Basic of Buddhism

Text book for

Diploma course in Buddhist Studies
Paper 2

Buddha Vachana Trust

Maha Bodhi Society, Gandhinagar, Bangalore-09

Mahabodhi Research Centre

(Affiliated to Karnataka Sanskrit University, Bengaluru)
Maha Bodhi Society
14 Kalidasa Road, Gandhinagar, Bengaluru - 560009, INDIA
uddha Vachana Trust
14 Kalidasa Road, Gandhinagar,
Bangalore – 560 009, India
Tel: 080 22250684
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 Contents

1. Chapter one 1
The Historical Buddha Gotama
Birth to Enlightenment
2. Chapter Two 40
Noble Dhamma, the Protecting Gem

3 Chapter Three 54
Buddhism outside india

4. Chapter Four 97
Caturarakkha Bhavana

Reference Books:
1. Basic of Buddhism Part 1 & 2
Author - Venerable Acharya Buddharakkhita
2. Living Legacy of Buddha
Author - Venerable Acharya Buddharakkhita
 Chapter 1
The Historical Buddha Gotama
Birth to Enlightenment
Bodhisatta Setaketu
Ruler of Tusita Divine Realm
In his immediate past life, the Buddha Gotama was born as
Setaketu Devaraja, ruler of Tusita divine realm. He was also known
as Santusita, a title for the ruler of this realm. Divine beings are
‘spontaneously born’ (opapātika), that is, without the medium of
parents. They spontaneously appear in the divine realm complete
with all divine features including dress, decoration, symbols of
position and authority etc. Bodhisatta Setaketu was endowed with
ten attributes of a divine sovereign, that is, superior qualities of life,
such as:
1. Longer life-span,
2. More beautiful and healthy physical features,
3. Greater happiness and better frame of mind,
4. Immense wealth and following,
5. Great Authority and power,
6. More acute sense-faculties, e.g. sight,
7. Hearing,
8. Smell,
9. Taste,
10. Tourch
Having enjoyed such immense divine bliss and power as
Tusita’s ruler, for a full length of his life-time (4,000 divine years,
equivalent to many crores of human years), he became aware of
five predictive signs (pubba nimitta), indicating the approaching
end of his life. Noting these signs, Bodhisatta Setaketu prepared
himself for his next and final state of existence in the human
world.
First he chose queen Mahāmāyā Devi to be his mother because of
her great virtue and compassion. With his divine vision, he beheld
his would-be mother who was then fifty-five years and four months

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old, and who after conceiving the Bodhisatta, had only 10 months
and 7 days to live. The Bodhisatta’s mother invariably passes away
in a week’s time.
Descent of the Bodhisatta
The Bodhisatta ruler of the Tusita divine realm, decided to be reborn
in the human world as Prince Siddhattha, son of King Suddhodana
and Queen Mahā Māyā Devi of the Sākyan Kingdom. Queen Mahā
Māyā saw a white elephant in her dream presaging the future birth
of the Bodhisatta.
The descent of the Bodhisatta in the human world has been
misconstrued in order to show the Buddha to be an avatar, an
incarnation of the Hindu god Vishnu. The Buddha is one who has
climbed to the summit state of all spiritual attainments, thus is the
Supreme Teacher of both gods and hu man beings. As such he is
no longer subject to rebirth or reincarnation.
Dream of Queen Mahā Māyā Devi
Queen Mahā Māyā dreamt of an exceedingly beautiful white
bejeweled tusker, holding a lotus in its trunk, appearing from
the sky and entering into her. She became filled with sublime
exultation. The vivid dream etched a deep impression on her mind
and she related it to the king next morning with joyous excitement.
The King too became filled with gladness and ordered the court
astrologers to divine the secret of the dream. These experts foretold
that a divine being has descended into the Queen and a World-
Ruling Monarch, (Chakkavatti Mahārājā), has been conceived.
According to the ancient customs, the mother of the Chakkavatti
Mahārājā is given the protection of the foetus, that is, she no
longer met her husband and was looked after with utter tenderness
and care. From now on she spent all her time in spiritual pursuit so
that the future monarch would be righteous.
Birth of Siddhattha
While going to her royal parents, the king and queen of the Koliyas,
Queen Mahā Māyā felt like resting in the serene and sylvan
surrounding of the royal Lumbinl garden, situated in between
the two capitals of the Sākyas and the Koliyas. The conspicuous

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beauty of the blooming twin sālā trees drew the royal party under
it. And lo! Soon after the queen reached this beautiful spot, she
suddenly realized that the birth of her child is imminent. While
she stood holding the branch of the magnificent sālā tree, a unique
spiritual saga unfolded with the prince being born, its tiny body
held by the four Divine Regents, and the baby walking seven
steps on lotuses that miraculously sprang up. The Would-be-
Buddha, Prince Siddhattha, proclaimed “Supreme am I
in all the worlds, etc.”, to tremendous amazement and awe of both
gods and men, who paid homage in reverential worship.
Sage’s Prophecy
King Suddhodana and his two queens, Mahā Māyā and Gotami,
both sisters, presented the newborn baby to Sage Asita, renowned
and revered throughout the land. The sage lifted the baby and
placed its feet on his head first. Then he lowered the baby and
looked intently filled with joy. Then he suddenly burst into tears.
That he was full of joy, and then he cried, this change of emotional
response greatly worried the parents. In wonderment, they asked the
sage what did it presage. Sage Asita replied: “I laughed visualizing
the happy tidings when this baby becomes the Supremely
Enlightened Buddha, the Spiritual Teacher of gods and men. He will
be the spiritual sun, illuminating the hearts of sentient beings of the
three spheres of existence. He will be the true saviour of countless
beings now caught in the whirlpool of samsāra.”
And I cried, because I will not have the privilege of witnessing these
unique future events. I will have passed away into the Formless
Brahma realm.”
Then the parents too bowed in reverence to the Would- be-Buddha.
Role of the Saviour even as a boy
Prince Siddhattha, hardly eight years of age, created a sensation
by defining’ Who is the true owner?’ Devadatta, his cousin, shot
down the leader of a flock of swans. It fell in the garden where
Siddhattha was musing seated under a tree. The prince pulled out
the arrow from the birds wing and pierced it in his own hand to
find out the pain, which the helpless swan was undergoing. Then he

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lovingly applied medicinal balm on the wound, and saved
the bird.
Devadatta demanded the swan, saying: “Since I have brought it
down, I own it.” Prince Siddhattha refused to hand over the swan,
saying:” He who protects and saves life owns it, not he who destroys
it.”
Both the princes went to the King who was seated in the royal
court. The learned judges agreed with prince Siddhattha. By this
compassionate act he justified his future role of ‘The Saviour of the
three worlds.”- Tilokanatha!
The betrothal of Prince Siddhattha
By the time he completed his sixteenth year, Siddhattha had mastered
all branches of learning and was fully accomplished in all skills,
including the art of warfare, under the guidance of famous masters
attached to the palace. But because of his retiring nature, he had also
acquired the reputation of being a delicate prince.
The king was anxious that he should be given in marriage. So he had
arranged a magnificent pageant of beautiful royal khattiya maidens
from whom to choose a bride for him.
However the prince preferred a swayamvara, in which a young man
had to win his bride by displaying his martial prowess. In a hotly
challenged contest among well-known athlete princes, he won the
hands of the most beautiful maiden, princess Yasodhara, who was
famous for her accomplishments.
After winning the bride in the contest, the prince presented
to her the priceless heir-apparent’s precious gem necklace, signifying
the auspicious betrothal. It is said that their’s was love at first sight.
Later, as the Supremely Enlightened Buddha, he recalled how he
and Yasodhara had been intimately associated through many lives
in the past.
Four sights
For thirteen years Prince Siddhattha and princess Yasodhara lived an
idyllic life. King Suddhodana had seen to it that the prince was shut
off from all signs of misery. But, as the spiritual law (dhammatā)
would have it, at the age of twenty-nine, the prince, who had just
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then become a father, came across four symbolic sights, known as
the ‘Four Omens.’ These experiences stirred him so totally that he
decided to search for the solution underlying these omens.
The scriptures mentioned that as he went out one day on a pleasure
trip, he saw first a decrepit old man, bent with age. Then another
day a diseased man wallowing in his own filth. Then a third day a
dead body being carried, with relatives trailing behind, wailing and
lamenting. He had never seen such sights. When informed by his
charioteer Channa that these sights were normal events of life, he
was deeply disturbed.
Lastly, he saw a calm and serene figure wholly unconcerned with
the miseries of life. This sight of the ‘Tranquil One’ (Samana),
projected into his mental screen an image of his future mission.
He decided to renounce the world in quest of the solution to these
riddles of life. And before departing he went into the room of his
wife, and seeing her and the new-born baby blissfully asleep,
he resolved - “I shall return to you when the solutions are found, so
that you too may be released from the bonds of ageing, disease and
death.”
The Great Renunciation
Astride the royal stallion Kanthaka, with Channa as attendant,
the prince set forth on his ‘Great Renunciation’, at midnight,
with the full-moon of Āsāha (July) to guide him. He pressed
forth southwards in quest of the Ultimate Deliverence (Nibbāna).
Forging onwards, as the glow of dawn flashed on the horizon, the
prince passed the frontiers of the Sakyan Republic. He had covered
the distance of nearly a hundred miles. Tradition assigns this
to the working of the gods. Facing the gurgling mountain- stream,
which bordered his state, the prince gave Kanthaka his final order.
And lo! The valiant mount flung itself to reach the other shore.
A living skeleton
Leaving Rājagaha, the Bodhisatta went to the thick forests of Uruvela,
modern Buddha Gaya, and lived in its depths. A soliary hermit, he
have himself up to inconceivalbe self-mortification. When scores
of people perished in the scorching summer of the north, the

5
tender prince that he was, stayed in the open throughout the day, his
body singed and backed, Likewise, in the biting chilly winter, he
exposed himself.
He lived on roots, herbs and even droppings of wild animals. He
never bathed. And the filth that accumulated rolled off his body in
flakes. he slept amidst putrefying corpses in cemeteries and wore rags
of chair. His body became totally withered. Later he described these
self-tortures thus: “So closely did my backbone and bely cleave, that
when I touched the backbone, I encountered the stomach; and when
I touched my stomach, I touched my backbone.”
Through sheer exhaustion he toppled over when he went to answer
nature’s call. But the Bohisatta kept on practising these extreme
forms of penances. This was in keeping with the ancient Indian
tradition. One day he swoooned; while lying on the forest path, it
dawned on him; “I do not reach beyond the human ken through all
these piercing and painful mortifications. This does not lead me
to the Supreme Enlightenment. Might there be some other way?”
Suddenly from the depths of his heart flashed streaks of insight
illuminating his consciousness. He saw through the futility of self-
mortification. So he decided to give up all extreme practices and
follow the golden mean.
Sujātā’s offering
The Bodhisatta, having abandoned all extreme practices, now
embarked on the path of moderation. He had realized the futility
both of the life of sensuality as well as the life of self-mortification
through penances. The “Middle Way” was the way of wisdom, he
thought. Accordingly, he started taking food and soon regained
his health and the golden hue that was so characteristic of his
features.
On the Vesākha Punnami (Full moon day of May), he remained
plunged in profound meditation from early morning. At forenoon
he arose from the Samādhi and sat musing under the Banyan tree,
in the middle of Senani village, where he went for alms-round. He
felt a sublime sense of well-being, born of confidence, like that of a
peerless warrior who knows that the battle ahead is as if won already.

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He knew that, the moment’ had come when he would attain to the
summit state of spirituality, Supreme Enlightenment-Sambodhi.
Just then Sujātā, the daughter of the local chieftain, arrived.
Accompanied by her maid, with a golden-bowl filled with thick
milk-rice, (pāyāsa), which she now offered to the Bodhisatta,
thinking him to be the tree-god manifesting in human form. Some
time ago, Sujātā had visited the same spot, and had made a vow
that if she were to be married in a good family and blessed with a
boy. she would offer the tree-god a golden-bowlful of specially
prepared pāyāsa.
She had vowed that milk drawn from a thousand cows would be
fed to five hundred cows for a week, and milk drawn from these,
to be fed to two hundred fifty cows for a week, and in this way
keep feeding half the number, down to eight cows. The thick creamy
milk obtained from these eight cows would be used for making
pāyāsa with fragrant rice and honey. A golden-bowlful of this rich
preparation would then be offered on Vesākha Punnami (May
fullmoon) day.
On her being blessed with a son, she had come to redeem herself
of the vow. Now seeing the radiant Bodhisatta under this village
Banyan-tree shrine, she bowed down before him and said: “Oh
Lord! Whether you are divine or human, you look so holy! Deign
accept this offering and partake this meal and bless us!”
The Final Struggle
In his profound musings, Gotama became aware of a powerful
force, an iron-will rising from the abysmal depths of the mind, then
surfacing upon his consciousness and transforming itself into this
resolve:
As a descendent I shall follow,
Those Invincible Bearers of Truth,
Tathāgatas, past Buddhas, Peerless Victors.
Princes in their final births,
They renounced ancient thrones,
And became recluses.

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Then through self-mastery and wisdom,
They were mightier than the mightiest of beings,
Of the human and divine realms.
Ascending on the Spiritual Summit, Sambodhi,
They were anointed as’ Bhagavā-Saviours’,
Of beings and Blessed Lords of the World.
This course shall I pursue today.
My time for final ascent has come!
Having accepted the bowlful of pāyāsa from Sujātā, and fortified
with the tremendous resolve of the impending struggle, Gotama
wended his way to the nearby river Nerañjarā, After bathing,
he sat down on the bank and made forty-nine morsels out of the
thick milk-rice. For, he was to remain immersed for seven weeks
in profound Samādhi. These forty-nine morsels, that he partook of
were meant to sustain him during this period, thus portending the
future!
The meal over, he washed his hand and the bowl. Then to make
sure of the success of his undertaking, he made a vow: “If today I
am to attain Supreme Enlightenment, may this bowl of gold swim
upstream and flung the bowl across.” And lo! The bowl sped against
the current upto the mid-stream and vanished!
Reassured, he spent the afternoon meditating in the woodland
solitude. Early evening, on his way to the Bodhi Tree, he received
from Sotthiya, a grass cutter, small bundles of kusa grass. He spread
these grass-bundles under the Bodhi Tree and sat down facing the
east.
Then, with a grim determination surging up, even as a supreme
warrior braces for the battle, he vowed: “Let my flesh, bones, sinews
and skin shrivel, and let my blood dry up! Yet I shall not relent from
my resolve. Never from this seat will I stir, until I have attained to
Supreme Enlightenment!”
Now began a deadly battle with Mara, Lord of evil forces. His
armies had blocked three sides, except the front, and having covered

8
the sky, turned the day into night. This scene is beautifully expressed
in the ‘Light of Asia’ by Sir Edwin Arnold, thus:
This is the ‘Night’ the ages waited for! ...
Then fell the night, even as our Master
Safe under that tree.
But he who is the prince
Of darkness, Mara,
Knowing this was Buddha,
Who would deliver men,
And now the hour when
He should find the Truth,
And save the worlds,
Gave unto all his evil powers command.
Wherefore there trooped,
From every deepest pit,
The fiends who war
With Wisdom and the Light....
Seeking to shake his mind ....
With thunder and with
Blinding lightning flung,
In fagged javelins of purple wrath,
From splitting skies;
Sometimes with wiles and words ......
From shapes of bewitching beauty;
Wanton songs whisper of love;
Sometimes with mocking doubts
Making truth vain.”
Plunged in perfect serenity and with impregnable confidence, the
Bodhisatta heeded not, but continued to contemplate on the Perfections
he had fulfilled. And by the time the glorious full-moon of Vesākha

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sank in the western horizon and the great red-orb of the sun rose in
the eastern sky, at that juxtaposition, Gotama vanquished
Mara and became the Supreme Victor (Jina).
The scriptures tell us how during the entire night he exercised the
various exalted supernormal powers. He recalled all his former
births, countless of them. Then beholding with’ Divine Vision’ he
saw the destiny of all forms of life - how beings are born, how they
move from life to life, how they die and are reborn again and again
according to their past wholesome or unwholesome actions,
and how beings are emancipated once for all from the bonds of
repeated existence, from kamma and rebirth. Finally, he discovered
the Four Noble Truths, the spiritual equation of Omniscience of
the Exalted Bearer of Truth, the Tathāqata Buddha, who is not
only liberated himself, but is capable of liberating others as well.
Having made his Final Ascent upon the Summit of Sambodhi-
Supreme Enlightenment, Gotama became Sabbāññu Buddha, the
All-knowing Lord of Wisdom and Compassion!
Then after this unique victory, the Buddha remained in Samādhi
for seven weeks enjoying the ‘Bliss of Emancipation .’ Emerging
from the forty-nine days samādhi, his first declaration of Nibbānic
absorption was:
“Open are the doors to the Deathless. Let them that have ears repose
trust.”
Setting in Motion the Wheel of Truth
Having enjoyed the Bliss of Emancipation, on the forty-ninth day
the Blessed Lord (Bhagavā) determined how he should lanuch his
mission of Compassion and set out for Bārānasi. He envisioned all
the events ahead through his’ Omniscient Knowledge of the future.’
Then, he burst forth into this inspired utterance:
“Now I go to Kāsi’s town,
To set the Wheel of Truth rolling,
And sound the drum of Deathlessness,
In the blinded world of sentient beings!”
During the dreadful days when he was practising self-mortification,
he had five ascetic disciples who keenly awaited his final victory
through these traditional, pain-laden practices. However, when the

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Bodhisatta gave it up and followed the path of moderation, they had
left him saying: ‘Now he has become worldly’ and had gone away
to Bārānasi.
Travelling on the road to Bārānasi, the Buddha went to the Deer
Sanctuary at Isipatana, modern Sarnath, where these five ascetics
were living. When they saw him from afar, they jibed at him, “Here
the lover of luxury comes! We won’t show him reverence since he
has given up the penance.” But, as the Exalted One neared them, all
their resolve vanished, and they offered a seat to him but called
Discourse On Setting In Motion The
Wheel Of Truth
“Thus have I heard. Once the Blessed one was staying at the
Deer Sanctuary in Isipatana near Bārānasi. There the Blessed one
addressed the Group of Five bhikkhus thus:
Two Extremes
“Bhikkhus, these two extremes, should not be resorted to by one
who has renounced worldly life. Which two?
Indulgence in sensual pleasures, which is base, vulgar, worldly,
ignoble and unsalutary.
And adherence to self-mortification. which is painful, ignoble and
unsalutary.”
Middle Path
“Bhikkhus, the Middle Path which does not take recourse to both
these extremes, and which produces Vision, arouses Insight, leads
to Peace, to Supermundane Direct Knowledge, to Enlightenment, to
Nibbāna, has been discovered by the Bearer of Truth (The Supremely
Enlightened one).
“And what, Bhikkhus, is the Middle Path, discovered by the Truth-
Bearer, that produces Vision, arouses Insight, leads to Peace, to
Supermundane Direct Knowledge, to Enlightenment, to Nibbāna ?”
Noble Eightfold Path
“This very Noble Eightfold path, namely, Right Understanding,
Right Thought, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness, Right Meditative Concentration.

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“Bhikkhus, indeed, this is the Middle Path, discovered by the Truth-
Bearer, that produces Vision, arouses Insight, leads to Peace, to
Supermundane Direct Knowledge, to Enlightenment, to Nibbāna.
Four Noble Truths
“Bhikkhus, this is the noble truth of Suffering, namely: birth is
suffering, ageing is suffering, disease is suffering, death is suffering,
coming in contact with the disliked is suffering, separation from the
liked is suffering, not to get what one desires is suffering, in short,
the five aggregates (as objects) of clinging are suffering.
“Bhikkhus, this is the Noble Truth of the Cause of Suffering, namely,
this very craving, which gives rise to rebirth, which is accompanied
by delight and lust, now taking pleasure in this and now in that. That
is, craving for sensual pleasures, craving for recurring existence and
craving for annihilation.
“Bhlkkhus, this is the Noble Truth of the cessation of suffering:
The remainderless fading away and cessation of that very craving,
abandoning it, turning away from it, freedom and detachment from
it.
“Bhikkhus this is the Noble Truth of the Path leading to the cessation
of suffering: That is, the Noble Eightfold Path, namely, Right
Understanding, Right Thought, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, Right Meditative
Concentration.
“Bhikkhus, with the realization: “This is the Noble Truth of
Suffering” there arose in me the vision of things hitherto unknown
(to beings), there arose Insight, Wisdom, Penetration and Light!
“Bhikkhus, with the realization: “This Noble Truth of Suffering
must be fully comprehended”, there arose in me the vision of things
hitherto unknown, there arose Insight, Wisdom, Penetration and
Light!
“Bhikkhus, with the realization: “This Noble Truth of ‘Suffering has
been fully comprehended”, there arose in me the vision of things
hitherto unknown, there arose Insight, Wisdom, Penetration and
Light!

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“Bhikkhus, with the realization: “This is the Noble Truth of the
Cause of Suffering”, there arose in me the vision of things hitherto
unknown, there arose Insight, Wisdom, Penetration and Light!
“Bhikkhu s, with the realization: “This Noble Truth of the Cause
of Suffering must be abandoned”, there arose in me the vision of
things hitherto unknown, there arose Insight, Wisdom, Penetration
and Light!
“Bhikkhus, with the realization: “This Noble Truth of the Cause
of Suffering has been abandoned”, there arose in me the vision of
things hitherto unknown, there arose Insight, Wisdom, Penetration
and Light!
“Bhikkhus, with the realization: “This is the Noble Truth of the
Cessation of Suffering”, there arose in me the vision of things
hitherto unknown, there arose Insight, Wisdom, Penetration and
Light!
“Bhikkhus, with the realization: “This Noble Truth of the Cessation
of Suffering must be realized”, there arose in me the vision of things
hitherto unknown, there arose Insight, Wisdom, Penetration and
Light!
“Bhikkhus, with the realization: “This Noble Truth of the Cessation
of Suffering has been realized”, there arose in me the vision of
things hitherto unknown, there arose Insight, Wisdom, Penetration
and Light!
“Bhikkhus, with the realization: “This is the Noble Truth of the Path
leading to the Cessation of Suffering”, there arose in me the vision of
things hitherto unknown, there arose Insight, Wisdom, Penetration
and Light!
“Bhikkhus, with the realization: “This Noble Truth of the Path
leading to the Cessation of Suffering must be developed”, there arose
in me the vision of things hitherto unknown, there arose Insight,
Wisdom, Penetration and Light!
“Bhikkhus, with the realization: “This Noble Truth of the Path
leading to the Cessation of Suffering has been developed”, there
arose in me the vision of things hitherto unknown, there arose
Insight, Wisdom, Penetration and Light!

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“Bhikkhus, until my Insight and Vision of these Four Noble Truths,
in three modes and twelve ways, had become absolutely perfect
and in accordance with Reality, not till then, bhikkhus, did I make
known to the world, with its bhikkhus and holy men, its deities,
māra gods and brahma divinities, kings and commoners, that I
had discovered the summit state of Supreme Enlightenment.
“But Bhikkhus, when my Insight and Vision of these Four Noble
Truths, in three modes and twelve ways, had become absolutely
perfect and in accordance with Reality, only then, bhikkhus, did I
make known to the world, with its bhikkhus and holy men, its deites,
māra gods and brah ma divinities, kings and commoners, that I had
discovered the summit state of Supreme Enlightenment.
“Indeed, the Insight and Vision arose in me that unshakable is the
deliverance of my mind. This is the last birth. Now there is no more
rebirth!
“Thus spoke the Blessed One. Inspired, the Group of Five hikkhus
rejoiced at the words of the Blessed One.
“When the discourse was delivered, this Unsullied and Stainless
Vision of Truth arose in the Venerable Kondañña, viz., “Whatever
is subject to arising, all that is subject to ce asinq.”
“With the Wheel of Truth thus set in motion by the Blessed one,
the Earth-bound (Bhumma) Deities proclaimed in one voice, ‘This
Incomparable Wheel of Truth has been set in motion by the Blessed
One at the Deer Sanctuary in Isipatana near Baranasi, which cannot
be reversed by anybody in the world, whether a monk, a holy man,
a deity, a māra god or a brahma divinity.’
Having heard this proclamation of the Bhumma deities, the four
Regent Deities (Cātummahārājikā) proclaimed in one voice, ‘This
Incomparable Wheel of Truth has been set in motion by the Blessed
One at the Deer Sanctuary in Isipatana near Bārānasi, which cannot
be reversed by anybody in the world, whether a monk, a holy man,
a deity, a māra god or a brahma divinity.’
Having heard this proclamation of the Cātummahārājikā deities, the
group of Thirty-Three Deities (Tāvatimsa) proclaimed in one voice,
‘This Incomparable Wheel of Truth has been set in motion by the

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Blessed One at the Deer Sanctuary in Isipatana near Bārānasi, which
cannot be reversed by anybody in the world, whether a monk, a holy
man, a deity, a māra god or a brahma divinity.’
Having heard this proclamation of the Tāvatimsa deities the Yāma
Deities (Wielding-Sway-over-the-Underworld) proclaimed in one
voice, ‘This Incomparable Wheel of Having heard this proclamation
of the Yāmā deities, the Tusitā Deities (Happy Ones) proclaimed
in one voice, ‘This Incomparable Wheel of Truth .......or a brahma
divinity.’
Having heard this proclamation of the Tusita deities, the Nimmānarati
Deities (Delighting-in-Creativity) proclaimed in one voice, ‘This
Incomparable Wheel of Truth ....... or a brahma divinity.’
Having heard this proclamation of the Nimmānarati deities,
the Paranimmita Vasavatti Deities (Having-Sway-Over-Other’s
Creativity) proclaimed in one voice, ‘This Incomparable Wheel of
Truth .......... or a brahma divinity.’
Having heard this proclamation of the Paranimmita Vasavatti (Māra)
deities, the Radiant Brahma gods (Brahmakāyika devā) proclaimed
in one voice, ‘This Incomparable Wheel of Truth has been set in
motion by the Blessed One at the Deer Sanctuary in Isipatana near
Bārānasi, which cannot be reversed by anybody in the world, whether
a monk, a holy man, a deity, a māra god or a brahma divinity.’
“Thus, promptly, instantly, and in a flash, this message went forth up
to the Realm of the Brahma gods. And indeed this entire universe of
ten thousand world-systems quaked, trembled and shook.
“Lo! A boundless, sublime illumination manifested surpassing the
radiance of the gods.
Then the Blessed One breathed forth this inspired utterance:
“Indeed Kondañña, you have realized! Indeed, Kondañña, you have
realized!”
It was thus that the venerable Kondañña came to be called’
Kondañña-the-wise.

15
 Brief Commentary on Dhammacakka
Pavattana Sutta - Setting in Motion the Wheel
of Truth
Setting in motion the Wheel of Truth is the first discourse of the
Buddha delivered after the attainment of Supreme Enlightenment.
The Wheel (Cakka) is a Buddhist holistic symbol which stands
for the dispensation (Sāsana) of the Buddha. Setting in motion
the wheel of truth is a picturesque metaphor. The Buddha Sāsana
was put into operation by the delivery of the first discourse. The
dispensation of the Buddha is a design for life to form a bridge
between mundane existence and the supermundane state of
freedom.
Dhammacakka Pavattana Sutta is the heart of Buddhism comprising
the following:
1. Avoidance of extremes, by the middle path.
2. The Noble Eight-fold Path concretises the Middle Path.
The core teaching of all Buddhas
When the Buddha was staying in Jetavana monastery, the Venerable
Ānanda, his personal attendant and cousin, went to him and
requested for a brief teaching on the heart of the Buddha’s Dhamma
i.e., a teaching common to all the Buddhas - of the past, present and
future. The Buddha replied in the following verse (gāthā):
Sabbapdpāssa akaranam,
Kusalassa upasampadā,
Sacitta parcyodapanam,
Etam Buddhanasāsanam
To avoid all evil,
To cultivate the good,
And to cleanse one’s mind,
This is the teaching of the Buddhas.
This verse explains in practical terms how a spiritual
seeker may apply the noble eightfold Path in daily life.
The first line of the verse” Sabbapapassa akaranam”

16
To avoid all evil, stands for virtue (Sila) comprising right speech,
right action and right livelihood. When one cultivates sila, evil of
any kind in speech, in action and in making a living, is done away
with.
The second line” Kusalassa upasampadā” - To cultivate the good?!
deals with meditation (Samādhi), comprising right effort, right
mindfulness and right concentration. When one cultivates the mind
through samatha meditation, one progressively brings about inner
tranquillity leading to the sublime good, namely, liberation of mind
(ceto vimutti).
The third line "Sacitta pariyodapanarp”- And to cleanse one’s mind”
stands for wisdom (Paññā), comprising right understanding and right
thought. When one cultivates the mind through insight meditation
(Vipassanā), one uproots mental defilements even the dormant
ones, thus bringing about transformation of the mind and spiritual
deliverance from the bonds of recurring existence (samsāra).
Now cultivation of virtue, mind and wisdom implies three distinct
mental activities and modes of living. These are: Training (Sikkhā),
development (Bhāvanā) and purification (Visuddhi) of tile mind.
Sikkhā means training oneself through the precepts, namely, the 5
precepts, 8 precepts, and 10 precepts, as well as the 227 monastic
rules.
As one trains oneself through these moral precepts in speech, in
action and in making a living (livelihood), one develops virtue and
moral strength. The more virtue is strengthened and enriched, the
more purified becomes ones conduct, leading to purification of
mind. Mental purity assures a happy destiny. Upon death one is
reborn in a happy realm among human or divine beings. If born
in the human world, one stands out in virtue, intelligence and
prosperity.
As one trains oneself in meditation, one develops meditative
concentration leading to supra-mental states known as samādhi or
jhāna, etation and Vipassanā, insight meditation. Samatha leads to
various stages of samādhi, progressively elevating the mind to
higher levels corresponding to the minds of the radiant gods of
different divine realms (Brahmaloka). When the consciousness is
17
elevated to these sublime states of the Brahma gods, the mind is freed
from all mental impediments, which obstruct meditative, moral and
spiritual development. Thus one progresses towards higher states.
These mental impediments are, sense desire, ill-will, sloth and
torpor, restlessness and worry, and skeptical doubt. Once the mind
is cleansed of these obstructing impurities, it becomes fully purified
(Citta Visuddhi). Purification of mind itself is not liberation from
saüsaric bondage. By cultivating the higher supramental states
one acquires various supernormal powers and states of direct
knowledge (abhiññā).
If the meditator succeeds in retaining these ecstatic absorptions till
death, then he is reborn into the divine spheres of the Brahma gods
of subtle matter (Rūpaloka). There he enjoys an immensely long
life-span calculated not in terms of years but kalpas, aeons. But
since the mind is still not fully liberated from saüsaric existence,
when the longevity, which is the result of wholesome kamma, comes
to an end, one dies and is reborn again. Merely enjoying the divine
state does not free one from the bonds of kamma and rebirth, thus
from worldly existence (saüsāra).
When one trains oneself in insight meditation, vipassanā, as distinct
from samatha meditation, one develops various stages of insight
into reality. These stages of meditative development bring about
the uprooting of all defilements and thereby complete purification
and transformation of the mind. The transformed mind now changes
from the mundane (Lokiya) to the supermundane (Lokuttara) state
of consciousness.
There are four supermundane stages of consciousness, meaning
consciousness which have reached the beyond, Nibbana. That
is, they have transcended the mundane states of consciousness
belonging to the three spheres of existence, namely, sphere of sense
desire (kāmaloka), divine sphere of subtle matter (rūpaloka)and
immaterial divine sphere (arūpaloka) of existence.
Having destroyed the fetters created by one’s own unwholesome
kammic activities, the mind now transcends the bonds of all the
three spheres of existence, and is progressively liberated. These
fetters link the present life with the next life. Once they are cut
18
off, the mind is emancipated from worldly existence. There are
four stages of emancipation through the four stages of Supermundane
Fruition states (Lokuttara Phala Citta). These four supermundane
stages progressively destroy the fetters thereby the mind too is
progressively liberated through ‘the cleansing of mind’.
The last line” Etaü Buddhānasāsanaü” implies the threefold
teaching of training (sikkhā), development (bhāvanā) and purification
(visuddhi) which constitute the Core-teaching of all the Buddhas.
Whatever our present Buddha Gotama taught during his forty five
years of tireless spreading of Dhamma, all that can be summarized
by this gāthā:
Sabbapāpassa akaranaü,
Kusalassa upasampadā,
Sacitta pariyodapanaü,
Etaü Buddhānasāsanaü.
To avoid all evil,
To cultivate the good,
And to cleanse one’s mind,
This is the teaching of the Buddhas.
The definition of evil, good and self-perfection in Buddhism
The above mentioned succinct and profound teaching of
all the Buddhas can be presented in the form of Buddhist
ethics, psychology and philosophy. Sīla deals with

19
Advent of the Tathāgata, the Bearer of Truth
Now the Saviour of the World (Lokanātho), the All-Knowing Lord
of all existence (Sabbaññū), the Buddha, manifested “For the
good, for the welfare, out of compassion for gods and men!” The
Bodhisatta Siddhattha Gotama became the Buddha Gotama at
the juxtaposition of the bright fullmoon meeting dawn’s red orb
of the rising sun!
Satta Sattāha: Seven Weeks in Sublime Ecstasy
Plunged in supramental states of meditative absorption (samāpatti),
the Buddha spent seven weeks in seven different places in the
vicinity of the Mahābodhi Tree. During these forty-nine days, after
becoming the Supremely Enlightened One (Sammā Sambuddha), he
did not eat, drink, rinse his mouth, bathe, nor answer the calls of
nature. Also he did not lie down to rest or to sleep. But the Buddha
remained in sitting, standing and walking meditative postures,
enjoying the bliss of emancipation through the Supermundane states
of Path and Fruition Insight, based on ecstatic meditative absorption
(Jhana).
The forty-nine morsels of Sujāta’s Pāyāsa offering that he had
partaken of, in the forenoon of Vesakha full-moon day, had
provided him with all the nourishments his body needed. So he
continued to be steeped in the attainments of jhāna and
supernormal states of direct knowledge and power (Abhiññā).
With his omniscient mind, immersed in Nibbānic bliss, he reviewed
the infinite expanse and unfathomable depths of Dhamma, thus
bringing to maturation all his unique transcendental attainments.
Immediately after the enlightenment, sitting cross-legged on the
‘Seat of victory’, the All-knowing Buddha (mentally) breathed
forth two inspired utterances, called manasā udāna thus:
“Through many a birth in samsara,
Have I wandered, seeking in vain,
The builder of this house (of life).
Repeated birth indeed is suffering!”
“O house builder, you are now seen!

20
You will not build this house again,
For your rafters are broken,
And your ridgepole shattered.
My mind has reached the Unconditioned.
I have attained the destruction of craving.”
I. Bodhi Pallailka Sattāha:
Weeklong meditative absorption under the Mahābodhi Tree
Following the attainment of omniscience, the Buddha (mentally)
breathed forth the udana of two aforesaid ecstatic verses. Seated
on the Invincible Throne (Seat of victory) for a whole week,
plunged in the state of fourth Jhāna, he remained savouring the
bliss of Nibbāna, born of the victory over Māra and his evil forces.
The ‘Buddha now spent the daytime immersed in the Samatha
(Tranquillity) Samādhi. In the night time he practised the Vipassanā
(insight) meditation. During all the three watches of the night
(tiyāma), from the first to sixth night, he contemplated, with
penetrative insight (Vipassanā ñāṇa), on Dependent Origination
both in forward and backward orders. With each night his
comprehension of the depth and subtlety of this all-embracing
law, increasingly became more and more clear and sharp.
On the seventh night the procedure changed, as stated in the Udāna
Pāli, a canonical text of the Sacred Tipitaka, On this last night
of the first week, he spent the entire first watch (6 to 10 p.m.)
contemplating on the Paṭicca Samuppāda just in the forward order.
Then in the middle watch (10 p.m. to 2 a.m.), he contemplated in
the backward order. In the last watch (2 to 6 a.m.) he contemplated
on both forward and backward orders. This procedural change
indicates that the penetration of the law has reached the height of
its clarity and profundity.
With increasingly distinct knowledge of the Law of Dependent
origination, the Buddha’s heart overflowed with rapture, in the
same way as oil overflows when the lamp is filled up to its brim.
So the Perfect One breathed forth Udāna, an inspired utterance,
at the end of each watch. There are two kinds of such ecstatic

21
utterances, manasā (mental) and vacasā (verbal) udānas. His first
udana, following victory over Māra, was uttered mentally. At the
end of each watch on the seventh day, he uttered udāna verbally.
Both the mental and verbal udānas were later passed on to the
Venerable Ānanda, custodian of the Dhamma, to be a part of the
text of the Udana Pāli.
Having attained to the summit state of spiritual Perfection, he
won Supreme Enlightenment (Sammāsambodhi) and became the
Discoverer of the Four Noble Truths, hitherto unknown to any
divine and human being. This was the culmination of a quest that
began when, as Sumedha, he received the confirmation at the
feet of the Buddha Dipankara and was simultaneously consecrated
as Bodhisatta. Together with Sammāsarnbodhi, he became the
Omniscient One (Sabbaññu), the Self-Enlightened One
(Swyambhu), the All-Compassionate One (Mahā Kāruniko), the
Saviour of the world (Lokariātho), and the Supreme Teacher of
gods and men (Satthādevamanussānarh).
II. Animisa Sattāha:
Weeklong gaze at the Mahābodhi Tree
During the entire second week the Buddha stood between his seat,
the Invincible Throne, and the Mahābodhi, gazing at the Tree of
Enlightenment, under which he won Supreme Enlightenment. It is
said that some of the divinities in the huge gathering of Devas and
Brahma gods, who watched him seated, for the whole of first week,
began to question among themselves whether he has indeed become
the Buddha.
Being aware of what the divinities thought and in order to dispel
their doubts, he rose up to the sky and performed his first miracle,
known as the “Twin Miracle” (Yamaka Pātihāriyaṁ),
simultaneously emitting fire and water from two sides, left-right,
upper-lower, front-back sides of his body. Then he descended on
the ground between his seat and the Māhabodhi, and stood like a
golden post, gazing at the Sacred Tree without ever winking.
He did this to sanctify the Mahābodhi tree under which he attained
Omniscience, and to spiritually vitalize it, for the benefit of the

22
followers in future who would flock to the place to pay homage
out of devotion and gratitude. Through the last two thousand and
six hundred years the Mahābodhi Tree has been the holiest
Buddhist shrine to countless Buddhists throughout the world,
generation after generation.
III. Caṅkama Sattāha:
Weeklong walking meditation
The Buddha spent the third week walking up and down on an
ambulatory, known as ‘Jewel walk’ created by devas. It ran from
east to west between his Invincible Throne and the spot on which
he stood gazing at the Mahābodhi without winking. As he,
assumed the walking meditation posture, he continued to be
absorbed in the supermundane fruition absorption (Phala
Samāpatti).
It is to be noted that in three weeks, he assumed three different
postures. in the first, he remained sitting, in the second, he
remained standing and in the third, he walked to and fro for the
entire week practising vipassanā, penetrative Insight meditation.
IV. Ratanaghara Sattāha:
Weeklong contemplation in the .Jewel Pavilion
After the weeklong walking meditation, the Buddha went to a
place on the northwest side of the Mahābodhi Tree. He sat there
cross-legged sunk in profound contemplation on ways to
formulate and present the Four Noble Truths he had discovered.
This was to facilitate clear understanding of the followers who
also seek enlightenment. He formulated the Noble Eightfold Path,
consisting of Sīla (Virtue), Samādhi (Meditative Concentration)
and Paññā (Wisdom), as the three steps of spiritual training
(sikkhā), development (bhavana) and purification (visuddhi),
leading to Nibbāna.
Accordingly, the entire Teaching (Dhamma) is presented as the
Three Baskets (Tipitaka) consisting of 1. Vinaya: representing
Sila - for development and purification of morality. 2. Sutta:
representing Samādhi - for development and purification of mind
through meditative concentration. 3. Abhidhamma: representing

23
development and purification of wisdom through the earnest
practice of insight meditation (Vipassanā). These three steps are
again integrated to the threefold framework of the Teaching,
namely,
1. Learning or Knowledge of the Dhamma (Pariyatti).
2. Practising or experiencing of the Dhamma (Patipatti).
3. Realizing or actualising the Four Noble Truths, the heart of
Dhamma (Pativedha).
As he sat in profound contemplation of the Abhidhamma,
particularly its last part called Paṭṭhāna, his body emanated
brilliant rays of six colours, which soon formed into a radiant
six-coloured pavilion. This hallowed spot is called Ratana Ghara,
the Jewel Pavillion, within which the Lord of Wisdom (the
Buddha) sat exercising his Unobstructed (Anavarana) Omniscient
wisdom for the entire fourth week. This unique act is compared .
to the swimming, with abandon, of a great whale in the vastness
of the open, deep ocean. The whale cannot do this in shallow or
restricted water. Even so, the Buddha exercised his profound
wisdom in the limitless expanse of the Omniscient vision of
Dhamma. While doing so, his All-Knowing wisdom emitted waves
of multicoloured intermingling rays of such intensity that they
formed the Jewel Pavillion. A golden aura surrounded the
Buddha’s person during his entire mission of forty-five years,
which earned him the epithet ‘Aṅgīraso’, Emanator of
multicoloured Rays.
V. Ajapāla Sattāha:
Weeklong contemplation under Ajapāla Banyan Tree
Rising from the Jewel Pavilion, the Buddha went to the Ajapāla
Banyan Tree (Goatherd’s Shelter) and spent the fifth week under
it. Sitting cross-legged he contemplated further on the Dhamma
he had discovered and continued to enjoy the Nibbānic bliss
through the supermundane fruition-absorption (Phala samāpatti).
As the name suggests, this was a sprawling ancient tree under
which the local goatherds and their charges rested at noon.
Others Textbook for Diploma CourseLife of the Buddha too

24
visited the place to enjoy its peaceful ambience. Under it the
Buddha sat deeply engrossed in meditation and reflection of the
Dhamma.
Now a person nicknamed Hunuṅkāra (conceited) brahmin
arrived. Presuming the superiority of his caste, he stood before
the Buddha, resting the chin on his stick and bending forward.
Then he flung a question saying: “Venerable Gotama, what makes
a person a brahmana, a holy man?” Penetrating into his mind as
the Buddha became aware of the brahmin’s incapacity to discern
the Four Noble Truths, he answered in a verse saying: “A true
holy man (brahmana) is known as Arahat who has rid himself of
all evil (bāhita pāpāti brahmana), who is free from haughtiness
having realized Nibbāna.” The sheer truth of the answer, humbled
the brahmin and he departed in haste.
Mārā had been following the Buddha for six years seeking even
the minutest fault. But having so far failed to find one, again
approached the Buddha to sow a seed of doubt and discontent in
his mind. He said: “Oh Ascetic, you are brooding over all the
good things you are missing in this forest - royal possessions,
pleasures etc., or over the mistakes you have committed, but dare
not face your people. Why not make friends and enjoy life?”
The Buddha replied: “I have destroyed all evils and am free from
any desire, worry or attachment; hence I remain immersed in
ecstatic absorption, contrary to what you are trying to make out
with your deceitful intent.”
Resentfully, Māra then said: “Many ascetics and monks, inspite
of renouncing household life, are attached to good things like
gold, silver, property or monastic requisites, such as, robes,
dwellings etc., saying, ‘This is mine’. If you have similar
attachments, you will never escape from my domain of the
threefold spheres of existence!”
The Buddha replied: “Unlike others, I have no such attachments.
I have destroyed all mental defilements, including self-illusion,
which says, ‘This is mine’ etc. Therefore you will never see my
path over your domains.” Then in a conciliatory tune Māra threw
his last ploy at the Buddha, saying: “Revered Gotama, if you

25
know the path to Nibbāna, go alone. Why must you teach it to
others and convert them?” The Buddha replied: “Well, Māra,
however much you try to hinder me, I will continue to teach the
noble path leading to the other shore of Nibbāna and guide beings
to that state of immortality and ultimate peace.”
Thereafter entirely out of his wits, Māra conceded defeat, saying:
“Oh, Enlightened Buddha of the Gotama clan! We give up,
although we feel sad, and despondent. Even after trying much to
deter you, Lord, we have failed in all our attempts”, and utterly
dejected, he disappeared. Then squatting on the road north of
the Mahābodhi tree he mused in a spirit of self-examination. He
scratched sixteen lines on the road, each representing his stock
of achievements as against those of the Buddha. He mumbled:
“The Buddha had fulfilled the ten Perfections (Pārami), three times
over, which I have not. Having fulfilled the thirty perfections, he
has acquired absolute knowledge and power, concerning six
unique attainments, not -attained even by Arahats, Liberated Ones.
I have none of these, namely, 1) Total knowledge of other’s spiritual
and moral faculties which indicate the inborn spiritual maturity
and moral capacity controlling one’s judgments, intentions,
thoughts, feelings, moods etc. (Indriya Paropariya ñāṇa), 2) Total
knowledge of other’s inclinations and dormant unwholesome
dispositions (Āsayānusaya ñāṇa). 3) Total knowledge over the
attainments of boundless compassion (Mahākarunā samāpatti
ñāṇa). 4) Total knowledge over the performance of Twin Miracle
(Yamaka Pāṭihāriya ñāṇa). 5) Total knowledge of the Unobstructed
Vision (Anāvarana ñāṇa). 6) Total knowledge of Omniscience
(Sabbaññutā ñāṇa). I do not have all these unique achievements.
On account of not having these special supernormal knowledge
and powers .and transcendental insights, I can never be the
Buddha’s equal. He, indeed, is superior.”
Just then Māra’s three daughters, Taṇhā (craving), Arati (aversion)
and Rāga (passion), thought: “We have not seen our father for
some time. Where is he now?” And looking for him with divine
eye they found him squatting on the roadside, brooding and
scratching lines on the ground. Instantly they appeared before

26
him and said: “Father, why do you look so dejected and disturbed?”
Mara replied: “Well daughters, this Ascetic Gotama has for ever
escaped from my domain, the three spheres of humans, devas
and brahmas. Not content with this feat, he threatens to convert
and carry innumerable others with him. I have been following
him all these years seeking some fault to keep him under my
sway. But I have failed to find even the minutest fault. I have battled
with him; alas, to no avail. Hence I am so disturbed and dejected.”
Said the daughters: “Father, please do not worry. We are females,
and we know all about female wiles. We will entice this mortal
ascetic with our superb divine charms and powers. Rest assured,
we will soon bring him to your presence.” Māra replied: “Nobody
in the three spheres of existence can entice this ascetic Gotama.
He is well established in the imperturbable security of Nibbana,
He indeed is beyond our reach.” “Do not worry, we will lure him
into our snares of passion and so on”, said the daughters.
These three female deities then appeared before the Buddha and
enticingly said to him: “Venerable Recluse, please allow us to
attend on you; sitting at your feet we will satisfy all your needs.”
The Buddha without opening his eyes, ignored them, and
continued to enjoy the bliss of nibbana through phala samāpatti,
These deities then discussed among themselves, saying: “Men
have varied tastes; some love the young ones, others like women
of different ages and looks. So let us assume various ages and
looks and each psychically create a hundred ladies of different
ages, looks etc., and allure him.” Accordingly, after creating three
hundred ladies, they formed six groups of different ages and
looks, and invaded the Ajapāla grounds, wave after wave,
repeatedly accosting the Buddha to accept their offer of satisfying
his needs. The Buddha remained immersed in the Supermundane
Fruition Absorption. Being thus ignored, these divine temptresses
then mounted their offensive even more vigorously.
Thereafter the Buddha said: “Go away, deities. All your efforts to
tempt me are in vain. I have gone beyond all temptations.” Then
he uttered these two verses found in the Dhammapada.

27
“By what track can you trace him,
The trackless Buddha of limitless range,
Whose victory nothing can undo,
Whom none of the vanquished defilements,
Can ever pursue?”

“By what track can you trace him,

The trackless Buddha of limitless range,
In whom no longer exists the
Entangling and embroiling craving,
That perpetuates repeated existence?”
Māra’s daughters praised the Buddha among themselves saying:
“Our father has told us the truth. Having attained to Supreme
Enlightenment, he is altogether beyond enticements” and then
returned to their father.
During the fifth weeklong stay under Ajapāla Banyan tree, the
Buddha also contemplated on whom should he honour, as one
would honour one’s teachers, parents, elders etc. He asked himself:
“Having reached the summit of virtue, meditative concentration,
wisdom and emancipation, whom should I honour?” Then he
surveyed with the Eye of Omniscience, but found none who is
superior to him in all the three spheres of existence. So he decided
to live only honouring the Dhamma he has discovered.
Brahma Sahampati, lord of the radiant brahma gods, becoming
aware of the Buddha’s thoughts, instantly appeared before him
and said: “Blessed One, Buddha, God of gods, what you thought
of is right and appropriate. All the past Buddhas only honoured
the Dhamma.” After saying this, the great brahma god
circumambulated and saluted the Buddha and disappeared.
The great brahma god (Mahābrahma) lives for an entire aeon
(kappa), an imponderably long period of time, which in human
years would be virtually an eternity. In the present aeon, known
as Bhadda Kappa (Auspicious Aeon), there are five Buddhas, four

28
of them have already arisen. The fifth Buddha, Lord Metteyya
will arise in the future. The longevity of Mahābrahma, ruler of
the Brahmaloka, lasts till the end of the future Buddha’s
dispensation. Being a disciple of the Omniscient Buddha, he
among other gods, is known as a Sasana Rakkhaka Deva, one
who protects the Buddha’s dispensation. After Mahabrahrna
departed, the Buddha exercised his omniscient vision, and
investigated on whether the great deity said was correct, as such
was acceptable.
VI. Mucalinda Sattāha:
Weeklong Absorption under Mucalinda Tree
In the sixth week moving from Ajapāla banyan tree, the Buddha
went to the Mucalinda tree on the bank of lake Mucalinda, east of
Mahābodhi Tree. Sitting under the tree for seven days he remained
steeped in the bliss of Nibbānic emancipation. As the Buddha sat
plunged in ecstatic absorption, a great untimely rain set in. Heavy
showers incessantly fell for seven days. Such untimely rains could
fall before the onset of the rainy season in July, two months after
May full-moon day, when he became the Buddha. Again such
non-stop heavy rains fall only on two occasions: When a universal
monarch or a Dhamma monarch, the Buddha, appears in the
world.
Beneath the lake, there was the celestial abode of the great Naga
King Mucalinda. As the dark clouds gathered and lightening
flashed and roared, the Nāga King became aware of the untimely
rainfall and the presence of the Buddha. He thought: “This
unseasonal rain has set in as the Buddha took shelter in my abode.
It will be good if a suitable dwelling is provided to him.” The
Nāgarājā had the power to psychically create a mansion forthwith.
But he said to himself: “It will be impolite to display one’s abilities.
Let me render service to the Blessed One with my bodily labour.”
So he assumed a huge form and encircled the Buddha with his
seven coils and covered the Lord’s head with his expanded hood
so as to protect the Buddha from the inclement weather. Severe
rains with cold winds and storm blasts continued to pound the

29
area for full seven days. Then Mucalinda thought: “Let me survey
the upper regions of the sky.” Seeing a cloudless space, he said to
himself: “Now, it is unnecessary to cover the Lord with my coils
and hood”, and instantly discarded his huge Nāga form and
assumed the guise of a handsome youth and stood before the
Buddha with clasped hands. Aware of Nāga King’s devout mind
and service, the Buddha blessed Mucalinda. Thereafter he
breathed forth the following Udāna:
“Sukho viveko tuṭṭhassa,
Sutadhammassa passato,
Avyāpajjaṁ sukhaṁ loke,
Pāṇabhūtesu saṁyamo.”
“In this world seclusion is blissful for one who is contented, and
who with penetrative wisdom, sees the true nature of Dhamma
he has learnt. Universal Love is blissful for one who is self-
restrained towards all living creatures.”
“Sukhā virāgatā loke,
Kāmānam samatikkamo,
Asmimānassa yo vinayo,
Etam ve paramaṁ sukhaṁ.”
“In this world detachment from passion is blissful, and rising
above sensual pleasures is also blissful; but elimination of self-
conceit, which says ‘1 am’, is indeed most blissfull.”
VII. Rājāyatana Sattāha:
Weeklong stay under the Rājāyatana Tree
In the seventh week, the Buddha moved from the Mucalinda tree
to Rājāyatana tree located on the south of the Mahābodhi tree.
Sitting under the spreading branches of this huge tree, he plunged
into the ecstatic absorption of Phala Samāpatti, enjoying the bliss
of emancipation for a whole week.
On emerging from the Jhana, Sakko offered him tooth stick to
clean his mouth, water for washing and myrobalan a medicinal
fruit to facilitate nature’s call. Having completed washing etc., he
sat under the tree.
30
Now two merchant brothers, Tapussa and Bhallika, were on their
way to Majjhimadesa from Ukkala, their native land, with five
hundred cartloads of merchandize for trading. Travelling by the
main road, as they neared the Rājāyatana tree, their carts stopped,
as if stuck in mud, although the road was firm and dry. When the
brothers were discussing as to the cause, suddenly a deva appeared
from the fork of a tree in their full view. This male deity was
closely related to them in the past life. He said to them: “The
Buddha, after attaining Supreme Enlightenment, has spent seven
weeks in and around the Mahābodhi tree, enjoying the Nibbānic
bliss. Emerging from ecstatic absorption, he is sitting under the
Rājāyatana tree. He has not taken any food during these forty-
nine days. Young men, go and reverentially offer alms-food. It
will bring you well-being, prosperity and happiness for a long
time!” Then the deva disappeared.
Greatly delighted the merchant brothers carried drink of churned
curd (mantha) and roasted and powdered grain mixed with honey
and made into balls (Madhupiṇḍika). Having approached the
Buddha, they prostrated before him and reverentially offered the
alms-food, saying: “Lord, may the Exalted One accept this alms-
food. It will conduce to our well-being and happiness for a long
time!”
Thereupon the Buddha thought: “The earthen bowl which
Ghaṭikāra Brahma gave on my renunciation day, disappeared since
Sujāta’s offering of Pāyāsa in a golden bowl. Past Tathagatas never
received alms-food with their hands. They received alms-food
only in bowls.” Becoming aware of the Buddha’s thought, the
Four Divine Kings and Regents of the four cardinal directions,
forthwith offered four stone bowls which the Buddha accepted,
and placing one bowl upon another, resolved: “Let these become
one bow!’’’ Instantly the four bowls were reduced to one bowl
with four rims. The Buddha then received the alms-food of
churned curd-drink and honey balls in that alms-bowl, partook
of them and gave an appropriate Dhamma discourse to the
merchant brothers.

31
Then Tapussa and Bhallika took refuge in the Buddha and the
Dharnma, saying: “Venerable Sir, we take refuge in the Blessed
Lord and his Dhamma.” They became the first two male followers
(Upāsakas) who took the two-worded refuge (Dve vācikā saraṇaṁ),
since the Sangha-refuge had not yet come into existence. Then
the two upāsakas earnestly requested: “Blessed Lord, out of
compassion, please give us something for our worship in future.”
Responding to their devout feeling, the Buddha rubbed his head
with the hand and gave them the relics of his hair. After receiving.
the hair-relic of the Buddha, they exulted in sheer joy, and after
completing their trading, returned home, built there a votive shrine
(Cetiya) and enshrined the precious relic in a golden casket.
Brahma Yācana
Brahma’s request to teach the Dhamma
Having partaken of the alms-food of the merchant brothers after
forty-nine days of ecstatic absorption, the Buddha rose from his
seat under the Rājāyatana tree and went back to the foot of the
Ajapala tree. Sitting crossed-legged in the solitude of this huge
banyan tree, he began deeply reflecting on his future course
of action. With his omniscient vision he reviewed the sheer
profundity and subtlety of the Four Noble Truths he has
discovered.
He thought: “Indeed the Dhamma is boundless and profound like
the vast and fathomless expanse of water that upholds and sustains
from below this solid earth. It is also subtle like the tiny and
invisible mustard seed that lies under the Mt. Meru. Furthermore
this Dhamma is noble and peaceful leading one to the state of
immortality and absolute peace, bliss and security. This deathless
dimension of the Dhamma cannot be delved into by logical
reasoning. It is beyond the reach of intellect. It can only be realised
by supermundane intuitive insight or wisdom.”
“On the other hand, sentient beings are caught in the net of craving
and attachment. They delight in sensual pleasure and cling to
worldly existence, therefore are unable to discern the universal
law of Dependent Origination, i.e., the mutual relationship of cause

32
and effect which perpetuates worldly existence indefinitely and
aimlessly. Repeated existence born of craving and attachment is
indeed suffering. Only a direct knowledge and vision
(ñāṇadassana) of Nibbāna stops the wheel of worldly existence
(saṁsāra). If I were to teach this profound Dhamma to human
and divine beings who are spiritually not yet matured and
developed for emancipation from the bonds of worldly existence,
they will not understand this noble Dhamma. Teaching such
beings would only mean tedium and exhaustion for me.”
So the Buddha began to wonder whether it was opportune to
teach the Dhamma of Four Noble Truths discovered by him
through great effort and sacrifice extending to an incalculable
period of time. Then these reasons occurred to him for not making
an effort yet to teach the Dhamma: 1. The minds of sentient beings
were full of defilements, as such are not ready. 2. The noble
Dhamma is indeed profound and subtle. 3. The Tathāgatas greatly
revere the Dhamma and are disinclined to compromise. 4.
Fulfilment of the two essential conditions, namely, the internal
condition (ajjhattika nidāna) and external condition (bāhirika
nidāna), have yet to occur. The former is arising of the mind of
great compassion (Mahā Karuna ñāṇa) in the Buddha, which had
occurred. The latter is the request of the Great Brahma (Māha
Brahma) who has lived long enough to have encountered the
previous Buddhas and is himself a Buddha-votary He is also well
respected in the world. This second condition has yet to be fulfilled.
Since both conditions had yet to exist, the Buddha continued to
reflect. His mental state was comparable to that of a skilled
physician who, after examining a patient with serious afflictions,
explores about the various ways open to him in order to treat and
cure the patient.
Some scholars have tried to make out that this was a dilemma for
the Buddha which gave rise to indecision and doubt. Nothing
can be more misconstrued than this. It means deliberately
misleading people. The Buddha became an Omniscient One. As
such he had no doubt whatsoever. Long before he became an
Arahat, he uprooted sceptical doubt even as a Strearn-Enterer
(Sotapanna).
33
As the Buddha reflected, looking for the opportune set of
circumstances, the great Brahma Sahampati became aware of
Buddha’s thoughts. Concerned about the possibilities of the
Buddha being disinclined to teach the Dhamma, he thought:
“Indeed it would be a misfortune and a loss for devas and men if
the Buddha does not teach the Dhamma. There will be sentient
beings whose eyes are hardly covered with the dust of defilements.
By hearing the Dhamma they will comprehend the Noble Truths
and be delivered from sarnsara. If such human and divine beings
are deprived of the opportunity to hear the Dhamma, they will
remain in bondage for a long time”.
So, he quickly disappeared from the Brahma loka and stood before
the Buddha. After paying homage, he said: “Blessed Lord, please
do teach the Dhamma. There will be those who will comprehend
the Noble Truths and be delivered. Deliverer (Bhagava)! There
are beings whose eyes are hardly covered with defilements. If
they are deprived of this opportunity to listen to the Dhamma
and attain Nibbana, they will remain in the bondage of samsara
for a long time. Now in Magadha, there are false Dhammas
propagated by heretics to mislead the people. May the true
Dhamma be made known for the benefit of human and divine
beings.
After hearing the great Brahma god, the Buddha surveyed the
world of sentient beings with his omniscient vision and saw beings
at different levels of spiritual evolution, comparable to four types
of lotus. 1. The type that comes into being and grows at the bottom
of the lotus pond. 2. The type that grows and develops halfway
between the pond - floor and the water surface. 3. The type that
grows and develops at the level of the water surface. 4. The type
that grows and stands aloft above the water-surface, so that water
cannot wet it.
The Buddha identified four types of individuals corresponding
to these four types of lotus:
1. Individuals, who cannot realise Nibbāna in the present lifetime,
no matter how much they hear and practise the Dhamma.

34
 Nevertheless, they will build a mental bent (vāsanā) to actualise
the Dhamma in future lives. They correspond to the first type of
lotus.
2. The individuals whose minds remain unchanged no matter
how much Dhamma they hear, read and try to practise. But upon
understanding the Four Noble Truths and by persistent practise,
in due course, they could realize the Dhamma. They correspond
to the second type of lotus.
3. The individuals who remain unchanged by hearing the
Dhamma in outline. But they would understand the Four Noble
Truths when instructed in detail. And upon assiduous practise,
could realize the Dhamma. They correspond to the third type of
lotus.
4. The individuals who understand the Four Noble Truths after
hearing the Dhamma in outline. And upon brief instruction and
practise, they realize the supermundane Dhamma and are
spiritually transformed forever. They correspond to the fourth
type of lotus.
After discerning the four types of individuals and reflecting on
the Dhamma suitable to each type, the Buddha decided to teach
the Dhamma methodically, and in a step by step way. Then he
divided all individuals in two categories:
1. Those who are matured and ready to realize the higher
(supermundane) truths leading to deliverance (Bhabba
puggalā).
2. Those who have yet to become matured and ready to realize
the higher truths and win deliverance (Abhabba puggalā).
3. Of these two categories, he set aside the consideration of those
yet to mature, and took into consideration those who are matured
and ready, and are within the fold of his omniscient vision
(sabbāññutā ñāna), Further he divided them into six
categories in keeping with the dormant tendencies or
character traits.
He thought: “These individuals are passionate type (rāga carita),
these are hostile (hateful) type (dosa carita), these are deluded type

35
(moha carita), these are faithful type (saddhā carita), these are
intelligent type (buddhi carita) and these are discursive type
(vitakka carita). Thereafter, he resolutely decided to teach the
Dhamma as suitable to each type of character. Having determined
thus, he now replied to the Mahā Brahma god in this verse:
“Aparūtā tesam amatassa dvārā,
Ye sotavanto pamuccantu saddhaṁ,
Vihiṁsasaññῑ pagunam na bhāsiṁ,
Dhammaṁ panῑtam manujesu Brahme,”

“Sahampati, the Great Brahma!

The doors to immortality are now open.
Let them listen reposing faith,
In Dhamma, so profound, so sublime!
I did not teach the Dhamma to mankind,
Weighing if it be futile and wearisome.”
Thereupon, Sahampati Maha Brahma, with a feeling of triumph,
rejoiced and exclaimed: “The Blessed Lord, the Buddha, has now
given the word of assent to teach the Dhamma!” Then after
saluting and circumambulating the All-Knowing Enlightener, he
vanished and returned to the realm of the Mahā Brahma.
Whom to Preach the Dhamma First
After the Mahā Brahma left, the Buddha reflected: “To whom
should I teach the Dhamma first? Who would quickly understand
the Dharnrna?” Then it occurred to him: “The sage Ālāra of the
Kālama clan, is one whose eye of wisdom is free from the dust of
defilements (Apparajakkho puggalo). It would be good if I taught
him first. He will discern the Noble Truths. Just then a deva
informed that the sage Ālāra has died a week ago. The Buddha
then looked with his omniscient vision to confirm and saw that
sage Ālāra died a week ago and is reborn in the Arūpa
Brahmaloka. He mused: “It was a great loss for Ālāra to have
missed the opportunity of realizing Nibbana.”

36
The Buddha then reflected again: “Now to whom should I teach
the Dhamma first?” It occurred to him: “The sage Uddaka
Ramaputta, like Ālāra Kalama, is one whose eye of wisdom is
free from the dust of defilement. He will discern the Dhamma.
Again a deva informed that sage Uddaka died at the middle of
last night. The Buddha too confirmed with his omniscient vision
that sage Uddaka died on the previous night and is reborn in the
Arūpa Brahmaloka. He mused: “It was a great loss for sage
Uddaka to have missed the opportunity of realizing Nibbāna. Had
he listened to the Dhamma, he would have quickly understood
the Four Noble Truths and realized Nibbana.”
Then the Buddha reflected further: “Now to whom should I teach
the Dhamma first?” It occurred to him: “The Group of five ascetics
(Pañiavaggiya) had served me when I was practising self-
mortification for six years in the Uruvela forest. It would be good
if I teach the Dhamma to them first. Thereafter through his
supernormal power of Divine Vision (Dibba Cakkhu abhiññ ā)
he saw them living in the Deer Sanctuary (Migadāya) at Isipatana
(modern Saranath) near Bārānasi.
The Buddhas are ever grateful. They never forget any service
rendered to them by anyone. So he chose to go to lsipatana rather
than anywhere else because of a sense of gratitude he owed to
them. Having decided to go to the Group of Five to teach the
Dhamma first, he went for alms-round and then stayed in the
high ground of the Mahābodhi Tree (Bodhi Maṇḍala) for six days,
steeped in the bliss of Nibbāna.
On the full-moon day of Āsājha (July), seven days after forty-
nine days of ecstatic absorptions, and two months after becoming’
the Supremely Enlightened Buddha, he proceeded to Isipatana.
The Buddhas of the past went to Migadāya by air, our present
Buddha decided to go to Isipatana on foot. He made this change
in travelling because he foresaw that Ascetic Upaka endowed with
merits of past good deeds and destined to become an Anāgārni,
was travelling on that road. Having covered by psychic power a
distance of about one hundred and twenty five miles (18 yojana),
between the Mahābodhi and Isipatana, he arrived at the Deer
Sanctuary in the evening.
37
The five ascetics had served him during his six-year’s self-
mortification and had left him when he took to the path of
moderation. Staying at the Isipatana Deer Sanctuary, when they
saw him from a distance, they made an agreement among
themselves, saying: “Friends, here comes the renegade monk
Gotama. Abandoning the path of penance, he has chosen the life
of ease. He gave up practising meditation and began accumulating
the four monastic requisites. Let us ignore him when he comes to
us. Let us not show reverence to him as before, i.e. by bowing to
him, carrying his robe, bowl etc., offering him a seat, providing
water to wash his feet etc. Let us address him as a friend, not as a
teacher.
However, as the Buddha approached closer and closer, they
became increasingly affected by the sheer grace and majesty
(Buddhānubhāva) of the Omniscient One. Moved by the Buddha’s
powerful radiations of loving kindness all their resolve collapsed.
One by one they went forward and received him respectfully,
carried his bowl and robe, offered him a seat and water to wash
his feet etc. However they addressed him as one would to an equal,
and not as one would to a teacher or elder. The Buddha corrected
them saying: “Monks, do not address the Tathāgata (Truth-Bearer)
by the term Gotama. I have attained Supreme Enlightenment and
have come here to teach you the path to Nibbāna, which I have
discovered. Give ears and listen heedfully to the Dhamma of Four
Noble Truths.”
Sceptical that they were, they said: “Despite all your intense efforts
and severe penances, you could not achieve enlightenment.
Therefore you took to the life of ease, gave up meditation’ and
began collecting the four monastic requisites. Now you are
claiming to be an Enlightened One in spite of your lax life-style.”
The Buddha repudiated their false charges, and said: “Give ears
and listen heedfully to the Dhamma. I will reveal to you the path
to enlightenment.” For the second time they repeated their
misgivings. For the second time the Buddha said the same thing.
For the third time too the ascetics sceptically persisted, while the
Buddha refuting. When for the fourth time the Buddha, in positive

38
terms, mentioned that he indeed has become a canker-free Arahat,
a Perfect One, they relented.
The Buddha said: “Monks have you ever heard me speaking to
you, in this manner about what has been attained? To this the
ascetics became convinced and replied: “No, Venerable Sir (no
hetain Bhante).” Thereupon the Buddha enunciated about what
he has discovered and the nature of his enlightenment. As soon
as they heeded to his words paying rapt attention, the Buddha
then delivered his first discourse entitled S etting in motion the
Wheel of Truth (Dhammacakka Pavattana Sutta) with the
words: “Monks, there are these two extremes (Dve me, Bhikkhave,
antā ... ) etc.
------- 0 --------

39
 CHAPTER TWO
Noble Dhamma, the Protecting Gem
The Buddha’s Mission of Compassion
First sermon -briefly
The historic sermon ‘Dhammacakkappavattana Sutta was
delivered by the All-knowing Buddha on the full moon day of
Āsaḷha (July), exactly two months after his Enlightenment on the
Vesākha (May) full moon day, in the cool evening, at the
juxtapostion of the sun setting in the west and the moon rising in
the east.
This discourse “Setting in Motion the Wheel of Truth”*, comprises
the following themes:
I) Two extremes prevalent in the world.
2) The Middle Way which avoids all extremes.
3) The Noble Eightfold Path being the Middle Way.
4) The Four Noble Truths in twelve modes.
5) The spiritual transformation following the discourse and the
attainment of the Superrnundane Path and Fruition Insight-
states (Loku ttara Maggaphala fiana).
At the conclusion of the discourse the Venerable Kondañña,
senior-most of the five ascetics, became a Stream-Enterer
(Sotāpanna), one who has entered the Stream that irreversibly
flows into Nibbāna. He became the first enlightened disciple of
the Buddha. Thereafter each day another ascetic, duly instructed
by the Buddha, became a Sotapanna. Thus, on the fifth day, after
the July (Āsalha) fullmoon day, all the five ascetic disciples
became ariyas, Buddha’s enlightened disciples.
To these five disciples who had received the rare “Ehi Bhikkhu”
ordination, the Buddha delivered his second discourse entitled
‘Characteristics of Non-Self’ (Anattalakkhana Sutta), following
which all the five Sotāpanna bhikkhus became Arahats, Perfect
Ones.
* See Buddha and His Dhamma Vol. I

40
Discourse on Characteristics of Non-Self (Anattalakkhana Sutta)
Anattalakkhana Sutta is the second discourse of the Buddha,
hearing which the first five disciples became Arahats, Perfect Ones.
These five disciples had gained the first stage of super mundane
path and fruition insights. This Sutta describes the nature or
characteristics of non-self. Anatta is the profoundest and singularly
unique teaching of the Buddha, therefore very specific to
Buddhism. All religions and philosophic systems in the world
posit the concept of a self, soul, ego or attā. The Buddha
unambiguously rejected this assumption as a mental construct; a
concept or idea. Since Anatta, non-self, is the true nature of
everything, it is a reality, not a concept. Unfortunately, in a world
of blind beliefs and wrong views, reality is the casualty. Thus the
idea of a self is taken for granted, not examined rationally.
What exactly is non-self? Phenomenal existence (Saṁsāra) is
basically ‘conditioned,’ i.e. dependent on many causes and
conditions. Everything that exists is impermanent and subject to
suffering. There is no abiding substance or core-element which
is unaffected by changes and afflictions. Self implies something
that is substantial. But, everything, sentient or insentient, is
unsubstantial, i.e. an impersonal process dependent on cause-
effect relationship.
Again, ‘self’ signifies something that is permanent, which abides
on its own, underlies all phenomena, as the master and owner of
everything, including one’s personality. Since it owns, it is averse
to change and affliction. The truth, however, is that nobody owns
anything, much less one’s body and mind, which are changeful,
subject to afflictions and death.
The Buddha rejected the idea of ‘self’ on very sound and objective
grounds. The Anattalakkhana Sutta analyses why everything is
anatta, non-self. Life, when reduced to its ultimate content,
amounts to a psycho-physical complex, called Mind-Body
(Nāma-Rūpa) combination. This combination is not arbitrary, nor
is it conceptual. It actually exists. It is divided into five aggregates
(Pañca khandhā), which are visible and verifiable realities. Self,

41
however, is a concept at best, something not factual and not
verifiable.
The Buddha said that the five Khandhas consist of: Body (Rūpa),
Feeling (Vedanā), Perception (Saññā), Mental formations
(Saṅkhara) and Consciousness (Viññaṇa). Rūpa is matter in every
form - gross, subtle etc. In this context, it stands for the body, and
the remaining four constitute the mind. Mind and body are
interdependent, supporting each other, and cannot be separated
in a living being.
In the Anattalakkhana Sutta, the Buddha taught: “Body is non-
self. If body were self, this body would not tend to affliction, and
it should be possible for one to say of it: ‘Let my body be thus; let
my body not be thus.’ But because the body is non-self, body
tends to affliction, and it is not possible for one to say of it: ‘Let
my body be thus, let my body not be thus.’ The same logic applies
to the remaining four Khandhas. This is irrefutable truth!
Discourse on Characteristics of Non-self (Samyutra Nikāya 2.3.59)
Once the Blessed One was staying at the Deer Sanctuary in
Isipatana near Bārānasi. There the Blessed One addressed the
group of five monks saying: “Monks”, “Most Venerable Sir” those
monks replied. The Blessed One said this.
“Monks, body (lit. material form) is non-self. For, monks, if body
were self, this body would not tend to affliction, and it should be
possible for one to say of it: ‘Let my body be thus; let my body
not be thus’. But because the body is non-self, body tends to
affliction, and it is not possible for one to say of it: ‘Let my body
be thus, let my body not be thus’.”
“Feeling is non-self. For, monks, if feeling were self, this feeling
would not tend to affliction, and it should be possible for one to
say of it: ‘Let my feeling be thus; let my feeling not be thus’. But
because the feeling is non-self, feeling tends to affliction and it
is not possible for one to say of it: ‘Let my feeling be thus, let my
feeling not be thus’.”
“Perception is non-self. For, monks, if perceptions were self, this
perception would not tend to affliction, and it should be possible
42
for one to say of it: ‘Let my perception be thus, let my perception
not be thus’. But because the perception is non-self, perception
tends to affliction, and it is not possible for one to say of it: ‘Let
my perception be thus, let my perception not be thus’.”
“Mental formations are non-self. For, monks, if mental formations
were self, these mental formations would not tend to affliction,
and it should be possible for one to say of them: ‘Let my mental
formations be thus, let my mental formations not be thus’, But
because mental formations are non-self, mental formations tend
to affliction, and it is not possible for one to say of it: ‘Let my
mental formations be thus, let my mental formations not be thus’ ,”
“Consciousness is non-self. For, monks, if consciousness were
self, this consciousness would not tend to affliction, and it should
be possible for one to say of it: ‘Let my consciousness be thus, let
my consciousness not be thus’, But because consciousness is
non-self, consciousness tends to affliction, and it is not possible
for one to say of it: ‘Let my consciousness be thus, let my
consciousness not be thus’ ,”
“Monks, what do you think: ‘Is body permanent or impermanent’?”
“Impermanent, Most Venerable Sir.” “What is impermanent, is it
suffering or happiness?” “Suffering, Most Venerable Sir.” “What is
impermanent, suffering and subject to change, is it fit to be regarded
thus: ‘This is mine, I am this, this is my self?” “No, Most Venerable
Sir,”
“Monks, what do you think: ‘Is feeling permanent or
impermanent’?” “Impermanent, Most Venerable Sir.” “What is
impermanent, is it suffering or happiness?” “Suffering, Most
Venerable Sir,” “What is impermanent, suffering and subject to
change, is it fit to be regarded thus: ‘This is mine, I am this, this is
my self?” “No, Most Venerable Sir.”
“Monks, what do you think: ‘Is Perception permanent or
impermanent’?” “Impermanent, Most Venerable Sir.” “What is
impermanent, is it suffering or happiness?” “Suffering, Most
Venerable Sir.” “What is impermanent, suffering and subject to
change, is it fit to be regarded thus: ‘This is mine, I am this, this is
my self’?” “No, Most Venerable Sir.”

43
“Monks, what do you think: ‘Are mental formations permanent
or impermanent’?” “Impermanent, Most Venerable Sir.” “What
is impermanent, is it suffering or happiness?” “Suffering, Most
Venerable Sir.” “What is impermanent, suffering and subject to
change, is it fit to be regarded thus: ‘This is mine, I am this, this is
my self’?” “No, Most Venerable Sir,”
“Monks, what do you think: ‘Is consciousness permanent or
impermanent’?” “Impermanent, Most Venerable Sir.” “What is
impermanent, is it suffering or happiness?” “Suffering, Most
Venerable Sir.” “What is impermanent, suffering and subject to
change, is it fit to be regarded thus: ‘This is mine, I am this, this is
my self?” “No, Most Venerable Sir.”
Therefore, monks, any kind of body whatsoever, whether past,
future or present, internal or external, gross or subtle, inferior or
superior, far or near, all kinds of body should be insightfully seen
as it really is, thus: “This is not mine, this I am not, this is not my
self. “
Therefore, monks, any kind of feeling whatsoever, whether past,
future or present, internal or external, gross or subtle, inferior or
superior, far or near, all feelings should be insightfully seen as it
really is, thus: “This is not mine, this I am not, this is not my self.”
Therefore, monks, any kind of perception whatsoever, whether
past, future or present, internal or external, gross or subtle, inferior
or superior, far or near, all perceptions should be insightfully seen
as it really is, thus: “This is not mine, this I am not, this is not my
self.”
Therefore, monks, any kind of mental formation whatsoever,
whether past, future or present. internal or external, gross or subtle,
inferior or superior, far or near, all mental formations should be
insightfully seen as it really is, thus: “This is not mine, this I am
not, this is not my self.”
Therefore, monks, any kind of consciousness whatsoever, whether
past, future or present, internal or external, gross or subtle, inferior
or superior, far or near, all kinds of consciousness should be
insightfully seen as they really are, thus: “This is not mine, this I
am not, this is not my self.”
44
Monks, seeing thus, the instructed noble disciple experiences
distaste towards body, feeling, perception, mental formations,
consciousness. Experiencing distaste, he becomes dispassionate.
Through dispassion he (his mind) is liberated. When so liberated,
the knowledge, rooted in clear understanding, arises: “It is
liberated”. Wisely he understands: “Birth is destroyed, the holy
life has been lived, what had to be done has been done, there is
no other task left for this state of being.”
This is what the Blessed One said. Inspired those monks, exulted
in the Blessed One’s enunciation. And while this discourse was
delivered, the minds of the group of five monks became freed
from cankers, through non-clinging.
First Rain’s Retreat
The day after the delivery of the Dhammacakka Pavattana Sutta,
the Buddha and his disciples undertook to observe the first Rain’s
Retreat (Vassāvāsa), This day is called the ‘Commencement day
of the Retreat’ (Vassūpanāyika). Being the First Rain’s Retreat, it
occupies a special place in the annals of Buddhism, and as such,
is celebrated by Buddhists throughout the world.
The Buddhists consider three days to be particularly historic and
sacred because these days are associated with the coming into
being of the Treasure-Gems of the Buddha (Buddharatana), of
the Dhamma (Dhammaratana) and of the Sanṅgha (Saṅgharatana).
These three days are the Vesākha fullmoon day, Āsalha fullmoon
day, and the fifth day after the Āsalha fullmoon day when all the
five bhikkhus became Arahats and the treasure-Gem of the Holy
Order of Bhikkhus (Saṅgha) came into being.
The first Rain’s Retreat in Isipatana is notable in many ways.
During these three months the number of the Arahat Disciples of
the Buddha grew into sixty. These Bhikkhus became the vanguard
of the powerful and vast movement for spreading the Dhamma.
They were sent as the Pioneer Messengers of Truth (Dhammaduta)
by the Buddha to all parts of the country with this historic call:
“Bhikkhus, I am freed from all bonds whether divine or human.
You too are freed from all bonds whether divine or human.”

45
“Go forth, bhikkhus, for the benefit of the many, for the happiness
of the many, out of compassion for the world, for the good, for
the benefit and for the “happiness of both gods and men. Let not
two of you go by the same way. Bhikkhus, preach the Dhamma
which is excellent in the beginning, excellent in the middle and
excellent in the end, both in spirit and letter. Proclaim the Holy
Life which is altogether perfect and pure.”
“Bhikkhus, there are beings, with little dust in their eyes, who, not
hearing the Dhamma, will fall away. There will be those who will
understand the Dhamma.
“Hoist the Flag of the Supreme Sage, preach the sublime Dhamma,
work for the good of others, you who have accomplished your
task. “
Thirty Princes
After the departure of the sixty Dhammadūta Arahats in different
directions, Lord Buddha left the Deer Sanctuary for Uruvela. On
the way he stopped at the Kappāsika woods, having foreseen the
extraordinary event in which thirty princes would gain ‘the Eye
of Truth’ and become Ariyas.
These young princes, cousins of King Pasenādi of Kosala, were
engaged in water sport together with their wives near the woods.
One prince, who did not have a wife, had hired a courtesan as a
female companion for the occasion. While these men and women
were enjoying themselves in water sport, the courtesan, who did
not join, quietly absconded with the valuable belongings of the
entire party.
After the sport, the party discovered the theft and decided to give
a chase and apprehend her. While searching they went about the
woods and saw the Buddha, who was sitting under a tree filling
the place with an aura of peace. They asked the Buddha:
“Venerable Sir, have you seen a woman passing along this place?”
The Buddha replied: “Young men, which do you think is better,
seeking a woman or seeking oneself?” Greatly impressed by the
question, they said: “Venerable Sir, seek mg oneself is better.”
The Buddha said: In that case, sit down, I will teach you the

46
Dhamma”, (i.e., the teaching which reveals the reality of oneself).
Saying: “Very well, Lord,” they sat down to hear the Dhamma.
The Buddha delivered a step-by-step discourse, known as the Path
of Gradual Progress, leading one from the mundane to the
super mundane state. All the thirty princes were spiritually
transformed; they became Noble Ones (Ariyas).
Thereafter all of them sought and received ‘Ehi Bhikkhu’
ordination in the Holy Order. Later all these noble bhikkhus came
to be known as Pāveyyaka Theras (lit. those hailing from Pāveyya,
a region of the kingdom of Kosala) who became Arahats.
After establishing the thirty princes in the supermundane state of
irreversible spiritual freedom, the Buddha sent them to the
kingdom of Kosala and himself proceeded toward Uruvela.
Three Hermit Brothers
Having arrived at Uruvela he went to the forest hermitage of
Uruvela Kassapa, the famous fire-worshipping (Jaṭila) ascetic
teacher, and sought his permission to spend the night in his fire-
sacrificial shrine. Kassapa discouraged him from staying at the
shrine saying that it is the abode of a very powerful Nāga King (a
celestial being), who may harm him. The Buddha asked him for
the second time, then the third time, and received the same reply
from Kassapa. When for the fourth time the Buddha requested
saying that the Nāga King cannot harm him and that he may rest
assured, Kassapa allowed him to spend the night at the shrine.
Then the Buddha entered the shrine and spreading a grass mat,
sat down for meditation. Seeing the Buddha, the Nāga burst into
a rage and blew out poisonous fumes to destroy him. To neutralize
the Nāgas psychic power, the Master instantly blew out poisonous
fumes of greater force by his supernormal powers. Unable to
control his savage rage, the Nāga now blew blazing flames which
the Buddha countered by sending mightier flames. Soon, having
overpowered and tamed the Nāga, he placed him inside his alms
bowl.
Meanwhile, seeing the immense blaze lighting up the entire
hermitage, Kassapa and his five hundred disciples, gathered

47
outside and lamented: “Oh, the handsome ‘Great Monk’ is now
destroyed by the Nāga!” Early next morning Kassapa went to the
shrine and found the Lord in serene meditation. He invited the
Buddha for the meal and asked what happened last night. The
Buddha showed the Nāga inside his bowl. Kassapa was greatly
amazed and thought within himself: “Indeed he has great
supernormal powers, but he is not an Arahat like me!” This was
the Buddha’s first display of miracle intended to send a massage
to the already impressed Jatilas,
As fire worshippers, the Jatilas believed in miracles to be the
ultimate goal of spiritual life. Having foreseen with his omniscient
vision all future events, the Lord knew that only by exercising his
supernormal powers he will be able to establish the Jatilas in the
supermundane state of Direct Knowledge (Abhiññā). Therefore
when Kassapa invited him to stay on and also offered to supply
all his needs, he agreed and decided to stay in the wood close to
Kassapa’s hermitage.
Further he knew that Kassapa and his hermits had accumulated a
lot of merit which needed appropriate spiritual conditions to ripen
for Nibbānic deliverance. Having seen these higher possibilities
in Kassapa and his disciples he decided to help create those
conditions.
On the second day the four Divine Regents of the
Carummahārājik a divine realm visited him at midnight
illuminating the entire woods. Kassapa and all his hermits saw
these luminous bodies. So next morning when he visited the
Buddha to invite him for the meal, he asked him who these
luminous beings were. When the Lord told him that the four Divine
Regents had visited him to pay homage and to hear the Dhamma,
Kassapa thought: “What a mighty monk he is! But he still is not
an Arahat like me.” The Buddha became aware of his deluded
thinking and decided to correct him at the right time. This was
the second miracle of the Buddha.
On the third night Sakko the divine ruler of Tavatirnsa heavenly
realm, visited the Buddha illuminating the whole forest with greater
radiance, payed homage and stood on one side to hear the

48
Dhamma. As usual Kassapa visited him in the morning to invite
him for the meal and asked who it was that visited him with such
radiance. The Buddha told him that it was Sakko, the divine king.
Kassapa was very amazed, but continued to hold on to his deluded
views. This was the Lord’s third miracle.
On another midnight Brahma Sahampati appeared before the
Buddha in all his divine splendour flooding the forest with
blazzling light, payed homage and stood to hear the Dharnma.
Next morning when Kassapa arrived to inform about the meal,
he asked who was he that appeared like a bon-fire. The Buddha
replied that it was the Brahma Sahampati who came to hear the
Dhamrna. Kassapa was filled with awe but continued to hold on
to his self deceptive thought. This was the fourth miracle of the
Lord.
Once every month a large number of Kassapas devotees gathered
in his hermitage to pay homage, offer alms-meal and large
quantities of provisions etc. for the month. On such a day Kassapa
thought: “Let the Great Monk not come today lest my devotees
become his devotees.” As he tarried, the Buddha, knowing his
thought, disappeared from the woods and spent the day and night
in the rarified Himalayan region of Uttarakuru.
He returned to the Uruvela woods at dawn just before Kassapa
came to call him for the meal. Kassapa feigned surprise saying:
“I did not find you yesterday; you had gone somewhere etc.” The
Buddha calmly asked him: “Kassapa, did you not wish that I
better not come for the meal lest your devotees become my
devotees?” He was taken by surprise, but continued to hold on to
his delusion. This was the Lord’s fifth miracle.
The Buddha patiently waited for his spiritual faculties to ripen
and continued to apply his immeasurable powers many times in
many a varied circumstances. Kassapa, though greatly amazed,
could not loosen his grip on his self-delusion.
It took weeks for the Buddha to display his sixteenth major miracle
and many more minor ones for Kassapa’s spiritual faculties to
sufficiently mature. This was necessary for the Lord to lead him
on to the Supermundane Path of Emancipation from worldly bonds.

49
So one morning, when Kassapa approached him to invite for the
meal, the Compassionate Lord told him: “Kassapa, you are not
an Arahat with mental cankers (āsavas) destroyed, nor are you on
the Supermundane Path leading to Arahathood.” This revelation
of reality roused a powerful religious sense of urgency (saṁvega)
in Kassapa. He fell at the feet of the Buddha saying: “I seek refuge
in the Blessed Lord! Deign grant me ordination in the dispensation
of the Supreme Master.” The Buddha said: “Kassapa you are the
leader of five hundred Jatilas. It would be improper not to inform
them. Seek their consent and allow them to do what they deem
fit. “
Uruvela Kassapa had two brothers, Nadi Kassapa with three
hundred followers and Gaya Kassapa with two hundred followers.
Thus these Kassapa brothers, with one thousand ascetic followers,
were heads of three religious ascetic groups practising self-
mortification and fire sacrifice.
As instructed by the Buddha, Uruvela Kassapa went to his five
hundred Jatila disciples and told them: “I want to lead the holy
life under the Buddha and you too are free to choose your path.”
In one voice they said: “Venerable Sir, we too would follow suit.
From the time he tamed the fierce Naga King, we had faith in the
Great Monk.”
Then Kassapa and his disciples cut off their matted locks, long
hairs and beards, and threw them, together with their ritual fire-
worshipping paraphernalia, into the river Nerañjarā and went to
the Buddha. The Lord conferred on them the special ‘Ehi Bhikkhu’
ordination and they were instantly transformed into bhikkhus
complete with all the eight requisites.
Now Nadi Kassapa, living downstream, noticed heaps of matted
locks etc. floating down the stream. He suspected some danger
befalling his brother and his hermit disciples. So forthwith he
went to Uruvela’s hermitage and saw the great change in his
brother, and on enquiry found out the entire episode. Thereafter
he and his three hundred followers decided to follow on the
footsteps of the elder brother. They too shaved etc. like Uruvela
Kassapa and went to the Buddha, sought and received the ‘Ehi
Bhikkhu’ ordination from the Blessed Lord.
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The youngest brother Gayā Kassapa lived further downstream
with his two hundred disciples. He too, noticing the heaps of matted
locks etc., headed for the hermitage of Uruvela Kassapa. He saw
his brothers and their eight hundred disciples transformed into
bhikkhus. On enquiry, when he heard the entire episode, he and
his disciples forthwith decided to embrace the new and nobler
spiritual path of the Buddha. Then he and his disciples, like the
two brothers, went to the Buddha, sought and received the ‘Ehi
Bhikkhu’ ordination.
Thereafter the Buddha set out for Gāyasīsa together with the one
thousand and three former fire-worshipping ascetics, now turned
bhikkhus. Arriving at Gāyasīsa, he sat down on a flat rock atop
the plateau-shaped rocky hillock. Then, surveying the minds of
the new bhikkhus and penetrating into their spiritual potentials
and limitations, he considered about the discourse that will help
them to be emancipated from the bonds of samsaric existence.
Then he delivered his third discourse entitled Āditta Pariyāya
Sutta, ‘All is Burning,’ having in mind the relevance of the topic
for his former fire-worshipping disciples. He used the term
‘burning’ as a metaphor for the constant burning of the sense
organs and their external counterparts, the sense objects, with
the fire of greed, hatred, delusion etc.
This great discourse vividly describes how the senses, their objects,
and the states of consciousness arising thereof, the mental contacts
or impressions, the feelings, the volitions etc., are constantly
burning with the fire of lust, hate, delusion, birth, agïeing, death,
sorrow, pain, depression, and despair.
As this discourse progressed on these existential realities, all the
three Kassapa brothers and their thousand followers broke asunder
the fetters of mental cankers and became Arahats, enlightened
disciples of the Supremely Enlightened Buddha.

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The Fire Discourse (Āditta Pariyaya Sutta)
The term ‘burning’ is a figure of speech expressing a number of
philosophical ideas and realities of daily life. Burning means getting
reduced to nothing, being consumed or destroyed; it also stands for the
pain and suffering caused by it. Further it represents the fire-element, as
heat and light energy, the source of temperature, illumination etc. All
these varied meanings, put together, signify the three characteristics of
existence, as well as the four Noble Truths.
In other words, the theme of the discourse is the constant burning of the
twelve sense-spheres (āyatana) by eleven types of fire, Āditta Pariyāya
Sutta explains in detail how the six internal senses and their counter-parts
the six external objects, are constantly interacting, thus giving rise to the
six states of consciousness; the six types of contacts or sensory and
mental impressions, and the eighteen types of feelings etc., and how each
of these factors are also ceaselessly burning with the fire of lust, hate and
delusion, birth, ageing, death, sorrow, lamentation, depression and
despair. In consequence the sentient existence, as such, is being
consumed, destroyed and reduced to nothing, from moment to moment.
Thus fire rendering itself into a state of flux, or continuous change
(anicca); which means instability. So since existence as such is not
stable, it is therefore intrinsically unsatisfactory (dukkha).
And the entire mechanism is working as an impersonal process, that is, as
a process of cause and effect, with no underlying substance called self,
soul etc. (anatta).
Thus the three characteristics of existence, namely, impermanence, or
changefulness, and unsatisfactoriness and non-self, govern everything in
worldly existence. As such, saṃsāra, by its very nature, is imperfect and
subject to suffering. This is called the Noble Truth of Suffering in
Buddhism.
The cause of suffering is craving for the continuation of worldly
existence, and for enjoying the same through the sensory-mental
mechanism (nāma-rūpa). Therefore this mind-body combination called
life is itself a process of suffering. Thus suffering is a self- perpetuating
process in which the cause gives rise to the effect and the effect, in turn
gives rise to a new cause, maintaining the egg - and - hen like continuity.
Since the metaphor ‘burning’ means something that is being
constantly destroyed and regenerated, it vividly expresses the law
of impermanence (anicca) that governs everything in the universe.
Similarly ‘burning’ also stands for pain and affliction, which as
the essence of life stands for the truth of suffering. When coupled
with craving, the cause of suffering, it expresses the law that
52
underlies everything in the universe, namely, unsatisfactoriness
(dukkha). And these two laws operate as an impersonal process
(anatta), i.e. as cause-effect relationship.
These three characteristics (anicca, dukkha, anatta) apart, there
is also the fundamental principle of duality, the pairs of opposites,
which govern the universe. These are known as ‘loka-dhammas’,
the dichotomies of the world, such as, gain and loss, reputation
and ill-repute, praise and blame, happiness and misery. If the first
two truths, suffering and its cause, represent the dark side of the
dichotomy, the second two truths, cessation of suffering (Nibbāna)
and the noble eightfold path leading to it, represent the bright
side of the dichotomy.
Now this metaphorical expression ‘burning’ also includes the
basic elements of heat and light. While light dispels the darkness
of ignorance, heat provides the warmth and well-being of
spirituality by destroying the coldness of self-centred existence.
Thus light and heat stand for the third and fourth truths,
representing the cessation of suffering and the path leading
thereto.
The Buddha said: “Dukkhañceva paññāpemi, dukkhassa ca
nirodho - These two things do I say, that there is suffering and
the cessation of suffering.” That is to say, the four noble truths
alone do I teach. Just as the two elements of heat and light have
their source in the sun, this discovery of the four noble truths has
its source in the Buddha, the spiritual sun, who dispels the darkness
of worldly existence. Indeed this third discourse of the Buddha,
namely, Āditta Pariyaya Sutta, is unique and profound even as
the first and second discourses are.
Story of the Departed Relatives (Tirokudda Sutta)
On the very night the Veḷuvana monastery was offered, the king
Bimbisāra had a frightening experience. He saw a large number
of disembodied spirits (petas) loudly clamouring outside his royal
apartment. Assuming fearful appearances they made most
terrifying noises. Next morning the king went to the Buddha,
related his horrendous experience and asked the Master whether
these frightful sights presaged any danger to his life or any
calamity to his state.

53
 Chapter 3
BUDDHISM OUTSIDE INDIA
Nearly three hundred years before Christ, Emperor Asoka, instructed by
his teacher, the Arahanth Moggaliputta Tissa, the president of the Third
Buddhist Council, Initiated a great spiritual movement both in India and
abroad. Its goals were, firstly, to counteract the evil effects of war and
mutual antagonism, and, Secondly, to bring about a true sense of unity
and goodwill among people. The climax of this noble endeavor was
reached when he, for the first time in the history of mankind, sent able
and wise messengers of Truth (Dhammaduta) to various foreign
countries of the then know world. He did this “for the good and welfare
of the many,” as the Master had exhorted. This unique act is
unprecedented in human history.

Many political and other ties and treaties between India and various
other countries had been established from time to time. But none of them
ever become as firm and lasting as this cultural relationship based on
spiritual values and universal love, twenty three centuries ago. After this
momentous event, Buddhism literally girdled the globe. Its adherents
are to be found from Siberia to New Zealand, and Far-east to the
Americans. Spread all over, Buddhism is the oldest and most tolerant of
world religions. It has adapted itself to the most varied cultural forms
and geographical conditions, while retaining its quintessential spirit, the
synthesis of wisdom and compassion. This was a historic feat of
transnational fusion by way of 'unity in diversity' in true sense.

According to the early Buddhist records, such as, the Mahavamsa, the
Great Chronicle of Sri Lanka and the Sasanavamsa, the chronicle of the
Buddha's Dispensation, as found in Burma, Asoka has dispatched
dhammadutas to these nine countries.

1. Gandhara and Kashmira, Kashmir and its north and western

countries, including what is now Afghanistan, and some Central
Asian countries, under the leadership of Arahanth Majjhantika
with a group of monks.
2. Yonaka (Ionia), Including the Greco-Bactrain states of Europe,

54
 modern Israel, Syria, Iraq and Egypt, under Arahanth
Maharakkhita and a group of monks.
3. Cina-Himavanta, China and the Himalayan countries of Ladakh,
Himachal, Nepal, Tibet, Bhutan and Sikkim, under Arahant
Majjhima and the five other elders.
4. Suvannabhumi, Burma and the other South East Asian countries
of Thailand, Cambodia. Laos, Malaysia, Indonesia, and
Vietnam, under the Arahant Soan and Uttara and a group of
monks.
5. Srilanka, under the Arahant Mahinda and five other monks.
6. Mahishamandala, Modern Karnataka and the Deccan States
including Andra pradesh under Arahant Mahadeva and some
elders.
7. Maharattha, Modern Maharastra and Madhya Pradesh, under
the Arahat Maha Dhammarakkhita and some elders.
8. Vanavasi, the southern part of India, Karnataka, Goa and
including Kerala, under the Arahant Rakkhita and a group of
monks.
9. Aparantaka, western India, including modern Gujrat, Rajasthan
and Pakistan, under the Arahath Yonaka (Greek)
Dhammarakkhita and some monks.

The Asokan inscription also substantiate these accounts. Inscription No.

13 mentions, “This conquest by Dhamma does Devanampriya (Asoka)
consider the highest…. And this has been won repeatedly even as far as
the countries where Yona King Antiyoga (Antiochus II of Syria) is
ruling, and beyond him the four kings – viz., Tulamaya, Antekini, Maka
and Alikyashudala (Ptolemy II Philedelphos of Egypt ) 285-247 B.C.];
Antigonus Gonatas of Macedonia (276-239 B.C.], Magas of Cyrene
[300-250 B.C.], and either Alexander of Epirus (272-255 B.C.], or more
probably, Alexander of Corinth (252-244 B.C.] likewise towards the
south… as far as Tambapanni (Sri Lanka). Name of many other
countries where the Dhamma had taken root also appear on this list.

Sri Lanka:

The Sinhalese tradition holds that the Buddha visited Sri Lanka three
times, thus himself laying the foundation of his dispensation. The spots

55
he visited are marked by great stupas which are considered holiest of
shrines. Historically, however, the story of Buddhism begins with the
arrival of the Venerable Arahant Maha Mahinda, the Dhammaduta son
of Emperor Asoka.

King Devanampiya Tissa had gone on a hunting excursion of Mount

Mihintale, about seven miles away from the capital city of
Anuradhapura. Suddenly he heard from the summit somebody calling
him by his personal name, a thing which nobody in the country would
dare to do. Soon he was face to face with a monk, the Arahant Maha
Mahinda, who came to Sri Lanka with five other monks. A lively
discussion ensued, which impressed the king and his party. Thereafter
the Arahant gave a discourse on the Dhamma. Greatly inspired, the king
and his retinue embraced Buddhism and invited the Saint to come to the
capital.

On arrival, a huge public reception was held, and the great Mahamegha
grove was offered for building a monastery. Hearing the Dhamma, the
elite of the city and leaders from other cities and towns became ardent
votaries of the Buddha.

The king's daughter, princes Anula, inspired by the noble Dhamma,

desired to dedicate her life as a nun. When approached, the venerable
Maha Mahinda advised the king to request Emperor Asoka to send his
daughter, the Venerable Arahant Sanghamitta, to found the order of
bhikhunis (nun) in Sri Lanka.

Emperor Asoka had offered both his son the daughter to the holy order,
as a gesture of his commitment to the sacred cause. And both of them had
become Arahant, and were responsible for establishing Buddhism in Sri
Lanka. The Venerable Sanghamitta brought to Sri Lanka a sapling of the
sacred Bodhi tree, sent by the Emperor, which was planted with very
great jubilation and fervour. Known as Jaya Sri Maha Bodhi, even toady
it continues to be one of the holiest shrines of Buddhist worship. The
Venerable Sanghamitta ordained princess Anula, and admitted a large
number of ladies from distinguished families, in the manner her brother
had done for bhikkhus. King Tissa also received holy relics of the
Buddha from Emperor Asoka, and built great stupas. Thus Buddhism

56
found a secured sanctuary in the lifetime of these great Messengers of
Truth.
After death of King Devanampiya Tissa, a Tamil King, Elara by name,
invaded Srilanka, destroyed all the holy shrines, plundered and
desecrated the monasteries. He was a Hindu Shaivite fanatic. In the
name of religion he perpetrated the same type of intolerant evil deeds
that the alien Islamic fanatics did many centuries later, on the mainland
of India. However, a devour descendant of Tissa, Dutthagamani by
name, successfully fought and drove out the alien Tamil, re-established
the glory of Buddhism and consolidated it further. He built many more
stupas, temples and son on.

The next important event in the history of Buddhism in Srilanka took

place when the Fourth Great Council was convened by the Sinhala
Sangha, under the patronage of King Vattagamani in 80 B.C. This
Council for the first time rendered the Sacred Tipitaka into writing. It
was feared that the oral tradition, which so far had handed down the
Dhamma in its pristine purity from Arahant teachers to Arahant pupils,
might get disrupted due to the invasions of the Shaivite Tamils and the
upheavals and disruptions such internecine wars entailed.

In this historic step, perhaps the most important one that any Council so
far had taken, five hundred Arahant headed by the Arahant Rakkhita
conducted the Synod (Sangayana) in the rock caves of Matale. The
replacement or oral tradition in succession from teacher to pupil, though
at that time considered not very reverential, however proved a great
boon. Because, as the Arahant had foreseen, Buddhism in Sri Lanka
continued to be attacked and often severely harassed by the hordes of
invaders from South India, and later from the west by the Portuguese,
Dutch and English. Despite all these misfortunes wrecked by external
attacks, the people of Sri Lanka continued to practice and promote the
Dhamma with devotion and zeal.

Another milestone in the history of Buddhism in Sri Lanka was marked

by the arrival of Venerable Buddhagosa in the fifth century A.D., to carry
out a vital restoration work. It has been mentioned already that by that
time north India had been practically seized by mushrooming Mahayana
sects, forcing the original followers, the Theravadins, to the south. The

57
Venerable Arahant Revata lived in the sacred precincts of Buddhagaya.
His pupil, the Venerable Buddhagosa, an erstwhile powerful Brahmin
yogi, earnestly sought to know the original teachings of the Buddha. So
the saintly teacher asked him to visit Sri Lanka and bring back the
Tipitaka and the commentaries, in order to resuscitate the Dhamma in
north India.

The bonafied of this great mission of the Venerable Buddhaghosa had to

be estalibshed. For Sri Lanka, too, by then had many Mahayana sects,
principally the Vaitulyavadins, who were anxious to interpolate the
teachings by Sanskritization. Buddhagosa was accordingly examined
by the wisest Elders. They found him to be able to undertake the onerous
task. He was now given all assistance to render the commentaries back
to Pali. After many years of relentless effort, Venerable Buddhaghosa
succeeded in completing his monumental literary venture.

Scores of scribes sat in a line while the versatile, masterly Pali

commentator dictated several works at a time, one after the other. As one
scribe took his time required to inscribe on the ola leaf, the interval was
utilized by the great scholar to dictate another work to the next person, a
feat simply breathtaking in its magnitude and proficiency.

The Venerable Acharya Buddhaghosa also wrote the Path of Purification

(Visuddhi Magga) incorporating in it the essence of the entire teaching.
It was his magnum opus and still remains unsurpassed by any other work
on the Dhamma of the Buddha. It was this incomparable labour of love
saved Buddhism from many ups and downs of later days in the
checkered history of Sri Lanka. There were several other
commentators who followed the trend set by Acharya Buddhaghosa.

Of the many kings who rendered great and sustained service to

Buddhism in Sri Lanka, one of the greatest is Parakkamabahu (11th
Century A.D). He is sometimes called the Sinhala Asoka. During his
time, an assembly of great scholars under Venerable Sariputta Thera was
convened, which decided on composing sub-commentaries in Pali by
Scholars.

Like all things in the world, Buddhism in Sri Lanka underwent many

58
rises and falls and when the Portuguese invaded in 1505, Buddhism
faced another great misfortune. The Portuguese forcibly converted
Buddhist to Christianity, disrobed monks, and desecrated temples.
People were forced to adopt Portuguese names. Most Buddhist faced
this calamity with sagacious calm and resilience. They adopted
Portuguese names, attended the church services, and the evangelizing
sessions, and behaved as though they were devout Catholics.

But at night they met at different houses on different days, lest they be
caught and punished and conducted Buddha puja, study of the Dhamma
and meditation in all devotion. It was the forcibly disrobed monks, who
wore the yellow robes for the occasion and conducted these services as
they had done in their temples before the social upheaval. The Buddhist
attitude was quite simple: the tormentors might have control over their
bodies, but never on their minds. The external changes due to forcible
conversion did not matter. Since they were devout Buddhists mentally,
they had nothing to worry about. This, then, was a triumph of Buddhism.

After the second world war, on attaining independence, Sri Lanka is

again grew into a strong centre of Buddhism. Innumerable programmes
aimed at bringing about spiritual awakening have been set a foot. In spite
of large scale conversions made during alien regimes the Buddhist
cultural and customary practices continues to be an integral part of Sri
Lanka society and Buddhists constitute the majority community now.

BURMA:

The history of Buddhism in Burma falls into two broad periods known
as pre-pagan (Third B.C. to eleventh century A.D) and post pagan.
According to pali chronicles like Sasanavamsa, Sasanappaveni and
other records extant in Burma, the Arahant Sona and Uttara arrived in
Thaton, the then maritime capital of Suvannabhumi in the 235th year
after the Demise of Lord Buddha. They had been sent by the Emperor
Asoka, instructed by his teacher, the Arahant Moggaliputta Tissa.

According to Burmese traditions, however, the introduction of

Buddhism goes back right to the sixth century B.C., when Tapussa and
Bhallika, the two Burmese merchants brought the hair relic from the

59
Buddha himself, and established the great Swedagong Pagoda. Tapussa
and Bhallika were the two lay devotees who had offered the first alms to
the Buddha after his seven weeks of Samadhi following the
Enlightenment. They also became the first two lay devotees, to whom
the Buddha gave a few of his hair as relics.

Tradition also has it that following the Second Great Council the Pyu
king, Dattaboung of Thirikhettara (modern prome) became a pious
Buddhist under Arahant Maharakkhita, His two sons became Arahant.
Later even one of his queens and her daughter became nuns. It is said that
under the Dattaboung dynasty Buddhism flourished in the prome area
for five hundred years.

Burmese traditions further holds that the Buddha himself paid a visit
Thaton in the eighty year after Enlightenment. Again the Arahant
Gavampati, it is said, visited Thaton in the year of the Buddha's Demise
and inspired king Siharaja and a large number of people to embrace
Buddhism. It is also recorded that during his eight years of stay in Thaton
a tremendous spiritual resurgence took place. All these traditions are
supported by great architectural remain – ancient temples, pagodas,
shrines, etc., which continue to draw great crowds of pilgrims even
today.

Thaton, the capital of Suvaanabhumi was also an important

international port. Monks and traders from India invariably passed
through Thatonto all the south – east Asian and Far Eastern countries.
Similarly, traders and traveler from the eastern countries to India and
further west passed through this city. The inhabitants of Thaton, known
as Mons, were also called Talaings (Telugu), who originally came from
southeast India. i.e., modern Telangana and Andra. The Mons were
related to the khmer races of southeastern countries like Cambodia, the
Indonesia states of sumantra and java and Thailand. As a spring-board,
Thaton seemed to have played a very important role, not only in the
propagation of Buddhism and as a center of trade, but also in the
integration of various races and tribes of south and south east Asia.

When the Arahant Sona and Uttara, as the official dhammadutas of

India, arrived, they were given a rousing reception. They were also

60
provided with all the facilities to spread the Dhamma not only in Burma
but beyond to almost all the Southeastern part of Asia, i.e, up to Vietnam.
So great was the impact of this movement and so far reaching, that
despite many wars and social upheavals between various tribes, sates
and dynasties of the area, not only did Buddhism flourish, but it acted as
a civilizing force to bring about a wonderful integration between
erstwhile warring enemies. People of this vast land mass came to be
known as gentle and friendly, due to the wholesome influence that
Buddhism exerted on their lives.

An important milestone in this period is marked by the visit of the

Venerable Acharya Buddhaghosa on his way back from Sri Lanka.
There are famous Pali works that deal with the history of the Dhamma
endorsing the contribution which the Venerable Acharaya made to give a
fresh impetus to the development of Buddhism in Burma and further
east.

Sasanavamsa, the authentic 'History of the Dispensation,' mentions

clearly that “There were Arahant from the time of the founding of
Dhamma in Burma, notably with the arrival of the Arahant Sona and
Uttara, down to the time of king Manuha (eleventh century) and many of
them in and around the city of Sudhamma (Thaton).” Perhaps this is one
reason why Suvannabhumi was given the name “Ramanna Desa”, the
country that brings true delight.

The Arahant are the yardstick of a society's spiritual aspiration and

development. That there had been liberated saints throughout this period
(3B.C to 11 A.D) in spite of the many social and political ups and down,
reflects the people's devotion for Buddhism as a civilizing and spiritual
force to induce love of truth and values in people, rather than love of the
evanescent things of the world. This is an eloquent tribute to the
farsightedness of those great dhammaduta sent by Emperor Asoka.

The advent of king Anoratha, the Burmese Asoka and a contemporary of

Parakkamabahu, the Sinahalese Asoka, Seems to mark not only a new
era for the development of Buddhism in Burma, but also, by the unique
coincidence of history, a period of unprecedented change throughout the
Buddhist world.

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The eleventh to thirteenth centuries were of crucial importance to the
legacy of the Buddha. Great changes took place in India during this
period and Buddhism received a moral blow in all its main centers by the
combined machinations of the Islamic hordes and hostile Hindu
sectarians. But, much oppressed and physically mauled as they were, a
large number of Indian buddhist monks and dedicated laity dispersed to
the border regions beyond, particularly from Ladakh and Kashmir in the
west to Assam in the east, all along the Himalayan belt, and built up a
Buddhist society that has withstood all calamities upto our times. To
preserve their heritage they went to Nepal, Sikkim, Bhutan, Burma,
Tibet and further even to China, Mongolia etc, Another group went to
the Indo-Burmese border areas and yet another to the southeast Asian
countries, including Sri Lanka.

Anoratha, who was ruling in Pagan (northern Burma), was not only a
devour Buddhist but a powerful king. He was a sharp observer of
historical forces, and was truly a wise monarch. Upper Burma during his
time practiced a strange mixture of Mahayana, Tantrism and Hindu
ritualism. This sensualistic and bizarre cult was know as Ari and Pagan
itself was its stronghold. The king did not like this cult and was anxious
to know about the true teachings of the Buddha. When he was searching
inwardly, he met Sin Arahan, the son of an Indian Buddhist of Thaton.
He was an Arahant and a great dhammaduta. Anoratha was so
impressed by the simple and profound teaching of Theravada that he
immediately became a discipline of the Venerable Shin Arahan. Along
with him many others too embraced the dhamma.

On the elder's advice, the king decided to obtain copies of the Tipitaka
and relics of the Buddha from the Thaton are (lower Burma). King
Manuha of Thaton was approached to spare copies of the original Pali
scriptures and some relics. Instead of complying with such a devout
wish, Manuha, though he professed to be a good Theravadin, showed
contempt by calling the northerners heretics. This enraged, Anoratha
and he attacked the Mon Kingdom, captured Manuha, took away all the
relics and Tipitaka editions and with a large number of monks to teach
the dhamma and returned victorious to Pagan.

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Following this venture Anoratha gave a powerful thrust to the
regeneration of Dhamma on an unprecedented scale. He built a large
number of pagodas and monasteries, got the Tipitaka transcribed for the
first time in Burmese script, promoted vigorous study and practice of the
Dhamma among the people.

Further, to make sure that the Thaton edition of the Tipitaka was
authentic he sent four trusted ministers to Sri Lanka, where the genuine
version was faithfully preserved. On comparison, both the versions were
found to be identical. Only then did he rest content. Anoratha also united
the whole of Burma, hitherto broken into many tribalistic states. The
resurgence of original Buddhism which Anoratha initiated continues
until today, with further contributions by later kings.

Pagon, itself, however, suffers destruction. Kublai Khan's grandson

razed this metropolis to ruins out sheer religious fanaticism, just as the
Islamic hordes from the Middle East had done in India.

The remains of Pagan, even in their solitary desolation and despite

centuries of disrepair, are of breath taking majesty. These ruins inspire
any visitor by the sheer richness and beauty of the innumerable temple,
pagodas, shrines, votive stupas etc.

After the ransacking of Pagan, the centre of Dhamma shifted to other

places. Pegu, where king Dhammaceti ruled (fifteenth century), because
a great centre of Buddhism. Here a special movement aimed at cleaning
the Burmese Sangha was initiated. Monks were sent to Sri Lanka to be
re-ordained. Throughout Buddhist history such religious exchange have
taken place to re-build the strength and vitality of the Holy order as
recorded in the Kalyani inscriptions.

Two more great events in the history of Buddhism took place also in
Burma, with the convening of the Fifth and Sixth Great Councils in the
years 1871 and 1956 respectively. King Mindon, seeing a dark period
ahead with the British occupation of the country, organized the Fifth
Great Council at Mandalay. Under the authority of the council, he got the
entire text of the Tipitaka inscribed of seven-hundred and twenty nine
big marble slabs. Each slab is housed in an exquisitely built domed

63
structure. Even today, within a walled area, it is one of the holiest shrines
of Burma.

In commemoration of the sacred 2500th Buddha Jayanti, marking the

Mahaparinibbana, the Great Demise of the Buddha, the Burmese
government under Premier U Nu convened in 1956 the Sixth Council.
The wisest monks from Buddhist Countries all over the world recited the
entire Tipitaka and had it published, together with the commentaries and
sub-commentaries. The Burmese government had a special structure
built on the plateau of Sirimangala Hill, seven miles from Rangoon,
which resembled the sattapanni rock cave, the venue of the First
Council. This great synod was undertaken at great cost, and very
successfully carried out, mainly because of the munificence of the
ordinary Buddhist folks who contributed generously towards this
project, aimed at promoting world peace.

THAILAND:

Both historically and traditionally the arrival of Buddhism in Thailand is

also traced to the two celebrated Asokan missionaries, Arahants Sona
and Uttara. Even today Thailand is a strong Theravada Buddhist
country. Thailand was established about seven hundred years ago by the
Thai tribe, which migrated from Southern chaina. The original
inhabitants were the Mons and Laws, who were absorbed to form the
modern Thai race.

The Mons of Thaton in Burma and the Mons of Thailand, being of the
same stock, had relations from the very earliest times. Hence when
Thaton became the citadel of Theravada Buddhism, the same tradition
naturally spread wherever the Mon people lived. It is interesting to note
that there was regular commercial exchange between India and these
eastern countries, where many colonies of Indian traders had settled
down from early times.

Relics of antiquities convincingly support this tradition. Fragments of

images. Stupas, monasteries, figures of the Dhammacakka and deer etc.,
have been found among the ruins of Nakorn Pathom (or Phra
Pathomcedi, as it is now called), the ancient name of which was Siri

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Chai, a centre of Mon culture. The culture of the Mon people, under the
influence of early Buddhism as propagated by the Amaravati and
Kancipuram schools, thrived for many centuries. This period is called
the Dvaravati period, and extended by the Khmer culture of Cambodia.
This highly indianized (more Hindu than Mahayana) culture of the
Khmers lasted only a few centuries, when the present Thai race overran
the country from the southern Chinese state of Nan Chao in the thirteen
century.

Thus the spread of Buddhism in Thailand may be roughly divided into

three main periods, namely:

1. Early Buddhism of Asokan, Amaravati and Kanchipuram

schools.
2. Mahayana
3. Theravada from Burma and Sri Lanka.

The introduction of early Buddhism by the two great apostles of the

Dhamma and how it was continued, has already been mentioned.
Mahayana Buddhism entered Thailand from two quarters and in two
different waves. The first was from the kingdom of Shri Vijaya, the
Indonesian islands of Java, Sumatra and Bali and from Malaya. It
extended mostly over the peninsular portion, the southern part of
Thailand. This was between the fifth and sixth centuries A.D. The
second was from Cambodia, and extended over the eastern and central
parts, when King Suryavarman of Cambodia held sway over this
country. It is also said that since Kashmir and north India held a religious
and cultural sway over the Khmer empire, during this period, Thailand,
too, shared a good deal of this influence.

The modern Thai race migrated from Nan Chao towards the south in a
fan-like formation, extending over a very large territory that includes
Assam, Burma, Thailand and Loas. In Assam they are known as the
Ahoms, Siams, Simppus and Khamtis etc. and in Burma as the various
Shan Tribes. The migration was gradual, but when the grandson of
Kublai Khan attacked southern china, the Thais made a mass trek over
Thailand and later completely overran the country. These tribe were
mostly animistic Mahayanists. Therefore there was no difficulty in

65
absorbing the local Laws and Mons, who had fallen into decadence, and
many of whom, especially among the Lawas, were animists.

In the third phase Theravada Buddhism became the universally accepted

religion of the new race of Thailand. King Anoratha of Pagan had
conquered not only the Mon country of lower Burma, but also had
influence over the northern part of Thailand. Many of the Thai chiefs
who visited pagan during this great period of the revival of Theravada
introduced it to their own areas when they returned.

The first Thai King and national hero, Phra Ruang, who was responsible
for ousting the Khmers and who established the king of sukotai, was a
devout Buddhist, and did much to encourage people to practice the
Dhamma. His son, Rama Kamheng, did even more.A zealous Buddhist,
he sent a mission to Sri Lanka and got a Sinhalese Mahathera to establish
a pure Sangha. The revival initiated by Parakkamabahu in Sri Lanka,
which was considered as 'the seat of Pure Dhamma' had a tremendous
effect in Thailand, as in Burma, Cambodia and Laos.

The Sinhala elder was called the Sangharaja (prelate) of Thai Sangha
and a special monastery was built for him by the king at Sukotai, now
called Tani. The monastery was know as Wat Arannika. There the king
got inscribed his famous inscription giving all the details of this notable
transaction. His grandson, King Dhammaraja I (A.D. 1350-70)
followed in his footsteps, and was perhaps even more zealous in
promoting the cause of the religion. He sent monks to Pegu and Sri
Lanka and got another prelate from Sri Lanka who was known as
Somdet Sumana Mahasami.

The Thai period is divided into three dynasties – the Sukotai, Ayodhya
and Bangkok dynasties. The Sukotai kings ruled for about a century,
when Ayodhya became the center under king Ramadhipati I. During this
period Cambodia had become a vassal country of Thailand. The
downfall of this dynasty came with the sack of Ayodhya by the Burmese
in the year 1976. It was after the fall of Ayodhya that Bangkok became
the capital cit of Thailand. In spite of all these dynastic changes,
however, Buddhism remained the fount of Thai culture and life. Even
today Buddhism continues to be the state religion and the king is called

66
the “Defender of the faith.” For the Thais, life would be nothing without
Buddhism.
CAMBODIA:

Religious history of Cambodia (Kampuchea) may be divided in three

distinct periods:

1. The early Buddhism belonging to Sonuttara tradition.

2. Strong Hindu and Mahayana Period.
3. Theravada, Under the influence of Thailand and Sri Lanka.

The Indo –Chinese countries like Cambodia, Champa (Vietnam), Laos

and Indonesian – Malaysian group of countries had been so fully
colonized by Indians, and their ways of living so completely Indianized,
that they were considered the south-eastern corner of Jambudipa a
“Father India”. The early Chinese called Cambodia the Kingdom of
Funan and their annals are replete with accounts of the spread of Indian
culture, of Indian monks and of the Indian kings who ruled over these
areas. I Ching, after his return from Nalanda, wrote in A.D. 695 while
visiting Cambodia: “To the south-west of Champa (Vietnam) lies the
contry of Ponam, formerly called Fu-nan, which is the southern corner
of Jambudipa (India). Of old it was a country the inhabitant of which
lived naked. The people were mostly worshippers of spirits and later on
Buddhism flourished there, but a wicked Hindu king has now expelled
and exterminated them all and there are no members of the Buddhist
Holy Order (Sangha) at all. The authoritative Chinese datas have also
been confirmed by Cambodian inscriptions of the Indian kings, written
in scripts closely resembling some of the South Indian and Deccan
alphabets.

Ethnologically the Khmers of Cambodia are closely related to the Mon

race who had regular political, cultural, even racial exchanges with this
part. The form of earlier Buddhism, introduced by the two Arahants
Sona and Uttara among the Mons, had access to this area also, according
to Combodian tradition. From the accounts of I Ching, as also from
accounts in Chinese annals, early Buddhism flourished in Cambodia at
least till about the fifth century A.D.

67
Accroding to Chinese and early Cambodian accounts and Indian
Brahmin, kaundinya, came to Cambodia sometimes in the first or second
century A. D. and established a dynasty. There is also a story of another
kaundinya invading the country about 400 A.D. according to
Cambodian Liang annals, Kaundinyas are said to have been the early
rulers of Java, Sumatra and Borneo. Thus, with the founding of an Indian
dynasty and with the presence of a large number of Indians, from this
time onwards Cambodia became strongly Indianized.

During this period, Brahmanism slowly superseded Buddhism, though

some form of Mahayana existed side by side. The preponderance of
Brahmanism is clearly evident from the remains of various temples,
images of innumerable gods like Vishnu and shiva, inscriptions and so
on. This period lasted till about the thirteenth century. The famous
temples of Angkor wat and others are the Majestic products of this
zealous Hindu period and are still preserved. The kings of the period
bore the title of 'Varman', and epithet for Kshtriya kings of India, such as
Jayavarman, Bhavavarman, Rudravarman, Suryavarman, etc.
Bhavavarman is said to have exterminated the earlier form of
Buddhism. All state and religious transactions were carried oon in
Sanskrit language. A definite hierarchy was built based on caste system
in which the Indian Brahmins and their successors were placed in
highest position. Towards the eleventh and twelfth century there were
some great architectural activities by powerful kings like the
Suryavarmans and Udayadityavarman, who also extended their
dominion to Champa (Vietnam) and Thailand. After the thirteen century,
however, Cambodia was always in danger from the dominant position of
Thailand and even until about the early nineteenth century there were
constant rivalries. Mahayana during this brahmanical period existed in
Cambodia, but it remained so closely in alliance with Brahmanism that it
was hard to distinguish as a separate religion.

The simple Khmer and Cham folks, the common masses had very little
authority and position. The brahmanical hierarchy had reduced them to
serfs for the purpose of serving in their ritualism. Therefore when the
new lively race, the Thais, with their simple and vigorous teachings of
Theravada, came to the country, the common people found a new
message, a new light and they ardently adopted the new religion.

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The account of a great Chinese traveler who visited Angkor Wat in 1296
is very significant. He says “The Brahmins had high office but had no
schools. Those of the laity who desired education spent some portion of
their youth in a buddhist monastery (as they still do), and then returned
to the world. Such a state of things, naturally, resulted in the diffusion of
Buddhism among the people, while the Brahmins dwindled to a court
hierarchy. Since this introduction, Cambodia ardently and faithfully
followed Theravada. The kings here, as in Thailand were the “defenders
of the faith”. The Sangharaja was the supreme chief of the Sangha and
the preceptor of the royal family, (Rajaguru). Although traces
Brahmanism survived in the court ceremonials, that did not prevent the
king from being a devout Buddhist.

LAOS and VIETNAM:

The history of Buddhism in the Indo-Chinese states of Laos and Vietnam

is akin to that of Cambodia. At first there was the influence of early
Buddhism from the early Indians, Mons and Khmers. Then these
countries became Hinduized also flourished. The Communist take over
notwithstanding, even today Theravada in Laos, and Mahayana in
Vietnam continues to be followed. There are now many Theravada
Buddhist also in Vietnam, including a Vietnamese Sangha, in Saigon
and other places.

Laos is a Theravada Buddhist country, where Buddhism was introduced

sometime about the thirteen century. Ethnologically the Laotians belong
to the family of Nan Choa tribes, and migrated to this area at the same
time as did the Thai, the shan and the Ahom tribes. In spite of the fusion,
the present Laotians have kept up some of the earlier traditions of the
early inhabitants, the Mons. For instance, in writing down the Tipitaka,
they use a script that is derived from the Mons and closely resembles the
modern Burmese. The Thais, however, have quite a different script,
which seems to have been acquired from the Khmers, as both the
modern Cambodian and Thai scripts are very much alike.

SUMATRA, JAVA, BALI, BORNEO and MALAYSIA:

69
The Indonesian and Malaysian countries, i.e., Sumatra, Java, Bali,
Borneo and Malaysia, at one time formed a flourishing Buddhist region.
This area had o0nce been a chain of prosperous Indian colonies and with
the regular exchange of people between these countries and India,
Buddhism was brought here from its very early phases. Later, Hinduism
became more widespread though Mahayana also thrived. There were,
howeve, clashes at times between the buddhist and hindus, who were
always aggressive.

The great kingdoms of Sri vijaya and later of the Sailendras extended
quite far into Thailand and Indo China. Some of the kings of both these
dynasties were ardent Buddhists. Famous remains like the majestic
Borobudur group of temples and other Buddhist monuments are
splendid examples of the piety of those kings. Chinese pilgrims like
Yuang Chuang and I ching have mentioned the flourishing conditions of
Buddhism in this area during their times. The Kalsan inscriptions,
engraved in Nagari characters and dated 778 A.D., records the erection
of a temple of Tara and of Mahayana monastery. A Chinese book, Kao
Seng Chuan (A.D. 519), containing biographies of great monks
mentions one Guruvarman, son of the Kashmir King. After renouncing
the Kingship, he became a buddhist monk and converted Java to
Buddhism.

At present these countries have become Muslim but there are still
pockets of Buddhist here and there. In Indonesia, especially, there are a
good number of Buddhist, both Theravada and Mahayana, who
somehow have escaped the active proselytization of the intolerant
mullhas.

These countries became predominantly Islamic only after the fifteenth

century. The Arabs had settled at Malacca as traders. They slowly
penetrated the Buddhists and Hindus through matrimonial alliances and
economic pressures. When they later became powerful, they overran the
country and forcefully proselytized the people. Bali, however, still
remains an orthodox Hindu country. Even today the names of various
places, persons and customs reveal the earlier buddhist and hindu
foundations. These traditions remain alive in spite of the fanatical zeal of

70
the new creed to suppress anything that is not Islamic.

CHINA:

According to Chinese tradition, King Ming Ti of the Han dynasty was

the first to embrace Buddhism. In the year 65 he dispatched a delegation
of eighteen person of India in search of the sublime teachings of
Buddhism. After a sojourn of eleven years in India, they returned to
China with a collection of buddhist books, some images of the Buddha
and two great scholarly monks of Magadha, Kashyapa Matanga and
Dharmaraksha by name.

As the monks had arrived on two white horses, the monastery in which
they were accommodated came to be called Loyang, or the White Horse
Monastery! It became the chief center of buddhist activity in the country.
Most of the Indian monks who came to china, had their missionary
headquarters in this monastery, where the major portions of the existing
Chinese Buddhist scriptures were translated from their original Sanskrit
version. With this initial success, for centuries the buddhist missionaries
of India went to China and with inspired zeal, devoted their lives to
translating books and propagating the Dhamma. Among the first batch
to go to China were Indian scholars like Venerables Aryakala, Suvinaya
and culakala. The chief missionaries who went in the second and third
centuries were Venerables Mahakla, Dharmapala, Dharmakula and
Thirayana. It is recorded that by that time more than three hundred and
fifty books had already been translated.

In the fourth century China came under the sovereignty of the Chin
Dynasty. During this time Buddhism flourished in leaps and bounds. In
381 Hain Wu, a powerful monarch of this dynasty, erected a grand
Buddhist temple in Nanking. Many monasteries were established in
different parts of the country, and a majority of the population embraced
Buddhism.

In the beginning of the fifth century, a great buddhist monk scholar, the
Venerable Kumarajiva by name, flourished in the north-western part of
India.,. He had studied Buddhism in Kashmir and Kashghar, and was
staying at Koocha under the patronage of the King, who was a buddhist

71
and his devotee. During this time the country was attacked and
conquered by the Chinese. It is said that the general, at the express order
of the Chinese king, took Kumarajiva to China with him.

He was given a rousing reception, and was requested to organize a

Buddhist mission in china. Kumarajiva was found to be a master
translator of Sanskirt Buddhist books into Chinese. He is regarded as the
originator of a most mature style of the Chinese language. His books on
the live of Ashvaghosha and Nagarjuna are masterpiece. His chief
collaborators were Dharmaraksha, Sanghabhadra, Dharmapriya and
Buddhabhadra. Thousands of Chinese monks were ordained and trained
by him. The well known Chinese traveler Fa Hsien was also his disciple.

At the earnest request of the Chinese King, Sang-Wan-Ti,

VenerableGuruvarman, another illustrious Indian monk, went to China
and reached Nanking in 431 A.D. A special monastery was built for him,
which was named Jetavana Vihara. The main contributions of
Guruvarman for the spread of Buddhism in China were the
popularization of the Mahayana work, Saddharmapundarika, and the
establishment of the order of Buddhist nuns. The other chief Indian
missionaries who followed him were Gunabhadra in 435 A. D. and
dharmajalayasa in 481, Ratnamati and Bodhiruci, in the beginning of the
sixth century A.D.

During this period the great Buddhist mystic monk, Bodhidharma,

reached China and animated the entire country with a life of spirituality.
Though for the major part of his stay in China he kept himself shut in
seclusion, plunged in deep meditation, the very name of Bodhidharma
remained a magic and a force stirring the religious life of the country.

The other notable Indian Buddhist monks going to China in the sixth
century were Jinagupta, Jnanabhadra, Jinayasa and yasagupta.

The great Chinese savant, traveler, translator and missionary, Yuan

Chwang visited India in 629. he studied Buddhism in Nalanada
University for five years, and returned home with a large collection of
books and images. His Chinese translations of fifty-nine Buddhist
Sanskrit books are available even today and are regarded as the acme of

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religious and literary scholarship.

By the end of the tenth century, the Sung dynasty came into power. It
succeeded in organizing and establishing a real imperial sovereignty.
The kings of this dynasty were devout Buddhist. They revived cultural
relations with Nalanda and invited many Indian masters to China. The
last known Indian monk in the above series of missionaries was the
famous logician of Nalanda, Jnanasri, in the middle of the eleventh
century. After that, the stream of Indian monks to China ceased to flow
for reasons: Firstly, the field of missionary activities gradually shifted
from China of Tibet; secondly. Buddhist centers India became weak
after repeated attacks by Muslim invaders, who burnt their universities
and libraries and massacred the monks.

KOREA, JAPAN:

From China, Buddhism traveled eastward to Korea and then to Japan. I

A.D. 376 a China monk, Sundo reached Ko-gur-Yu, the northern
provinces of Korea, with valuable Buddha images and religious books.
He inspired the people so much as to make them embrace Buddhism en
masse. He established two large monasteries for his missionary
activities in other parts of Korea. In 384 another Chinese monk Mag-
Mow came to the provinces of Pak Chi and was given a hearty reception
both by the people and the king.

In A.D. 552 King Simai dispatched some Buddhist missionaries from

Korea to Emperor Kimmai of Japan, requesting him to give them all
facilities to propagate the Dhamma in his country. The kings and people
of Korea for centuries continued a determined drive to establish the
teachings of Dhamma in their neighboring country of Japan.

The first Buddhist monk who went to Japan from Korea was Shiba-
Tassu. He established there the first Buddhist shrine, an image of the
Buddha in a straw hut, on the southern sea coast. It is interesting to note
that the Buddhist mission in Japan owed a large part of its success to the
zealous efforts of Korean nuns, who penetrated the inner apartments of
the Japanese families and established Buddhism.

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Amongst the missionaries who reached was one from India, Bhikkhu
Hodo. In the early part of the seventh century, the illustrious Emperor of
Japan, Sotoku, became a devout follower of Buddhism and with Asokan
zeal did his best to spread the Dhamma in this country.

Groups of Japanese Buddhist monks flourished from time to time. They

went to china to receive training and inspiration and established their
sects in the country most of which are prospering even today.

One of the Japanese sects which has acquired world-wide recognition

and respect is Zen sect. the word Zen is derived from the Chinese word
Chen which is a corrupt form of the original Pali word Jhana or dhayana
in Sanskirt. Jhana, meditative absorption is the vital centre of Buddhist
spiritual life. Bodhidharma, a south Indian Buddhist monk is the
originator of the Zen sect.

In the eight century, Nara the first royal capital of japan, became the most
important seat of Buddhist activities and missions. In 749, the biggest
brass image of the Buddha, the Nara-Daya-Butsu, was installed in the
main shrine of the city. It is fifty –three feet high, 666 pounds of gold,
16,827 pounds of tin, 1954 pounds of mercury and 9,86,180 pounds of
brass were used in manufacturing the image. Art, architecture and
culture in all aspects developed in Japan with the inspiration received
from Buddhism. Due to the nation's genius, Japan continues to be a
bastion of Mahayana Buddhism with innumerable sects and subsects
representing adaptations of Buddhism in a rich variety of forms.

TIBET:

Though Tibet is so close to India, there being only the Himalayan ranges
in the middle, it took several centuries before Buddhism could reach
there. Indo-Tibetan cultural relations really began in the first half of the
7th century A.D., when the Tibetan king, Srong-Sen-Gam-Po, sent a
delegation of wise men to India to study Buddhism and its linguistic and
cultural heritage. The pary spent eighteen years in India and lived in
famous seats of learning, such as, Nalanada, Odantapur, Vikramashila,
etc. They worked hard under such monk scholars as Lipidutta and
Sinhaghosa and gained a fair mastery over the language and literature of

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the Buddhist scriptures. They translated important books, like the
Karandakaguha sutra and Avalokiteshwara sutra.

King Srong-Sen-Gam-Po had two queens, one from Nepal and the other
from China. Both were devout Buddhist. Under their influence, the king
also embrace Buddhism and devoted his life to propagating the
Dhamma in Tibet with Lhasa as its capital. His major efforts were
directed to the establishment of Buddhist temples and monasteries. He
invited learned monks from foreign countries and to teach Buddha's
Dhamma fro the welfare of this people. Even today he is looked upon by
Tibetans with great reverence, and his portrait depicts him turning the
wheel of Righteousness.

King Ti-Song-De-Sen, who became a devoted Buddhist monk, sent a

royal invitation to the great Buddhist saint and philosopher
Shantarakshita the principal of the university of Nalanda. Unfortunately,
soon after the arrival of Shantarakshita to Tibet, the country was
subjected to several calamities, such as epidemics, floods, storms and
famine. The people attributed these disasters to the arrival of the Indian
monk scholar, and opposition was so great that the king had to send him
to Nepal for a period of time. Still the people did not forget.
Shantarakshita thereupon advised the king to invite the great Indian
mystic, Padmasambhava, who, he thought, might be able to quell such
calamities with his supernormal psychic powers.

Padmasambhava accordingly was brought to Tibet in 747, and was

given a rousing reception all over the country. Soon after his arrival the
disturbances were over and peace was restored. Padmasambhava was
hailed as a redeemer. He established a monastery at Sam-ye-, about
thirty miles from Lhasa, which was modeled after the plan and
architecture of the famous university of Odantapuri, near Nalanda.
Several Tibetan for the first time were admitted to the order as full-
fledged Buddhist monks.

Even after Padmasambhava left Tibet, Shantarakshita was carrying on

his mission of propagation and of translating books from Sanskrit to
Tibetan. His chief associates and collaborators were Aryadeve,
Buddhikirti, Kumarashir, Karnapati, Sumatisena and Kamalasila. Thus,

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under liberal and devout royal patronage, there had been a regular
collection of books and exchanges of monks between Tibet and
Nalanda. As a result of this close association the Indian missionary
monks and their Tibetan disciple-monks succeeded in preparing a
Tibetan version of the Sanskrit Tripitaka.

In 1038, at the invitation of the king Cang-Saub-O, Acharya Atisa,

another great Indian Buddhist monk scholar, reached Tibet and
demolished the various spiritistic and animistic practices that had
existed in the country. Atisa established a number of monasteries,
ordained many able Tibetan scholars as monks, and wrote valuable
books on Buddhism for the benefit of the people of the country.

Dromtan was the chief of Atisa's Tibetan disciple, and a successful

organizer of a wide spread Buddhist missionary activities in Tibet. He
founded a sect that became the most powerful force in the country both
in politics and in religion. Thus, in Tibet the head of the buddhist order
began to be at the same time the head of state, a tradition that has been
handed down to the present age.

Tibet has been stronghold of Sarvastivada, modified forms of

Mahayana. Out of these various tenets Tibetan have created Lamasim, a
form of Buddhism which is heavily loaded with decadent Indian Tantric
practices. As principal followers of Tantric Buddhism, they have many
practices common both to Hindus and contemporary Mahayana
Buddhist. They spread their teachings far and wide in the Himalayan
belt, from Ladakh in the west to Bhutan in the east. Tibetan missionary
monks penetrated into places e.g., Mongolia, China and Russia,. Even
today the Russian and Mongolian forms of Buddhism are modeled on
Tibetan tantric lamaist traditions.

With the Chinese occupation of Tibet, Buddhism received a mortal

blow. Literally thousands of wonderful images of the Buddha in solid
gold studded with gems. Hundreds of monasteries and literally tons of
manuscripts were destroyed by the Chinese communist, reminiscent of
the Muslims who destroyed Nalanda and other great seats of Buddhist
learning in India. Many well known monasteries and spiritual centers
were literally wiped out.

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Since the Tibetan trek to India, the powerful missionary institutions of
entire Christendom have pooled all their resources, organizing skill and
proselytizing astuteness to convert these people wholesale. In the name
of refugee relief, from all over the Christian world, money, clothing,
equipment, food, educational and health care facilities, liberal stipends
for studying abroad, have been inundating the Tibetan refugees. Many
material inducements now find a place for all Buddhists in general under
the canopy of the church. However, not many Buddhists seemed to have
been attracted by these unethical lures to be saved by the church.

KHOTAN, CENTRAL ASIA:

Even very few inhabitants of Central Asia, not to mention people

elsewhere in the world, are able to imagine that beneath the sandy
stretches of Gobi desert lie buried theremainsof once prosperous
Buddhist Kingdoms, famous monasteries, pagodas and temples,
manuscripts, paintings and inscriptions in great numbers.
Archaeological experts have actually unearthed ancient cities, forts,
caves and everything else that a civilized nation could leave behind
under these sandy hills.

The history of establishment and decay of Khotan is still shrouded in

mystery. From the accounts of the Chinese traveler, Yuan Chwang and
also from the Tibetan sources it is certain that the Khotan civilization had
a joint Sino-Indian origin. Prince Kustan was an Indian prince who ruled
over this part of the country. The language of the place bears philological
semblances of both India and China.

The first missionary who brought Buddhism to Khotan was the

Venerable Vairocana from Kashmir. The King of Khotan received him
with all honour. He performed some feats of miracles before the king
and completely won his admiration and devotion fro Buddhism. This
king, Vijayasambhava, was a contemporary of King Bhumimitra of
Kashmir. He built a monastery for venerable Vairocana, called the
Sharana Vihara, which became the stronghold of Buddhist activities in
Khotan.

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King Vijayavirya of the same dynasty was also a devout Buddhist who
built two famous monasteries, the Gantsir Caitya and Gosring Vihara.
His descendent, king Vijayajaya who married a Chinese princess, Zu-
Shi, built a monastery after her name and offered it to the Order.

In 404 the Chine traveler Fa-Hien reached Khotan from Kocca and lived
there for some time. He gives a full description of the state of religion in
Khotan i.e., of the Buddhist temples, pagodas, monasteries and colossal
images of the Buddha etc. In Gomti Vihara alone, he says, there were
three thousand monks living in a community under strict monastic
discipline.

Yuan Chwang also mentioned that he had stayed in this monastery. He

even described that in the court-yard of the big monastery he had seen
mulberry tress on which silk worms were reared.
The eldest son of Vijayajaya was Dharmananda, who became a monk
and went to India to study Dhamma. On his return to Khotan he became a
great religious leader and the founder of the famous Mahaanghika Sect.

Another king of Khotan, Dan-Daras, it is recorded invited a monk from

India called Mantrasiddhi and founded some monasteries of the
Sarvastivada sect.

According to the Tibetan tradition, fifteen hundred years after the

Buddha, a king of Khotan became terribly anti Buddhist, so much so that
all the monks were compelled to leave Khotan and migrate to Tibet,
Gandhara and other places, wherever they could find shelter. In 11 A.D
the Turks, under Yusuf Kadar Khan, subjugated Khotan and established
Muslim rule, by killing or converting the Buddhist en masse.

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 CATURĀRAKKHĀ BHAVANĀ - Four
Protective Meditations
I. Buddhanuasati - Recollection of The Buddha’s Surpassing
Qualities
1. Buddhānussati mettā ca
Asubhaü maranassati,
Iti imā caturārakkhā, Bhikkhu
bhāveyya sīlavā,
A virtuous monk should practise
These four Protective Meditations: Recollection
of the Buddha’s surpassing qualities,
Development of universal love,
Perception of impurities and
Re lection on death.
2. Ananta-vitthāra guõaü,
Guõatonussaraü miniü,
Bhāveyya buddhimā bhikkhu,
Buddhānussatimādito
Beginning with the Buddha’s surpassing qualities,
Or dwelling on the Sage’s virtue and
His all-embracing spiritual excellences,
Should the wise bhikkhu develop his meditation.
3. Savāsane kilese so,
Eko sabbe nighātiya,
Ahu susuddha-santāno,
Pūjānañca sadārach.
Of all liberated saints, he alone expunged,
The mental defilements, together with their traces.\
Thus winning the State of Immaculate Purity,
And truly became the worthiest
To be worshiped for all time so

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Like rings of a coconut tree, mental defilements leave traces on
the psyche. These form one’s predilections. A saint may have a
predilection, but the Buddha transcends all.

4. Sabbakālagate dhamme,
Sabbe sammā sayaü munī,
Sabbākārena bujjhitvā,
Eko sabbaññutam gato.
The Sage, on his own, and totally,
Discovered all knowledge,
In every conceivable form,
Of the past, present or future, thus
He alone won Omniscience.
5. Vipassanādi vijjāhi,
Sailādi caranehi ca.
Susamiddhehi sampanno,
Gaganābhehi nāyako.
With all supernormal attain ments, including
Supermundane Path and Fruition Insights,
Beginning with unequalled virtuous conduct.
The Supreme Leader, like the sky,
Is boundless in accomplishments,
Each mastery reaching its apex state.
6. Sammāgato subhaü thānaü.
Amoghavacano ca so.
Tividhassāpi lokassa,
Nātā niravasesato.
He alone trod the Path of Truth,
To reach the Perfect State.
Himself, the embodiment of Truth,
His words are incapable of error.
In the three spheres of existence He alone is
The Knower of all things without remainder!

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 7. Anekehi gunogehi,
Sabbasattuttamo ahu,
Anekehi upāyehi,
Naradamme damesi ca.
He is the Most Exalted, Having rained floods
of virtues, On the hearts of beings,
And having tamed in many ways Those who
are worthy to be tamed.
8. Eko sabbassa lokassa,
Sabbamatthānusāsako,
Bhāgya-issariyādinaü,
Guõānaü paramo nidhi.
For the whole universe He alone,
Is the true guide to the Final Good, Being
himself the Fountainhead of
All excellences, powers and good fortunes.
9. Paññāssa sabbadhammesu,
Karuõā sabbajantusu,
Attatthānaü paratthānaü,
Sādhikā gunajetthikā
Highest ever, he accomplished,
The utmost good for himself and others,
With supreme wisdom in all things
And boundless compassion for all beings.
10. Dayāya pārami citvā,
Paññāyattāna-m uddhari,
Uddhari sabbadhamme ca,
Dayāyaññe ca muddhari.
Out of compassion he fulfilled the Perfections,
And ascended upon the summit of wisdom;
Thus did he salvage all knowledge;
With which, full of mercy, he delivered all beings.

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11. Dissamānopi tāvassa,
Rupakāyo acintyiyo,
Asādhārana-nāõaóóhe,
Dhammakāye kathāva kā’ti?
His physical body, though visible to all,
Was incomparable, beyond belief.
What to say, then, of his spiritual body,
Beyond compare. indeed so wondrous!
II. Mettā Bhāvanā - Development of Universal Love
1. Attuppamāya sabbesaü,
Sattānaü sukhakāmataü,
Passitvā kamato mettaü,
Sabbasattesu bhāvaye.
Making oneself the example,
Let one seek happiness for all beings. Having visualized
them in a progressive order, Let one develop universal love,
By extending it to all beings.

2. Sukhī bhaveyyaü niddukkho,

Ahaü niccaü ahaü viya,
Hitā ca me sukhī hontu,
Majjhaññhā catha verino.
Just as I yearn to be happy,
To be ever free from suffering, Even
so, may all beings be happy, Whether
friendly, neutral or hostile.

3. Imamhi gāmakkhettamhi,
Sattā hontu sukhi sadā,
Tato parañca rajjesu
Cakkavālesu jantuno.
All those living within the limits Of our village
and surrounding areas, Within our district, our
country, Indeed, in the whole world
May all beings be happy ever!

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 4. Samantā cakkavālasu,
Sattānantsu pāõino,
Sukhino puggalā bhūtā,
Attabhāvagatā scyuü.
Likewise, all the countless beings, inhabiting
The boundless universe, all creatures,
All existing entities with individualized life,
May all beings be happy!
5. Tathā itthi pumā ceva,
Ariyā anariyā pi ca,
Devā narā apāyaññhā,
Tathā dasa disāsu cā’ti
Similarly, all females and males,
All Noble Saints and those not liberated,
All divine and human beings,
All denizens of the nether worlds,
May they all be happy ever!
III. Asubha Saññā - Perception of Impurities
1. Aviññāna subhanibhaü,
Saviññāna subhaü imaü,
Kayaü asubhato pasaaü
Asubhaü bhāvaye yati.
As one discerns the impurities
In attractive inanimate things,
So should one perceive impurities in
Sentient beings that appear attractive.
Seeing the body’s basic rot, let one
Develop the perception of impurities.
2. Vaõõa-saõñhāna-gandhehl,
Āsayokāsato tathā,

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 Pañikkulāni kāye me,
Kuõapāni dvisolasa.
Impurities are due to decomposition
Inherent in the thirty-two parts of my body.
Thus should one perceive impurities-
By way of colour, shape, smell
Location and section of each of the parts.
3. Patitamhāpi kuõapā,
Jegucchaü kāyanissitaü,
Ādhāro hi suci tassa,
Kāyo tu kuõape ñhitaü.
Bodily impurities are more loathsome,
Than those existing in a place,
Where corpses are buried.
There the earth surely is clean.
The constantly rotting body,
However, has nothing clean in it.
4. Mīlhe kimi va kāyo yaü,
Asucimhi samuññmhtto,
Anto asuci sarnpuõõo,
Puõõa-vaccakuti viya.
Indeed renewal of the body
In a setting of unceasing decay
Resembles the rampant maggots
In a sewage tank.
Inside, the body is filled with filth,
Like an over-flowing privy.
5. Asuci sandate niccaü,
Yathā medakathālikā,
Nānā kimi kulāvāso,
Pakka candanikā viyā.
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 Ever the impurities flow out,
Like fat from an overflowing pan.
And, as in a putrid village pond,
The body harbours varities of worms.
6. Gaõóabhūto rogabhūto,
Vaõabhūto samussayo,
Atekicchoti jeguccho,
Pabhinna kunapūpamo’ti.
As the source of all disease, the body is
Like a bagful of boils and sores,
Often untreatable, and ever repulsive,
Resembling that of a decomposing corpse.
IV. Maranānuasatl - Reflection on Death
1. Pavāta-dipa tulyāya,
SāyusantatiyākkhayalTl,
Parūpmāya sarnpassü,
Bhāvaye maraõassatü,
Like a blown-out lamp is life when
Cut off by exhaustion of the vital force.
Visualizing how others died, should
One cultivate the reflection on death.
2. Mahāsampatti-sampattā,
Yathā sattā matā idha,
Tathā ahaü martssām,
Maranaü mama hessati.
In this world, even those beings Who
were immensely fortunate, died.
Similarly I, too, will have to die.
Death will surely overtake me.

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3. Uppattiyā sahevedaü,
Maranaü āgatam sadā,
Maranatthāya okāsaü,
Vadhako viya esati.
Indeed death invariably comes
Together with birth itself,
Even as a murderer eagerly looks,
For the opportunity to kill his victim.
4. Isakam anlvattantaü,
Satataü gamanussakaü,
Jlvltaü udayā attham,
Suriyo viya dhāvati.
Just as the sun rises only to set,
Even so, without stopping, ‘and
Ever on the move, death follows,
Only to make an end of life!
5. Vijjububbula ussāva,
Jalarāi parkhayaü,
Ghātakova ripu tassa,
Sabbatthāpi avāriyo,
Bubbles break up, dew-drops dry,
A line drawn in water disappears,’
And the victim falls prey to his enemy.
So indeed is death ever inevitable!
6. Suyasatthāma-puññiddhi,
Buddhivuóóhi jinadvayaü,
Ghātesi üaraõaü khppaü,
Kātu mādisake kathā,
Even those peerless Self-Awakened Ones,
The Supremely Enlightened Ones

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 And the Hermit Enlightened Ones,
Endowed with great wisdom,
Immense merits, supernatural powers,
Vast fame and following, passed away.
So what to speak of persons like me?
7. Paccayānañca vekalyā,
Bāhirajjhattupaddavā,
Marāmoraü nimpesāpi,
Maramāno anukkhanaõtī,
Due to the manifold working of conditions,
Supporting life, within and without,
Or the various distresses afflicting it,
In just a flash we could die!
Indeed, we are dying every moment.
ABHINHAM PACCAVEKKHITABBAM
Constant Reflection of Realities
Pañcimāni bhikkhave thānāni abhtõhaü paccavekkhitabbāni
itthiyā vā purisena vā gahaññhena vā pabbajitena vā. Katam ni
pañca?
Bhikkhus, these are the five realities which should be
reflected upon, over and over again, by woman and man
both lay and monastic. Which five?
Jarādhammomhi; jaram anatitio’ti abhiñahaü
paccavekkhitabbeü.
“I am subject to ageing. I have not gone beyond ageing.”
So it should be reflected upon, over and over again.
Byādhidhammomhi; byādhiü anatīto’ti abhiõhaü
paccavekkhitabbam.
“I am subject to disease. I have not gone beyond disease.” So it
should be reflected upon, over and over again.
Maraõadhammomhi; maraõaü anatīto’ti abhiõhaü
paccavekkhitabbaü.
“I am subject to death. I have not gone beyond death.”
So it should be reflected upon, over and over again.

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Sabbehi me piyehi manāpehi Nānābhāvo vinābhavo’ti Abhiõhaü
paccavekkhltabbaÿ.
“Inevitably there comes change in, and separation from, all that are
dear to and cherished by me.” So it should be reflected upon, over
and over again.
Kammassakomhi kammadāyādo
Kammayoni kammabandhu kammapañisarõo.
Yaü kammaü karlsaām! kalyānaü vā,
Pāpakaü vā tassa dāyado bhavissāmīti
Abhiõhaü paccavekkhitabbaü.
“I am the owner of my action. I am the heir of my action. My action
is the womb whence I have sprung. My action is my kin. My action
is my protection. Whatever action I do, good or evil, of that I shall be
the heir.” So it should be reflected upon, over and over again.

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