is called the perfect one for the following words of The Buddha

Right Understanding (Sammaa-di.t.thi)

D.24

What, now, is Right Understanding?

Understanding The Four Truths

1. To understand suffering; 2. to understand the origin of suffering; 3. to understand the extinction of suffering; 4. to understand the path that leads to the extinction of suffering. This is called Right Understanding.

Understanding Merit And Demerit

M. 9

Again, when the noble disciple understands what is karmically wholesome, and the root of wholesome karma, what is karmically unwholesome, and the root of unwholesome karma, then he has Right Understanding.

What, now is `karmically unwholesome’ (akusala)?

These ten are called `Evil Courses of Action’ (akusala-kammapatha).

And what are the roots of unwholesome karma? Greed (lobha) is a root of unwholesome karma; Hatred (dosa) is a root of unwholesome karma; Delusion (moha) is a root of unwholesome karma.

Therefore, I say, these demeritorious actions are of three kinds: either due to greed, or due to hatred, or due to delusion.

As `karmically unwholesome’ (a-kusala) is considered every volitional act of body, speech, or mind, which is rooted in greed, hatred, or delusion. It is regarded as akusala, i.e. unwholesome or unskillful, as it produces evil and painful results in this or some future existence. The state of will or volition is really that which counts as action (kamma). It may manifest itself as action of the body, or speech; if it does not manifest itself outwardly, it is counted as mental action.

The state of greed (lobha), as also that of hatred (dosa), is always accompanied by ignorance (or delusion; moha), this latter being the primary root of all evil. Greed and hatred, however, cannot co-exist in one and the same moment of consciousness.

What, now, is `kammically wholesome’ (kusala)?

These ten are called `Good Courses of Action’ (kusala-kamma-patha).

And what are the roots of wholesome kamma? Absence of greed (a-lobha = unselfishness) is a root of wholesome karma; absence of hatred (a-dosa = kindness) is a root of wholesome karma; absence of delusion (a-moha = wisdom) is a root of wholesome karma.

Understanding The Three Characteristics (ti-lakkha.na)

SS. XXII. 51

Again, when one understands that corporeality, feeling, perception, mental formations and consciousness are transient (subject to suffering, and without a self), also in that case one possesses Right Understanding.

Unprofitable Questions

M. 63

Should any one say that he does not wish to lead the holy life under the Blessed One, unless the Blessed One first tells him whether the world is eternal or temporal, finite or infinite: whether the life-principle is identical with the body, or something different; whether the Perfect One continues after death, etc.-such a one would die ere the Perfect One could tell him all this.

It is as if a man were pierced by a poisoned arrow and his friends, companions or near relations should send for a surgeon; but that man should say: `I will not have this arrow pulled out, until I know, who the man is that has wounded me: whether he is a noble man, a priest, a tradesman, or a servant’; or: `what his name is, and to what family he belongs’; or: `whether he is tall, or short, or of medium height’. Truly, such a man would die ere he could adequately learn all this.

Snp. 592

Therefore, the man who seeks his own welfare, should pull out this arrow-this arrow of lamentation, pain, and sorrow.

M. 63

For, whether the theory exists, or whether it does not exist, that the world is eternal, or temporal, or finite or infinite-yet certainly, there exists birth, there exists decay, there exist death, sorrow, lamentation, pain, grief, and despair, the extinction of which, attainable even in this present life, I make known unto you.

Five Fetters (Sa.myojana)

M. 64

Suppose for instance, that there is an unlearned worldling, void of regard for holy men, ignorant of the teaching of holy men, untrained in the noble doctrine. And his heart is possessed and overcome by Self-illusion, by Scepticism, by Attachment to mere Rule and Ritual, by Sensual Lust, and by Ill-will; and how to free himself from these things, he does not in reality know.

 Self-Illusion (sakkaaya-di.t.thi) may reveal itself as:

1. `Eternalism’: bhava- or sassata-di.t.thi, lit. `Eternity-Belief’, i.e. the belief that one’s Ego, Self or Soul exists independently of the material body, and continues even after the dissolution of the latter.

2. `Annihilationism’: vibhava- or ucchcda-di.t.thi, lit. `Annihilation-Belief’, i.e. the materialistic belief that this present life constitutes the Ego, and hence that it is annihilated at the death of the material body.

For the ten `Fetters’ (samyojana),m

Unwise Considerations

M. 2

Not knowing what is worthy of consideration, and what is unworthy of consideration, he considers the unworthy, and not the worthy.

And unwisely he considers thus: `Have I been in the past? Or, have I not been in the past? What have I been in the past? How have I been in the past? From what state into what state did I change in the past?

Shall I be in the future? Or, shall I not be in the future? What shall I be in the future? How shall I be in the future? From what state into what state shall I change in the future?’

And the present also fills him with doubt; `Am I? Or, am I not? What am I? How am I? This being, whence has it come? Whither will it go?’

The Six Views About The Self

And with such unwise considerations, he adopts one or other of the six views, and it becomes his conviction and firm belief: `I have a Self’, or: `I have no Self’, or: `With the Self I perceive the Self’, or: `With that which is no Self, I perceive the Self’; or: `With the Self I perceive that which is no Self’. Or, he adopts the following view: `This my Self, which can think and feel, and which, now here, now there, experiences the fruit of good and evil deeds: this my Self is permanent, stable, eternal, not subject to change, and will thus eternally remain the same’.

M. 22

If there really existed the Self, there would also exist something which belonged to the Self. As, however, in truth and reality neither the Self, nor anything belonging to the Self, can be found, is it not therefore really an utter fools’ doctrine to say: `This is the world, this am I; after death I shall be permanent, persisting, and eternal’?

M. 2

These are called mere views, a thicket of views, a puppet-show of views, a toil of views, a snare of views; and ensnared in the fetter of views the ignorant worldling will not be freed from rebirth, from decay, and from death, from sorrow, pain, grief and despair; he will not be freed, I say, from suffering.

Wise Considerations

The learned and noble disciple, however, who has regard for holy men, knows the teaching of holy men, is well trained in the noble doctrine; he understands what is worthy of consideration, and what is unworthy. And knowing this, he considers the worthy, and not the unworthy. What suffering is, he wisely considers; what the origin of suffering is, he wisely considers; what the extinction of suffering is, he wisely considers; what the path is that leads to the extinction of suffering, he wisely considers.

The Sotapanna or `Stream-Enterer’

And by thus considering, three fetters vanish, namely; Self-illusion, Scepticism, and Attachment to mere Rule and Ritual.

M. 22

But those disciples, in whom these three fetters have vanished, they all have `entered the Stream’ (sotaapanna).

Dhp. 178 

More than any earthly power,

More than all the joys of heaven,

More than rule o’er all the world,

Is the Entrance to the Stream.

The Ten Fetters (Sa.myojana)

There are ten `Fetters’-samyojana-by which beings are bound to the wheel of existence. They are:

1. Self-Illusion (sakkaaya-di.t.thi)
2. Scepticism (vicikicchaa)
3. Attachment to mere Rule and Ritual (siilabbata-paraamaasa)
4. Sensual Lust (kaamaraaga)
5. Ill-Will (vyaapaada)
6. Craving for Fine-Material Existence (ruupa-raaga)
7. Craving for Immaterial Existence (aruupa-raaga)
8. Conceit (maana)
9. Restlessness (uddhacca)
10. Ignorance (avijjaa).

The Noble Ones (Ariya-puggala)

One who is freed from the first three Fetters is called a `Stream - Enterer’ (in Pali: Sotaapanna) i.e. one who has entered the stream leading to Nibbaana. He has unshakable faith in the Buddha, Dhamma, and Sangha, and is incapable of breaking the five Moral Precepts. He will be reborn seven times, at the utmost, and not in a state lower than the human world.

One who has overcome the fourth and the fifth Fetters in their grosser form, is called a Sakadaagaami, lit. `Once-Returner’ i.e. he will be reborn only once more in the Sensuous Sphere (kaama-loka), and thereafter reach Holiness.

An Anaagaami, lit. `Non-Returner’, is wholly freed from the first five Fetters which bind one to rebirth in the Sensuous Sphere; after death, while living in the Fine-Material Sphere (ruupa-loka), he will reach the goal.

An Arahat, i.e. the perfectly `Holy One’, is freed from all the ten Fetters.

Each of the aforementioned four stages of Holiness consists of the `Path’ (magga) and the `Fruition’, e.g. `Path of Stream Entry’ (sotaapatti-magga) and `Fruition of Stream Entry’ (sotaapatti-phala). Accordingly there are eight types, or four pairs, of `Noble Individuals’ (ariya-puggala).

The `Path’ consists of the single moment of entering the respective attainment. By `Fruition’ are meant those moments of consciousness which follow immediately thereafter as the result of the `Path’, and which under certain circumstances, may repeat innumerable times during life-time.

For further details, see B. Dict.: ariya-puggala, sotaapanna,etc.

Mundane and Supermundane Understanding

M.117

Therefore, I say, Right Understanding is of two kinds:

1. The view that alms and offerings are not useless; that there is fruit and result, both of good and bad actions; that there are such things as this life, and the next life; that father and mother, as also spontaneously born beings (in the heavenly worlds), are no mere words; that there are in the world monks and priests, who are spotless and perfect, who can explain this life and the next life, which they themselves have understood: this is called the `Mundane Right Understanding’ (lokiya-sammaa-di.t.thi), which yields worldly fruits and brings good results.

2. But whatsoever there is of wisdom, of penetration, of right understanding conjoined with the `Path’ (of the Sotaapanna, Sakadaagaami, Anaagaami, or Arahat)-the mind being turned away from the world and conjoined with the path, the holy path being pursued: this is called the `Supermundane Right Understanding’ (lokuttara-sammaa-di.t.thi), which is not of the world, but is supermundane and conjoined with the path.

Thus, there are two kinds of the Eightfold Path:

1. The `mundane’ (lokiya), practised by the `Worldling’ (puthujjana), i.e. by all those who have not yet reached the first stage of Holiness; 2. The `supermundane’ (lokuttara) practised by the `Noble Ones’ (ariya-puggala).

Conjoined With Other Steps

Now, in understanding wrong understanding as wrong and right understanding as right, one practises `Right Understanding’ (1st factor); and in making efforts to overcome wrong understanding, and to arouse right understanding, one practises `Right Effort’ (6th factor); and in overcoming wrong understanding with attentive mind, and dwelling with attentive mind in the possession of right understanding one practises `Right Mindfulness’ (7th factor). Hence, there are three things that accompany and follow upon right understanding, namely: Right Understanding, Right Effort, and Right Mindfulness.

 

Free from All Theories

M. 72

Now, if any one should put the question, whether I admit any theory at all, he should be answered thus: The Perfect One is free from any theory, for the Perfect One has understood what corporeality is, and how it arises and passes away. He has understood what feeling is, and how it arises and passes away. He has understood what perception is, and how it arises and passes away. He has understood what the mental formations are, and how they arise and pass away. He has understood what consciousness is, and how it arises and passes away. Therefore I say, the Perfect One has won complete deliverance through the extinction, fading-away, disappearance, rejection, and getting rid of all opinions and conjectures, of all inclination to the vain-glory of `I’ and `mine’.

 

The Three Characteristics

A. III. 134

Whether Perfect Ones (Buddhas) appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all formations are impermanent (anicca), that all formations are subject to suffering (dukkha); that everything is without a Self (an-attaa).

In Pali: sabbe sankhaaraa aniccaa, sabbe sankhaaraa dukkhaa, sabbe dhammaa anattaa.

The word `sankhaaraa’ (formations) comprises here all things that are conditioned or `formed’ (sankhata-dhamma), i.e. all possible physical and mental constituents of existence. The word `dhamma’, however, has a still wider application and is all-embracing, as it comprises also the so-called Unconditioned (`unformed’, asankhata), i.e. Nibbaana.

For this reason, it would be wrong to say that all dhammas are impermanent and subject to change, for the Nibbaana-dhamma is permanent and free from change. And for the same reason, it is correct to say that not only all the sankhaaras (=sankhata-dhamma), but that all the dhammas (including the asankhata-dhamma) lack an Ego (an-attaa).

S. XXII. 94

A corporeal phenomenon, a feeling, a perception, a mental formation, a consciousness, which is permanent and persistent, eternal and not subject to change, such a thing the wise men in this world do not recognize; and I also say that there is no such thing.

A. I. 15

And it is impossible that a being possessed of right understanding should regard anything as the Self.

 

Views and Discussions About the Ego

D. 15

Now, if someone should say that feeling is his Self, he should be answered thus: `There are three kinds of feeling: pleasurable, painful, and indifferent feeling. Which of these three feelings do you consider as your Self?’ Because, at the moment of experiencing one of these feelings, one does not experience the other two. These three kinds of feeling are impermanent, of dependent origin, are subject to decay and dissolution, to fading-away and extinction. Whosoever, in experiencing one of these feelings, thinks that this is his Self, must after the extinction of that feeling, admit that his Self has become dissolved. And thus he will consider his Self already in this present life as impermanent, mixed up with pleasure and pain, subject to arising and passing away.

If any one should say that feeling is not his Ego, and that his Self is inaccessible to feeling, he should be asked thus: `Now, where there is no feeling, is it then possible to say: “This am I?”

Or, another might say: `Feeling, indeed, is not my Self, but it also is untrue that my Self is inaccessible to feeling, for it is my Self that feels, my Self that has the faculty of feeling’. Such a one should be answered thus: `Suppose that feeling should become altogether totally extinguished; now, if after the extinction of feeling, no feeling whatever exists there, is it then possible to say: “This am I’?”

M. 148

To say that the mind, or the mind-objects, or the mind-consciousness, constitute the Self, such an assertion is unfounded. For an arising and a passing away is seen there; and seeing the arising and passing away of these things, one would come to the conclusion that one’s Self arises and passes away.

S. XII. 62

1t would be better for the unlearned worldling to regard his body, built up of the four elements, as his Self, rather than his mind. For it is evident that the body may last for a year, for two years, for three, four, five, or ten years, or even for a hundred years and more; but that which is called thought, or mind, or consciousness, arises continuously, during day and night, as one thing, and passes away as another thing.

S. XXII. 59

Therefore, whatsoever there is of corporeality, of feeling, of perception, of mental formations, of consciousness whether past, present or future, one’s own or external, gross or subtle, lofty or low, far or near: of this one should understand according to reality and true wisdom: `This does not belong to me; this am I not; this is not my Self.’

To show the impersonality and utter emptiness of existence, Visuddhi-Magga XVI quotes the following verse:

Mere suffering exists, no sufferer is found,

The deed is, but no doer of the deed is there.

Nirvaana is, but not the man that enters it.

The path is, but no traveller on it is seen’.

Past, Present and Future

D. 9

If now, any one should ask: `Have you been in the past, and is it untrue that you have not been? Will you be in the future, and is it untrue that you will not be? Are you, and is it untrue that you are not?’ - you may reply that you have been in the past, and that it is untrue that you have not been; that you will be in the future, and that it is untrue that you will not be; that you are, and that it is untrue that you are not.

In the past only that past existence was real, but unreal the future and present existence. In the future only the future existence will be real, but unreal the past and the present existence. Now only the present existence is real, but unreal, the past and future existence.

M. 28

Verily, he who perceives the `Dependent Origination’ (pa.ticca-samuppaada), perceives the truth; and he who perceives the truth, perceives the Dependent Origination.

D. 8

For just as from the cow comes milk, from milk curd, from curd butter, from butter ghee, from ghee the skim of ghee; and when it is milk, it is not counted as curd, or butter, or ghee, or skim of ghee, but only as milk; and when it is curd, it is only counted as curd: just so was my past existence at that time real, but unreal the future and present existence; and my future existence will be at that time real, but unreal the past and present existence; and my present existence is now real, but unreal the past and future existence. All these are merely popular designations and expressions, mere conventional terms of speaking, mere popular notions. The Perfect One indeed makes use of these, without however clinging to them.

S. XLIV 4

Thus, he who does not understand corporeality, feeling, perception, mental formations and consciousness according to reality (i.e. as void of a personality, or Ego) nor understands their arising, their extinction, and the way to their extinction, he is liable to believe, either that the Perfect One continues after death, or that he does not continue after death, and so forth.

 

The Two Extremes (Annihilation and Eternity Belief) and the Middle Doctrine

S. XII. 25

Truly, if one holds the view that the vital principle (jiva; `Soul’) is identical with this body, in that case a holy life is not possible; and if one holds the view that the vital principle is something quite different from the body, in that case also a holy life is not possible. Both these two extremes the Perfect One has avoided, and he has shown the Middle Doctrine, which says:

 

Dependent Origination (Pa.ticca-samuppaada)

S. XII. 1

On Ignorance (avijjaa) depend the `Karma-formations’ (sankhaaraa).

On the Karma-formations depends `Consciousness’ (viññaa.na; starting with rebirth-consciousness in the womb of the mother).

On Consciousness depends the `Mental and Physical Existence’ (naama-ruupa).

On the mental and physical existence depend the `Six Sense-Organs’ (sa.l-aayatana).

On the six sense-organs depends `Sensorial Impression’ (phassa).

On sensorial impression depends `Feeling’ (vedanaa).

On feeling depends `Craving’ (ta.nhaa).

On craving depends `Clinging’ (upaadaana).

On clinging depends the `Process of Becoming’ (bhava).

On the process of becoming (here: kamma-bhava, or karma-process) depends `Rebirth’ (jaati).

On rebirth depend `Decay and Death’ (jaraa-marana), sorrow, lamentation, pain, grief and despair.

Thus arises this whole mass of suffering. This is called the noble truth of the origin of suffering.

“No god, no Brahma can be called

The maker of this wheel of life:

Empty phenomena roll on,

Dependent on conditions all.”

(Quoted in Visuddhi-Magga XIX).

S. XII. 51

A disciple, however, in whom Ignorance (avijjaa) has disappeared and wisdom arisen, such a disciple heaps up neither meritorious, nor demeritorious, nor imperturbable Karma-formations.

The term sankhaaraa has been rendered here by `Karma Formations’ because, in the context of the Dependent Origination, it refers to karmically wholesome and unwholesome volition (cetanaa), or volitional activity, in short, Karma.

The threefold division of it, given in the preceding passage, comprises karmic activity in all spheres of existence, or planes of consciousness. The `meritorious karma-formations’ extend also to the Fine-Material Sphere (ruupaavacara), while the `imperturbable karma-formations’ (aneñjaabhisankhaaraa) refer only to the Immaterial Sphere (aruupaavacara).

S. XII. 1

Thus, through the entire fading away and extinction of this `Ignorance’, the `Karma-formations’ are extinguished. Through the extinction of Karma-formations, `Consciousness’ (rebirth) is extinguished. Through the extinction of consciousness, the `Mental and Physical Existence’ is extinguished. Through the extinction of the mental and physical existence, the `Six Sense-Organs’ are extinguished. Through the extinction of the six sense-organs, `Sensorial Impression’ is extinguished. Through the extinction of sensorial impression, `Feeling’ is extinguished. Through the extinction of feeling, `Craving’ is extinguished. Through the extinction of craving, `Clinging’ is extinguished. Through the extinction of clinging, the `Process of Becoming’ is extinguished. Through the extinction of the process of becoming, `Rebirth’ is extinguished. Through the extinction of rebirth, `Decay and Death’, sorrow, lamentation, pain, grief and despair are extinguished. Thus takes place the extinction of this whole mass of suffering. This is called the noble truth of the extinction of suffering.

 

Rebirth-Producing Karma

M. 43

Truly, because beings, obstructed by ignorance (avijjaa) and ensnared by craving (tanhaa) seek ever fresh delight, now here, now there, therefore fresh rebirth continually comes to be.

A. III. 33

And the action (kamma) that is done out of greed, hatred and delusion (lobha, dosa, moha), that springs from them, has its source and origin in them: this action ripens wherever one is reborn, and wherever this action ripens there one experiences the fruits of this action, be it in this life, or the next life, or in some future life.

 

Cessation of Kamma

M. 43

However, through the fading away of ignorance, through the arising of wisdom, through the extinction of craving, no future rebirth takes place again.

A. III. 33

For the actions which are not done out of greed, hatred and delusion, which have not sprung from them, which have not their source and origin in them: such actions, through the absence of greed, hatred and delusion, are abandoned, rooted out, like a palm-tree torn out of the soil, destroyed, and not able to spring up again.

A. VIII. 12

In this respect one may rightly say of me: that I teach annihilation, that I propound my doctrine for the purpose of annihilation, and that I herein train my disciples; for certainly I do teach annihilation-the annihilation, namely, of greed, hatred and delusion, as well as of the manifold evil and unwholesome things.

The Paticca Samuppaada, lit, the Dependent Origination, is the doctrine of the conditionality of all physical and mental phenomena, a doctrine which, together with that of Impersonality (anattaa), forms the indispensable condition for the real understanding and realization of the Buddha’s teaching. It shows that the various physical and mental life-processes, conventionally called personality, man, animal, etc., are not a mere play of blind chance, but the outcome of causes and conditions. Above all, the Pa.ticca-Samuppaada explains how the arising of rebirth and suffering is dependent upon conditions; and, in its second part, it shows how, through the removal of these conditions, all suffering must disappear. Hence, the Pa.ticca-Samuppaada serves to elucidate the second and the third Noble Truths, by explaining them from their very foundations upwards, and giving them a fixed philosophical form.

The following diagram shows at a glance how the twelve links of the formula extend over three consecutive existences, past, present, and future:

Q.7.     How did the Buddha spend his first Rain’s Retreat? Explain the meaning of Rain’s Retreat.

The Places Where The Buddha Spent the Rains-Retreat

 The Buddha, throughout his Missionary period of forty-five years, except the three months of rains-retreat, went to places of great distance, even two thousand yojanas afar, and dispelled the wrong views of all living beings. During the forty-five years, the Buddha spent his rain-retreat at the following places.

          Commencing from the very first day of attaining Buddhahood on the fullmoon day of Kason (about May) in the year 103 Maha Era (589 B.C.), the Buddha spent the rainy seasons (Vassa) at the following places:

Q.8.     Describe the various events that occurred during the first Rain’s Retreat.

Preaching

Yasa wearies of his wealth and wanders into the Deer Park; meeting the Buddha, he receives a teaching < ?xml:namespace prefix = o />

The Buddha, together with the five noble disciples, spent the rains retreat at the < ?xml:namespace prefix = st1 />Deer Park at Isipatana, the place of his first teaching. That was the first rains retreat. At this stage the Buddha did not yet travel around to teach others because it was the rainy season, but a young man named Yasa did come to see him.

Yasa was the son of a rich man in Varanasi. His parents had built three mansions for him, one for each of the seasons [hot, rainy and cool], and in each of the mansions there were a great number of dancing girls to entertain him. One day, at midnight, Yasa awoke and saw the dancing girls sleeping in various ungainly postures (here the story is just the same as for the Bodhisatta on the day he left home for the homeless life) and became wearied of his life.

Yasa ran away from his home in the dead of night, and made for the Deer Park, muttering to himself as he went,  “Here it is confusing, here it is oppressive!” He was referring to the confusion and oppression he felt inside. At that time a sound came in response from the edge of the forest: “Here it is not confusing, here there is no obstruction!”. It was the Buddha. At the time of this exchange it was very late, almost dawn in fact. The Buddha said to Yasa, “Come, come here and sit down. I will teach you.”

Yasa approached the Buddha and bowed to his feet, then sat down to one side. The Buddha gave him a teaching, at the completion of which Yasa attained Arahatship, full enlightenment. He asked for admission to the Buddha’s order as a monk.

Not long after Yasa had become a monk, a great number of his friends, 54 of them, having heard of his going forth, went to see the Buddha, listened to the teaching and were all, like Yasa, fully enlightened. Thus within the first vassa, or rains retreat, there were altogether 61 Arahats in the world.

         Taking a Meal (at Yasa’s house )

Once , the Buddha taught dharma to Yasa. Yasa adopted the ascetic life and later attained Arahantship. After teaching dharma to Yasa and his father , the Lord Buddha went to have food at the house of Yasa�s father. This was the first time the Lord Buddha ever having food inside a house. Then , he taught Anupubbikatha to Yasa�s mother and ex-wife who later became the first two female disciples.     

To Uruvela

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After the rains retreat, on the 15^th waxing day of the twelfth lunar month, the Buddha convened a meeting of his 60 disciples (savaka) at the Deer Park in Isipatana. All of those disciples were Arahats. The Buddha’s intention in calling the meeting was to send these disciples out to spread the teaching to other places.

At the meeting, the Buddha addressed the monks (bhikkhus) as follows:

“Monks! Released am I from all bonds. Released are you from all bonds. Go ye forth to declare the teaching in other lands for the benefit and happiness of the many. Go each of you alone. Give the teaching that is beautiful in the beginning, in the middle and in the highest levels, which is pure, and which I have declared to you. Monks! There are in this world people with only few defilements and with sufficient intelligence to understand the Dhamma. But because they have had no chance to hear the Dhamma they do not obtain the benefit that they rightly should obtain. Go forth. I myself will go to declare the teaching at Uruvela Senanigama.”

Thus on the morning of the first waning moon of the twelfth lunar month, the 60 disciples split up, each going alone to spread the teaching according to the Buddha’s instructions. The Buddha himself journeyed to Uruvela Senanigama, which was where he had gained his own enlightenment. Reaching there, the Buddha proceeded to the ashram of a group of famous ascetics there by name of “the three brother ascetics.”

The oldest brother’s name was Uruvela Kassapa. He had 500 disciples and had an ashram for performing religious practice, worshipping fire on the banks of the northern Neranjara River. The middle brother’s name was Nadi Kassapa. He had a following of 300, while the youngest brother’s name was Gaya Kassapa, with a following of 200. They had established separate ashrams on sand banks just south of the oldest brother.

The Buddha went first to the ashram of the oldest brother. Approaching the leader, he asked for a place to stay. The ascetic leader told the Buddha that the only place left was the fire house, but that a ferocious and dangerous Naga was living there.

Taken by the stranger?s self-confidence and personality Kashyapa did not dare refuse, but warned him that the place was haunted by a venomous divine serpent (naga). But the Buddha did not allow himself to be frightened off, and spent the night in the hut. As soon as he went in the hut the serpent entered and a terrible struggle ensued. Smoke against smoke appeared, fire against fire, so that the whole structure seemed to go up in flames. While the brahmin ascetics seem stricken with horror and the novices rush forward with jugs of water to put out the fire. In the end the supernatural power of the Buddha overcame the naga’s fury, and he placed the serpent in his begging bowl. When morning came, Kashyapa and his followers went to the hut and said: “The young monk must have been fiercely burned by the serpent?s fire.” But the Buddha came out of the hut and presented the distressed brahmins with the serpent quietly coiled inside his alms bowl. Totally overpowered by this miraculous feat, Kashyapa and his five hundred threw their ritual utensils into the river and converted to the Buddhist faith. Sometime after their conversion the Buddha delivered the well-known Fire Sermon, that if anyone?s senses are ruled by greed, hatred and delusion, all his perceptions will kindle, because they arouse further desires and aversions in him: for him the world is on fire. But whoever exerts control over the six senses is free from lusts and passions, and will gain freedom from rebirth.

Stopping the torrent to overflow

           Taking cloth from the corpse

When the Lord Buddha stayed at Uruvela � Kassapa , Punnathasi , a female servant of a millionaire in Uruvelasenanikom , passed away. Her corpse was brought to be dropped at a place close to where the Lord Buddha stayed. He went to see the shroud. He cleaned the shroud to eliminate the corpse smell and made it as his robe. According to life � story of the Buddha , Indra came down to help the Lord Buddha from washing , drying and serving the robe. All were completed in one night.

                                        Sewing his own clothing

Q.9.     Give an account of Venerable Yasa nd his fifty-four friends.

Q10.    Narrate the Buddha’s historic call to the first sixty Arahats missionaries of the Buddha Sasana. Explain the significance of the following

To Uruvela

After the rains retreat, on the 15^th waxing day of the twelfth lunar month, the Buddha convened a meeting of his 60 disciples (savaka) at the Deer Park in Isipatana. All of those disciples were Arahats. The Buddha’s intention in calling the meeting was to send these disciples out to spread the teaching to other places.

At the meeting, the Buddha addressed the monks (bhikkhus) as follows:

“Monks! Released am I from all bonds. Released are you from all bonds. Go ye forth to declare the teaching in other lands for the benefit and happiness of the many. Go each of you alone. Give the teaching that is beautiful in the beginning, in the middle and in the highest levels, which is pure, and which I have declared to you. Monks! There are in this world people with only few defilements and with sufficient intelligence to understand the Dhamma. But because they have had no chance to hear the Dhamma they do not obtain the benefit that they rightly should obtain. Go forth. I myself will go to declare the teaching at Uruvela Senanigama.”

Thus on the morning of the first waning moon of the twelfth lunar month, the 60 disciples split up, each going alone to spread the teaching according to the Buddha’s instructions. The Buddha himself journeyed to Uruvela Senanigama, which was where he had gained his own enlightenment. Reaching there, the Buddha proceeded to the ashram of a group of famous ascetics there by name of “the three brother ascetics.”

The oldest brother’s name was Uruvela Kassapa. He had 500 disciples and had an ashram for performing religious practice, worshipping fire on the banks of the northern Neranjara River. The middle brother’s name was Nadi Kassapa. He had a following of 300, while the youngest brother’s name was Gaya Kassapa, with a following of 200. They had established separate ashrams on sand banks just south of the oldest brother.

The Buddha went first to the ashram of the oldest brother. Approaching the leader, he asked for a place to stay. The ascetic leader told the Buddha that the only place left was the fire house, but that a ferocious and dangerous Naga was living there.

Taken by the stranger?s self-confidence and personality Kashyapa did not dare refuse, but warned him that the place was haunted by a venomous divine serpent (naga). But the Buddha did not allow himself to be frightened off, and spent the night in the hut. As soon as he went in the hut the serpent entered and a terrible struggle ensued. Smoke against smoke appeared, fire against fire, so that the whole structure seemed to go up in flames. While the brahmin ascetics seem stricken with horror and the novices rush forward with jugs of water to put out the fire. In the end the supernatural power of the Buddha overcame the naga’s fury, and he placed the serpent in his begging bowl. When morning came, Kashyapa and his followers went to the hut and said: “The young monk must have been fiercely burned by the serpent?s fire.” But the Buddha came out of the hut and presented the distressed brahmins with the serpent quietly coiled inside his alms bowl. Totally overpowered by this miraculous feat, Kashyapa and his five hundred threw their ritual utensils into the river and converted to the Buddhist faith. Sometime after their conversion the Buddha delivered the well-known Fire Sermon, that if anyone?s senses are ruled by greed, hatred and delusion, all his perceptions will kindle, because they arouse further desires and aversions in him: for him the world is on fire. But whoever exerts control over the six senses is free from lusts and passions, and will gain freedom from rebirth.

THE BUDDHA EXHORTATION TO HIS FIRST SIXTY ARAHANT DICIPLE MONKS, “LET NOT THE TWO OF YOU TAKE THE SAME PATH TO PREACH THE DHAMMA FOR THE WELFARE AND HAPPINESS OF ALL”!

The Buddha exhorted His first sixty Arahant disciple to go forth in different directions to preach the Doctrine, using these famous words:- “Go ye, O bikkhus and wander forth for the gain many, for the welfare of the many, in compassion for the world, for the good, for the gain, for the welfare of the Devas (Gods) and men. Proclaim ye, O Bikkhus! the Doctrine glorious, and preach ye a life of holiness, perfect and pure!”

Questionnaire No 10 and Answers of First Year Diploma Course

Q.1.     Describe the conversation the Buddha had with his erstwhile ascetic disciples.

Five Companions

Having decided that he would share his knowledge, the Buddha sought out five of the ascetics he had formerly associated with. Seeing him approach, they thought to snub him, still believing that he had abandoned the quest because he no longer performed the severe austerities that they believed led to enlightenment. As he got nearer, however, they could see that a great change had taken place in him. He assured them that he had indeed reached the final state, that he was fully enlightened and that he would teach them

Q.2.     What are the essential points of the core teachings of the Buddha found in his first discourse?

The First Sermon of the Buddha

Dhammacakkappavattana Sutta - Setting Rolling the Wheel of Truth 

Thus I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five.

“Bhikkhus, these two extremes ought not to be cultivated by one gone forth from the house-life. What are the two? There is devotion to indulgence of pleasure in the objects of sensual desire, which is inferior, low, vulgar, ignoble, and leads to no good; and there is devotion to self-torment, which is painful, ignoble and leads to no good.

“The middle way discovered by a Perfect One avoids both these extremes; it gives vision, it gives knowledge, and it leads to peace, to direct acquaintance, to discovery, to nibbana. And what is that middle way? It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. That is the middle way discovered by a Perfect One, which gives vision, which gives knowledge, and which leads to peace, to direct acquaintance, to discovery, to nibbana.

“Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering — in short, suffering is the five categories of clinging objects.

“The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being.

“Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving.

“The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration.

“‘Suffering, as a noble truth, is this.’ Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. ‘This suffering, as a noble truth, can be diagnosed.’ Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. ‘This suffering, as a noble truth, has been diagnosed.’ Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before.

“‘The origin of suffering, as a noble truth, is this.’ Such was the vision… ‘This origin of suffering, as a noble truth, can be abandoned.’ Such was the vision… ‘This origin of suffering, as a noble truth, has been abandoned.’ Such was the vision… in regard to ideas not heard by me before.

“‘Cessation of suffering, as a noble truth, is this.’ Such was the vision… ‘This cessation of suffering, as a noble truth, can be verified.’ Such was the vision… ‘This cessation of suffering, as a noble truth, has been verified.’ Such was the vision… in regard to ideas not heard by me before.

“‘The way leading to cessation of suffering, as a noble truth, is this.’ Such was the vision… ‘This way leading to cessation of suffering, as a noble truth, can be developed.’ Such was the vision… ‘This way leading to the cessation of suffering, as a noble truth, has been developed.’ Such was the vision… in regard to ideas not heard by me before.

“As long as my knowing and seeing how things are, was not quite purified in these twelve aspects, in these three phases of each of the four noble truths, I did not claim in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, with its princes and men to have discovered the full Awakening that is supreme. But as soon as my knowing and seeing how things are, was quite purified in these twelve aspects, in these three phases of each of the four noble truths, then I claimed in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, its princes and men to have discovered the full Awakening that is supreme. Knowing and seeing arose in me thus: ‘My heart’s deliverance is unassailable. This is the last birth. Now there is no renewal of being.’”

That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words.

Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate vision of the True Idea: “Whatever is subject to arising is all subject to cessation.”

When the Wheel of Truth had thus been set rolling by the Blessed One the earthgods raised the cry: “At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by monk or divine or god or death-angel or high divinity or anyone in the world.”

On hearing the earth-gods’ cry, all the gods in turn in the six paradises of the sensual sphere took up the cry till it reached beyond the Retinue of High Divinity in the sphere of pure form. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world.

Then the Blessed One uttered the exclamation: “Kondañña knows! Kondañña knows!,” and that is how that venerable one acquired the name, Añña-Kondañña — Kondañña who knows.

Q.3.     “I have discovered the Middle path.” Explain the significance of this quotation.

Middle Way

The primary guiding principle of Buddhist practice is the Middle Way which was discovered by the Buddha prior to his awakenment (bodhi). The Middle Way or Middle Path has several definitions:
1. It is often described as the practice of non-extremism; a path of moderation away from the extremes of self-indulgence and opposing self-mortification.
2. It also refers to taking a middle ground between certain metaphysical views, e.g. that things ultimately either exist or do not exist.
3. An explanation of the state of nibbana and perfect awakenment where all dualities fuse and cease to exist as separate entities

Q.4.     Write an essay on the Four Noble Truths, the fundamental teachings of the Buddha.

The Four Noble Truths

1. Life means suffering.

2. The origin of suffering is attachment.

3. The cessation of suffering is attainable.

4. The path to the cessation of suffering.

1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a “self” which is a delusion, because there is no abiding self. What we call “self” is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely “wandering on the wheel of becoming”, because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.

 Q.5.     What is the Noble Eightfold Path? Analyse in terms of 3 modes of Spiritual training?

The Noble Eightfold Path

Q.6.     This Sutta gives how the Buddha realised the Four Noble Truths in the form of the Twelve modes. Explain the modes.

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

1. Right View

Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

2. Right Intention

While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.

3. Right Speech

Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

4. Right Action

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.

5. Right Livelihood

Right livelihood means that one should earn one’s living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.

6. Right Effort

Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.

7. Right Mindfulness

Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.

8. Right Concentration

The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.

Q.7.     The realisation of the Four Noble Truths in twelve modes constitutes the discovery of the Buddha. One who seeks awakenment has to rediscover the same in his or her context of existence. Explain how.

Q.8.     When the Buddha was considering how to present his Dhamma, Brahma Sahampati appeared. Describe this encounter.

Q.9.     Describe the encounter between the Buddha and Upaka. How did Buddha describe his status? Explain,

Q.10.   When the Buddha was considering how to teach the Dhamma in a world where beings are absolutely immersed in sensual pleasure and violence, wondering how best to present the Dhamma, the Brahma Sahampati

THE BRAHMA’S REQUEST

THE Blessed One having attained Buddhahood while resting under the shepherd’s Nigrodha tree on the banks of the river Neranjara, pronounced this solemn utterance:

“How sure his pathway in this wood,
Who follows truth’s unchanging call!
How blessed, to be kind and good,
And practice self-restraint in all!
How light, from passion to be free,
And sensual joys to let go by!
And yet his greatest bliss will be
When he has quelled the pride of ‘I’.

“I have recognized the deepest truth, which is sublime and peace-giving’ but difficult to understand; for most men move in a sphere of worldly interests and find their delight in worldly desires. The worldling will not understand the doctrine, for to him there is happiness in selfhood only, and the bliss that lies in a complete surrender to truth is unintelligible to him. He will call resignation what to the enlightened mind is the purest joy. He will see annihilation where the perfected one finds immortality. He will regard as death what the conqueror of self knows to be life everlasting. The truth remains hidden from him who is in the bondage of hate and desire. Nirvana remains incomprehensible and mysterious to the vulgar whose minds are beclouded with worldly interests. Should I preach the doctrine and mankind not comprehend it, it would bring me only fatigue and trouble.”

Mara, the Evil One, on hearing the words of the Blessed Buddha, approached and said: “Be greeted, thou Holy One. Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvana.”

Then Brahma Sahampati descended from the heavens and, having worshiped the Blessed One, said: “Alas! the world must perish, should the Holy One, the Tathagata, decide not to teach the Dharma. Be merciful to those that struggle; have compassion upon the sufferers; pity the creatures who are hopelessly entangled in the snares of sorrow. There are some beings that are almost free from the dust of worldliness. If they hear not the doctrine preached, they will be lost. But if they hear it, they will believe and be saved.”

The Blessed One, full of compassion, looked with the eye of a Buddha upon all sentient creatures, and he saw among them beings whose minds were but scarcely covered by the dust of worldliness, who were of good disposition and easy to instruct. He saw some who were conscious of the dangers of lust and wrong doing. And the Blessed One said to Brahma Sahampati: “Wide open be the door of immortality to all who have ears to hear. May they receive the Dharma with faith.”

Then the Blessed One turned to Mara, saying: “I shall not pass into the final Nirvana, O Evil One, until there be not only brethren and sisters of an Order, but also lay disciples of both sexes, who shall have become true hearers, wise, well trained, ready and learned, versed in the scriptures, fulfilling all the greater and lesser duties, correct in life, walking according to the precepts-until they, having thus themselves learned the doctrine, shall be able to give information to others concerning it, preach it, make it known, establish it, open it, minutely explain it, and make it clear-until they, when others start vain doctrines, shall be able to vanquish and refute them, and so to spread the wonderworking truth abroad. I shall not die until the pure religion of truth shall have become successful, prosperous, widespread, and popular in all its full extent-until, in a word, it shall have been well proclaimed among men!”

Then Brahma Sahampati understood that the Blessed One had granted his request and would preach the doctrine.

1. To Preach or Not to Preach

    1. After having attamed enlightenment and after having formulated his way, doubt arose in the mind of the Buddha. Should he go forth and preach his doctrine, or should he continue to devote himself to his own personal perfection?
    2. He said to himself, “True, I have gained a new doctrine. But it is too difficult for the common man to accept it and follow it. It is too subtle even for the wise.
    3. “It is hard for mankind to liberate itself from the entanglement of God and Soul. It is hard for mankind to give up its belief in rites and ceremonies. It is hard for mankind to give up its belief in Karma.
    4.  “It is hard for mankind to give up its belief in the immortality of the Soul, and accept my doctrine that the Soul as an independent entity does not exist and does not survive after death.
    5. “Mankind is intent on its selfishness, and takes delight and pleasure in it.  It is hard for mankind to accept my doctrine of righteousness overriding selfishness.
    6. “If I were to teach my doctrine, and others did not understand it; or, understanding it, did not accept; or, accepting it, did not follow it, it would be weariness to others and a vexation to me.
    7. “Why not remain a sanyasi away from the world, and use my gospel to perfect my own self?” he asked himself. “At least I can do good to myself.”
    8. Thus as he reflected, his mind turned to inaction, not to teaching of the gospel.
    9. Then Brahma Sahampati, knowing what was passing in the mind of the Buddha, thought, “Verily the world is being destroyed, verily the world is going to destruction, if the Tathagata, the fully enlightened, turns to inaction and not to teaching his doctrine.”
    10. Filled with anxiety, Brahma Sahampati left the Brahma world and appeared before the Buddha. And arranging his upper robe on one shoulder, he bent down and with clasped hands said, “Thou art no longer Siddharth Gautama, Thou art Buddha. Thou art the Blessed One who is blessed with the fullest enlightenment. Thou art the Tathagatha. How can thou refuse to enlighten the world? How can thou refuse to save erring humanity?
    11. “There are beings full of impurity that are falling away through not hearing the doctrine.
    12. “As the Lord knows,” proceeded Brahma Sahampati, “Among the Magadhas arose in ancient times, doctrine impure, with many blemishes devised.
    13. “Will not the Lord open for them the door of his immortal doctrine?
    14. “As one upon a rocky mountain standing beholdeth all the people round about him, even thus, O thou, with wisdom distilled, ascending all, behold, look down, thou griefless one, upon those plunged in their griefs.
    15. “Rise up, O hero, victor in battle, O caravan-leader, free from the debt of birth, go to the world and [do] not turn away from it.
    16. “May the Lord in his compassion design to teach his gospel to men and to gods.”
    17. “O Brahma, Eminent and Excellent among men, if I did not give public utterance to my gospel, it is because I perceived vexation,” was the reply of the Buddha.
    18. Knowing that there was so much unhappiness in the world, the Buddha realised that it was wrong for him to sit as a sanyasi with folded arms and allow things to remain as they were.
    19. Asceticism he found to be useless. It was vain to attempt to escape from the world. There is no escape from the world even for an ascetic. He realised that what is necessary is not escape from the world. What is necessary is to change the world and to make it better.
    20. He realised that he left the world because there was so much conflict, resulting in misery and unhappiness, and for which he knew no remedy. If he can [=could] banish misery and unhappiness from the world by the propagation of his doctrine, it was his duty to return to the world and serve it, and not sit silent as the personification of inactive impassivity.
    21. The Buddha therefore agreed to the request of Brahma Sahampati and decided to preach his doctrine to the world.

§ 2. Proclamation of Good News by Brahma Sahampati

    1. Then, Brahma Sahampati, thinking, “I have been instrumental in persuading the Buddha to agree to preach his doctrine to the masses,” felt extremely happy. He saluted the Buddha, went round him passing to the right, took a look, and departed.
    2. On his way back he kept on proclaiming to the world, “Rejoice at the glad tidings. The Buddha, our Lord, has found the root of all evil and unhappiness in the world. He knows the way out.
    3. “The Buddha will bring comfort to the weary and sorrow-laden. He will give peace to those stricken by war. He will give courage to those who are broken in heart. He will give to those who are suppressed and oppressed, faith and hope.
    4. “Ye that suffer from the tribulations of life, ye that have to struggle and endure, ye that yearn for justice, rejoice at the glad tidings.
    5. “Heal your wounds, ye that are wounded. Eat your fill, ye that are hungry. Rest, ye that are weary, and quench your thirst, ye that are thirsty. Seek the light, ye that are in darkness. Be of good cheer, ye that are forlorn.
    6. “In his doctrine there is love to create a longing to own [=acknowledge] those who are disowned or unowned; to the degraded there is the ennoblement ever present to raise them; to the disinherited and the downtrodden there is equality blazing forth their path to advancement.
    7. “His doctrine is the doctrine of righteousness, and his aim is to establish the kingdom of righteousness on earth.
    8. “His doctrine is the truth, the whole truth, and nothing but the truth.
    9. “Blessed is the Buddha, for his is the path of reason, and his is the way of emancipation from superstition. Blessed is the Buddha who teaches the middle way. Blessed is the Buddha who teaches the law of righteousness. Blessed is the Buddha who teaches the peace of Nibbana. Blessed is the Buddha who preaches love, kindness, and fellowship to help fellow beings to obtain salvation.”

§ 3. Two Types of Conversion

    1. In the Buddha’s scheme of things conversion has two meanings.
    2. Conversion to the Order of Bhikkus, called Sangh.
    3. Secondly, it means conversion of a householder as an Upasaka, or lay follower of the Buddha’s Dhamma.
    4. Except on four points, there is no difference in the way of life of the Bhikku and the Upasaka.
    5. An Upasaka remains a householder. A Bhikku becomes a homeless wanderer.
    6. Both the Upasakas and the Bhikkus must observe in their life certain rules.
    7. Here again to the Bhikku they are vows, the breach of which ends in punishment. To the Upasaka they are precepts. They must be observed to the best of his ability.
    8. An Upasaka can have property. A Bhikku cannot have.
    9. To become an Upasaka, there is no ceremony.
    10. To become a Bhikku, he must undergo a ceremony called Upasampada.
    11.The Buddha converted those who came to him according to their wish, either as Bhikku or as Upasaka.
    12. An Upasaka could become a Bhikku whenever he felt like it.
    13. And a Bhikku had to cease to be a Bhikku when he committed a breach of the major vows, or whenever he wished to give up his membership of the Order.
    14. It must not be understood that the Buddha converted only those whose names occur in the following pages.
    15. The instances are chosen only to show that he did not observe any distinction as to caste or sex in admitting persons to his Sangh or preaching his Dhamma.

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