BUDDHABHIVANDANâHOMAGE TO THE BUDDHA

Namo tassa Bhagavato, Arahato, Sammàsambuddhassa.Homage to that Blessed One, who is an Arahat and Perfectly Self-Enlightened.

Iti'pi so Bhagavà, Araha§, Sammà-sambuddho, Vijjà-caraõa-sampanno, Sugato, Lokavidå, Anuttaro purisà-damma-sarathi, Satthà deva-manussàna§, Buddho, Bhagavà'ti.

Thus indeed, is the Blessed One, Entirely free from defilements, Fully Enlightened by his own effort, Perfect in knowledge and [good] conduct, Who has gone the correct path, Knower of the worlds, incomparable trainer of those who are to be tamed, Teacher of deities and men, Enlightened (lit. awakened) and Blessed [with good fortune].

Recollection-of-the-Buddha (Buddhànussati) can be developed by looking at the nine qualities of the Buddha, using a formula He gives frequently in the suttas:[1] Itipi So Bhagavà (The Blessed One is such): [1] Araha§ [2] Sammà Sambuddho [3] Vijjà-Caraõa Sampanno [4] Sugato [5] Lokavidå[6] Anuttaro Purisadamma Sàrathi

[1] D.iii.1 `Pathika Sutta' (`Sutta of Provisions for a journey'); Vinaya.I.1 `Vera¤jakaõóa' (`Vera¤ja Section'); Vs.vii `Buddhànussati Kathà' B125-130 (`Recollection of The Buddha Explanation' ¥4-25)

[7] Satthà Deva Manussàna§ [8] Buddho[9] Bhagavà'ti. This can be explained as:This Blessed One, having destroyed all defilements, is a

worthy one: Araha§.He has attained perfect enlightenment by Himself:

Sammà Sambuddho.He is perfect in knowledge and morality:

Vijjà Caraõa Sampanno.He speaks only what is beneficial and true:

Sugato.He knows the worlds:

Lokavidå.He is the unsurpassed tamer of men fit to be tamed:

Anuttaro Purisadamma Sàrathi.He is the teacher of devas and human beings:

Satthà Deva Manussàna§.

He is an Enlightened One: Buddho.

He is the most fortunate possessor of the results of previous meritorious

actions: Bhagavà.

Let us discuss how to develop concentration with, for example, the

first quality, Araha§. According to the Visuddhi Magga, the Pàëi word

Araha§ has five definitions:1. Since He has removed totally, without remainder, all

defilements and habitual tendencies, and has thereby distanced Himself from them, The Buddha is a worthy one: Araha§.

2. Since He has cut off all defilements with the sword of the Arahant Path, The Buddha is a worthy one: Araha§.

3. Since He has broken and destroyed the spokes of the wheel of dependent-origination, beginning with ignorance and craving, The Buddha is a worthy one: Araha§.

4. Since His virtue, concentration, and wisdom are unsurpassed, The Buddha is paid the highest reverence by brahmàs, devas, and men, and is a worthy one: Araha§.

5. Since He does not, even when in seclusion and unseen, do any evil by body, speech, or mind, The Buddha is a worthy one: Araha§.

To develop this meditation, you should memorize these five definitions well enough to recite them. Then re-establish the fourth ànàpàna-, or white kasiõa-jhàna, so the light is bright and clear. Then use the light to visualize a Buddha image you remember, like, and respect. When it is clear, see it as the real Buddha and concentrate on it as such.

If you were in a past life fortunate enough to meet The Buddha, His image may re-appear. If so, you should concentrate on also the qualities of The Buddha; not just His image. If the image of The real Buddha does not appear, then first see the visualized image as The real Buddha, and then recollect His qualities. You can choose the definition of Araha§ you like most, take the meaning as object, and recollect it again and again as `Araha§ -Araha§ '.

As your concentration develops and becomes stronger, the image of The Buddha will disappear, and you should simply remain concentrated on the chosen quality. Continue to concentrate on that quality until the jhàna factors arise, although you can with this meditation subject attain only access-jhàna (upacàra-jhàna). You can concentrate on the remaining qualities of The Buddha too.

A virtuous one who repeatedly contemplates the attributes of the Buddha has exceptional esteem of the Buddha comparable to the Ariyas's devotion to the Buddha. Repeated recollection of the Buddha so develops his mind that he has a stable mindfulness. The profundity of the Buddha's attributes on which his mind is trained makes him a person of profound wisdom. The nine attributes in themselves are the fertile field for sowing merit, therefore constant recollection of them is highly meritorious.

Reflection on the Buddha is a mental exercise conducive to delightful satisfaction (pãtã), one of the even factors of Enlightenment. The yogi becomes possessed of much delightful satisfaction, first of the feeble kind but, later an ecstatic kind. The mindfulness that dwells on the attributes of the Buddha overcomes fear, therefore the yogi becomes indiferrent to fear and dread, great or small.

Since this mental exercise has the nature off warding off physical pain, the yogi acquires a kind of tolerance to pain. He also feels that he is together with the Buddha. The body of one whose mind is absorbed in the thoughts of the Buddha is like a shrine containing the Buddha so that it becomes worthy of adoration. His mind is always inclined to Supreme Enlightenment.

The yogi's mind is constantly reminded of the attributes of the Buddha with the result that any evil thought that might arise is driven away before evil word or deed is committed, being shameful to do it, and being abhorrent to do it in the presence of the Buddha. Contemplation of the Buddha is a basis for gaining magga phala. If the yogi does not gain magga phala in this existence for want of sufficient past merit he is reborn in the fortunate existences.

These are the benefits of contemplating the Buddha as explained in the Path of Purification (Visuddhimagga).

The future Buddha, Sumedha, was delighted with both the prophetic words of the Buddha Dãpaïkara and the encouraging words of Devas and Brahmàs. Then Sumedha admonished himself that for attaining the Knowledge of the Path and Fruition, and Omniscience he should constantly establish the Ten Perfections and make efforts to become accomplished in fulfilling it.

Perfection of Generosity

When the Buddha was born as Vessantara, he had fulfilled his Supreme Perfection of Generosity. He gave away his possession, including white elephant, children, and wife. Failing to reconcile disputes and conflicts, he volunteered to leave his kingdom in exile. He stayed in Vanktagiri for nine and a half months. Thereafter he was invited to return home and became king.

Perfection of Morality

When the Buddha was born as Bhuridatta, he had fulfilled his Supreme Perfection of Morality. He was caught by brahmin named Alambayana and his bones were crushed. However he did not injure him.

Perfection of Renunciation

When the Buddha was born as Temiya, he had fulfilled his Supreme Perfection of Renunciation by pretending to be dumb and incapable of any action. His father ordered the royal charioteer to bury him alive. Temiya showed him his strength and then resolve to lead the ascetic life.

Perfection of Wisdom

When the Buddha was born as Mahosotha, he had fulfilled his Supreme Perfection of Wisdom. He won King Culani and other one hundred and one kings, persuaded them to make peace by Ahimsa, non-violence.

Perfection of Energy

When the Buddha was born as Mahà Janaka, he had fulfilled his Supreme Perfection of Energy. When his ship was wrecked in mid-ocean, he swam valiantly for seven days, till Manimekhala, the goddess of the sea, admiring his courage, rescued him. Thereafter he was crowned king of Mithila.

Perfection of Forbearance

When the Buddha was born as Candrakumara, he had fulfilled his Supreme Perfection of Forbearance. He was nearly brought down to death several times. But Sakka saved him. Thereafter he was crowned king of Puppavati.

Perfection of Truthfulness

When the Buddha was born as Vidhurapaõóita, he had fulfilled his Supreme Perfection of Truthfulness. He preached to Pu¤¤à-kayakkha who tried in vain to kill him by frightening him.

Perfection of Determination

When the Buddha was born as Nemi, he had fulfilled his Supreme Perfection of Resolution. Sakka sent his chariot, with Màtali, to fetch him to visit hells and heavens and places of various gods and goddesses.

Perfection of Loving Kindness

When the Buddha was born as Suvannasama, he had fulfilled his Supreme Perfection of Loving Kindness. He looked after his blinded parents. One day he was shot by Kapilayakkha, king of Benares, and died. His parents made a solemn act of truth, and the poison left Sama's body, making him well. And by his likewise act, his parents regained their sight.

Perfection of Equanimity

When the Buddha was born as Brahma Narada, he had fulfilled his Supreme Perfection of Equanimity. He convinced King Angati of truth.

All Devas (gods) kings belonging to the ten thousand world systems and all Mahà-Brahmàs congre-gated in a certain universe imploring the Bodhisatta Deva Setaketu of the Tusita Heaven to reborn on earth, he did not hastily give his consent before made the five great investigations as follows: 1. appropriate time for the appearance of a Buddha, 2. appropriate island-continent for the appearance of a Buddha, 3. appropriate country for the appearance of a Buddha, 4. the family into which the Bodhisatta is reborn, and 5. the span of life of the Bodhisatta's mother.

Observing the eight precepts and lying on the couch of splendor in the last watch of the full-moon night, Sirã Mahàmàyà Devã fell into a short slumber and had a dream. In her dream she saw a pure white elephant grazing around the golden mountain not far from the silver mountain where there was the golden mansion inside which she slept. Then the white elephant descended from the golden mountain, ascended the silver mountain and entered the golden mansion. The white elephant then walked around the Queen clockwise, and effected entry into her womb from the right side by breaking it open.

Holding the sàla branch, Queen Mahàmàyà stood majestically, at that very moment she felt the unmistakable sign of the impending birth. Devas and Brahmàs acclaimed in joy and showered flowers from the sky, all musical instruments produced mellifluous melodies automatically. When Bodhisatta halted after taking the seven steps in the direction of north he made a fearless roar as follows: ßI am the most superior among the living beings of the three worlds!û; ßI am the greatest Ć Ć Ć worlds!û; ßI am the most exaltedĆĆĆworlds !û; ßThis is my last birth!û; ßThere is no more rebirth for me!û

Kàëadevila the hermit, realizing the astonishing and extraordinary glory and power of the Bodhisatta Siddhattha, then he rising form his seat he paid obeisance to the Bodhisatta with his hands clasped. Witnessing the marvelous scene, King Suddhodana also bowed before his own son. The hermit told the King, ßthe child is the Future Buddha; he will attain Buddhahood at the age of thirty-five.û The king was not pleased to hear that his son would become a Buddha. He wanted to see his son only as a Universal Monarch, not as a Buddha.

The day arrived for King to perform the ploughing ceremony, he brought Bodhisatta, to the ceremonial sites and kept him under the delightfully cool shade of a big rose-apple. The Bodhisatta, on looking around and seeing no one, quickly rose and sat cross-legged quietly and calmly. He then practised ànàpàna meditation, concentrating on the inhaling and exhaling breath, and thereby attained the first Råpavacara Jhàna. When king came along and observes; on seeing with his own eyes the two strange miracles, he uttered, ßO Noble Son, this is the second time that I, your father, salute you,û and made obeisance to his son lovingly and adoringly.

Bodhisatta demonstrated the following four major archery skills to his royal father and assembled royal guests: 1. Shooting volleys of arrows instantaneously in a flash of lightning at a target without any miss. 2, Shooting to split into two halves a tiny target such as a feather as if it were a brinjal. 3. Shooting to hit every preceding arrow by the subsequent arrows. 4. Shooting to hit a target not by sight but by listening to the sound. After Bodhisatta displayed the skill in archery all the royal relatives willingly sent Bodhisatta their own royal daughters beautifully dressed and adorned for royal betrothal.

The gods gave the holy water from the conch when Bodhisatta married Princess Yasodharà. From among the forty thousand princesses presented by Sàkyan relatives, ten thousand princesses were assigned to Princess Yasodharà to form her personal suite. The remaining thirty thousand princesses were assigned to be resident attendants in the three seasons (hot season, raining season and winter season) palaces, ten thousand in each of them. The prince took up residence in the three palaces in turn according to the three seasons, leading a life of happiness and comfort.

The Bodhisatta rode out to the royal garden in the chariot drawn by the thoroughbreds for four visit. At the first visit the Princes saw the old man, second visit he saw a sick man, third visit he saw a dead man and at the forth visit he saw a recluse. The sight of the recluse omen awakened him a liking for the life of a recluse; and, making the resolution, ßI shall become a recluse this very day,û Bodhisatta proceeded on his journey to reach the palace the same day

The Bodhisatta with intent ßto have a look at the royal baby before renunciationû went from where he was to the royal chamber of Ràhula's mother, Princess Yasodharà, and opened the door of the chamber. At that time, Princess was lying asleep on the bed, with her hand resting on the head of her baby. The Bodhisatta stood at the door sill and, while looking, reflected: ßIf I remove the princess's hand and nestle my son in my arms, I will surely awaken the princess; if the princess wakes up, that will endanger my plan of renunciation which I am about to execute. So be it for now. I will not see him yet; only after I have attained Buddhahood, will I come back and see my sonû.

Thinking to himself, ßIt is time for me even today to go forth from the household lifeû, the Bodhisatta commanded Channa, saying: ßI wish to renounce the world today. Without letting anyone know, go now quickly and saddle a thoroughbred Kaõóaka white horse possessing great speedû. It was the time when royal father king had taken precautions to prevent the Bodhisatta from going forth by strengthening the two sides of the main gate of the royal city. Nevertheless, by virtue of the accumulated merits and glory of the Noble Bodhisatta, the Devas guarding the gates of the royal city were very glad to keep the main gate readily open for the Bodhisatta to go out.

Having reached the other bank of the River Anomà, the noble Bodhisatta, with the sword in his right hand cut off the hair-knot and seized it together with the diadem by his left hand. The Bodhisatta holding the hair-knot together with the diadem, made a solemn resolution thus, ßIf I am one who will become a Buddha, let this hair-knot stay in the sky. If not, let it fall to the ground,û and threw them up into the sky. Thereupon, the hair-knot together with the diadem went as far up as one yojana and marvelously remained in the sky like a hanging festoon of flowers. At that time, Sakka the King of Devas received it and took it to the Cåëamaõi Cetiya which he erected and embellished with seven kinds of precious gems.

After his departure from the Sect-leader of Udaka, the Bodhisatta went about the Magadha country in search of Nibbàna and eventually arrived Uruvelà forest, he stayed in the forest to engage in meditation The group of five recluses moved about the Bodhisatta fulfilling their duties to the Bodhisatta. The Bodhisatta practice of dukkaracariya, strenuous Exertion made up of fourfold determination, namely, 1.ßLet only the skin be left!û 2.ßLet only the sinews be left!û 3.ßLet only the bones be left!û 4.ßLet the flesh and the blood be dried up!û He practiced the severest austerities for six years.

The Bodhisatta reflect: ßI may not be able to exert and develop Concentration Meditation with this body of mine which is so much exhausted and withered. It will be well if I take some food to resuscitate and freshen this emaciated body before I endeavor to attained Concentration.û Lady Sujàtà offered the alms food of Ghana milk rice in the gold cup to the Bodhisatta. The Bodhisatta rose from his seat, proceeded to the bank of the River Nera¤jà and after taken the alms food over there he made the resolution ßIf I would attained Buddhahood today, may this gold cup float away up stream.û The gold cup cut across the current and went straight to the mid-river and then floated upstream.

The Bodhisatta had taken his seat on the invincible, Aparàjita throne, at the foot of the Mahà Bodhi Tree, for realization of Sabba¤¤uta ¥àõa. The Màra of Vesavatti Deva assembled the fighting forces and commanded them, ßO Men, transform yourself into various frightening forms, and each holding a different weapon proceed quickly to the Bodhisatta like a huge torrent of water rushing down overwhelminglyû; He himself, followed them, riding on Gãrimekhala elephant. The Bodhisatta having won his great victory over the Màra by means of generosity and other virtues This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha.

Having won his victory over Màra before sun-set on the full-moon of Vesakha, the Bodhisatta realised the three knowledges, in succession as follows: knowledge of past existences, in the first watch of that night; divine power of sight, in the middle watch of the night and knowledge of extinction of moral intoxicants, in the last watch of the night, and attained Buddhahood in the very last watch of the night of the Vesakha full-moon. All the Devas and Mahà Brahmàs from the other ten thousand world-systems came to paid homage to the Buddha and with belief, ßThe Buddha, by teaching us the Dhamma of Deathlessness will bring about our emancipation and safety from the continuing journey of the cycle of rebirths.û

Three daughters of the Màra tried to entice the Buddha. The Buddha said: ßGo away, deities. Seeing what benefit did you try to tempt me like this? Such a things should be done to those who are not free yet from passion, hate and delusion. As for me, I have absolutely done away with passion, hate and delusion.û After saying in praise of the Buddha among themselves, ßOur father has told us the truth. This recluse Gotama, being endowed with such attributes as Araha§, cannot be easily enticed by means of passion,û they returned to their father Màra.

The first week after attaining the Buddhahood, he breathed forth a solemn utterance of joy, and while sitting cross-legged on the Aparàjita throne, he conceived an idea thus: ßIn order to win this Aparàjita throne, I have moved from one birth to another over the period of four asaïkhyeyya and a hundred thousand aeons, fulfilling the ten Perfections several times in a unique manner. This is the throne on which I have completely overcome the fivefold Màra.û Thus the Buddha spent seven days on the throne engaging in the fourth Jhàna that led up to the Fruition of Arahatship the attainments of which numbering more than a hundred thousand crores. At the time the Buddha repeatedly reflected on the Dependent Origination forward and back-ward orders.

When the third week came, the Buddha spent seven days, walking up and down on the jewel walk created by Devas and Brahmàs and running from east to west between the Aparàjita throne and the Cetiya of the Gaze; at the same time he was reflecting on the Dhamma and getting absorbed in Phala Samàpatti meditation on the Fruition Attainment. That place is called Ratanàcankama Cetiya.

At the six week after the attainment, the Buddha spent seven days at Mucalinda tree near east of the Mahàbodhi. At the foot of the tree, the Buddha sitting cross-legged and enjoying the bliss of Arahatship. At the time the great untimely rain fell for seven days. When the great rain fell, a very powerful Nàga king, Mucalinda abode underneath the lake render his service to the Buddha by means of his body. So he assumed a huge physical frame and encircled the Buddha with his seven coils and covered the Buddha's head with his expanded hood so that the Buddha could not be harmed by the cold, heat, gnats, mosquitoes, flies etc.

Four series of the Buddha' doings in every days. The last watch of the night was divided into three parts: the first part was used for walking up and down in order to ease his person that had been strained by his sitting posture since dawn.

The second part of the last watch of the night was taken up by his lying down on his right without losing his mindfulness in the fragrant chamber.

In the third part of the last watch of the night the Buddha rose from lying, surveying the world of sentient being through his twofold Buddha-Eye, to find out individuals clearly, who had done in past live principal meritorious deeds such as generosity, observed precepts, etc. in the presence of former Buddhas. Then he will approached the beings and delivered the truth of the Dhamma to them.

The Buddha rose early and, in order to honour his attendant monk with merit as well as to see to his own physical well-being, cleaned his body by washing his face fist and spent the time by engaging in Phala-samàpatti in quietude till the time of going alms-round. When that time came he adjusted his lower garment, girded his waist, put on his robe, took his bowl and entered the village sometimes alone and other times in the company of monks. His entry into the village took place sometimes in a natural manner and at other times attended by miracles. In the first watch of the night monks presented their problems, ask about meditation, requests for a discourse. At the middle watch of the night Devas and Brahmàs approaching the Buddha to ask their questions.

The two merchant brothers, Tapussa and Bhalika having approached the Buddha respectfully paid obeisance to him, and offered the rice-cakes and balls of honey-food to the Buddha. Thereupon the Buddha wondered ßMy brother-like predecessors had never received alms food with theirs hands.û Knowing the thought of the Buddha, the four Devas kings respectfully handed four bowls of stones, the Buddha accepted and he placed one bowl upon another, the four bowls reduced themselves to just one bowl with four rims. After offered the food the two brothers took refuge in the Buddha and the Dhamma. Buddha rubbed his head with the right hand and gave them the relics of his hair conceding to their request.

When, thus the mind continuum of the Buddha was such that he was still inclined not to exert himself for teaching the Dhamma, this thought occurred to Sahampati Mahà Brahmà. he approached the Buddha and kneel on the ground, he made obeisance to the Buddha by raising his clasped hands and addressed him thus: ßExalted Buddha, may the Buddha kindly teach the Dhamma to all sentient beings, humans, Devas and Brahmàs. There are many beings who have just a little dust of defilement in their eyes of knowledge and wisdom. If these beings do not get the chance to listen to the Dhamma of the Buddha, they will suffer a great loss by not acquiring the extraordinary Dhamma of Maggaphala which they deserve. Venerable Buddha, there will evidently appear those who can comprehend the Dhamma to be taught by you.û

After Sahampati Mahà Brahmà had thus left, The Buddha reflected: ßTo whom should I first teach the Dhamma first? Who will quickly understand the Dhamma to be taught by me?û Then the Buddha thought: ßThe Group of Five Ascetics.û After intending, he proceed to the deer Park at Isipatana, and delivered the Sermon of Dhammacakka to them. When the Buddha thus delivered the discourse Ven. Koõóa¤¤a followed the teaching concentrating his mind on the sermon through its course and developed his ¥àõa so that he became established in Sotàpatti Phala along with the eighteen crores of Brahmàs by the time the delivery of the discourse came to an end. The Buddha delivered the sermon of Anatta Lakkhaõa Discourse in order the five Bhikkhus might become Arahat with the àsavas extinguished.

The Buddha addressed the rich merchant's son Yasa; ßMy dear son Yasa, this Dhamma of Nibbàna which I, the Buddha, already know is the Dhamma which is not tormented and oppressed by any kind of kilesa.û Yasa taking off his golden footwear, approached the Buddha respectfully made obeisance and took his seat at an appropriate place. The Buddha taught Yasa the teachings in series beginning with Dàna-kathà, when the Dhamma of the Four Noble Truths was delivered, Sotàpatti Magga-¤àõa arose in Yasa's mind. Even while the Buddha was teaching the Dhamma to the Yasa father, he realised the three higher Maggas and became an Arahat and Yasa requested ordination.

Bhikkhu, you have achieved complete freedom from all the snares of such impurities as craving and greed, namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans. Bhikkhus, go out in all the eight direction for the mundane and supramundane welfare, prosperity and happiness of many being, such as humans, Devas and Brahmàs. Let not two of you travel together for each journey. Bhikkhus, teach the Dhamma that is full of virtuous qualities. Give the Devas and humans, the threefold training of precepts, concentration and wisdom which is perfect in all aspects and free from the dirt of wrong conduct.

The Buddha went to Uruvela-Kassapa and made a request to stay at the fire-place. While the Nàga saw the Buddha, he was very angry and blew forth fumes incessantly towards the Buddha. The Buddha having over-whelmed the Nàga by his psychic power. When Uruvela-Kassapa know about this incident he thought the Buddha is so mighty and powerful, but he is not yet an Arahat like me. Later the Buddha spoke to Uruvela-Kassapa three sets of words: ßO Kassapa, 1. you are not an Arahat with àsavas eradicated, 2. you are not one who has attained the Arahatta Magga, 3. you have not even the least practice of the right path for the attainment of the Arahattamagga Arahatttaphala.û Thereupon, Uruvela Kassapa, feeling a strong sense of religious urgency, he and the thousand hermits receive ordination as bhikkhu and while listened to âdittapariyàya Discourse all of them attained Arahattaphala.

The Sàkyan family members thought to themselves, ßPrince Siddhattha is very junior to us in respect of ageû, so they told the young princes, ßYou, young folks, may pay homage. As for us, we will sit behind youû. On seeing this Tathàgata realized the inner feeling and strong pride of birth of the Sàkyans and thus considered and decided to let them know the real might and glory of a Buddha by demonstration of Twin Miracle involving simultaneous streaming forth of water and fire from various part of the body, and will create at the same time a walk in the sky and pouring down the Dhamma rain. Saw this strange miracle the royal father king made obeisance to the Tathàgata, all the members of the royal family without exception, could not help but pay homage to the Tathàgata.

The Tathàgata accompanied by twenty thousand arahats, visited his royal father's palace to partake of meal. Queen Yasodharà had her son, Ràhula, aged seven pay homage to the Tathàgata. The queen told her son that the Tathàgata is his father and asked him to approach the Tathàgata and ask for inheritance, saying: ßVen. Father, I am a young Prince and I will, in due course, be crowned as a Universal Monarch of the Four islands and, as such, I am in need of wealth and treasures befitting such a king; I pray that those four golden pots may be given me as inheritance, in keeping with the tradition of a son always inheriting such a gift from his fatherû. After finishing the meal the Tathàgata left the palace, prince Ràhula immediately went along behind Tathàgata request for the heirloom.

On arrival at the monastery, the Buddha thought it over: ßThe prince wants to inherit his father's property, I shall give the royal son the inheritance of seven supramundane treasures of the Ariyas, namely faith, morality, sense of shame, dread of consequences of wrong deeds, knowledge, liberality and wisdom. û So deciding, the Tathàgata bade the Ven. Sariputta make arrangements for the initiation of Ràhula as a novice In compliance with the expressed instruction of the Buddha, The Ven. Sariputta took the role of the preceptor; the Ven. Moggallana acted as instructor, while Ven. Mahà Kassapa served as his advisor. Thus prince Ràhula was given admission to noviciateship and became a novice.

Prince Nanda (the nephew of the Buddha) holding the bowl, he thus followed the Tathàgata. The Tathàgata went on without taking the bowl from Nanda, and on arrival at the monastery, Nanda was admitted into the order as a bhikkhu. Later Nanda told that he wanted to return to the life of a householder because he kept remembering Princess Janapada Kalyàni. The Tathàgata, by supernormal power, showed Nanda the beautiful female devas of the Tavati§sa world who were far prettier than the princess. Nanda was told that he could have one of them if he strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised of the sake of beautiful girl. He felt very much tormented and ashamed. So, in seclusion, he strove diligently and eventually he attained Arahanthood.

All the Buddhas of the past taught Ovàda Pàñimokkha as follow: Not to do any evil, to cultivate good, to purify one's mind, Þ this is the Teaching of the Buddhas. Forbearing patience is the highest austerity. Nibbàna is supreme, say the Buddhas. He, verily, is not a recluse who harm another. Nor is he an ascetic who oppresses others. Not insulting, not harming, restraint according to the Fundamental Moral Code, moderation in food, secluded abode, intent on higher thoughts, Þ this is the Teaching of the Buddhas. Our own Gotama Buddha, the Enlightened One, taught the Ovàda Pàñimokkha only in the first twenty years of his Buddhahood. The Bhikkhus only would recited the Vinaya disciplinary rules, also called the ânà Pàñimokkha once every fortnight.

Mahà Pajapati Gotami, be-decked with ornaments and in full ceremonial dress, proceeded to the monastery. On arrival at the monastery she addressed the Tathàgata; ßMost Exalted Glorious son, I, your step-mother, intending it for you, have myself ginned and spun and woven a cloth for a set of robes. I pray that you accept the piece of cloth which I have woven and offered to you out of compassion and sympathetic regard for meû. The Tathàgata advised her to offer it to the Saïgha (instead of to the individual) so that she may gain exceedingly greater merit.

When the Buddha was keeping the fifth lent in the Mahàvana forest near Vesali, the royal father King Suddhodana entered Nibbàna after attaining Arahatship under the white umbrella in his golden palace.

The Buddha gave flame to the remains of King Suddhodana at the Cremation Ceremony, and taught the four Buddhist companies on filial piety.

Step-mother of the Buddha Mahàpajapati Gotami and the five hundred princesses (including Queen Yasodharà) of royal blood requested for admission of women to the Order by formal ordination. The Buddha thus permitted the establishment of Bhikkhuni Sàsana after expounding the Eight Special Rules for their guidance. When the ordination ceremony was over, Mahàpajapati Gotami attained Fruitional Stage of Arahatship through hearing Sankhitta Sutta and those five hundred bhikkhunis attained Ariyaship.

Having established Ankura and Indaka devas in the fruition stage of Sotàpatti, the Tathàgata continued to stay on to keep up the 7th Vassa sitting crossed-legged on the throne of Sakka in Tavati§sa and preached the Abhidhamma, day and night, to all those devas from ten thousand world systems, who rallied round the Tathàgata, with Santusita deva at their head. He started with the `Law of good action' and its result; bad action and its result; neutral or amoral or indeterminate action; teaching round the clock, like the river of the sky flowing continuously, for the duration of the lent or vassa.

The Tathàgata made known his departure to Sakka: ßLay devotee Sakka, King of Devas Ć I shall be returning to the world of menû by way of formal leave taking. Sakka created a set of three stairways, one of gold another of ruby and another of silver, side by side, with the bases at the Gate of Sankassa town and with their upper end resting on the summit of Mt. Meru. The devas came along down the gold stair-way on the right hand side. The brahmàs came along down the silver stairway on the left hand side. The Tathàgata alone descended by the ruby stairway in the middle. Those people, who where gathered at Sàvatthi city, left after the morning meal, looking forward to seeing the Tathàgata.

At the time a monkey, seeing daily duties performed actively and energetically by Pàlileyyaka elephant, became inspired and thought to himself, ßI too will do some act of merit toward the Master.û He offered honeycomb to the Buddha. The Buddha accepted it and did the Buddha eat it. So elated was the monkey that he joyously danced moving from one tree branch to another, while so doing both the branch he was holding with his hand and that he was treading on broke off and he fell on a tree stump. With his body pierced by the stump but with his mind devoted to the Buddha, he died and was reborn in a golden mansion in the Deva abode of Tàvati§sa, having a thousand female celestials as his retinue.

Aïgulimala, the bandit, tried to kill his mother. When he saw the Buddha walking for alms round, he changed his mind and wanted to kill the Buddha and ordered Him to stop. The Buddha said He had already stopped, He meant He had stopped from killing. Aïgulimala suddenly under-stood, dropped his weapon, and asked to be ordained. He later became an Arahant.

Having been ill for nine month Devadatta had the desire to see the Buddha at the last moment. The disciples bearing Devadatta laid the couch on the of the pond near the Jetavana monastery and stepped into the pond to bathe. Devadatta sat up on the couch putting his two feet on the ground. Then his feet sank into the earth irresistibly and the earth had gorged him up to the jaw-bones when he uttered the following verse. ßI, Devadatta, on my death-bed seek refuge in the Exalted One with these bones and this lingering life-force.û After uttering the verse he entered the earth and landed in the Avãci hell. Devadatta will be a Pacceka Buddha by the name of Aññhissara after one hundred thousand kappas.

At the age of eighty years old the Bhagavà Parinibbàna at Kusinàgara. The Bhagavà said to the bhikkhus as his last admonition: ßNow, bhikkhus, I say this as my last exhortation: Decay is inherent in all compounded things. Hence, strive with mindfulness and diligence to complete the task.û This was given even as he was on his death-bed. It is a most significant compression of all that he had taught over forty-five years into just one word, appamàda, mindfulness or diligence. The Bhagavà passing away after the reviewing impulsion where the incumbent Arahat, after entering upon the jhàna and factors combinedly or separately, and at the end of such contemplation, which is the reviewing impulsion, he reverts to life continuum though-moment, during which he passed away.

When Doõa the Brahmin learnt the tense situation between the seven disputants he thought, ßThese princes are doing dishonour to the place where the Bhagavà passed away. This is most improper as no one is going to benefit from war: I will pacify them allû So he when to the scene, stood on a small mound and uttered a series of stanzas extolling the glory of the Bhagavà. Then, all the princes agreed that Brahmin Doõa got the Aëhaka-measure basket used in the division of the relics. The Buddha's relics stupas have been build by King Ajàtasattu, Licchavã Princes, Sakyan Prince, Kàbuli Princes, Koëiya Princes, Brahmin Veññhadãpa, Malla Princes, Brahmin Doõa and Mauriya Princes in reverence. Sakka the king of Tàvati§sà deva realm placed a cherished relic in a golden basket enshrined it in the Cåëàmaõi shrine.

Patàcàrà lost her two sons, her husband as well as her both parents and brother, she went stark mad. She went naked about the streets, shouting out, `Woe is me!' The Buddha consoled her, `Patàcàrà, have no fear; you have now come to one who can protect you and really guide you. Throughout this round of existence, the amount of tears you have shed on account of the death of sons, husbands, parents and brothers is voluminous.' Then, the Buddha expounded to her the Anamatagga Discourse, which dealt with countless existences, and she felt relieved and calmed. On hearing this discourse Patàcàrà realised the uncertainty and futility of existence and became established in the Path that leads to the attainment of liberation from Sa§sàra. She became a bhikkhuni.

Kisà Gotami carrying her dead son, she went everywhere asking for medicine that would restore her son to life. She went to the Buddha and asked him to give her the medicine that would restore her dead son to life. The Buddha knowing her distracted mental condition told her to get some mustard seeds from a home where there had been no death. Kisà Gotami ran from house to house, begging for some mustard seeds. She could not find a single home where death had not occurred. As the day dragged on, she realised that hers was not the only family had faced death and that there were more people dead than living. As soon as she realised this, her attitude towards her dead son changed and she realised that everything that is born must eventually die. She then admit to the Order of Bhikkhunis. She meditating on the impermanent nature of all component things and attained Arahathood.

Råpanandà is very attached to her body and very proud of her beauty. The Buddha with his supernormal power, he caused a vision of a very beautiful lady about sixteen years of age to be seated near him. When Råpanandà saw the girl, she realised that compared to that girl, she herself was just like an old, ugly crow next to a beautiful white swan. Råpanandà liked her very much. Again and again, she looked at the figure and each time she noticed that the girl had grown older and older. Finally, she died, her body got bloated, pus and maggots came out of the body. Having seen all these, Råpanandà pondered, `In the same way, my body will also grow old and decay. It will be subjected to disease and I will also die.' Responding to further guidance from the Buddha, Råpanandà attained Arahanthood.

The Sàkyans and Koëiya both side wanted the water for their own use only and as result, there was much ill-will and hatred on both sides. The Buddha came to know that his relatives on both sides of the river were preparing for battle. For their wellbeing and happiness and to avoid unnecessary suffering, he went and appeared in the middle of the river. The Buddha admonished them, `For the sake of some water, which is of little value, you should not destroy your lives which are of so much value. Why have you taken this unwholesome course of action? If I had not been here today, your blood would have been flowing like this river by now. You are striving to develop selfishness and enmity, but I don't strive for the development of selfishness.' Both sides then became ashamed of their foolishness and thus bloodshed was averted.

The Buddha happened to see the sorrowful state of the monk, who had been abandoned by his fellow monks on account of his stinking body. The Buddha washed the body of the sick monk, and after the washed he became fresh in body and mind and soon developed one-pointedness of concentration. Then the Buddha told him that this body when devoid of life would be useless as a log and would be laid on the earth. At the conclusion of the sermon, Tissa attained Arahanthood. Soon after, he passed away into Parinibbàna. Then the Buddha said, `Bhikkhus! You do not have your mother or father here who can tend to you. If you do not tend to one another, who will be there to tend to you? Remember that whoever tends a sick person tends to me, as it were.'

Who bear within them enmity: ßHe has abused and beaten me, defeated me and plundered meû, hate is not allayed for them. Who bear within no enmity: ßHe has abused and beaten me, defeated me and plundered meû, hate is quite allayed for them. Never here by enmity are those with enmity allayed, they are allayed by amity, this is a timeless truth. Still others do not understand that we must perish in this world, those who understand this, their quarrels are allayed. He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity,

By birth one is no brahmin, by family, austerity. In whom are truth and Dhamma too pure is he, a Brahmin's he. I call him not the brahmin though by womb-born mother's lineage, he's just supercilious if with the sense of ownership, owning nothing and unattached; that one I call a brahmin true.

Oneself is one's own protector (refuge); what other protector (refuge) can there be? With oneself fully controlled, one obtains a protection (refuge) which is hard to gain. You yourselves should make the effort; the Tathàgatas are only teachers. Those who enter this Path and who are meditative, are delivered from the bonds of Màra. Make an island of yourself, quickly strive and wise become, free from stain and passionless you'll not return, take flesh, decay.

ßWhen Màra advanced on Bodhisatta to do battle, the noble Bodhisatta said, `If I wish, I can keep the whole of the world-system covered with my body frame' and also with ßPointing out as witness the great charities performed in his existence as Vessantaraû. While Màra launched his attacks by nine kinds of weapons, they proved ineffective. Him, did the Lord of Sages subdue by means of generosity and other virtues.

Having failed in âëavaka attempt to frighten the Buddha by displaying various terrible objects thus for half the night, he conceived an idea: ßIt were well if I would fling the weapon of white divine cloak that is invincible!û Then âëavaka the ogre, rising up and up around the Buddha and roaming about, hurled his weapon towards the Buddha. Making a terrible sound in the sky like the weapon of thunder and emitting smoke all over and burning with flames, the cloak flew towards the Buddha but on coming near him it turned into a foot-towel and dropped at his feet to destroy the ogre's pride. Him, did the Lord of Sages subdue by means of his patience and self-control.

When Nàëàgiri the elephant saw the Buddha coming, rushed towards the Buddha like a moving mountain with its trunks raised, his ears and tails set upright, scaring the people, destroying the houses and crushing the carts to pieces. The Buddha focused his separately intended loving-kindness on the elephant and the Buddha said: ßO Nàëàgiri, they served you sixteen pots of liquor and made you drunk not to catch any other being but verily to kill me. So do not go about harassing the pedestrians. Come straight to where I am.û On hearing the word, the wild Nàëàgiri opened his both eyes and saw the glorious body of the Buddha. He was shocked and owing to the power of the Buddha, he became sober and dropping his trunk and flapping his ears, he came to the Master and crouched at the feet. Sprinkling the waters of loving-kindness, this ferocious beast, him did the Lord of Sages subdue.

Aïgulimàla, the bandit who adorned himself with one thousand fingers, tried to kill his mother. When he saw the Buddha walking for alms round, he changed his mind and wanted to kill the Buddha and ordered Him to stop. The Buddha said He had already stopped, He meant He had stopped from killing. Aïgulimàla suddenly understood, dropped his weapon, and asked to be ordained. He later became an Arahant. Him, did the Lord of Sages subdue by his psychic powers.

Cincàmana tied a disc of wood shape of half of an egg round her body and wore a red costume to assume the form of a pregnant woman. She levelled a malicious accusation against the Tathàgata that she got pregnant by the Recluse Gotama. Sakka Deva accompanied by four devas transformed themselves into rats and got the strings bitten off, the wooden disc dropped. All those present condemned Cincàmana, they dragged her out of the monastery. Once she was out, the earth split into two and the Avici fires swallowed her into the great hell. Her, did the Lord of Sages subdue by his serene and peaceful bearing.

Warder Saccaka, submit a question to the Tathàgata, the Tathàgata replied his question and then the Tathàgata question back the Saccaka, at that time he had discovered his grave mistake. He thought to himself, ßSamana Gotama had brought about the destruction of my view; I was foolish enough to have created a chance for Samana Gotama to defeat me in my own game.û Sakka king of devas could not help coming to the scene under guise of an ogre holding a burning, blazing, flaming thunder bolt and stood right on top of Saccaka's head, as though threatening to punish him should he fail to answer the Tathàgata's reasonable question. Lighting the lamp of wisdom, him did the Lord of Sages subdue.

The Buddha granted permission to Mahà Moggallàna to tamed the Nandopananda the Nàga King. Having tamed the Nàga and freed him from the poison of conceit, the Thera took him to the Master. The Nàga paid his respect to the Buddha and solemnly himself a follower, ßVenerable Sir, I took refuge in you.û The Buddha gave his blessings to the Nàga, and then accompanied by the monks, the Buddha went to the house of the merchants Anàthapiõóika to partake the meal. The wicked and powerful Nàga, the Noble Sage got subdued by psychic powers through his disciple con- Mahà Moggallàna.

To the Baka Brahmà who was unable to hide himself, the Buddha said: ßBaka Brahmà, if you cannot hide yourself, I will hide myself in your presence now; I am going to perform a miracle so that you cannot see me.û After saw the Buddha performance the miracle, then he and the attendants were filled with great wonder saying, ßWonderful indeed is the great power and the great might of the monk Gotama! Never have we seen or heard any Samaõa or Bràhmaõa who is so powerful and so mighty as the Monk Gotama. Indeed, he can remove the root of existence from all beings who take delight in existence, who take pleasure in existence and whose arise in existence. Him, did the Lord of Sages cured with his medicine of wisdom.

Kàyena vàcà cittena Þ pamàdena mayà kata§,Accaya§ khama me Dhamme Þ sandiññhika akàlika. (x1)

If by deed, word or thought I have heedlessly done wrong, to the Dhamma, which is to be seen in this very life and gives results without

delay, may I be forgiven. (prostrate once)

Kàyena vàcà cittena Þ pamàdena mayà kata§,Accaya§ khama me Bhante Þ bhåri-pa¤¤a Tathàgata. (x1)

If by deed, word or thought I have heedlessly done wrong, may the Tathagata, possessed of great wisdom for give me. (prostrate once)

Kàyena vàcà cittena Þ pamàdena mayà kata§,Accaya§ khama me Saïghe Þ supañipanno anuttara. (x1)

If by deed, word or thought I have heedlessly done wrong, may the Saïgha, the incomparable field of merit, forgive me. (prostrate once)

Imàya dhammànudhamma-pañipattiyà Buddha§ påjemi. By this practice in accordance with the Dhamma I honour

the Buddha.Imàya dhammànudhamma-pañipattiyà Dhamma§ påjemi.By this practice in accordance with the Dhamma I honour

the Dhamma.Imàya dhammànudhamma-pañipattiyà Saïgha§ påjemi.

By this practice in accordance with the Dhamma I honour the Saïgha.

Addhà imàya pañipattiyà jàñi-jarà-maraõamhà Parimuccissàmi.By this practice I will most certainly gain liberation from birth,

aging and death.

âkàsaññhà ca bhummaññhà Þ devà nàgà mahiddhikà,Pu¤¤a§ ta§ anumoditvà Þ cira§ rakkhantu sàsana§.

May the deities and nàgas of mighty power, who inhabit the earth and the sky, rejoice in this merit and long

protect the [Buddha's] sàsana.âkàsaññhà ca bhummaññhà Þ devà nàgà mahiddhikà,

Pu¤¤a§ ta§ anumoditvà Þ cira§ rakkhantu desana§.May the deities and nàgas of mighty power, who inhabit

the earth and the sky, rejoice in this merit and long protect the [Buddha's] Teaching.

âkàsaññhà ca bhummaññhà Þ devà nàgà mahiddhikà,Pu¤¤a§ ta§ anumoditvà Þ cira§ rakkhantu ma§ para§.

May the deities and nàgas of mighty power, who inhabit the earth and the sky, rejoice in this merit and

long protect myself and others.

Ettàvatà ca amhehi Þ sambhata§ pu¤¤a-sampada§,sabbe devà anumodantu Þ sabba-sampatti-

siddhiyà. To the extent merit and prosperity has been

accumulated by us, may all deities rejoice, for the attaining of all [kinds of] success.Ettàvatà ca amhehi Þ sambhata§ pu¤¤a-sampada§,

sabbe bhåtà anumodantu Þ sabba-sampatti-siddhiyà.To the extent merit and prosperity has been

accumulated by us, may all living beings rejoice, for the attaining of all [kinds of] success.

Ettàvatà ca amhehi Þ sambhata§ pu¤¤a-sampada§,sabbe sattà anumodantu Þ sabba-sampatti-

siddhiyà.To the extent merit and prosperity has been

accumulated by us, may all beings rejoice, for the attaining of all [kinds of] success.

Ida§ me ¤àtãna§ hotu Þ sukhità hontu ¤àtayo.

May this [merit be rejoiced in by] my relations [who have passed away]. May

they be happy.

Ida§ me ¤àtãna§ hotu Þ sukhità hontu ¤àtayo.

May this [merit be rejoiced in by] my relations [who have passed away]. May

they be happy.

Ida§ me ¤àtãna§ hotu Þ sukhità hontu ¤àtayo.

May this [merit be rejoiced in by] my relations [who have passed away]. May

they be happy.

Sàdhu! Sàdhu! Sàdhu!Well done! Well done!

Well Done!

Ida§ me pu¤¤a§ àsavakkhayàvaha§ hotu.May this merit [accrued] be conducive for the elimination of the

[mental] effluents. Ida§ me pu¤¤a§ Nibbànassa paccayo hotu.

By this merit of mine, may it bring about the realization of Nibbana.

Mà ma§ pu¤¤à bhàga§ sabba Sattàna§ dema.I share my merits done today with all beings. May all

those beings get an equal share of the merits shared by me.

Buddha sàsana§ cira§ tiññhatu.May the Buddha's Sàsana last long.

Dhamme hontu sagàrava. Sabbe pi sattà kàlena.

May all being always respect the Dhamma.Not for Sale 2007 1st Edition Email:

dhammajata@gmail.com