Metta

Luangpor Jumnean Seelasetho

2008-10-26T23:02:00.000-07:00

" METTA PUTTO PUTTO AH HO SIT "

LUANG POR JUMNEAN SEELASETHO is the abbot and founder of the incredible temple named Wat Tum Sua in Krabi, Thailand just outside of Krabi town toward the mountains.

Luang por Jumnean was born in a rural village in Nakhon Si Thammarat province in Southern Thailand. His father apprenticed him to a village folk doctor that was a blind priest and an astrologer. At six years old he began meditation practice. He was trained in Buddhism, and also as a folk healer. At age 20 he ordained as a Buddhist monk in the Theravada tradition. For a time, he wandered as an ascetic monk and then trained in intensive insight meditation with Ajahn Dhammadharo at Wat Tow Kote.
After being a monk for 17 years he moved to a small village in the Surat Thani province called "Ban Na San". Ban Na San is a very pretty little town located on a river. Their rambutans (exotic red Thai fruit like large oval shaped golf balls with green or pink 'hairs' coming covering them are excellent in season and they have yearly rambutan festivals that you should attend if you get the chance sometime while you're here.
Luang por Jumnean studied meditation in Ban Na San for a short while then moved to Krabi, Thailand to found "Wat Tum Sua", Tiger Cave Temple of the South. Luangpor Jumnean founded Wat Tum Sua in 1975. So, he was a monk for 33 years at Wat Tum Sua and 17 years at Nakhon Si Thammarat. I think 2 years in Ban Na San. That's 52 years as a Thai Theravada monk!
A monk told me recently that Luangpor Jumnien's good friend is Jack Kornfield, who has written many books about the subject of meditation. The monk told me that Luangpor Jumnean and Jack Kornfield stayed at the same temple in Banasan, Surat Thani province, Thailand for some time. Yearly now Luangpor Jumnean goes to California to teach a meditation course with Jack Kornfield.
Luangpor Jumnean is a world traveler, frequently making visits to: California, Chicago, Malaysia, India, Burma, Singapore, Germany, and the UK mostly for the purposes of teaching mediation. He is a most accomplished meditation teacher and world renowned. Wat Tum Sua presently has 30-40 Buddhist monks living on temple grounds including 8 that live in the caves of the foothills area at the north side of the temple. It is possible to climb 100+ steps and explore the area which resembles Jurassic Park with HUGE palm trees and other plants that aren't usually seen. There are 1000 years old trees in this area and some nice caves to explore.
During the rains retreat nearly 100 monks stay for a few months at Wat Tum Sua. There are almost 200 'magee' or Buddhist nuns in white and with shaved heads that have taken vowels at the temple. Luangpor Jumnean intents Wat Tum Sua to be a refuge for women in bad relationships and welcomes anyone that needs a safe haven.
Luangpor Jumnean Seelaseeto is the abbot and founder of this amazing temple in the south of Thailand named, Tiger Cave Temple (Wat Thumsua).

LUANG POR JUMNEAN has saved many lives, one of them was me....

Recalling back in the year 2006, I was working in Singapore at that time. Who was it I do not know did a BLACK MAGIC spelled on me. This person first did it physically, but because I was wearing buddhist amulet so the spell did not manage to get me. But One of my amulet cracked and the Tangkai which was on me just slip out from my waist...Imagine the Tangkai was tied to my waist very strongly just fell on the ground while I was showering. At that instance I felt something was wrong with me.I just ignored it.

Then as time goes by, my skin began to have spots and it's itchy. Each time when I scratch it, it began to bleed and was itchy. Friends saw and told me to see the doctor but I refused cause I knew that it's not a skin disease. I applied cream and it seems to get worst. Later on my bones was very painful and I had to limb while I was walking.

Every evening at bout 7pm, I will start to have fever. And believe me as days passed I began to loose concentration in my work. Each day it's eating up my bones and it really hurts.

Then one day I received a call from my brother sayin that Luang por Jumnean wants to see me and asked me to come back to KL cause he's arriving. I kept telling my brother that I could not make it. He did not give up and kept trying to change my mind. I kept on telling him no I can't. In my life I have never said that I will not see Luang Por Jumnean whenever he's here in Malaysia. Then, I was asked to chant this "METTA PUTTO PUTTO AH HO SIT" it's a Metta of Loving Kindness given by Luang Por Jumnean. Trust me this is a very strong Metta. I chant this Metta very often. When I started to chant this my mind started to change.

Then in the morning, I went to the bus terminal and catch the bus to KL. If I was late for 15minutes, I would have not be able to come back. During my journey to KL, I could feel the pain that was in my head. It's much worst that migrain.

When I arrived that evening, I went straight to see Luang Por where he stayed. When I arrived Luang Por was resting and I met his disciple. My brother was there too and they were shocked to see me and immediately my tears starts to flow like a running tap.

At 9pm, Luang Por Jumnean came down to the hall and about to start his evening chanting. Before he starts, I went to see him and he looked at my hands and legs and told me, "You have been Black Magic". Then from that moment on he slowly heal me. For a month I was with him and that was the time he took it all out from me. Whereever he goes I was by his side.

After 28days, I was as clean as a newborn child. Luang Por Jumnean then accepted me as his God son and opened up a new road for me to pursue a new journey.

To All My Friends out there, " IF IT IS NOT BECAUSE OF LUANG POR JUMNEAN, I WILL NOT BE ABLE TO BE HERE AND POST OUT THIS MEANINGFUL BLOG AND SHARE WITH YOU".

That is why I always tell people " BELIEVE IN GOD AND LOVE EVERYONE"....

Cause god will always be with his children and will never see them suffer....

One of the First Utterances of the Buddha

2008-10-26T04:20:00.000-07:00

'Thro' many a birth in existence wandered I, Seeking, but not finding, the builder of this house. Sorrowful is repeated birth. O housebuilder, thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. Mind attains the Unconditioned. Achieved is the End of Craving.
At dawn on the very day of His Enlightenment the Buddha uttered this paean of joy (Udana) which vividly describes His transcendental moral victory and His inner spiritual experience.
The Buddha admits His past wanderings in existence which entailed suffering, a fact that evidently proves the belief in rebirth. He was compelled to wander and consequently to suffer, as He could not discover the architect that built this house, the body. In His final birth, while engaged in solitary meditation which He had highly developed in the course of His wanderings, after a relentless search He discovered by His own intuitive wisdom the elusive architect, residing no outside but within the recesses of His own heart. It was craving or attachment, a self-creation, a mental element latent in all. How and when this craving originated is incomprehensible. What is created by oneself can be destroyed by oneself. The discovery of the architect is the eradication of craving by attaining Arahantship, which in these verses is alluded to as "end of craving."
The rafters of this self-created house are the passions (kilesa) such as attachment (lobha) aversion (dosa), illusion (moha), conceit (mana), false views (ditthi), doubt (vicikiccha), sloth (thina), restlessness (uddhacca), moral shamelessness (ahirika), moral fearlessness (anottappa). The ridge-pole that supports the rafters represents ignorance the root cause of all passions. The shattering of the ridge-pole of ignorance by wisdom results in the complete demolition of the house. The ridge-pole and rafters are the material with which the architect builds this undesired house. With their destruction the architect is deprived of the material to rebuild the house which is not wanted.
With the demolition of the house the mind, for which there is no place in the analogy, attains the unconditioned state, which is Nibbana. Whatever that is mundane is left behind, and only the Supramundane State, Nibbana, remains.

Yammakavagga - The Pairs (verses 1-20)

Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, suffering follows one, even as the wheel follows the hoof of the draught-ox.
Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, AFFECTION follows one, even as one's shadow that never leaves.
``He abused me, he beat me, he defeated me, he robbed me,'' in those who harbour such thoughts hatred is not appeased.
``He abused me, he beat me, he defeated me, he robbed me,'' in those who do not harbour such thoughts hatred is appeased.
Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law.
The others know not that in this quarrel we perish; those of them who realise it, have their quarrels calmed thereby.
Whoever lives contemplating pleasant things, with senses unrestrained, in food immoderate, indolent, inactive, him verily Mara overthrows, as the wind (overthrows) a weak tree.
Whoever lives contemplating ``the Impurities'', with senses restrained, in food moderate, full of faith, full of sustained energy, him Mara overthrows not, as the wind (does not overthrow) a rocky mountain.
He who is stained (with defilements) without self-control and truthfulness, is not worthy of wearing the yellow robes.
He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
The one, who takes wrong to be right and right to be wrong, and who thinks always of sensual pleasures, cannot be successful in finding the Truth.
The one, who takes right to be right and wrong to be wrong, and who thinks not of sensual pleasures, can be successful in finding the Truth.
Even as rain penetrates an ill-thatched house, so does lust penetrate an undeveloped mind.
Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
Here he rejoices, hereafter he rejoices. In both states the welldoer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds.
Here he suffers, hereafter he suffers. In both states the evildoer suffers. ``Evil have I done'' (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.
Here he is happy, hereafter he is happy. In both states the welldoer is happy. ``Good have I done'' (thinking thus), he is happy. Furthermore, is he happy, having gone to a blissful state.
Though much he recites the Sacred Texts, but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits of the Holy life.
Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy life.

Appamadavagga – Heedfulness (verses 21-32)

Heedfulness is the path to the Deathless, (Nibbana) heedlessness is the path to death. The heedful do not die; the heedless are like unto the dead.
Distinctly understanding this (difference) the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of Ariyas.
The constantly meditative, the ever steadfastly ones realize the bondfree, supreme Nibbana.
The man who is strenuous, mindful, of pure conduct, and careful, who restrains himself, who acts after due deliberations and practices Right Livelihood, becomes famous.
By sustained effort, earnestness, discipline, and self-control, let the wise man make for himself an island, which no flood overwhelms.
The ignorant, foolish folk indulge in heedlessness; the wise man guards heedfulness as the greatest treasure.
Indulge not in heedlessness; have no intimacy with sensuous delights. Verily the heedful, meditative person obtains abundant bliss.
When a man banishes heedlessness by heedfulness, he becomes wise and is free from sorrow. He sees clearly the sorrowing people as one who stands on the hill looking down on the plains.
Heedful among the heedless, watchful among the sleeping, the wise man outstrips the foolish man as a race horse outstrips an old horse.
Maghava, the king of gods, attained such great supremacy over the gods through heedfulness. Heedfulness is always praised and heedlessness is always blamed.
Even as a fire consumes all obstacles, both great and small, a monk, who delights in heedfulness and who views heedlessness with fear, consumes attachments, both great and small.
A monk, who delights in heedfulness and who views heedlessness with fear, will not fail in the end to, to attain Nibbana.

Cittavagga - The Mind (verses 33-43)

The fickle, unsteady mind, so hard to guard, so hard to control, the wise man straightens, as the fletcher straightens the arrow.
Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned.
The mind is hard to check. It is swift and wanders at will. To control it is good. A controlled mind is conducive to happiness.
The mind is very hard to perceive, extremely subtle and wanders at will. Let the wise person guard it; a guarded mind is conducive to happiness.
Faring far, wandering alone, bodiless, lying in a cave, is the mind. Those who subdue it are freed from the bond of Mara.
He whose mind is not steadfast, he who knows not true doctrine, he whose confidence wavers - the wisdom of such a one will never be perfect.
He whose mind is not soaked (by lust), he who is not affected (by haunt), he who has transcended both good and evil - for such a vigilant one there is no fear.
Realising that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city, he should attack Mara with the weapon of wisdom. He should guard his conquest and be without attachment.
Before long, alas! This body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.
Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind can do one far greater (harm).
What neither mother, nor father, nor any other relative can do, a well-directed mind does and thereby elevates one.

Pupphavagga – Flowers (verses 44-59)

Who will be able to understand himself, this world, heaven and hell? Who will fully realize the well preached Doctrine, which is like a garland fixed by a clever garland maker?
The disciple in training (sekha) will be able to understand himself, this world, heaven and hell. He will realize the well preached Doctrine, which is like a garland fixed by a clever garland maker.
Knowing that this body is like foam, and comprehending its mirage-nature, one should destroy the flowershafts of sensual passions (Mara), and pass beyond the sight of the King of Death.
The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.
The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer brings under his sway.
As a bee without harming the flower, its colours or scent, flies away, collecting only the honey, even so should the sage wander in the village.
Not the faults of others, nor what others have done or left undone, but one's own deeds, done and left undone, should one consider.
As a flower beautiful and brilliant of hue, but without fragrance, even so fruitless is the well-spoken word of one who does not practise it.
As a flower beautiful, brilliant of hue and full of fragrance too, even so fruitful is the well-spoken word of one who does practise it.
As from a heap of flowers many a garland is made even so many a good deed should be done by one born as a human being.
The perfume of flowers blows not against the wind, not does the fragrance of sandalwood, tagara and jasmine, but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.
Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.
Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.
Those, who are virtuous and who live a life of heedfulness, are set free through attaining perfect wisdom and Mara cannot find a way to them.
The lotus will grow even in rubbish thrown away. It will delight the heart with its sweet smell and beauty.
Just like a lotus, the disciple, by his wisdom, will shine among them that are ignorant, blind and unconverted.

Balavagga - The Fool (verses 60-75)

Long is the night to the wakeful; long is the league to the weary; long is the samsara to the foolish who know not the Sublime Truth.
If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship with the foolish.
``Sons have I; wealth have I'': Thus is the fool worried; Verily, he himself is not his own. Whence sons? Whence wealth?
The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.
Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.
Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.
Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.
That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.
That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.
As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.
Month after month, a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; but he is not worth a sixteenth part of them who have comprehended the Truth.
Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.
To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head.
The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.
Let both laymen and monks think, ``by myself was this done; in everywork, great or small, let them refer to me''. Such is the ambition of the fool; his desires and pride increase.
Surely, the path that leads to wordly gain in one, and the path that leads to Nibbana is another; understanding this, the Bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment.

Panditavagga - The Wise Man (verses 76-89)

Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
He who practises the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas.
Irrigators lead the water; fletchers fashion the shaft; carpenters carve the wood; the wise discipline themselves.
As a solid rock is not shaken by the wind, even so the wise remain unshaken amidst blame and praise.
Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.
The good give up (attachment for) everything; the saintly prattle not with sensual craving; whether affected by happiness or by pain, the wise show neither elation nor depression.
Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth, or kingdom (by doing wrong); by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.
Few among men are they who cross to the further shore. The other folk only run up and down the bank on this side.
But those who act rightly accordingly to the teaching, which is well expounded, those are they who will reach the Beyond-Nibbana (crossing) the realm of passions, so hard to cross.
A wise man renounces evil and sensual pleasure and he does all meritorious work in order to attain Nibbana. He becomes a homeless one.
By having no attachment and desires and by forsaking sensual pleasures, a wise man gets rid of his impurities.
Those, who practise the seven Factors (Mindfulness, Investigation of the Dhamma, Energy, Rapture, Calmness, Concentration, Equanimity), and have freed themselves from attachments, attain Nibbana.

Arahantavagga - The Perfected One (verses 90-99)

For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not.
The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go).
They for whom there is no accumulation, (of kammic activities or the four necessities of life) who reflect well over their food, who has Deliverance, which is Void and Signless, as their object - their course like that of birds in the air cannot be traced.
He who corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his objects, - his path, like that of birds in the air, cannot be traced.
He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions, - such a steadfast one even the gods hold dear.
An Arahant is not troubled with anything just as the earth is not troubled with clean and unclean things. He is virtuous and pure, as water free from mud. He attains Nibbana.
Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, perfectly peaceful, and equipoised.
The man who is not credulous, who understands the Uncreate (Nibbana), who has cut off the links, who has put an end to occasion (of good and evil), who has eschewed all desires, he indeed, is a supreme man.
Whether in village or in forest, in vale or on hill, wherever Arahants dwell, - delightful, indeed, is that spot.
Delightful are the forests where worldlings delight not; the passionless will rejoice (therein), (for) they seek no sensual pleasures.

Sahassavagga - The Thousands (verses 100-115)

Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which, one attains peace.
Better than a thousand verses, comprising useless words, is one beneficial single line, by hearing which one is pacified.
One sentence of the Doctrine, which brings happiness to a person who understands, is better than one hundred stanzas consisting of meaningless words.
Though one should conquer a thousand times a thousand men in battle, he who conquers his own self, is the greatest of all conquerers.
Self-conquest is, indeed, far greater than the conquest of all other folks.
Neither a god nor a Gandhabba, nor Mara with Brahma, can win back the victory of such a person who is self-subdued and ever lives in restraint.
Though month after month with a thousand coins, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself, - that honour is, indeed, better than a century of sacrifice.
Though, for a century, a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself, - that honour is, indeed, better than a century of fire-sacrifice.
In this world whatever gift or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright which is excellent.
For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength.
Though one should live a thousand years, immoral and uncontrolled, yet better, indeed, is a single day's life of one who is moral and meditative.
Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day's life of one who is wise and meditative.
Though one should live a hundred years idle and inactive, yet better, indeed, is a single day's life of one who makes an intense effort.
Though one should live a hundred years without comprehending how all things rise and pass away, yet better, indeed, is a single day's life of one who comprehends how all things rise and pass away.
Though one should live a hundred years without seeing the Deathless State, yet better, indeed, is a single day's life of one who sees the Deathless State.
Though one should live a hundred years not seeing the Truth Sublime, yet better, indeed, is a single day's life of one who sees the Truth Sublime.

Papavagga – Evil (verses 116-128)

Make haste in doing good; check your mind from evil; for the mind of him who is slow in doing meritorious actions delights in evil.
Should a person commit evil, he should not do it again and again; he should not find pleasure therein: painful is the accumulation of evil.
Should a person perform a meritorious action, he should do it again and again; he should find pleasure therein: blissful is the accumulation of merit.
Even an evil-doer sees good as long as evil ripens not; but when it bears fruits, then he sees the evil results.
Even a good person sees evil so long as good ripens not; but when it bears fruits then the good one sees the good results.
Do not disregard evil, saying, ``It will not come nigh unto me'', by the falling of drops even a water-jar is filled, likewise the fool, gathering little by little, fills himself with evil.
Do not disregard merit, saying, ``It will not come nigh unto me''; by the falling of drops even a water-jar is filled, likewise the wise man, gathering little by little, fills himself with good.
Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things.
If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong.
Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.
Some are born in a womb; evildoers (are born) in woeful states; the well-conducted go to blissful states; the Undefiled Ones pass away into Nibbana.
Not in the sky, nor in the mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one's evil deed.
Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place one earth where abiding one will not be overcome by death.

Dandavagga – Violence (verses 129-145)

All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike.
All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike.
Whoever tries to seek happiness through hurting others, cannot find happiness.
Whoever tries to seek happiness without hurting others, can find happiness.
Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.
If, like a cracked gong, you silence yourself, you have already attained Nibbana: no vindictiveness will be found in you.
As with a staff the heardsman drives his cattle to pasture, even so do old age and death drive out the lives of beings.
So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.
Whosoever causes pain to the innocent ones will himself suffer quickly from one of the following ten states.
He will get sharp pain or injury of the body, or get serious illness or become mad.
Or punishment by the kind, or being accused of doing wrong or death of relatives or loss of treasures.
Or his house will be struck by lightning or after death, he will be reborn in Hell.
Neither wandering naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor dust, nor ashes, nor striving squatting on the heels, can purify a mortal who has not overcome doubts.
Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain (of the four Paths of Sainthood), perfectly pure, laying aside the rod (in his relations) towards all living beings a Brahmana indeed is he, and ascetic is he, a Bhikkhu is he.
Those, who are ashamed to do shameful things, are rare. Such men can be compared to a thoroughbred horse who does not get whipped.
A man, who practises virtue, who has confidence in what he does, who meditates and who understands the Law, such a man will get rid of suffering as a thoroughbred horse gets rid of being whipped.
Irrigators lead the waters. Fletchers bend the shafts. Carpenters fashion the wood. The virtuous control themselves.

Jaravagga - Old Age (verses 146-156)

What is laughter, what is joy, when the world is ever burning? Shrouded by darkness, would you not seek the light?
Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists.
Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death.
Life gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?
Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.
Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma of the Good grows not old. Thus do the Good reveal it among the Good.
The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.
Through many a birth in samsara, wandered I, seeking, but not finding, the builder of this house. Sorrowful is it to be born again and again.
O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. My mind has attained the unconditioned. Achieved is the end of craving.
They who have not led the Holy Life, who in youth had not acquired wealth, pine away like old herons at a pond without fish.
They who have not led the Holy Life, who in youth had not acquired wealth, he like worn out bows, sighing after the past.

Attavagga - The Self (verses 157-166)

If one holds oneself dear, one should protect oneself well. During every one of the three watches the wise man should keep vigil.
Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled.
As he instructs others so should he himself act. Himself fully controlled, he should control (others); for oneself, indeed, is difficult to control.
Oneself, indeed, is one's saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find.
By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem.
Just as the creeper overspreads a Sal-tree and destroys it, the man who allows his wickedness to overcome him, suffers as much as his enemy would have him suffer.
Easy to do are things that are hard and not beneficial to oneself, but very, very difficult, indeed, to do is that which is beneficial and good.
Whosoever rejects the words of the noble, righteous Arahants, such a fool, because of his false views, brings forth on his head ruin and destruction, like the banana-tree which dies when it has borne fruit.
By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.
For the sake of others' welfare, however, great, let not one neglect one's own welfare. Clearly perceiving one's own welfare, let one be intent on one's own goal.

Lokavagga - The World (verses 167-178)

Do not follow a life of evil; do not live heedlessly; do not have false views; do not value worldly things. In this way one can get rid of suffering.
A man should not live heedlessly but should exert himself to live righteously. Such a man is happy in this world and in the next.
A man should live righteously and not wrongly. Such a man is happy in this world and in the next.
Just as one would look upon a bubble, just as one would look upon a mirage - if a person thus looks upon the world, the King of Death sees him not.
Come, behold this world which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.
A man, who is free from heedlessness and is heedless no more, purifies himself and shines in this world like the moon which is freed from a cloud.
Whosoever, by a good deed, covers the evil done, such a one illuminates this world like the moon freed from clouds.
Blind is this world. Few are those who clearly see. As birds escape from a net, few go to a blissful state.
As swans can fly easily through the air, as those who persevere can perform wonders, wise men can easily conquer death.
There is no evil that cannot be done by the liar, who has transgressed the one law (of truthfulness) and who is indifferent to a world beyond.
Verily, misers go not to the celestial realms. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby becomes happy thereafter.
Better than absolute sovereignity over the earth, better than lordship over all the worlds is the Fruit of a Stream-Winner.

Buddhavagga - The Buddha (verses 179-196)

One who has conquered all defilements, cannot be defeated. Such a one is The Buddha, who has attained unlimited power.
One, who has no Craving with its snare and poisons, cannot be disturbed. Such a one is The Buddha, who has attained unlimited power.
The wise ones who are intent on meditation, who delight in the peace of renunciation (i.e. Nibbana), such mindful perfect Buddhas even the gods hold (most) dear.
Rare is birth as a human being. Hard is the life of mortals. Hard it is to obtain the chance to listen to the Dhamma. Rare is the appearance of the Buddhas.
To cease from all evil, to cultivate good, to purify one's mind: This is the advice of all Buddhas.
Forbearing patience is the highest austerity. Nibbana is supreme, say the Buddhas. He, verily, is not a recluse who harms another. Nor is he an ascetic who oppresses others.
Not insulting, not harming, restraint according to the Fundamental Moral Code, moderation in food, secluded abode, intent on higher thoughts, - this is the Teaching of the Buddhas.
One, who has craving, cannot be satisfied even when he has plenty of gold. The wise man does not crave as he understands the consequences of craving.
A wise man finds no delight in heavenly pleasures. The disciple of The Buddha takes delight in the destruction of Craving.
To many a refuge fear-stricken men betake themselves - to hills, woods, groves, trees, and shrines.
Nay, no such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.
He who has done for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the Four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow and the Noble Eightfold Path which leads to the Cessation of Sorrow.
This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such a refuge is one released from all sorrow.
Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of Sangha. Happy is the discipline of the united one.
Honours those worthy of honour, who has overcome all passions, and Suffering.
He who honours those worthy of honour, he who has overcome all passions, he has overcome Suffering, he has gained great merit.

Sukhavagga - Happiness (verses 197-208)

Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating.
Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health (free from the disease of passions).
Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.
Ah, happily do we live, we who have no impediments. Feeders of joy shall we be even as the gods of the Radiant Realm.
Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat.
There is no fire like lust, no crime like hate. There is no ill like the body, no bliss higher than Peace (Nibbana).
Hunger is the greatest disease. Aggregates are the greatest ill. Knowing this as it really is, (the wise realize) Nibbana, bliss supreme.
Good health is the highest gain. Contentment is the greatest wealth. Trustworthy ones are the best kinsmen. Nibbana is the highest Bliss.
Having tasted the flavour of seclusion and the flavour of appeasement, free from anguish and stain becomes he, imbibing the taste of the joy of the Dhamma.
Happy is one, who beholds the holy ones. To live with the holy ones is ever pleasant. It would be pleasant if one never comes across a fool.
Truly, he who moves in company with fools grieves for a long time. Association with the foolish is ever painful as with a foe. Happy is association with the wise, even like meeting with kinsfolk.
Therefore:- With the intelligent, the wise, the learned, the enduring, the dutiful and the Ariya - with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.

Piyavagga - Affection (verses 209-220)

Applying oneself to that which should be avoided, not applying oneself to that which should be pursued, and giving up the quest, one who goes after pleasure envies them who exert themselves.
Consort not with those that are dear, never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful.
Hence hold nothing dear, for separation from those that are dear is painful; bonds do not exist for those to whom naught is dear or not dear.
From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, whence fear?
From affection arises grief; from affection arises fear; for him who is free from affection there is no grief whence fear?
From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, whence fear?
From lust arises grief, from lust arises fear; for him who is free from lust there is no grief, whence fear?
From craving arises grief, from craving arises fear; for him who is free from craving there is no grief, whence fear?
Whoso is perfect in virtue and insight, is established in the Dhamma, has realized the Truths, and fulfils his own duties, - him do folk hold dear.
He who has developed a wish for the Undeclared (Nibbana), he whose mind is thrilled (with the three Fruits), he whose mind is not bound by material pleasures, such person is called an ``Upstream-bound One''.
A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
Likewise, his good deeds will receive the well-doer who has done from this world to the next, as kinsmen will receive a dear one on his return.

Kodhavagga - Anger (verses 221-234)

Put anger away, abandon pride, overcome every attachment, cling not to Mind and Body and thus be free from sorrow.
One, who controls his anger when aroused, is like a clever driver who controls a fast going carriage; the others are like those who merely hold the reins.
Conquer the angre man by love; conquer the ill-natured man by goodness; conquer the miser with generosity; conquer the liar with truth.
One should speak the truth, and not yield to anger; when asked one should give though there be litter; by these three things one may go to the presence of the devas, the gods.
Those sages who are harmless, and are ever restrained in body, go to the deathless state (Nibbana), whither gone they never grieve.
The defilements of those who are ever vigilant, who discipline themselves day and night, who are wholly intent on Nibbana, are destroyed.
This is a thing of old, Atula, not only of today; they blame him who remains silent, they blame him who talks much, they blame him who speaks in moderation; none in the world is left unblamed.
There never was, there never will be, nor is there now to be found anyone who is wholly blamed or wholly praised.
Examining day by day, the wise praise him who is of flawless life, intelligent, endowed with knowledge and virtue.
Who deigns to blame him who is like a piece of refined gold? Even the gods praise him; by Brahma too he is praised.
One should guard against misdeeds (caused by) the body, and one should be restrained in body. Giving up evil conduct in body, one should be of good bodily conduct.
One should guard against misdeeds (caused by) speech, and one should be restrained in speech. Giving up the evil conduct in speech, one should be one good conduct in speech.
One should guard against misdeeds (caused by) the mind, and one should be restrained in mind. Giving up evil conduct in mind, one should be of good conduct in mind.
The wise are restrained in deed; in speech, too, they are restrained. The wise, restrained in mind, are indeed those who are perfectly restrained.

Malavagga - Impurity (verses 235-255)

Like a withered leaf are you now. The messangers of death wait on you. On the threshold of decay you stand. Yet, you have no provision for your journey.
Make an island unto yourself. Strive quickly; become wise. Purged of strain and passionless, you shall enter the heavenly stage of the Ariyas.
Your life has come to end now. To the presence of death you are setting out. No halting place is there for you by the way. Provision too there is none for you.
Make an island unto yourself. Strive without delay; become wise. Purged of strain and passionless, you will not come again to birth and old age.
By degrees, little by little, from time to time, a wise person should remove his own impurities, as a smith removes (the dross) of silver.
As rust sprung from iron eats itself away when arisen, even so his own deeds lead the transgressor to states of woe.
Texts not repeated are often soon forgotten; the house neglected soon decays; sloth is a blemish on beauty; heedlessness is a blemish on the watchman.
Misconduct is the taint of a woman. Stinginess is the taint of a donor. Taints, indeed, are all evil things both in this world and in the next.
A worse taint than these is ignorance, the greatest taint. Abandoning this taint, be taintless, O Bhikkhus!
Easy is the life of a man who is shameless, bold like a crow, a fault finder, insolent, impudent and corrupt.
Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life and reflective.
Whoso destroys life, utter lies, takes what is not given, resorts to others' wife,
and is addicted to intoxicating liquor, he, in this very life, would dig up his own root.
Know thus, O good man: ``not easy to control are evil things''. Let not greed and hate drag you to suffering for a long period.
People give according to their faith and pleasure. Whoever allows himself to be annoyed because of charity practised by others, such a man cannot get peace of mind by day or by night.
But he who has this (feeling) fully cut off, uprooted and destroyed, gains peace by day and by night.
There is no fire life lust, no grip like hate, no net like delusions, no river like craving.
Easily seen are others' faults, hard indeed to see are one's own. Life chaff one winnows others' faults, but one's own (faults) one hides, as a crafty fowler conceals himself by camouflage.
He who sees others' faults, and is ever irritable - the corruptions of such a one grow. He is far from the destruction of corruptions.
In the sky there is no track. Outside there is no Saint. Mankind delights in obstacles. The Tathagatas are free from obstacles.
In the sky there is no track. Outside there is no Saint. There are no conditioned things that are eternal. There is no instability in the Buddhas.

Dhammatthavagga - The Just (verses 256-272)

He is not just, who arbitrates hastily. He, who inquires into what is right and wrong is indeed just and wise.
The intelligent person who leads other not falsely but lawfully and impartially, who is a guardian of the law, is called ``one who abides by the law'' (dhammamattha).
He is not called wise who speaks much. He, who is patient, thoughtful, free from hatred and fear, he is indeed called a wise man.
He, who speaks much is not the one well versed in the Law. He, who hears the Law and practices what he has learnt is the one who knows the Law.
He is not thereby an Elder (thera) merely because his head is grey. Ripe is his age. ``Old-in-vain'' is he called.
In whom are truth, virtue, harmlessness, restraint and control, that wise man who is purged of impurities, is, indeed, called an Elder.
A man will never be accomplished, even if he is fair in complexion or good in speech, if he is greedy, envious and deceitful.
But in whom these are wholly cut off, uprotted and extinct, that wise man who is purged of hatred, is, indeed, called good-natured.
Not by a shaven head does an undisciplined man, who utters lies, become a monk. How will one who is full of desire and greed be a monk?
He who wholly subdues evil deeds both small and great, is called a monk because he has overcome all evil.
He is not thereby a Bhikkhu merely because he seeks alms from others; by following the whole code (of morality) one certainly becomes a Bhikkhu and not (merely) by seeking alms.
Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he, indeed, is called a Bhikkhu.
Not by silence (alone) does he who is dull and ignorant become a sage; but that wise man who, as if holding a pair of scales, embraces the best and shuns evil, is indeed a sage.
For that reason (embracing the best and abandoning evil) he is a sage. He who understands both worlds is, therefore, called a sage.
He is not therefore an Ariya (Noble) if he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).
Not only by mere morality and austerities nor again by much learning, nor even by developing mental concentration, nor by secluded lodging, (thinking)
``I enjoy the bliss of renunciation not resorted to by the worldling'' (not with these) should you, O Bhikkhu, rest content without reaching the extinction of the corruptions (Arahatship).

Maggavagga - The Path (verses 273-289)

The best of all paths is the Eightfold Path. The best of all truths are the Four Noble Truths. Non-attachment is the best of all states. The best of all men is the Seeing One (the Buddha).
This is the only Way. There is none other for the purity of vision. Do you follow this path. This is the bewilderment of Mara.
Entering upon that path you will make an end of pain. Having learnt the removal of thorns, have I taught you the path.
Striving should be done by yourselves; the Tathagatas are only teachers. The meditative ones who enter the way are delivered from the bonds of Mara.
``Transient are all conditioned things'': when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
``Sorrowful are all conditioned things'': when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
``All Dhammas are without a soul'': when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
Who strives not when it is time to strive, who though young and strong is indolent, who is low in mind and thought and lazy, that idler never finds the way to wisdom.
Watchful of speech, and well controlled in mind, let him do no evil with the body; let him do no evil with the body; let him purify these three ways of action and attain the path attained by the Sages.
Verily, from meditation arises wisdom. Without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase.
Cut down the forest (of the passions), but not real trees. From the forest (of the passions) springs fear. Cutting down both forest and brush wood (of the passions), be forestless, O Bhikkhus.
For as long as the slightest brushwood (of the passions) of man towards women is not cut down, so long is his mind in bondage, like the calf to its mother-cow.
Cut off your affection as though it were an autumn lily, with the hand. Cultivate the very path of peace. Nibbana has been expounded by the Auspicious One.
Here will I live in the rainy season, here in the autumn and in the summer: thus muses the fool. He realizes not the danger (of death).
The doting man with mind set on children and herds, death seizes and carries away, as a great flood (sweeps away) a slumbering village.
There are no sons for one's protection, neither father nor even kinsmen; for one who is overcome by death, no protection is to be found among kinsmen.
Realizing this fact, let the virtuous and wise person swiftly clear the way that leads to Nibbana.

Pakinnakavagga - Miscellaneous (verses 290-305)

If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness.
He who wishes his own happiness by causing pain to others is not released from hatred, being himself entangled in the tangles of hatred.
What should have been done is left undone, what should not have been done is done. Of those who are puffed up and heedless the corruptions increase.
Those who always earnestly practise ``mindfulness of the body'', who follow not what should not be done, and constantly do what should be done, of those mindful and reflective ones the corruptions come to an end.
Having slain mother (craving) and father (conceit) and two warrior kings (views based on eternalism and nihilism), and having destroy a country (sense-avenues and sense-objects) together with its revenue officer (attachment), ungrieving goes the Brahmana (Arahant).
Having slain mother and father and two brahmin kings, and having destroyed the perilous path (hindrances), ungrieving goes the Brahmana (Arahant).
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Buddha.
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Dhamma.
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Sangha.
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the body.
Well awakened the disciples of Gotama ever arise - they who by day and night always delight in harmlessness.
Well awakened the disciples of Gotama ever arise - they who by day and night always delight in meditation.
Difficult in renunciation, difficult is it to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in samsara). Therefore be not a wayfarer be not a pursuer of ill.
He who is full of confidence and virtue, possessed of fame and wealth, he is honoured everywhere, in whatever land he sojourns.
Even from afar like the Himalaya mountain the good reveal themselves. The wicked, though near, are invisible like arrows shot by night.
He who sits alone, rest alone, walks alone unindolent, who in solitude controls himself, will find delight in the forest.

Nirayavagga - The State of Woe (verses 306-319)

The liar goes to a woeful state, and also he who, having done (wrong), says, ``I did not.'' Both after death become equal, men of base actions in the other world.
Those who put on the yellow robes, who do evil and who are uncontrolled in their passions, they will go to hell because of their evil.
Better to swallow a red-hot iron ball, (which would consume one) like a flame of fire, than to be an immoral and uncontrolled person feeding on the alms offered by people.
Four misfortunes befall a heedless man who commits adultery: acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a state of woe.
There is acquisition of demerit as well as evil destiny. Brief is the joy of the frightened man and woman. The King imposes a heavy punishment. Hence no man should frequent another's wife.
Just as Kusa grass, wrongly grasped, cuts the hands, even so the monkhood wrongly handled drags one to a woeful state.
Any loose act, any corrupt practice, a life of dubious holiness - none of these is of much fruit.
If aught should be done, let one do it. Let one promote it steadily, for slack asceticism scatters dust all the more.
An evil deed is better not done: a misdeed torments one hereafter. Better it is to do a good deed, after doing which one does not grieve.
Like a border city, guarded within and without, so guard yourself. Do not let slip this opportunity, for they who let slip the opportunity grieve when born in a woeful state.
Those who feel shame when they ought not to, and do not feel shame when they ought to, such men due to their wrong views go to woeful states.
Those who are afraid when there should be no fear, and are not afraid when there should be fear, such men, due to their wrong views go to woeful states.
Those who see faults in the faultless, and perceive no wrong in that which is wrong, such men, due to their wrong views go to woeful states.
Those who know wrong as wrong and right as right, such men, due to their right views go to a blissful state.

Nagavagga - The Elephant (verses 320-333)

As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; verily most people are undisciplined.
They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse.
Excellent are trained mules, so are thorough-bred horses of Sindh and noble tusked elephants; but far better is he who has trained himself.
Surely never by those vehicles would one go to the untrodden land (Nibbana), as does one who is controlled through his subdued and well-trained self.
The elephant is not satisfied with the food in luxurious places. It longs to go back to the jungle among its relations.
The man who is lazy and a glutton, who eats large meals and rolls in his sleep like a pig which is fed in the sty is reborn again and again.
Formerly this mind wandered about where it liked, wherever it willed, as it pleased; today, with wisdom (meditation) I shall control it as a mahout controls an elephant in rut.
Take delight in heedfulness. Guard your mind well. Draw yourselves out of the evil way just as the elephant sunk in the mud draws himself out.
Should one find a good companion to walk with and who is steadfast and upright, one should walk with him with joy so as to overcome all dangers.
If no such companion is found; it is better to travel alone like a king who has left his kingdom, or an elephant which has left its companions.
It is better to live alone; there is no fellowship with a fool. Let one live alone committing no evil, being carefree, like a Matanga elephant (roaming at will) in the forest.
When need arises, pleasant (is it to have) friends. Pleasant is it to be content with just this and that. Pleasant is merit when life is at an end. Pleasant is the shunning of all ill.
Pleasant in this world is ministering to mother. Ministering to father too is pleasant in this world. Pleasant is ministering to ascetics. Pleasant too is ministering to the Noble Ones.
Pleasant is virtue (continued) until old age. Pleasant is steadfast confidence. Pleasant is the attainment of wisdom. Pleasant is it to do no evil.

Tanhavagga - Craving (verses 334-359)

The craving of the heedless man grows like a Maluva (all entangling) creeper. He runs hither and thither (from one life to another) like a monkey in the forest looking for fruit.
Whosoever in this world is overcome by this base craving, this clinging (to sense objects), his sorrows grow like Birana grass after rain.
Whosoever in this world overcomes this base craving so hard to subdue, his sorrows fall away from him like water drops from a lotus leaf.
This I say to you all who has assemblied here: Dig up the root of craving like one in quest of Birana's sweet root. Let not Mara crush you again and again as a flood (crushes) a reed.
As a tree cut down begins to grow up again if its roots remain uninjured and firm, even so when the root of craving remain undestroyed, this suffering arises again and again.
A man who gives way to pleasure will be swept away by craving and his thoughts will make him suffer, like waves.
The streams (craving) flow everywhere. The creeper (craving) sprouts and stands. Seeing the creeper that has sprung up, with wisdom cut off the roots.
A man's joys are always transient, and since men devote themselves to pleasure, seeking after happiness, they undergo birth and decay.
Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, for long they come to sorrow again and again.
Folk enwrapt in craving are terrified like a captive hare. Therefore a Bhikkhu who wishes his own passionlessness (Nibbana) should discard craving.
Whosoever with no desire (for the household) finds pleasure in the forest (of asceticism) and, though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage.
That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment.
That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures.
Those who are infatuated with lust fall back into the stream as (does) a spider into the web spun by itself. This too the wise cut off and wander, with no longing, released from all sorrow.
Let go the past. Let go the future. Let go the present (front, back and middle). Crossing to the farther shore of existence, with mind released from everything, do not again undergo birth and decay.
For the person who is perturbed by (evil) thoughts, who is exceedingly lustful, who contemplates pleasant things, craving increases more and more. Surely he makes the bond (of Mara) stronger.
He who delights in subduing (evil) thoughts, who meditates on ``the loathsomeness'' (of the body), who is ever mindful, - it is he who will make an end (of craving). He will sever Mara's bond.
He who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body.
He who is without craving and grasping, who is skilled in etymology and terms, who knows the grouping of letters and their sequence, - it is he who is called the bearer of the final body, one of profound wisdom, a great man.
All have I overcome, all do I know. From all am I detached. All have I renounced. Wholly absorbed am I in ``the destruction of craving''. Having comprehended all by myself, whom shall I call my teacher?
The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures. He who has destroyed craving overcomes all sorrow.
Riches ruin the foolish, but not those in quest of the Beyond (Nibbana). Through craving for riches the ignorant man ruins himself as (if he were ruining) others.
Weeds are the bane of fields, lust is the bane of mankind. Hence what is given to the lustless yields abundant fruit.
Weeds are the bane of fields, hatred is the bane of mankind. Hence what is given to those rid of hatred yields abundant fruit.
Weeds are the bane of fields, delusion is the bane of mankind. Hence what is given to those rid of delusion yields abundant fruit.
Weeds are the bane of fields, craving is the bane of mankind. Hence what is given to those rid of craving yields abundant fruit.

Bhikkhuvagga - The Monk (verses 360-382)

Good is restraint of the eye; good is restraint of the ear; good is restraint of the nose; good is the restraint of the tongue.
Good is restraint in deed; good is restraint in speech; good is restraint in mind; good is restraint in everything. The Bhikkhu, restrained at all points, is freed from sorrow.
He who is controlled in hand, in foot, in speech, and in the highest (i.e. the head); he who delights in meditation, and is composed; he who is alone, and is contented, - him they call a Bhikkhu.
The Bhikkhu who is controlled in tongue, who speaks wisely, who is not puffed up, who explains the meaning and the text, - sweet, indeed, is his speech.
That Bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, who well remembers the Dhamma, does not fall away from the sublime Dhamma.
Let him not despise what he has received, nor should he live envying (the gains of) others. The Bhikkhu who envies (the gains of) others does not attain concentration.
Though receiving but little, if a Bhikkhu does not despise his own gains, even the gods praise such a one who is pure in livelihood and is not slothful.
He who has no thought of ``I'' and ``mine'' whatever towards mind and body, he who grieves not for that which he has not, he is, indeed, called a Bhikkhu.
The Bhikkhu who abides in loving-kindness, who is pleased with the Buddha's Teaching, attains to that state of peace and happiness, the stilling of conditioned things.
Empty this boat, O Bhikkhu! Emptied by you it will move swiftly. Cutting off lust and hatred, to Nibbana you will thereby go.
Cut off the five fetters and pertaining to this shore (self-illusion, doubt, indulgence in wrongful rites and ceremonies, sense-desires and hatred), throw off the five fetters that pertain to the Further Shore (attachment to the realm of form, attachment to formless realms, conceit, restlessness and ignorance), cultivate further five faculties (confidence, energy, mindfulness, concentration and wisdom). He who has destroyed the five fetters (lust, hatred, delusion, pride and false views) is called a ``Flood Crosser''.
Monks, meditate! Do not be heedless, pursue not the pleasure of sense to sway your heart lest the passions will toss you about and you will suffer.
There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration. In whom are both concentration and wisdom, he, indeed, is in the presence of Nibbana.
The Bhikkhu who has retired to a lonely abode, who has calmed his mind, who perceives the doctrine clearly, experiences a joy transcdending that of men.
Whenever he reflects on the rise and fall of the Aggregates, he experiences joy and happiness. To ``those who know'' that (reflection) is Deathless.
And this becomes the beginning here for a wise Bhikkhu: sense-control, contentment, restraint with regard to the Fundamental Code (patimokkha), association with beneficent and energetic friends whose livelihood is pure.
Let him be cordial in his ways and refined in conduct; filled thereby with joy he will make an end of ill.
As the jasmine creeper sheds its withered flowers, even so, O Bhikkhu, should you totally cast off lust and hatred.
The Bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has spewed out worldly things is truly called a ``peaceful one''.
By self do you censure yourself. By self do you examine yourself. Self-guarded and mindful, O Bhikkhu, you will live happily.
Self, indeed, is the protector of self. Self, indeed, is one's refuge. Control, therefore, your own self as a merchant controls a noble steed.
Full of joy, full of confidence in the Buddha's Teaching, the Bhikkhu will attain the Peaceful State, the stilling of conditioned things, the bliss (supreme).
The Bhikkhu who, while still young, devotes himself to the Buddha's Teaching, illuminates this world like the moon freed from a cloud.

Brahmanavagga - The Holy Man (verses 383-423)

Strive and cut off the stream (of craving). Discard, O Brahmana, sense-desires. Knowing the destruction of conditioned things, be, O Brahmana, a knower of the Unmade (Nibbana).
When in two states (insight and concentration) a Brahmana goes to the Farther Shore, then all the fetters of that ``one who knows'' pass away.
For whom there exists neither the hither nor the farther shore, nor both the hither and the farther shore, he who is undistressed and unbound, - him I call a Brahmana.
He who is meditative, stainless and secluded, he who has done his duty and is free from corruptions, he who has attained the Highest Goal, - him I call a Brahmana.
The sun shines by day; the moon is radiant by night. Armoured shines the warrior king. Meditating the Brahmana shines. But all day and night the Buddha shines in glory.
Because he has discarded evil, he is called a Brahmana; because he lives in peace, he is called a Samana; because he gives up the impurities, he is called a Pabbajita - recluse.
One should not strike a Brahmana, nor should a Brahmana vent (his wrath) on one who has struck him. Shame on him who strikes a Brahmana! More shame on him who gives vent (to his wrath)!
Unto a Brahmana that (non-retaliation) is of no small advantage. When the mind is weaned from things dear, whenever the intent to harm ceases, then and then only doth sorrow subside.
He who does no evil through body, speech, or mind, who is retrained in these three respects, - him I call a Brahmana.
If from anybody one should understand the Doctrine preached by the Fully Enlightened One, a devoutly should one revere him, as a Brahmana reveres the sacrificial fire.
Not by matted hair, nor by family, nor by birth does one become a Brahmana. But in whom there exist both truth and righteousness, pure is he, a Brahmana is he.
What is the use of your matted hair, O witless man? What is the use of your antelope skin garment? Within, you are full of passions; without, you embellish yourself.
The person who wears dust-heap robes, who is lean, whose veins stand out, who meditates alone in the forest, - him I call a Brahmana.
I do not call him a Brahmana merely because he is born of a (Brahmin) womb or sprung from a (Brahmin) mother. He is merely a ``Bhovadi'' (one addressed as ``Sir'') if he is with impediments. He who is free from impediments, free from clinging - him I call a Brahmana.
He who has cut off all fetters, who trembles not, who has gone beyond ties, who is unbound, - him I call a Brahmana.
He who has cut the strap (hatred), the thong (craving), and the rope (heresies), together with the appendages (latent tendencies), who has thrown up the cross-bar (ignorance), who is enlightened (Buddha), - him I call a Brahmana.
He who, without anger, endures reproach, flogging and punishments, whose power and the potent army is patience, - him I call a Brahmana.
He who is not wrathful, but is dutiful, virtuous, free from craving, self-controlled and bears his final body, - him I call a Brahmana.
Like water on a lotus leaf, like a mustard seed on the point of a needle, he who clings not to sensual pleasures, - him I call a Brahmana.
He who realizes here in this world the destruction of his sorrow, who has laid the burden aside and is emancipated, - him I call a Brahmana.
He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the highest goal, - him I call a Brahmana.
He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires, - him I call a Brahmana.
He who has laid aside the cudgel in his dealings with beings, whether feeble or strong who neither harms nor kills, - him I call a Brahmana.
He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached, - him I call a Brahmana.
In whom lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle, - him I call a Brahmana.
He who utters gentle, instructive, true words, who by his speech gives offence to none, - him I call a Brahmana.
He who in this world takes nothing that is not given, be it long or short, small or great, fair or foul, - him I call a Brahmana.
He who has no desires, whether pertaining to this world or to the next, who is desireless and emancipated, - him I call a Brahmana.
He who has no longings, who, through knowledge, is free from doubts, who has gained a firm footing in the Deathless (Nibbana), - him I call a Brahmana.
Herein he who has transcended both good and bad and the ties as well, who is sorrowless, stainless, and pure, - him I call a Brahmana.
He who is spotless as the moon, who is pure, serene, and unperturbed, who has destroyed craving for becoming, - him I call a Brahmana.
He who has passed beyong this quagmire, this difficult path, the ocean of life (samsara), and delusion, who has crossed and gone beyond, who is meditative, free from craving and doubts, who clinging to naught, has attained Nibbana, - him I call a Brahmana.
He who in this world giving up sense-desires, would renounce worldly life and become a homeless one, he who has destroyed sense-desires and becoming, - him I call a Brahmana.
He who in this world giving up craving, would renounce worldly life and become a homeless one, he who has destroyed craving and becoming, - him I call a Brahmana.
He who, discarding human ties and transcending celestial ties, is completely delivered from all ties, - him I call a Brahmana.
He who has given up likes and dislikes, who is cooled and is without defilements, who has conquered the world, and is strenuous, - him I call a Brahmana.
He who in every way knows the death and rebirth of beings, who is non-attached, well-gone, and enlightened, - him I call a Brahmana.
He whose destiny neither gods nor Gandhabbas nor men know, who has destroyed all corruptions, and is far removed from passions (Arahant), - him I call a Brahmana.
He who has no clinging to aggregates that are past, future, or present, who is without clinging and grasping, - him I call a Brahmana.
The fearless, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser (of defilements), the enlightened, - him I call a Brahmana.
That sage who knows his former abodes, who sees the blissful and the woeful states, who has reached the end of births, who, with superior wisdom, has perfected himself, who has completed (the holy life), and reached the end of all passions, - him I call a Brahmana.

Attainment of Buddhahood

2008-10-26T04:06:00.000-07:00

"The Tathagatas are only teachers."
- The Dhammapada

Characteristics of the Buddha
After a stupendous struggle of six strenuous years, in His 35th year the ascetic Gotama, unaided and unguided by any supernatural agency, and solely relying on His own efforts and wisdom, eradicated all defilements, ended the process of grasping, and, realizing things as they truly are by His own intuitive knowledge, became a Buddha -- an Enlightened or Awakened One.
Thereafter he was known as Buddha Gotama, one of a long series of Buddhas that appeared in the past and will appear in the future.
He was not born a Buddha, but became a Buddha by His own efforts.
The Pali term Buddha is derived from "budh", to understand, or to be awakened. As He fully comprehended the four Noble Truths and as He arose from the slumbers of ignorance He is called a Buddha. Since He not only comprehends but also expounds the doctrine and enlightens others, He is called a Samma-Sambuddha --a Fully Enlightened One -- to distinguish Him from Pacceka (Individual) Buddhas who only comprehend the doctrine but are incapable of enlightening others.
Before His Enlightenment He was called Bodhisatta which means one who is aspiring to attain
Buddhahood.
Every aspirant to Buddhahood passes through the Bodhisatta Period -- a period of intensive exercise and development of the qualities of generosity, discipline, renunciation, wisdom, energy, endurance, truthfulness, determination, benevolence and perfect equanimity.
In a particular era there arises only one Samma-Sambuddha. Just as certain plants and trees can bear only one flower even so one world-system (lokadhatu) can bear only one Samma-Sambuddha.
The Buddha was a unique being. Such a being arises but rarely in this world, and is born out of compassion for the world, for the good, benefit, and happiness of gods and men. The Buddha is called "acchariya manussa" as He was a wonderful man. He is called "amatassa data" as He is the giver of Deathlessness. He is called "varado" as He is the Giver of the purest love, the profoundest wisdom, and the Highest Truth. He is also called Dhammassami as He is the Lord of the Dhamma (Doctrine).
As the Buddha Himself says, "He is the Accomplished One (Tathagata), the Worthy One (Araham), the Fully Enlightened One (Samma-Sambuddha), the creator of the unarisen way, the producer of the unproduced way, the proclaimer of the unproclaimed way, the knower of the way, the beholder of the way, the cognizer of the way."
The Buddha had no teacher for His Enlightenment. "Na me acariyo atthi" -- A teacher have I not -- are His own words. He did receive His mundane knowledge (from His lay teachers, but teachers He had none for His a supramundane knowledge which He himself realized by His own intuitive wisdom.
If He had received His knowledge from another teacher or from another religious system such as Hinduism in which He was nurtured, He could not have said of Himself as being the incomparable teacher (aham sattha anuttaro). In His first discourse He declared that light arose in things not heard before.
During the early period of His renunciation He sought the advice of the distinguished religious teachers of the day, but He could not find what He sought in their teachings. Circumstances compelled Him to think for Himself and seek the Truth. He sought the Truth within Himself. He plunged into the deepest profundities of thought, and He realized the ultimate Truth which He had not heard or known before. Illumination came from within and shed light on things which He had never seen before.
As He knew everything that ought to be known and as He obtained the key to all knowledge, He is called Sabbannu -- the Omniscient One. This supernormal knowledge He acquired by His own efforts continued through a countless series of births.

Who is the Buddha?
Once a certain Brahmin named Dona, noticing the characteristic marks of the footprint of the Buddha, approached Him and questioned Him.
"Your Reverence will be a Deva ?" "No, indeed, brahmin, a Deva am I not," replied the Buddha. "Then Your Reverence will be a Gandhabba?" "No indeed, branmin, a Gandhabba am I not." "A Yakkha then?" "No, indeed, brahmin, not a Yakkha." "Then Your Reverence will be a human being?" "No indeed, brahmin, a human being am I not." "Who, then, pray, will Your Reverence be?" The Buddha replied that He had destroyed Defilements which condition rebirth as a Deva, Gandhabba, Yakkha, or a human being and added:
"As a lotus, fair and lovely, By the water is not soiled, By the world am I not soiled; Therefore, brahmin, am I Buddha."
The Buddha does not claim to be an incarnation (Avatara) of Hindu God Vishnu, who, as the Bhagavadgita charmingly sings, is born again and again in different periods to protect the righteous, to destroy the wicked, and to establish the Dharma (right).
According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.
Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:
"You yourselves should make an exertion. The Tathagatas are only teachers."
The Buddha only indicates the path and method whereby He delivered Himself from suffering and death and achieved His ultimate goal. It is left for His faithful adherents who wish their release from the ills of life to follow the path.
"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."
"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."
These significant words uttered by the Buddha in His last days are very striking and inspiring. They reveal how vital is self-exertion to accomplish one's ends, and how superficial and futile it is to seek redemption through benignant saviours, and crave for illusory happiness in an afterlife through the propitiation of imaginary gods by fruitless prayers and meaningless sacrifices.
The Buddha was a human being. As a man He was born, as a Buddha He lived, and as a Buddha His life came to an end. Though human, He became an extraordinary man owing to His unique characteristics. The Buddha laid stress on this important point, and left no room for any one to fall into the error of thinking that He was an immortal being. It has been said of Him that there was no religious teacher who was "ever so godless as the Buddha, yet none was so god-like." In His own time the Buddha was no doubt highly venerated by His followers, but He never arrogated to Himself any divinity.

The Buddha's Greatness
Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.
He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,
"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."
He comforted the bereaved mothers like Patacara and Kisagotami by His consoling words. He ministered to the deserted sick like Putigatta Tissa Thera with His own hands. He helped the poor and the neglected like Rajjumala and Sopaka and saved them from an untimely and tragic death. He ennobled the lives of criminals like Angulimala and courtesans like Ambapali. He encouraged the feeble, united the divided, enlightened the ignorant, clarified the mystic, guided the deluded, elevated the base, and dignified the noble. The rich and the poor, the saint and the criminal, loved Him alike. His noble example was a source of inspiration to all. He was the most compassionate and tolerant of teachers.
His will, wisdom, compassion, service, renunciation, perfect purity, exemplary personal life, the blameless methods that were employed to propagate the Dhamma and His final success -- all these factors have compelled about one fifth of the population of the world to hail the Buddha as the greatest religious teacher that ever lived on earth.

Paying a glowing tribute to the Buddha,

Sri Radhakrishnan writes:
"In Gotama the Buddha we have a master mind from the East second to none so far as the influence on the thought and life of the human race is concerned, and sacred to all as the founder of a religious tradition whose hold is hardly less wide and deep than any other. He belongs to the history of the world's thought, to the general inheritance of all cultivated men, for, judged by intellectual integrity, moral earnestness, and spiritual insight, he is undoubtedly one of the greatest figures in history."
In the Three Greatest Men in History H.G. Wells states:
"In the Buddha you see clearly a man, simple, devout, lonely, battling for light, a vivid human personality, not a myth. He too gave a message to mankind universal in character. Many of our best modern ideas are in closest harmony with it. All the miseries and discontents of life are due, he taught, to selfishness. Before a man can become serene he must cease to live for his senses or himself. Then he merges into a greater being. Buddhism in different language called men to self-forgetfulness 500 years before Christ. In some ways he was nearer to us and our needs. He was more lucid upon our individual importance in service than Christ and less ambiguous upon the question of personal immortality."
The Poet Tagore calls Him the Greatest Man ever born.
In admiration of the Buddha, Fausboll, a Danish scholar says -- "The more I know Him, the more I love Him."
A humble follower of the Buddha would modestly say: The more I know Him, the more I love Him; the more I love Him, the more I know Him.

After the Enlightenment
"Happy in this world is non-attachment". Udana
In the memorable forenoon, immediately preceding the morn of His Enlightenment, as the Bodhisatta was seated under the Ajapala banyan tree in close proximity to the Bodhi tree, a generous lady, named Sujata, unexpectedly offered Him some rich milkrice, specially prepared by her with great care. This substantial meal He ate, and after His Enlightenment the Buddha fasted for seven weeks, and spent a quiet time, in deep contemplation, under the Bodhi tree and in its neighbourhood.

The Seven Weeks

First Week
Throughout the first week the Buddha sat under the Bodhi tree in one posture, experiencing the Bliss of Emancipation (Vimutti Sukha).
After those seven days had elapsed, the Buddha emerged from the state of concentration, and in the first watch of the night, thoroughly reflected on "The Dependent Arising" (Paticca Samuppada) in direct order thus: "When this (cause) exists, this (effect) is; with the arising of this (cause), this effect arises."
Dependent on Ignorance (avijja) arise moral and immoral Conditioning Activities (sankhara).
Dependent on Conditioning Activities arises (Relinking) Consciousness (vinnana). Dependent on (Relinking) Consciousness arise Mind and Matter (nama-rupa). Dependent on Mind and Matter arise the Six Spheres of Sense (salayatana). Dependent on the Six Spheres of Sense arises Contact (phassa). Dependent on Contact arises Feeling (vedana). Dependent on Feeling arises Craving (tanha). Dependent on Craving arises Grasping (upadana). Dependent on Grasping arises Becoming (bhava). Dependent on Becoming arises Birth (jati). Dependent on Birth arise Decay (jara), Death (marana), Sorrow (soka), Lamentation (parideva), Pain (dukkha) Grief (domanassa), and Despair (upayasa).
Thus does this whole mass of suffering originate.
Thereupon the Exalted One, knowing the meaning of this, uttered, at that time, this paean of joy:
"When, indeed, the Truths become manifest unto the strenuous, meditative Brahmana, then do all his doubts vanish away since he knows the truth together with its cause."
In the middle watch of the night the Exalted One thoroughly reflected on "The Dependent Arising" in reverse order thus: "When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.
With the cessation of Ignorance, Conditioning Activities cease. With the cessation of Conditioning Activities (Relinking) Consciousness ceases. With the cessation of (Relinking) Consciousness, Mind and Matter cease. With the cessation of Mind and Matter, the six Spheres of Sense cease. With the cessation of the Six Spheres of Sense, Contact ceases. With the cessation of Contact, Feeling ceases. With the cessation of Feeling, Craving ceases. With the cessation of Craving, Grasping ceases. With the cessation of Grasping, Becoming ceases. With the cessation of Becoming, Birth ceases. With the cessation of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair cease.
Thus does this whole mass of suffering cease. Thereupon the Exalted One, knowing the meaning of this, uttered, at that time, this paean of joy:
"When, indeed, the Truths become manifest unto the strenuous and meditative Brahmana, then all his doubts vanish away since he has understood the destruction of the causes."
In the third watch of the night, the Exalted One reflected on "The Dependent Arising" in direct and reverse order thus.
"When this cause exists, this effect is; with the arising of this cause, this effect arises. When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.
Dependent on Ignorance arise Conditioning Activities and so forth.
Thus does this whole mass of suffering arise.
With the cessation of Ignorance, Conditioning Activities cease . . . and so forth.
Thus does this whole mass of suffering cease.
Thereupon the Blessed One, knowing the meaning of this, uttered, at that time, this paean of joy: "When indeed the Truths become manifest unto the strenuous and meditative Brahmana, then he stands routing the hosts of the Evil One even as the sun illumines the sky."

Second Week
The second week was uneventful, but He silently taught a great moral lesson to the world. As a mark of profound gratitude to the inanimate Bodhi tree that sheltered him during His struggle for Enlightenment, He stood at a certain distance gazing at the tree with motionless eyes for one whole week.
Following His noble example, His followers, in memory of His Enlightenment, still venerate not only the original Bodhi tree but also its descendants.

Third Week
As the Buddha had not given up His temporary residence at the Bodhi tree the Devas doubted His attainment to Buddhahood. The Buddha read their thoughts, and in order to clear their doubts He created by His psychic powers a jewelled ambulatory (ratana camkamana) and paced up and down for another week.

Fourth Week
The fourth week He spent in a jewelled chamber (ratanaghara) contemplating the intricacies of the Abhidhamma (Higher Teaching). Books state that His mind and body were so purified when He pondered on the Book of Relations (Patthana), the seventh treatise of the Abhidhamma, that six coloured rays emitted from His body.

Fifth Week
During the fifth week too the Buddha enjoyed the Bliss of Emancipation (Vimutti Sukha), seated in one posture under the famous Ajapala banyan tree in the vicinity of the Bodhi tree. When He arose from that transcendental state a conceited (huhunkajatiha) brahmin approached Him and after the customary salutations and friendly, greetings, questioned Him thus: "In what respect, O Venerable Gotama, does one become a Brahmana and what are the conditions that make a Brahmana?"
The Buddha uttered this paean of joy in reply:
"That brahmin who has discarded evil, without conceit (huhumka), free from Defilements, self-controlled, versed in knowledge and who has led the Holy Life rightly, would call himself a Brahmana. For him there is no elation anywhere in this world."
According to the Jataka commentary it was during this week that the daughters of Mara-Tanha, Arati and Raga made a vain attempt to tempt the Buddha by their charms.

Sixth week
From the Ajapala banyan tree the Buddha proceeded to the Mucalinda tree, where he spent the sixth week, again enjoying the Bliss of Emancipation. At that time there arose an unexpected great shower. Rain clouds and gloomy weather with cold winds prevailed for several days.
Thereupon Mucalinda, the serpent-king, came out of his abode, and coiling round the body of the Buddha seven times, remained keeping his large hood over the head of the Buddha so that He may not be affected by the elements.
At the close of seven days Mucalinda, seeing the clear, cloudless sky, uncoiled himself from around the body of the Buddha, and, leaving his own form, took the guise of a young man, and stood in front of the Exalted One with clasped hands.
Thereupon the Buddha uttered this paean of joy:
"Happy is seclusion to him who is contented, to him who has heard the truth, and to him who sees. Happy is goodwill in this world, and so is restraint towards all beings. Happy in this world is non-attachment, the passing beyond of sense-desires. The suppression of the 'I am' conceit is indeed the highest happiness."

Seventh week
The seventh week the Buddha peacefully passed at the Rajayatana tree, experiencing the Bliss of Emancipation.

The Life Of Gotama Buddha

2008-10-26T03:21:00.000-07:00

From Birth to Renunciation

"A unique Being, an extraordinary Man arises in this world for the benefit of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and men. Who is this Unique Being? It is the Tathagata, the Exalted, Fully Enlightened One." - Anguttara Nikaya PT. 1, XII P.22.

Birth
On the full moon day of May, in the year 623 B.C., a noble prince destined to be the greatest religious teacher of the world was born in the Lumbini Park at Kapilavatthu, on the Indian borders of present Nepal,
His father was King Suddhodana of the aristocratic Sakya clan and his mother was Queen Maha Maya. The beloved queen died seven days after his birth. Her younger sister, Maha Pajapati Gotami, who was also married to the King, adopted the child while entrusting her own son, Nanda, to the care of the nurses.
Great were the rejoicings of the people over the birth of this illustrious prince. An ascetic of high spiritual attainments, named Asita (also known as Kaladevala), was particularly pleased to hear this happy news. Being a tutor of the King, he visited the palace to see the Royal baby. The King, who felt honoured by his unexpected visit, carried the child up to him in order to make the child pay him due reverence. To the surprise of all, the child's legs turned and rested on the matted locks of the ascetic. Instantly, the ascetic rose from his seat and, foreseeing with his supernormal vision the child's future greatness, saluted him with clasped hands. The Royal father did likewise.
The great ascetic smiled at first and then was sad. Questioned regarding his mingled feelings, he answered that he smiled because the prince would eventually become a Buddha, an Enlightened One, and he was sad because he would not be able to benefit from the superior wisdom of the Enlightened One owing to his prior death and rebirth in a Formless Plane (Arupaloka).

Naming Ceremony
On the fifth day after the prince's birth he was named Siddhattha which means "wish fulfilled". His family name was Gotama.
In accordance with the ancient Indian custom, many learned brahmins were invited to the palace for the naming ceremony. Amongst them there were eight distinguished men. Examining the characteristic marks of the child, seven of them raised two fingers each, indicative of two alternative possibilities, that he would either become a Universal Monarch or a Buddha. But the youngest, Kondanna, who excelled others in wisdom, noticing the hair on the forehead turned to the right, raised only one finger and convincingly declared that the prince would definitely retire from the world and become a Buddha.

Ploughing Festival
A very remarkable incident took place in his childhood. It was an unprecedented spiritual experience which, later, during his search after truth, served as a key to his Enlightenment.
To promote agriculture, the King arranged for a ploughing festival. It was indeed a festive occasion for all. Both nobles and commoners participated in the ceremony in their best attires. On the appointed day, the King, accompanied by his courtiers, went to the field, taking with him the young prince and his nurses. Placing the child on a screened and canopied couch under the cool shade of a solitary rose-apple tree to be watched by the nurses, the King participated in the ploughing festival. When the festival was at its height of gaiety, the nurses too stole away from the prince's presence to catch a glimpse of the wonderful spectacle.
In striking contrast to the mirth and merriment of the festival, it was all calm and quiet under the rose-apple tree. All the conditions conducive to quiet meditation were there. The pensive child, young in years but old in wisdom, sat cross-legged and seized the opportunity to commence that all-important practice of intent concentration on the breath - on exhalations and inhalations. Then and there, this gained him the one-pointedness of mind known as Samadhi. He thus developed the First Jhana (Ecstasy). The child's nurses, who had abandoned their precious charge to enjoy themselves at the festival, suddenly realized their duty. They hastened to the child and were amazed to see him sitting cross-legged plunged in deep meditation. The King hearing of it, hurried to the spot and, seeing the child in meditative posture, saluted him, saying-- "This, dear child, is my second obeisance".

Education
As a Royal child, Prince Siddhattha must have received a royal education, although no details are given about it. As a scion of the warrior race he also received special training in the art of warfare.

Married Life
At the early age of sixteen, he married his beautiful cousin of equal age, Princess Yasodhara. For nearly thirteen years, after his happy marriage, he led a luxurious life, blissfully ignorant of the vicissitudes of life outside the palace gates. Of his luxurious life as prince, he states:
"I was delicate, excessively delicate. In my father's dwelling three lotus-ponds were made purposely for me. Blue lotuses bloomed in one, red in another, and white in another. I used no sandal-wood that was not of Kasi. My turban, tunic, dress and cloak, were all from Kasi." "Night and day a white parasol was held over me so that I might not be touched by heat or cold, dust, leaves or dew."
"There were three palaces built for me -- one for the cold season, one for the hot season, and one for the rainy season. During the four rainy months, I lived in the palace for the rainy season without ever coming down from it, entertained all the while by female musicians. Just as, in the houses of others, food from the husks of rice together with sour gruel is given to the slaves and workmen, even so, in my father's dwelling food with rice and meat was given to the slaves and workmen."
With the march of time, truth gradually dawned upon him. His contemplative nature and boundless compassion did not permit him to spend his time in the mere enjoyment of the fleeting pleasures of the Royal palace. He knew no personal grief but he felt a deep pity for suffering humanity. Amidst comfort and prosperity, he realized the universality of sorrow.

Renunciation
Prince Siddhattha reflected thus:
"Why do I, being subject to birth, decay, disease, death, sorrow and impurities, thus search after things of like nature. How, if I, who am subject to things of such nature, realize their disadvantages and seek after the unattained unsurpassed, perfect security which is Nibbana!" "Cramped and confined is household life, a den of dust, but the life of the homeless one is as the open air of heaven! Hard is it for him who bides at home to live out as it should be lived the Holy Life in all its perfection, in all its purity."
One glorious day as he went out of the palace to the pleasure park to see the world outside, he came in direct contact with the stark realities of life. Within the narrow confines of the palace he saw only the rosy side of life, but the dark side, the common lot of mankind, was purposely veiled from him. What was previously conceived only mentally, he now saw in vivid reality for the first time. On his way to the park his observant eyes met the strange sights of a decrepit old man, a diseased person, a corpse and a dignified hermit. The first three sights convincingly proved to him, the inexorable nature of life, and the universal ailment of humanity. The fourth signified the means to overcome the ills of life and to attain calm and peace. These four unexpected sights served to increase the urge in him to loathe and renounce the world.
Realizing the worthlessness of sensual pleasures, so highly prized by the worldling, and appreciating the value of renunciation in which the wise seek delight, he decided to leave the world in search of Truth and Eternal Peace.
When this final decision was taken after much deliberation, the news of the birth of a son was conveyed to him while he was about to leave the park. Contrary to expectations, he was not overjoyed, but regarded his first and only offspring as an impediment. An ordinary father would have welcomed the joyful tidings, but Prince Siddhattha, the extraordinary father as he was, exclaimed -- "An impediment (rahu) has been born; a fetter has arisen". The infant son was accordingly named Rahula by his grandfather.
The palace was no longer a congenial place to the contemplative Prince Siddhattha. Neither his charming young wife nor his lovable infant son could deter him from altering the decision he had taken to renounce the world. He was destined to play an infinitely more important and beneficial role than a dutiful husband and father, or even as a king of kings. The allurements of the palace were no more cherished objects of delight to him. Time was ripe to depart.
He ordered his favourite charioteer Channa to saddle the horse Kanthaka, and went to the suite of apartments occupied by the princess. Opening the door of the chamber, he stood on the threshold and cast his dispassionate glance on the wife and child who were fast asleep. Great was his compassion for the two dear ones at this parting moment. Greater was his compassion for suffering humanity. He was not worried about the future worldly happiness and comfort of the mother and child as they had everything in abundance and were well protected. It was not that he loved them the less, but that he loved humanity more.
Leaving all behind, he stole away with a light heart from the palace at midnight, and rode into the dark, attended only by his loyal charioteer. Alone and penniless he set out in search of Truth and Peace. Thus did he renounce the world. It was not the renunciation of an old man who has had his fill of worldly life. It was not the renunciation of a poor man who had nothing to leave behind. It was the renunciation of a prince in the full bloom of youth and in the plenitude of wealth and prosperity -- a renunciation unparalleled in history.
It was in his twenty-ninth year that Prince Siddhattha made this historic journey.
He journeyed far and, crossing the river Anoma, rested on its banks. Here he shaved his hair and beard and handing over his garments and ornaments to Channa with instructions to return to the palace, assumed the simple yellow garb of an ascetic and led a life of voluntary poverty.
The ascetic Siddhattha, who once lived in the lap of luxury, now became a penniless wanderer, living on what little the charitably-minded gave of their own accord.
He had no permanent abode. A shady tree or a lonely cave sheltered him by day or night. Bare-footed and bare-headed, he walked in the scorching sun and in the piercing cold. With no possessions to call his own, but a bowl to collect his food and robes just sufficient to cover the body, he concentrated all his energies on the quest of Truth.

Search for Truth
Thus as a wanderer, a seeker after what is good, searching for the unsurpassed Peace, he approached Alara Kalama, a distinguished ascetic, and said: "I desire, friend Kalama to lead the Holy Life in this Dispensation of yours." Thereupon Alara Kalama told him: "You may stay with me, O Venerable One. Of such sort is this teaching that an intelligent man before long may realize by his own intuitive wisdom his master's doctrine, and abide in the attainment thereof."
Before long, he learnt his doctrine, but it brought him no realization of the highest Truth.
Then there came to him the thought: When Alara Kalama declared: "Having myself realized by intuitive knowledge the doctrine, I -- 'abide in the attainment thereof --, it could not have been a mere profession of faith; surely Alara Kalama lives having understood and perceived this doctrine."
So he went to him and said "How far, friend Kalama, does this doctrine extend which you yourself have with intuitive wisdom realized and attained?"
Upon this Alara Kalama made known to him the Realm of Nothingness (Akincannayatana), an advanced stage of Concentration.
Then it occurred to him: "Not only in Alara Kalama are to be found faith, energy, mindfulness, concentration, and wisdom. I too possess these virtues. How now if I strive to realize that doctrine whereof Alara Kalama says that he himself has realized and abides in the attainment thereof!"
So, before long, he realized by his own intuitive wisdom that doctrine and attained to that state, but it brought him no realization of the highest Truth. Then he approached Alara Kalama and said; "Is this the full extent, friend Kalama, of this doctrine of which you say that you yourself have realized by your wisdom and abide in the attainment thereof?
"But I also, friend, have realized thus far in this doctrine, and abide in the attainment thereof."
The unenvious teacher was delighted to hear of the success of his distinguished pupil. He honoured him by placing him on a perfect level with himself and admiringly said:
"Happy, friend, are we, extremely happy; in that we look upon such a venerable fellow-ascetic like you! That same doctrine which I have realized by my wisdom and proclaim, having attained thereunto, you have realized by your wisdom and abide in the attainment thereof; ..... Thus the doctrine which I know, you know too; ..... As I am, so are you; as you are, so am I. Come, friend, let both of us lead the company of ascetics."
The ascetic Gotama was not satisfied with a discipline and a doctrine which only led to a high degree of mental concentration, but did not lead to "disgust, detachment, cessation (of suffering), tranquillity; intuition, enlightenment, and Nibbana." Nor was he anxious to lead a company of ascetics even with the co-operation of another generous teacher of equal spiritual attainment, without first perfecting himself. It was, he felt, a case of the blind leading the blind. Dissatisfied with his teaching, he politely took his leave from him.
In those happy days when there were no political disturbances, the intellectuals of India were preoccupied with the study and exposition of some religious system or other. All facilities were provided for those more spiritually inclined to lead holy lives in solitude in accordance with their temperaments, hence most of these teachers had large followings of disciples. It was not difficult for the ascetic Gotama to find another religious teacher who was more competent than the former.
On this occasion he approached one Uddaha Ramaputta and expressed his desire to lead the Holy Life in his Dispensation. He was readily admitted as a pupil.
Before long the intelligent ascetic Gotama, mastered his doctrine and attained the final stage of mental concentration, the Realm of Neither Perception nor Non-Perception (N'eva Sanna N'asannayatana), revealed by his teacher. This was the highest stage in worldly concentration when consciousness becomes so subtle and refined that it cannot be said that a consciousness either exists or not. Ancient Indian sages could not proceed further in spiritual development.
The noble teacher was delighted to hear of the success of his illustrious royal pupil. Unlike his former teacher the present one honoured him by inviting him to take full charge of all the disciples as their teacher. He said: "Happy friend, are we; yea, extremely happy, in that we see such a venerable fellow-ascetic as you. The doctrine which Rama knew, you know; the doctrine which you know, Rama knew. As was Rama so are you; as you are, so was Rama. Come, friend, henceforth you shall lead this company of ascetics."
Still he felt that his quest of the highest Truth was not achieved. He had gained complete mastery of his mind, but his ultimate goal was far ahead. He was seeking for the Highest, the Nibbana, the complete cessation of suffering, the total eradication of all forms of craving. "Dissatisfied with this doctrine too, he departed thence, content therewith no longer."
He realized that his spiritual aspirations were far higher than those under whom he chose to learn. He realized that there was none capable enough to teach him what he yearned for -- the highest Truth. He also realized that the highest Truth is to be found within oneself and ceased to seek external aid.

Struggle for Enlightenment
"Easy to do are things that are bad and not beneficial to self; But very, very hard to do indeed is that which is beneficial and good." The Dhammapada

Struggle
Disappointed but not discouraged, the ascetic Gotama, seeker of the incomparable Peace, the highest Truth, wandered through the district of Magadha. He eventually arrived at Uruvela, the market town of Senani. There he spied a lovely spot of ground, a charming forest grove, a flowing river with pleasant sandy fords, and hard by was a village where he could obtain his food. Then he thought thus: "Lovely, indeed, O Venerable One, is this spot of ground, charming is the forest grove, pleasant is the flowing river with sandy fords, and hard by is the village where I could obtain food. Suitable indeed is this place for spiritual exertion for those noble scions who desire to strive."
The place was congenial for his meditation. The atmosphere was peaceful. The surroundings were pleasant. The scenery was charming. Alone, he resolved to settle down there to achieve his desired object.
Hearing of his renunciation, Kondanna, the youngest brahmin who predicted his future, and four sons of the other sages -- Bhaddiya, Vappa, Mahanama, and Assaji -- also renounced the world and joined his company.
In ancient India, great importance was attached to rites, ceremonies, penances and sacrifices. It was popularly believed that no Deliverance could be gained unless one leads a life of strict asceticism. Accordingly, for six long years the ascetic Gotama made a super-human struggle to practice all forms of the severest austerity. His delicate body was reduced to almost a skeleton. The more he tormented his body the farther his goal receded from him.
How strenuously he struggled, the various methods he employed, and how he eventually succeeded were graphically described in his own words in various Suttas. Maha Saccaka Sutta describes his preliminary efforts thus:
"Then the following thought occurred to me: "How if I were to clench my teeth, press my tongue against the palate, and with (moral) thoughts hold down, subdue and destroy my (immoral) thoughts! "So I clenched my teeth, pressed my tongue against the palate and strove to hold down, subdue, destroy my (immoral) thoughts with (moral) thoughts. As I struggled thus, perspiration streamed forth from my armpits. "Like unto a strong man who might seize a weaker man by head or shoulders and hold him down, force him down, and bring into subjection, even so did I struggle. "Strenuous and indomitable was my energy. My mindfulness was established and unperturbed. My body was, however, fatigued and was not calmed as a result of that painful endeavour -- being overpowered by exertion. Even though such painful sensations arose in me, they did not at all affect my mind.
"Then I thought thus: How if I were to cultivate the non-breathing ecstasy! "Accordingly, I checked inhalation and exhalation from my mouth and nostrils. As I checked inhalation and exhalation from mouth and nostrils, the air issuing from my ears created an exceedingly great noise. Just as a blacksmith's bellows being blown make an exceedingly great noise, even so was the noise created by the air issuing from my ears when I stopped breathing. "Nevertheless, my energy was strenuous and indomitable. Established and unperturbed was my mindfulness. Yet my body was fatigued and was not calmed as a result of that painful endeavour -- being overpowered by exertion. Even though such painful sensations arose in me, they did not at all affect my mind.
"Then I thought to myself: How if I were to cultivate that non-breathing exercise! "Accordingly, I checked inhalation and exhalation from mouth, nostrils, and ears. And as I stopped breathing from mouth, nostrils and ears, the (imprisoned) airs beat upon my skull with great violence. Just as if a strong man were to bore one's skull with a sharp drill, even so did the airs beat my skull with great violence as I stopped breathing. Even, though such painful sensations arose in me, they did not at all affect my mind.
"Then I thought to myself: How if I were to cultivate that non-breathing ecstasy again! "Accordingly, I checked inhalation and exhalation from mouth, nostrils, and ears. And as I stopped breathing thus, terrible pams arose in my head. As would be the pains if a strong man were to bind one's head tightly with a hard leathern thong, even so were the terrible pains that arose in my head. "Nevertheless, my energy was strenuous. Such painful sensations did not affect my mind.

"Then I thought to myself: How if I were to cultivate that non-breathing ecstasy again! "Accordingly, I stopped breathing from mouth, nostrils, and ears. As I checked breathing thus, plentiful airs pierced my belly. Just as if a skilful butcher or a butcher's apprentice were to rip up the belly with a sharp butcher's knife, even so plentiful airs pierced my belly. "Nevertheless, my energy was strenuous. Such painful sensations did not affect my mind.
"Again I thought to myself: How if I were to cultivate that non-breathing ecstasy again!, "Accordingly, I checked inhalation and exhalation from mouth, nostrils, and ears. As I suppressed my breathing thus, a tremendous burning pervaded my body. Just as if two strong men were each to seize a weaker man by his arms and scorch and thoroughly burn him in a pit of glowing charcoal, even so did a severe burning pervade my body. "Nevertheless, my energy was strenuous. Such painful sensations did not affect my mind.
"Thereupon the deities who saw me thus said: 'The ascetic Gotama is dead.' Some remarked: 'The ascetic Gotama is not dead yet, but is dying.' While some others said: 'The ascetic Gotama is neither dead nor is dying but an Arahant is the ascetic Gotama. Such is the way in which an Arahant abides."

Change of Method: Abstinence from Food
Then I thought to myself: How if I were to practise complete abstinence from food!
"Then deities approached me and said: 'Do not, good sir, practise total abstinence from food. If you do practise it, we will pour celestial essence through your body's pores; with that you will be sustained."
"And I thought: 'If I claim to be practising starvation, and if these deities pour celestial essence, through my body's pores and I am sustained thereby, it would be a fraud on my part'. So I refused them, saying 'There is no need'.
"Then the following thought occurred to me: How if I take food little by little, a small quantity of the juice of green gram, or vetch, or lentils, or peas!
"As I took such small quantity of solid and liquid food, my body became extremely emaciated. Just as are the joints of knot-grasses or bulrushes, even so were the major and minor parts of my body owing to lack of food. Just as is the camel's hoof, even so were my hips for want of food. Just as is a string of beads, even so did my backbone stand out and bend in, for lack of food. Just as the rafters of a dilapidated hall fall this way and that, even so appeared my ribs through lack of sustenance. Just as in a deep well may be seen stars sunk deep in the water, even so did my eye-balls appear deep sunk in their sockets, being devoid of food. Just as a bitter pumpkin, when cut while raw, will by wind and sun get shrivelled and withered, even so did the skin of my head get shrivelled and withered, due to lack of sustenance.
"And I, intending to touch my belly's skin, would instead seize my backbone. When I intended to touch my backbone, I would seize my belly's skin. So was I that, owing to lack of sufficient food, my belly's skin clung to the backbone, and I, on going to pass excreta or urine, would in that very spot stumble and fall down, for want of food. And I stroked my limbs in order to revive my body. Lo, as I did so, the rotten roots of my body's hairs fell from my body owing to lack of sustenance. The people who saw me said: The ascetic Gotama is black' Some said, 'The ascetic Gotama is not black but blue.' Some others said: 'The ascetic Gotama is neither black nor blue but tawny.' To such an extent was the pure colour of my skin impaired owing to lack of food.
"Then the following thought occurred to me: Whatsoever ascetics or brahmins of the past have experienced acute, painful, sharp and piercing sensations, they must have experienced them to such a high degree as this and not beyond. Whatsoever ascetics and brahmins of the future will experience acute, painful, sharp and piercing sensations they too will experience them to such a high degree and not beyond. Yet by all these bitter and difficult austerities I shall not attain to excellence, worthy of supreme knowledge and insight, transcending those of human states. Might there be another path for Enlightenment!"

Temptation of Mara the Evil One
His prolonged painful austerities proved utterly futile. They only resulted in the exhaustion of his valuable energy. Though physically a superman his delicately nurtured body could not possibly stand the great strain. His graceful form completely faded almost beyond recognition. His golden coloured skin turned pale, his blood dried up, his sinews and muscles shrivelled up, his eyes were sunk and blurred. To all appearance he was a living skeleton. He was almost on the verge of death.
At this critical stage, while he was still intent on the Highest (Padhana), abiding on the banks of the Neranjara river, striving and contemplating in order to attain to that state of Perfect Security, came Namuci, uttering kind words thus: "You are lean and deformed. Near to you is death. "A thousand parts (of you belong) to death; to life (there remains) but one. Live, O good sir ! Life is better. Living, you could perform merit. "By leading a life of celibacy and making fire sacrifices, much merit could be acquired. What will you do with this striving ? Hard is the path of striving, difficult and not easily accomplished."
Mara reciting these words stood in the presence of the Exalted One.
To Mara who spoke thus, the Exalted One replied:
"O Evil One, kinsman of the heedless ! You have come here for your own sake. "Even an iota of merit is of no avail. To them who are in need of merit it behoves you, Mara, to speak thus. "Confidence (Saddha), self-control (Tapo), perseverance (Viriya), and wisdom (Panna) are mine. Me who am thus intent, why do you question about life? "Even the streams of rivers will this wind dry up. Why should not the blood of me who am thus striving dry up? "When blood dries up, the bile and phlegm also dry up. When my flesh wastes away, more and more does my mind get clarified. Still more do my mindfulness, wisdom, and concentration become firm. "While I live thus, experiencing the utmost pain, my mind does not long for lust ! Behold the purity of a being! "Sense-desires (Kama), are your first army. The second is called Aversion for the Holy Life (Arati). The third is Hunger and Thirst (Khuppipasa). The fourth is called Craving (Tanha). The fifth is Sloth and Torpor (Thina-Middha). The sixth is called Fear (Bhiru). The seventh is Doubt (Vicikiccha), and the eighth is Detraction and Obstinacy (Makkha-Thambha). The ninth is Gain (Labha), Praise (Siloka) and Honour (Sakkara), and that ill-gotten Fame (Yasa). The tenth is the extolling of oneself and contempt for others (Attukhamsanaparavambhana).
"This, Namuci, is your army, the opposing host of the Evil One. That army the coward does not overcome, but he who overcomes obtains happiness. "This Munja do I display! What boots life in this world! Better for me is death in the battle than that one should live on, vanquished! "Some ascetics and brahmins are not seen plunged in this battle. They know not nor do they tread the path of the virtuous. "Seeing the army on all sides with Mara arrayed on elephant, I go forward to battle. Mara shall not drive me from my position. That army of yours, which the world together with gods conquers not, by my wisdom I go to destroy as I would an unbaked bowl with a stone. "Controlling my thoughts, and with mindfulness well-established, I shall wander from country to country, training many a disciple. "Diligent, intent, and practising my teaching, they, disregarding you, will go where having gone they grieve not."

The Middle Path
The ascetic Gotama was now fully convinced from personal experience of the utter futility of self-mortification which, though considered indispensable for Deliverance by the ascetic philosophers of the day, actually weakened one's intellect, and resulted in lassitude of spirit. He abandoned for ever this painful extreme as did he the other extreme of self-indulgence which tends to retard moral progress. He conceived the idea of adopting the Golden Mean which later became one of the salient features of his teaching.
He recalled how when his father was engaged in ploughing, he sat in the cool shade of the rose-apple tree, absorbed in the contemplation of his own breath, which resulted in the attainment of the First Jhana (Ecstasy). Thereupon he thought: "Well, this is the path to Enlightenment."
He realized that Enlightenment could not be gained with such an utterly exhausted body: Physical fitness was essential for spiritual progress. So he decided to nourish the body sparingly and took some coarse food both hard and soft.
The five favourite disciples who were attending on him with great hopes thinking that whatever truth the ascetic Gotama would comprehend, that would he impart to them, felt disappointed at this unexpected change of method. They thus left him and went to Isipatana, saying that "the ascetic Gotama had become luxurious, had ceased from striving, and had returned to a life of comfort."
At a crucial time when help was most welcome, his companions deserted him leaving him alone. He was not discouraged, but their voluntary separation was advantageous to him though their presence during his great struggle was helpful to him. Alone, in sylvan solitudes, great men often realize deep truths and solve intricate problems.

Dawn of Truth
Regaining his lost strength with some coarse food, he easily developed the First Jhana which he gained in his youth. By degrees he developed the second, third and fourth Jhanas as well.
By developing the Jhanas he gained perfect one-pointedness of the mind. His mind was now like a polished mirror where everything is reflected in its true perspective.
Thus with thoughts tranquillized, purified, cleansed, free from lust and impurity, pliable, alert, steady, and unshakable, he directed his mind to the knowledge as regards "The Reminiscence of Past Births" (Pubbenivasanussati Nana). He recalled his varied lots in former existences as follows: first one life, then two lives, then three, four, five, ten, twenty, up to fifty lives; then a hundred, a thousand, a hundred thousand; then the dissolution of many world cycles, then the evolution of many world cycles, then both the dissolution and evolution of many world cycles. In that place he was of such a name, such a family, such a caste, such a dietary, such the pleasure and pain he experienced, such his life's end; Departing from there, he came into existence elsewhere. Then such was his name, such his family, such his caste, such his dietary, such the pleasure and pain he did experience, such life's end. Thence departing, he came into existence here.
Thus he recalled the mode and details of his varied lots in his former births.
This, indeed, was the First Knowledge that he realized in the first watch of the night.
Dispelling thus the ignorance with regard to the past, he directed his purified mind to "The Perception of the Disappearing and Reappearing of Beings" (Cutupapata Nana). With clairvoyant vision, purified and supernormal, he perceived beings disappearing from one state of existence and reappearing in another; he beheld the base and the noble, the beautiful and the ugly, the happy and the miserable, all passing according to their deeds. He knew that these good individuals, by evil deeds, words, and thoughts, by reviling the Noble Ones, by being misbelievers, and by conforming themselves to the actions of the misbelievers, after the dissolution of their bodies and after death, had been born in sorrowful states. He knew that these good individuals, by good deeds, words, and thoughts, by not reviling the Noble Ones, by being right believers, and by conforming themselves to the actions of the right believers, after the dissolution of their bodies and after death, had been born in happy celestial worlds.
Thus with clairvoyant supernormal vision he beheld the disappearing and the reappearing of beings.
This, indeed, was the Second Knowledge that he realized in the middle watch of the night.
Dispelling thus the ignorance with regard to the future, he directed his purified mind to "The Comprehension of the Cessation of Corruptions" (Asavakkhaya Nana).
He realized in accordance with fact:
"This is Sorrow (dukka)" "This, the Arising of Sorrow", "This, the Cessation Sorrow", "This, the Path leading to the Cessation of Sorrow". Likewise in accordance with fact he realized: "These are the Corruptions", "This, the Arising of Corruptions", "This, the Cessation of Corruptions", "This, the Path leading to the Cessation of Corruptions". Thus cognizing, thus perceiving, his mind was delivered from the Corruption of Sensual Craving; from the Corruption of Craving for Existence; from the Corruption of Ignorance.
Being delivered, He knew, "Delivered am I" and He realized, "Rebirth is ended; fulfilled the Holy Life; done what was to be done; there is no more of this state again."
This was the Third Knowledge that He Realized in the last watch of the night.
Ignorance was dispelled, and wisdom arose; darkness vanished, and light arose.

THE BUDDHA SPEAKS THE SUTRA ABOUT KARMA

2008-09-28T05:51:00.000-07:00

This Sutra has changed the lives of many who have read it, for it explains the direct results of causes. It is also called the Golden Precepts by
Lord Buddha and is reproduced here in its entirety:

"Once upon a gathering attended by 1,250 followers, the venerable Ananda,
after circling thrice with folded hands around the Buddha and bowing with respect asked:
"In the present dark age where the majority of our people are indulgent in unrighteousness, disrespectful to the Lord’s teaching, undutiful to their parents, immoral, miserable and sordid, among them some are deaf,some blind, some mute, some idiotic, some handicapped in other aspects, and most people inured to killing, how could we understand the cryptic and fundamental principle or causes that have brought about this reality and what consequences each individual
is to suffer eventually for his deeds.

My Lord, would you kindly explain these to us?’.

The World-honoured One then answered, "Listen carefully, I will now expound
The Law of Karma.
Because of Karmic effects inherited from previous lives, some people are poor, some rich,
some happy and some miserable.

These are four rules inseparable in obtaining happiness and prosperity for your next life.

They are: to be dutiful to parents; to be respectful to Buddhas, to Buddha’s teaching,
and to Buddhist monks; to abstain from killing and setting free sentient beings; and to
abstain from eating meat and be charitable."

Then the Buddha proceeded on the Karmic Sutra:
"Destiny is aggregate karmic effects from the past.
To believe in and practice this Sutra will bring you eternal prosperity and happiness.
Learn the Law of Karma expounded as follows:

‘To be able to hold office in the Government
is a reward for your building Buddha’s statues in previous lives.
For building Buddha’s statues
is likened to molding yourself and to protect the Tathagata is protecting yourself.

To be a public officer cannot be taken for granted, for without practicing Buddhism
it will not befall you. Having helped in the construction of bridges and roads in your past life
is conducive to your present enjoyment of various transportation facilities which prevent you from getting foot-worn.

To donate clothing to monks
will ensure you to be well provided with clothing in future or in your next life.
To be free from want in food
is the result of your providing food to the poor in your previous life.
To be miserly and unwilling to help the needy
gives rise to future starvation and clothlessness.
To have ample housing
is a reward for donating food to monastries in your past life.
To build temples and public shelters
will give you future prosperity and happiness.
To be pretty and handsome
is the reward for your respecting and offering flowers to Buddha’s altar in the past.
To abstain from eating meat and to pray constantly to Buddha
wil assure you to be born a very intelligent child in your next incarnation.
To have a good wife and son
is reward for your disseminating Buddha’s teaching in your past life.
Furnishing Buddhist temples with hangings and tapestries
will enable you to have a good marriage in your next rebirth.
To have good parents
is a reward for your respecting and helping those who were lonely and desolate
in your past life.
Being a bird hunter in your previous life
has resulted in your being an orphan now.
To have plenty of children
is attributable to your setting free birds in your previous life.
To have destroyed flowers habitually
in your previous life has caused you to be heirless now.
Your longevity
is due to your setting free sentient beings in your past life.
Being short-lived
is the result of your committing too many killings in your previous life.
To steal the wife of another man
will cause you to have no spouse in your next reincarnation.
To be a widow now
is due to your disrespecting your husband in your previous life.
Being ungrateful in your previous life
has caused you to be a serf at present.
To covet another man’s wife
will cause you to have no spouse in your next reincarnation.
To distort truths habitually
will cause you to suffer blindness in your next life.
To have wry mouth
is due to your intentionally blowing out candles Buddha’s altar in your past life.
To vituperate (abuse) your parents
will cause you to be reborn a deaf mute in your next incarnation.
Being a hunchback
is punishment for jeering at the Buddha’s followers in your previous life.
To have committed evil with your hands
in your past life is the cause for you having disabled hands now.
Your being lame
is imputable to your being a robber in your previous life.
To be reborn a horse or an ox
is the result of your denying your debts in your previous life.
be reborn a pig or a dog
is the punishment for your deceiving and hurting others in your previous life.
Offering flesh to monks in your past life
has given rise to your constant illness now.
To be healthy is a reward for your offering drugs and medications
to save the sick and wounded in your past life.
Relentlessly perpetrating evil
in your previous life is the cause for your present imprisonment.
Plugging snake-pit and mouse holds habitually
will cause you to starve to death in your next incarnation.
To intentionally poison a river or water-source
will cause you to die of poison in your next life.
Being forlorn and friendless
is the punishment for being unfaithful and deceitful to others in your past life.
Disrespecting the Buddha’s teaching
will bring you constant starvation in your next rebirth.
To spew blood
is the punishment for eating meat while praying to Buddha.
To have attended Buddhist instruction with levity
in your previous life the cause for your present deafness.
To be afflicted with ulcers
is the punishment for offering flesh before the Buddha’s altar in your past life.
To have bad bodily odour
is the punishment for selling incense with dishonesty in your previous life.
To hunt animals with rope and net
will predestine your death by hanging in your next incarnation.
Being unduly envious and jealous in your past life
is the cause for being so lonely or being refectof spouse at present.
To be struck by lightning or burn by fire
will be the punishment for dishonest trade dealings.
wounded by beasts or snakes
tells you that those creatures were your enemies in your previous life.
Whatever you do will come back to you, so accept whatever justice
and retribution that befalls you.
Be not mistaken that karma is fallicious.
You will live to bear its consequences, either in this lifetime or in your future life.
Should you doubt the virtue of practising Buddhism,
could you not see the happiness of Buddha’s followers?
Past karma determine your present destiny.
Present karmas are to mold your next life.
Whoever slanders this Sutra
will not be reborn again a human being.
Whoever accepts this Sutra
will witness the truth.
Whoever writes this Sutra
will prosper in successful lives.
Whoever carries this Sutra
will be free from mishaps.
Whoever preaches this Sutra
will become a very intelligent person in successive lives.
Whoever recites this Sutra
will be well-respected by people in his next incarnation.
Whoever distributes this Sutra free to all
will become a leader to humanity in his next life.
If karma did not produce effect, what prompted Wu-Lin,
a dutiful son, to rescue his mother under grave danger?
Whoever is faithful to this Sutra
will not fail to witness the eternal paradise.
The Law of Karma works forever,
and the fruit of good deed will come in due course."

Having spoken the above Sutra to Ananda and the followers, the World-honoured One added
"There are innumerable examples of Karmic Law, but I have only mentioned in generalisation."
Then Ananda said, "Until the end of the present Dark Age, most human beings would have
through successive lives accumulated countless misdeeds because of their ignorance of the karmic consequences, but thanks to our Lord and the Sutra he has so kindly given to us, whoever writes and reads, prints and distributes this Sutra, upon praying to the Buddha,
will be blessed with eternal happiness and be admitted to see Amitabha Buddha,
Avalokiteshvara Bodhisattva and all the other Buddhas in the heavenly paradise."
Ananda spoke, all Buddha’s disciples and followers felt ecstatic and enlightened and, after
bowing respectfully and vowing to abide by his Sutra, took their journey home.

Greatest Katha for Wealth and Fortune

2008-09-28T00:07:00.000-07:00

To All My Beloved Friends,
I would like to share this Greatest Katha with you........I do hope this will help you especially we live in this modern society....... I'm sure everyone nowadays has their financial difficulties. Therefore enjoy and practice it....... All The Best.
It's not difficult to chant it. I started with 3 times and now I chant fluently 9 times.....

This Katha is beyond any law of physics and any words to explain. The only words I can say-- practice it and prove it by yourself--nothing loss, you pay no even one cent. I have learned so much on physics and also have been working on computer--the digital world, both hardwares and softwares. It's all about the two digits 0 and 1, nothing more than that. But for the world of mind power, 0 and 1 are the same digit and it can run with no limited speed. Yes, it's far beyond the word...tera or nano.
My dear net-readers before I published this Katha onto the Internet for world people to learn, the same efforts like this had failed 2 times--my computer system collapsed in the same manner, and I had to make harddisk formats and the audio hardware needed for sound Katha was permanently disfunctioned. I have talked to my friends-- may be the Mara(evils) tried to obstruct me to do an important task for the great Guru. Absolutely, the more people get rich, the less preys for the Mara to govern. I am very happy that the important Katha of the great Guru was correctly inscribed on the hugh stone--the Internet!! MAY YOU ALL PRACTICE THIS KATHA GET RICH AND RICHER.
The Katha named Phra PajjekkaBodhi Prod Satwa. It's a greatest Katha for drawing wealth and fortune to practicers. While LP Parn was still alive, he respected this Katha very much. When he walks in or out of his Kuti (monk house) he will raise his hands up Namaskar this Katha and chanting it. If the LP goes to anywhere, he will teach this Katha to people. After teaching, he would say " from now onwards my sons, you will be rich by this Katha, you farmers will gain more crops and big fruits, and no insects disturb you any more." Farmers who practice this Katha gain a lot of crops more than ever. Some kinds of fruits are bigger in size than ever, the banana is as big as adult hand, the melon is as big as a little jar. LP Parn brings those abnormal size of fruits to his temple and shows to people.
Merchants practice this Katha can sell his goods like hot cakes, making a lot of profit. But when counts the products stock, they still left much more than it should be even the products were sold a large amount. It means that the stock are added up more buy this Katha. Employees and civil servants practice this Katha, they will work happily, and the works are always admired by their master. Moreover the position is shifted to higher level meanwhile gaining more salary. So, it is the Katha for wealth and fortune. Whoever chants it until becoming a Smadhi, the big wealth and fortune will come to that one.
Mr.Prayong Tangtrongchit, an important layman disciple of LP Parn, was a poor herbal medicine shop owner, oneday he heard LP Parn teaching this Katha to a monk of Wat Saket. After the teaching session ended, Mr Prayong ask LP Parn that he would like to learn this Katha. "Good, my son , within two years from now onwards you will be a millionaire," said LP Parn.
Mr. Prayong practices this Katha daily in the morning, evening and before going to bed . After 6 month, he reports to LP Parn, "Luang Phor, my herbal medicine sell very good, I gained a lot of money, but so strange that the medicine are still remained in a big stock even I have sold so many and many. More than that The rice I bought in for consumption is used just half a quantity only, even my housewife prepared the rice at normal quantity as usual."
The effects go far beyond than that, Mr.Prayong said,"I can't compare to my grand mother who also practice this Katha. She always practices it until becoming a Smadhi. Oneday a hugh sum of money miraculously filled into an empty safe. Before the money runs into the safe, there is a strange voice saying, "stay quietly and don't move, the money is running into your safe."
"My grand mother told me that after a striking sound, she rush to open the safe. There !!, an empty safe filled fully with money. She said to me: Don't worry now, if the Luang Phor (Parn) need money to buy materials for construction, just tell me--I will donate. The more we donate, the more comfortable we are," said Mr.Prayong.
Mr.Prayong later became a very rich man, he was named the greatest philanthropist of Thailand. He donated as much as LP Parn needed for construction of many temples. " If Luang Phor need money please don't be hesitated to tell me, I will donate as much as you required," said Mr.Prayong to LP Parn.
Before LP Parn passed away, he also taught his many layman disciples. " Don't do evils but do good. Our life is not so long , we just come to this world in a short period and then go. The 5 precepts of the Buddha should be practiced, if one cannot practice all, I request for 2 of them -Don't stealing and Don't drinking(liquor). If you can practice this 2 precepts as well as the Phra PajjekkaBodhi Prod Satwa Katha, you will earn well and live with a happy life," said LP Parn.
Luang Phor Chaai of Wat PananChoeng (Sam Po Kong), Ayuthaya, a great Guru in the WWII period also used this Katha to bless his temple everyday to draw Buddhists come to his temple and donate money for renovation. He gained a great success at wish by the miracle of this Katha.
Free Sound Katha, please click here. And please specify "richkatha" because we have many sound Kathas.

The Katha

Na Mo Tassa Bhakhawato Arahato Samma Sambudh Tassa
Na Mo Tassa Bhakhawato Arahato Samma Sambudh Tassa
Na Mo Tassa Bhakhawato Arahato Samma Sambudh Tassa

Buddha Ma Aa U
Na Mo Budh Dha Ya (1 time)

Wira Dhayo Wira Konayang
Wira Hingsa Wira Dhasi Wira Dhasa Wira Ittiyo
Buddhassa Manee Mama Buddhassa Swahom (3,5,7,or 9 times)

When you start practicing this Katha, you should start with 3 times for the core Katha
(Wira Dhayo....). Until you chant fluently, you may chant more times. But it is a must to keep the times of chanting constantly in some long period before shifting to more additive step. Or you may keep 3 times forever. But as on Mr.Prayong's practice, he chanted 9 times. Daily chanting on this Katha will make your earning & living significantly better in some degree, the money from your work efforts is enough for expenses-- if the household money run low, the new money will come in time to support. But for the best result--you must chant this Katha until becoming Smadhi--and the big wealth & fortune will come to you. Please see also Tips number 4 below.

For best result on practicing this Katha:

1. Don't stealing.
2. Don't drinking liquor.
3. Present food to monk at least one daily.

In some places it's inconvenient to do this, you can do an option by donate money (any sum you would like to) to a can. If the can fills with moderate sum of money, please bring it to donate to Buddhist temple for monks' food.

4. The main principle on practicing this Katha is--chant it until becoming a Smadhi (mind concentration). The higher Smadhi you reach, the more wealth and fortune will come. You can practice this Katha in every action, standing, walking, sitting, and working. When you want to repeat the Katha, just start with the main Katha: Wira Dhayo Wira Konayang.....
5. Before bringing out the money to use, touch that money and chant the Katha the same times as your usual practice. And in the night before parking your money into the drawer, chant this Katha the same times as your usual practice.
6. If anyone would like to learn this Katha, please teach him because this is the will of the great Guru.
7. If all these done, the practicer will get more and more wealth and fortune.

Metta Sutra

2008-09-27T23:29:00.000-07:00

Metta is the highest need of the world today, indeed it is more needed than ever before. Because in this new world, there are sufficient materials, money and brilliant wise men and scientists.
In spite of these, there is no peace and happiness. It shows that something is lacking,
That is Metta.What is the Buddhist idea of Metta? "Metta" means"loving kindness", not the ordinary, sensual, emotional, sentimental kind of love. Metta has been translated by modem translators into English as generous, mindful loving, lovingkindness, sending out thoughts of love towards others" but according to the words of Buddha, Metta has a far wider significance, and a much more extensive implication than this. It means a great deal more than loving kindness harmlessness, sympathy.
What is love? Love is also defined in the Oxford Dictionary. According to it, love means warm affection, attachment,affectionate devotion, etc. These are synonymous terms for love and they all refer to sentimental worldly love. So, Metta has no full English equivalent. For this Metta is much more than ordinary affection or warm feelings. The Pali word Metta literally means"friendliness", but also means love without a desire to possess but with desire to help, to sacrifice self-interest for the welfare and well being of humanity. Metta is with out any selection or exclusion. If you select a few good friends and exclude a bad person, then you have not got a perfect grasp of Metta. Indeed Metta is not only benevolent thought, but also performing charitable deeds, an active ministry for the good of one and all.
In the "Metta Sutta" the Buddha has chosen the love of a mother for her child as an example. Imagine a mother's love when her child is hungry; she watches carefully to feed her child even before it asks her for food. When the child is in danger, she will risk her own life. So the Buddha taught us to love all beings as a mother loves her only child. If we can do this even to a small extent, the world will become happier and more peaceful place. In the Dighanikaya, it is said by the Buddha that almost every virtue such as unselfishness, loving sympathy and loving kindness is included in this "Metta".Though we talked much about Metta and repeat the formula "Sabbesatta avera hontu, abyapajjha hontu etc;. "( May all sentient beings be free from danger; may they be free from oppression etc.), without Metta how can it be effective? This passage is not to be merely recited. The Buddha does not ask us to learn any of his teachings for recitation only. So the recitation of the "Metta Sutta" is good, but the Buddha did not mean it to be merely recited. He exhorted us to follow and practice the instructions in it so that we might realize Metta as the best state of heart in the world.Therefore do not be satisfied with the mere recitation of the"Metta Sutta" but strive to know its meaning with a view to practicing it and to make it suffuse your being. That is the most essential fact. Meditation does not mean merely to think about it,but to practice it in your daily life.