T H E B U D D H AT H E B U D D H AT H E B U D D H AT H E B U D D H A The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

A DISCOURSE

by

The (late) Venerable Acara Suvanno

Mahathera [1920-2007] A Jinavamsa Collection

2

AcknowledgementAcknowledgementAcknowledgementAcknowledgement Grateful AGrateful AGrateful AGrateful Acknowledgement is extended to cknowledgement is extended to cknowledgement is extended to cknowledgement is extended to All those who have All those who have All those who have All those who have helped in their shelped in their shelped in their shelped in their special way topecial way topecial way topecial way to ma ma ma make this Dhamma Giftke this Dhamma Giftke this Dhamma Giftke this Dhamma Gift available available available available to to to to those who are seeking the Truththose who are seeking the Truththose who are seeking the Truththose who are seeking the Truth....

A Very Special thanksA Very Special thanksA Very Special thanksA Very Special thanks must be rendered to Ms. Carol Law for must be rendered to Ms. Carol Law for must be rendered to Ms. Carol Law for must be rendered to Ms. Carol Law for painstakingly proofpainstakingly proofpainstakingly proofpainstakingly proof----read and improving the oft cread and improving the oft cread and improving the oft cread and improving the oft changing draft hanging draft hanging draft hanging draft presented to her opresented to her opresented to her opresented to her on as many occasions. From the myriad times she n as many occasions. From the myriad times she n as many occasions. From the myriad times she n as many occasions. From the myriad times she has proofhas proofhas proofhas proof----read this manuscript she would have realised the read this manuscript she would have realised the read this manuscript she would have realised the read this manuscript she would have realised the inconsistency and impermanence of existence. inconsistency and impermanence of existence. inconsistency and impermanence of existence. inconsistency and impermanence of existence.

Grateful appreciation and thanks to Bros. Grateful appreciation and thanks to Bros. Grateful appreciation and thanks to Bros. Grateful appreciation and thanks to Bros. Oh Teik BinOh Teik BinOh Teik BinOh Teik Bin and and and and KK KK KK KK Teh Teh Teh Teh of Persetuan of Persetuan of Persetuan of Persetuan Buddhist Hilir Perak for the reprintBuddhist Hilir Perak for the reprintBuddhist Hilir Perak for the reprintBuddhist Hilir Perak for the reprint of the of the of the of the copper tooling workcopper tooling workcopper tooling workcopper tooling workssss of art of art of art of art aroundaroundaroundaround the the the the inner inner inner inner walls of the walls of the walls of the walls of the Dhammacakka BuildingDhammacakka BuildingDhammacakka BuildingDhammacakka Building,,,, th th th that depict very beautifully the steps at depict very beautifully the steps at depict very beautifully the steps at depict very beautifully the steps leading to the Enlightenment of the Buddha,leading to the Enlightenment of the Buddha,leading to the Enlightenment of the Buddha,leading to the Enlightenment of the Buddha, for the for the for the for the illustration in illustration in illustration in illustration in this Dhamma Giftthis Dhamma Giftthis Dhamma Giftthis Dhamma Gift. . . . This is not to forget the effort of allThis is not to forget the effort of allThis is not to forget the effort of allThis is not to forget the effort of all members of the meditation members of the meditation members of the meditation members of the meditation group who sgroup who sgroup who sgroup who so faithfully practised the Buddha’s teaching with great o faithfully practised the Buddha’s teaching with great o faithfully practised the Buddha’s teaching with great o faithfully practised the Buddha’s teaching with great urgency and which is a great inspiration to the authorurgency and which is a great inspiration to the authorurgency and which is a great inspiration to the authorurgency and which is a great inspiration to the author in his own in his own in his own in his own practisepractisepractisepractise....

To those of you who made the request to remain anonymous, To those of you who made the request to remain anonymous, To those of you who made the request to remain anonymous, To those of you who made the request to remain anonymous, grateful thanks are also rendered and to those whom I have missedgrateful thanks are also rendered and to those whom I have missedgrateful thanks are also rendered and to those whom I have missedgrateful thanks are also rendered and to those whom I have missed mentioning, no less are your merits. mentioning, no less are your merits. mentioning, no less are your merits. mentioning, no less are your merits.

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Thanks are very much due to you who have made donations to the Thanks are very much due to you who have made donations to the Thanks are very much due to you who have made donations to the Thanks are very much due to you who have made donations to the printing of this Dhamma literature; without which it will definitely not printing of this Dhamma literature; without which it will definitely not printing of this Dhamma literature; without which it will definitely not printing of this Dhamma literature; without which it will definitely not see the light of day.see the light of day.see the light of day.see the light of day. Special thanks for financial support to:Special thanks for financial support to:Special thanks for financial support to:Special thanks for financial support to: Mooi SengMooi SengMooi SengMooi Seng and Ch and Ch and Ch and Chuuuu, , , , Doris, Sister Quah and family, Doris, Sister Quah and family, Doris, Sister Quah and family, Doris, Sister Quah and family, Sister Tan Sister Tan Sister Tan Sister Tan Teck Beng and Family, Teck Beng and Family, Teck Beng and Family, Teck Beng and Family, The Dhamma Family KL, The Dhamma Family KL, The Dhamma Family KL, The Dhamma Family KL, Fong Weng Fong Weng Fong Weng Fong Weng Meng and FamilyMeng and FamilyMeng and FamilyMeng and Family and Brothers and Sisters and Brothers and Sisters and Brothers and Sisters and Brothers and Sisters of of of of The The The The Gunaratana Gunaratana Gunaratana Gunaratana Memorial LibraryMemorial LibraryMemorial LibraryMemorial Library, 2 Kampar Road, Penang, 2 Kampar Road, Penang, 2 Kampar Road, Penang, 2 Kampar Road, Penang (see list at back page).

TTTThis Dhamma literature his Dhamma literature his Dhamma literature his Dhamma literature is compilis compilis compilis compiled so ALL can share theed so ALL can share theed so ALL can share theed so ALL can share the joy in joy in joy in joy in knowing the greatest Teacher Ever; THE BUDDHA.knowing the greatest Teacher Ever; THE BUDDHA.knowing the greatest Teacher Ever; THE BUDDHA.knowing the greatest Teacher Ever; THE BUDDHA.

May all beings shared in these merits thus acquired.May all beings shared in these merits thus acquired.May all beings shared in these merits thus acquired.May all beings shared in these merits thus acquired.

Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!

The publisher is much encouraged by the support and

generosity that enabled this Dhamma literature to be printed for

Free Distribution. Balance of funds will be channelled to future

publications.

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FOR FREE DISTRIBUTION

This Dhamma book is for free distribution and have been

donated by those who have appreciated and realised the

Buddha’s teachings through the talks by Bhante Suvanno in

his lifetime of monkhood.

A series of his talks will be printed in book form and your

financial contribution will help to contribute to the successful

publication of these series, financial donations will be helpful.

Please make payment to Law Mi-Lan Carol and can be send to:

Law Mi-Lan Carol

CG-8 Villa Indah

Bukit Tinggi

28750 BENTONG

PAHANG

OR directly credit your donations to Standard Chartered Bank

Malaysia for the account of:

Law Mi-Lan Carol: a/c no. 388194997462

Giving me your name:…………………………………………….

Your address: ………………………………………………………

Person to dedicate to/In Memory of: …………………………

My email: jinavamsa@gmail.com

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T H E B U D D H AT H E B U D D H AT H E B U D D H AT H E B U D D H A The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CONTENTS

Acknowledgement 2

Contents 5

Dedication 9

Who is the Venerable Bhante Suvanno? 10

Glossary 14

Commentator 14

Scriptural Text 14

Brahma Sahampati 14

Jinavamsa 15

A Bhikkhu 15

Bodhisatta 16

Ambapali 16

Dana 17

Migara’s Mother 17

Four Stages of Emancipation 18

Mi Tor See 19

Buddhist Hermitage 20

Lunas 21

Asankheyya 21

Buddhist Councils 21

Deva 21

Evam me Suttam 22

The Five Precepts 22

Kamma 22

Khandha 22

Kuti 23

Mangala Sutta 23

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Mara 24

Samsara 24

Nikaya 25

Commentaries 25

Jataka Tales 25

Pali Canon 26

The Tipitaka 26

Vasettha 26

Vassa 26

CHAPTER ONE - The Background 27

Our Story Opens 32

Evam Me Sutam 33

Brahma Sahampati Intervenes 34

The Dhamma 37

Tuccha-Potthila 38

Cases of Not Living by the Dhamma 43

Living by the Dhamma 43

CHAPTER TWO - World Systems Explained 45

Re-discovering The Dhamma 46

Future Dangers (an 79, an 80) 51

Evolution of the World System 56

Simile of a World Cycle 65

First Mental Aspiration 66

The First Definite Prophecy 67

Firm Determination and Bold Proclamation 68

Necessary Conditions 70

Kanakacchapa Sutta 71

The Ten Perfections 74

CHAPTER THREE - Who is the Buddha 76

General Characteristics 78

Common Facts 79

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The Daily Routine 80

Noble Glory 81

The Supreme Buddha Gotama 84

CHAPTER FOUR - Pre-Sasana Era 86

The Request 90

Meeting the Five Requirements 90

The Conception 92

The Birth 95

The Lion’s Roar 96

Great Rejoicing 97

About Yasodhara 98

The Prince Reflects 99

CHAPTER FIVE- The Bodhisatta’s Renunciation 101

Signs of Awakening 102

A Prince’s Life of Extreme Pleasure 103

The Four Signs 104

The Unwholesome Quest 104

The Noble Quest: Renunciation 107

Moral Implications 109

CHAPTER SIX- Practising Extreme Austerities 114

Six Years of Intense Suffering 115

Extreme Austerities in the Forest 116

Crushing Mind with Mind 116

Restraining the Breath 117

Extreme Austerity of Fasting 118

Mara’s Persuasion 120

Right Reasoning 120

Absorbed Concentration 121

Resumption of Meals 123

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CHAPTER SEVEN - The Enlightenment 124

Eve of Enlightenment 125

Enlightenment 128

Reflections After 131

Who will Benefit? 136

Meeting with Upaka 138

CHAPTER EIGHT - The First Discourse 142

The Five Ascetics 143

The Wheel of Dhamma 145

The Noble Eight-fold Path 146

The Four Noble Truths 148

The Very First Arahant 150

CHAPTER NINE - Returning Home 152

Dispelling Conceit 154

Consoling Yasodhara 155

CHAPTER TEN –The Final Days 161

The Announcement 163

The Last Meal 166

Clearing of the Waters 168

Pukkusa the Malla 169

At the Kakuttha River 170

Relieving Cunda’s Remorse 171

Final Resting Place 172

Grief of Celestial Beings 174

Four Places of Pilgrimage 175

Ananda’s Grief 176

The Last Convert 179

The Lion’s Roar 180

Parinibbana - Final Exhortation 181

The Buddha’s Assurance of Attainment 184

A Final Word 184

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DEDICATIONDEDICATIONDEDICATIONDEDICATION This book is dedicated to the memory of

BHANTE SUVANNO

A Teacher of Great Compassion

Who is wise and virtuous, gentle and keen-witted,

Humble and amenable; such a one to honour may attain.

Who is energetic and not indolent, in misfortune unshaken,

Flawless nature, intelligent; such a one to honour may attain.

Who is hospitable, and friendly, liberal and unselfish,

Guide, instructor, leader; such a one to honour may attain.

Generosity, sweet speech, helpfulness to others,

Impartiality to all; as the case demands.

These four winning ways make the world go round,

As the lynchpin in a moving car. If these in the world exist not,

Neither mother nor father will receive,

Respect and honour from their children.

Since these four winning ways the wise appraise in every way;

To eminence they attain, and praise they rightly gain.

Sigalovada Sutta (Dialogues III, no. 311)

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Who is the Venerable Acara Suvanno Who is the Venerable Acara Suvanno Who is the Venerable Acara Suvanno Who is the Venerable Acara Suvanno Mahathera?Mahathera?Mahathera?Mahathera?

THE VENERABLE BHANTE ACARA

SUVANNO MAHATHERA

1920-2007

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Striving to be a NobodyStriving to be a NobodyStriving to be a NobodyStriving to be a Nobody

Everybody wants to be a somebodyEverybody wants to be a somebodyEverybody wants to be a somebodyEverybody wants to be a somebody,,,, Nobody knows how to be a nobodyNobody knows how to be a nobodyNobody knows how to be a nobodyNobody knows how to be a nobody....

If there is a ‘If there is a ‘If there is a ‘If there is a ‘somebody’somebody’somebody’somebody’ Who knows how to be a nobodyWho knows how to be a nobodyWho knows how to be a nobodyWho knows how to be a nobody

Then that nobody is a real somebody!Then that nobody is a real somebody!Then that nobody is a real somebody!Then that nobody is a real somebody!

If you ever want to be a nobodyIf you ever want to be a nobodyIf you ever want to be a nobodyIf you ever want to be a nobody Then follow that soThen follow that soThen follow that soThen follow that somebodymebodymebodymebody Who really is a ‘nobody’Who really is a ‘nobody’Who really is a ‘nobody’Who really is a ‘nobody’

(Later) let go of everybody,(Later) let go of everybody,(Later) let go of everybody,(Later) let go of everybody, Even that somebody who really is a nobody.Even that somebody who really is a nobody.Even that somebody who really is a nobody.Even that somebody who really is a nobody.

EventuallyEventuallyEventuallyEventually,,,, you will be a real nobody. you will be a real nobody. you will be a real nobody. you will be a real nobody. Venerable Suvanno, 1981

(somebody who wants to be

a nobody for the benefit of everybody)

“Everybody wants to be a somebody, nobody knows how to be

a nobody”, the aged Theravadan monk said. Theravadan monks

practise the Buddha’s Original Teachings: the Teachings of the

Elders, Thera Vada; as it was since His First Discourse on

attaining Enlightenment more than two thousand five hundred

years ago.

The aged monk continued: “It is difficult to comprehend the

Teachings in the beginning, for the truth of the Teachings is not

only to be understood and comprehended intellectually but

essentially to be experienced and realised and seen with clear

insight by oneself. It is difficult, because human beings have eyes

12

that are ‘blurred by dust’. The ever growing haze of defilement

clouding their minds’ eyes has become many layered and

cataracted as the greed for the acquisition of material

possessions to enhance the supposedly ‘quality’ of their lives

becomes more intense and destructive. The competition to

achieve greater and greater material gains and the need for self-

glorification is the key to their very existence and ever

accelerating in perceived importance.

This heady quest for elusive material possessions has so

consumed all of humanities’ mental and physical energies that

they are deluded to believe that such pursuits are of paramount

importance and are all that are necessary in their lives; such

believes do not allow them to realise the necessity to expand

further efforts to delve into the recesses of their minds. Thus,

many have lost their pristine ability to understand the Truth of

existence in this present life.

Rare are the human beings contented with their basic needs and

possessions. Whatever joys these possessions bring is

momentary, short-lived and unsatisfactory, so the craving to

possess goes on even through many lives ad infinitum. They are

beset with greed, anger and delusion as the true goal of existence

eludes these seekers of the sensuous material possessions”.

The monk spoke not to impress. He believed and lived in the

essence of those words and that very essence disciplines his life.

Every morning, in simple robes, barefooted, broom in hand,

bending low, slowly and mindfully he will be sweeping the

fallen leaves around the compound of the Hermitage. Slowly

and mindfully he sweeps so as not to injure any minute living

beings under the weight of the sweeping broom.

Sweep…sweep…sweep. “Sweeping is a meditative deed; you

must do it intentionally and mindfully”; softly and gently

13

murmuring the words as he continues sweeping. The years of

sweeping have given his posture a definite stoop. Past eighty

years of age and as clear of mind and bright of eyes as a much

younger man; just as strong bodily and mentally. Utter

simplicity of life is depicted in the motions of the monk! “A

simple monk am I”, the picture seems to say.

In the midst of these sombre mind pictures, the solitary, frail-

looking monk stands out as an icon to the way of release from …

the morass of human defilement!

Such is the Venerable Acara Suvanno Mahathera, respectfully

known as Bhante Suvanno by his devotees. The Monk of

Beautiful Disciplne who practises the Noble Path of the Elders

and who has found the true meaning of existence in the purity of

the Buddha’s Dhamma.

This This This This Dhamma Dhamma Dhamma Dhamma Literature is Literature is Literature is Literature is preparedpreparedpreparedprepared with with with with Gratitude and Gratitude and Gratitude and Gratitude and in in in in Loving Memory of a Beloved Loving Memory of a Beloved Loving Memory of a Beloved Loving Memory of a Beloved Teacher and Friend, Bhante Suvanno.Teacher and Friend, Bhante Suvanno.Teacher and Friend, Bhante Suvanno.Teacher and Friend, Bhante Suvanno.

yk leong (jinavamsa)

Reproduced at Villa Indah

Bukit Tinggi, Bentong, Pahang

April of 2009

jinavamsa@gmail.com

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GlossaryGlossaryGlossaryGlossary

Many have written propounding, in various forms, the Buddha’s

Dhamma. This book is prepared from many dialogues between

two people, both firm adherents to the the Buddha’s Teachings

as institutionalised within the Theravada texts; one, chiefly, the

Venerable Acara Suvanno Mahathera and the other, his lay

pupil YK Leong, also known as Jinavamsa. This Glossary is

intended to help readers grasp the story without too much

reference.

COMMENTATOR serves to introduce the subject and render

explanatory notes.

SCRIPTURAL TEXT: These are texts from the Nikayas in its

original Pali form translated to the English language. These

represent the authentic Dhamma of the Buddha in the Theravada

tradition.

BRAHMA SAHAMPATI: Scriptural texts inform us that he was

born into one of the Pure Heavenly Abodes (Sudassa Heaven),

there to await his final Nibbana as he was already well

progressed into the stream of Nibbana and was in fact an

anagami, a non-returner to the human plane (a final state before

attaining arahantship). Beings in this realm have lifespans that

could be as long as 16,000 mahakappas or as low as 500

mahakappas; Brahma Sahampati had, in fact, a lifespan of 4,000

mahakappas. Thus, he would have seen quite a few Buddhas in

his lifetime and with the great mental powers that he was

imbued with, he would definitely have been aware of the

Buddha’s inclination not to teach the Dhamma.

15

JINAVAMSA: A disciple of Bhante Suvanno, who showed up at

The Buddhist Hermitage in late 1998 at age 60 and continued his

Dhamma studies and meditation practice with Bhante Suvanno

till 2002; he was the attendant person to Bhante Suvanno on his

Dhamma visits to various places in Malaysia and Singapore. He

studied and was ordained at the Yangon Theravada University.

After a short course of study, he disrobed, returned to Malaysia

and later embarked on a pilgrimage to India. On the way he

made various stops, one of which was Kathmandu in Nepal,

where he taught the English language to a group of young

monks and nuns at a Theravada Monastery.

After returning from his

pilgrimage to the holy sites, he

continued his practice with

Bhante Suvanno in the Buddhist

Hermitage at Lunas and also at

the Mi Tor See temple in Ayer

Hitam in Penang.

Later, he ordained a second time at the newly founded

meditation centre in Kuala Kuba Bharu, Selangor. He was three

years a bhikkhu and subsequently returned to lay life. He has

authored a few books of the late Bhante Suvanno’s discourses and

also on Vipassana Meditation. He now guides meditation

practices when the occasion presents itself.

BHIKKHU: An ordained renunciate in the

Theravada tradition; a monk, one who has given

up the house-holder’s life to live a life of

heightened virtue in accordance with the

Buddha’s Rules. He has to undergo training

according to 227 rules for members of the

monkhood.

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BODHISATTA (Pali Tradition): A Bodhisatta is one who aspires

to be a Buddha and makes an aspiration about it before a living

Buddha whom he meets in his rebirths. In the case of Gotama

Buddha, his proclamation was made before Dipankara Buddha

when he was the ascetic Sumedha. Further, the then existing

Buddha, i.e., Dipankara in the above case approved of his

aspiration by declaring that “the Bodhisatta shall become a

Buddha” [owing to his suitability].

AMBAPALI: She was one of the Buddha’s great devotees. She

owned a mango grove and was a courtesan in

the time of the Buddha. Here is her story…..

At one time, the Buddha with a great number of

bhikkhus stayed at the mango grove of Ambapali.

When she knew that, she was very happy and

went in her carriage to her mango grove to meet

the Buddha. Arriving, she sat respectfully at His feet on one side.

The Buddha gave her a discourse. She was much delighted.

Then she invited the Buddha: "Will the Blessed One, together

with the assembly of bhikkhus, do me the honour of taking the

morning meal at my house tomorrow"? The Buddha gave His

consent.

The next day, the Buddha went with the assembly of bhikkhus to

Ambapali’s house. There they were offered sweet rice and cakes

by Ambapali, who waited upon them till they had finished their

meal. When the Buddha had finished His meal, Ambapali said to

Him: "Lord, I present this mansion to the order of bhikkhus". The

Buddha accepted the gift, and after instructing, arousing, and

gladdening her with a discourse, He rose from His seat and

departed.

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DANA: Offering of requisites to monks. There are only four

major allowable requisites; accommodation, food, robes and

medicine.

MIGARA’S MOTHER (Visakha): The rich merchant, Migara of

Savatthi was looking for a wife for his son, Punnavaddhana. The

messengers sent by Migara were impressed by Visakha’s beauty

and personality. This resulted in the marriage between Visakha

and Punnavaddhana.

Migara, her father-in-law was a follower

of naked ascetics. One day, Visakha was

instructed to worship these ‘sanctified

ones’. On seeing the naked ascetics, she

reviled them as being without any sense

of shame. Migara was displeased with

her behaviour but unable to send her

out of his household as she had

powerful family background.

One day, while Migara was having his meal from his golden

bowl, a monk came for alms. Migara ignored the monk and

continued eating. Visakha, who was fanning her father-in-law

told the monk, “Pass on Venerable Sir, my father-in-law is eating

stale food”. At this, Migara was furious and threatened to expel

Visakha. She then requested for an interview before the elders to

state her case. During the interview, she explained, among other

things, that by not giving alms to the monk, Migara was just

consuming merits of past good deeds; and thus, eating stale

food. Migara on realising his mistaken concept, asked for

Visakha’s forgiveness. She agreed on condition that she could

invite the Buddha and his monks to the house. Migara consented.

Migara heard the Buddha’s discourse and attained the first stage

of arahanthood. He was so grateful to Visakha that he adopted her

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as his mother. From that time onwards, Visakha was referred to

as Migaramata (Mother of Migara). On another occasion, her

mother-in-law also attained the first stage of arahanthood after

listening to a discourse from the Buddha, organised by Visakha.

Thus, Visakha, by her tact, wisdom and patience, gradually

succeeded in bringing her husband’s household to take refuge in

the Buddha.

THE FOUR STAGES TO EMANCIPATION (Arahant):

Through Vipassana meditation, the state of an arahant is attained.

The first stage of realisation, a Sotapanna, has uprooted three

forms of wrong view but still has other defilement. These three

forms of wrong views are;

• once having doubts and uncertainties about the Buddha, he

has now eradicated this view;

• secondly, once involved and having faith in rites and rituals,

he has now eradicated this view;

• thirdly, once believing in the concept of a permanent all

power self or soul, he has now eradicated this view.

Once the first stage of an arahant has been attained, the person is

assured of being reborn as an intelligent human. Furthermore,

he or she will find rebirth for a maximum of seven more lives in

the human realm before achieving nibbana. This is the promise of

the Buddha.

The Sakadagami has attained the second stage of an arahant and

is also known as a once-returner; that is returning once to the

human world, and will attain Nibbana in that very life.

An Anagami, a non-returner to human existence, or any lower

world after death, is at the third stage of an arahant. Instead, he

will be reborn into the Suddhavasa worlds, or "Pure Abodes",

19

where he will attain Nibbana. He has eradicated the five lower

fetters that bind the mind to the cycle of rebirth, and is thus

partially enlightened, and on the way to perfect and complete

Enlightenment.

The Arahant (the fourth stage of realisation) is a fully

Enlightened being, having extinguished all defilement. All four

are called Ariyas, that is, Noble Ones.

MI TOR SEE, AYER HITAM,

PENANG: In his biography, Striving

to be a Nobody, Bhante Suvanno

had recalled his early years as a

newly ordained bhikkhu. His first

place of practice after returning from

the forest where he continued

meditation after his ordination, was

in front of a traditional Chinese

temple. He had asked to be housed

there for a time until he could find a

place of refuge. The temple authorities wanted to ascertain his

diet as they were strict vegetarians. Bhante Suvanno informed

them that he was not a vegetarian as Theravada bhikkhus take

offerings from devotees without seeking to pick their food. They

had to refuse Bhante Suvanno a place of refuge as they were not

prepared to accommodate his way of practise.

Coincidentally, there was a rambutan tree in front of the temple

and having no where else to go, Bhante Suvanno had to take

refuge under the tree, with just an old umbrella over his head

when it rained. This continued for a few weeks.

In the mornings, he would go to the market place in nearby Ayer

Hitam village to seek alms of the villagers. This was a rare sight

20

as very few people in that village had seen a bhikkhu awaiting

alms. Later, Bhante Suvanno often recalled his experiences

where he was chased away, sometimes with brooms and

broomsticks as the householders did not want to see him there.

He was unable to get even a decent breakfast for about a week.

Soon, news of an old bhikkhu collecting alms spread and those of

his Dhamma students during his lay life who were seeking him

came to offer alms and others too came to offer allowed

requisites.

On such occasions, he took the opportunity to conduct Dhamma

talks, discussions and answering questions under the tree to

teach the householders the merits of alms giving. Very soon the

generous householders offered regular meals to him and even

began looking for a decent place for him to stay. Very quickly,

they found an old temple nearby, renovated it and invited

Bhante Suvanno to stay in his first abode, now known as Mi Tor

See. His stay in Mi Tor See covered a span of 20 odd years. With

the demise of Bhante Suvanno, Mi Tor See has been neglected

and fallen into disrepair.

BUDDHIST HERMITAGE LUNAS: A Theravada Monastery

founded in 1990 and offered

to Bhante Suvanno, who

shared his time between Mi

Tor See and the Hermitage.

It is here that his ashes were

brought back after

cremation after he passed

away in a hospital and

where his memorabilia is

now housed. The Hermitage sits on the banks of a small,

meandering river at the edge of the village of Lunas. The river

tends to flood the surrounding area during the rainy seasons.

21

LUNAS is a small village just 25 minutes away from the city of

Penang. It consists of a central street with old brick shop houses

lining either side. It is a sleepy rural town where life is slow and

easy, where nothing much happens. It is an unknown little town

of not much importance.

ASANKHEYYA: An asankheyya is a mind-boggling span of time

so immense that it is called an incalculable number of world

periods. The Buddha gave a simile. There is a rock, one yojana

high, one yojana wide and one yojana deep (a yojana is between 7-

13 miles in length); once in a hundred years, a deity comes down

from heaven and with a piece of fine cloth, wipes the rock. He

wipes it until the rock disappears; this is the period of one

asankheyya.

BUDDHIST COUNCILS: Throughout the 2600 years of the

Buddha’s Dispensation, there were six congregations of

venerable monks from the pristine Theravada stream who

initiated, collated and authenticated the words of the Buddha

into a whole system of teachings, recognised as uniquely the

Buddha’s original Discourses. In the Theravada tradition these

teachings, authenticated at each of the Six Buddhist Councils

were then enshrined into a set text known as the Tipitaka,

originally spoken and then very much later, written in the Pali

language.

DEVA: Includes devata, and devaputta referred to in the Suttas, as

all three terms are almost synonymous. Although deva is often

used in the Pali texts to refer to all super-human beings, deva and

brahma can generally be distinguished. Deva in its more limited

sense refers to beings in the six planes immediately above the

human realm.

22

EVAM ME SUTAM: Literally meaning “thus have I heard”.

This phrase is credited to Ananda, the Buddha’s attendant

disciple who looked after His needs for many years until the

Buddha passed away. Ananda was the arahant bhikkhu who

recited ALL the Buddha’s Discourses at the First Buddhist

Council held 100 days after the Buddha’s Parinibbana.

THE FIVE PRECEPTS: (In Pali)

1 Panatipata veramanisikkhapadam samadiyami.

2 Adinnadana veramanisikkhapadam samadiyami.

3 Kamesumicchacara veramanisikkhapadam samadiyami.

4 Musavada veramanisikkhapadam samadiyami.

5 Suramerayamajja pamadatthana veramanisikkhapadam

samadiyami.

1. Abstaining from killing living beings.

2. Abstaining from taking what is not given.

3. Abstaining from committing sexual misconduct.

4. Abstaining from telling lies.

5. Abstaining from taking intoxicants or harmful drugs.

KAMMA: Each and every time a person thinks, speaks and acts

with volition, there are differing moral qualities of intention and

it is those qualities rather than the outward appearance of the

actions that determine the effects. The Buddha spoke of

wholesome actions (kusala-kamma) that result in happiness, and

unwholesome actions (akusala-kamma) that result in suffering.

KHANDHA: The Pali word khandha could be said to mean a

pile, a bundle, a heap, a mass. It could also be the trunk of a tree.

Being aggregates or groups, they are not entities in themselves,

they are merely individual units grouped together. None of

them are “self”, “of self”, “in self”, or “my self”; they have

nothing to do with “selfhood”. Khandha, thus is a grouping of

23

five into one, namely; material quality, feeling, perception,

mental formation and consciousness. When a “khandha” is

viewed, there is a tendency of the viewer to have certain feelings

regarding the viewed khandha. This could give rise to attachment

or aversion of the khandha. When such attachments arise, they

are known as the aggregates of attachment (upadana-khandha).

KUTI: Meditation huts. Meditators or yogis in the Theravada

tradition practising Vipassana meditation, does so and sleeps

usually in a simple wooden hut. The hut is small, plain and bare

of householders’ comforts. Inside the hut is usually placed a thin

straw mat and a thin cover cloth to be used as a blanket at night.

Usually kutis are built far away from the household noises to

maintain an atmosphere of quietness and solitude.

MANGALA SUTTA: The commentary explains that at that time

in India, people held many superstitious beliefs regarding

portents and omens that foretold success or failure.

Controversial points regarding what were meritorious

wholeome things and what were not, were raised and

expounded and yet still no decision could be agreed upon as to

what were the things that merit great blessings.

News of this controversy spread far and wide, however, no

satisfactory answer could be obtained. This debate was even

carried to the Brahma realms. After debating for about twelve

years, the devas at the Tavatimsa Heaven assembled one day and

laid the matter before King Sakka. King Sakka advised that in

order to obtain the correct answer to this controversy, they

should consult with the Buddha. “For”, he said, “if you wish to

have a light, you must approach a fire to get it, you cannot get

light from a firefly”.

24

So, a certain Deva was given the task of approaching the Exalted

One. Thus, the Sutta recorded: So, far into the dead of night, this

Deva of wondrous beauty with the radiance of rays emanating

from his body illuminating the whole of the temple premises

approached the Exalted One.

Having paid due respect and homage, the Deva stood to one side

and so standing, laid before Him the question: “Many gods and

men pondering on the question of blessings could not come to a

decision. Therefore, O Lord, may you please tell us what is the

greatest Blessing”? Thus, was the Mangala Sutta spoken.

MARA: In the Buddha’s teachings, Mara can be best equated

with Satan, who usually tries to dissuade the Buddha or anyone

from the righteous path. Among other names, he is also known

as ‘Namuchi’ and ‘Vasavatti’.

Mara’s ten-fold army is lust, aversion, hunger, thirst, craving,

sloth and torpor, cowardice, doubt, hypocrisy and stupidity,

false glory and conceit. He has three daughters, Tanha (craving),

Arati (discontent), and Raga (greed) representing the three out of

the ten forces of Mara’s army. These daughters (they could assume

numerous forms of varying age and charm), were employed by Mara

to tempt the Buddha during His quest for Enlightenment.

SAMSARA: It is a Pali word, which means the cycles of

existence. Life, death and rebirth and the chain of causes and

effects are the ingredients of samsara. The tenacity to cling to life

due to unsatisfied desires, aversion and confusion, propels us

into a new existence according to the quality of our minds at the

time of death. This death moment determines the nature of the

next existence and so we may be reborn into a pleasant or

unpleasant existence. We are reborn with a pre-existing

25

disposition or inclination which explains why we (including

indentical twins) all have individual characters right from birth.

NIKAYA: In the Theravada canon, the meaning of nikaya is

equivalent to the English word collection, and is used to describe

groupings of discourses according to theme, length, or numerical

categories. It is broken up into Five Nikayas:

1. the Digha Nikaya, the collection of long (Pali: digha)

discourses consisting of 34 discourses.

2. the Majjhima Nikaya, the collection of middle-length

(majjhima) discourses consisting of 152 discourses.

3. the Samyutta Nikaya, the collection of thematically linked

(samyutta) discourses consisting of 7762 discourses.

4. the Anguttara Nikaya, the "gradual collection" (discourses

grouped by content enumerations consisting of 9,557 Suttas.

5. the Khuddaka Nikaya, or "Collection of Little Texts" (Pali

khudda or "smaller; lesser"), is a wide-ranging collection of

eighteen books that contain complete suttas, verses, and

smaller fragments of Dhamma teachings.

THE COMMENTARIES: These are voluminous amount of

literary works by later day bhikkhus and scholars to further

expand and elucidate the discourses of the Buddha. These

Commentaries are not the Tipitaka and they stand on their own

authority. They go as far back as 300 years after the Buddha’s

Parinibbana. There are also commentaries on the commentaries.

THE JATAKA TALES: Refer to a voluminous body of stories

concerning the previous births of the Buddha retold by himself

in the course of discourses to illustrate some important facets of

the Dhamma. This canonical book itself comprises 547 stories.

26

THE PALI CANON: It is a vast body of the Buddha’s teachings

in the Pali language; in English translation the texts add up to

many thousands of printed pages. Over the years, most (but not

all) of the Canon has already been published in English.

THE TIPITAKA: (Pali ti, "three," + pitaka, "baskets"), or Pali

Canon, is the collection of primary Pali language texts which

form the doctrinal foundation of Theravada Buddhism. The

Tipitaka and some specific Pali texts (commentaries, chronicles,

etc.) together constitute the complete body of classical Theravada

texts that are believed to be the Buddha’s original teachings.

VASETTHA: A brahmin in the Buddha’s time learning the

Dhamma from the Buddha.

VASSA (Rains Retreat): The Vassa, a three-month rains retreat,

was instituted by the Buddha and made obligatory for all fully

ordained bhikkhus. The retreat extends over a period

corresponding to the North Indian rainy season, from the day

following the full moon of July until the full-moon day of

October; those who cannot observe the regular Vassa are

permitted to do so for three months beginning with the day

following the August full moon. If unavoidable circumstances

necessitate travelling, they are allowed to leave their residences

on the obligation that they will return within a week. On the first

day of the retreat, the monks have to formally declare that they

will dwell in that manner in the selected monastery or dwelling.

The rains residence was instituted to prevent bhikkhus travelling

during the rainy season in India, and so damaging crops, and

unintentionally killing living creatures which are abundant then.

No doubt the Buddha considered their health as well when He

laid down that bhikkhus must spend the rains with four walls

around them and a roof over their heads.

27

T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveDiscoveDiscoveDiscoverrrredededed

CHAPTER ONE

TheTheTheThe Background Background Background Background

Bhante Suvanno, as he is known by his devotees, friends and

students, started life as an unwanted waif, motherless and

practically homeless, with stray cats and dogs as his playmates.

Striving diligently against such odds, he became a legend in his

own time.

28

Background…Background…Background…Background… THE SCENE: Buddhist Hermitage Lunas

Bhante Suvanno is spending vassa here.

JINAVAMSA: In a life largely devoted to the practice of the

Buddha’s Teachings, Khoo Eng Kim had done well scholarly;

married and raised a family, saw his daughters grow up and

start their own families and have grandchildren, only then did

he finally renounce at the age of 60 to take up the holy life,

which was his first love. His faith and trust in the Buddha and

His Teachings, culminating in the practice of Satipatthana

Vipassana meditation was what he lived for.

He had great desires to renounce at the tender age of twelve, but

try as he might, no monastery was about to take in a novice

younger than twenty years of age without parental consent. He

would never have been able to get that consent. [For the story,

read Striving To Be A Nobody].

29

When he grew up, passed his Cambridge examinations, got a job

in the local hospital and was able

to look after himself, he fell in love,

got married and raised a family.

That set his plans back half a

century. But he was able to stay in

focus with the Dhamma in the

interim period and continued with

his study and propagation of the

Buddha’s Teachings.

In his eagerness to dispense the

Dhamma, even during his lay life,

he gave Dhamma lessons regularly.

He was well respected and loved

for his skillful ways in explaining the Buddha’s Dhamma.

The Venerable Acara Suvanno Mahathera was 87 years of age in

2007 when he passed away. From the age of 12 to the day he

passed away, he had been practising the Buddha’s Teachings,

progressing gradually and surely

to where he finds himself totally

immersed in the nitty-gritty of

teaching the Dhamma to one and

sundry as and when the demand

falls upon him.

[Eng Kim “lo-kun” dishing out the Dhamma medicine in a cave]

These constant and sometimes urgent demands on his time

(sometimes as early as 2am, as when there is a knock on his door and he

is called to the bedside of a dying devotee to console the dying and the

family) means that his time is not his own.

30

Such has been the case with

Bhante Suvanno for the better

part of his life as a practising

bhikkhu. It has always been

“devotees come first” no matter

that he has no time to practise

as he would wish. It is rare

indeed that a call from a

devotee is ignored; even the

whimpering of a stray dog

has his ears or the mewing of

a hungry cat has his immediate attention. A dying fish in an

artificial lotus pond brings immediate action on his part to

immediately return all the fishes to the river and do away with

the pond; all by himself! (Picture shows Bhante visiting the old and

infirm).

The plight of a fellow bhikkhu in Yangon struck down with a

stroke takes him immediately to that city to arrange for

hospitalisation, up-to-date medical care and nursing; on arriving

home, organising medical funds for repatriation to the sick

bhikkhu.

Many too, are the Theravada meditation centres in Malaysia and

Myanmar that has benefited from his advice and financial

assistance in raising funds when such centres were in the

beginning stages of development. These circles of grateful

devotees have grown through the years. In the period of his

monkhood of 27 years, the Venerable Bhante had given his time

for the welfare of those seeking help and advice in the many

facets of human suffering, from depression to sadness, ill health

and the dying, simple problems to problems of more serious

natures. Needless to say this list of beneficiaries is long.

31

Amongst his many memorabilia throughout the years of his

monkhood that he will leave to posterity are cassette tapes of his

Dhamma discourses in the Hokkien dialect. Into these tapes are

recorded many and varied topics of Dhamma as expounded by

the Buddha in his 45 years of ministry. This very book is collated

founded on those discourses delivered from the tapes.

Since 1990, when he was 70 years of age, Bhante Suvanno had

desired to retire into seclusion. The conditions had never been

appropriate enough for the event to happen; however, as the

time passes by, he fully realises the urgency to concentrate on

the true reason for his renunciation. For his whole life has been

guided by the Buddha’s words, especially:

“Mere acts of reverence cannot be deemed to honour, esteem,

venerate and worship the Tathagatha rightly. Only the

bhikkhus and lay disciples who practise diligently and

earnestly according to the Teachings, who are endowed with

correctness in the practice of the Teachings and who live with

righteousness and truth, can be deemed to honour, esteem,

venerate, revere and worship the Tathagatha in the highest

degree”.

In the eyes of Bhante Suvanno, the highest degree of veneration

of the Buddha is to do away with all forms of rites and rituals

and live mindfully in the practice of Vipassana meditation.

32

Our Story Opens…Our Story Opens…Our Story Opens…Our Story Opens… SCENE: Buddhist Hermitage,

Lunas, Kedah.

Date: Early 1999

“This Dhamma“This Dhamma“This Dhamma“This Dhamma is not easily realisedis not easily realisedis not easily realisedis not easily realised

by those overcome with aversion and passion;by those overcome with aversion and passion;by those overcome with aversion and passion;by those overcome with aversion and passion; they delighting in passion,they delighting in passion,they delighting in passion,they delighting in passion,

cloaked in the mass of darkness,cloaked in the mass of darkness,cloaked in the mass of darkness,cloaked in the mass of darkness, will not be able to see the twill not be able to see the twill not be able to see the twill not be able to see the truthruthruthruth””””....

THE BUDDHA

COMMENTATOR: It was a bright moonlight night and two

figures sitting under the hanging eaves of a dimly lighted kuti

were silhouetted against the contrasting full moon brightness as

they sat in conversation.

Against the backdrop of the full moon, you could see that both

were completely clean shaven and both were in earnest

discussion. One who appeared the elder of the two was earnestly

speaking and very quite often gesturing with both hands.

Among the trees and shrubs of the Hermitage in this full moon

night, the Abbot and the lay disciple were deep in Dhamma

discussion as was often the case; these Dhamma lessons went into

the early hours of the next day.

33

Here in front of a small kuti is the background for the Dhamma of

the Buddha that will unfold in these pages as retold by the

Venerable Suvanno to the lay disciple, Jinavamsa in the course of

so many discussions and years of training and passing on the

Dhamma by teacher to pupil. The teacher was the late Ven. Acara

Suvanno Mahathera and the lay disciple is the compiler of these

Discourses, Jinavamsa.

Evam Evam Evam Evam Me Sutam…Me Sutam…Me Sutam…Me Sutam… BHANTE SUVANNO (gentle of mien and smiling as was his usual

manner): In your search for the

Truth, Jinavamsa you have

strayed into our midst and been

struggling along with us for the

past 18 months, and I am

pleased that you are earnestly

investigating and living a

Dhamma life. It is timely that

you should delve deeper into

the Teachings so that you can

progress independently. No one

can be with you for a very long time and there will come a time

when you will have to go out alone and practise. I shall do my

very best to arm you with the necessary tools; but remember, all

the Dhamma you know intellectually will only serve you as a tool

to further your own practice. Your only recourse to the Lord’s

Teachings is to practise what He has taught us.

Let us begin; for a start, we should always be grateful to the

Brahma Sahampati that we are able to practise the Dhamma today;

for while the Lord was alone and in seclusion [after His

Enlightenment], this line of thinking arose in His awareness:

34

THE BUDDHA: This Dhamma that I have attained is deep, This Dhamma that I have attained is deep, This Dhamma that I have attained is deep, This Dhamma that I have attained is deep, hardhardhardhard to see, hard to realise, peaceful, refined, beyond the to see, hard to realise, peaceful, refined, beyond the to see, hard to realise, peaceful, refined, beyond the to see, hard to realise, peaceful, refined, beyond the scope of conjecture, subtle, to scope of conjecture, subtle, to scope of conjecture, subtle, to scope of conjecture, subtle, to be experienced only by the be experienced only by the be experienced only by the be experienced only by the wisewisewisewise.... But But But But this generation delights in, is this generation delights in, is this generation delights in, is this generation delights in, is excited by and enjoys excited by and enjoys excited by and enjoys excited by and enjoys attachment. For such a generation, conditionalities and attachment. For such a generation, conditionalities and attachment. For such a generation, conditionalities and attachment. For such a generation, conditionalities and depended originatiodepended originatiodepended originatiodepended origination of things are difficult for them to see. n of things are difficult for them to see. n of things are difficult for them to see. n of things are difficult for them to see. The resolution of all mentality, the relinquishment of all The resolution of all mentality, the relinquishment of all The resolution of all mentality, the relinquishment of all The resolution of all mentality, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation and acquisitions, the ending of craving, dispassion, cessation and acquisitions, the ending of craving, dispassion, cessation and acquisitions, the ending of craving, dispassion, cessation and the attainment of the attainment of the attainment of the attainment of NibbanaNibbanaNibbanaNibbana; these states, too, are difficult to ; these states, too, are difficult to ; these states, too, are difficult to ; these states, too, are difficult to realiserealiserealiserealise.... BHANTE SUVANNO: The Buddha said that the Dhamma He

had discovered was abstruse, subtle, deep, difficult to see and is

not to be reasoned with logic. He further added that the Dhamma

will not be easily realised as people tend to delight in aversion

and passion and are cloaked amidst masses of darkness. They

will not willingly see the truth. And it would be difficult for Him

to teach the Dhamma as they would not understand. This would

be tiresome and troublesome for Him. Reflecting thus; the Lord’s

mind was inclined to dwelling at ease, not to teaching the

Dhamma.

Brahma Sahampati InterveneBrahma Sahampati InterveneBrahma Sahampati InterveneBrahma Sahampati Intervenessss BRAHMA SAHAMPATI: (Aware of the line of thinking of the Blessed

One, thought): The world is lost! The world is destroyed! The

mind of the Tathagata, the Arahant, the Supremely Self-

Enlightened One inclines to dwelling at ease, not to teaching

the Dhamma"!

35

COMMENTATOR: Instantly, Brahma Sahampati disappeared

from the Brahma-world and reappeared in front of the Blessed

One.

BHANTE SUVANNO (explains): It was quite early in the

morning, at the third watch of the night (2am to 6am). This is the

time when devas and brahmas usually visited the Blessed One;

this being the period of the day which is the most quiet and

peaceful and when humans are not around. Devas and brahmas

have great abhorrence for human odour as they can smell the rot

of decaying human bodies, just as we humans can smell the dirt

of the bodies of animals and other non humans.

BRAHMA SAHAMPATI: [Arranging his upper robe over one shoulder,

he knelt down with his right knee on the ground, respectfully greeted the

Blessed One with his hands before his heart, and said]: Lord, let the

Blessed One teach the Dhamma! Let the One-Well-Gone teach

the Dhamma! There are beings with little dust in their eyes

who are falling away because they do not hear the Dhamma.

There will be those who will understand the Dhamma.

Lord, in the past there appeared among the Magadhans an

impure Dhamma devised by the stained. Throw open the door

to the Deathless! Let them hear the Dhamma realised by the

Stainless One! Just as one standing on a rocky crag might see

people all around below, so, O Wise One, with all-around

vision, ascend the palace fashioned of the Dhamma. Free from

sorrow; behold the people submerged in sorrow, oppressed by

birth and ageing.

Rise up, Hero, Victor in battle! O Teacher, wander without

debt in the world. Teach the Dhamma, O Blessed One. There

will be those who will understand.

36

BHANTE SUVANNO: After Brahma Sahampati entreated the third time, the Buddha surveyed the world with His Buddha Vision. He perceived beings with little as well as much dust in their eyes, with keen and dull intellect, with good and bad characteristics, who are easy and difficult to be taught, and a few others who live perceiving the dangers of evil and of a future

life. Just as in a pond of blue or red or white lotuses, some

lotuses born and growing in the water might flourish while

immersed in the water, without rising up from the water; some

might stand at an even level with the water; while some might

rise up from the water and stand without being smeared by the

water. Realising all these, the Buddha accepted the invitation.

THE BUDDHA: Opened to them are the Doors to the Opened to them are the Doors to the Opened to them are the Doors to the Opened to them are the Doors to the Deathless. Let those who have ears repose confidence. Deathless. Let those who have ears repose confidence. Deathless. Let those who have ears repose confidence. Deathless. Let those who have ears repose confidence. Being aware of the weariness of it,Being aware of the weariness of it,Being aware of the weariness of it,Being aware of the weariness of it, O Brahma, I did not O Brahma, I did not O Brahma, I did not O Brahma, I did not wish wish wish wish to to to to teachteachteachteach thithithithis glorious and excellent Dhamma.s glorious and excellent Dhamma.s glorious and excellent Dhamma.s glorious and excellent Dhamma.

BHANTE SUVANNO: The delighted Brahma, thinking; "I made myself the occasion for the Blessed One to expound the Dhamma", respectfully venerated Him and immediately

departed.

Some explanation is needed here, Jinavamsa, for it may appear

that the Blessed One was actually reluctant to teach the Dhamma

He had practised for so many aeons in time and that a Brahma

was responsible for His changing His mind. Because of this

view, there are those who will assume that the Brahma had

greater wisdom.

JINAVAMSA: Yes Bhante, it was going through my mind about

that; why would the Buddha have to be entreated to teach the

Dhamma? He had trained for such a long time to do so.

37

BHANTE SUVANNO: Ah Jinavamsa, so discerning… Here is a

truth that we should always remember; all Buddhas teach

exactly the same Dhamma with no deviation; thus when

formulating certain actions he would ascertain that these actions

were consistent with what other Buddhas did before Him. So in

this particular instance, He was following a course set by other

Buddhas in being invited to teach the Dhamma. It is not possible

that the Buddha teach the Dhamma uninvited. Thus, the episode

by the Brahma Sahampati was essentially a recourse to ensure

consistency with a path trodden by previous Buddhas.

The DhammaThe DhammaThe DhammaThe Dhamma ………… BHANTE SUVANNO: Jinavamsa, let us discuss a bit more of

the Dhamma. You see, in the Mangala Sutta, it is said that

listening to the Buddha’s Dhamma is one of the highest blessings,

so to be able to share the Buddha’s Dhamma with you has made

me extremely happy. It is good that you are keen to listen to the

Dhamma; better still if you were to practise the Dhamma as a way

of life. From my experience, most people prefer to listen to

Dhamma discourses rather than to practise it. But, to live and

practise the Dhamma especially Vipassana meditation is much

more beneficial and is the only way to the purification of the

mind, eradicating suffering and setting us onto the correct path

to emancipation and Nibbana.

The Buddha has already said that there is only one way to the

purification of beings and that is through the practice of

mindfulness, therefore listening to the Dhamma is valuable

only as a guide to the practice of the Dhamma.

Here is what the Buddha said:

38

Ekayano ayam bhikkhave, maggo sattanam visuddhiya.Ekayano ayam bhikkhave, maggo sattanam visuddhiya.Ekayano ayam bhikkhave, maggo sattanam visuddhiya.Ekayano ayam bhikkhave, maggo sattanam visuddhiya. SokaSokaSokaSoka----pariddavanam samatikkamaya dukkhapariddavanam samatikkamaya dukkhapariddavanam samatikkamaya dukkhapariddavanam samatikkamaya dukkha----domanassanam domanassanam domanassanam domanassanam atthangamaya nayassa adhigamaya Nibbanassa atthangamaya nayassa adhigamaya Nibbanassa atthangamaya nayassa adhigamaya Nibbanassa atthangamaya nayassa adhigamaya Nibbanassa sacchikiriyaysacchikiriyaysacchikiriyaysacchikiriyaya, yadidam cattaro Satipatta, yadidam cattaro Satipatta, yadidam cattaro Satipatta, yadidam cattaro Satipatthanahanahanahana....

This is the Only WThis is the Only WThis is the Only WThis is the Only Way, bhikkhus, for the purification of ay, bhikkhus, for the purification of ay, bhikkhus, for the purification of ay, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the beings, for the overcoming of sorrow and lamentation, for the beings, for the overcoming of sorrow and lamentation, for the beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the Noble Path, disappearance of pain and grief, for reaching the Noble Path, disappearance of pain and grief, for reaching the Noble Path, disappearance of pain and grief, for reaching the Noble Path, for the realisation of for the realisation of for the realisation of for the realisation of NibbanaNibbanaNibbanaNibbana, namely: , namely: , namely: , namely: The Four The Four The Four The Four Foundations of MindfFoundations of MindfFoundations of MindfFoundations of Mindfulnessulnessulnessulness....

BHANTE SUVANNO: The essence of the Dhamma is the

practice based on knowledge obtained through investigation and

not by hearsay or superstitious practices. Knowledge is the

bridge to the practice. Hearing it and questioning it are the

beginning of the training to the practice; you should not spend

valuable time in memorising it and knowing it by rote as this is

like taking the bridge along with you after you have crossed it.

Let the Dhamma serve as the bridge and after you have crossed

it, you need not take it along with you. Leave it behind. The

knowledge is not for keeping, it is to be utilised for our entry to

the way of practice. The Buddha has constantly exhorted his

bhikkhus to practise. A good case in point is this story of Tuccha-

Potthila.

TucchaTucchaTucchaTuccha----PotthilaPotthilaPotthilaPotthila………… BHANTE SUVANNO: There was a bhikkhu known as Tuccha-

Potthila [tuccha meaning vain, empty]. He was very astute,

thoroughly learned in the scriptures and texts. He taught a large

number of bhikkhus. When people hear "Tuccha-Potthila" they

39

were awe-struck, so much were they in respect of his command

of the Teachings, and nobody would dare question anything he

taught.

One day he visited the Buddha. "Ah, so you've come, Venerable

Empty Scripture"! They spoke for a while and when the

Venerable was preparing to go to; "Ah, returning to your

monastery, Venerable Empty Scripture”? Buddha asked.

As he walked to his monastery, he reflected: "Now…, why did

the Lord say that? What did he mean"? He contemplated over

everything he had learnt, until wisdom dawned on him: "Oh,

what the Lord said is true; 'Venerable Empty Scripture'; I am a

bhikkhu who only studies but has never practised".

He then looked into his own mind and saw that he was no

different from lay people. There was no real "samana" [a

renunciate - literally, "peaceful one"] within him. There was no true

profound quality within his mind which could firmly establish

him in the Way and provide true peace. So he decided to practise

then and there. Having settled all his affairs, he went seeking a

teacher... but there was no one who would accept him as a

student. All those he went to see were his former students; but

they, in deference to him declined to teach him. He travelled to a

forest hermitage where a large number of bhikkhus lived. He paid

respect to the chief bhikkhu and asked for his help; the chief

referred him to a certain young novice [who was already an

arahant], and told to practise with him.

The novice seeing that he was of an advanced age and in order

to test him said, "Yes Venerable, you can practise with me, if you

are serious in wanting to practise. But if you are not, then I will

not waste my time with you". Tuccha-Potthila pledged his life as

a student of the novice.

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The novice told him to walk towards a muddy pond with his

robes and to stop only when told to do so. Thus, Tuccha-Potthila

neatly robed began to walk towards the pond. As he neared the

pond the young novice still kept quiet. He kept on walking till

he entered the muddy pond and was immersed to the waist in

the mud. Finally the novice, satisfied with his sincerity said;

“stop"; and he was told to come out of the pond. This clearly

showed that he had given up personal pride. He was ready to be

taught. The young novice, seeing this, knew that Tuccha-Potthila

was determined to practise. [Dhammapadatthakatha iii.417-21;

Theragatha vs.1174-5]

BHANTE SUVANNO: The Lord often uses similes to put across

a point. Here, He used the simile of the raft:

THE BUDDHA: BhikkhusBhikkhusBhikkhusBhikkhus, I will teach you the , I will teach you the , I will teach you the , I will teach you the DhammaDhammaDhammaDhamma compared to a raft,compared to a raft,compared to a raft,compared to a raft, for the purpose of crossing over, not for for the purpose of crossing over, not for for the purpose of crossing over, not for for the purpose of crossing over, not for the purpose of holding onto. Listen and pay close attention. I the purpose of holding onto. Listen and pay close attention. I the purpose of holding onto. Listen and pay close attention. I the purpose of holding onto. Listen and pay close attention. I will speak.will speak.will speak.will speak. BHIKKHUS: As you say, Lord.

THE BUDDHA: Suppose a man wasSuppose a man wasSuppose a man wasSuppose a man was travelling along a path. travelling along a path. travelling along a path. travelling along a path. He would see a great expanse of water, with the near sHe would see a great expanse of water, with the near sHe would see a great expanse of water, with the near sHe would see a great expanse of water, with the near shore hore hore hore dubious and risky, the further shore secure and free from risk, dubious and risky, the further shore secure and free from risk, dubious and risky, the further shore secure and free from risk, dubious and risky, the further shore secure and free from risk, but with neither a ferryboat nor a bridge going from this shore but with neither a ferryboat nor a bridge going from this shore but with neither a ferryboat nor a bridge going from this shore but with neither a ferryboat nor a bridge going from this shore to the other. The thought would occur to him, 'Here is this to the other. The thought would occur to him, 'Here is this to the other. The thought would occur to him, 'Here is this to the other. The thought would occur to him, 'Here is this great expanse of water, with the near shore dubious and risky, great expanse of water, with the near shore dubious and risky, great expanse of water, with the near shore dubious and risky, great expanse of water, with the near shore dubious and risky, the further shore secure and free frothe further shore secure and free frothe further shore secure and free frothe further shore secure and free from risk, but with neither a m risk, but with neither a m risk, but with neither a m risk, but with neither a boat nor a bridge going from this shore to the other. What if I boat nor a bridge going from this shore to the other. What if I boat nor a bridge going from this shore to the other. What if I boat nor a bridge going from this shore to the other. What if I were to gather grass, twigs, branches, and leaves and, having were to gather grass, twigs, branches, and leaves and, having were to gather grass, twigs, branches, and leaves and, having were to gather grass, twigs, branches, and leaves and, having bound them together to make a raft, were to cross over to bound them together to make a raft, were to cross over to bound them together to make a raft, were to cross over to bound them together to make a raft, were to cross over to

41

safety osafety osafety osafety on the other shore in dependence on the raft, making n the other shore in dependence on the raft, making n the other shore in dependence on the raft, making n the other shore in dependence on the raft, making aaaan effort with my hands and feetn effort with my hands and feetn effort with my hands and feetn effort with my hands and feet''''????

Then the man, having gathered grass, twigs, branches, and Then the man, having gathered grass, twigs, branches, and Then the man, having gathered grass, twigs, branches, and Then the man, having gathered grass, twigs, branches, and leaves, having bound them together to make a raft, would cross leaves, having bound them together to make a raft, would cross leaves, having bound them together to make a raft, would cross leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependencover to safety on the other shore in dependencover to safety on the other shore in dependencover to safety on the other shore in dependence on the raft, e on the raft, e on the raft, e on the raft, making an effort with his hands and feet. making an effort with his hands and feet. making an effort with his hands and feet. making an effort with his hands and feet. Having crossed over Having crossed over Having crossed over Having crossed over to the further shore, he might think, 'How useful this raft has to the further shore, he might think, 'How useful this raft has to the further shore, he might think, 'How useful this raft has to the further shore, he might think, 'How useful this raft has been to me! For it was in dependence on this raft that, making been to me! For it was in dependence on this raft that, making been to me! For it was in dependence on this raft that, making been to me! For it was in dependence on this raft that, making an effort with my hands and feet, I have crossed ovan effort with my hands and feet, I have crossed ovan effort with my hands and feet, I have crossed ovan effort with my hands and feet, I have crossed over to safety er to safety er to safety er to safety on the further shore. Why don't I, having hoisted it on my head on the further shore. Why don't I, having hoisted it on my head on the further shore. Why don't I, having hoisted it on my head on the further shore. Why don't I, having hoisted it on my head or carryingor carryingor carryingor carrying on my back, go wherever I like on my back, go wherever I like on my back, go wherever I like on my back, go wherever I like''''???? What do you think, What do you think, What do you think, What do you think, bhikkhusbhikkhusbhikkhusbhikkhus: Would the man, in doing that, be doing wha: Would the man, in doing that, be doing wha: Would the man, in doing that, be doing wha: Would the man, in doing that, be doing what should t should t should t should be done with the raft?be done with the raft?be done with the raft?be done with the raft?

BHIKKHUS: No, Lord.

THE BUDDHA: And what should the man do in order to be And what should the man do in order to be And what should the man do in order to be And what should the man do in order to be doing what should be done with the raft? doing what should be done with the raft? doing what should be done with the raft? doing what should be done with the raft? There is the case where the man, having crossed over, would There is the case where the man, having crossed over, would There is the case where the man, having crossed over, would There is the case where the man, having crossed over, would think, 'How useful this raft has been to me! For it was in think, 'How useful this raft has been to me! For it was in think, 'How useful this raft has been to me! For it was in think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort withdependence on this raft that, making an effort withdependence on this raft that, making an effort withdependence on this raft that, making an effort with my hands my hands my hands my hands and feet, I have crossed over to safety on the further shore. and feet, I have crossed over to safety on the further shore. and feet, I have crossed over to safety on the further shore. and feet, I have crossed over to safety on the further shore. Why don't I, having dragged it on dry land or sinking it inWhy don't I, having dragged it on dry land or sinking it inWhy don't I, having dragged it on dry land or sinking it inWhy don't I, having dragged it on dry land or sinking it in the the the the water, go wherever I like’?water, go wherever I like’?water, go wherever I like’?water, go wherever I like’? In doing this, he would be doing what should be done with the In doing this, he would be doing what should be done with the In doing this, he would be doing what should be done with the In doing this, he would be doing what should be done with the raft. In the same way, raft. In the same way, raft. In the same way, raft. In the same way, bhikkbhikkbhikkbhikkhushushushus, I have taught the Dhamma , I have taught the Dhamma , I have taught the Dhamma , I have taught the Dhamma

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compared to a raft, for the purpose of crossing over, not for compared to a raft, for the purpose of crossing over, not for compared to a raft, for the purpose of crossing over, not for compared to a raft, for the purpose of crossing over, not for the purpose of holding onto. Understanding the Dhamma as the purpose of holding onto. Understanding the Dhamma as the purpose of holding onto. Understanding the Dhamma as the purpose of holding onto. Understanding the Dhamma as taught compared to a raft, ytaught compared to a raft, ytaught compared to a raft, ytaught compared to a raft, you should let go even of ou should let go even of ou should let go even of ou should let go even of DhammasDhammasDhammasDhammas,,,, to say nothing of non to say nothing of non to say nothing of non to say nothing of non----ddddhammas.hammas.hammas.hammas.

BHANTE SUVANNO (continues): Thus, the Buddha has said

very clearly that the Dhamma is for us to gain knowledge and

wisdom in order to be free from defilement and suffering…not

to keep it with us through eternity; thus Jinavamsa, having

learnt and practised, we should then leave it behind and

concentrate on living the Dhamma.

JINAVAMSA: Bhante, is it not a fact that many have kept on

investigating and questioning the Dhamma in vain attempts to

understand the Dhamma by intellectual means, not realising that

the Dhamma needs practise to grasp the truth within?

Many have wrongly conceived the Dhamma and thus have

applied the Dhamma as a crutch. They have great desire and love

listening and talking about the Dhamma, but have made no

attempt to glean from the Dhamma what is reality and to live the

Dhamma. Would my assumption be correct, Bhante?

BHANTE SUVANNO: Quite so, Jinavamsa. Having heard the

Dhamma, they should investigate sufficiently to practise the

Dhamma. Having practised the Dhamma, wisdom and correct

insight will arise and this is the Correct View in relation to the

Dhamma. We should live by the Dhamma. How do we live by the

Dhamma? Let us first see some…

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Cases of not Living By tCases of not Living By tCases of not Living By tCases of not Living By the Dhamma…he Dhamma…he Dhamma…he Dhamma… BHANTE SUVANNO: There are those who study all about the

Dhamma, they spend the day in Dhamma-study.

There are those who take the Dhamma as they have heard it,

studied it and teach it in full detail to others. They spend the day

in Dhamma teaching.

There are those who take the Dhamma as they have heard it,

study it and recite it in full detail. They spend the day in

Dhamma recitation

Then there are those, who take the Dhamma as they have heard

it, study it, think about it, evaluate it, and examine it with their

intellect. They spend the day in Dhamma thinking.

However, they neglect seclusion [in meditation]. They do not

commit themselves to internal tranquillity of awareness

[Vipassana]. These are those who do not live by the Dhamma.

A Case of Living By tA Case of Living By tA Case of Living By tA Case of Living By the Dhammahe Dhammahe Dhammahe Dhamma..[AN V.73] BHANTE SUVANNO: Then the Buddha added that those who

spend moderate time in performing the above but have more

time in seclusion and commit to Vipassana meditation. These are

those who live by the Dhamma. He further added that whatever a

teacher should do in looking after the welfare of his disciples,

out of sympathy for them, that He had done. Thus He advised:

THE BUDDHA: Over there areOver there areOver there areOver there are the roots of trees and empty the roots of trees and empty the roots of trees and empty the roots of trees and empty dwellings; pdwellings; pdwellings; pdwellings; practise meditation, bhikkhus. Do not be heedless. ractise meditation, bhikkhus. Do not be heedless. ractise meditation, bhikkhus. Do not be heedless. ractise meditation, bhikkhus. Do not be heedless. Do not later fall into regret. This is our message to you.Do not later fall into regret. This is our message to you.Do not later fall into regret. This is our message to you.Do not later fall into regret. This is our message to you.

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BHANTE SUVANNO (continues): Thus, Jinavamsa, please be

guided that the person who practises the Dhamma is the one who

lives by the Dhamma, and the one who lives by the Dhamma is the

one who reside in solitude and practises Vipassana diligently.

This is the Only Way. No others will do.

JINAVAMSA: Sadhu, Sadhu, Sadhu, Bhante.

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T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER TWO

The The The The World SystemWorld SystemWorld SystemWorld System Explained Explained Explained Explained

The Buddha knows and teaches that the universe is without any

discoverable beginning in time: there is no first point, no initial

moment of creation. Through beginning-less time, world systems

arise, evolve, and then disintegrate, followed by new world

systems subject to the same laws of growth and decline.

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ReReReRe----Discovering The DhammaDiscovering The DhammaDiscovering The DhammaDiscovering The Dhamma THE SCENE: Mi Tor See

JINAVAMSA: Bhante Suvanno shares his duties between Mi

Tor See and Buddhist Hermitage Lunas. At this time devotees

had been requesting that he returns to Mi Tor See and render

them Dhamma discourses.

It is late in the evening, the day had been very hot and humid

and Bhante has just gotten up from his rest after the usual crowd

of devotees had offered lunch dana, after which Bhante had

given a lengthy discourse on the planes of existence. This

discourse had always been very well received by the devotees

because Bhante has the knack of describing results in those who

are reborn in hell after doing evil deeds in their lives. The elderly

population would usually ask many questions and Bhante

always takes pains to explain kamma and rebirth to them. They

would usually leave at about three o’clock in the afternoon and

Bhante would then take his bath and have a rest in his simple

room. He would wake at late afternoon and proceed to sweeping

and cleaning up of the compound as a form of exercise. He

would sweep and collect the fallen leaves and heap it aside to be

collected later. Jinavamsa is just behind him, sweeping too.

JINAVAMSA: Bhante, you mentioned just now while giving the

discourse that there are many world systems out there; how did

the Buddha know this?

BHANTE SUVANNO: Ah, Jinavamsa, you must know that the

Buddha was an Enlightened Being and being Enlightened, His

powers are unimaginably expansively encompassing and far, far

reaching. His powers cover anything He wishes to know. Those

are awesome powers. Firstly, let’s see what history has to say.

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The Moment, the Man and theThe Moment, the Man and theThe Moment, the Man and theThe Moment, the Man and the Tree Tree Tree Tree

COMMENTATOR: At some ancient point far, far back into the

labyrinth of time, just under 2600 years ago, a man sat under a

huge tree. It was not an ordinary tree and the man was no

ordinary man.

The Moment, the Tree and the Man had been conditionally

staged to be at this exact pivotal point through a humongous

web upon web of events that were conditioned at another point

in yet a more ancient time in unimaginable aeons into the past.

The vast expanse of time where these points evolved is like

boiling an ocean and watching the bubbles of steam arise; each

bubble equating to one split moment in time; these moments are

but bubbles in that ocean. Imagine each bubble is the beginning

of an aeon in time and you will still be far off from imagining the

time and the events that propelled the Moment, the Tree and the

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Man coming together at this exact point in the inexorable march

of time. It was the Moment that the Man, taking refuge under the

Tree, looked within himself and discovered that all life forms are

but what the life forms ignorantly conditioned themselves to be;

nothing more, nothing less; not realising that the more desires

they have the less will be their merits for a better rebecoming.

BHANTE SUVANNO (takes over): You must realise that there is

no “man” per se, Jinavamsa, there is only a conglomeration of

different parts coming together and being labelled as “man”; just

as all the different parts make up a car. “Man”; “Car”, are but

the label put on them to identify the different objects for purpose

of identification and labelling. Just as a car is made up of the

chassis, the engine, the seats, etc. so man is a causal object of

mind and body. To distinguish a specific ‘mind and body’ from

other types of ‘minds and bodies’, the unifying word “man” is

used; just so all other ‘mind and body’ objects like dogs, cats,

elephants etc., in the world are so named.

So a dictionary is but a book; and this book we label as a

dictionary tells us we “see” or “perceive” things by what names

they have been identified and labelled. Otherwise, Jinavamsa,

there will be chaos. So names are hinged to objects; this “hinged

togetherness” have been for such a long time that we have

forgotten what were the intrinsic nature of the things we have

“hinged together” and so named “group-wise” as in a group or

an assemblage. Thus, in the unmindful, constant use of the word

man, we have forgotten that “man” is but a conglomeration of

different parts “hinged together”, starting with mind and body;

but we do realise that a “car” is an assemblage of myriad parts,

because we can “see” the parts involved! Whereas we cannot

“see” mind hinged to the body!

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At the moment of sitting under the tree, he was known as

Siddhattha Gotama; after a great mind transformation, a great

“enlightenment” of the mind; he became a being possessed of

unfathomable wisdom and far encompassing insights; he

became a Unique Being; a Buddha. He also became a Teacher to

Gods (Devas and Brahmas) and men (manussanam).

JINAVAMSA: Bhante, what length of time did all these events

take place and what does a being have to do to become a

Buddha?

BHANTE SUVANNO: To appreciate the immense universality

in the name “Buddha”, we need to study the world system as

seen directly and known by the Buddha.

We first need to appreciate the length of time that the Buddha

Gotama went through to attain His Self-enlightenment.

Hopefully with this clear perspective you will appreciate the

true nature of Enlightenment of a Buddha.

Most times when we talk about the Buddha and we say: “The

Buddha did this and that…if we try hard enough we can also do

it, too”; not realising what a difficult and formidable task it is to

become a Buddha.

No man or God can be compared to a Supreme Buddha in any

mode of application. He is a unique human, an incomparable

teacher of gods and men. It is extremely difficult and it takes a

truly long and incalculable period of time to become a Supreme

Buddha. An aspiring human being must have superb confidence

and great determination to make the aspiration voluntarily and

willingly to be a Buddha.

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THE BUDDHA: RRRRare is birth as a human beingare is birth as a human beingare is birth as a human beingare is birth as a human being Hard is the life of mortals Hard is the life of mortals Hard is the life of mortals Hard is the life of mortals Hard is theHard is theHard is theHard is the hearing of the sublime Truth hearing of the sublime Truth hearing of the sublime Truth hearing of the sublime Truth Rare is tRare is tRare is tRare is the appearance of the appearance of the appearance of the appearance of the Buddhahe Buddhahe Buddhahe Buddha....

BHANTE SUVANNO: Siddhattha Gotama, having met living

Buddhas in many previous existences, and realising the

tremendous glory and responsibility in one, profoundly knows

the monumental task ahead of him from the moment he aspires

to be a Buddha. He must be imbued with unusual qualities and

supreme confidence. Truly rare is such a being to be found in

any period of time, anywhere.

If we realise that, we should then be gratified to know how

fortunate we are, to be born when the Teachings of the Buddha

are still with us; for there is no guarantee that the Buddha’s

Dhamma will always be with us. Remember that at the beginning

of His Sasana, just under 2600 years ago, there was no Buddha’s

Dhamma in any universe at all. We are in an era where the

Teaching of the Buddha (Dhamma) is still reasonably well and

alive.

You note, Jinavamsa, I say reasonably well…because at this

juncture in the Buddha’s Dispensation…we are facing much

dangers in the continued performance of the Dhamma; but here

we have been warned by the Buddha that these dangers will

surely come about. We are at a very precarious juncture of the

Dhamma Path; the point of no return as it were. In this respect let

us digress a little and hear what the Buddha has to say regarding

these dangers.

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Future DangersFuture DangersFuture DangersFuture Dangers… (An. v 79)

THE BUDDHA: Monks, Monks, Monks, Monks, therthertherthere e e e are are are are fivefivefivefive dangers, dangers, dangers, dangers, unarisen at present, will arise unarisen at present, will arise unarisen at present, will arise unarisen at present, will arise in thin thin thin the future. Be alerte future. Be alerte future. Be alerte future. Be alert to to to to them and them and them and them and being alert, work to being alert, work to being alert, work to being alert, work to get rid of them. What get rid of them. What get rid of them. What get rid of them. What are the are the are the are the five?five?five?five?

There will be, in the course of the future, monks undeveloped There will be, in the course of the future, monks undeveloped There will be, in the course of the future, monks undeveloped There will be, in the course of the future, monks undeveloped iiiin bodily conduct, virtue, mind andn bodily conduct, virtue, mind andn bodily conduct, virtue, mind andn bodily conduct, virtue, mind and discer discer discer discernment. nment. nment. nment. 1.1.1.1. BBBBeing undeveloped, eing undeveloped, eing undeveloped, eing undeveloped, they they they they will give full ordination to others will give full ordination to others will give full ordination to others will give full ordination to others

and will noand will noand will noand will notttt be able to discipline them in be able to discipline them in be able to discipline them in be able to discipline them in heiheiheiheightened virtue, ghtened virtue, ghtened virtue, ghtened virtue, mind andmind andmind andmind and discernment. discernment. discernment. discernment.

2.2.2.2. BBBBeing undevelopedeing undevelopedeing undevelopedeing undeveloped, , , , they they they they will take on others as students will take on others as students will take on others as students will take on others as students and will not be able to discipline them and will not be able to discipline them and will not be able to discipline them and will not be able to discipline them in heightened virtue, in heightened virtue, in heightened virtue, in heightened virtue, mind and mind and mind and mind and discernment. discernment. discernment. discernment.

3.3.3.3. BBBBeing eing eing eing undeveloped, undeveloped, undeveloped, undeveloped, when giving a talk on when giving a talk on when giving a talk on when giving a talk on higher Dhamma higher Dhamma higher Dhamma higher Dhamma or a talk composed of questions and answers, or a talk composed of questions and answers, or a talk composed of questions and answers, or a talk composed of questions and answers, they they they they will fall will fall will fall will fall into dark mental states without being aware of it. into dark mental states without being aware of it. into dark mental states without being aware of it. into dark mental states without being aware of it.

4.4.4.4. BBBBeing eing eing eing undeveloped, undeveloped, undeveloped, undeveloped, they they they they will not listen when discourses will not listen when discourses will not listen when discourses will not listen when discourses ththththat are words of the Tathagata;at are words of the Tathagata;at are words of the Tathagata;at are words of the Tathagata; deep, profound, deep, profound, deep, profound, deep, profound, transcentranscentranscentranscendent, dent, dent, dent, are being rare being rare being rare being recited. They will not lend ear, will ecited. They will not lend ear, will ecited. They will not lend ear, will ecited. They will not lend ear, will not set their hearts on knowing them, not set their hearts on knowing them, not set their hearts on knowing them, not set their hearts on knowing them, they they they they will not regard will not regard will not regard will not regard these teachings as worth grasping or mastering. But they these teachings as worth grasping or mastering. But they these teachings as worth grasping or mastering. But they these teachings as worth grasping or mastering. But they

52

will listen when discowill listen when discowill listen when discowill listen when discourses that are literary works;urses that are literary works;urses that are literary works;urses that are literary works; the the the the works of poets, elegant in sound, elegant in rworks of poets, elegant in sound, elegant in rworks of poets, elegant in sound, elegant in rworks of poets, elegant in sound, elegant in rhetoric, the hetoric, the hetoric, the hetoric, the work of owork of owork of owork of outsiders, words of disciples utsiders, words of disciples utsiders, words of disciples utsiders, words of disciples are recited. They will are recited. They will are recited. They will are recited. They will lend ear and set their hearts on knowing them. They will lend ear and set their hearts on knowing them. They will lend ear and set their hearts on knowing them. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping and mastering. regard these teachings as worth grasping and mastering. regard these teachings as worth grasping and mastering. regard these teachings as worth grasping and mastering.

5.5.5.5. BBBBeing eing eing eing undeveloped, undeveloped, undeveloped, undeveloped, they they they they will become elders living in will become elders living in will become elders living in will become elders living in luxury, lethargluxury, lethargluxury, lethargluxury, lethargic, foremost in falling back, shirking the ic, foremost in falling back, shirking the ic, foremost in falling back, shirking the ic, foremost in falling back, shirking the duties oduties oduties oduties of solitude. They will not make f solitude. They will not make f solitude. They will not make f solitude. They will not make efforteffortefforteffortssss for the for the for the for the attaining of the asattaining of the asattaining of the asattaining of the as----yetyetyetyet----unattained, the reaching of unattained, the reaching of unattained, the reaching of unattained, the reaching of the asthe asthe asthe as----yetyetyetyet----unreached;unreached;unreached;unreached; the realis the realis the realis the realisation of the asation of the asation of the asation of the as----yetyetyetyet----ununununrealisedrealisedrealisedrealised. . . . They will become an example for later geneThey will become an example for later geneThey will become an example for later geneThey will become an example for later generations, who rations, who rations, who rations, who will become luxurious in their living, lethargic, foremost in will become luxurious in their living, lethargic, foremost in will become luxurious in their living, lethargic, foremost in will become luxurious in their living, lethargic, foremost in falling back, falling back, falling back, falling back, shirking the duties of solitudeshirking the duties of solitudeshirking the duties of solitudeshirking the duties of solitude and who will not and who will not and who will not and who will not make an effort for the attaining of the asmake an effort for the attaining of the asmake an effort for the attaining of the asmake an effort for the attaining of the as----yetyetyetyet----unattained, unattained, unattained, unattained, the reaching of the asthe reaching of the asthe reaching of the asthe reaching of the as----yetyetyetyet----unreached, the unreached, the unreached, the unreached, the realisationrealisationrealisationrealisation of of of of ththththe ase ase ase as----yetyetyetyet----ununununrealisedrealisedrealisedrealised. . . .

Thus from corrupt Dhamma comes corrupt discipline; from Thus from corrupt Dhamma comes corrupt discipline; from Thus from corrupt Dhamma comes corrupt discipline; from Thus from corrupt Dhamma comes corrupt discipline; from corruptcorruptcorruptcorrupt discipline, corrupt Dhamma. discipline, corrupt Dhamma. discipline, corrupt Dhamma. discipline, corrupt Dhamma. These, monks, are the five future daThese, monks, are the five future daThese, monks, are the five future daThese, monks, are the five future dangers, unarisen at ngers, unarisen at ngers, unarisen at ngers, unarisen at present,present,present,present, will arise in t will arise in t will arise in t will arise in the future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them and being being being being alert, work to get ridalert, work to get ridalert, work to get ridalert, work to get rid of them. of them. of them. of them.

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More More More More Future DangersFuture DangersFuture DangersFuture Dangers… (An v80)

THE BUDDHA: Monks, therMonks, therMonks, therMonks, there e e e are are are are five five five five more more more more future dangers, future dangers, future dangers, future dangers, unarisen at present, will arise in tunarisen at present, will arise in tunarisen at present, will arise in tunarisen at present, will arise in the future. Be alert to them he future. Be alert to them he future. Be alert to them he future. Be alert to them andandandand being alert, work to get rid of them. What being alert, work to get rid of them. What being alert, work to get rid of them. What being alert, work to get rid of them. What are theare theare theare thesesesese other other other other fivefivefivefivessss????

1.1.1.1. MonksMonksMonksMonks desirous of fine r desirous of fine r desirous of fine r desirous of fine robes, will neglect the practice of obes, will neglect the practice of obes, will neglect the practice of obes, will neglect the practice of wearing castwearing castwearing castwearing cast----off cloth; will neglect isolated forest and off cloth; will neglect isolated forest and off cloth; will neglect isolated forest and off cloth; will neglect isolated forest and wilderness dwelliwilderness dwelliwilderness dwelliwilderness dwellings; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, cities and royal and royal and royal and royal capitals, taking up residence there. For the sake of a robe capitals, taking up residence there. For the sake of a robe capitals, taking up residence there. For the sake of a robe capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropthey will do many kinds of unseemly, inappropthey will do many kinds of unseemly, inappropthey will do many kinds of unseemly, inappropriate things. riate things. riate things. riate things.

2.2.2.2. MonksMonksMonksMonks desirous of fine food, will neglect the practice of desirous of fine food, will neglect the practice of desirous of fine food, will neglect the practice of desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wilderness going for alms; will neglect isolated forest and wilderness going for alms; will neglect isolated forest and wilderness going for alms; will neglect isolated forest and wilderness dwellidwellidwellidwellings; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, citiesngs; will move to towns, cities and royal capitals, and royal capitals, and royal capitals, and royal capitals, taking up residence there and searching out the tiptaking up residence there and searching out the tiptaking up residence there and searching out the tiptaking up residence there and searching out the tip----top top top top tastes witastes witastes witastes with the tip of the tongue. For the sake of food th the tip of the tongue. For the sake of food th the tip of the tongue. For the sake of food th the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things. they will do many kinds of unseemly, inappropriate things. they will do many kinds of unseemly, inappropriate things. they will do many kinds of unseemly, inappropriate things.

3.3.3.3. MonksMonksMonksMonks desirous of fine lodgings, will neglect the practice desirous of fine lodgings, will neglect the practice desirous of fine lodgings, will neglect the practice desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and of living in the wilds; will neglect isolated forest and of living in the wilds; will neglect isolated forest and of living in the wilds; will neglect isolated forest and wilderness dwellings; will move twilderness dwellings; will move twilderness dwellings; will move twilderness dwellings; will move to towno towno towno towns, citiess, citiess, citiess, cities and royal and royal and royal and royal capitals, taking up residence there. For the sake of capitals, taking up residence there. For the sake of capitals, taking up residence there. For the sake of capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, lodgings they will do many kinds of unseemly, lodgings they will do many kinds of unseemly, lodgings they will do many kinds of unseemly, inappropriate things. inappropriate things. inappropriate things. inappropriate things.

4.4.4.4. Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be monks who will live in close association with nuns, fmonks who will live in close association with nuns, fmonks who will live in close association with nuns, fmonks who will live in close association with nuns, femaleemaleemaleemale probationersprobationersprobationersprobationers and female novices. As they interact and female novices. As they interact and female novices. As they interact and female novices. As they interact with with with with nuns, female probationers nuns, female probationers nuns, female probationers nuns, female probationers and female novices, they can be and female novices, they can be and female novices, they can be and female novices, they can be

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expected either to lead the holy life dissatisfied or to fall expected either to lead the holy life dissatisfied or to fall expected either to lead the holy life dissatisfied or to fall expected either to lead the holy life dissatisfied or to fall into one of the grosser offences, leaving the training, into one of the grosser offences, leaving the training, into one of the grosser offences, leaving the training, into one of the grosser offences, leaving the training, returning to a lowereturning to a lowereturning to a lowereturning to a lower way of life. r way of life. r way of life. r way of life.

5.5.5.5. Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be Furthermore, in the course of the future there will be monks who will live in close association with monastery monks who will live in close association with monastery monks who will live in close association with monastery monks who will live in close association with monastery attendants and novices. As they interact with monastery attendants and novices. As they interact with monastery attendants and novices. As they interact with monastery attendants and novices. As they interact with monastery attendants and novices, they can be expected to live attendants and novices, they can be expected to live attendants and novices, they can be expected to live attendants and novices, they can be expected to live intent on storing upintent on storing upintent on storing upintent on storing up all kinds of possessions and to stake all kinds of possessions and to stake all kinds of possessions and to stake all kinds of possessions and to stake out crops and fields. out crops and fields. out crops and fields. out crops and fields.

These, monks, are the five These, monks, are the five These, monks, are the five These, monks, are the five other other other other future dangerfuture dangerfuture dangerfuture dangers, unarisen at s, unarisen at s, unarisen at s, unarisen at present,present,present,present, will arise in t will arise in t will arise in t will arise in the future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them andhe future. Be alert to them and being being being being alert, work to get rid of them. alert, work to get rid of them. alert, work to get rid of them. alert, work to get rid of them.

BHANTE SUVANNO: I digressed, Jinavamsa, let us continue.

Many of us who have read the life story of the Buddha may

think that it took the Ascetic Gotama six years to become the

Buddha. In fact it took the Buddha Gotama a period of three

hundred thousand world cycles interspersed with twenty

asankheyyas to reach enlightenment and become a Buddha!

JINAVAMSA: Sadhu, Sadhu, Sadhu Bhante, how is an

asankheyya measured and who or what then is a Buddha?

BHANTE SUVANNO: The Buddha knows and teaches that the

universe is without any discoverable beginning: there is no first

point, no initial moment of creation. Through beginning-less

time, world systems arise, evolve and then disintegrate, followed

by new world systems subject to the same laws of growth and

decline. Let us read what Scriptural Texts recorded regarding the

Buddha’s words on this universal event …

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SCRIPTURAL TEXTS: Each world system consists of numerous

planes of existence inhabited by sentient beings similar in most

respects to those found in this present universe. Besides human

and animal realms, it contains heavenly planes, realms of

celestial bliss and infernal planes, realms of pain and misery. The

beings dwelling in these realms pass from lives to lives in

unbroken processes of rebirth in the shoreless ocean of Samsara.

This aimless wandering from birth to birth is driven by

ignorance and craving, and the particular form any rebirth takes

is determined by kamma; the results of wholesome and

unwholesome deeds conditioned by thought, speech and

volitional actions of the body. An impersonal moral law governs

this process, ensuring that good deeds bring a pleasant rebirth,

and evil deeds a painful one.

In all planes of existence, life is impermanent, subject to birth,

ageing, decay and death. Even life in the heavens, where celestial

beings, devas and brahmas are reborn, though long and blissful,

does not last forever. Every existence eventually comes to an

end, to be followed by a rebirth elsewhere among any of the 31

Planes in the vast inter-woven borders of myriad universes.

Therefore, when closely examined, all modes of existence within

Samsara reveal themselves as illusionary, stamped with the mark

of imperfection. They are unable to offer a stable, secure

happiness and peace, and thus cannot deliver a final solution to

the problem of suffering. However, beyond the conditioned

spheres of rebirths, there is also a realm or state of perfect bliss

and peace, of complete unconditioned freedom, Nibbana!

JINAVAMSA: Bhante, did the Lord give any indication of how

the world system begins.

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Evolution oEvolution oEvolution oEvolution offff World System World System World System World Systems…s…s…s… BHANTE SUVANNO: Yes, Jinavamsa, He did; in fact He was

very detailed and graphic in that Discourse. He explained a

world cycle as follows; let us refer to some scriptural texts

through Ananda, the Buddha’s cousin and attendant.

ANANDA: Evam me sutam, thus have I heard: At one season the

Blessed One was staying at Vesali, in Ambapali's grove. And the

Blessed One addressed the bhikkhus, saying:

THE BUDDHA: Bhikkhus!

BHIKKHUS: Lord!

THE BUDDHA: Impermanent, O Impermanent, O Impermanent, O Impermanent, O bhikkhusbhikkhusbhikkhusbhikkhus, are the , are the , are the , are the cccconstituents of existence, unstable, nononstituents of existence, unstable, nononstituents of existence, unstable, nononstituents of existence, unstable, non----eternal: so much so, eternal: so much so, eternal: so much so, eternal: so much so, that this alone is enough to weary and disgust one with all that this alone is enough to weary and disgust one with all that this alone is enough to weary and disgust one with all that this alone is enough to weary and disgust one with all constituent things, and emancipate thereconstituent things, and emancipate thereconstituent things, and emancipate thereconstituent things, and emancipate there----from. from. from. from.

Now there comes, O Now there comes, O Now there comes, O Now there comes, O bhikkhusbhikkhusbhikkhusbhikkhus, a season when, after many , a season when, after many , a season when, after many , a season when, after many years, many hundreds and thousayears, many hundreds and thousayears, many hundreds and thousayears, many hundreds and thousands and hundreds of nds and hundreds of nds and hundreds of nds and hundreds of thousands of years, it does not rain; and while it rains not, all thousands of years, it does not rain; and while it rains not, all thousands of years, it does not rain; and while it rains not, all thousands of years, it does not rain; and while it rains not, all seedlings and vseedlings and vseedlings and vseedlings and vegetation, all plants, grasses egetation, all plants, grasses egetation, all plants, grasses egetation, all plants, grasses and trees dry up, and trees dry up, and trees dry up, and trees dry up, wither away and cease to be. wither away and cease to be. wither away and cease to be. wither away and cease to be.

And, And, And, And, bhikkhusbhikkhusbhikkhusbhikkhus, there comes a season, at vast intervals in the , there comes a season, at vast intervals in the , there comes a season, at vast intervals in the , there comes a season, at vast intervals in the lapse of timelapse of timelapse of timelapse of time, when a second sun appears., when a second sun appears., when a second sun appears., when a second sun appears. After the After the After the After the appearance of the second sun, appearance of the second sun, appearance of the second sun, appearance of the second sun, bhikkhusbhikkhusbhikkhusbhikkhus, the brooks and , the brooks and , the brooks and , the brooks and ponds dry up, vanish away and cease to be. So impermanent ponds dry up, vanish away and cease to be. So impermanent ponds dry up, vanish away and cease to be. So impermanent ponds dry up, vanish away and cease to be. So impermanent are constituent things! are constituent things! are constituent things! are constituent things!

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And then, And then, And then, And then, bhikkhusbhikkhusbhikkhusbhikkhus, there comes a season, at vast intervals in , there comes a season, at vast intervals in , there comes a season, at vast intervals in , there comes a season, at vast intervals in the lapse of timthe lapse of timthe lapse of timthe lapse of time, when a third sun appears; e, when a third sun appears; e, when a third sun appears; e, when a third sun appears; and thereupon the and thereupon the and thereupon the and thereupon the great rivers, great rivers, great rivers, great rivers, vanish away and cease to be.vanish away and cease to be.vanish away and cease to be.vanish away and cease to be. At length, after another vast period, a fourth sun appears, At length, after another vast period, a fourth sun appears, At length, after another vast period, a fourth sun appears, At length, after another vast period, a fourth sun appears, and thereupon the great lakes, vanish away, and cease to be.and thereupon the great lakes, vanish away, and cease to be.and thereupon the great lakes, vanish away, and cease to be.and thereupon the great lakes, vanish away, and cease to be. Again, Again, Again, Again, bhikkhusbhikkhusbhikkhusbhikkhus, when, after another lon, when, after another lon, when, after another lon, when, after another long lapse, a fifth sun g lapse, a fifth sun g lapse, a fifth sun g lapse, a fifth sun appears, the waters inappears, the waters inappears, the waters inappears, the waters in the great ocean go down for a the great ocean go down for a the great ocean go down for a the great ocean go down for a hundred hundred hundred hundred leagues; then for two hundred, three hundred, and even unto leagues; then for two hundred, three hundred, and even unto leagues; then for two hundred, three hundred, and even unto leagues; then for two hundred, three hundred, and even unto seven hundred leagues, until the water stands seven hundred leagues, until the water stands seven hundred leagues, until the water stands seven hundred leagues, until the water stands only only only only ankleankleankleankle----deep. deep. deep. deep. Even, O Even, O Even, O Even, O bhikkhusbhikkhusbhikkhusbhikkhus, as in the fall season, when it r, as in the fall season, when it r, as in the fall season, when it r, as in the fall season, when it rains in large ains in large ains in large ains in large drops, the waters in some places are standing around the feet drops, the waters in some places are standing around the feet drops, the waters in some places are standing around the feet drops, the waters in some places are standing around the feet of the kineof the kineof the kineof the kine (cattle) (cattle) (cattle) (cattle); even so, ; even so, ; even so, ; even so, bhikkhusbhikkhusbhikkhusbhikkhus, the waters in the great , the waters in the great , the waters in the great , the waters in the great ocean in some places are standing to the depth of kineocean in some places are standing to the depth of kineocean in some places are standing to the depth of kineocean in some places are standing to the depth of kine----feet. feet. feet. feet. After the appearance of the fifth sun, After the appearance of the fifth sun, After the appearance of the fifth sun, After the appearance of the fifth sun, bhikkhusbhikkhusbhikkhusbhikkhus, the, the, the, the water in water in water in water in the great ocean is not the measure of a fingerthe great ocean is not the measure of a fingerthe great ocean is not the measure of a fingerthe great ocean is not the measure of a finger----joint. joint. joint. joint.

Then at last, after another lapse of time, a sixth sun appears; Then at last, after another lapse of time, a sixth sun appears; Then at last, after another lapse of time, a sixth sun appears; Then at last, after another lapse of time, a sixth sun appears; whereupon this great earth whereupon this great earth whereupon this great earth whereupon this great earth rrrreekeekeekeekssss and fume and fume and fume and fumessss and send forth and send forth and send forth and send forth clouds of smoke. clouds of smoke. clouds of smoke. clouds of smoke. After a last vast interval, a seventh sun appearsAfter a last vast interval, a seventh sun appearsAfter a last vast interval, a seventh sun appearsAfter a last vast interval, a seventh sun appears, and then, , and then, , and then, , and then, bhikkhus, this great earth, flare and blaze, and become one bhikkhus, this great earth, flare and blaze, and become one bhikkhus, this great earth, flare and blaze, and become one bhikkhus, this great earth, flare and blaze, and become one mass of flame. mass of flame. mass of flame. mass of flame.

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And now, from earth and mountains burning and consuming, a And now, from earth and mountains burning and consuming, a And now, from earth and mountains burning and consuming, a And now, from earth and mountains burning and consuming, a spark is carried by the wind and goes as far as the worlds of spark is carried by the wind and goes as far as the worlds of spark is carried by the wind and goes as far as the worlds of spark is carried by the wind and goes as far as the worlds of God; and the peaks of Mount Sineru, burning,God; and the peaks of Mount Sineru, burning,God; and the peaks of Mount Sineru, burning,God; and the peaks of Mount Sineru, burning, consuming, consuming, consuming, consuming, perishing, go down in one vastperishing, go down in one vastperishing, go down in one vastperishing, go down in one vast mass of fire and crumble for a mass of fire and crumble for a mass of fire and crumble for a mass of fire and crumble for a hundred, even, five hundred leagues. hundred, even, five hundred leagues. hundred, even, five hundred leagues. hundred, even, five hundred leagues.

And of this great earth, And of this great earth, And of this great earth, And of this great earth, bhikkhusbhikkhusbhikkhusbhikkhus, and Sineru, the monarch of , and Sineru, the monarch of , and Sineru, the monarch of , and Sineru, the monarch of mountains, when consumed and burnt, neither ashes nor soot mountains, when consumed and burnt, neither ashes nor soot mountains, when consumed and burnt, neither ashes nor soot mountains, when consumed and burnt, neither ashes nor soot remains. Just as when remains. Just as when remains. Just as when remains. Just as when ghee or oil is consumed and burnt, ghee or oil is consumed and burnt, ghee or oil is consumed and burnt, ghee or oil is consumed and burnt, bhikkhusbhikkhusbhikkhusbhikkhus, neither ashes nor soot remains, so it is with the great , neither ashes nor soot remains, so it is with the great , neither ashes nor soot remains, so it is with the great , neither ashes nor soot remains, so it is with the great earth and Mount Sineru.earth and Mount Sineru.earth and Mount Sineru.earth and Mount Sineru.

Therefore, Therefore, Therefore, Therefore, bhikkhusbhikkhusbhikkhusbhikkhus, do those who deliberate and believe say , do those who deliberate and believe say , do those who deliberate and believe say , do those who deliberate and believe say this: 'This earth and Sineru, the monarch of mountains, will be this: 'This earth and Sineru, the monarch of mountains, will be this: 'This earth and Sineru, the monarch of mountains, will be this: 'This earth and Sineru, the monarch of mountains, will be burnburnburnburnt and perish and exist no more,' excepting those who have t and perish and exist no more,' excepting those who have t and perish and exist no more,' excepting those who have t and perish and exist no more,' excepting those who have seen the paseen the paseen the paseen the pathththth.... [Anguttara Nikaya; vii. 62].

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Continuing Evolution Continuing Evolution Continuing Evolution Continuing Evolution [Excerpt from: Aganna Sutta: Digha Nikaya 27]

THE BUDDHA (in Savatthi Migara’s mansion): There comes a There comes a There comes a There comes a time, Vasettha, when, sooner or ltime, Vasettha, when, sooner or ltime, Vasettha, when, sooner or ltime, Vasettha, when, sooner or later, after ater, after ater, after ater, after the lapse of athe lapse of athe lapse of athe lapse of a long period, this world passes long period, this world passes long period, this world passes long period, this world passes away. And when this happens, beings have away. And when this happens, beings have away. And when this happens, beings have away. And when this happens, beings have mostly been reborn in the World of mostly been reborn in the World of mostly been reborn in the World of mostly been reborn in the World of Radiance; and there they dwell, made of Radiance; and there they dwell, made of Radiance; and there they dwell, made of Radiance; and there they dwell, made of

mind, feeding on rapture, mind, feeding on rapture, mind, feeding on rapture, mind, feeding on rapture, selfselfselfself----luminous, traversing the air, luminous, traversing the air, luminous, traversing the air, luminous, traversing the air, continuing in glory; acontinuing in glory; acontinuing in glory; acontinuing in glory; and thus they remain for a nd thus they remain for a nd thus they remain for a nd thus they remain for a long period of long period of long period of long period of time. time. time. time. There also come a time, Vasettha, when sooner or later this There also come a time, Vasettha, when sooner or later this There also come a time, Vasettha, when sooner or later this There also come a time, Vasettha, when sooner or later this world began to reworld began to reworld began to reworld began to re----evolve. When this happens, beings who had evolve. When this happens, beings who had evolve. When this happens, beings who had evolve. When this happens, beings who had deceased from the World of Raddeceased from the World of Raddeceased from the World of Raddeceased from the World of Radianceianceianceiance,,,, come to life as humans. come to life as humans. come to life as humans. come to life as humans. And they become made of mind, feeding on rapture, selfAnd they become made of mind, feeding on rapture, selfAnd they become made of mind, feeding on rapture, selfAnd they become made of mind, feeding on rapture, self----luminous, traversing the air, continuing in glluminous, traversing the air, continuing in glluminous, traversing the air, continuing in glluminous, traversing the air, continuing in gloryoryoryory and remain thus and remain thus and remain thus and remain thus for afor afor afor a long period of time. long period of time. long period of time. long period of time. Now at that time, all had Now at that time, all had Now at that time, all had Now at that time, all had become one world of water, darkbecome one world of water, darkbecome one world of water, darkbecome one world of water, dark and and and and of darkness of darkness of darkness of darkness that maketh blind. Neither moon nor sun that maketh blind. Neither moon nor sun that maketh blind. Neither moon nor sun that maketh blind. Neither moon nor sun appeared, no stars were seen, neither was the constelappeared, no stars were seen, neither was the constelappeared, no stars were seen, neither was the constelappeared, no stars were seen, neither was the constellations, lations, lations, lations, nor was night and day; nor was night and day; nor was night and day; nor was night and day; neither years nor seasons, neither neither years nor seasons, neither neither years nor seasons, neither neither years nor seasons, neither female nor male. Beings were reckoned just as beings only. female nor male. Beings were reckoned just as beings only. female nor male. Beings were reckoned just as beings only. female nor male. Beings were reckoned just as beings only.

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And to those beings, Vasettha, sooneAnd to those beings, Vasettha, sooneAnd to those beings, Vasettha, sooneAnd to those beings, Vasettha, sooner or later after a long r or later after a long r or later after a long r or later after a long time, earth with its savour watime, earth with its savour watime, earth with its savour watime, earth with its savour was spread out in the waters; like s spread out in the waters; like s spread out in the waters; like s spread out in the waters; like scum forms on the surface of boiled milky rice that is scum forms on the surface of boiled milky rice that is scum forms on the surface of boiled milky rice that is scum forms on the surface of boiled milky rice that is coolingcoolingcoolingcooling. It . It . It . It bbbbecame endowed with colour, odour andecame endowed with colour, odour andecame endowed with colour, odour andecame endowed with colour, odour and taste. Even as well taste. Even as well taste. Even as well taste. Even as well----made ghee or pure butter, so was its colourmade ghee or pure butter, so was its colourmade ghee or pure butter, so was its colourmade ghee or pure butter, so was its colour; even as the ; even as the ; even as the ; even as the flawless honey of the bee, so sweet was it.flawless honey of the bee, so sweet was it.flawless honey of the bee, so sweet was it.flawless honey of the bee, so sweet was it. Then, Vasettha, some being of greThen, Vasettha, some being of greThen, Vasettha, some being of greThen, Vasettha, some being of greedy disposition, said: edy disposition, said: edy disposition, said: edy disposition, said: What will this be? They tasted the savoury earth with their What will this be? They tasted the savoury earth with their What will this be? They tasted the savoury earth with their What will this be? They tasted the savoury earth with their fingers. After tasting, they fingers. After tasting, they fingers. After tasting, they fingers. After tasting, they craved for themcraved for themcraved for themcraved for them. Other b. Other b. Other b. Other beings eings eings eings following their examplfollowing their examplfollowing their examplfollowing their examples and es and es and es and craving entered into them. Then craving entered into them. Then craving entered into them. Then craving entered into them. Then those beings began to feast on the savoury earth, breaking off those beings began to feast on the savoury earth, breaking off those beings began to feast on the savoury earth, breaking off those beings began to feast on the savoury earth, breaking off lumps of it with their hands. lumps of it with their hands. lumps of it with their hands. lumps of it with their hands. And from the doing thereof the selfAnd from the doing thereof the selfAnd from the doing thereof the selfAnd from the doing thereof the self----luminance faded away, luminance faded away, luminance faded away, luminance faded away, the moon and the sun became manifest. Thereupon starthe moon and the sun became manifest. Thereupon starthe moon and the sun became manifest. Thereupon starthe moon and the sun became manifest. Thereupon star----shapes and shapes and shapes and shapes and constellations became manifest. Thereupon night constellations became manifest. Thereupon night constellations became manifest. Thereupon night constellations became manifest. Thereupon night and day became maniand day became maniand day became maniand day became manifestfestfestfest, seasons and the years. Thus far , seasons and the years. Thus far , seasons and the years. Thus far , seasons and the years. Thus far then, Vasettha, did the world evolve again.then, Vasettha, did the world evolve again.then, Vasettha, did the world evolve again.then, Vasettha, did the world evolve again. Now those beings, Vasettha, feasting on thNow those beings, Vasettha, feasting on thNow those beings, Vasettha, feasting on thNow those beings, Vasettha, feasting on the savoury earth, e savoury earth, e savoury earth, e savoury earth, nourished by it, continourished by it, continourished by it, continourished by it, continued thus for a very nued thus for a very nued thus for a very nued thus for a very lolololongngngng while. And as while. And as while. And as while. And as they thus fed, they thus fed, they thus fed, they thus fed, ttttheir bodies become solid and heir bodies become solid and heir bodies become solid and heir bodies become solid and variety in their variety in their variety in their variety in their comeliness become manifest. comeliness become manifest. comeliness become manifest. comeliness become manifest. Some beings were well favouredSome beings were well favouredSome beings were well favouredSome beings were well favoured,,,, some were ill some were ill some were ill some were ill----favofavofavofavoured. And ured. And ured. And ured. And the the the the well well well well favoured despised thefavoured despised thefavoured despised thefavoured despised the ill favoured, thinking: We ill favoured, thinking: We ill favoured, thinking: We ill favoured, thinking: We are are are are

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more comely than they aremore comely than they aremore comely than they aremore comely than they are. . . . And while they through pride in And while they through pride in And while they through pride in And while they through pride in their beauty thus became vain and conceited, the savoury their beauty thus became vain and conceited, the savoury their beauty thus became vain and conceited, the savoury their beauty thus became vain and conceited, the savoury earth disappeared. At the disappearaearth disappeared. At the disappearaearth disappeared. At the disappearaearth disappeared. At the disappearance of the savoury nce of the savoury nce of the savoury nce of the savoury earth, they earth, they earth, they earth, they bewailebewailebewailebewailedddd: : : : Alas for the savourAlas for the savourAlas for the savourAlas for the savour!!!! Then, Vasettha, when the savoury earThen, Vasettha, when the savoury earThen, Vasettha, when the savoury earThen, Vasettha, when the savoury earth had vanishedth had vanishedth had vanishedth had vanished, , , , outgrowths aoutgrowths aoutgrowths aoutgrowths appeppeppeppeared in the soil, like the springing up of ared in the soil, like the springing up of ared in the soil, like the springing up of ared in the soil, like the springing up of mushroommushroommushroommushroomssss, it had colour, odour and taste; even as well, it had colour, odour and taste; even as well, it had colour, odour and taste; even as well, it had colour, odour and taste; even as well----formed formed formed formed ghee or fine butter so was the colour thereof, and even as ghee or fine butter so was the colour thereof, and even as ghee or fine butter so was the colour thereof, and even as ghee or fine butter so was the colour thereof, and even as flawless honeycomb so was the sweetness thereof. flawless honeycomb so was the sweetness thereof. flawless honeycomb so was the sweetness thereof. flawless honeycomb so was the sweetness thereof. ThenThenThenThen,,,, those beings those beings those beings those beings feastfeastfeastfeastedededed on these out on these out on these out on these outgrowths of the sogrowths of the sogrowths of the sogrowths of the soil. il. il. il. And they, And they, And they, And they, finding food and nourishmenfinding food and nourishmenfinding food and nourishmenfinding food and nourishment in them, continued for t in them, continued for t in them, continued for t in them, continued for a long while. And as they fed and were nourished, a long while. And as they fed and were nourished, a long while. And as they fed and were nourished, a long while. And as they fed and were nourished, their bodies their bodies their bodies their bodies grow ever more solid and the difference in their comeliness grow ever more solid and the difference in their comeliness grow ever more solid and the difference in their comeliness grow ever more solid and the difference in their comeliness became became became became mormormormore manifeste manifeste manifeste manifest. Thus the well favoured despi. Thus the well favoured despi. Thus the well favoured despi. Thus the well favoured despised thsed thsed thsed thosososose e e e that were ill favoured. that were ill favoured. that were ill favoured. that were ill favoured. And as theyAnd as theyAnd as theyAnd as they took pride in their beauty, took pride in their beauty, took pride in their beauty, took pride in their beauty, they they they they became vain and conceited, these outgrowths of the soil became vain and conceited, these outgrowths of the soil became vain and conceited, these outgrowths of the soil became vain and conceited, these outgrowths of the soil disappeared.disappeared.disappeared.disappeared. Thereupon creeping plants Thereupon creeping plants Thereupon creeping plants Thereupon creeping plants and and and and bamboobamboobamboobamboo appeared which appeared which appeared which appeared which had had had had colour, odour colour, odour colour, odour colour, odour and were as sweet and were as sweet and were as sweet and were as sweet as as as as honeychoneychoneychoneycombombombomb.... ThenThenThenThen, Vasettha, those beings began to feast on the creepe, Vasettha, those beings began to feast on the creepe, Vasettha, those beings began to feast on the creepe, Vasettha, those beings began to feast on the creepers. rs. rs. rs. And they feasting and And they feasting and And they feasting and And they feasting and nourished bynourished bynourished bynourished by them, continued so for a them, continued so for a them, continued so for a them, continued so for a long while; and long while; and long while; and long while; and as they as they as they as they thus fed and were nourished, their thus fed and were nourished, their thus fed and were nourished, their thus fed and were nourished, their bodies bacamebodies bacamebodies bacamebodies bacame more solid, and the divergence in their more solid, and the divergence in their more solid, and the divergence in their more solid, and the divergence in their

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comeliness increase, so thcomeliness increase, so thcomeliness increase, so thcomeliness increase, so that, as before, the better favoured at, as before, the better favoured at, as before, the better favoured at, as before, the better favoured despised the worst favoured. And while those, through pride despised the worst favoured. And while those, through pride despised the worst favoured. And while those, through pride despised the worst favoured. And while those, through pride in their beauty, became vain and conceited, the creepers in their beauty, became vain and conceited, the creepers in their beauty, became vain and conceited, the creepers in their beauty, became vain and conceited, the creepers disappeared.disappeared.disappeared.disappeared. At At At At the disappearance thereof they the disappearance thereof they the disappearance thereof they the disappearance thereof they bewailedbewailedbewailedbewailed and lamented. and lamented. and lamented. and lamented. Then, Vasettha, when the creeperThen, Vasettha, when the creeperThen, Vasettha, when the creeperThen, Vasettha, when the creeperssss had vanished, had vanished, had vanished, had vanished, rice rice rice rice aaaappeared ripening in open spaces. ppeared ripening in open spaces. ppeared ripening in open spaces. ppeared ripening in open spaces. No powder had it and no No powder had it and no No powder had it and no No powder had it and no huskhuskhuskhusk; pure,; pure,; pure,; pure, fragrant and clean grained. fragrant and clean grained. fragrant and clean grained. fragrant and clean grained. While in the While in the While in the While in the evening they gathered and carried away for evening they gathered and carried away for evening they gathered and carried away for evening they gathered and carried away for supper, the next mornisupper, the next mornisupper, the next mornisupper, the next morning the rice grewng the rice grewng the rice grewng the rice grew again. Where in the again. Where in the again. Where in the again. Where in the morning they gathered morning they gathered morning they gathered morning they gathered and carried away for breakfast, and carried away for breakfast, and carried away for breakfast, and carried away for breakfast, in the in the in the in the evening the rice grew again.evening the rice grew again.evening the rice grew again.evening the rice grew again. ThenThenThenThen,,,, those beings fea those beings fea those beings fea those beings feasting on this rice,sting on this rice,sting on this rice,sting on this rice, feeding on it, feeding on it, feeding on it, feeding on it, nourishednourishednourishednourished by it, so continued for a by it, so continued for a by it, so continued for a by it, so continued for a long while. And thus long while. And thus long while. And thus long while. And thus feeding, feeding, feeding, feeding, they went on existing andthey went on existing andthey went on existing andthey went on existing and their bodies their bodies their bodies their bodies become even become even become even become even more solid anmore solid anmore solid anmore solid and the divergence in their comeliness more d the divergence in their comeliness more d the divergence in their comeliness more d the divergence in their comeliness more pronounced. pronounced. pronounced. pronounced. In the female appeared the distinctive features of the female, In the female appeared the distinctive features of the female, In the female appeared the distinctive features of the female, In the female appeared the distinctive features of the female, in the male those of the male. Then truly did woman in the male those of the male. Then truly did woman in the male those of the male. Then truly did woman in the male those of the male. Then truly did woman contemplate man too closely, and man, woman. In them contemplate man too closely, and man, woman. In them contemplate man too closely, and man, woman. In them contemplate man too closely, and man, woman. In them contecontecontecontemplating overmplating overmplating overmplating over each each each each otherotherotherother mu mu mu muchchchch, passion arose and , passion arose and , passion arose and , passion arose and desires entered tdesires entered tdesires entered tdesires entered their bodies. Theyheir bodies. Theyheir bodies. Theyheir bodies. They thereof followed their thereof followed their thereof followed their thereof followed their lusts. And beings seeing them so doing, some threw sand, lusts. And beings seeing them so doing, some threw sand, lusts. And beings seeing them so doing, some threw sand, lusts. And beings seeing them so doing, some threw sand,

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some ashes, some cowsome ashes, some cowsome ashes, some cowsome ashes, some cow----dung, crying: Peridung, crying: Peridung, crying: Peridung, crying: Perish, foul one! sh, foul one! sh, foul one! sh, foul one! How can How can How can How can a being treat another being so? a being treat another being so? a being treat another being so? a being treat another being so? That which was reckoned That which was reckoned That which was reckoned That which was reckoned immoral at that time, Vasettha, is immoral at that time, Vasettha, is immoral at that time, Vasettha, is immoral at that time, Vasettha, is now reckoned to be moral. Those beings who at that time now reckoned to be moral. Those beings who at that time now reckoned to be moral. Those beings who at that time now reckoned to be moral. Those beings who at that time followed their lusts, were not allowed to enter village or town followed their lusts, were not allowed to enter village or town followed their lusts, were not allowed to enter village or town followed their lusts, were not allowed to enter village or town for a whole month or even two months. And inasmuch as those for a whole month or even two months. And inasmuch as those for a whole month or even two months. And inasmuch as those for a whole month or even two months. And inasmuch as those beings at that time quickly incurred blambeings at that time quickly incurred blambeings at that time quickly incurred blambeings at that time quickly incurred blame for immorality, they e for immorality, they e for immorality, they e for immorality, they set to work to make huts, to conceal just that immorality.set to work to make huts, to conceal just that immorality.set to work to make huts, to conceal just that immorality.set to work to make huts, to conceal just that immorality. Then Vasettha, this occurred to some bThen Vasettha, this occurred to some bThen Vasettha, this occurred to some bThen Vasettha, this occurred to some being of a lazy eing of a lazy eing of a lazy eing of a lazy disposition: Ndisposition: Ndisposition: Ndisposition: Now! Why do I wear myself out fetching rice for ow! Why do I wear myself out fetching rice for ow! Why do I wear myself out fetching rice for ow! Why do I wear myself out fetching rice for supper in the evening, and in the morning for breakfast? Whsupper in the evening, and in the morning for breakfast? Whsupper in the evening, and in the morning for breakfast? Whsupper in the evening, and in the morning for breakfast? What at at at if I were to fetch enough rice for supper and breakfast if I were to fetch enough rice for supper and breakfast if I were to fetch enough rice for supper and breakfast if I were to fetch enough rice for supper and breakfast together? So he gathered at one journey enough rice for the together? So he gathered at one journey enough rice for the together? So he gathered at one journey enough rice for the together? So he gathered at one journey enough rice for the two meals together.two meals together.two meals together.two meals together. Then some other being came to this one and said: Come, Then some other being came to this one and said: Come, Then some other being came to this one and said: Come, Then some other being came to this one and said: Come, good being, let us go rice gathering. And hegood being, let us go rice gathering. And hegood being, let us go rice gathering. And hegood being, let us go rice gathering. And he said said said said: Never mi: Never mi: Never mi: Never mind, nd, nd, nd, good being, I have fetched rice enough for two days. [And so, good being, I have fetched rice enough for two days. [And so, good being, I have fetched rice enough for two days. [And so, good being, I have fetched rice enough for two days. [And so, in like manner, they stored up rice enough foin like manner, they stored up rice enough foin like manner, they stored up rice enough foin like manner, they stored up rice enough for four, and then r four, and then r four, and then r four, and then for eight daysfor eight daysfor eight daysfor eight days]]]].... Now from the time, Vasettha, that those beings began to feed Now from the time, Vasettha, that those beings began to feed Now from the time, Vasettha, that those beings began to feed Now from the time, Vasettha, that those beings began to feed on hoarded rice, powder enveloped the clean grainon hoarded rice, powder enveloped the clean grainon hoarded rice, powder enveloped the clean grainon hoarded rice, powder enveloped the clean grain, and husk , and husk , and husk , and husk enveloped the grain, and the reaped or cut stems did not grow enveloped the grain, and the reaped or cut stems did not grow enveloped the grain, and the reaped or cut stems did not grow enveloped the grain, and the reaped or cut stems did not grow

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again; a break became manifest [where the reaper had cut]; the again; a break became manifest [where the reaper had cut]; the again; a break became manifest [where the reaper had cut]; the again; a break became manifest [where the reaper had cut]; the rice stubble stood in clumps.rice stubble stood in clumps.rice stubble stood in clumps.rice stubble stood in clumps. Then those beings, Vasettha, gathered themselves and Then those beings, Vasettha, gathered themselves and Then those beings, Vasettha, gathered themselves and Then those beings, Vasettha, gathered themselves and bewailed this, saying: Evil customs,bewailed this, saying: Evil customs,bewailed this, saying: Evil customs,bewailed this, saying: Evil customs, sirs, have appeared among sirs, have appeared among sirs, have appeared among sirs, have appeared among men. men. men. men. Come now, let us divide off the rice fields and set Come now, let us divide off the rice fields and set Come now, let us divide off the rice fields and set Come now, let us divide off the rice fields and set boundaries thereto! And so they divided off the rice and set boundaries thereto! And so they divided off the rice and set boundaries thereto! And so they divided off the rice and set boundaries thereto! And so they divided off the rice and set boundaries round it.boundaries round it.boundaries round it.boundaries round it. Now some being of Now some being of Now some being of Now some being of greedy disposition, stole another plot and greedy disposition, stole another plot and greedy disposition, stole another plot and greedy disposition, stole another plot and mmmmade use of it. They caughtade use of it. They caughtade use of it. They caughtade use of it. They caught him and, said: Truly, him and, said: Truly, him and, said: Truly, him and, said: Truly, thou hast thou hast thou hast thou hast wrought evil in that,wrought evil in that,wrought evil in that,wrought evil in that, thothothothou hast stolen another plotu hast stolen another plotu hast stolen another plotu hast stolen another plot. See . See . See . See that that that that thou do not thou do not thou do not thou do not do do do do such a thing again! Aye, sirs he repliesuch a thing again! Aye, sirs he repliesuch a thing again! Aye, sirs he repliesuch a thing again! Aye, sirs he replied. And a d. And a d. And a d. And a second time he did so.; asecond time he did so.; asecond time he did so.; asecond time he did so.; and yet a third. And again they nd yet a third. And again they nd yet a third. And again they nd yet a third. And again they caught caught caught caught and admonished him. and admonished him. and admonished him. and admonished him. He was punished.He was punished.He was punished.He was punished. With such a beginning, With such a beginning, With such a beginning, With such a beginning, VasVasVasVasettha, did stealing, censure,ettha, did stealing, censure,ettha, did stealing, censure,ettha, did stealing, censure, lying and punishment became lying and punishment became lying and punishment became lying and punishment became known.known.known.known. Now those beings Now those beings Now those beings Now those beings bewailed these thingsbewailed these thingsbewailed these thingsbewailed these things: From our evil deeds, : From our evil deeds, : From our evil deeds, : From our evil deeds, sirs, punishment have become known, what if we were to select sirs, punishment have become known, what if we were to select sirs, punishment have become known, what if we were to select sirs, punishment have become known, what if we were to select a certain being, who should censure thata certain being, who should censure thata certain being, who should censure thata certain being, who should censure that which should rightly which should rightly which should rightly which should rightly be censured, and who should banish him who deserves to be be censured, and who should banish him who deserves to be be censured, and who should banish him who deserves to be be censured, and who should banish him who deserves to be banished? But we will give him in return a proportion of the banished? But we will give him in return a proportion of the banished? But we will give him in return a proportion of the banished? But we will give him in return a proportion of the rice.rice.rice.rice. Then, Vasettha, those beings went to the being among them Then, Vasettha, those beings went to the being among them Then, Vasettha, those beings went to the being among them Then, Vasettha, those beings went to the being among them who was the most capable and said to him: Come nowwho was the most capable and said to him: Come nowwho was the most capable and said to him: Come nowwho was the most capable and said to him: Come now, good , good , good , good

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being, censure that which should rightly be censured, banish being, censure that which should rightly be censured, banish being, censure that which should rightly be censured, banish being, censure that which should rightly be censured, banish him who deserves to be banished. And we will contribute thee him who deserves to be banished. And we will contribute thee him who deserves to be banished. And we will contribute thee him who deserves to be banished. And we will contribute thee a proportion of our rice.a proportion of our rice.a proportion of our rice.a proportion of our rice. And he consented, and did so, and And he consented, and did so, and And he consented, and did so, and And he consented, and did so, and they gave him a proportion of their ricethey gave him a proportion of their ricethey gave him a proportion of their ricethey gave him a proportion of their rice…….…….…….…….

BHANTE SUVANNO: That, in a nutshell, Jinavamsa was how

the world evolved naturally to a social system we find it today.

And it will always happen as it is without fail!

JINAVAMSA: Bhante; sadhu, sadhu sadhu, but how can one

fathom or visualise the time span of one world cycle?

Simile of aSimile of aSimile of aSimile of a World Cycle World Cycle World Cycle World Cycle………… BHANTE SUVANNO: Ah yes; a world cycle is a very, very long

period and we with our limited wisdom and knowledge cannot

begin to envisage the vastness or length of time constituting that

world cycle. Let us hear what the Lord, using a simile says on

this:

THE BUDDHA: Suppose, O Suppose, O Suppose, O Suppose, O bhikkhusbhikkhusbhikkhusbhikkhus, that there was a huge , that there was a huge , that there was a huge , that there was a huge solid mass of rock with no cracks or crevices, that was one solid mass of rock with no cracks or crevices, that was one solid mass of rock with no cracks or crevices, that was one solid mass of rock with no cracks or crevices, that was one yojana (7yojana (7yojana (7yojana (7----14 miles) long, one yojana wide and one yojana high, 14 miles) long, one yojana wide and one yojana high, 14 miles) long, one yojana wide and one yojana high, 14 miles) long, one yojana wide and one yojana high, and suppose that every once in a hundred yearsand suppose that every once in a hundred yearsand suppose that every once in a hundred yearsand suppose that every once in a hundred years,,,, a d a d a d a deva from eva from eva from eva from the heavens were to come and polish this rock with a silken the heavens were to come and polish this rock with a silken the heavens were to come and polish this rock with a silken the heavens were to come and polish this rock with a silken cloth until that huge rock wears off. The period that it took to cloth until that huge rock wears off. The period that it took to cloth until that huge rock wears off. The period that it took to cloth until that huge rock wears off. The period that it took to wear the rock away is the time span of one world cycle. Of wear the rock away is the time span of one world cycle. Of wear the rock away is the time span of one world cycle. Of wear the rock away is the time span of one world cycle. Of such world cycles many have passed away; many hundreds, such world cycles many have passed away; many hundreds, such world cycles many have passed away; many hundreds, such world cycles many have passed away; many hundreds, many thmany thmany thmany thousaousaousaousands, many hundreds of thousands.nds, many hundreds of thousands.nds, many hundreds of thousands.nds, many hundreds of thousands.

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BHANTE SUVANNO: The Buddha was using this simile so as

to give us an idea the length of a world cycle or Mahakappa. If we

consider only the period after the Definite Proclamation by the

Dipankara Buddha, the period in which the Bodhisatta completed

the ten perfections, it was only a mere 100,000 world cycles. In

fact, it took the Bodhisatta a period of 300,000 world cycles

interspersed with 20 incalculable periods to attain Buddhahood.

When you can visualise this time span you will marvel not only

at the magnitude of the task but also at the fortitude and courage

a Bodhisatta has to have to attain Supreme Buddhahood. Thus is

a Buddha a Supreme Being.

JINAVAMSA: When was it then, Bhante, that the present

Buddha made his first aspiration?

First Mental Aspiration First Mental Aspiration First Mental Aspiration First Mental Aspiration ………… BHANTE SUVANNO: The Bodhisatta had been reborn into

countless lives in his training to be a Buddha, even before the

time when he was Sumedha. The Jataka Stories tell of two

incidents both set in a time over 300,000 world cycles and 20

asankheyya when he was inspired to make mental aspirations to

be a Buddha.

The first story tells of the time when the Bodhisatta was the son of

the King of Benares. On his father's death, He was crowned king.

The new king had a beautiful, trained elephant. While out one

day, his elephant caught the scent of a female elephant. It broke

loose and, leaving the mahout, ran into the jungle after the

female elephant. The mahout explained to the king that his

normally obedient elephant left because of the lust it felt for the

female elephant. The king reflected on this information and,

feeling disgust at the effect of lust on his calm, mild, trained

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elephant, decided to give up sensual pleasures and become an

ascetic. He gave up his worldly possessions and kingdom and

took the life of a holy man.

In another story our present Bodhisatta then was King Atideva,

who met the Buddha Brahma-Deva and presented a monastery to

the Buddha, providing him and his bhikkhus with all that they

required. At this time he made the mental aspiration to

Buddhahood.

From the time of the Buddha Brahma-Deva, our Bodhisatta had

found rebirth and met 125,000 Buddhas, and made the mental

aspiration to Buddhahood in the presence of each Buddha after

performing various meritorious acts, however, he had not

achieved the requirements necessary to receive the Definite

Proclamation.

The First Definite Prophecy The First Definite Prophecy The First Definite Prophecy The First Definite Prophecy BHANTE SUVANNO: Time in relation to present - 100,000

world cycles and four incalculable periods ago. Bodhisatta Gotama

then was Sumedha the ascetic and the Buddha at that time; the

Buddha Dipankara. At that time our Bodhisatta was born into the

family of a priest and was named Sumedha. After his father’s

death, he had distributed all of his wealth among the poor and

taken the life of an ascetic.

We will now cover the period that is well known in most books

regarding Sumedha; this is Four Asankheyya and 100,000 world

cycles ago; Jinavamsa we will continue with:

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Firm Determination aFirm Determination aFirm Determination aFirm Determination and Bold Proclamationnd Bold Proclamationnd Bold Proclamationnd Bold Proclamation It was the occasion of welcoming the Buddha Dipankara to the

great city of Rammavati. The citizens were repairing the road,

eagerly preparing a grand welcome for the Dipankara Buddha.

While travelling in the air, the ascetic Sumedha saw the citizens

being engaged cheerfully in road reconstruction and city

decoration. Wondering what was going on, he came down and

questioned them. They answered that they were repairing the

road as the Buddha and his disciples were coming to visit and

they would pass that stretch of bad road. The ascetic Sumedha

felt greatly delighted and thought:

SUMEDHA (musing to himself): Oh! it's very hard to hear the word

'Buddha', and it is, indeed, harder to become a Buddha.

BHANTE SUVANNO: Thus thinking, he asked to help in the

road repairs and the citizens being aware of his super normal

powers allowed him a difficult section of the road to repair.

Although he could finish the road repair by his super normal

power, he decided to apply his own labour as he would gain

more merit this way; but before he could finish repairing his

portion of the road,

the Buddha and his

disciples arrived. [To prevent the feet of

the Buddha and his

disciples from getting

soiled, he prostrated

himself on the mud to

form a bridge].

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Among the crowd, there was a young woman named Sumitta

who was very impressed with the way the ascetic venerated the

Buddha. So, from the eight stalks of lotus flowers in her hand,

she kept three and gave five to him. He immediately offered the

flowers to the Buddha while lying on the muddy road.

BHANTE SUVANNO (continues): On seeing the Buddha's noble

glory, the young Sumedha thought:

SUMEDHA: If I wish, I can now become an arahant. However, I

will forsake that goal and aspire to be a Buddha like the Buddha

Dipankara. So, he immediately made the firm resolution to

become a Buddha. The Buddha Dipankara, standing in front of

Sumedha proclaimed as follows:

BUDDHA DIPANKARA: This young ascetic, lying down as a This young ascetic, lying down as a This young ascetic, lying down as a This young ascetic, lying down as a bridge at the risk of his life, will become a Buddha like bridge at the risk of his life, will become a Buddha like bridge at the risk of his life, will become a Buddha like bridge at the risk of his life, will become a Buddha like me in me in me in me in the the the the future.future.future.future.

BHANTE SUVANNO: On hearing this, the audience cheered

and honoured Sumedha. The Buddha did not tread on him, but

passed by him. The disciples of the Buddha followed suit.

The future Buddha, having gained the proclamation by the

Dipankara Buddha, got up with great joy. From this point on, the

Bodhisatta started in earnest to fulfill the ten virtues.

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Necessary Conditions…Necessary Conditions…Necessary Conditions…Necessary Conditions… SCRIPTURAL TEXT: Eight conditions must be met in order to

receive the definite prophecy (proclamation).

1. If one so wished one could at this point attain Arahantship

and obtain one's liberation from Samsara.

2. One must be a human being.

3. One must be a male.

4. One must come face to face with a living Buddha.

5. One must be an ascetic.

6. One must possess psychic powers.

7. One must be prepared to lay down one's life for the Buddha.

8. One must have the strong determination to be a Buddha

even though one knows that one might have to suffer as an

animal, demon, etc., in an unhappy world.

BHANTE SUVANNO (takes over): At the time of the Buddha

Dipankara, He saw that the Bodhisatta met the eight requirements

as at that moment in time and thus made the definite

proclamation. During this period the Bodhisatta perfected himself

and retained the determination and aspiration to Buddhahood.

The ten perfections: Generosity, morality, renunciation,

wisdom, effort, patience, truth, determination, universal love

and equanimity, the prerequisites to Buddhahood, were to be

fulfilled in this stage.

JINAVAMSA: Bhante, if a Buddha rarely appears, then what are

the conditions existing when there is no Buddha Sasana in the

world?

BHANTE SUVANNO: It is normal to desire and prefer

unwholesome practices when born at a time when the Dhamma

is not around to give guidance and value to life and humans will

have no conception of what is immoral or moral. Whatever it is,

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the law of kamma operates despite man’s ignorance. Destroying

the life of a living being, human or animal, is an unwholesome

act and when accompanied by intention, will set in motion the

law of kamma. Those among us who have heavenly birth as their

long-term goal should understand that even the extremely long

and happy life spans in the heavens are impermanent.

As I have mentioned before, brahmas, devas and all heavenly

beings are also traversing Samsara with humans, animals, ghosts.

All are subjected to the same impermanence of existence. All

beings will die and find rebirth according to the thoughts,

speech and deeds in this present existence and those they have

inherited from their passed existences.

Rebirth could occur in any of the 31 planes of existence, perhaps

in a human world devoid of the Dhamma. Then the chances of

wrongdoing and subsequent birth in an unhappy plane are very

high because we may not have the Dhamma of a Supreme

Buddha to guide us.

The Buddha explained how difficult it is to obtain birth as a

human once you are born in an unhappy plane. He applied the

following simile to illustrate this great chasm to cross to find

rebirth in a human existence.

KanakacchapaKanakacchapaKanakacchapaKanakacchapa----Sutta:Sutta:Sutta:Sutta: THE BUDDHA: TTTThere is,here is,here is,here is, O b O b O b O bhikkhus, in the ocean a turtle, hikkhus, in the ocean a turtle, hikkhus, in the ocean a turtle, hikkhus, in the ocean a turtle, both of whose eyes are blind. both of whose eyes are blind. both of whose eyes are blind. both of whose eyes are blind. He plunges into the water of He plunges into the water of He plunges into the water of He plunges into the water of the unfathomable ocean and swims about incessantly in any the unfathomable ocean and swims about incessantly in any the unfathomable ocean and swims about incessantly in any the unfathomable ocean and swims about incessantly in any direction wherever his head may lead. direction wherever his head may lead. direction wherever his head may lead. direction wherever his head may lead.

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There is alsoThere is alsoThere is alsoThere is also in the ocean the yoke of a cart, which is in the ocean the yoke of a cart, which is in the ocean the yoke of a cart, which is in the ocean the yoke of a cart, which is ceaselessly floating about on the surface of the water, and is ceaselessly floating about on the surface of the water, and is ceaselessly floating about on the surface of the water, and is ceaselessly floating about on the surface of the water, and is carried away in all directions by tide, current and wind. carried away in all directions by tide, current and wind. carried away in all directions by tide, current and wind. carried away in all directions by tide, current and wind. TTTThese two go on throughout an incalculable space of time: hese two go on throughout an incalculable space of time: hese two go on throughout an incalculable space of time: hese two go on throughout an incalculable space of time: perchance it happens that in theperchance it happens that in theperchance it happens that in theperchance it happens that in the course of time the yoke course of time the yoke course of time the yoke course of time the yoke arrives at the precise place and time where and when the turtle arrives at the precise place and time where and when the turtle arrives at the precise place and time where and when the turtle arrives at the precise place and time where and when the turtle puts up his head, and puts up his head, and puts up his head, and puts up his head, and yokes on to it. Now, O byokes on to it. Now, O byokes on to it. Now, O byokes on to it. Now, O bhikkhus, is it hikkhus, is it hikkhus, is it hikkhus, is it possible that such a time might copossible that such a time might copossible that such a time might copossible that such a time might come as is said?me as is said?me as is said?me as is said?

BHIKKHUS: Ordinarily, O Lord, it is impossible; but time

being so spacious, and an aeon lasting so long, it may be

admitted that perhaps at some time or other it might be possible

for the two to yoke together, as said; if the blind tortoise lives

long enough, and the yoke does not tend to rot and break up.

THE BUDDHA: O bO bO bO bhikkhus, the hikkhus, the hikkhus, the hikkhus, the occurrence of such a stoccurrence of such a stoccurrence of such a stoccurrence of such a strange thing is not range thing is not range thing is not range thing is not to be consideredto be consideredto be consideredto be considered a difficult one; for there a difficult one; for there a difficult one; for there a difficult one; for there is still a greater, a harder, a hundred times, is still a greater, a harder, a hundred times, is still a greater, a harder, a hundred times, is still a greater, a harder, a hundred times, a thousand times more difficult than this a thousand times more difficult than this a thousand times more difficult than this a thousand times more difficult than this lying hidden from your knowledge. lying hidden from your knowledge. lying hidden from your knowledge. lying hidden from your knowledge. And what is thisAnd what is thisAnd what is thisAnd what is this? ? ? ? It is, O bIt is, O bIt is, O bIt is, O bhikkhus, the obtaining of the hikkhus, the obtaining of the hikkhus, the obtaining of the hikkhus, the obtaining of the opportunity of becoming a opportunity of becoming a opportunity of becoming a opportunity of becoming a huhuhuhuman again by a man again by a man again by a man again by a huhuhuhuman who has man who has man who has man who has expired and is reborn once in any of the four realms of misery. expired and is reborn once in any of the four realms of misery. expired and is reborn once in any of the four realms of misery. expired and is reborn once in any of the four realms of misery.

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The occurrence of the yoking of the blind tortoise is not The occurrence of the yoking of the blind tortoise is not The occurrence of the yoking of the blind tortoise is not The occurrence of the yoking of the blind tortoise is not worth thinking of as a difficult worth thinking of as a difficult worth thinking of as a difficult worth thinking of as a difficult occurrence in comparison occurrence in comparison occurrence in comparison occurrence in comparison therewith. Only those who perform good deeds and abstain therewith. Only those who perform good deeds and abstain therewith. Only those who perform good deeds and abstain therewith. Only those who perform good deeds and abstain from doing evil alone can obtain the existence of men and from doing evil alone can obtain the existence of men and from doing evil alone can obtain the existence of men and from doing evil alone can obtain the existence of men and Devas. Devas. Devas. Devas.

The beings in the four miserable worlds cannot discern what is The beings in the four miserable worlds cannot discern what is The beings in the four miserable worlds cannot discern what is The beings in the four miserable worlds cannot discern what is virtuous and what vicious, what good and whavirtuous and what vicious, what good and whavirtuous and what vicious, what good and whavirtuous and what vicious, what good and what bad, what moral t bad, what moral t bad, what moral t bad, what moral and what immoral, what meritorious and what deand what immoral, what meritorious and what deand what immoral, what meritorious and what deand what immoral, what meritorious and what de----meritorious, meritorious, meritorious, meritorious, and consequently they live a life of immorality and demerit. and consequently they live a life of immorality and demerit. and consequently they live a life of immorality and demerit. and consequently they live a life of immorality and demerit. Those creatures of the Niraya and Peta abode in particular, Those creatures of the Niraya and Peta abode in particular, Those creatures of the Niraya and Peta abode in particular, Those creatures of the Niraya and Peta abode in particular, live a very miserable life on account of unwholesome kammlive a very miserable life on account of unwholesome kammlive a very miserable life on account of unwholesome kammlive a very miserable life on account of unwholesome kammic ic ic ic results, which they experience with sorrow, pain and distress. results, which they experience with sorrow, pain and distress. results, which they experience with sorrow, pain and distress. results, which they experience with sorrow, pain and distress.

Therefore, O bTherefore, O bTherefore, O bTherefore, O bhikkhus, the opportunity of being reborn in hikkhus, the opportunity of being reborn in hikkhus, the opportunity of being reborn in hikkhus, the opportunity of being reborn in the abode of men is a hundred times, a thousand times harder the abode of men is a hundred times, a thousand times harder the abode of men is a hundred times, a thousand times harder the abode of men is a hundred times, a thousand times harder to obtain than the encountering of to obtain than the encountering of to obtain than the encountering of to obtain than the encountering of the blind turtle with the the blind turtle with the the blind turtle with the the blind turtle with the yokeyokeyokeyoke....

BHANTE SUVANNO (takes over): According to this Sutta, those

beings who are born in the miserable planes will find great

difficulty in being reborn into human existence because they are

ignorant of the true Dhamma. Their ignorance becomes more

entrenched from existence to existence; and as the water of a

river always flows down to the lower plains, so also they are

always tending towards the lower existences; for the ways

towards the higher existences are closed to them, while those

towards the lower existences are freely open.

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Hence, from this story of the blind turtle, the wise apprehend

how great, how fearful, how terribly perilous are the evils of

being reborn; "the dispersion of life” after death is a fear that the

wise will surely take note of, for the four realms of misery down

to the most horrifying hell, stand wide open without any

obstruction to one who departs from the human realm. As soon

as the term of life expires, he may fall into any of the realms of

misery. Whether far or near, there is no intervening period of

time. He may be reborn as an animal; as a hungry ghost or a

wretched shade in the blink of an eyelid.

The fear of death is not as great as the fear of the dispersion of

life at death. Except those who have already gained the path of

entering the stream of Nibbana, none can ever say where they

will find rebirth!

TTTThe Ten Perfectionshe Ten Perfectionshe Ten Perfectionshe Ten Perfections SCRIPTURAL TEXT: During the period of 100,000 world cycles

interspersed with four asankheyya, the Bodhisatta Gotama worked

at completing the ten perfections (paramita), namely [a consecutive

order is not necessary]:

1. Dana (Generosity) 6. Khanti (Patience)

2. Sila (Morality) 7. Sacca (Truth)

3. Nekhamma (Renunciation) 8. Adhitthana (Determination)

4. Panna (Wisdom) 9. Metta (Universal Love)

5. Viriya (Effort) 10. Upekkha (Equanimity)

The Buddha’s past life stories [The Jataka Tales] demonstrate how

the Bodhisatta Gotama attained perfection in each of the ten

virtues. The Bodhisatta practised each of these in countless births

to a degree that is incomprehensible to most mortals. Generosity

was not just the giving away of his wealth and kingdom for the

good of the world. It was the giving of his limbs, his life, and,

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ultimately, his beloved children and wife to reach perfection in

generosity. Over myriad aeons of time the Bodhisatta worked

tirelessly, with determination and perseverance, to attain

perfection in each of these ten areas.

JINAVAMSA: Who or What then is a Buddha?

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T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

Who Is Who Is Who Is Who Is The BuddhaThe BuddhaThe BuddhaThe Buddha????

CHAPTER THREE

Who Is The Buddha? Who Is The Buddha? Who Is The Buddha? Who Is The Buddha?

A Buddha is a unique Being who became fully Enlightened in a

time when the teachings of the Four Noble Truths, the Noble

Eightfold Path and the Buddha’s Dhamma do not exist anymore

in the world.

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Who Is The Buddha?Who Is The Buddha?Who Is The Buddha?Who Is The Buddha? THE SCENE: Mi Tor See

BHANTE SUVANNO: Jinavamsa, the word ‘Buddha’ is not a

proper name but an honorific title meaning ‘the Enlightened

One’. “Buddha, Tathagata, Blessed One”, etc., are appellations in

appreciation and admiration of His various qualities. The word

denotes, not just a single religious teacher who lived in a

particular epoch, but a type of person; an exemplar; of which

there have been many in the course of countless world cycles;

just as the title ‘President’ refers not just to an individual person,

but to everyone who has ever held the office of presidency, so

the title ‘Buddha’ is in a sense a ‘spiritual office’, applying to all

who have attained the state of Buddhahood.

A Buddha is a unique Being who attain Self-Enlightenment in a

time when the teachings of the Four Noble Truths and the Noble

Eightfold Path do not exist anymore in the world. After His

Enlightenment, the Buddha taught for 45 years till the end of His

life. The Buddha Gotama, then, is simply the latest in the lineage

of Buddhas, which stretches back into the dim recesses of the

past and forward into the distant horizons of the future.

In the most ancient and authentic Pali Canon, there is description

of what He looks like. Generally speaking, He has golden hair,

blue eyes, His hands reached to His knees without bending, etc.

There are 32 distinct marks that distinguish Him. Historically,

there is proof of His existence that He is in fact a real existing

person.

A Buddha is not merely an Enlightened One, but is also an

Enlightener, a World Teacher of gods and man. His function is to

rediscover the path to Nibbana, to total freedom, and teach this

path to the world at large; thereby others can follow in His foot-

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steps and arrive at the same emancipation that He Himself

achieved. A Buddha is not unique in attaining Nibbana. All those

who follow the path to its end realise the same goal. Such people

are called arahants; they have destroyed all ignorance and

defilement and are totally free in all aspects.

General CharacteristicsGeneral CharacteristicsGeneral CharacteristicsGeneral Characteristics SCRIPTURAL TEXT: The Buddha had a lengthy body and long

arms with a span equal to body length, long fingers, long hands,

elongated face, protruding and well-formed nose. His hair was

fine, dark and with soft, long curls. His eyes were wide, and

strongly blue or bluish. His body was light-coloured and golden,

with a pinkish colour under the nails.

Overall there are 32 main characteristic signs and additional 80

secondary characteristics that define the wholesomeness of one

with such unique attainments.

There are two categories of Buddhas. The first, being the

Sammasambuddha or Sabbannu Buddha (Omniscient Buddha). A

Sabbannu Buddha develops His paramis (moral perfection) through

four, eight or sixteen asankheyyas and one hundred thousand

world cycles and, due to this, is endowed with special powers

(bala). He has the unique ability to proclaim and teach the

Dhamma. He is superior to all other beings; human or divine; due

to having this unique role of a discoverer, keeper and dispenser

of the Dhamma that had been lost for aeons of time.

The second category of the Buddha is that of the Pacceka-

Buddha, who are enlightened but is not able to teach or proclaim

the Dhamma. Pacceka-Buddhas develop their paramis through two

asankheyyas and one hundred thousand world cycles.

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Common Facts Common Facts Common Facts Common Facts SCRIPTURAL TEXT: Thirty facts are common to all the

Buddhas. Some of which are:

• A Buddha is conscious of His conception in His last birth as

a Bodhisatta;

• He is seated cross-legged in the womb of His mother;

• His mother delivers Him in a standing position;

• the birth takes place in a forest;

• when born, He immediately takes seven steps and proclaims

His own unique excellence;

• His body bears the thirty-two marks in addition to other

features common to all the Buddhas.

There are, however, eight particular characteristics, which

differentiate one Buddha from the other. These are the height of

His body, His social rank, the area of His aura, the conveyance

used to renounce the worldly life, the tree under which He

attains Enlightenment, the size of His seat under the Bodhi tree

(pallanka), the length of His austerities and His longevity.

A Buddha is born only in our cosmic system (Cakkavala) out of

the ten thousand similar systems and also only in Jambudipa

(the Indian subcontinent). Furthermore, one Buddha appears at

one period of time only. Sometimes, more than one Buddha may

be born in one aeon (kappa). Further, no new Buddha is born

until the order or the teaching of the previous Buddha

completely disappears from the world.

COMMENTATOR: At this time, both teacher and student walks

to the rest area and Jinavamsa pours a glass of water for Bhante

and they both prepare to rest; teacher seated on a bench and

student on the floor, a sign of deference to the teacher.

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The Daily RoutineThe Daily RoutineThe Daily RoutineThe Daily Routine JINAVAMSA (continuing the talk): Bhante, does the Buddha have

any definite tasks to perform? What would His duties be?

BHANTE SUVANNO (mindfully sipping water): Jinavamsa, you

must know that the Buddha had a very disciplined and mindful

nature. You should also note that He teaches by repetition and

habitual ways. Even when He decides to perform some action or

deeds, it was His habit to find out what other Buddhas had done

before Him so that He stays consistent with the teachings of the

Dhamma by all Buddhas.

Jinavamsa, habits are of two kinds, the profitable, and the

unprofitable. The unprofitable habits of The Buddha had been

eradicated by His attainment of Enlightenment. Profitable habits,

however, remained in Him. These habits were five-fold: His

before-breakfast habits; His after-breakfast habits; His habits of

the first watch of the night; His habits of the middle watch of the

night; and His habits of the last watch of the night.

BHANTE SUVANNO (continues): The Indian tradition divides

the night into three equal parts; first watch of the night; that is

between 6pm to 10pm; then we have the second watch; that is

10pm to 2am and then the third watch which is 2am to 6am. The

Buddha's day was well organised and carefully structured. Let

us start with the evening (6pm-10pm). Remember too, that the

Buddha ate once a day only and that was just breakfast.

After bathing in the evening, the Buddha would go and sit down

on a seat prepared by His attendant, and for a while remain in

meditation. Bhikkhus would show up punctually at the first

watch. The Buddha begins His first session of the night,

attending to those bhikkhus who came to seek advice for their

practice and giving them discourses and meditation instructions;

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and in granting their desires, the Buddha would have completed

the first watch of the night. These were His habits of the first

watch of the night.

The middle watch was an opportunity for brahmas, devas of the

heavenly planes and other beings from all over the ten thousand

world systems to seek His audience and advice. They would

silently appear and stand quietly in solemn respect, till the

Buddha acknowledged those who ask questions. Others would

just stand by and listen intently with heads bowed in respectful

humility. Often, kings, princes, or ministers, who had no time

during the day, would avail themselves of this opportunity.

These were His habits of the middle watch of the night.

He would divide the third watch of the night into three parts;

the first part of the third watch He spent in walking meditation,

the second in sleep. In the third part, He would sit in another

session of meditation, during which time He would survey the

world with His divine eye in order to see if there were beings

who would benefit from a visit that day. These were His habits

of the third watch of the night.

The Blessed One would rise early in the morning and after

caring for His own person, He would sit retired until it was time

to go on His alms round. At which time, He would put on His

robe and taking His bowl, He would enter the village or the

town for alms. Sometimes He went alone, sometimes ahead of a

group of bhikkhus.

The Noble Glory The Noble Glory The Noble Glory The Noble Glory BHANTE SUVANNO: While the Lord of the World is entering

for alms, gentle breeze clear the ground before Him; the clouds

let fall drops of water to settle the dust in His pathway, and then

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become a canopy over Him; other winds bring flowers and

scatter them in His path; elevations of ground depress

themselves, and depressions elevate themselves; wherever He

places His foot, the ground is even and pleasant to walk upon, or

lotus-flowers receive His tread.

No sooner has He set His right foot within the city-gate then the

rays of six different colours which issue from His body race

hither and thither over palaces and pagodas, and deck them, as

it were, with the yellow sheen of gold, or with the colours of a

painting. The elephants, the horses, the birds and other animals

give forth melodious sounds; likewise the tom-toms, lutes, and

other musical instruments, and the ornaments worn by the

people.

By these tokens the people would know: "The Blessed One has

now entered for alms"; and in their best robes, with perfumes,

flowers and other offerings, they issue forth from their houses

into the streets. Then, having zealously paid homage to The

Blessed One with the perfumes, flowers and other offerings, and

done Him obeisance, some would implore Him:

CITIZENS: Venerable Sir, give us ten bhikkhus to feed; give us

twenty to feed.

OTHER CITIZENS: Give us a hundred bhikkhus to feed.

BHANTE SUVANNO: And they would take the bowl of The

Blessed One, and prepare a seat for Him, and zealously show

their reverence for Him by placing food in the bowl.

When He had finished His meal, The Blessed One, with due

consideration for the different dispositions of the peoples’

minds, would so teach them the Doctrine so that some would

become established in the refuges, some in the five precepts,

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some would become converted, some would attain to the fruit of

either once returning (sakadagami), or of never returning

(anagami), while some would become established in the highest

fruit, that of arahant, and would retire from the world. Having

shown this kindness to the multitude, He would rise from His

seat, and return to the monastery.

On His arrival there, He would

take His seat in a pavilion

where He would wait for the

bhikkhus to finish their meal.

When they had finished their

meal, the bhikkhu attendant

would announce the fact to The

Blessed One, who would then

enter the perfumed chamber.

The next function was giving advice to bhikkhus. Those who

wished to receive instruction in meditation could do so at this

time. The Buddha also answered questions brought up by His

bhikkhus and delivered discourses appropriate to the occasion.

BHANTE SUVANNO (continues): Having done that, He retired

to His cell and, if He wished, spent some time in restful solitude.

Then He would again survey the world with His clairvoyance to

see if anyone needed His presence and instruction. Those who

were spiritually mature enough to benefit from His instruction

would appear before His divine vision and He would take

appropriate steps to fulfill their spiritual needs.

A little later the people who had given Him breakfast would

again assemble at the monastery. Thereupon the Blessed One,

when His audience had assembled, would approach in such

miraculous manner as was fitting; and taking His seat in the

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lecture-hall, on the excellent Buddha-mat which had been spread

for Him, would teach the Doctrine, as suited the time and

occasion until when He perceived it was time, He would dismiss

the audience, and the people would do obeisance to The Blessed

One, and depart. These were His after-breakfast habits.

Except during Vassa (Rains Retreat), the Blessed One was always

on the move, delivering discourses and giving advice to the

masses. Even when traveling, He would keep up this usual

routine, working hard to fulfill His duties as 'the teacher of gods

and man’.

The Supreme Buddha GotamaThe Supreme Buddha GotamaThe Supreme Buddha GotamaThe Supreme Buddha Gotama Setaketu [also known as Santusita] Deva

BHANTE SUVANNO: What motivates the Bodhisatta to

cultivate the paramis to such extraordinary heights is the

compassionate wish to bestow upon the world the teaching that

leads to the Deathless; Nibbana. This aspiration, nurtured by

boundless love and compassion for all living beings caught in

the net of suffering, is the force that sustains the Bodhisatta in His

many lives of striving to perfect the paramis. And it is only when

all the paramis have reached the peak of perfection that He is

qualified to attain Supreme Enlightenment as a Buddha.

Thus the personality of the Buddha is the culmination of the ten

qualities represented by the ten paramis. Like a well-cut gem, His

personality exhibits all excellent qualities in perfect balance. In

Him, these ten qualities have reached their consummation,

blended into a harmonious whole. In completing the virtue of

generosity (in the Vessantara Jataka), the Bodhisatta completed the

ten perfections. At death, He was reborn in the Tusita Heaven as

a Deva by the name of Setaketu. And there He remained until the

opportune time for His last birth as the Buddha Gotama.

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BHANTE SUVANNO (continues): From the above description of

the Buddha, Jinavamsa, you would have gathered that the

Buddha is a mortal and not an immortal person. The present

Buddha has died and passed into Nibbana. He is therefore not

able to come back and give us further help and advice. What can

help us is the Dhamma that He had left behind and that He says

will be our teacher when He is gone. Further, He teaches that all

things are impermanent and must pass away, which means that

He too will pass away.

But all hopes are not dashed, for in the very far, far distant

future, another Buddha will again appear to re-discover and

teach the Dhamma. The question is, will we be around to be

benefitted by this re-discovered Dhamma? If perchance we are so

endowed with merits that maybe we are here again, the next

question is: what form will we be? Will we be humans to be able

to understand His teachings when the time comes? No one can

really say.

Remember what the Lord said; if we do not practise the Dhamma

diligently, it is extremely unlikely that we will gain human form

again as life after life, more and more defilement accumulate in

kammic energy we label as ours; but He promises and all

Buddhas then and in the future will give the same promise:

There is only One Way to the Purification of beings and that is

through the practise of the Four Foundations of Mindfulness in

other words; Vipassana… and I must add…in the correct manner.

BHANTE SUVANNO: Ah, Jinavamsa, it is now getting onto

quite early in the morning and I will let you go and rest. We

shall continue at the next most opportune time.

JINAVAMSA: Sadhu, sadhu, sadhu, Bhante. May Bhante rest

well, too.

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T H E B U D D H A

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CHAPTER FOUR

PrePrePrePre----SasanaSasanaSasanaSasana Era Era Era Era

The world was blessed with the birth of the greatest human ever.

One who became the Buddha and who re-discovered the Four

Noble Truths and the Noble Eightfold Path, the only way to

Liberation from Samsara and the end of all sufferings!

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Pre Pre Pre Pre SasanaSasanaSasanaSasana Era Era Era Era SCENE: Buddhist Hermitage Lunas, evening time.

JINAVAMSA (reports): Many weeks have passed since the last

discourse. Bhante Suvanno had been on various house visits for

quite a few weeks. At

these house visits, food

and other requisites are

offered. After the dana

and offerings had been

made, Bhante would

deliver a discourse

(fluently in the Chinese

Hokkien dialect, for which

he is well known) and

answer questions from the devotees. His down to earth way of

giving a discourse and answering their questions have through

the years endeared him to the devotees. ((Bhante’s kuti pic. above)

After a house visit, Bhante would be quite tired and when he

returns to the Hermitage he would take his rest earlier in the

evening, at which time he prefers to be left alone to meditate in

his kuti. Jinavamsa had also been cloistered in solitary

meditation for nearly thirty days. This evening, Bhante has

asked that Jinavamsa meet him for another session of Dhamma

discussion. Message had been left in a tray in front of

Jinavamsa’s kuti, which is a walking distance away.

Back in the kuti, Jinavamsa had just risen from meditation. It is

quite late and dark in the evening and the sun had already set.

Not having a time piece he does not know what time of the day

it is. He sees the note on the tray and gets ready to visit Bhante

Suvanno. He walks the distance to Bhante Suvanno’s kuti,

knocks on the door and waits for acknowledgement.

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BHANTE SUVANNO: Come in! Jinavamsa, the door is open.

JINAVAMSA: [Opens door and walks in, prostrates in front of Bhante

Suvanno in respectful homage]. May Bhante be well and happy.

COMMENTATOR: Teacher and pupil exchanged courteous

greetings and then their often Dhamma sessions would begin. It

has become a regular meeting between teacher and pupil at such

quiet and unusual hours. A strong bond of togetherness had

sprung up between the two.

BHANTE SUVANNO: Ah Jinavamsa, you are looking calm and

well, tell me about your experiences in your full month of

meditation in solitary retreat.

COMMENTATOR: Here, Jinavamsa reports to Bhante his

experiences during his full month in meditative retreat.

BHANTE SUVANNO [continues after the interview]: Jinavamsa, for

you to truly appreciate the Dhamma, we need to start you

from the beginning, so let me recall the scenes before the

Buddha’s birth and we shall discuss about this matter in great

detail.

JINAVAMSA: It would be a great blessing for me to hear from

you the details of the Buddha’s birth.

BHANTE SUVANNO: The Buddha was born in the year 623BC.

There are some controversies as to the exact date of His birth,

but that is not our worry, except to say that He was actually a

true human person and there are many findings by many great

people that prove so.

After his final birth in the human plane as King Vessantara where

he perfected in full all his Moral and Spiritual Perfections (in

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Pali; paramis), the Bodhisatta was born in the deva world known as

Tusita, where he received the name of Setaketu and lived in the

possession of every enjoyment for the space of 57 kotis and 60

lacs of years (one lac is the equivalent of 100 thousand and one

koti is the equivalent of 100 lacs). At the end of this period, as it

had been announced that a supreme Buddha was about to

appear, the devas and brahmas of the various worlds enquired

who it was to be; and when they discovered that it was Setaketu,

they went in a vast multitude to that deva and requested him to

assume that high office.

Deva Setaketu, also known as Santusita, the Future Buddha,

enjoyed the supreme divine bliss in the abode of Tusita for

four thousand years according to deva reckoning, which is

equivalent to five hundred and seventy-six million years in the

human world. Then one thousand years by human

calculations before the end of the Bodhisatta’s life-span in

Tusita, Suddhavasa Brahmas proclaimed:

"Friends, In a thousand years from today, There will appear in

the human abode, An Omniscient Buddha"!

"An "An "An "An OmniscientOmniscientOmniscientOmniscient ““““An OmniscientAn OmniscientAn OmniscientAn Omniscient Buddha Buddha Buddha Buddha Buddha Buddha Buddha Buddha will be appearing”! will be appearing”! will be appearing”! will be appearing”! will be appearing”!will be appearing”!will be appearing”!will be appearing”!

The Heavenly Announcement caused Joyous Cries

that Reverberated

across the Entire Human World

One Thousand Years ahead of the Event.

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The Request The Request The Request The Request BHANTE SUVANNO: On hearing the joyous cries announcing

the advent of a Buddha, all Deva kings

and Maha-Brahmas of the ten thousand

world-systems, congregated in a

certain universe to hold a discussion

with the Future Buddha whose

approaching birth in the human realm

had become manifest through Five

Signs. Then they requested him:

DEVA KINGS: Oh! Bodhisatta Deva,

you had completely fulfilled The Ten

Perfections, aspiring to be an Omniscient Buddha in order to

acquire freedom from sufferings as well as to liberate the

multitudes of humans, Devas and Brahmas. O Bodhisatta Deva,

this is truly the right moment to become an Omniscient Buddha!

Meeting tMeeting tMeeting tMeeting the Five Requirementshe Five Requirementshe Five Requirementshe Five Requirements BHANTE SUVANNO: The wise Deva Setaketu however, did not

hastily consent to the supplication of the Devas and Brahmas; he

had to ascertain that the five predicted conditions were in

position in accordance with traditions of the Bodhisattas. These

were:

• The character of the period in which Buddhas are born.

• The continent.

• The country.

• The family.

• The day.

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• As to the first condition, he saw the age of man being about

a hundred years, being neither too long nor too short was an

auspicious period for the Buddha to be born.

• As to the second, he saw that Buddhas are born in

Jambudipa (India).

• As to the third, he saw that they are born in Magadha.

• As to the fourth, he ascertained whether the royal caste or

the Brahmin was then the superior, and when he saw that it

was the royal caste, he looked to see which of the 63,000

kings of Jambudipa possessed the requisite merit to become

the father of a Buddha; he perceived that Suddhodana, King

of Kapilavatthu, of the Sakyan race was alone worthy of the

honour.

• As to the fifth perception, when he looked to see on what the

days the Buddhas are born, as he saw that the Queen of

Suddhodana would be timely to be his mother and that as the

mother of a Buddha dies on the seventh day after her

confinement, he saw that he must be conceived in the womb

of Mahamaya, 307 days previous to the time at which it was

foreknown that her death would take place.

The Bodhisatta observed that the five requirements necessary

for His final birth - the right time, the right continent, the right

country, the right family and the right mother, had been met.

Thus he agreed to their request.

It was also timely as signs of his coming demise were already

apparent. When a deva is about to leave the celestial regions,

there are evidences of the fact:

• His garments lose their appearance of purity.

• The garlands and ornaments on his person begin to fade.

• The body emits a kind of perspiration.

• The mansion in which he has resided loses its beauty.

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The devas having perceived these signs relative to Setaketu,

gathered around him and offered him their congratulations. On

the arrival of the proper period, he passed away from Tusita and

was conceived in the womb of Mahamaya. The womb that bears a

Buddha is like a casket in which a relic is placed; no other being

can be conceived in the same receptacle; the usual secretions are

not formed; and from the time of conception, Mahamaya was free

from passion and lived in the strictest continence.

The ConceptionThe ConceptionThe ConceptionThe Conception BHANTE SUVANNO: Now Jinavamsa, around this time of the

year in Kapilavatthu, the people were accustomed to holding a

festival from the 7th day of the Moon to the 14th, during which

period they spent their time in dancing and all other kinds of

pleasure. On the last day of the festival, Mahamaya bathed in

fragrant water and arrayed herself with flowers and ornaments;

after which she gave generous amounts of alms and took the five

precepts. She then retired to her royal couch and whilst reposing

upon it, had a dream.

In her dream she saw the guardian devas of the four quarters

take up the couch upon which she lay, and convey it to the great

forest of Himalaya. There they placed it upon a rock, under the

shade of a sal tree and afterwards remained respectfully at a

distance. After that, four deva Queens brought water with which

they washed her body and afterwards arrayed her in the most

exquisite garments and anointed her with divine scents.

The four devas then took her to a palace of gold placed on top of

a rock of silver, and having made a divine couch within the

palace, they placed her upon it, with her head towards the east.

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Whilst there reposing, the Bodhisatta appeared in the form of a

small white elephant in the moonlight, his tiny trunk holding a

lotus. Approaching near, he thrice circled the Queen's couch.

BHANTE SUVANNO: At

this point Setaketu, who saw

the process of the dream,

passed away from the devaloka

(deva world) and was

conceived in the world of

man; and Mahamaya

discovered the Bodhisatta

within her body, as an infant

lies in the womb of its

mother.

In the morning, when the Queen awoke, she told the King about

her dream. Anxious about the meaning of the dream King

Suddhodana called together sixty-four Brahmans, learned in the

four Vedas to seek their advice. He feasted them in golden dishes,

which he presented to them as gifts at the close of the session.

From these Brahmans, Suddhodana learned that the Queen had

become pregnant of a son. They further declared that the child

would be vested with the dignity of a Universal Ruler; but if he

renounced the world, they foretold that he would become a

supreme Buddha. They then recommended the king to appoint a

festival in honour of the event.

During the whole period of the pregnancy, the devas of the four

quarters remained with Mahamaya; and 40,000 devas from the

10,000 other world systems with weapons in their hands also

remained on guard; some round the palace, whilst others

guarded the city, Jambudipa and the cakkavala (world system).

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The mother and the child were completely comfortable and at

ease. The Queen was calm and not excited by these

circumstances; and for the better preservation of her infant she

moved about with care, like one who carries a vessel full of oil

that one is afraid to spill; she did not eat any hot, bitter or highly

seasoned food, neither did she over-eat; she did not lie upon her

face, nor upon her left side; she neither exercised, nor did she

use violent exertion, but maintain her calmness.

At the conclusion of the ten months, Mahamaya informed the

King that she wished to go to her home town of Koli to pay a

visit to her parents. He commanded that the whole of the road

between Kapilavatthu and Koli should be made level, strewed

with clean sand and have trees planted on each side, with water

vessels at regular intervals. A golden litter comfortably laid out

with soft cushions and warm beddings was brought in carried

by a thousand nobles in their richest costumes. The Queen

putting on her best robes began her journey home accompanied

by thousands of elephants drawing myriad chariots like a cloud

formation; all her attending retinue were waving banners and

musicians were playing music continuously and loudly.

Between the two cities was the garden of Lumbini, to which the

inhabitants of both cities were accustomed to resort to for

recreation. At this time the sal trees were in full bloom and

flowers were everywhere; swarms of bees sported among the

blossoms and culled the sweet nectar from the flowers; and there

were coveys of peacocks, birds of paradise and flocks of other

birds with beautiful plumages, welcoming the Queen with

pleasant songs, happy tweetings and chirpings. Graciously

fragrant heavenly scents gently wafted about the garden at the

approach of the Queen, softly touching and caressing the Queen

and her bevy of attendants.

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The BirthThe BirthThe BirthThe Birth BHANTE SUVANNO (continues on): She decided to spend a bit

more time in the garden to enjoy the

beautiful sights. She stepped out of

her golden litter and attended by

thousands of her royal maidens

entered the garden, admiring all

things around her, until she came to

a sal tree. She put forth her hand to

catch hold of one of its branches; but

it bent towards her of its own

accord, and as she held it, the birth

of the Bodhisatta commenced. The

nobles placed a curtain around her

and retired to a little distance. Hosts

of heavenly devas and brahmas of the 10,000 cakkavalas came in

attendance and as guards. Entirely clean and pure at birth, the

Bodhisatta was born, and the child was received by the Maha

Brahma in a golden net, who on presenting him to Mahamaya

said:

MAHA BRAHMA: Rejoice, O Queen, for the son you have

brought forth will be the support of the world!

BHANTE SUVANNO (continues on): Though the infant was free

from impurity, yet to render him and Mahamaya perfectly clean,

two streams of crystal clear water; one of warm and one of cold

was sent by the devas, to bathe the Bodhisatta. After cleansing, the

two streams of water immediately dried up and were no more.

The guardian devas of the four quarters then took the child from

the hands of the Queen, wrapped him in warm clothing and

handed him to the nobles, who, in turn wrapped him in folds of

the finest and softest cloth; but at once the Bodhisatta descended

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from their hands to the ground, and on the spot first touched by

his feet, there arose lotuses. The infant Bodhisatta then looked

towards the east and in an instant, he beheld the whole of the

limitless cakkavalas in that direction; and all the devas and men in

the same direction presenting flowers and other offerings,

exclaiming: “You are the greatest of beings; there is no one like

you; no one greater then you; you are supreme”!

In their joy, Maha Brahmas of the 10,000 cakkavalas brought

umbrellas to be held over his head as a canopy; celestial devas

brought and played musical instruments; and the rest of the

devas presented many other gifts.

The LThe LThe LThe Lion’ion’ion’ion’s Rs Rs Rs Roaroaroaroar BHANTE SUVANNO: Surrounded by hosts of brahmas, Deva

Kings, devas and other celestial beings, the infant Bodhisatta stood

firmly on the ground and took seven strides to the north. Having

walked seven steps, he stopped to look around and gave out a

proclamation known as the 'lion's roar' (sihanada):

"Supreme am I in the "Supreme am I in the "Supreme am I in the "Supreme am I in the world; world; world; world;

"Greatest am I in the "Greatest am I in the "Greatest am I in the "Greatest am I in the world; world; world; world;

"Noblest am I in the "Noblest am I in the "Noblest am I in the "Noblest am I in the world. world. world. world.

"This is my last b"This is my last b"This is my last b"This is my last birth, irth, irth, irth, "Never shall I be "Never shall I be "Never shall I be "Never shall I be

rebornrebornrebornreborn""""....

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It was at these words, which were spoken as with the voice of a

fearless lion, and rolled like thunder to the highest of the brahma

worlds, that the Maha-brahmas, brahmas, Deva Kings, devas and all

other celestial beings assembled to do homage to the new-born

Prince. The Queen did not proceed to Koli, but returned to

Kapilavatthu.

The world was blessed with the birth of the greatest human ever;

One who became the Buddha and who re-discovered the Four

Noble Truths and the Middle Path, the only way to end all

sufferings. No words can describe or ever hope to fathom the

power of such a Being!

Great RejGreat RejGreat RejGreat Rejoicingsoicingsoicingsoicings BHANTE SUVANNO: Great were the rejoicings over the birth

of the Prince. An ascetic, Asita Kaladevala, tutor of the king, was

particularly pleased to hear this happy news, and visited the

palace to see the Royal Baby. The King brought the child to pay

him due respect, but, to the surprise of all, the child raised his

legs and rested them on the matted locks of the ascetic.

The ascetic rose from his seat and, foreseeing the child's future

greatness, venerated the Prince with clasped hands. The Royal

father did likewise. The ascetic smiled at first, but then his face

turned sad. Questioned regarding his mixed reactions, he replied

that he smiled because the Prince would eventually become a

Buddha, an Enlightened One, and he was sad because he would

not be able to benefit by the superior wisdom of the Enlightened

One owing to his prior death and rebirth in a Formless Plane.

On the fifth day after the Prince's birth he was named Siddhattha

meaning ‘wish fulfilled’. His family name was Gotama. Learned

brahmins were invited to the palace for the naming ceremony.

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Amongst them were eight distinguished wise men. Seven of

them predicted that the Prince would either become a Universal

Monarch or a Buddha. But the youngest, Kondanna, declared that

the Prince would definitely retire from the world and become a

Buddha.

About YasodharaAbout YasodharaAbout YasodharaAbout Yasodhara BHANTE SUVANNO: Yasodhara

was born on the same day as the

Bodhisatta. When the Bodhisatta was

sixteen years old, Suddhodana sent

messengers to the Sakyans asking

that his son be allowed to seek a

wife from among their daughters;

but the Sakyans were reluctant to

send them, for, they say, though the

young man is handsome, he knows

no art; how then, can he support a

wife?

The Prince summoned an assembly of the Sakyans and

performed various feats, chief of these being feats with a bow

which needed the strength of one thousand men. The Sakyans

were so impressed that each sent him a daughter, the total

number so sent being forty thousand.

The Bodhisatta appointed as his chief wife,

Yasodhara, the daughter of Suppabuddha,

who, later came to be called Rahulamata. She

is also known under various names:

Bhaddakacca (or Kaccana), Bimba,

Bimbasundara and Gopa. She was married to

the Prince at sixteen years of age.

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The PrinceThe PrinceThe PrinceThe Prince Reflects Reflects Reflects Reflects BHANTE SUVANNO: In the meantime, the Bodhisatta was

living in the lap of luxury and never was he in want for

anything. His father King Suddhodana saw to it that he was in no

lack for the slightest thing and that Siddhattha was given all the

luxuries that was in the King’s power to give. He was not

allowed to go outside to the world to see the miseries around

him.

Yet as Siddhattha grew to manhood he was unhappy. There must

be more to this life than to be enjoying all the sensual pleasures

around me, he thought. Thus one fine day he ventured outside

the palace walls and there he encountered four sights that made

him reflect on his way of life in general and his own in

particular. Thus:

…..O…..O…..O…..Our Lord Buddha, knowing not of woe,ur Lord Buddha, knowing not of woe,ur Lord Buddha, knowing not of woe,ur Lord Buddha, knowing not of woe, Nor want, nor pain, Nor want, nor pain, Nor want, nor pain, Nor want, nor pain, nor plague, nor agnor plague, nor agnor plague, nor agnor plague, nor age, nor death,e, nor death,e, nor death,e, nor death,

Lulled on the dark breasts of Yasôdhara,Lulled on the dark breasts of Yasôdhara,Lulled on the dark breasts of Yasôdhara,Lulled on the dark breasts of Yasôdhara, He would start up and cry, My world! Oh, world!He would start up and cry, My world! Oh, world!He would start up and cry, My world! Oh, world!He would start up and cry, My world! Oh, world!

I hear! I know! I come ! And she would ask,I hear! I know! I come ! And she would ask,I hear! I know! I come ! And she would ask,I hear! I know! I come ! And she would ask, "What ails my Lord?" with large eyes terror"What ails my Lord?" with large eyes terror"What ails my Lord?" with large eyes terror"What ails my Lord?" with large eyes terror----struckstruckstruckstruck

For at such times the pity in his lookFor at such times the pity in his lookFor at such times the pity in his lookFor at such times the pity in his look Was awful, and his Was awful, and his Was awful, and his Was awful, and his visage like a god's.visage like a god's.visage like a god's.visage like a god's.

But Prince But Prince But Prince But Prince SiddhatthaSiddhatthaSiddhatthaSiddhattha heard the Devas play, heard the Devas play, heard the Devas play, heard the Devas play,

And to his ears they sang such words as these: And to his ears they sang such words as these: And to his ears they sang such words as these: And to his ears they sang such words as these: -------- We are the voices of the wandering wind, We are the voices of the wandering wind, We are the voices of the wandering wind, We are the voices of the wandering wind,

Which moan for rest and rest can never find; Which moan for rest and rest can never find; Which moan for rest and rest can never find; Which moan for rest and rest can never find;

100

O Maya's son! because we roam the earth O Maya's son! because we roam the earth O Maya's son! because we roam the earth O Maya's son! because we roam the earth Moan we upMoan we upMoan we upMoan we upon these strings; we make no mirth, on these strings; we make no mirth, on these strings; we make no mirth, on these strings; we make no mirth,

So many woes we see in many lands, So many woes we see in many lands, So many woes we see in many lands, So many woes we see in many lands, This life thThis life thThis life thThis life they cling to is but empty show; ey cling to is but empty show; ey cling to is but empty show; ey cling to is but empty show;

Rise, Maya's child! wake! slumber not again!Rise, Maya's child! wake! slumber not again!Rise, Maya's child! wake! slumber not again!Rise, Maya's child! wake! slumber not again! We are the voices of the wandering wind: We are the voices of the wandering wind: We are the voices of the wandering wind: We are the voices of the wandering wind:

Wander thou, too, O Prince, Wander thou, too, O Prince, Wander thou, too, O Prince, Wander thou, too, O Prince, thy rest to find; thy rest to find; thy rest to find; thy rest to find; Even Even Even Even in thine arms and on thy breasts, bright wife,in thine arms and on thy breasts, bright wife,in thine arms and on thy breasts, bright wife,in thine arms and on thy breasts, bright wife,

Sore have I panted, at the sun's decline,Sore have I panted, at the sun's decline,Sore have I panted, at the sun's decline,Sore have I panted, at the sun's decline,

To ride and ride To ride and ride To ride and ride To ride and ride and see the spread of the earthand see the spread of the earthand see the spread of the earthand see the spread of the earth How would I stretch for topmost HimalayHow would I stretch for topmost HimalayHow would I stretch for topmost HimalayHow would I stretch for topmost Himalay,,,,

And strain my gaze with searching what is round!And strain my gaze with searching what is round!And strain my gaze with searching what is round!And strain my gaze with searching what is round! Why have I never seen and nWhy have I never seen and nWhy have I never seen and nWhy have I never seen and never sought?ever sought?ever sought?ever sought?

Tell me what lies beyond our brazen gates."Tell me what lies beyond our brazen gates."Tell me what lies beyond our brazen gates."Tell me what lies beyond our brazen gates." The Light of Asia (part)

BHANTE SUVANNO: He began to contemplate on the nature

of his existence. He wanted to be serene and contented. After

much thought and contemplation, he made up his mind to leave

the luxurious living in the palaces and seek the true way to

happiness.

Thus in the year 594BC, at the age of 29 years and just as a son

was born to him, he renounced all worldly pleasures and

possessions and wandered off in search of the Truth.

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T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER FIVE

The Bodhisatta’s RenunciationThe Bodhisatta’s RenunciationThe Bodhisatta’s RenunciationThe Bodhisatta’s Renunciation

Day after day, seated amidst all of life’s luxuries the Prince

remains unmoved. Ever in thoughtful mood, he muses on the

fleeting nature of life's so called pleasures and its doubtful

delights.

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Signs oSigns oSigns oSigns of Awakening f Awakening f Awakening f Awakening SCENE: Mi Tor See

LIGHT OF ASIA: When from the roadside moaned a

mournful voice:

Sick Man: Help, masters! Lift me to my feet;

oh, help, or I shall die before I reach my house!

THE BODHISATTA (puzzled): Why is it, Why is it, Why is it, Why is it, CCCChanna, that hehanna, that hehanna, that hehanna, that he pants and moans, pants and moans, pants and moans, pants and moans, aaaand gaspsnd gaspsnd gaspsnd gasps to speak and sighs so pitifulto speak and sighs so pitifulto speak and sighs so pitifulto speak and sighs so pitiful????

Channa: This is a sick man with the fit upon him.

THE BODHISATTA (wondering): And are theAnd are theAnd are theAnd are there others, are re others, are re others, are re others, are there many thus? there many thus? there many thus? there many thus? Or migOr migOr migOr might it be to me as now with himht it be to me as now with himht it be to me as now with himht it be to me as now with him????

Channa: Great Lord! This comes in many forms to all men.

THE BODHISATTA (surprised): Then all men live in fear? Then all men live in fear? Then all men live in fear? Then all men live in fear? Channa: So live they, Prince!

THE BODHISATTA (contemplating): And growing And growing And growing And growing old, grow old, grow old, grow old, grow older, older, older, older, then what endthen what endthen what endthen what end???? Channa: They die, Prince.

THE BODHISATTA (Greatly surprised): DieDieDieDie!!!! Channa: Yea, at the last comes death,

In whatsoever way, whatever hour.

Some few grow old, most suffer and fall sick,

But all must die -- behold, where comes the Dead!

THE BODHISATTA (bewildered disbelieve): Is this the eIs this the eIs this the eIs this the end which nd which nd which nd which comes comes comes comes t t t to all who liveo all who liveo all who liveo all who live???? Channa: This is the end that comes to all.

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THE BODHISATTA (sadly lamenting): Oh! suffering worldOh! suffering worldOh! suffering worldOh! suffering world,,,, Since pleasures end in pain, and youth in age,Since pleasures end in pain, and youth in age,Since pleasures end in pain, and youth in age,Since pleasures end in pain, and youth in age, And love in loss, and life in hateful death,And love in loss, and life in hateful death,And love in loss, and life in hateful death,And love in loss, and life in hateful death, And death in unkAnd death in unkAnd death in unkAnd death in unknown lives, which will but yokenown lives, which will but yokenown lives, which will but yokenown lives, which will but yoke Men to theirMen to theirMen to theirMen to their wheel again to whirl the round wheel again to whirl the round wheel again to whirl the round wheel again to whirl the round The veil is renThe veil is renThe veil is renThe veil is rent… t… t… t… Which blinded me! I am as all these menWhich blinded me! I am as all these menWhich blinded me! I am as all these menWhich blinded me! I am as all these men ……….……….……….……….How canHow canHow canHow can it be that Brahm it be that Brahm it be that Brahm it be that Brahm Would make a world and keep it miserable,Would make a world and keep it miserable,Would make a world and keep it miserable,Would make a world and keep it miserable, Since, if allSince, if allSince, if allSince, if all----powerful, he leaves it so,powerful, he leaves it so,powerful, he leaves it so,powerful, he leaves it so, He is not good, and if not powerful,He is not good, and if not powerful,He is not good, and if not powerful,He is not good, and if not powerful, He is not God? He is not God? He is not God? He is not God? –––– Channa! lead home again! Channa! lead home again! Channa! lead home again! Channa! lead home again! It is enough! mine eyes have seen enough”!It is enough! mine eyes have seen enough”!It is enough! mine eyes have seen enough”!It is enough! mine eyes have seen enough”!

A Prince’s A Prince’s A Prince’s A Prince’s Life Life Life Life oooof Extreme Pf Extreme Pf Extreme Pf Extreme Pleasuresleasuresleasuresleasures BHANTE SUVANNO: The Bodhisatta was born in the pleasure-

grove of Sal trees

called the Lumbini

Garden and was

named Siddhattha.

At the age of

sixteen, he was

married to Yaso-

dhara Devi, the

daughter of the

Royal Master of

Devadaha, Suppabuddha. Thereafter, surrounded by forty

thousand attendant princesses, he lived in enjoyment of kingly

pleasures in great magnificence. Manifold was the variety of

sensuous delights within the palace, the music and song that

104

filled the palace halls by night and day; the beauty and grace of

its dancing girls; the fragrance of subtle perfumes; the finest silks

and priceless gems for jewellery and adornment; and rare

delicacies and foods for the royal table.

And yet, day after day, seated amidst all this luxury the Prince

remains unmoved. Ever in thoughtful mood, he muses on the

fleeting nature of life's so called pleasures and its doubtful

delights.

The Four SignsThe Four SignsThe Four SignsThe Four Signs BHANTE SUVANNO: While thus wholly given over to

sensuous pleasures amidst pomp and splendour, he came out

one day accompanied by attendants to the royal pleasure grove

for a garden feast and merry-making. On the way to the grove,

the sight of a decrepit, aged person gave him a shock and he

turned back to his palace.

As he went out on a second occasion, he saw a diseased person

and greatly disturbed, returned to his palace. When he went out

for the third time, he was further alarmed and agitated on seeing

a dead man and again hurried home.

The UnwholesomeThe UnwholesomeThe UnwholesomeThe Unwholesome Quest Quest Quest Quest THE BODHISATTA: When oneself is subjected to When oneself is subjected to When oneself is subjected to When oneself is subjected to old age, to old age, to old age, to old age, to seek and crave for what is subjected to old age is not befitting. seek and crave for what is subjected to old age is not befitting. seek and crave for what is subjected to old age is not befitting. seek and crave for what is subjected to old age is not befitting. And what are subjected to old age? Wife and children, slaves, And what are subjected to old age? Wife and children, slaves, And what are subjected to old age? Wife and children, slaves, And what are subjected to old age? Wife and children, slaves, goats and sheep, fowls and pigs, elephants, horses, cattle, goats and sheep, fowls and pigs, elephants, horses, cattle, goats and sheep, fowls and pigs, elephants, horses, cattle, goats and sheep, fowls and pigs, elephants, horses, cattle, gold and silver, all objects of pleasures and luxuries, gold and silver, all objects of pleasures and luxuries, gold and silver, all objects of pleasures and luxuries, gold and silver, all objects of pleasures and luxuries, animate animate animate animate and inanimate, are subject to old age. and inanimate, are subject to old age. and inanimate, are subject to old age. and inanimate, are subject to old age. Being oneself subject Being oneself subject Being oneself subject Being oneself subject

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to old age, to crave for these objects of pleasures, to be to old age, to crave for these objects of pleasures, to be to old age, to crave for these objects of pleasures, to be to old age, to crave for these objects of pleasures, to be enveloped and immersed in them is not proper. Similarly, it enveloped and immersed in them is not proper. Similarly, it enveloped and immersed in them is not proper. Similarly, it enveloped and immersed in them is not proper. Similarly, it does not befit one, when oneself is subject to disease and does not befit one, when oneself is subject to disease and does not befit one, when oneself is subject to disease and does not befit one, when oneself is subject to disease and death, tdeath, tdeath, tdeath, to crave for sensual objects which are subject to o crave for sensual objects which are subject to o crave for sensual objects which are subject to o crave for sensual objects which are subject to disease and death. To go after what is subject to old age, disease and death. To go after what is subject to old age, disease and death. To go after what is subject to old age, disease and death. To go after what is subject to old age, disease and death (disease and death (disease and death (disease and death (what is not befitting and proper) constitutes an ) constitutes an ) constitutes an ) constitutes an UnwholesomeUnwholesomeUnwholesomeUnwholesome Quest Quest Quest Quest ....

THE BODHISATTA (describing his Unwholesome Quests): Now Now Now Now bbbbhihihihikkhukkhukkhukkhussss, before my Enlightenment while I was only an un, before my Enlightenment while I was only an un, before my Enlightenment while I was only an un, before my Enlightenment while I was only an un----Enlightened Bodhisatta, being myself subjected to birth Enlightened Bodhisatta, being myself subjected to birth Enlightened Bodhisatta, being myself subjected to birth Enlightened Bodhisatta, being myself subjected to birth and and and and old age old age old age old age I sought after whI sought after whI sought after whI sought after what was also subjected to birth at was also subjected to birth at was also subjected to birth at was also subjected to birth andandandand old old old old ageageageage. . . .

BHANTE SUVANNO: This was a censure of the life of

pleasures he had lived with Yasodhara amidst the pomp and

pleasures of attendant princesses. Then, having perceived the

wretchedness of such life, he made up his mind to go in search

of the peace of Nibbana which is free from birth, old age, disease

and death. He recalled:

THE BUDDHA: Monks, I lived in theMonks, I lived in theMonks, I lived in theMonks, I lived in the utmost utmost utmost utmost, total refinement. , total refinement. , total refinement. , total refinement. My father even had lotus ponds made in our palaceMy father even had lotus ponds made in our palaceMy father even had lotus ponds made in our palaceMy father even had lotus ponds made in our palacessss: one : one : one : one where redwhere redwhere redwhere red----lotuses bloomed, olotuses bloomed, olotuses bloomed, olotuses bloomed, one where white lotuses bloomed, ne where white lotuses bloomed, ne where white lotuses bloomed, ne where white lotuses bloomed, and and and and one where blue lotuses bloomed, all for my sake. I used no one where blue lotuses bloomed, all for my sake. I used no one where blue lotuses bloomed, all for my sake. I used no one where blue lotuses bloomed, all for my sake. I used no sandalwood that wassandalwood that wassandalwood that wassandalwood that was not from Varanasi. My turban was from not from Varanasi. My turban was from not from Varanasi. My turban was from not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, and my outer Varanasi, as were my tunic, my lower garments, and my outer Varanasi, as were my tunic, my lower garments, and my outer Varanasi, as were my tunic, my lower garments, and my outer cloak. A white sunshade was held over me day and night to cloak. A white sunshade was held over me day and night to cloak. A white sunshade was held over me day and night to cloak. A white sunshade was held over me day and night to protect protect protect protect me from cold, heat, dust, dirt me from cold, heat, dust, dirt me from cold, heat, dust, dirt me from cold, heat, dust, dirt and dew. and dew. and dew. and dew.

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I had three palaces: one for the cold I had three palaces: one for the cold I had three palaces: one for the cold I had three palaces: one for the cold season, one season, one season, one season, one for the hot for the hot for the hot for the hot season and season and season and season and one for the rainy season. During the four months one for the rainy season. During the four months one for the rainy season. During the four months one for the rainy season. During the four months of the rainy season I was entertained in the rainyof the rainy season I was entertained in the rainyof the rainy season I was entertained in the rainyof the rainy season I was entertained in the rainy----season season season season palace by minstrels without a single manpalace by minstrels without a single manpalace by minstrels without a single manpalace by minstrels without a single man among them. I among them. I among them. I among them. In my n my n my n my fathefathefathefather's home the servants, workersr's home the servants, workersr's home the servants, workersr's home the servants, workers and and and and retainers were fed retainers were fed retainers were fed retainers were fed wheat, rwheat, rwheat, rwheat, rice ice ice ice and meat. and meat. and meat. and meat. Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, runrunrunrun----ofofofof----thethethethe----mill person, himself subject to ageing, not beyond mill person, himself subject to ageing, not beyond mill person, himself subject to ageing, not beyond mill person, himself subject to ageing, not beyond ageing, sees another who is ageageing, sees another who is ageageing, sees another who is ageageing, sees another who is aged, he is horrified, humiliated d, he is horrified, humiliated d, he is horrified, humiliated d, he is horrified, humiliated aaaand disgusted, oblivious to himself that he too is subject to nd disgusted, oblivious to himself that he too is subject to nd disgusted, oblivious to himself that he too is subject to nd disgusted, oblivious to himself that he too is subject to ageing, not beyond ageing. If I, who am subject to ageing, not ageing, not beyond ageing. If I, who am subject to ageing, not ageing, not beyond ageing. If I, who am subject to ageing, not ageing, not beyond ageing. If I, who am subject to ageing, not beyond ageing, webeyond ageing, webeyond ageing, webeyond ageing, were to be horrified, humiliated re to be horrified, humiliated re to be horrified, humiliated re to be horrified, humiliated and disgusted and disgusted and disgusted and disgusted on seeing another person who is aged, that would not be on seeing another person who is aged, that would not be on seeing another person who is aged, that would not be on seeing another person who is aged, that would not be fitting ffitting ffitting ffitting for meor meor meor me.' As I noticed this, the .' As I noticed this, the .' As I noticed this, the .' As I noticed this, the typictypictypictypicalalalal young person's young person's young person's young person's intoxication with youth entirely dropped away. intoxication with youth entirely dropped away. intoxication with youth entirely dropped away. intoxication with youth entirely dropped away. Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, refinement, the thought occurred to me: 'When an untaught, runrunrunrun----ofofofof----thethethethe----mill person, himself subject to mill person, himself subject to mill person, himself subject to mill person, himself subject to illness, not beyond illness, not beyond illness, not beyond illness, not beyond illness, sees another who is ill, he is horrified, humiliated, and illness, sees another who is ill, he is horrified, humiliated, and illness, sees another who is ill, he is horrified, humiliated, and illness, sees another who is ill, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to illness, disgusted, oblivious to himself that he too is subject to illness, disgusted, oblivious to himself that he too is subject to illness, disgusted, oblivious to himself that he too is subject to illness, not beyond illness. not beyond illness. not beyond illness. not beyond illness. And if I, who am subject to illness, not beyond illness, wAnd if I, who am subject to illness, not beyond illness, wAnd if I, who am subject to illness, not beyond illness, wAnd if I, who am subject to illness, not beyond illness, were to ere to ere to ere to be horrified, hbe horrified, hbe horrified, hbe horrified, humiliatedumiliatedumiliatedumiliated and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another

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person who is ill, that would not be fitting for me.' As I noticed person who is ill, that would not be fitting for me.' As I noticed person who is ill, that would not be fitting for me.' As I noticed person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely this, the healthy person's intoxication with health entirely this, the healthy person's intoxication with health entirely this, the healthy person's intoxication with health entirely dropped away. dropped away. dropped away. dropped away. Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total Even though I was endowed with such fortune, such total refinement, threfinement, threfinement, threfinement, the thought occurred to me: 'When an untaught, e thought occurred to me: 'When an untaught, e thought occurred to me: 'When an untaught, e thought occurred to me: 'When an untaught, runrunrunrun----ofofofof----thethethethe----mill person, himself subject to death, not beyond mill person, himself subject to death, not beyond mill person, himself subject to death, not beyond mill person, himself subject to death, not beyond death, sees another who is dedeath, sees another who is dedeath, sees another who is dedeath, sees another who is dead, he is horrified, humiliatedad, he is horrified, humiliatedad, he is horrified, humiliatedad, he is horrified, humiliated and and and and disgusted, oblivious to himself that he too is subject to death, disgusted, oblivious to himself that he too is subject to death, disgusted, oblivious to himself that he too is subject to death, disgusted, oblivious to himself that he too is subject to death, not beyond death. not beyond death. not beyond death. not beyond death. And if I, who am subject to death, not beyond death, wAnd if I, who am subject to death, not beyond death, wAnd if I, who am subject to death, not beyond death, wAnd if I, who am subject to death, not beyond death, were to ere to ere to ere to be horrified, humiliatedbe horrified, humiliatedbe horrified, humiliatedbe horrified, humiliated and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another and disgusted on seeing another person who is dead, that would not be fitting for me.' As I person who is dead, that would not be fitting for me.' As I person who is dead, that would not be fitting for me.' As I person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely noticed this, the living person's intoxication with life entirely noticed this, the living person's intoxication with life entirely noticed this, the living person's intoxication with life entirely dropped awaydropped awaydropped awaydropped away. . . . [[[[An.An.An.An. III.38] III.38] III.38] III.38]

The Noble QuestThe Noble QuestThe Noble QuestThe Noble Quest:::: Renunciation Renunciation Renunciation Renunciation BHANTE SUVANNO: On his fourth

excursion to the pleasure-grove, the

Bodhisatta met a holy man. On

learning that he had gone forth from a

worldly life, it occurred to the

Bodhisatta to renounce worldly life,

become a recluse and go in search of what is not subjected to old

age, disease and death. In the Buddha’s own words: (The young

Prince grows disenchanted with his life of luxury).

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THE BODHISATTA: Being oneBeing oneBeing oneBeing one----self subjected to old age, self subjected to old age, self subjected to old age, self subjected to old age, disease and death, to godisease and death, to godisease and death, to godisease and death, to go in search of that which is not in search of that which is not in search of that which is not in search of that which is not subjected to old age, disease and death constitutes a Noble subjected to old age, disease and death constitutes a Noble subjected to old age, disease and death constitutes a Noble subjected to old age, disease and death constitutes a Noble Quest.Quest.Quest.Quest.

BHANTE SUVANNO: On that same day, his son was born.

When the news was brought to him:

THE BODHISATTA (murmured): An impediment An impediment An impediment An impediment (rahula) has has has has beebeebeebeen born, a fetter has been born.n born, a fetter has been born.n born, a fetter has been born.n born, a fetter has been born.

BHANTE SUVANNO: Later, on learning of this remark of the

Bodhisatta, King Suddhodana named his newborn grandson Prince

Rahula, hoping that the child would indeed prove to be a fetter to

the Bodhisatta and become a hindrance to his plan for

renunciation.

But the Bodhisatta had become

averse to the pleasures of the world.

That night he remained unmoved,

unsolaced by the amusements

provided by the royal entertainers

and retired to bed early. The

discouraged musicians lay down

their instruments and went to sleep

there and then.

On awakening in the middle of the

night, the sight of recumbent,

sleeping dancers repulsed the Bodhisatta and made his palace

seem like a cemetery filled with corpses.

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Thus, at midnight the Bodhisatta, taking a last look at his sleeping

wife and child, went forth on the Great Renunciation riding the

royal horse, Khandaka, accompanied by his charioteer, Channa.

When they came to the river Anoma,

he cut off his hair and beard while

standing on the sandy beach. Then

after discarding the royal garments,

he put on the yellow robes offered

by the Brahma God, Ghantikara, and

became a recluse. Note that the

Brahmas and devas in the heavenly

planes were aware of the Bodhisatta’s

impending sojourn on the human

plane in preparation to fulfill his

aspiration of being the Buddha.

The Bodhisatta was then only twenty-nine years of age, an age

most favourable for the pursuit of pleasures. That he renounced

with indifference the pomp and splendour of a sovereign and

abandoned the solace and comfort of his home, wife and son and

retinues, at such a favourable age while still blessed with youth

is a most difficult but noble act.

Moral Implications Moral Implications Moral Implications Moral Implications JINAVAMSA: There are men who walk out on their families for

selfish reasons; such actions are irresponsible and cannot be

condoned. Bhante, how would you describe Prince Siddhattha’s

renunciation? Was this not a selfish and irresponsible act.

BHANTE SUVANNO: [Sighing with great compassion] …Poor, poor

ignorant human beings. Jinavamsa, know that human beings are

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so judgemental and ignorant. Prince Siddhattha was known for

his compassion and kindness. Certainly, he did not leave his

family and everything behind for selfish reasons. He renounced

the life of abundance and pleasure for a life of poverty and

austerity. He gave up a prospective throne with all the attending

ministers and state dignitaries to live in forests among wild birds

and beasts. He sacrificed wealth and power to lead the life of an

ascetic, penniless and alone. No one could accuse Siddhattha

Gotama of having left his family and country for the sake of

pleasure and sensual gratification. His decision was based on

compassionate altruism; it was an act of sacrifice and

farsightedness.

The Prince’s life in the palaces was one of abundant luxury and

constant pleasure. His father, apprehensive that the young

Prince would one day leave home to become an ascetic, had

made preparations that he was well provided for and would

thereby be attached to the worldly life. But the Prince saw

through the delusion of worldly pleasures. Transitory and

unsatisfactory as they were; he knew no sorrow, but he felt

profoundly touched by the pain living beings, especially humans

had to endure.

Still in the prime of his youth, enjoying physical strength and

good health, he perceived the uncertain nature of life and the

delusion of human happiness. Amidst luxury and comfort, he

contemplated the universality of suffering to which all beings

are subjected. His innate compassion would not allow him to

selfishly enjoy the pleasures and privileges of royalty. The world

was full of conflict and confusion, plagued by violence and

oppression, and the Prince had to find a way to do away with

these sufferings.

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In the process he had to undergo great hardship and personal

discomfort. But the Dhamma he discovered and taught to the

world has brought peace and happiness to countless people over

the centuries, and is still of great benefit to humanity today. Had

he chosen to lead a household life and ascend the throne

following his father, his services to mankind would have been

much more limited.

Siddhattha's decision to leave home could not have been an easy

one. He had a young son, a loving wife, a concerned father and

foster mother, and a promising future of power and glory. He

also knew all too well that the austere life of an ascetic was one

of great hardship, loneliness and discomfort so completely

different from the life he was enjoying. It must have taken great

courage, determination and selfless sacrifice to arrive at this

crucial decision and not to waver in his resolve.

BHANTE SUVANNO [continues]: Thus, Jinavamsa, the Lord’s

Renunciation was anything but irresponsible; it was a deed as

courageous as a lion’s, compassionate, filled with wisdom and

discernment, totally responsible and only after much

deliberation, and to point out a significant factor, He asked of

His bhikkhus which was greater, the tears that were shed from

existence to existence by them while wandering this Samsara,

crying and weeping from being together with what is

displeasing, being separated from what is pleasing, or the waters

in the four great oceans? The Buddha knew and saw that the

tears shed were truly greater, further:

THE BUDDHA: Long haLong haLong haLong have you repeatedly experienced theve you repeatedly experienced theve you repeatedly experienced theve you repeatedly experienced the death of a mother; tdeath of a mother; tdeath of a mother; tdeath of a mother; the tears you have shed over the death of he tears you have shed over the death of he tears you have shed over the death of he tears you have shed over the death of a mother while wandering this long, long Samsara, crying and a mother while wandering this long, long Samsara, crying and a mother while wandering this long, long Samsara, crying and a mother while wandering this long, long Samsara, crying and weeping from being joined with what is displeasing, being weeping from being joined with what is displeasing, being weeping from being joined with what is displeasing, being weeping from being joined with what is displeasing, being

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separated from what is pleasing are greatseparated from what is pleasing are greatseparated from what is pleasing are greatseparated from what is pleasing are greater than the er than the er than the er than the water in water in water in water in the four great oceans.the four great oceans.the four great oceans.the four great oceans. Long have you repeatedly experienced the death of a father; Long have you repeatedly experienced the death of a father; Long have you repeatedly experienced the death of a father; Long have you repeatedly experienced the death of a father; the death of a brotherthe death of a brotherthe death of a brotherthe death of a brother; the death of a sister; the death of a ; the death of a sister; the death of a ; the death of a sister; the death of a ; the death of a sister; the death of a son; the death of a daughter; loss with regard to relatives; loss son; the death of a daughter; loss with regard to relatives; loss son; the death of a daughter; loss with regard to relatives; loss son; the death of a daughter; loss with regard to relatives; loss with regard to wealth; with regard to wealth; with regard to wealth; with regard to wealth; loss with regard to disease. The tears loss with regard to disease. The tears loss with regard to disease. The tears loss with regard to disease. The tears you have shed over loss with regard to disease while wandering you have shed over loss with regard to disease while wandering you have shed over loss with regard to disease while wandering you have shed over loss with regard to disease while wandering this long, long time, crying and weeping this long, long time, crying and weeping this long, long time, crying and weeping this long, long time, crying and weeping from being joined with from being joined with from being joined with from being joined with what is displeasing, being separated from what is pleasing, are what is displeasing, being separated from what is pleasing, are what is displeasing, being separated from what is pleasing, are what is displeasing, being separated from what is pleasing, are greater than thegreater than thegreater than thegreater than the water in water in water in water in the four great oceansthe four great oceansthe four great oceansthe four great oceans.... Why is that? Why is that? Why is that? Why is that? From an inconstruable beginning comes birth. A beginning From an inconstruable beginning comes birth. A beginning From an inconstruable beginning comes birth. A beginning From an inconstruable beginning comes birth. A beginning point is not evident, though, beings hindered by ignorance and point is not evident, though, beings hindered by ignorance and point is not evident, though, beings hindered by ignorance and point is not evident, though, beings hindered by ignorance and fettered by craving are being reborn repeatedly.fettered by craving are being reborn repeatedly.fettered by craving are being reborn repeatedly.fettered by craving are being reborn repeatedly.

Long have you thus experienced stress, experienLong have you thus experienced stress, experienLong have you thus experienced stress, experienLong have you thus experienced stress, experienced pain, ced pain, ced pain, ced pain, experienced loss, swelling the cemeteries, enough to become experienced loss, swelling the cemeteries, enough to become experienced loss, swelling the cemeteries, enough to become experienced loss, swelling the cemeteries, enough to become disenchanted with all dependently conditioned things, enough disenchanted with all dependently conditioned things, enough disenchanted with all dependently conditioned things, enough disenchanted with all dependently conditioned things, enough to become dispassionate, to become dispassionate, to become dispassionate, to become dispassionate, enough to be releasedenough to be releasedenough to be releasedenough to be released.... (samyutta

nikaya, part ii, xv.3).

BHANTE SUVANNO: Yet we still continue to cling to, not

knowing and not realising the depth of pain we have had before.

Not knowing and not realising that we have had many families,

many parents, children, relatives, friends and enemies in as

many previous lives; thus the defilement accumulates heap on

heap on heap, again and again.

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We still crave to be reborn….continuing on with greater greed,

stronger emotions of anger and hatred, and still drowned in

delusions of the self; unable to rise from the depths of our

experienced suffering…dragged ever deeper into the swirling

whirlpool of defilement...unable to rise…even given the

opportunity. So sad!

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THE BUDDHA

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER SIX

PractisPractisPractisPractising Extreme Austeritiesing Extreme Austeritiesing Extreme Austeritiesing Extreme Austerities

With unrelenting energy he undergoes rigorous ascetic discipline,

both bodily and mentally, seeking a way to the cessation of

suffering through further suffering, till he becomes lean and

emaciated and a mere skeleton.

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Six Years oSix Years oSix Years oSix Years offff Intense Suffering Intense Suffering Intense Suffering Intense Suffering THE SCENE: Continuing in Mi Tor See BHANTE SUVANNO: For six long years the Bodhisatta wanders

along the highways and byways of India. In the beginning, the

Bodhisatta was not yet in possession

of practical knowledge of leading a

holy life so he made his way to the

then famous ascetic Alara who was

no ordinary person. Such teachers

who had achieved jhanic attainments

served as trustworthy masters giving

practical instructions on methods of

attainments. Alara was as famous as a

Buddha in those times. He lived in

the state of Vesali and he had three hundred pupils learning his

doctrine.

The Bodhisatta first went to Alara and then to Udaka, another

famous contemporary teacher, who had higher jhannic

experiences than Alara. After learning from both of them he

discovered that he could not attain what he was seeking, which

was destruction of aversion and cessation of passion, leading to

higher knowledge and full Enlightenment and finally to Nibbana,

the end of suffering. In both cases their teachings would lead

him to Brahmic worlds, at death, where he was assured of a very

long life, after which he will again return to the human realm

and go through the whole life, death and suffering cycles again.

These were not the goals for which he had left his family. Dis-

satisfied and becoming indifferent to the practice which led only

to the Brahmic realms and not to nibbana, the end of suffering, he

went his own way to attempt to reach the undying state of

Nibbana.

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Extreme Austerities in tExtreme Austerities in tExtreme Austerities in tExtreme Austerities in the Foresthe Foresthe Foresthe Forest BHANTE SUVANNO: After he had left Udaka, the Bodhisatta

wandered about in

Magadha, seeking the path

to the undying Nibbana.

During his wanderings,

he ultimately found his

way to the forest of

Uruvela. In the forest he

saw the clear, flowing

river Neranjara. Perceiving

thus a delightful spot, a serene dense grove, a clear, flowing

stream with a village nearby which would serve as an alms

resort, it occurred to him:

THE BODHISATTA (pondering): Truly, this isTruly, this isTruly, this isTruly, this is a s a s a s a suitable place uitable place uitable place uitable place for one intent on for one intent on for one intent on for one intent on effort. effort. effort. effort.

BHANTE SUVANNO: He stayed on in the forest. As yet the

Bodhisatta had not worked out a precise system of right struggle.

Austerity practices were, of course, widely known and in vogue

throughout India then. Thus without any teacher to guide him

now, the Bodhisatta pondered long, and finally he decided to go

the way of austerities.

Crushing Crushing Crushing Crushing Mind wMind wMind wMind with ith ith ith MindMindMindMind THE BODHISATTA (contemplating): What if now with my teeth What if now with my teeth What if now with my teeth What if now with my teeth clenched and my tongue cleaving the palate, Iclenched and my tongue cleaving the palate, Iclenched and my tongue cleaving the palate, Iclenched and my tongue cleaving the palate, I should press should press should press should press down, constrain and crush the naturally arising thoughdown, constrain and crush the naturally arising thoughdown, constrain and crush the naturally arising thoughdown, constrain and crush the naturally arising thought with my t with my t with my t with my mind?mind?mind?mind?

117

BHANTE SUVANNO: This extreme austerity proved very

painful for him and sweat oozed out from under his armpits, but

no superior knowledge was attained. This method led him only

to extreme suffering and not to the ending of passion and the

gaining of knowledge. Other austerity practices taken up

successively also led merely into wrong paths. He then tried…

Restraining tRestraining tRestraining tRestraining the Breathhe Breathhe Breathhe Breath THE BODHISATTA (further contemplating): What iWhat iWhat iWhat if I controlled f I controlled f I controlled f I controlled respiration and concentrate on the breathless respiration and concentrate on the breathless respiration and concentrate on the breathless respiration and concentrate on the breathless jhanajhanajhanajhana????

BHANTE SUVANNO: With that thought, the Bodhisatta

restrained the in-breathing and out-breathing of the mouth and

nose. With the holding of respiration through the mouth and

nose, there was a roar in the ears. There was intense bodily

suffering, but the Bodhisatta was relentless. He held the in-

breathings and out-breathings, not only of the mouth and nose,

but also of the ears. As a result, violent winds rushed up to the

crown of the head, causing pains as if a strong man had split

open the head with a mallet or had tightened a rough leather

strap round the head. Violent winds pushed around in the belly

causing great pain like being carved up by a butcher's sharp

knife. And there was intense burning in the belly as if roasted

over a pit of burning coals.

The Bodhisatta, overcome physically by pain and suffering, fell

down in exhaustion and lay still. When the Brahmas and devas

saw him lying prone, some of them said:

BRAHMAS AND DEVAS: The bhikkhu Gotama is dead.

OTHER BRAHMAS AND DEVAS: The bhikkhu Gotama is not

yet dead, he is dying. The bhikkhu Gotama is neither dead nor

dying. He is just lying still, dwelling in the state of Arahantship.

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Extreme Austerity oExtreme Austerity oExtreme Austerity oExtreme Austerity of Fastingf Fastingf Fastingf Fasting

BHANTE SUVANNO: Alas! In spite of all these painful efforts,

no higher knowledge was gained…the thought then occurred to

the Bodhisatta…

THE BODHISATTA: What if I strive still harderWhat if I strive still harderWhat if I strive still harderWhat if I strive still harder, entirely , entirely , entirely , entirely abstaining from foodabstaining from foodabstaining from foodabstaining from food? ? ? ?

BRAHMAS AND DEVAS: (knowing his thoughts) Please, Lord

Gotama, do not entirely abstain from food. If you do so, we shall

instill heavenly nourishment through the pores of your skin. You

shall remain alive on that.

THE BODHISATTA (considering): If I claim to be compIf I claim to be compIf I claim to be compIf I claim to be completely letely letely letely fasting and these brahmas and devasfasting and these brahmas and devasfasting and these brahmas and devasfasting and these brahmas and devas s s s should instil heavenly hould instil heavenly hould instil heavenly hould instil heavenly nourishment through my pores and I should thus be sustainourishment through my pores and I should thus be sustainourishment through my pores and I should thus be sustainourishment through my pores and I should thus be sustained, ned, ned, ned, that would be for me a liethat would be for me a liethat would be for me a liethat would be for me a lie. . . . BHANTE SUVANNO: The Bodhisatta rejected the deities offer.

Then he decided to take less and less nourishment, only as much

bean soup as the hollow of a hand could hold. Living on about

five or six spoonfuls of bean soup each day, his body reached the

state of extreme emaciation.

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The limbs withered, only skin, sinews and bones remained.

The vertebrae became exposed in uneven lumps and

protuberances. The widely dispersed bones jutted out,

presenting an ungainly, ghastly appearance. The gleam of the

eyes, shrunk down in their sockets, looked like the reflection

from water sunk deep in the well. The scalp had shrivelled up

like a green, soft gourd withered in the sun.

The emaciation was so extreme that if he attempted to feel the

belly skin, he encountered the spinal column; if he felt for the

spinal column, he touched the belly skin. When he attempted to

evacuate the bowel or make water, the effort was so painful that

he fell forward on the face, so weakened was he through this

extremely scanty diet. Seeing this extremely run down body of

the Bodhisatta, the people said:

SOME PASSER-BYS: The bhikkhu Gotama is a black man. The

bhikkhu Gotama has a brown complexion. The bhikkhu Gotama has

the brown-blue colour of the torpedo fish.

BHANTE SUVANNO: Alas! So much had the clear, bright,

golden colour of his skin deteriorated.

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Mara's PersuasionMara's PersuasionMara's PersuasionMara's Persuasion BHANTE SUVANNO: While the Bodhisatta strove hard and

practised extreme austerity in his quest for the Deathless, Mara

came to hinder his progress.

MARA: Friend Gotama, you have gone very thin and in the

presence of death. There is little chance for you to live. Oh,

Friend Gotama! Life is better than death. If you live, you can do

good deeds and gain merits.

BHANTE SUVANNO: Happily, the Bodhisatta was able to

overcome Mara. At that time, the Bodhisatta was still working

under the delusion that austerity exercises were the means of

attaining higher knowledge. Thus, he thought:

THE BODHISATTA: This wind that blows can dry up the This wind that blows can dry up the This wind that blows can dry up the This wind that blows can dry up the waters of the river. So while I strive strenuously, why should it waters of the river. So while I strive strenuously, why should it waters of the river. So while I strive strenuously, why should it waters of the river. So while I strive strenuously, why should it not dry up my blood? And when the blood dries up, bile and not dry up my blood? And when the blood dries up, bile and not dry up my blood? And when the blood dries up, bile and not dry up my blood? And when the blood dries up, bile and phlegm will run dry. As the flesh gets wasted too, my mind wiphlegm will run dry. As the flesh gets wasted too, my mind wiphlegm will run dry. As the flesh gets wasted too, my mind wiphlegm will run dry. As the flesh gets wasted too, my mind will ll ll ll become clearer: mindfulness, concentration and wisdom wbecome clearer: mindfulness, concentration and wisdom wbecome clearer: mindfulness, concentration and wisdom wbecome clearer: mindfulness, concentration and wisdom will be ill be ill be ill be more firmly established.more firmly established.more firmly established.more firmly established.

Right ReasoningRight ReasoningRight ReasoningRight Reasoning BHANTE SUVANNO: By now it is six years that the Bodhisatta

had lived in extreme self-mortification without any beneficial

results. He began to contemplate profoundly:

THE BODHISATTA: Whatever ascetics or brahmins in the Whatever ascetics or brahmins in the Whatever ascetics or brahmins in the Whatever ascetics or brahmins in the pastpastpastpast, future and present , future and present , future and present , future and present had felt had felt had felt had felt, will feel and now feel, will feel and now feel, will feel and now feel, will feel and now feel painful, painful, painful, painful, racking, and piercing feelings through practising selfracking, and piercing feelings through practising selfracking, and piercing feelings through practising selfracking, and piercing feelings through practising self----torture, it torture, it torture, it torture, it

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may equal this, my suffering, not exceed it.may equal this, my suffering, not exceed it.may equal this, my suffering, not exceed it.may equal this, my suffering, not exceed it. But,But,But,But, by this by this by this by this gruelling asceticism I have not attained any distinction higher gruelling asceticism I have not attained any distinction higher gruelling asceticism I have not attained any distinction higher gruelling asceticism I have not attained any distinction higher than the ordinary human achievement; I have not gained the than the ordinary human achievement; I have not gained the than the ordinary human achievement; I have not gained the than the ordinary human achievement; I have not gained the Noble One's knowledge and vision which could uproot Noble One's knowledge and vision which could uproot Noble One's knowledge and vision which could uproot Noble One's knowledge and vision which could uproot defilements. Might there by another way to Enlightenment defilements. Might there by another way to Enlightenment defilements. Might there by another way to Enlightenment defilements. Might there by another way to Enlightenment apart from thisapart from thisapart from thisapart from this pa pa pa path of torture and mortificationth of torture and mortificationth of torture and mortificationth of torture and mortification? ? ? ?

BHANTE SUVANNO: Then the Bodhisatta thought of the time

when, as an infant, he sat alone under the shade of a rose-apple

tree, entered and absorbed in the first jhanic stage of meditation

while his royal father, King Suddhodana, was busily engaged in

ceremonial ploughing of the fields nearby.

THE BODHISATTA: IIII wondered whether this wondered whether this wondered whether this wondered whether this jhanic method jhanic method jhanic method jhanic method would be the right way to the Truth!would be the right way to the Truth!would be the right way to the Truth!would be the right way to the Truth!

Absorbed Concentration Absorbed Concentration Absorbed Concentration Absorbed Concentration BHANTE SUVANNO: Let us go back a bit into the early part of

The Bodhisatta’s infancy. A royal ploughing ceremony was held a

month or two after his birth. The king brought the infant child

along with him to the ploughing ceremony. At the ceremony the

infant was placed onto a couch under the shade of a rose-apple

tree. An enclosure was then formed by setting up curtains round

the temporary nursery with royal attendants respectfully

watching over the royal infant. As the royal ploughing ceremony

progressed in magnificent pomp and splendour, with the king

joining in the festivities, the royal attendants were drawn to the

splendid scene of activities going on in the nearby fields.

Thinking that the royal infant had fallen asleep, they left him

lying secure in the enclosure and went away to enjoy themselves

in the festivities.

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The infant Bodhisatta, on waking and not seeing any attendant,

sat up on the couch and remained seated with his legs crossed.

By virtue of habit-forming practices through many rebirths, he

instinctively started contemplating on the incoming and

outgoing breath. He was soon established in the first jhanic

absorption.

The attendants had been gone for some time now. Lost in the

festivities of the occasion, they

were late in returning. When

they returned, the shadows

thrown by the trees had moved

with the passage of time, but the

shade of the rose-apple tree

under which the infant was left

lying was found to have

remained steadfast on the same

spot. The infant Bodhisatta was

sitting motionless on the couch.

King Suddhodana was struck by

the spectacle of the unmoving

shadow of the rose-apple tree and the still, sitting posture of the

child. In great awe, he made obeisance to his son.

BHANTE SUVANNO: Following up on that memory, there

came the recognition that the respiration jhana practice was

indeed the right way to Enlightenment.

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Resumption oResumption oResumption oResumption of Mealsf Mealsf Mealsf Meals COMMENTATOR: Then it occurred to the Bodhisatta:

THE BODHISATTA: It is not possible to attain the It is not possible to attain the It is not possible to attain the It is not possible to attain the jhanicjhanicjhanicjhanic absorption with a body so absorption with a body so absorption with a body so absorption with a body so run downrun downrun downrun down. What if I take some solid . What if I take some solid . What if I take some solid . What if I take some solid food I used to take? Thus nourisfood I used to take? Thus nourisfood I used to take? Thus nourisfood I used to take? Thus nourished and strengthened in hed and strengthened in hed and strengthened in hed and strengthened in body, I'll be able to work for thebody, I'll be able to work for thebody, I'll be able to work for thebody, I'll be able to work for the jhanic jhanic jhanic jhanic state. state. state. state.

BHANTE SUVANNO: When the Five Ascetics accompanying

the Bodhisatta saw him partaking solid food, they misunderstood

his action and were disappointed. They were having the view:

FIVE ASCETICS: If living on a handful of pea soup had not led

him to higher knowledge, how could he expect to attain that by

eating solid food again?

BHANTE SUVANNO: Thus misjudging him and thinking that

he had abandoned the struggle and reverted back to the

luxurious way of life to gain riches and personal glory, they left

him in disgust and went to stay in the deer sanctuary in the

township of Benares.

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T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER SEVEN

The EnlightenmentThe EnlightenmentThe EnlightenmentThe Enlightenment

When Siddhattha Gotama sat under the Bodhi Tree on that

fateful evening 2600 years ago and resulting from accumulated

merits acquired throughout four asankheyya and one hundred

thousand aeons (world cycles), he became endowed with perfect

paramis (perfection of morality). His mind was able to perform

and see universes millions of light years away.

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Eve ofEve ofEve ofEve of Enlightenment Enlightenment Enlightenment Enlightenment THE SCENE: Bhante has returned to Hermitage at Lunas and

is holding his Dhamma talks here.

BHANTE SUVANNO: Very early on a full moon day 2600 years

ago, the Bodhisatta sat under the Bodhi Tree on the Bank of the

river Neranjara, at Gaya (now known as Buddha Gaya); near the big

village of Senanigama awaiting the hour of going for alms.

At the same time, Sujata was making preparations to give an

offering to the tree-spirit of the same Bodhi tree. She sent her

maid ahead to tidy up the area

under the spread of the tree. At

the sight of the Bodhisatta seated

under the tree, the maid thought

the deity had made himself visible

to receive their offering in person.

(Picture: Sujata’s Dana: First of the

Two Offerings of Greatest Merits)

She ran back in great excitement

to inform Sujata, her mistress. Sujata put the milk rice that she

had cooked early in the morning into a golden bowl worth a

hundred thousand pieces of money, covered it with another

golden bowl, then proceeded with the bowls to the foot of the

tree where the Bodhisatta remained seated and offered the bowls

into the hand of the Bodhisatta, saying:

SUJATA: May your wishes prosper like mine have.

BHANTE SUVANNO: So saying, she departed. Some time ago,

she had made a wish at this tree. Her wish for a husband of

equal rank and same caste and the first born to be a son, had

been fulfilled and thus her offering of milk rice that day was

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intended for the tree deity in fulfillment of her pledge. However,

later when she learnt that the Bodhisatta had gained

Enlightenment after taking the milk rice offered by her, she was

overjoyed with the thought that she had done a noble deed of

the greatest merit.

As the hour of breakfast drew near and keeping away the

offering by Sujata, the Bodhisatta went down to the river

Neranjara and had a bath, after which, he made the milk rice into

forty-nine pellets and had them for breakfast. The meal over, he

discarded the golden bowl into the river with the aspiration:

THE BODHISATTA: Let my aspiration to Buddhahood be Let my aspiration to Buddhahood be Let my aspiration to Buddhahood be Let my aspiration to Buddhahood be fulfilled todayfulfilled todayfulfilled todayfulfilled today. . . . `

BHANTE SUVANNO: Wonderfully enough, as though in

confirmation of the fulfillment of His aspiration, the bowl drifted

upstream against the swift flowing current for a considerable

distance and then sank to the bottom. Then in preparition for the

arduous task he knew was ahead of him, the Bodhisatta rested

the rest of the day in the forest glade near the bank of the river.

As evening fell, he returned to the Bodhi tree, meeting on the

way a grass-cutter named Sotthiya who gave him eight handfuls

of grass. The Bodhisatta carefully chose a spot under the Bodhi

tree and sat down cross-legged on the grass facing the eastern

direction.

THE BODHISATTA (musing): A A A A pleasant spot soothing to the pleasant spot soothing to the pleasant spot soothing to the pleasant spot soothing to the senssenssenssenses and stimulating to the mind to make a finales and stimulating to the mind to make a finales and stimulating to the mind to make a finales and stimulating to the mind to make a final effort to effort to effort to effort to fulfill my fulfill my fulfill my fulfill my aspiration. This is my aspiration. This is my aspiration. This is my aspiration. This is my inflexible resolution:inflexible resolution:inflexible resolution:inflexible resolution:

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'Though only my skin, 'Though only my skin, 'Though only my skin, 'Though only my skin, sinews and bones remain and sinews and bones remain and sinews and bones remain and sinews and bones remain and my blood and flesh dry up and wimy blood and flesh dry up and wimy blood and flesh dry up and wimy blood and flesh dry up and wither away, ther away, ther away, ther away,

yet will I never stir from this seat untilyet will I never stir from this seat untilyet will I never stir from this seat untilyet will I never stir from this seat until I have attained full I have attained full I have attained full I have attained full Enlightenment (sammaEnlightenment (sammaEnlightenment (sammaEnlightenment (samma----sambodhi)’.sambodhi)’.sambodhi)’.sambodhi)’.

BHANTE SUVANNO: Resolute and with firm determination

the Bodhisatta began meditating. So indefatigable in effort, so

unflagging in his devotion was he, and so resolute to realise

Truth and attain full Enlightenment.

At this point Mara made his appearance and contested for the

seat under the Bodhi tree with a view to opposing the

Bodhisatta's resolution and preventing him from fulfilling his

aspiration. To further his plan, he sent his three daughters to

distract the about-to-be enlightened Bodhisatta.

Mara then challenged the Bodhisatta as to His, the Bodhisatta’s

right to sit on the spot under the Bodhi tree to attain the fruit of

his quest.

Mara’s three daughters, Tanha, Arati, Raga (craving, discontent, lust) and

his army failed to prevent the Bodhisatta from attaining Enlightenment

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The Bodhisatta in affirmation of his right to do so by virtue of his

perfection of the Ten Paramis through the ages, invited the earth

to be his witness by touching the ground with his extended

fingers. The earth in agreement, trembled and shook.

The rooted mountains shook, The rooted mountains shook, The rooted mountains shook, The rooted mountains shook, the wild winds howled…the wild winds howled…the wild winds howled…the wild winds howled… ….….….….In the third watch,In the third watch,In the third watch,In the third watch,

The earth being still, the hellish legiThe earth being still, the hellish legiThe earth being still, the hellish legiThe earth being still, the hellish legions fled,ons fled,ons fled,ons fled, A soft air breathing from the sinking moon,A soft air breathing from the sinking moon,A soft air breathing from the sinking moon,A soft air breathing from the sinking moon, OOOOur Lord attained Sammaur Lord attained Sammaur Lord attained Sammaur Lord attained Samma----sambuddh…sambuddh…sambuddh…sambuddh…

(Light of Asia – excerpt)

EnlightenmentEnlightenmentEnlightenmentEnlightenment

BHANTE SUVANNO: By invoking the virtues he had

accumulated through the ages, fulfilling the Ten Perfections, the

Bodhisatta overcame the molestations set up by Mara and his

three daughters before the sun had set. Thus was Mara

vanquished.

Now, with a perfectly pure mind, calm contemplative and

malleable, the Bodhisatta inclined his mind to knowledge of past

existences, he recollected and saw with clarity many and varied

existences in the past. He recollected one past existence, two,

three, a hundred, a thousand or many hundreds, many

thousands of existences, existences in many aeons of world

destructions and in many aeons of world development.

Thus, while in the midst of his ultimate attempt, the Bodhisatta,

recollected and saw many and varied past experiences, together

with their characteristics and related associations. Please bear in

mind, Jinavamsa, that the Bodhisatta saw with his powers and

not through wishful thinking. He recollected:

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THE ABOUT-TO-BE BUDDHA: In this way, in that past In this way, in that past In this way, in that past In this way, in that past existence, I was known by such a name; I was born into such a existence, I was known by such a name; I was born into such a existence, I was known by such a name; I was born into such a existence, I was known by such a name; I was born into such a family; I was of such an appearance; I was nourished thus; I family; I was of such an appearance; I was nourished thus; I family; I was of such an appearance; I was nourished thus; I family; I was of such an appearance; I was nourished thus; I enjoyed such enjoyed such enjoyed such enjoyed such pleasures, I suffered such pains; I died in that pleasures, I suffered such pains; I died in that pleasures, I suffered such pains; I died in that pleasures, I suffered such pains; I died in that existence and then I was known by such a name, I was born existence and then I was known by such a name, I was born existence and then I was known by such a name, I was born existence and then I was known by such a name, I was born in in in in this existence.this existence.this existence.this existence.

BHANTE SUVANNO: Jinavamsa, Vipassana insight allows one

to know the difference between contemplating and thinking. In

contemplation, the reality of existence is seen as a result of

contemplative meditation with mindfulness on the four

foundations; bodily awareness, feelings, mental awareness and

awareness of the teachings of the Buddha, such as the Four

Noble Truths, Noble Eightfold Path, called Dhammas. One sees

the inconsistencies of things as they keep changing and are

insubstantial without a stable entity. Whereas thinking, has no

awareness and carries on and on. It is at most wishful and does

not dwell in the present. It has no qualitive value in terms of

insight knowledge. It is a hindrance to the progress of insight,

whereas contemplation is a necessary factor and must be

cultivated and developed wisely.

Thus, in the first watch of that night, the Bodhisatta had realised

the unique psychic knowledge through which he recollected many

past events and existences and had put away completely all

wrong views and delusion.

Then in the second watch of the night, he directed his mind

towards acquiring the unique divine eye knowledge (the second

knowledge), through which he could see sentient beings on the

verge of taking conception just after death; the causes and their

results.

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After seeing, through the divine eye knowedge, denizens of the

woeful states (apaya) suffering misfortune, and sentient beings of

the realms of humans, devas and Brahmas, enjoying happiness in

a progressively higher and better manner, he reflected:

THE ABOUT-TO-BE BUDDHA: What kind of deeds have What kind of deeds have What kind of deeds have What kind of deeds have these beings of the apaya done to suffer such awful miseries? these beings of the apaya done to suffer such awful miseries? these beings of the apaya done to suffer such awful miseries? these beings of the apaya done to suffer such awful miseries? WhatWhatWhatWhat kind of deeds have these humans, devas and brahmas kind of deeds have these humans, devas and brahmas kind of deeds have these humans, devas and brahmas kind of deeds have these humans, devas and brahmas done to enjoy such progressively magnificent bldone to enjoy such progressively magnificent bldone to enjoy such progressively magnificent bldone to enjoy such progressively magnificent bliss in their iss in their iss in their iss in their respective realms?respective realms?respective realms?respective realms?

BHANTE SUVANNO: Then by inclining his mind towards

acquiring knowledge of rebirth of beings, he developed the

knowledge of analysing and seeing the meritorious deeds and

unmeritorious deeds which form the origins of various sentient

beings.

Thus by means of knowledge of rebirths of beings which was based

upon the unique divine eye knowledge, the Bodhisatta reviewed in

detail the past deeds of merit and demerit done by beings and

came to know them as they really are.

This divine eye knowledge (the second knowledge) was achieved by

the Bodhisatta at midnight, the second watch of that night. By

virtue of this second knowledge, the mind of the Bodhisatta

became void of the elements of ignorance and delusion which

was apt to keep hidden the passing away and arising of sentient

beings.

Then with knowledge of rebirths of beings, he was able to review

and become Enlightened as to the true facts of the past deeds by

sentient beings.

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Then, finally, in the last watch of the night, the Bodhisatta

directed and inclined his mind to the knowledge of the

extinction of moral intoxicants (asavas), by which he came to

truly understand asavas as they really are; the cause of asavas as it

really is; the cessation of asavas as it really is and the way leading

to cessation of asavas as it really is. He also understood dukkha

(suffering, pain, unsatisfactoriness), the cause of dukkha, the

cessation of dukkha and the way leading to the cessation of

dukkha as it really is. He then let his mind dwell on the origin of

things revolving and their dependency on conditions.

Going over this dependency of things with their various

combinations of causes and effects repeatedly, he attained the

Noble Path complete with the All Empowering Knowledge of All

Things possessed only by a Buddha (sabbannuta nana) and

became the Supremely Self-Enlightened Buddha just before

dawn of the next day.

Reflections After Reflections After Reflections After Reflections After BHANTE SUVANNO: When the Bodhisatta sat down under the

Bodhi Tree on that fateful evening 2600 years ago, because of

accumulated merits performed throughout four asankheyya and

one hundred thousand aeons (world cycles), he was endowed

with perfect paramis (perfection of morality). His mind was able

to perform and see universes millions of light years away.

These super powers enabled him to see his various past

existences. With this power of knowledge of past lives, he saw

his immediate past existence of Santusita Deva and going

backwards from it, he recollected also in backward order many

existences and world cycles prior to it. He observed, all the

while, various world cycles which waxed and waned during

periods of eighty-four thousand world cycles; he saw world

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systems being destroyed by fire and water and being gradually

built up again with debris of the disintegrated worlds.

With the exercise of the power of divine eye, he studied human

beings on the verge of death and at the moment of conception in

their next existences. He saw the base and the noble, the

beautiful and the ugly, the happy and the miserable. He saw the

base ones who committed evil by deeds, words and thoughts; by

reviling Noble people, by holding wrong views; being reborn in

miserable states. He saw the good individuals, by good deeds,

words and thoughts; not reviling the Noble people and by

holding right views, reborn in the happy realms of Devas and

Brahmas.

Thus, he came to know the existence of different world systems,

varying ages of the worlds; various types of beings inhabiting

these worlds in separate realms.

With the attainment of the all empowering knowledge of all

things the Bodhisatta had found out that there were only the

phenomena of mind and body; (nama and rupa), and that in all

abodes and at all times, the phenomena of nama-rupa, is in a

state of change.

Through the divine eye knowledge, he had understood also the

causes and effects of deeds done by individual beings reborn in

various abodes.

BHANTE SUVANNO (continues): Now, at the beginning of the

third watch of the night, he began to correlate his findings by

dwelling on the Twelve Factors of Dependent Origination,

Paticcasamuppada, and beginning with the Contemplation of

Mind and Body, he realised Vipassana insights by which he

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discerned the Rising and Falling of Mental and Material

phenomena.

By repeatedly reviewing the Doctrine of Dependent Origination

in forward and backward manner, he developed higher and

higher Vipassana insights one after another until he attained the

magga and phala nana of the First Path sotapatti. With the

attainment of sotapatti magga, the Bodhisatta was completely rid

of the three defilements; Wrong View of a self, Doubts, Rites

and Rituals; these defilements would never again arise in the

Bodhisatta’s mind.

Then with the simultaneous realisation of the all empowering

knowlge of all things, the Bodhisatta had finally attained the state

of a Perfectly Self-Enlightened One, Sammasambuddha.

Prince Siddhattha attained Supreme Enlightenment

and became the Buddha

BHANTE SUVANNO: Beginning from the time when he

prostrated himself at the feet of Dipankara Buddha, the Bodhisatta

had endeavoured to develop and accumulate merits through

fulfillment of moral perfection. (see the Ten Perfections) which are

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difficult to accomplish by ordinary men, without making any

wish for pleasure of any realm of existence whatsoever as the

fruits of his meritorious deeds.

When the accumulation of merits from the perfections and good

deeds over the long period of four asankheyyas and one hundred

thousand world cycles bore the greatest and noblest fruit; the

attainment of Buddhahood, at dawn on a Full Moon 2600 years

ago, it is only natural that there arose repeatedly exulting joy

(piti). This joy, thus arising repeatedly, the Buddha uttered forth,

as was the established custom with all the omniscient Buddhas,

after achieving Buddhahood, the following verse of intense joy.

THE BUDDHA:::: Through many a birth in existence wandered I,Through many a birth in existence wandered I,Through many a birth in existence wandered I,Through many a birth in existence wandered I,

Seeking, but not finding,Seeking, but not finding,Seeking, but not finding,Seeking, but not finding, The builThe builThe builThe builder of the house.der of the house.der of the house.der of the house. Sorrowful is repeated birth.Sorrowful is repeated birth.Sorrowful is repeated birth.Sorrowful is repeated birth.

O! Householder, thou art seen.O! Householder, thou art seen.O! Householder, thou art seen.O! Householder, thou art seen. Thou shall build no house again.Thou shall build no house again.Thou shall build no house again.Thou shall build no house again.

All thy rafters are broken.All thy rafters are broken.All thy rafters are broken.All thy rafters are broken. Thy ridgeThy ridgeThy ridgeThy ridge----pole is shattered.pole is shattered.pole is shattered.pole is shattered. Mind attains the unconditioned.Mind attains the unconditioned.Mind attains the unconditioned.Mind attains the unconditioned.

AchievedAchievedAchievedAchieved….….….….is the end ofis the end ofis the end ofis the end of craving. craving. craving. craving.

BHANTE SUVANNO: The Buddha said that he had to wander

round and round samsara in search of the builder of the house,

this body and mind had suffered greatly as a consequence because

he had not discovered the carpenter of this house, the body, the

five khandhas (aggregates). Now, after a relentless search, he

announced that he had discovered, with his own intuitive

wisdom, the creator of the five khandhas. It was found to be none

other than the craving, residing not outside, but within the

recesses of his own mind.

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The rafters of this self-created house are the defilement such as

greed, anger, delusion, pride, wrong views, doubts, laziness,

restlessness, moral shamelessness and moral fearlessness.

The ridge-pole that supports the rafters is ignorance, the root

cause of all defilement. The shattering of the ridge-pole of

ignorance by various successive insights, and ultimately results

in the complete demolition of the house, the mind attains the

unconditioned state, Nibbana, the supreme peace, the Final

Emancipation.

Having become a fully Enlightened One, he spent seven days

under the Bodhi tree and seven days each at six other places

enjoying the bliss of the fourth state of Fruition (arahantship).

After that, the Buddha went back to the goat-herd's banyan tree

on the fiftieth day and contemplated the Dhamma which he had

rediscovered and pondered thus:

THE BUDDHA:

With difficulty have I apprehended the Dhamma.With difficulty have I apprehended the Dhamma.With difficulty have I apprehended the Dhamma.With difficulty have I apprehended the Dhamma. There is no need to proclaim it now. There is no need to proclaim it now. There is no need to proclaim it now. There is no need to proclaim it now.

This Dhamma is not easily understoodThis Dhamma is not easily understoodThis Dhamma is not easily understoodThis Dhamma is not easily understood by those wh by those wh by those wh by those who are overcome by lust and hatred.o are overcome by lust and hatred.o are overcome by lust and hatred.o are overcome by lust and hatred.

The lust The lust The lust The lust----ridden, shrouded by the mass darkness, ridden, shrouded by the mass darkness, ridden, shrouded by the mass darkness, ridden, shrouded by the mass darkness, do not see this Dhamma, which goes against the stream, do not see this Dhamma, which goes against the stream, do not see this Dhamma, which goes against the stream, do not see this Dhamma, which goes against the stream, abstruse, profound, difficult toabstruse, profound, difficult toabstruse, profound, difficult toabstruse, profound, difficult to perceive perceive perceive perceive and and and and subtlesubtlesubtlesubtle....

COMMENTATOR: Eventually His mind turned into inaction

and not to teach the Dhamma (as we have seen earlier). Eventually,

after a request from the Maha Brahma Sahampati, He relented and

the first thought was; who would be able to understand what He

had to impart. Thus:

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Who ShouldWho ShouldWho ShouldWho Should Benefit? Benefit? Benefit? Benefit? BHANTE SUVANNO: The Buddha now pondered as to whom

it would be easy to teach the Dhamma.

THE BUDDHA (seated under the tree, considered): To whom should I To whom should I To whom should I To whom should I teach the doctrineteach the doctrineteach the doctrineteach the doctrine firstfirstfirstfirst? ? ? ? Who woulWho woulWho woulWho would quickly comprehend the d quickly comprehend the d quickly comprehend the d quickly comprehend the DhammaDhammaDhammaDhamma? ? ? ? There is Alara Kalama, learned, skilled, intelligent There is Alara Kalama, learned, skilled, intelligent There is Alara Kalama, learned, skilled, intelligent There is Alara Kalama, learned, skilled, intelligent andandandand h h h has long been a person having but littas long been a person having but littas long been a person having but littas long been a person having but little dust of defilementle dust of defilementle dust of defilementle dust of defilement. . . . What if I teach the doctrine to Alara Kalama first? He wouldWhat if I teach the doctrine to Alara Kalama first? He wouldWhat if I teach the doctrine to Alara Kalama first? He wouldWhat if I teach the doctrine to Alara Kalama first? He would quickly comprehend this Dhammaquickly comprehend this Dhammaquickly comprehend this Dhammaquickly comprehend this Dhamma....

DEVA (however, a deva addressed Him): Lord, Alara Kalama had

passed away seven days ago.

BHANTE SUVANNO: Then knowledge and vision arose to the

Buddha that Alara had indeed passed away seven days ago and

had, by virtue of his jhanic achievements, attained the Sphere of

Nothingness; the State of Immateriality.

THE BUDDHA (in great compassion): Great is the Great is the Great is the Great is the loss to Alara loss to Alara loss to Alara loss to Alara of Kalama family.of Kalama family.of Kalama family.of Kalama family. BHANTE SUVANNO: The Buddha is showing great

compassion, as Alara was mentally and spiritually developed to

have readily understood the Teaching of the Buddha. He could

have gained the Path and attained Arahantship instantly and

attain Nibbana and not be reborn again in samsara; but his early

demise had deprived him of this unique opportunity. He will

find rebirth again after his kammic life span had ended in the

sphere of Nothingness, the state of Immateriality. He will have

to start his journey again as it were. In the Sphere of

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Nothingness, where only mental states exist without any forms,

he could not have benefitted even if the Buddha had gone there

and taught him the Dhamma. The life span in the Sphere of

Nothingness is very long, being sixty thousand world cycles.

After passing away there he would appear again in the human

world, but would miss the Teachings of the Buddhas. As a

common worldling again, he would do the rounds of existence,

sometimes sinking to the nether world to face great sufferings.

Thus the Buddha bemoaned that the loss to Alara was very great

indeed.

BHANTE SUVANNO: Then the Buddha thought of teaching the

Dhamma to Udaka, a previous teacher. Again a deva addressed

the Buddha:

DEVA: Lord, Udaka Ramaputta had passed away last night.

BHANTE SUVANNO: Knowledge and vision arose to the

Buddha that the hermit Udaka had indeed died the previous

night in the first watch and by virtue of his jhanic achievements

had attained the state of neither Perception nor Non-perception

(Neva-sannana-sannayatana Brahma Plane). This sphere is also a

state of immateriality, a formless state and its life span extends to

eighty-four thousand world cycles, but the Dhamma cannot be

heard there. On appearing again in the human world, Udaka

could instantly attain Arahantship if he could but listen to the

Dhamma because he was already so highly developed.

Unfortunately, he would not get such an opportunity again,

having missed it by dying one night too early. The Buddha was

thus moved again to utter in pity:

THE BUDDHA (with great compassion): Great is the loss to the Great is the loss to the Great is the loss to the Great is the loss to the hermit Udakahermit Udakahermit Udakahermit Udaka....

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BHANTE SUVANNO: Thus, two great Samatha Teachers, Alara

Kalama and Udaka Ramaputta missed the unique opportunity to

attain Nibbana.

Then, the Buddha thought of the Five Ascetics who had been His

companions, and upon reflection He saw that they were then

residing in the Deer Park at Isipatana in Benares, and He resolved

to go to the Deer Park.

Meeting With Upaka Meeting With Upaka Meeting With Upaka Meeting With Upaka BHANTE SUVANNO: The Buddha decided to walk all the way

to Isipatana, as he knew that by so doing, he would meet Upaka.

The Blessed One then set out for Benares.

Some previous Enlightened Ones had

made the same journey by means of

miracles. The Buddha Gotama, however,

proceeded on foot for the purpose of

meeting the naked ascetic Upaka on the

way, to whom he had something to

impart.

The Blessed One had not gone far from the Bodhi Tree on the

way to Gaya (six miles) when he came upon the naked ascetic

Upaka, a disciple of Nataputta, leader of the Naked Sect. On

seeing the Blessed One, Upaka addressed him:

UPAKA: Your countenance, friend, is clear and serene; your

complexion is pure and bright. In whose name have you gone

forth? Who is your teacher? Of whose teaching do you profess?

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THE BUDDHA: I am One who has overcome all . . .I am One who has overcome all . . .I am One who has overcome all . . .I am One who has overcome all . . .Who knows allWho knows allWho knows allWho knows all, , , ,

I am one who has overcome all, I am one who has overcome all, I am one who has overcome all, I am one who has overcome all, I am detached from all things; I am detached from all things; I am detached from all things; I am detached from all things; Having abandoned everHaving abandoned everHaving abandoned everHaving abandoned everything, obtained emancipation, ything, obtained emancipation, ything, obtained emancipation, ything, obtained emancipation,

By the destruction of desire.By the destruction of desire.By the destruction of desire.By the destruction of desire. HaviHaviHaviHaving by myself gained knowledge, ng by myself gained knowledge, ng by myself gained knowledge, ng by myself gained knowledge, Whom should I call my Whom should I call my Whom should I call my Whom should I call my

master?master?master?master? I have no teacher, I have no teacher, I have no teacher, I have no teacher, One like me is not, One like me is not, One like me is not, One like me is not, In the world of men and gods, In the world of men and gods, In the world of men and gods, In the world of men and gods, None is my counterpart.None is my counterpart.None is my counterpart.None is my counterpart.

BHANTE SUVANNO: Upon this great news Upaka wondered

whether the Blessed One had gained Arahantship.

THE BUDDHA:

I, indeed, am the Arahant in the worldI, indeed, am the Arahant in the worldI, indeed, am the Arahant in the worldI, indeed, am the Arahant in the world The teacher with no peer, The teacher with no peer, The teacher with no peer, The teacher with no peer,

The sole Buddha, supreme, The sole Buddha, supreme, The sole Buddha, supreme, The sole Buddha, supreme, enlightenedenlightenedenlightenedenlightened

All passions extinguished, I have All passions extinguished, I have All passions extinguished, I have All passions extinguished, I have gained Peace,gained Peace,gained Peace,gained Peace, NibbanaNibbanaNibbanaNibbana....

UPAKA: Where then are you bound for and on what purpose?

THE BUDDHA:

To start in motion the Wheel of Law,To start in motion the Wheel of Law,To start in motion the Wheel of Law,To start in motion the Wheel of Law, I go to the Kasis town.I go to the Kasis town.I go to the Kasis town.I go to the Kasis town.

In the world of blind beings, In the world of blind beings, In the world of blind beings, In the world of blind beings, I shall I shall I shall I shall beat the drum of the Deathless.beat the drum of the Deathless.beat the drum of the Deathless.beat the drum of the Deathless.

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UPAKA (with doubt): By the manner in which you profess

yourself, are you worthy to be an infinite Conqueror?

THE BUDDHA: Those are the Conquerors who,Those are the Conquerors who,Those are the Conquerors who,Those are the Conquerors who, like like like like me,me,me,me, have reached the extinction of cankers.have reached the extinction of cankers.have reached the extinction of cankers.have reached the extinction of cankers. I haveI haveI haveI have vanquished all vanquished all vanquished all vanquished all thoughts, ideas athoughts, ideas athoughts, ideas athoughts, ideas and nd nd nd notions of evilnotions of evilnotions of evilnotions of evil.... For that reason, Upaka,For that reason, Upaka,For that reason, Upaka,For that reason, Upaka, I I I I am a Jina,am a Jina,am a Jina,am a Jina, a Conquerora Conquerora Conquerora Conqueror: : : : A VA VA VA Victorious Oneictorious Oneictorious Oneictorious One....

BHANTE SUVANNO: Upaka belonged to the sect of naked

ascetics under the leadership of Nataputta who was addressed by

his disciples as Jina, the Conqueror. The Blessed One in his reply

explained that only those who have really extinguished the

cankers, eradicated the defilements, like him, are entitled to be

called a Jina.

Truth Is Not Seen When Blinded By Misconception. After this

declaration by the Blessed One that he was truly an infinite

Conqueror, the naked ascetic Upaka muttered:

UPAKA (not believing): It may be so, friend…it may be so…

BHANTE SUVANNO (continues): Upaka shook his head and

giving way to the Blessed One, went on his journey.

Jinvamsa, you have to note carefully this event of Upaka's

meeting with the Buddha. Here was Upaka coming face to face

with a truly Enlightened One, but he did not realise it. Even

when the Blessed One openly indicated that he was indeed a

Buddha, Upaka remained skeptical because he was holding fast

to the wrong beliefs of the naked ascetic sect; his conditioned

mind-set did not allow him to see another view.

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In these days too, there are people who follow wrong paths,

refuse to believe and change for the better even when they hear

about the proper method of practice. They show disrespect to

and talk disparagingly of those practising and teaching the

proper method. Such misjudgments arising out of false

impressions or opinions should be recognised and mindfully

discarded. Thus, if a mind is not developed and is not soft and

malleable it just cannot be expected to recognise the truth. A

mind stilted and non-malleable is a stubborn and unchanging

mind and not a Vipassana mind.

Even though he did not evince complete acceptance of what the

Buddha said, Upaka appeared to have gone away with a certain

amount of faith in the Buddha, as he came back to the Buddha

after some time. After leaving the Buddha, he later got married

to a hunter's daughter, and when a son was born of the

marriage, he became weary of the household life and became a

recluse under the Blessed One. Practising the Buddha's teaching,

he gained the stage of Once-returner, an Anagami. On passing

away, he reached the Realm of Sudassa Heaven, (Brahma World),

where he soon attained Arahantship. Foreseeing this beneficial

result which would accrue out of his meeting with Upaka, the

Blessed One thus set out on foot on his long journey to Benares

and answered all the questions asked by Upaka.

JINAVAMSA: As other duties are calling, Bhante Suvanno

prepares to return to the Hermitage in Lunas.

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T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER EIGHT

The First DiscourseThe First DiscourseThe First DiscourseThe First Discourse

Bhikkhus, these two extremes ought not to be practised by one

who has gone forth from the household life. What two? There is

addiction to indulgence of sense pleasures, which is low, coarse,

the way of ordinary people, unworthy and unprofitable; and

there is addiction to self-mortification, which is painful,

unworthy and unprofitable.

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The Five AsceticThe Five AsceticThe Five AsceticThe Five Asceticssss THE SCENE: Hermitage in

Lunas:

(Right; Bhante’s Suvanno’s

original kuti in Lunas)

BHANTE SUVANNO: After

the planned meeting with

Upaka, the Blessed One

continued on His way. On

completing the week-long

journey from Gaya to

Isipatana, the Buddha found that He still had one more obstacle

to overcome; the Five Ascetics were not prepared to look upon

Him as a teacher. When they, whose chief was Kondanna,

perceived the Buddha afar off, they consulted:

KONDANNA: Friends, here comes Gotama the Bhikkhu. We owe

him no reverence, since he has returned to a free use of the

necessaries of life, and has recovered his strength and beauty.

BHANTE SUVANNO: As he

approached they refused to show

Him reverence and criticised Him

for reverting back to a life of luxury.

The Buddha declared that He had

not reverted to a life of luxury, but

was now the Tathagata, fully

Enlightened, who could teach the

Path to the Deathless. The Five

Ascetics protested and refused to

hear more.

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But the Buddha perceived their thoughts, and concentrating that

love wherewith He was able to pervade the whole world, He

directed it towards them. Thus, they could not adhere to their

resolve, but rose from their seats and bowed before Him in all

reverence and prepared Him a seat.

Not knowing that He had attained Enlightenment, they

addressed Him as 'Brother.' The Buddha, however, announced

His Enlightenment, saying:

THE BUDDHA: O Bhikkhus, do not addrO Bhikkhus, do not addrO Bhikkhus, do not addrO Bhikkhus, do not address me ess me ess me ess me as 'Brother’,as 'Brother’,as 'Brother’,as 'Brother’, for I have become a Buddha of clear vision even as for I have become a Buddha of clear vision even as for I have become a Buddha of clear vision even as for I have become a Buddha of clear vision even as those those those those who came before.who came before.who came before.who came before.

BHANTE SUVANNO: Finally, the Buddha asked them if they

had ever known Him to claim enlightenment before, and with

that the Ascetics had to acknowledge His claim. Now prepared

to listen, they sat around Him respectfully, intent on learning the

way to the goal of the holy life.

Dhammacakkappavattana SuttaDhammacakkappavattana SuttaDhammacakkappavattana SuttaDhammacakkappavattana Sutta

(Samyutta Nikaya LVI.11)

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TTTThe he he he WheelWheelWheelWheel of Dham of Dham of Dham of Dhammamamama BHANTE SUVANNO: It is precisely at this auspicious moment

culminating a hugely lengthy process, covering aeons in time, of

a very arduous training by a Unique Being, that the First Sutta,

The Dhammacakkappavattana Sutta is delivered.

This long, long awaited moment had finally arrived: On the full-

moon evening of July, just when the sun was about to set in the

west and the moon had arisen in the east…

The whole universe awaited expectant knowing that…..the

Blessed One would begin to set in motion the Wheel of Dhamma

…Brahmas of great powers, Heavenly Deva Kings, all other

classes of brahmas and devas, myriad hosts of Celestial beings are

at the sides and everywhere in the air where there is an empty

space, awaiting breathelessly as the Buddha approach the seat

prepared for Him by the Five Ascetics…not a single noise

disturbed the air, not a single whisper could be discerned…all

creatures were awed by the presence of so many wondrous

fragrances and auras of great beings around them and in the

midst of all these radiantly colourful rays… walked another

whose brightness surpassed all those great rays around them,

singly and in combination…

As the Buddha walked mindfully through the Heavenly flowers

covering the ground, more were gently drifting down from on

high. Celestial fragrances, sweet and pure were breathed

in…there was peace and quiet all around…slowly…and

mindfully…

The Buddha took the seat that had been prepared for Him by the

Five Ascetics, and began to speak… Setting in Motion the Wheel

of Dhamma!

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THE BUDDHA: Bhikkhus, these two extremes ought not to Bhikkhus, these two extremes ought not to Bhikkhus, these two extremes ought not to Bhikkhus, these two extremes ought not to be practised by one who has gone forth from the household be practised by one who has gone forth from the household be practised by one who has gone forth from the household be practised by one who has gone forth from the household life. What two? There is alife. What two? There is alife. What two? There is alife. What two? There is addiction to indulgence of sense ddiction to indulgence of sense ddiction to indulgence of sense ddiction to indulgence of sense pleasures, which is low, coarse, the wpleasures, which is low, coarse, the wpleasures, which is low, coarse, the wpleasures, which is low, coarse, the way of ordinary people, ay of ordinary people, ay of ordinary people, ay of ordinary people, unworthyunworthyunworthyunworthy and unprofita and unprofita and unprofita and unprofitable; and there is addiction to selfble; and there is addiction to selfble; and there is addiction to selfble; and there is addiction to self----mortificatmortificatmortificatmortification, which is painful, unworthyion, which is painful, unworthyion, which is painful, unworthyion, which is painful, unworthy and unprofitable. and unprofitable. and unprofitable. and unprofitable. Avoiding both these extremes, the Tathagata (The Perfect Avoiding both these extremes, the Tathagata (The Perfect Avoiding both these extremes, the Tathagata (The Perfect Avoiding both these extremes, the Tathagata (The Perfect One) has realised the Middle Path; it gives vision, gives One) has realised the Middle Path; it gives vision, gives One) has realised the Middle Path; it gives vision, gives One) has realised the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to knowledge, and leads to calm, to insight, to knowledge, and leads to calm, to insight, to knowledge, and leads to calm, to insight, to Enlightenment and Enlightenment and Enlightenment and Enlightenment and to to to to NibbanaNibbanaNibbanaNibbana. . . .

The Noble Eightfold PathThe Noble Eightfold PathThe Noble Eightfold PathThe Noble Eightfold Path COMMENTATOR: Factors leading to the Middle Path:

1. Right Understanding 5. Right Livelihood

2. Right Thought 6. Right Effort

3. Right Speech 7. Right Mindfulness

4. Right Action 8. Right Concentration

1. The First factor is Right Understanding; understanding the

true nature of existence, and the moral laws governing the

same. It is the right understanding of the Dhamma, in

particular the Four Noble Truths.

2. The Second factor is Right Thought; a pure state of mind,

free from sensual lust, anger, ill will and delusion.

3. The Third factor is Right Speech. It consists of words which

are not false, not harsh, not scandalous, not frivolous but

rather words that are truthful, mild, pacifying and wise.

4. The Fourth factor is Right Bodily Action; abstaining from

intentional killing or harming of any living creature;

abstaining from dishonesty, taking others’ property,

abstaining from unwholesome sexual activities.

147

5. The Fifth factor is engaging in a Right Livelihood that will

not bring harm and suffering to self and to other beings.

6. The Sixth factor is Right Effort. It is the Fourfold Effort

which we make in overcoming old and avoiding fresh bad

actions by body, speech and mind; and the effort which we

make in developing fresh actions of righteousness, inner

peace and wisdom, and in cultivating them to perfection. In

other words:

• Effort to avoid unwholesome thought or action, which

has not yet arisen.

• To abandon unwholesome thought or action that has

already arisen.

• To develop wholesome thought or action that has not

yet developed.

• To maintain wholesome thought or right action that has

already developed.

7. The Seventh factor is Right Mindfulness or alertness of

mind. It is the ever-ready mental clarity in whatever we are

doing, speaking, or thinking and in keeping before our mind

the realities of existence, i.e. the impermanence,

unsatisfactoriness and insubstantiality of all forms of

existence.

8. The Eighth factor is Right Concentration of mind. Such a

kind of mental concentration is meant, as is directed towards

a morally wholesome object, and always bound up with

right thought, right effort and right mindfulness.

Thus, the Eightfold Path is a path of morality, mental training

and wisdom, which is the Middle Path realised by the Tathagata

which gives vision, knowledge and leads to calm, to insight, to

Enlightenment and to Nibbana.

148

The Four Noble Truths The Four Noble Truths The Four Noble Truths The Four Noble Truths SCRIPTURAL TEXT: The First Noble Truth:

The Noble Truth of Suffering:

• Birth is suffering,

• ageing is suffering,

• sickness is suffering,

• death is suffering,

• association with the unpleasant is suffering,

• dissociation from the pleasant is suffering and

• not to receive what one desires is suffering.

In brief the five aggregates subject to grasping are suffering.

The Second Noble Truth:

The Noble Truth of the Origin (cause) of Suffering:

It is this craving (thirst) which produces re-becoming (rebirth)

accompanied by greed, and finding fresh delight now here and

now there, namely craving for sense pleasure, craving for

existence and craving for non-existence (self-annihilation).

The Third Noble Truth:

The Noble Truth of the Cessation of Suffering:

It is the complete cessation of that very craving, giving it up,

relinquishing it, detaching and liberating oneself from it.

The Fourth Noble Truth:

The Noble Truth of the Path to the Cessation of Suffering:

It is the Noble Eightfold Path, namely: Right Understanding,

Right Thought, Right Speech, Right Action, Right Livelihood,

Right Effort, Right Mindfulness and Right Concentration.

BHANTE SUVANNO: The Buddha had discovered this Path

fully and completely, so He could boldly claim to be fully

Enlightened. We must develop the path until we also realise the

end of suffering. There is a huge difference between

149

understanding theoretically and realising practically. No one

needs to be told that pain, disease, old age, not getting what one

wants, etc., are suffering; it is obvious. However, our

understanding is neither right understanding, nor clear

understanding.

So that we may develop the Noble Eightfold Path, Morality

has to be perfected, Concentration has to be deepened,

Mindfulness has to be firmly established, Effort has to be

roused and made vigorous and Thoughts have to be turned

away from worldly desires.

Only then can we gain the right view that can penetrate

suffering properly. When the suffering of conditioned existence

is clearly understood, we will definitely want to be liberated

from it. No one wants to be liberated from happiness; they want

to enjoy it as much as possible, but sensual enjoyment is just

suffering concealed by delusion.

The Buddha continued by explaining that as long as He had not

fully understood, eradicated, realised, and developed these Four

Truths, He did not claim to be Enlightened.

THE BUDDHA: But when my knowledge of seeing things as But when my knowledge of seeing things as But when my knowledge of seeing things as But when my knowledge of seeing things as they rethey rethey rethey really are was quite clear ally are was quite clear ally are was quite clear ally are was quite clear concerning the Four Noble concerning the Four Noble concerning the Four Noble concerning the Four Noble Truths, then I claimed to have realised the Matchless, Truths, then I claimed to have realised the Matchless, Truths, then I claimed to have realised the Matchless, Truths, then I claimed to have realised the Matchless, Supreme Enlightenment in this world with iSupreme Enlightenment in this world with iSupreme Enlightenment in this world with iSupreme Enlightenment in this world with its gods, with its ts gods, with its ts gods, with its ts gods, with its Maras and Brahmas, in this generation with its recluses and Maras and Brahmas, in this generation with its recluses and Maras and Brahmas, in this generation with its recluses and Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans.brahmanas, with its Devas and humans.brahmanas, with its Devas and humans.brahmanas, with its Devas and humans.

150

A visioA visioA visioA vision of insight arose in me, n of insight arose in me, n of insight arose in me, n of insight arose in me, Unshakeable is the Unshakeable is the Unshakeable is the Unshakeable is the deliverance. This is the last birth. Now there ideliverance. This is the last birth. Now there ideliverance. This is the last birth. Now there ideliverance. This is the last birth. Now there is no more res no more res no more res no more re----becomingbecomingbecomingbecoming (rebirth).

The VThe VThe VThe Very ery ery ery First Arahant First Arahant First Arahant First Arahant SCRIPTUAL TEXT: This is what the Blessed One said. Being

pleased, the Five Ascetics delighted in the Blessed One's

statement. And while this Discourse was being spoken, there

arose in the Venerable Kondanna the dust-free, stainless vision

of the Dhamma:

KONDANNA (realising the Dhamma): Whatever is subject to

origination is all subject to cessation!

SCRIPTURAL TEXT: And when the Wheel of the Dhamma had

been set in motion by the Blessed One, the earth devas, devas of

the realm of the Four Great Kings, the Tavatimsa devas, the Yama

devas, the Tusita devas, the Nimmanarati devas, the

Paranimmitavasavatti devas, the devas of Brahma's company and all

other hosts of celestial devas raised a cry: At Baranasi, in the Deer

Park at Isipatana, this unsurpassed Wheel of the Dhamma has

been set in motion by the Blessed One, which cannot be stopped

by any recluse, Brahmin, deva, Mara, Brahma or anyone in the

world.

SCRIPTURAL TEXT: Thus at that moment, at that instant, at

that second, these cries of wonderment and joy, synchronised in

perfect timing spread as far as the Brahma-worlds in all ten

thousand-folds; and in complete unison all the world-systems

shook, quaked, trembled and immeasurable glorious radiances

appeared in the worlds surpassing the divine majesty of the

devas. Then the Blessed One uttered this inspired utterance:

151

THE BUDDHA: Kondanna has indeed understood! Kondanna has indeed understood! Kondanna has indeed understood! Kondanna has indeed understood! Kondanna has indeed understood!Kondanna has indeed understood!Kondanna has indeed understood!Kondanna has indeed understood!

SCRIPTURAL TEXT: In this way the Venerable Kondanna

acquired the name "Anna Kondanna; Kondanna Who Has

Understood."

BHANTE SUVANNO: Thus, was the Wheel of the Dhamma

set in motion and thus, the first arahant came into existence in

a world where all living beings can benefit from the re-

emergence of the lost Dhamma, re-discovered; thus was the

beginning of the Holy Sangha, with the Buddha at its Head.

This was a moment of great joy for all living beings….for the

Buddha’s triumph gave hope to all living beings, regardless of

race or creed, that each and everyone too is capable of reaching

the pure state of total freedom from suffering and thus able to

tread the path leading to total emancipation, Nibbana; for what

the Buddha taught is a way of life of morality and

wholesomeness for the good of all beings, gods and man.

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THE BUDDHA

The DhamThe DhamThe DhamThe Dhamma Rema Rema Rema Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER NINE

Returning HomeReturning HomeReturning HomeReturning Home

While human beings, devas and brahmas were admiring the six

different hues in great awe and astonishment, the Buddha

continuously emanated the twin miracles: the flow of water

from his right eye and the blaze of flame from the left. On seeing

these miracles, the Sakyan elders were overcame with sincere

humility and paid homage profoundly to the Buddha.

153

Returning Home Returning Home Returning Home Returning Home SCENE: Mi Tor See

Bhante has taken up abode here for the time being, as he needs

medical attention regarding a badly burnt patch of skin on his

shank.

BHANTE SUVANNO: For more than six years, from the time

the Bodhisatta had gone forth, been enlightened and begun to

spread the Teaching in Magadha until He had many disciples and

followers, the Buddha had not gone back to visit Kapilavatthu,

His birth place, even once. The Buddha subsequently visited

Kapilavatthu in response to a request from King Suddhodana, His

father.

Initially nine parties had been sent to invite the Buddha and all

had stayed and never returned to Kapilavatthu. The king then

sent a tenth party consisting of court ministers. Of this tenth

group, Kaludayi was the leader. He was a friend of the Buddha

and was born on the same day.

Later, Kaludayi reached the Buddha, listened to a Discourse and

became an Arahant. Together with all his retinue, they seek

acceptance as monks, after which he formally invited the

Buddha to journey to Kapilavatthu.

The Buddha, accepting the invitation, set off on His journey with

a company of monks numbered 20,000 and in two months

reached Kapilavatthu. Arriving, He stayed at the park of a Sakyan

Prince by the name of Nigrodha. It was a place that the Sakyan

rulers had offered to the Buddha for His stay. The royal

relatives, including King Suddhodana himself, were there to

receive the Buddha.

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Dispelling Conceit Dispelling Conceit Dispelling Conceit Dispelling Conceit BHANTE SUVANNO: However, the Sakyan elders were

reluctant to pay homage to the Buddha who was of the age of

their nephews and sons. Therefore, they put the Sakyan children

nearer to the Buddha and they themselves sat at the back, which

move they believe would obviate the need to pay due respect to

the Buddha.

JINAVAMSA: Bhante, was it of great importance for the

relatives to pay homage to the Buddha?

BHANTE SUVANNO: The Lord Buddha did it out of

compassion for His relatives, Jinavamsa, it was of great value for

His relatives to do that. For the Buddha knew that should they

hold wrong views and fail to acknowledge the Buddha’s

Enlightenment with humility, they would be creating

unwholesome kamma for themselves. Thus, in order that His

older relatives realise their need to venerate and pay homage to

An Enlightened One, He decided to demonstrate the powers of a

Buddha.

Thus, Jinavamsa, with this in mind, He then created a Great

Jewelled Walk in the sky to dispel the conceit of the Sakyan

relatives and walked thereon to and fro so as to display the

miraculous powers of the Buddha. The devas and brahmas from

the ten thousand worlds came en mass and paid homage to the

Buddha.

While walking, the brilliant rays of white colour were emitted

from the body of the Buddha. The rays were so brilliant that the

whole universe was illuminated splendidly. While the audience

was beholding the Buddha with great awe and veneration, many

coloured rays from His body were emitted continuously.

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At the same time, the Buddha continuously emanated the twin

miracles: the flow of water from His right eye and the blaze of

flame from the left. On seeing these miracles, the Sakyan elders

were overcame with sincere humility and paid profound

homage to the Buddha. Then King Suddhodana said:

KING SUDDHODANA: O, Venerable Son! When I made you

pay homage to my teacher, Asita Kaladevala the recluse, on the

very day when you were born, your two feet flew aloft and

rested on the recluse's head. When I saw that I paid homage to

you for the first time.

On the day of the royal ploughing ceremony, you were sleeping

shaded by the tree. Though the time passed and the sun moved

westward, the shade over you did not move at all. I found you

still sitting below the shade, absorbed in meditation. When I saw

that I paid homage to you for the second time.

Oh Venerable Son! Now, today, I come to behold your

miraculous power which I have never seen before. And so I pay

homage to you for the third time.

Consoling YasodharaConsoling YasodharaConsoling YasodharaConsoling Yasodhara BHANTE SUVANNO: When the Buddha paid His first visit to

Kapilavatthu after the Enlightenment, and on the morning of the

second day of that visit, He went on alms round. He took His

bowl and set out on His round. The news spread:

THE NEWS: Prince Siddhattha is going from house to house to

receive alms in the city where He used to ride in a chariot

attended by His retinue. His robe is a red cloth, and He holds in

His hand an earthen bowl.

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BHANTE SUVANNO: On hearing the strange rumor, the king

went out quickly and when he met his son he exclaimed:

SUDDHODANA (very upset tone): Why do you disgrace me? You

know that I can easily supply you and your bhikkhus with all the

food they want?

THE BUDDHA: To go forTo go forTo go forTo go for alms is the custom of my race. alms is the custom of my race. alms is the custom of my race. alms is the custom of my race. SUDDHODANA: But how can this be? You are descended from

kings, and not one of them ever begged for food.

THE BUDDHA: Great k Great k Great k Great kinginginging,,,, yyyyou and your race may claim ou and your race may claim ou and your race may claim ou and your race may claim descent from kings; my descent is from the Buddhas in ancientdescent from kings; my descent is from the Buddhas in ancientdescent from kings; my descent is from the Buddhas in ancientdescent from kings; my descent is from the Buddhas in ancient times. They only lived on almstimes. They only lived on almstimes. They only lived on almstimes. They only lived on alms....

BHANTE SUVANNO: The king became quiet.

THE BUDDHA: It is customary, O king, when one has It is customary, O king, when one has It is customary, O king, when one has It is customary, O king, when one has discovered a hidden treasure of the mdiscovered a hidden treasure of the mdiscovered a hidden treasure of the mdiscovered a hidden treasure of the most precious jewel, one ost precious jewel, one ost precious jewel, one ost precious jewel, one offers it to his father. Let me, therefore present this treasure offers it to his father. Let me, therefore present this treasure offers it to his father. Let me, therefore present this treasure offers it to his father. Let me, therefore present this treasure of of of of mine mine mine mine to youto youto youto you....

BHANTE SUVANNO: The Blessed One then recited the

following stanza: THE BUDDHA: AAAArise from dreams and delusions, Awaken rise from dreams and delusions, Awaken rise from dreams and delusions, Awaken rise from dreams and delusions, Awaken with open mind .with open mind .with open mind .with open mind .Seek only TrSeek only TrSeek only TrSeek only Truth. Where you finuth. Where you finuth. Where you finuth. Where you find it, d it, d it, d it, Peace Peace Peace Peace also you will findalso you will findalso you will findalso you will find....

BHANTE SUVANNO: The king then conducted the Buddha

into the palace where the ministers and all the other members of

the royal family greeted Him with great reverence. But

Yasodhara, the mother of Rahula, did not make her appearance.

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After the Buddha had finished His meal in the palace, which He

took at the invitation of Suddhodana, all the ladies of the court,

with the exception of Yasodhara, went to pay obeisance to Him.

She declined to go, saying that if He believed in her virtues the

Buddha would come to her. The king sent for Yasodhara, but she

replied:

YASODHARA: Surely, if I am deserving of any regard,

Siddhattha will come and see me.

BHANTE SUVANNO: The Blessed One, having greeted all His

relatives and friends, asked:

THE BUDDHA: Where is YasodharaWhere is YasodharaWhere is YasodharaWhere is Yasodhara????

BHANTE SUVANNO: On being informed that she had declined

to come, He rose straightway and went to her apartments. The

Buddha cautioned His disciples, Sariputta and Moggallana, whom

He had asked to accompany Him to the Princess's chamber, not

to be overly critical of Yasodhara.

THE BUDDHA: I am freeI am freeI am freeI am free, t, t, t, the princess, however, is not as yet he princess, however, is not as yet he princess, however, is not as yet he princess, however, is not as yet free and not having seen me for a long time, she is extremely free and not having seen me for a long time, she is extremely free and not having seen me for a long time, she is extremely free and not having seen me for a long time, she is extremely sorrowful and unless her grief be allowed its course,sorrowful and unless her grief be allowed its course,sorrowful and unless her grief be allowed its course,sorrowful and unless her grief be allowed its course, her heart her heart her heart her heart will break. Should she touch the Tathagata, twill break. Should she touch the Tathagata, twill break. Should she touch the Tathagata, twill break. Should she touch the Tathagata, the Holy One, he Holy One, he Holy One, he Holy One, do not prevent herdo not prevent herdo not prevent herdo not prevent her.... BHANTE SUVANNO: When news had spread that the Buddha

was on His alms round, Yasodhara had looked out of her window

to see if it were true. She had seen the Buddha, and was so

struck by the glory of His personality that she uttered eight

verses in His praise.

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Yasodhara now sat in her room, dressed in plain garments with

her hair cut. When the Buddha entered, she was, from the

abundance of her affection, like an overflowing vessel, unable to

contain her love. Forgetting that the man whom she loved was

the Buddha, the Lord of the World, the Knower of Truth, she

clung to His feet and wept copiously.

Remembering, however, that Suddhodana was present, she felt

embarassed, and rising, seated herself reverently at a little

distance. The king apologised on her behalf and said:

SUDDHODANA: Her display of affection arises from her deep

love, and is more than a temporary emotion. During the seven

years that she has lost her husband, when she heard that

Siddhattha had shaved His head, she did likewise; when she

heard that He had left off the use of perfumes and ornaments,

she also refused their use.

Like her husband, she too had eaten at

appointed times from an earthen bowl

only. Like Him, she too had renounced

high beds with splendid coverings, and

when other Princes asked her in

marriage, she replied that she was still

His. Therefore, grant her forgiveness.

BHANTE SUVANNO: The Buddha

spoke kindly to Yasodhara, telling of her

great merits inherited from former

lives. She had indeed been again and again of great assistance to

Him. Her purity, her gentleness, her devotion had been

invaluable to the Bodhisatta when He aspired to attain

enlightenment, the highest aim of mankind. And so pure had

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she been that she desired to become the wife of a Buddha. This,

then, is her kamma, and it is the result of great merits.

Her silent grief had been deep and sorrowful, but the

consciousness of the glory that surrounds her spiritual

inheritance increased by her noble attitude during her life, will

be a balm to her that will transform all her sorrows into heavenly

joy.

On the seventh day of the Buddha's visit, when he left the palace

at the end of his meal, Yasodhara sent Rahula to him saying:

YASODHARA: That is your father, go and ask Him for your

inheritance.

BHANTE SUVANNO:

Rahula followed the

Buddha, and, at the

Buddha's request, was

ordained by Sariputta. The

account of this event is

given in Scriptural Texts

(Vin.i.82.)

In later years, when the

Buddha allowed women

to join the Order, Yasodhara became a nun under Maha Pajapati

Gotami, His stepmother who looked after Him when His own

mother passed away seven days after His birth.

Yasodhara was one of the four disciples of the Buddha who

possessed supernormal powers, the others being Sariputta,

Moggallana and Bakkula. She could, with one effort, recall one

asankheyya and one hundred thousand kappas (AA.i.205). Before

she passed away she attained the state of arahanthood.

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Just before her death, at the age of seventy eight, she took leave

of the Buddha and performed various miracles. Eighteen

thousand arahants nuns, companions of Yasodhara, also died on

the same day.

Numerous stories are found in the Jataka Commentary in which

Yasodhara is identified with one or other of the characters with

being with the Bodhisatta throughout His training.

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T H E B U D D H A

The Dhamma ReThe Dhamma ReThe Dhamma ReThe Dhamma Re----DiscoveredDiscoveredDiscoveredDiscovered

CHAPTER TEN

The Final Days The Final Days The Final Days The Final Days

Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman,

abides by the Dhamma, lives uprightly in the Dhamma, walks in

the way of the Dhamma; it is by such a one that the Tathagata

is respected, venerated, esteemed, worshipped and honoured in

the highest degree.

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The Final DaysThe Final DaysThe Final DaysThe Final Days

THE SCENE: Hermitage, Lunas

Continuing the Discourse.

BHANTE SUVANNO: The year 623BC is memorable as it

brought in a unique event that taught man to manage his mind.

Mind is the fore-runner of man’s thoughts, speech and deeds; if

man is able to manage his mind he will be able to wisely choose

a path that brings him no ill. A well managed mind has limitless

potentials. Man will be able to see the realities of his existence

and be able to determine meaningful directions, where once he

sees only dreams and delusions that bring him meaningless and

sorrowful fruit.

This unique event was the arrival of a being who we now know

as the Buddha. He made the world a different place altogether.

He gave man a way to reach the highest heights of

achievements. He taught and showed man the way to Nibbana.

He rediscovered the path of the Dhamma leading to the

eradication of universal suffering. With great compassion he

spent forty-five years teaching the path and this has helped

millions of people realise the realities in their lives.

Even today this path is helping humanity, and will continue to

do so provided the Teachings and Practices are maintained in

their pristine purity.

BHANTE SUVANNO: Jinavamsa, we now can see the final

playout of the greatest Drama the world has ever known and

will ever know. This Drama is the last piece in a patchwork of

events that culminates the successful Aspiration made by the

Ascetic Sumedha four asankheyyas and one hundred thousand

world cycles ago.

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Let us see this Drama as it unfolds scene by scene in front of our

very eyes. Many important and significant events that affect our

lives and existence, now and in future lives are made known at

this time. We must pay careful attention to this final episode in

the Lord’s life, because it will be a really long time before this

Drama will ever happen again in this present world system.

When it does, we may not have sufficient good merits to be

around.

The AnnouncementThe AnnouncementThe AnnouncementThe Announcement BHANTE SUVANNO: Coming to eighty years of age and at the

end of His kammic lifespan, after almost half a century of

teaching, the Buddha had long since passed on all that was

necessary for attaining the Path. He had said very clearly that He

was not a “closed fisted” teacher and that His teachings were not

of the secret kind. During this final period His primary concern

was to impress on His followers the necessity of earnestly

putting into practice those very same Teachings.

Finally, while on one of His journeys, the Buddha was reminded

by illness that the time had come for Him to leave the world and

thus at a place called the Capala Shrine the Buddha made the

announcement to Ananda.

THE BUDDHA: Ananda,Ananda,Ananda,Ananda, today at the Capala Shrine the today at the Capala Shrine the today at the Capala Shrine the today at the Capala Shrine the Tathagata has renounced his will to live on.Tathagata has renounced his will to live on.Tathagata has renounced his will to live on.Tathagata has renounced his will to live on.

BHANTE SUVANNO: One can imagine how Ananda must be

shocked and grief struck as he hears the Buddha’s

pronouncement! But appeal as he did, the Blessed One’s mind

had been made up for He admonished:

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THE BUDDHA: Ananda, have I not taught from the very Ananda, have I not taught from the very Ananda, have I not taught from the very Ananda, have I not taught from the very beginning that with all that is dear and beloved tbeginning that with all that is dear and beloved tbeginning that with all that is dear and beloved tbeginning that with all that is dear and beloved there must be here must be here must be here must be change, separationchange, separationchange, separationchange, separation and severance? Of that which is born, and severance? Of that which is born, and severance? Of that which is born, and severance? Of that which is born, come into being, is compounded and subject to decay, how come into being, is compounded and subject to decay, how come into being, is compounded and subject to decay, how come into being, is compounded and subject to decay, how can onecan onecan onecan one say: 'May it not come to dissolution!' say: 'May it not come to dissolution!' say: 'May it not come to dissolution!' say: 'May it not come to dissolution!' There can be no such state of things. And of that, Ananda, There can be no such state of things. And of that, Ananda, There can be no such state of things. And of that, Ananda, There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has which the Tathagata has finished with, that which he has which the Tathagata has finished with, that which he has which the Tathagata has finished with, that which he has relinquished, giverelinquished, giverelinquished, giverelinquished, given up, abandoned n up, abandoned n up, abandoned n up, abandoned and rejected; Hand rejected; Hand rejected; Hand rejected; His will to live is will to live is will to live is will to live on; the Tathagata's word has beenon; the Tathagata's word has beenon; the Tathagata's word has beenon; the Tathagata's word has been spoken once and for all: spoken once and for all: spoken once and for all: spoken once and for all: Before long the Parinibbana of the Tathagata will come Before long the Parinibbana of the Tathagata will come Before long the Parinibbana of the Tathagata will come Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass about. Three months hence the Tathagata will utterly pass about. Three months hence the Tathagata will utterly pass about. Three months hence the Tathagata will utterly pass away. Taway. Taway. Taway. That the Tathagata should withdraw his words for the hat the Tathagata should withdraw his words for the hat the Tathagata should withdraw his words for the hat the Tathagata should withdraw his words for the sake of living on; this is an impossibility.sake of living on; this is an impossibility.sake of living on; this is an impossibility.sake of living on; this is an impossibility. So, then, ASo, then, ASo, then, ASo, then, Ananda, let nanda, let nanda, let nanda, let us go to the hall of the Gabled House, in the Great Forest.us go to the hall of the Gabled House, in the Great Forest.us go to the hall of the Gabled House, in the Great Forest.us go to the hall of the Gabled House, in the Great Forest. ANANDA (Sadly and grief struck): So be it, Lord.

BHANTE SUVANNO: Then the Buddha, with Ananda, went to

the hall of the Gabled House, in the Great Forest, and there he

said to Ananda:

THE BUDDHA: Go now, Ananda, and assemble in the hall of Go now, Ananda, and assemble in the hall of Go now, Ananda, and assemble in the hall of Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of audience all the bhikkhus who dwell in the neighborhood of audience all the bhikkhus who dwell in the neighborhood of audience all the bhikkhus who dwell in the neighborhood of Vesali.Vesali.Vesali.Vesali. ANANDA: So be it, Lord.

BHANTE SUVANNO: Ananda did as he was told and then,

respectfully standing at one side of the Buddha, he announced:

165

ANANDA: The community of bhikkhus is assembled, Lord. Now

let the Blessed One do as he wishes.

BHANTE SUVANNO: The Buddha then entered the hall of

audience, and taking the seat prepared for him, he exhorted the

bhikkhus, saying:

THE BUDDHA: NowNowNowNow, O bhikkhus, I , O bhikkhus, I , O bhikkhus, I , O bhikkhus, I say to you that these say to you that these say to you that these say to you that these Teachings; tTeachings; tTeachings; tTeachings; the Four Foundations of Mindfulness, the Four he Four Foundations of Mindfulness, the Four he Four Foundations of Mindfulness, the Four he Four Foundations of Mindfulness, the Four Right Efforts, the Four Constituents of Psychic Power, the Right Efforts, the Four Constituents of Psychic Power, the Right Efforts, the Four Constituents of Psychic Power, the Right Efforts, the Four Constituents of Psychic Power, the Five Faculties, the Five Powers, theFive Faculties, the Five Powers, theFive Faculties, the Five Powers, theFive Faculties, the Five Powers, the Seven Factors of Seven Factors of Seven Factors of Seven Factors of EnlightenmentEnlightenmentEnlightenmentEnlightenment and the Noble Eightfold Path. and the Noble Eightfold Path. and the Noble Eightfold Path. and the Noble Eightfold Path. ThThThTheseeseeseese Teachings Teachings Teachings Teachings bhikkhus, bhikkhus, bhikkhus, bhikkhus, of which I have direct knowledge, of which I have direct knowledge, of which I have direct knowledge, of which I have direct knowledge, which I have made known to you, and which you should which I have made known to you, and which you should which I have made known to you, and which you should which I have made known to you, and which you should thoroughly learn, cultivate, develop and frequently practise, thoroughly learn, cultivate, develop and frequently practise, thoroughly learn, cultivate, develop and frequently practise, thoroughly learn, cultivate, develop and frequently practise, that the life of purity may be established and may long endure, that the life of purity may be established and may long endure, that the life of purity may be established and may long endure, that the life of purity may be established and may long endure, for the welfare andfor the welfare andfor the welfare andfor the welfare and happiness of the many, out of compassion happiness of the many, out of compassion happiness of the many, out of compassion happiness of the many, out of compassion for the world, for the benefit, well being, and happiness of for the world, for the benefit, well being, and happiness of for the world, for the benefit, well being, and happiness of for the world, for the benefit, well being, and happiness of gods and men.gods and men.gods and men.gods and men. So, bhikkhus, I exhort you:So, bhikkhus, I exhort you:So, bhikkhus, I exhort you:So, bhikkhus, I exhort you:

All compounded thAll compounded thAll compounded thAll compounded things are subject to disings are subject to disings are subject to disings are subject to disssssolutionolutionolutionolution. Strive with . Strive with . Strive with . Strive with

earnestness.earnestness.earnestness.earnestness. The time of the Tathagata's PariniThe time of the Tathagata's PariniThe time of the Tathagata's PariniThe time of the Tathagata's Parinibbana is near.bbana is near.bbana is near.bbana is near. Three Three Three Three

months hence the Tathagata will utterly pass away.months hence the Tathagata will utterly pass away.months hence the Tathagata will utterly pass away.months hence the Tathagata will utterly pass away.

166

BHANTE SUVANNO: The Buddha’s final advice:

My years are now full ripe, the life span left is short.My years are now full ripe, the life span left is short.My years are now full ripe, the life span left is short.My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone.Departing, I go hence from you, relying on myself alone.Departing, I go hence from you, relying on myself alone.Departing, I go hence from you, relying on myself alone.

Be earnest, then, O bBe earnest, then, O bBe earnest, then, O bBe earnest, then, O bhikkhus, be mindful and of virtue pure!hikkhus, be mindful and of virtue pure!hikkhus, be mindful and of virtue pure!hikkhus, be mindful and of virtue pure!

With firm resolve, guard your own mind!With firm resolve, guard your own mind!With firm resolve, guard your own mind!With firm resolve, guard your own mind! Whoso untiringly pursues the Dhamma and the DisciplineWhoso untiringly pursues the Dhamma and the DisciplineWhoso untiringly pursues the Dhamma and the DisciplineWhoso untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of Shall go beyond the round of births and make an end of Shall go beyond the round of births and make an end of Shall go beyond the round of births and make an end of

suffering.suffering.suffering.suffering.

BHANTE SUVANNO: After His announcement, the Buddha

continued visiting towns and villages till he decided to enter

Bhoganagara. Our story continues from here.

The Last MealThe Last MealThe Last MealThe Last Meal SCRIPTURAL TEXT: When the Lord had stayed at Bhoganagara

as long as he pleased, he spoke to the Venerable Ananda:

THE BUDDHA: Come, AnCome, AnCome, AnCome, Ananda, let us go toanda, let us go toanda, let us go toanda, let us go to Pava.Pava.Pava.Pava. ANANDA: So be it, Lord.

SCRIPTURAL TEXT: And the Blessed One took up his abode at

Pava together with a great community of bhikkhus, and stayed in

the Mango Grove of Cunda, a metalworker. When Cunda came to

know that the Blessed One had arrived at Pava, and was staying

in his Mango Grove, he went to the Blessed One, and having

respectfully greeted him, sat down at one side, and the Blessed

One instructed Cunda in the Dhamma, and roused, edified, and

gladdened him. Then Cunda spoke to the Blessed One:

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CUNDA: May the Blessed One, O Lord, together with the

community of bhikkhus please accept my invitation for

tomorrow's meal.

SCRIPTURAL TEXT: And by his silence the Blessed One

consented. Sure, then, of the Blessed One's consent, Cunda rose

from his seat, respectfully saluted the Blessed One, and keeping

his right side towards him, took his departure. And Cunda, after

the night had passed, had choice food, hard and soft, prepared

in his abode, together with a quantity of sukara-maddava, and

announced it to the Blessed One:

CUNDA: O Lord, it is time, the meal is ready.

SCRIPTURAL TEXT: Thereupon the Blessed One, having got

ready, took bowl and robe and went with the community of

bhikkhus to the house of Cunda, and there sat down on the seat

prepared for him. And he spoke to Cunda:

THE BUDDHA: With theWith theWith theWith the sukara-maddava you have prepared, you have prepared, you have prepared, you have prepared, Cunda, you may serve me; with the other food, hard and soft, Cunda, you may serve me; with the other food, hard and soft, Cunda, you may serve me; with the other food, hard and soft, Cunda, you may serve me; with the other food, hard and soft, you may syou may syou may syou may serve the community of bhikkhus.erve the community of bhikkhus.erve the community of bhikkhus.erve the community of bhikkhus. CUNDA: So be it, Lord.

SCRIPTURAL TEXT: And with the sukara-maddava prepared by

him, he served the Blessed One; and with the other food, hard

and soft, he served the community of bhikkhus. Thereafter the

Blessed One spoke to Cunda:

THE BUDDHA: Whatever, Cunda, is left over of the Whatever, Cunda, is left over of the Whatever, Cunda, is left over of the Whatever, Cunda, is left over of the sukara-maddava,,,, bury that in a pit. For I do not see in all this world, bury that in a pit. For I do not see in all this world, bury that in a pit. For I do not see in all this world, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of with its gods, Maras, and Brahmas, among the host of with its gods, Maras, and Brahmas, among the host of with its gods, Maras, and Brahmas, among the host of

168

ascetics and brahmins, gods and men, anyone who could eat it ascetics and brahmins, gods and men, anyone who could eat it ascetics and brahmins, gods and men, anyone who could eat it ascetics and brahmins, gods and men, anyone who could eat it and entirely digestand entirely digestand entirely digestand entirely digest it except the Tathagata alone. it except the Tathagata alone. it except the Tathagata alone. it except the Tathagata alone. CUNDA: So be it, O Lord.

SCRIPTURAL TEXT: And what remained over of the sukara-

maddava he buried in a pit. Later after another discourse from the

Blessed One, he departed. A little while later, a dire sickness fell

upon the Blessed One, and he suffered sharp and deadly pains.

But the Blessed One endured them mindfully, clearly

comprehending and unperturbed. Then the Blessed One spoke

to the Venerable Ananda:

THE BUDDHA: Come, Ananda, let us go toCome, Ananda, let us go toCome, Ananda, let us go toCome, Ananda, let us go to Kusinara.Kusinara.Kusinara.Kusinara. ANANDA: So be it, Lord.

Clearing Clearing Clearing Clearing ooooffff t t t the Watershe Watershe Watershe Waters SCRIPTURAL TEXT: On the way the Blessed One stopped at

the foot of a tree. And he said to the Venerable Ananda:

THE BUDDHA: Please fold my upper robe in four, Ananda, Please fold my upper robe in four, Ananda, Please fold my upper robe in four, Ananda, Please fold my upper robe in four, Ananda, and lay it down. I am weaand lay it down. I am weaand lay it down. I am weaand lay it down. I am weary and wishry and wishry and wishry and wish to rest awhile. to rest awhile. to rest awhile. to rest awhile. ANANDA: So be it, Lord.

THE BUDDHA (sitting down): Please bring mePlease bring mePlease bring mePlease bring me some water, some water, some water, some water, Ananda. Ananda. Ananda. Ananda. I am thirsty and I am thirsty and I am thirsty and I am thirsty and wishwishwishwish to drink. to drink. to drink. to drink. ANANDA: Lord, a great number of carts, have passed over, and

the shallow water has been cut through by the wheels, so that it

flows muddily. But the Kakuttha River, Lord, is close by, and its

waters are clear, pleasant, and cool. There the Blessed One can

quench his thirst and refresh his limbs.

169

SCRIPTURAL TEXT: But a second time the Blessed One made

His request, and the Venerable Ananda answered Him as before.

Only after third time did Ananda acquiesced:

ANANDA: So be it, Lord.

SCRIPTURAL TEXT: Ananda took the bowl and went to the

stream. The shallow water, which had been cut through by the

wheels had settled and became clear, pure and pleasant.

ANANDA: (carrying the water to the Blessed One): Marvellous and

most wonderful indeed is the power and glory of the Tathagata!

For this shallow water, which had been cut through by the cart

wheels, became clear and settled down, pure and pleasant. Now

let the Blessed One drink the water.

SCRIPTURAL TEXT: And the Blessed One drank the water.

Pukkusa tPukkusa tPukkusa tPukkusa the Mallahe Mallahe Mallahe Malla COMMENTATOR: Now, it so happened that one, Pukkusa of

the Malla clan, a disciple of Alara Kalama, was passing by on his

way from Kusinara to Pava. He met the Buddha and render

respect and after listening to a discourse, he offered two sets of

robes, one of which the Venerable Ananda arranged about the

body of the Blessed One. But when the set of robe was arranged

upon the body of the Blessed One, it became as though faded,

and its splendour dimmed.

ANANDA: Marvellous it is, O Lord, most wonderful indeed it

is, how clear and radiant the skin of the Tathagata appears!

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THE BUDDHA: It is so, Ananda. There are two occasions, It is so, Ananda. There are two occasions, It is so, Ananda. There are two occasions, It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly Ananda, when the skin of the Tathagata appears exceedingly Ananda, when the skin of the Tathagata appears exceedingly Ananda, when the skin of the Tathagata appears exceedingly clear and radiant.clear and radiant.clear and radiant.clear and radiant. Which are these two? The night, Ananda, Which are these two? The night, Ananda, Which are these two? The night, Ananda, Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in when the Tathagata becomes fully enlightened in when the Tathagata becomes fully enlightened in when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the unsurpassed, supreme Enlightenment, and the night when the unsurpassed, supreme Enlightenment, and the night when the unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Tathagata comes to his final passing away into the state of Tathagata comes to his final passing away into the state of Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains.Nibbana in which no element of clinging remains.Nibbana in which no element of clinging remains.Nibbana in which no element of clinging remains. And now today, in the last watch of this very night, Ananda, in And now today, in the last watch of this very night, Ananda, in And now today, in the last watch of this very night, Ananda, in And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between the Mallas' Sala Grove, in the vicinity of Kusinara, between the Mallas' Sala Grove, in the vicinity of Kusinara, between the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So two sala trees, the Tathagata will come to his Parinibbana. So two sala trees, the Tathagata will come to his Parinibbana. So two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to thenow, Ananda, let us go to thenow, Ananda, let us go to thenow, Ananda, let us go to the Kakuttha RiverKakuttha RiverKakuttha RiverKakuttha River....

At tAt tAt tAt the Kakuttha Rihe Kakuttha Rihe Kakuttha Rihe Kakuttha Riverververver SCRIPTURAL TEXT: Then the Blessed One went to the Kakuttha

River together with a great community of bhikkhus. He went

down into the water and bathed and drank. Coming forth from

the water, he went to the Mango Grove, and there spoke to

the Venerable Cundaka, saying:

THE BUDDHA: Please fold my upper robe in four, Cundaka, Please fold my upper robe in four, Cundaka, Please fold my upper robe in four, Cundaka, Please fold my upper robe in four, Cundaka, and lay it down. I and lay it down. I and lay it down. I and lay it down. I am weary and would rest awhile.am weary and would rest awhile.am weary and would rest awhile.am weary and would rest awhile. CUNDAKA: So be it, Lord.

SCRIPTURAL TEXT: The Blessed One lay down on his right

side, in the lion's posture, resting one foot upon the other, and so

disposed, mindfully and clearly comprehending, with the time

for rising held in mind. The Venerable Cundaka sat down right in

front of the Blessed One.

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Relieving Cunda's RemorseRelieving Cunda's RemorseRelieving Cunda's RemorseRelieving Cunda's Remorse SCRIPTURAL TEXT: The Blessed One spoke to the Venerable

Ananda:

THE BUDDHA: It may beIt may beIt may beIt may be, Ananda, that someone will cause , Ananda, that someone will cause , Ananda, that someone will cause , Ananda, that someone will cause remorse to Cundaremorse to Cundaremorse to Cundaremorse to Cunda, saying: 'It is no gain to you, friend Cunda, , saying: 'It is no gain to you, friend Cunda, , saying: 'It is no gain to you, friend Cunda, , saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last but a loss, that it was from you the Tathagata took his last but a loss, that it was from you the Tathagata took his last but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.' Then, Ananda, the alms meal, and then came to his end.' Then, Ananda, the alms meal, and then came to his end.' Then, Ananda, the alms meal, and then came to his end.' Then, Ananda, the remorse of remorse of remorse of remorse of Cunda should be dispelled after this manner: 'It is Cunda should be dispelled after this manner: 'It is Cunda should be dispelled after this manner: 'It is Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata a gain to you, friend Cunda, a blessing that the Tathagata a gain to you, friend Cunda, a blessing that the Tathagata a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, took his last alms meal from you, and then came to his end. For, took his last alms meal from you, and then came to his end. For, took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and friend, face to face with the Blessed One I have heard and friend, face to face with the Blessed One I have heard and friend, face to face with the Blessed One I have heard and learned: There are twlearned: There are twlearned: There are twlearned: There are two offerings of food which are of equal o offerings of food which are of equal o offerings of food which are of equal o offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition fruition, of equal outcome, exceeding in grandeur the fruition fruition, of equal outcome, exceeding in grandeur the fruition fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? and result of any other offerings of food. Which two? and result of any other offerings of food. Which two? and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully The one partaken of by the Tathagata before becoming fully The one partaken of by the Tathagata before becoming fully The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlenlightened in unsurpassed, supreme Enlenlightened in unsurpassed, supreme Enlenlightened in unsurpassed, supreme Enlightenment; and the ightenment; and the ightenment; and the ightenment; and the one partaken of by the Tathagata before passing into the one partaken of by the Tathagata before passing into the one partaken of by the Tathagata before passing into the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. state of Nibbana in which no element of clinging remains. state of Nibbana in which no element of clinging remains. state of Nibbana in which no element of clinging remains. By his deedBy his deedBy his deedBy his deed,,,, the worthy Cunda has accumulated merit which the worthy Cunda has accumulated merit which the worthy Cunda has accumulated merit which the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavmakes for long life, beauty, well being, glory, heavmakes for long life, beauty, well being, glory, heavmakes for long life, beauty, well being, glory, heavenly rebienly rebienly rebienly rebirth, rth, rth, rth, and sovereignty.and sovereignty.and sovereignty.and sovereignty. Thus, An Thus, An Thus, An Thus, Ananda, the remorse of Cunda anda, the remorse of Cunda anda, the remorse of Cunda anda, the remorse of Cunda should be dispelled.should be dispelled.should be dispelled.should be dispelled.

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Final Resting PlaceFinal Resting PlaceFinal Resting PlaceFinal Resting Place SCRIPTURAL TEXT: Then the Blessed One addressed the

Venerable Ananda:

THE BUDDHA: Come, Ananda, let us cross to the farther Come, Ananda, let us cross to the farther Come, Ananda, let us cross to the farther Come, Ananda, let us cross to the farther bank of thebank of thebank of thebank of the Hirannavati, and Hirannavati, and Hirannavati, and Hirannavati, and go to the Mallas' Sala Grovgo to the Mallas' Sala Grovgo to the Mallas' Sala Grovgo to the Mallas' Sala Grove, in e, in e, in e, in the vicinity of Kusinara.the vicinity of Kusinara.the vicinity of Kusinara.the vicinity of Kusinara. ANANDA: So be it, Lord.

SCRIPTURAL TEXT: And the Blessed One, together with a

large company of bhikkhus, went to the further bank of the river

Hirannavati, to the Sala Grove of the Mallas, in the vicinity of

Kusinara. And there he spoke to the Venerable Ananda:

THE BUDDHA: Ananda, prepare Ananda, prepare Ananda, prepare Ananda, prepare a couch between the twin a couch between the twin a couch between the twin a couch between the twin sala trees, with the head to the north. I am wearysala trees, with the head to the north. I am wearysala trees, with the head to the north. I am wearysala trees, with the head to the north. I am weary, Ananda, and , Ananda, and , Ananda, and , Ananda, and wishwishwishwish to lie down. to lie down. to lie down. to lie down. ANANDA: So be it, Lord.

SCRIPTURAL TEXT: And the Venerable Ananda did as the

Blessed One asked him to do. Then the Blessed One lay down on

his right side, in the lion's posture, resting one foot upon the

other, and so disposed himself, mindfully and clearly

comprehending.

At that time the twin sala trees broke out in full bloom, though it

was not the season of flowering. The blossoms rained upon the

body of the Tathagata and dropped and scattered and were

strewn upon it in worship of the Tathagata; celestial mandarava

flowers and heavenly sandalwood powder from the sky rained

down upon the body of the Tathagata and dropped and scattered

and were strewn upon it in worship of the Tathagata. The sound

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of heavenly voices and heavenly instruments made music in the

air out of reverence for the Tathagata. The Blessed One spoke to

the Venerable Ananda:

THE BUDDHA: Ananda, the twin sala trees are in full bloom, Ananda, the twin sala trees are in full bloom, Ananda, the twin sala trees are in full bloom, Ananda, the twin sala trees are in full bloom, though it is nothough it is nothough it is nothough it is not the season of flowering. Tt the season of flowering. Tt the season of flowering. Tt the season of flowering. The blossoms rain he blossoms rain he blossoms rain he blossoms rain upon the body of the Tathagata and drop and scatter and upon the body of the Tathagata and drop and scatter and upon the body of the Tathagata and drop and scatter and upon the body of the Tathagata and drop and scatter and are strewn upon it inare strewn upon it inare strewn upon it inare strewn upon it in worship of the worship of the worship of the worship of the Tathagata; cTathagata; cTathagata; cTathagata; celestial coral elestial coral elestial coral elestial coral flowers and heavenly sandalwood powder from the sky rain flowers and heavenly sandalwood powder from the sky rain flowers and heavenly sandalwood powder from the sky rain flowers and heavenly sandalwood powder from the sky rain downdowndowndown upon the body of the Tathagata upon the body of the Tathagata upon the body of the Tathagata upon the body of the Tathagata and drop and scatter and drop and scatter and drop and scatter and drop and scatter and are strewn upon it inand are strewn upon it inand are strewn upon it inand are strewn upon it in worship of the Tathagata. worship of the Tathagata. worship of the Tathagata. worship of the Tathagata. TTTThe he he he sound of heavenly voices and heavenly instruments makes sound of heavenly voices and heavenly instruments makes sound of heavenly voices and heavenly instruments makes sound of heavenly voices and heavenly instruments makes mumumumusic in the air out of reverence for the Tathagata.sic in the air out of reverence for the Tathagata.sic in the air out of reverence for the Tathagata.sic in the air out of reverence for the Tathagata. Yet it is not thus, Ananda, that the Tathagata is respected, Yet it is not thus, Ananda, that the Tathagata is respected, Yet it is not thus, Ananda, that the Tathagata is respected, Yet it is not thus, Ananda, that the Tathagata is respected, vvvvenerated, esteemed, worshipped enerated, esteemed, worshipped enerated, esteemed, worshipped enerated, esteemed, worshipped andandandand honoured in the highest honoured in the highest honoured in the highest honoured in the highest degree;degree;degree;degree; b b b but ut ut ut whatever bhikkhu or bhikkhuni, layman or whatever bhikkhu or bhikkhuni, layman or whatever bhikkhu or bhikkhuni, layman or whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhammlaywoman, abides by the Dhammlaywoman, abides by the Dhammlaywoman, abides by the Dhamma, lives uprightly in the a, lives uprightly in the a, lives uprightly in the a, lives uprightly in the Dhamma,Dhamma,Dhamma,Dhamma, walks in the way of the Dhamma; walks in the way of the Dhamma; walks in the way of the Dhamma; walks in the way of the Dhamma; it is by such a one it is by such a one it is by such a one it is by such a one that the Tathagata is respected, that the Tathagata is respected, that the Tathagata is respected, that the Tathagata is respected, venerated, esteemed, venerated, esteemed, venerated, esteemed, venerated, esteemed, worshippedworshippedworshippedworshipped and honoured in the highest degree. and honoured in the highest degree. and honoured in the highest degree. and honoured in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We Therefore, Ananda, thus should you train yourselves: 'We Therefore, Ananda, thus should you train yourselves: 'We Therefore, Ananda, thus should you train yourselves: 'We shall abideshall abideshall abideshall abide by the Dhamma, live uprightly in the Dhamma, by the Dhamma, live uprightly in the Dhamma, by the Dhamma, live uprightly in the Dhamma, by the Dhamma, live uprightly in the Dhamma, walk walk walk walk in the way of the Dhamma.'in the way of the Dhamma.'in the way of the Dhamma.'in the way of the Dhamma.'

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The Grief of tThe Grief of tThe Grief of tThe Grief of the Celestial Beingshe Celestial Beingshe Celestial Beingshe Celestial Beings SCRIPTURAL TEXT: At that time the Venerable Upavana was

standing before the Blessed One, fanning him. And the Blessed

One rebuked him:

THE BUDDHA: Move aside, bhikkhMove aside, bhikkhMove aside, bhikkhMove aside, bhikkhu, u, u, u, stand stand stand stand not not not not in front of me.in front of me.in front of me.in front of me. ANANDA (thinking and wondering): This Venerable Upavana has

been in attendance on the Blessed One for a long time, closely

associating with him and serving him. Yet now, right at the end,

the Blessed One rebukes him. What now could be the reason,

what the cause for the Blessed One to rebuke the Venerable

Upavana, saying: 'Move aside, bhikkhu, stand not in front of me?’

SCRIPTURAL TEXT: And the Venerable Ananda told his thought

to the Blessed One.

THE BUDDHA: Throughout the tenfold worldThroughout the tenfold worldThroughout the tenfold worldThroughout the tenfold world----system, system, system, system, Ananda, there are hardly any of the deities that have not Ananda, there are hardly any of the deities that have not Ananda, there are hardly any of the deities that have not Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a gathered together to look upon the Tathagata. For a gathered together to look upon the Tathagata. For a gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the distance of twelve yojanas around the Sala Grove of the distance of twelve yojanas around the Sala Grove of the distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is Mallas in the vicinity of Kusinara there is Mallas in the vicinity of Kusinara there is Mallas in the vicinity of Kusinara there is not a spot that could not a spot that could not a spot that could not a spot that could be pricked with the tip of a hair that is not filbe pricked with the tip of a hair that is not filbe pricked with the tip of a hair that is not filbe pricked with the tip of a hair that is not filled with powerful led with powerful led with powerful led with powerful deities. deities. deities. deities. TTTThese deities, Ananda, are complaining: 'From afar have we hese deities, Ananda, are complaining: 'From afar have we hese deities, Ananda, are complaining: 'From afar have we hese deities, Ananda, are complaining: 'From afar have we come to look upon the Tathagata. For rare in the world is the come to look upon the Tathagata. For rare in the world is the come to look upon the Tathagata. For rare in the world is the come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahatarising of Tathagatas, Arahatarising of Tathagatas, Arahatarising of Tathagatas, Arahats, Fuls, Fuls, Fuls, Fully Enlightened Ones. ly Enlightened Ones. ly Enlightened Ones. ly Enlightened Ones.

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TTTThis day, in the last watch of the night, the Tathagata'his day, in the last watch of the night, the Tathagata'his day, in the last watch of the night, the Tathagata'his day, in the last watch of the night, the Tathagata's s s s Parinibbana will come about; bParinibbana will come about; bParinibbana will come about; bParinibbana will come about; but this bhikkhu of great powers ut this bhikkhu of great powers ut this bhikkhu of great powers ut this bhikkhu of great powers has placed himself right in front of the Blessed One, has placed himself right in front of the Blessed One, has placed himself right in front of the Blessed One, has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevenconcealing him, so that now, at the very end, we are prevenconcealing him, so that now, at the very end, we are prevenconcealing him, so that now, at the very end, we are prevented ted ted ted from looking upon him.' Thusfrom looking upon him.' Thusfrom looking upon him.' Thusfrom looking upon him.' Thus, Ananda, the deities complain., Ananda, the deities complain., Ananda, the deities complain., Ananda, the deities complain.

ANANDA: Of what kind of deities, Lord, is the Blessed One

aware?

THE BUDDHA: There are deities, Ananda, in space and on There are deities, Ananda, in space and on There are deities, Ananda, in space and on There are deities, Ananda, in space and on earth, who are earthlyearth, who are earthlyearth, who are earthlyearth, who are earthly----minded; with dishevelled hair they weep, minded; with dishevelled hair they weep, minded; with dishevelled hair they weep, minded; with dishevelled hair they weep, with uwith uwith uwith uplifted arms they weep; flinging themselves on the plifted arms they weep; flinging themselves on the plifted arms they weep; flinging themselves on the plifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has ground, they roll from side to side, lamenting: 'Too soon has ground, they roll from side to side, lamenting: 'Too soon has ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the the Blessed One come to his Parinibbana! Too soon has the the Blessed One come to his Parinibbana! Too soon has the the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye Happy One come to his Parinibbana! Too soon will the Eye Happy One come to his Parinibbana! Too soon will the Eye Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sigof the World vanish from sigof the World vanish from sigof the World vanish from sight!'ht!'ht!'ht!' But those deities who are freed from passion, mindful and But those deities who are freed from passion, mindful and But those deities who are freed from passion, mindful and But those deities who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all comprehending, reflect in this way: 'Impermanent are all comprehending, reflect in this way: 'Impermanent are all comprehending, reflect in this way: 'Impermanent are all compounded thingscompounded thingscompounded thingscompounded things. How could this be otherwise?'. How could this be otherwise?'. How could this be otherwise?'. How could this be otherwise?'

Four Places oFour Places oFour Places oFour Places of Pilgrimagef Pilgrimagef Pilgrimagef Pilgrimage BHANTE SUVANNO: At the end of the above dialogue Ananda

remarked to the Buddha that, it was the tradition after any

annual rain retreats, the bhikkhus would usually set out from

wherever they were to see the Blessed One, and those bhikkhus

who were with the Buddha were able to benefit from these visits

by associating with those very revered bhikkhus who came to

have audience with the Blessed One. But, after the Blessed One

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had entered Parinibbana they will no longer have that gainful

association with visiting bhikkhus.

However, the Buddha advised that there are four places that a

pious person could visit and look upon with feelings of

reverence that would serve the same purpose of gainful

association. These are where:

1. the Buddha was born (Lumbini).

2. the Buddha became fully Enlightened (Buddha Gaya).

3. the Buddha set rolling the Wheel of the Dhamma (Isipatana).

4. the Buddha passed away into Nibbana (Kusinara).

ANANDA (further asked): How should we act, Lord, respecting

the body of the Tathagata?

THE BUDDHA: Do not hinder yourselves, Ananda, to Do not hinder yourselves, Ananda, to Do not hinder yourselves, Ananda, to Do not hinder yourselves, Ananda, to honour the body honour the body honour the body honour the body of the Tathagata. Rather you should strive, of the Tathagata. Rather you should strive, of the Tathagata. Rather you should strive, of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalfAnanda, and be zealous on your own behalfAnanda, and be zealous on your own behalfAnanda, and be zealous on your own behalf,,,, for your ow for your ow for your ow for your own n n n good. Unflinchingly, ardentlygood. Unflinchingly, ardentlygood. Unflinchingly, ardentlygood. Unflinchingly, ardently and resolutely you should apply and resolutely you should apply and resolutely you should apply and resolutely you should apply yourselves to your own good. For there are, Ananyourselves to your own good. For there are, Ananyourselves to your own good. For there are, Ananyourselves to your own good. For there are, Ananda, wise da, wise da, wise da, wise nobles, wise brahmins nobles, wise brahmins nobles, wise brahmins nobles, wise brahmins and wise househand wise househand wise househand wise householders who are devoted olders who are devoted olders who are devoted olders who are devoted to the Tathagata, and it is they who will render the honouto the Tathagata, and it is they who will render the honouto the Tathagata, and it is they who will render the honouto the Tathagata, and it is they who will render the honour to r to r to r to the body of the Tathagata.the body of the Tathagata.the body of the Tathagata.the body of the Tathagata.

Ananda's GriefAnanda's GriefAnanda's GriefAnanda's Grief SCRIPTURAL TEXT: Then the Venerable Ananda went into the

vihara, leaned against the doorpost and wept:

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ANANDA (weeping): I am still but a learner, and still have to

strive for my own perfection. But, alas, my Master, who was so

compassionate towards me, is about to pass away!

THE BUDDHA: Where, bhikkhus, is Ananda?Where, bhikkhus, is Ananda?Where, bhikkhus, is Ananda?Where, bhikkhus, is Ananda?

A BHIKKHU: The Venerable Ananda, Lord, has gone into the

vihara weeping and lamenting.

THE BUDDHA (to the bhikkhu): Go, bhikkhu, and say to Go, bhikkhu, and say to Go, bhikkhu, and say to Go, bhikkhu, and say to Ananda, 'FriendAnanda, 'FriendAnanda, 'FriendAnanda, 'Friend Ananda, the Master calls you.' Ananda, the Master calls you.' Ananda, the Master calls you.' Ananda, the Master calls you.' THE BHIKKHU: So be it, Lord.

SCRIPTURAL TEXT: That bhikkhu went and spoke to the

Venerable Ananda as the Blessed One had asked him to, and the

Venerable Ananda went to the Blessed One, bowed down to him,

and sat down on one side.

THE BUDDHA: Enough, Ananda! Do not grieve, do not Enough, Ananda! Do not grieve, do not Enough, Ananda! Do not grieve, do not Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with lament! For have I not taught from the very beginning that with lament! For have I not taught from the very beginning that with lament! For have I not taught from the very beginning that with all that is dear and beloved there musall that is dear and beloved there musall that is dear and beloved there musall that is dear and beloved there must be change, separation, t be change, separation, t be change, separation, t be change, separation, and severence? Of that which is born, come into being, and severence? Of that which is born, come into being, and severence? Of that which is born, come into being, and severence? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it compounded, and subject to decay, how can one say: 'May it compounded, and subject to decay, how can one say: 'May it compounded, and subject to decay, how can one say: 'May it not come to dissolution!'? There can be no such state of not come to dissolution!'? There can be no such state of not come to dissolution!'? There can be no such state of not come to dissolution!'? There can be no such state of things. things. things. things. Now for a long time, Ananda, you have served the TNow for a long time, Ananda, you have served the TNow for a long time, Ananda, you have served the TNow for a long time, Ananda, you have served the Tathagata athagata athagata athagata witwitwitwith lovingh lovingh lovingh loving----kindness in deed, word and thought;kindness in deed, word and thought;kindness in deed, word and thought;kindness in deed, word and thought; graciously, graciously, graciously, graciously, pleasantly, with a whole heart and beyond measure. Great pleasantly, with a whole heart and beyond measure. Great pleasantly, with a whole heart and beyond measure. Great pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth good have you gathered, Ananda! Now you should put forth good have you gathered, Ananda! Now you should put forth good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taintsenergy, and soon you too will be free from the taintsenergy, and soon you too will be free from the taintsenergy, and soon you too will be free from the taints....

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Bhikkhus, the BlesBhikkhus, the BlesBhikkhus, the BlesBhikkhus, the Blessed Ones, Arahats, Fully Enlightened sed Ones, Arahats, Fully Enlightened sed Ones, Arahats, Fully Enlightened sed Ones, Arahats, Fully Enlightened Ones of times past also had excellent and devoted attendant Ones of times past also had excellent and devoted attendant Ones of times past also had excellent and devoted attendant Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will bhikkhus, such as I have in Ananda. And so also, bhikkhus, will bhikkhus, such as I have in Ananda. And so also, bhikkhus, will bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened Ones of the Blessed Ones, Arahats, Fully Enlightened Ones of the Blessed Ones, Arahats, Fully Enlightened Ones of the Blessed Ones, Arahats, Fully Enlightened Ones of times to come.times to come.times to come.times to come.

Go now, Ananda, to KusinaGo now, Ananda, to KusinaGo now, Ananda, to KusinaGo now, Ananda, to Kusinara and announce to the Mallas: ra and announce to the Mallas: ra and announce to the Mallas: ra and announce to the Mallas: 'Today, Vasetthas, in the last watch of the night, the 'Today, Vasetthas, in the last watch of the night, the 'Today, Vasetthas, in the last watch of the night, the 'Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, O Tathagata's Parinibbana will take place. Approach, O Tathagata's Parinibbana will take place. Approach, O Tathagata's Parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the Vasetthas, draw near! Do not be remorseful later at the Vasetthas, draw near! Do not be remorseful later at the Vasetthas, draw near! Do not be remorseful later at the thought: "In our township it was that the Tathagata's thought: "In our township it was that the Tathagata's thought: "In our township it was that the Tathagata's thought: "In our township it was that the Tathagata's ParinibParinibParinibParinibbana took place, but we bana took place, but we bana took place, but we bana took place, but we failed to see him at the end!"failed to see him at the end!"failed to see him at the end!"failed to see him at the end!" ANANDA: So be it, Lord.

BHANTE SUVANNO: So then Ananda prepared himself, and

taking his bowl and robe, went with another bhikkhu to Kusinara

to announce to the Mallas the coming Parinibbana of the Blessed

One. At this time the Mallas, being the rulers of the country, had

gathered in the council hall for some public business. Ananda

approached them and having done the usual courtesies made

the announcement as the Blessed One had taught him.

Immediately the Mallas were shocked and in despair, for they

had truly followed the Buddha’s teachings closely; and this was

the scenes of sadness that swept over them:

SCRIPTURAL TEXT: The Mallas, some, with their hair all

dishevelled and in despair, wept; flinging themselves on the

ground, they rolled from side to side, lamenting: "Too soon has

the Blessed One come to his Parinibbana! Too soon has the

Happy One come to his Parinibbana! Too soon will the Eye of the

World vanish from sight!"

179

The Last ConvertThe Last ConvertThe Last ConvertThe Last Convert BHANTE SUVANNO: You may just imagine, Jinavamsa, how

fast the news spread regarding the passing away of the Lord

Buddha. A certain wandering ascetic Subhadda living in Kusinara,

heard it and thought to himself:

SUBHADDA (thinking): I have heard it said that the arising of

Tathagatas, Arahats, Fully Enlightened Ones, is rare in the world.

Yet this very day, in the last watch of the night, the Parinibbana of

the ascetic Gotama will take place. Now there is in me a doubt;

but to this extent I have faith in the ascetic Gotama, that he could

so teach me the Dhamma as to remove that doubt.

SCRIPTURAL TEXT: Then Subhadda went to the Sala Grove,

and told Ananda his thought.

SUBHADDA: Friend Ananda, it would be good if I could be

allowed into the presence of the ascetic Gotama.

ANANDA: Enough, friend Subhadda! Do not trouble the

Tathagata. The Blessed One is weary.

SCRIPTURAL TEXT: Yet a second and a third time Subhadda

made his request; both times Ananda refused him. The Blessed

One heard the request, and He called out to Ananda:

THE BUDDHA: Stop, Ananda! Stop, Ananda! Stop, Ananda! Stop, Ananda! Do not refuse Subhadda. Do not refuse Subhadda. Do not refuse Subhadda. Do not refuse Subhadda. Allow himAllow himAllow himAllow him into the presence of the Tath into the presence of the Tath into the presence of the Tath into the presence of the Tathagata; fagata; fagata; fagata; for or or or hhhhe will ask e will ask e will ask e will ask for the sake of knowledge, and not as an offfor the sake of knowledge, and not as an offfor the sake of knowledge, and not as an offfor the sake of knowledge, and not as an offence. And the ence. And the ence. And the ence. And the answer I give him; tanswer I give him; tanswer I give him; tanswer I give him; that he will readily understand.hat he will readily understand.hat he will readily understand.hat he will readily understand. ANANDA: Go then, friend Subhadda, the Blessed One gives you

leave.

180

SCRIPTURAL TEXT: Then Subhadda approached the Blessed

One and greeted him courteously. After pleasant and civil

greetings, Subhadda seated himself at one side and addressed the

Blessed One:

SUBHADDA: There are, Venerable Gotama, ascetics and

brahmins who are heads of great companies of disciples, who

have large retinues, who are leaders of schools, well known and

renowned, and held in high esteem by the multitude, such

teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali,

Pakudha Kaccayana, Sañjaya Belatthiputta, Nigantha Nataputta.

Have all of these attained realisation, as each of them would

have it believed, or has none of them, or is it that some have

attained realisation and others not?

THE BUDDHA: Enough, Subhadda! Let it be as it may, Enough, Subhadda! Let it be as it may, Enough, Subhadda! Let it be as it may, Enough, Subhadda! Let it be as it may, whether whether whether whether all of them have attained realisall of them have attained realisall of them have attained realisall of them have attained realisation, as each of them ation, as each of them ation, as each of them ation, as each of them would have it believed, or whether none of them has, or would have it believed, or whether none of them has, or would have it believed, or whether none of them has, or would have it believed, or whether none of them has, or wwwwhether some have attained realishether some have attained realishether some have attained realishether some have attained realisation and others not. I will ation and others not. I will ation and others not. I will ation and others not. I will teach you the teach you the teach you the teach you the Dhamma, Subhadda; listen and heed it well, Dhamma, Subhadda; listen and heed it well, Dhamma, Subhadda; listen and heed it well, Dhamma, Subhadda; listen and heed it well, and I will speak.and I will speak.and I will speak.and I will speak. SUBHADDA: So be it, Lord.

The Lion's RoarThe Lion's RoarThe Lion's RoarThe Lion's Roar THE BUDDHA: In whatsoever Dhamma and Discipline, In whatsoever Dhamma and Discipline, In whatsoever Dhamma and Discipline, In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, Subhadda, there is not found the Noble Eightfold Path, Subhadda, there is not found the Noble Eightfold Path, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the fineither is there found a true ascetic of the fineither is there found a true ascetic of the fineither is there found a true ascetic of the first, second, third, rst, second, third, rst, second, third, rst, second, third, or fourth degree of saintliness. or fourth degree of saintliness. or fourth degree of saintliness. or fourth degree of saintliness.

181

But in whatsoever Dhamma and Discipline there is found the But in whatsoever Dhamma and Discipline there is found the But in whatsoever Dhamma and Discipline there is found the But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the Noble Eightfold Path, there is found a true ascetic of the Noble Eightfold Path, there is found a true ascetic of the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintlinessfirst, second, third, and fourth degrees of saintlinessfirst, second, third, and fourth degrees of saintlinessfirst, second, third, and fourth degrees of saintliness.... Now in this Dhamma and DNow in this Dhamma and DNow in this Dhamma and DNow in this Dhamma and Discipline, Subhadda, is found the iscipline, Subhadda, is found the iscipline, Subhadda, is found the iscipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true Noble Eightfold Path; and in it alone are also found true Noble Eightfold Path; and in it alone are also found true Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of ascetics of the first, second, third, and fourth degrees of ascetics of the first, second, third, and fourth degrees of ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other saintliness. Devoid of true ascetics are the systems of other saintliness. Devoid of true ascetics are the systems of other saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus lteachers. But if, Subhadda, the bhikkhus lteachers. But if, Subhadda, the bhikkhus lteachers. But if, Subhadda, the bhikkhus live righteously, the ive righteously, the ive righteously, the ive righteously, the world will not be destitute of arahats.world will not be destitute of arahats.world will not be destitute of arahats.world will not be destitute of arahats.

BHANTE SUVANNO: So it was that Subhadda, requested for

ordination which the Buddha granted straightaway. From then

on Subhadda went into seclusion; and being heedful, ardent, and

resolute in his practice, he soon attaineed arahantship. Thus it

was very opportune for Subhadda to be the final pupil of the

Lord.

Parinibbana Parinibbana Parinibbana Parinibbana ---- Final ExhortationFinal ExhortationFinal ExhortationFinal Exhortation THE BUDDHA (to Ananda): It may be, Ananda, that to some It may be, Ananda, that to some It may be, Ananda, that to some It may be, Ananda, that to some among you the thought will come: 'Ended is the among you the thought will come: 'Ended is the among you the thought will come: 'Ended is the among you the thought will come: 'Ended is the word of the word of the word of the word of the Master; we have a Master no longMaster; we have a Master no longMaster; we have a Master no longMaster; we have a Master no longer.' But it should not er.' But it should not er.' But it should not er.' But it should not be so be so be so be so considered. considered. considered. considered. For that which I have proclaimed and made known as the For that which I have proclaimed and made known as the For that which I have proclaimed and made known as the For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I Dhamma and the Discipline, that shall be your Master when I Dhamma and the Discipline, that shall be your Master when I Dhamma and the Discipline, that shall be your Master when I am gone.am gone.am gone.am gone.

182

Ananda, whereas now the bhikkhus address onAnanda, whereas now the bhikkhus address onAnanda, whereas now the bhikkhus address onAnanda, whereas now the bhikkhus address one another as e another as e another as e another as 'friend,' let it not be so when I am gone. The senior 'friend,' let it not be so when I am gone. The senior 'friend,' let it not be so when I am gone. The senior 'friend,' let it not be so when I am gone. The senior bhikkhus bhikkhus bhikkhus bhikkhus may address the junior ones by their name, their family name, may address the junior ones by their name, their family name, may address the junior ones by their name, their family name, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the or as 'friend'; but the junior bhikkhus should address the or as 'friend'; but the junior bhikkhus should address the or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'senior ones as 'venerable sir' or 'your reverence.'senior ones as 'venerable sir' or 'your reverence.'senior ones as 'venerable sir' or 'your reverence.' If it If it If it If it is desired, Ananda, the Sangha may, when I am gone, is desired, Ananda, the Sangha may, when I am gone, is desired, Ananda, the Sangha may, when I am gone, is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rulesabolish the lesser and minor rulesabolish the lesser and minor rulesabolish the lesser and minor rules....

SCRIPTURAL TEXT: The Blessed One addressed the bhikkhus:

THE BUDDHA: It may be, bhikkhus, that one of you is in It may be, bhikkhus, that one of you is in It may be, bhikkhus, that one of you is in It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or doubt or perplexity as to the Buddha, the Dhamma, or doubt or perplexity as to the Buddha, the Dhamma, or doubt or perplexity as to the Buddha, the Dhamma, or the the the the Sangha, the path or the practice. Then question, bhikkhus! Sangha, the path or the practice. Then question, bhikkhus! Sangha, the path or the practice. Then question, bhikkhus! Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Do not be given to remorse later on with the thought: 'The Do not be given to remorse later on with the thought: 'The Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet faceMaster was with us face to face, yet faceMaster was with us face to face, yet faceMaster was with us face to face, yet face to face we failed to to face we failed to to face we failed to to face we failed to ask him.'ask him.'ask him.'ask him.'

SCRIPTURAL TEXT: But when this was said, the bhikkhus were

silent. And yet a second and a third time the Blessed One asked

them; for a second and a third time, the bhikkhus were silent.

Then the Blessed One said to them:

THE BUDDHA: It may be, bhikkhus, out of respect for the It may be, bhikkhus, out of respect for the It may be, bhikkhus, out of respect for the It may be, bhikkhus, out of respect for the Master that you ask no questions. TheMaster that you ask no questions. TheMaster that you ask no questions. TheMaster that you ask no questions. Then, bhikkhus, let frn, bhikkhus, let frn, bhikkhus, let frn, bhikkhus, let friend iend iend iend communicate it to friend.communicate it to friend.communicate it to friend.communicate it to friend.

SCRIPTURAL TEXT: Yet still the bhikkhus were silent.

183

ANANDA: (addressing the Buddha): Marvellous it is, O Lord, most

wonderful it is! This faith I have in the community of bhikkhus,

that not even one bhikkhu is in doubt or perplexity as to the

Buddha, the Dhamma, or the Sangha, the path or the practice.

THE BUDDHA: Out of faith, Ananda, you speak thus. But Out of faith, Ananda, you speak thus. But Out of faith, Ananda, you speak thus. But Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among here, Ananda, the Tathagata knows for certain that among here, Ananda, the Tathagata knows for certain that among here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not ethis community of bhikkhus there is not ethis community of bhikkhus there is not ethis community of bhikkhus there is not even one bhikkhu who ven one bhikkhu who ven one bhikkhu who ven one bhikkhu who is in doubt or perplexity is in doubt or perplexity is in doubt or perplexity is in doubt or perplexity as to the Buddha, the Dhamma,as to the Buddha, the Dhamma,as to the Buddha, the Dhamma,as to the Buddha, the Dhamma, the the the the SangSangSangSangha or the path ofha or the path ofha or the path ofha or the path of the practice. the practice. the practice. the practice. For, Ananda, among these five hundred bhikkhus even the For, Ananda, among these five hundred bhikkhus even the For, Ananda, among these five hundred bhikkhus even the For, Ananda, among these five hundred bhikkhus even the lowest is a streamlowest is a streamlowest is a streamlowest is a stream----enterer, secure from downfall, assureenterer, secure from downfall, assureenterer, secure from downfall, assureenterer, secure from downfall, assuredddd and and and and bound for enlightenmbound for enlightenmbound for enlightenmbound for enlightenment.ent.ent.ent.

BeholdBeholdBeholdBehold, bhikkhus, I exhort you:, bhikkhus, I exhort you:, bhikkhus, I exhort you:, bhikkhus, I exhort you: All compounAll compounAll compounAll compounded things are ded things are ded things are ded things are subject to disappearingsubject to disappearingsubject to disappearingsubject to disappearing. Strive with earnestness. Strive with earnestness. Strive with earnestness. Strive with earnestness!!!! Appamadena Sampadetha!Appamadena Sampadetha!Appamadena Sampadetha!Appamadena Sampadetha!

BHANTE SUVANNO: Dear readers those were the Last Words

of the Tathagata; as the Buddha says we too re-iterate; strive

with earnestness… The Blessed One further said and gave this

assurance.

184

The Buddha’s Assurance ofThe Buddha’s Assurance ofThe Buddha’s Assurance ofThe Buddha’s Assurance of AttainmentAttainmentAttainmentAttainment THE BUDDHA: Indeed, whoever is practising these Four Indeed, whoever is practising these Four Indeed, whoever is practising these Four Indeed, whoever is practising these Four Foundation of Mindfulness for Seven yearsFoundation of Mindfulness for Seven yearsFoundation of Mindfulness for Seven yearsFoundation of Mindfulness for Seven years, or , or , or , or for: six years, for: six years, for: six years, for: six years, five years, four years,five years, four years,five years, four years,five years, four years, three years, three years, three years, three years, two years or one year two years or one year two years or one year two years or one year,,,, or or or or for, for, for, for, seven months, six moseven months, six moseven months, six moseven months, six months, five month, four months, nths, five month, four months, nths, five month, four months, nths, five month, four months, three three three three months, two months, a month, halfmonths, two months, a month, halfmonths, two months, a month, halfmonths, two months, a month, half----aaaa----monthmonthmonthmonth,,,, or or or or for seven days; for seven days; for seven days; for seven days; he may expect one of two result: he may expect one of two result: he may expect one of two result: he may expect one of two result: Highest knowledge here and now, orHighest knowledge here and now, orHighest knowledge here and now, orHighest knowledge here and now, or if there still be a if there still be a if there still be a if there still be a remainder of clinging, remainder of clinging, remainder of clinging, remainder of clinging, the state of nonthe state of nonthe state of nonthe state of non----returner.returner.returner.returner.

BHANTE SUVANNO: Thus ends our short discourse and as the

Buddha said: Over there are forests and trees, abandoned houses

and caves, meditate lest you regret. For there is only this one

way to the purification of beings leading to total freedom from

suffering….By Way of Satipatthana Vipassana.

A Final WordA Final WordA Final WordA Final Word JINAVAMSA: In the compilation of so much material, much

has been left unsaid as the vast amount of time that the Lord

Buddha spent in His Discourses; but the sole purpose of this

book and in essence the sole purpose of the Lord’s teachings was

to rid ourselves of the defilement we have gathered for so many

lifetimes…the goal of which is to practise Vipassana. If this book

has achieved that goal … then we wish you…”Appamadena

Sampadetha…”

185

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