Professional Documents
Culture Documents
A DISCOURSE
by
The (late) Venerable Acara Suvanno
Mahathera [1920-2007]
A Jinavamsa Collection
2
Acknowledgement
Grateful Acknowledgement
Acknowledgement is extended to All those who have
helped in their special
special way to make
make this Dhamma Gift available to
those who are seeking the Truth.
Truth.
Thanks are very much due to you who have made donations to the
printing of this Dhamma literature; without which it will definitely not
see the light of day.
My email: jinavamsa@gmail.com
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THE BUDDHA
The Dhamma Re-
Re-Discovered
CONTENTS
Acknowledgement 2
Contents 5
Dedication 9
Who is the Venerable Bhante Suvanno? 10
Glossary 14
Commentator 14
Scriptural Text 14
Brahma Sahampati 14
Jinavamsa 15
A Bhikkhu 15
Bodhisatta 16
Ambapali 16
Dana 17
Migara’s Mother 17
Four Stages of Emancipation 18
Mi Tor See 19
Buddhist Hermitage 20
Lunas 21
Asankheyya 21
Buddhist Councils 21
Deva 21
Evam me Suttam 22
The Five Precepts 22
Kamma 22
Khandha 22
Kuti 23
Mangala Sutta 23
6
Mara 24
Samsara 24
Nikaya 25
Commentaries 25
Jataka Tales 25
Pali Canon 26
The Tipitaka 26
Vasettha 26
Vassa 26
DEDICATION
This book is dedicated to the memory of
BHANTE SUVANNO
A Teacher of Great Compassion
Since these four winning ways the wise appraise in every way;
To eminence they attain, and praise they rightly gain.
Striving to be a Nobody
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”.
yk leong (jinavamsa)
Reproduced at Villa Indah
Bukit Tinggi, Bentong, Pahang
April of 2009
jinavamsa@gmail.com
14
Glossary
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.
17
Migara heard the Buddha’s discourse and attained the first stage
of arahanthood. He was so grateful to Visakha that he adopted her
18
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.
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.
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.
THE BUDDHA
CHAPTER ONE
The Background
Background…
THE SCENE: Buddhist Hermitage Lunas
Bhante Suvanno is spending vassa here.
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
Evam 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.
The 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.
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.
Tuccha-
Tuccha-Potthila…
Potthila…
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
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 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]
safety on
on the other shore in dependence on the raft, making
an effort with my hands and feet'
feet'?
There is the case where the man, having crossed over, would
think, 'How useful this raft has been to me! For it was in
dependence on this raft that, making an effort with my hands
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 in the
water, go wherever I like’?
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.
THE BUDDHA: Over there are the roots of trees and empty
dwellings; practise
practise meditation, bhikkhus. Do not be heedless.
Do not later fall into regret. This is our message to you.
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THE BUDDHA
CHAPTER TWO
The World System 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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Re-
Re-Discovering The Dhamma
THE SCENE: Mi Tor See
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.
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.
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.
Evolution of
of World Systems…
Systems…
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.
And, bhikkhus,
bhikkhus, there comes a season, at vast intervals in the
lapse of time,
time, when a second sun appears. After the
appearance of the second sun, bhikkhus,
bhikkhus, the brooks and
ponds dry up, vanish away and cease to be. So impermanent
are constituent things!
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Again, bhikkhus,
bhikkhus, when, after another long
long lapse, a fifth sun
appears, the waters in the great ocean go down for a hundred
leagues; then for two hundred, three hundred, and even unto
seven hundred leagues, until the water stands only ankle-
ankle-deep.
Even, O bhikkhus,
bhikkhus, as in the fall season, when it rains
rains in large
drops, the waters in some places are standing around the feet
of the kine (cattle);
(cattle); even so, bhikkhus,
bhikkhus, the waters in the great
ocean in some places are standing to the depth of kine-
kine-feet.
Therefore, bhikkhus,
bhikkhus, do those who deliberate and believe say
this: 'This earth and Sineru, the monarch of mountains, will be
burnt
burnt and perish and exist no more,' excepting those who have
seen the path
path.
th. [Anguttara Nikaya; vii. 62].
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Continuing Evolution
[Excerpt from: Aganna Sutta: Digha Nikaya 27]
THE BUDDHA (in Savatthi Migara’s mansion): There comes a
time, Vasettha, when, sooner or later,
later, after
the lapse of a long period, this world passes
away. And when this happens, beings have
mostly been reborn in the World of
Radiance; and there they dwell, made of
mind, feeding on rapture, self-
self-luminous, traversing the air,
continuing in glory; and
and thus they remain for a long period of
time.
self--
And they become made of mind, feeding on rapture, self
luminous, traversing the air, continuing in glory
glory and remain thus
for a long period of time.
Now at that time, all had become one world of water, dark and
of darkness that maketh blind. Neither moon nor sun
appeared, no stars were seen, neither was the constellations,
constellations,
nor was night and day; neither years nor seasons, neither
female nor male. Beings were reckoned just as beings only.
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Then,
Then, those beings feasted
feasted on these outgrowths
outgrowths of the soil.
soil.
And they, finding food and nourishment
nourishment in them, continued for
a long while. And as they fed and were nourished, their bodies
grow ever more solid and the difference in their comeliness
became more
more manifest.
manifest. Thus the well favoured despised
despised thos
those
ose
that were ill favoured. And as they took pride in their beauty,
they became vain and conceited, these outgrowths of the soil
disappeared.
Then, creepers.
Then, Vasettha, those beings began to feast on the creepers.
And they feasting and nourished by them, continued so for a
long while; and as they thus fed and were nourished, their
bodies bacame more solid, and the divergence in their
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Then,
Then, those beings feasting
feasting on this rice, feeding on it,
nourished by it, so continued for a long while. And thus
feeding, they went on existing and their bodies become even
more solid and
and the divergence in their comeliness more
pronounced.
Then some other being came to this one and said: Come,
good being, let us go rice gathering. And he said:
said: Never mind,
mind,
good being, I have fetched rice enough for two days. [And so,
in like manner, they stored up rice enough for
for four, and then
for eight days]
days].
Now from the time, Vasettha, that those beings began to feed
on hoarded rice, powder enveloped the clean grain,
grain, and husk
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
rice stubble stood in clumps.
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
67
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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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.
Necessary Conditions…
SCRIPTURAL TEXT: Eight conditions must be met in order to
receive the definite prophecy (proclamation).
Kanakacchapa-
Kanakacchapa-Sutta:
THE BUDDHA: There is, O bhikkhus,
bhikkhus, in the ocean a turtle,
both of whose eyes are blind. He plunges into the water of
the unfathomable ocean and swims about incessantly in any
direction wherever his head may lead.
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Therefore, O bhikkhus,
bhikkhus, the opportunity of being reborn in
the abode of men is a hundred times, a thousand times harder
to obtain than the encountering of the blind turtle with the
yoke.
yoke.
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 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,
75
THE BUDDHA
Who Is
The Buddha?
Buddha ?
CHAPTER THREE
Who Is The Buddha?
General 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.
Common Facts
SCRIPTURAL TEXT: Thirty facts are common to all the
Buddhas. Some of which are:
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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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.
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:
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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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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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’.
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.
THE BUDDHA
CHAPTER FOUR
Pre-
Pre-Sasana 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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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.
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:
Meeting the
the 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.
91
The 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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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.
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).
94
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.
95
The 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:
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
96
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”!
The Lion’
Lion’s
ion’s Roar
Roar
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
world;
"Greatest am I in the
world;
"Noblest am I in the
world.
"This is my last birth,
birth,
"Never shall I be
reborn"
reborn".
97
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 Rejoicings
Rejoicings
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.
98
About 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?
…..Our
…..Our Lord Buddha, knowing not of woe,
Nor want, nor pain, nor plague, nor age,
age, nor death,
Lulled on the dark breasts of Yasôdhara,
He would start up and cry, My world! Oh, world!
I hear! I know! I come ! And she would ask,
"What ails my Lord?" with large eyes terror-
terror-struck
For at such times the pity in his look
Was awful, and his visage like a god's.
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.
101
THE BUDDHA
CHAPTER FIVE
The 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.
102
Signs of
of Awakening
SCENE: Mi Tor See
……….How
……….How can it be that Brahm
Would make a world and keep it miserable,
Since, if all-
all-powerful, he leaves it so,
He is not good, and if not powerful,
He is not God? – Channa! lead home again!
It is enough! mine eyes have seen enough”!
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.
I had three palaces: one for the cold season, one for the hot
season and one for the rainy season. During the four months
of the rainy season I was entertained in the rainy-
rainy-season
palace by minstrels without a single man among them. In
In my
father's
father's home the servants, workers and retainers were fed
wheat, rice
rice and meat.
person who is ill, that would not be fitting for me.' As I noticed
this, the healthy person's intoxication with health entirely
dropped away.
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.
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.
THE BUDDHA
CHAPTER SIX
Practising
Practising Extreme Austerities
Six Years of
of Intense Suffering
THE SCENE: Continuing in Mi Tor See
Restraining the
the Breath
THE BODHISATTA (further contemplating): What if
if I controlled
respiration and concentrate on the breathless jhana?
jhana?
Extreme Austerity of
of Fasting
BHANTE SUVANNO: Alas! In spite of all these painful efforts,
no higher knowledge was gained…the thought then occurred to
the Bodhisatta…
Mara'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.
Right 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:
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.
122
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.
Resumption of
of Meals
COMMENTATOR: Then it occurred to the Bodhisatta:
THE BUDDHA
CHAPTER SEVEN
The Enlightenment
Eve of Enlightenment
THE SCENE: Bhante has returned to Hermitage at Lunas and
is holding his Dhamma talks here.
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’s three daughters, Tanha, Arati, Raga (craving, discontent, lust) and
his army failed to prevent the Bodhisatta from attaining Enlightenment
128
Enlightenment
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.
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.
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.
THE BUDDHA::
Through many a birth in existence wandered I,
Seeking, but not finding, The builder
builder of the house.
Sorrowful is repeated birth.
O! Householder, thou art seen.
Thou shall build no house again.
All thy rafters are broken. Thy ridge-
ridge-pole is shattered.
Mind attains the unconditioned.
Achieved….
Achieved….is
….is the end of craving.
THE BUDDHA:
With difficulty have I apprehended the Dhamma.
There is no need to proclaim it now.
This Dhamma is not easily understood
by those who
who are overcome by lust and hatred.
The lust-
lust-ridden, shrouded by the mass darkness,
do not see this Dhamma, which goes against the stream,
abstruse, profound, difficult to perceive and subtle.
subtle.
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.
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:
THE BUDDHA:
I am One who has overcome all . . .Who
.Who knows all,
all,
I am one who has overcome all, I am detached from all things;
Having abandoned everything,
everything, obtained emancipation,
By the destruction of desire.
Having
Having by myself gained knowledge, Whom should I call my
master? I have no teacher, One like me is not,
In the world of men and gods, None is my counterpart.
THE BUDDHA:
I, indeed, am the Arahant in the world
The teacher with no peer,
The sole Buddha, supreme,
enlightened
All passions extinguished, I have
gained Peace, Nibbana.
Nibbana.
UPAKA: Where then are you bound for and on what purpose?
THE BUDDHA:
To start in motion the Wheel of Law,
I go to the Kasis town.
In the world of blind beings,
I shall beat the drum of the Deathless.
140
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.
THE BUDDHA
CHAPTER EIGHT
The 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.
143
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.
144
Dhammacakkappavattana Sutta
(Samyutta Nikaya LVI.11)
145
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 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!
146
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.
A vision
vision of insight arose in me, Unshakeable is the
deliverance. This is the last birth. Now there is
is no more re-
re-
becoming (rebirth).
The Very
Very 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:
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.
152
THE BUDDHA
The Dhamma
Dhamma Re-
Re-Discovered
CHAPTER NINE
Returning 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
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.
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.
154
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.
Consoling 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:
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:
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:
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.
THE BUDDHA
CHAPTER TEN
The Final Days
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.
The 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.
These
These Teachings bhikkhus, of which I have direct knowledge,
which I have made known to you, and which you should
thoroughly learn, cultivate, develop and frequently practise,
that the life of purity may be established and may long endure,
for the welfare and happiness of the many, out of compassion
for the world, for the benefit, well being, and happiness of
gods and men. So, bhikkhus, I exhort you:
My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
ascetics and brahmins, gods and men, anyone who could eat it
and entirely digest it except the Tathagata alone.
CUNDA: So be it, O Lord.
Clearing of the
the Waters
SCRIPTURAL TEXT: On the way the Blessed One stopped at
the foot of a tree. And he said to the Venerable Ananda:
Pukkusa the
the 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.
And now today, in the last watch of this very night, Ananda, in
the Mallas' Sala Grove, in the vicinity of Kusinara, between
two sala trees, the Tathagata will come to his Parinibbana. So
now, Ananda, let us go to the Kakuttha River.
River.
At the
the Kakuttha River
River
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:
By his deed,
deed, the worthy Cunda has accumulated merit which
heavenly
makes for long life, beauty, well being, glory, heav enly rebirth,
rebirth,
and sovereignty. Thus, Ananda,
Ananda, the remorse of Cunda
should be dispelled.
172
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
173
THE BUDDHA: Ananda, the twin sala trees are in full bloom,
though it is not
not the season of flowering. The
The blossoms rain
upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata; celestial
celestial coral
flowers and heavenly sandalwood powder from the sky rain
down upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. The
sound of heavenly voices and heavenly instruments makes
music
music in the air out of reverence for the Tathagata.
But those deities who are freed from passion, mindful and
comprehending, reflect in this way: 'Impermanent are all
compounded things.
things. How could this be otherwise?'
Four Places of
of 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
176
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:
Ananda's Grief
SCRIPTURAL TEXT: Then the Venerable Ananda went into the
vihara, leaned against the doorpost and wept:
177
Now for a long time, Ananda, you have served the Tathagata
Tathagata
with
with loving-
loving-kindness in deed, word and thought; graciously,
pleasantly, with a whole heart and beyond measure. Great
good have you gathered, Ananda! Now you should put forth
energy, and soon you too will be free from the taints.
taints.
178
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:
Behold,
Behold, bhikkhus, I exhort you: All compounded
compounded things are
subject to disappearing.
disappearing. Strive with earnestness!
earnestness!
Appamadena Sampadetha!
A 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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