Tuesday, December 19, 2017

The 16 Future Predictions of the Buddha


During time of the Buddha there was a king named Pasenadi  Kosala.  One night he had dreamed of 16 omens that frightened him. He was worried - not knowing whether the good or bad things he had seen are going to happen or not. King went to Jetavana Monastery & asked the Buddha about the meaning of those 16 dreams.  Buddha explained the meaning of those 16 dreams as follows.

Dream No. 1
          King saw 4 stout oxen came running from all 4 directions.  Furious with anger and grudges, they looked like they wanted to fight until death.  But when they got close to each other they just retreated without crashing at all.
          Buddha made the prediction that: - (Inauspicious) In the distant future, there will be natural disasters happening everywhere. Rain will not fall in time.  There will be very large clouds coming from 4 directions and it seems that there will be heavy rain. Once all 4 clouds have gotten close to one another, they will retreat without a drop of rain falling to the ground. The results will be draught.  Humans and animals will be famished and die in large quantity.  This type of calamity will occur in the future and can be seen and heard not too long from now.

Dream No. 2
          King saw all kinds of trees, not big enough to be able to bear flowers or fruits but they were full of fruits and flowers to the extent that the branches and limbs nearly could not support them.
          Buddha made the prediction that: - (Trees) In the distant future, daughters that are too young to have husbands and to be married/ have children and start a family in their young age.  Some have indulged prior to their marriage without shame.  This will not be too long before it can be heard and seen.

Dream No. 3
          King saw a herd of cows and bulls drinking milk from their offspring.
          Buddha made the prediction that: - (Bovine) in the distant future, parents will depend on the labor of their children. Food and other goods, including money, will be provided by their children.  In that era, parents will have to specially please their children. This type of calamity will occur in the distant future, it will not be long to hear and see it happen.

Dream No. 4
          King saw group of people harnessing young calves to pull their wagons and while strong calves stay behind, young calves are struggling pull their wagons.
          Buddha made the prediction that: - (Bovine) in the distant future, people will favor young who lack experience, ability, omniscience and circumspection and still do not understand social customs, to govern a country, economy, society.  They allow them to govern the affairs of the country while more experienced are neglected. This type of calamity will occur in the distant future.  It won’t be long and you will hear and see it happen.

Dream No. 5
          King saw a one headed horse with two mouths which can eat grass with both mouths but will not get full no matter how much it eats.        
          Buddha made the prediction that: - (Equine) in the distant future.  Judges will extort money from both sides of the parties as bribery for inquisition.  Some cases will get postponed to acquire more money. They will request all kinds of fees for their own satisfaction without mercy or ethics. This type of calamity will occur in the distant future.  It won’t be long and you will hear and see it happen.

Dream No. 6
          King saw a group of rich people bringing extremely expensive golden trays for foxes to defecate and urinate on them.
          Buddha made the prediction that: - (Golden Tray) in the distant future there will be foolish people claiming to be knowledgeable and trustworthy.  They are well known in society, mature but unreliable and they will propagate that they teach the Buddhas’ teaching.  In reality they teach out of selfishness, desire and lust and try to distort the Buddhas’ teachings. They try to adapt the Buddhas’ teachings, and blend it with their doctrine and declare that my teachings are part of their doctrine which will make most people misunderstand and assume that my teachings can blend with their doctrine and believe that they are one and the same.  There will be more of these things happen in near future; it won’t be long and you will hear and see it happen.

Dream No. 7
          King saw a man weaving ropes on a bench and there is a female fox waiting to bite and eat the rope when it's completed.  Once the rope was completed the fox ate it all up.
          Buddha made the prediction that: - (A man weaving rope) in the distant future, women desire having ample wealth, men, roaming in streets and waste their husband’s earnings on food/ dresses, other men. This type of calamity will occur in the future, it will not be long and we will hear and see this. 

Dream No. 8
          King saw large earthen jars and small earthen jars in the same location. People will stand in queue to fill those large earthen jars with water until they overflow but no one care to fill those small earthen jars.
          Buddha made the prediction that: - (Earthen Jar) in the distant future people will make donations selectively.  Senior monks with higher rank will get attention and people will give too much offerings with expensive goods and food, whereas novices sitting beside those senior monks will not be presented with any offerings at all.  The people will have to work much harder to pay their tax to the rulers without thinking of saving some for them. This type of calamity will occur in the future.  It will not be too long for all to see and hear.

Dream No. 9
          King saw a pond with clear water but the water in the middle of the pond was muddy and dirty. All animals went to the center of the pond to drink but they didn’t care about the clean and cool water at the ponds bank, they just smelt it and passed by it.
          Buddha made the prediction that: - (Large pond) in the distant future people will be endlessly greedy, they can’t get enough possessions.  Kings will become immoral having no compassion toward fellow citizens and rule the country by being indulge in four extremes (Satara Agati) and means of bribery and corruption. Capitals will not be suitable living places because of an increase of dangers.  The public will migrate to rural areas.  This type of calamity will occur in the future.  It will not be too long for all of us to hear and see.

Dream No. 10
          King saw rice in a pot which was in different states of the cooking process. Cooked in one section and half cooked in another section and totally raw in yet another section.        
          Buddha made the prediction that: - (Uncooked) in the distant future most people and deities in the world will become immoral. Rains will not occur in right time, harvest will be destroyed by drought/ rains in certain areas while yielding of good harvest can be seen in areas where rains cycles are balanced just like different sections in a one rice pot.  This type of calamity will occur in the future.  It will not be too long for all of us to hear and see.

Dream No. 11
          King saw a group of people exchanging cores of red sandal wood which is expensive to trade with just a pot of sour milk which is absolutely incomparable in value.
          Buddha made the prediction that: - (Core of red sandal wood) in the distant future, a group of people will trade my teachings for money. They will publish and sell them to make a living. They will try to make all kinds of business with my teachings to earn money which is incomparable to the value of the teachings. These calamities will occur towards the end of the Buddhist era.  It will not be long and all will certainly hear and witness this.

Dream No. 12
          King saw a dried up hollow bottle gourd sinking into the water which would normally float on the water.  This truly baffled him.
          Buddha made the prediction that: - (Dried up hollow bottle gourd) in the distant future, good knowledgeable and wise individuals both monks and laymen who deserve praise and admiration in society will be hindered by groups of bullies repeatedly.  Good laymen will not get the chance to work in the countries administration. Those that are knowledgeable, capable and honest will not be elected into the higher government positions and if they will be elected then there will be groups of dishonest people working for their own benefits trying to harass them.  Good and well-disciplined monks, highly educated, which strive for the achievement of Nibbana or work to help the society will be considered as undesirable to them and get no respect from them. Eventually, good monks will fade away and disappear from society.  This type of calamity will occur in the future and it will not be long before all will see and hear.

Dream No. 13
          King saw a solid block of stone as big as a ship floating of the surface of water like an empty bark.  Normally such stone would sink but that block of stone just floated on the surface of water.
          Buddha made the prediction that: - (Big solid stone) in the distant future, bad people will get praised and be admired in society.  They will have rank and power; they will be popular and dignified.  They will have many subordinates and followers.  If they were laymen they will be well-liked and respected everywhere they go. This type of calamity will occur in the future and it will not be long before all will see and hear.  

Dream No. 14
          King saw a small toad chasing an enormous cobra for a meal.  Once caught, the toad immediately devoured the snake.
          Buddha made the prediction that: - (A small toad chasing enormous black cobra once caught she immediately devoured it as if it were a small insect) in the distant future, famous monks with great ability to give rhetoric speeches gain influence and power. They start to play an important role in society, are respected and trusted by people and gain admiration. Men get attached to beautiful sights, sounds, fragrances, flavors, tangible sensations and sensual pleasures. They become possessed by sexual desire and therefore small toads (young women) will see the opportunity to seductively lure with charming words that fascinate the cobras. And then the toad devours the cobra.  In the distance future all will see and hear this for themselves.

Dream No. 15
King saw a crow surrounded by golden swans wherever the crow went, those golden swans will surround it as followers.
          Buddha made the prediction that: - (Golden swans served a crow) in the distant future, kings will be unskilled in war craft and admire and pay respect to immoral monks as teachers.  The crow is clever and devious in giving gifts in return for the respect of all little swans, small swans, and big swans.  The swans will show how important the crow is by more status and titles. This will happen in the distant future and all will hear and see.

Dream No. 16
King saw a herd of goats hunting tigers and enjoying eating the tiger’s meat.
          Buddha made the prediction that: - (Tigers were afraid of being hunt by goats and disappeared) in the distant future, during the reign’s immoral rulers, immoral people will become partial to those rulers and receive wealth and be satisfied with a monarchy. Moral people will slowly fade away from the society. Immoral supporters who are highly respected, trusted, and praised misuse their power to benefit themselves and their siblings. This type of event will happen in the distant future and we all will hear and see it.

* Almost every above forecast happens in today’s society. These forewarnings were given to the world to acknowledge - not only for King Pasenadi.  We can see it happen in many societies in the world.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

How Robes (cīvara) are reused


One day king Udena gave five hundred new robes to his queens out of the thousand robes king received from a merchant. As the Venerable Ananda teaches the Dharma to the royal harem, the next day gave those five hundred robes to the elder Ānanda, while they themselves wore the old robes, and went to where the king was having his breakfast.

The king questions about the robes “I’ve given you robes worth a thousand each. Why are you not wearing them?”   

“Your majesty, we have given them to the elder Ānanda.”

“All taken by the elder Ānanda...?”

“Yes, your majesty.”

“The fully self-awakened Buddha only allows the three robes (ti,cīvara). Has the elder Ānanda became a cloth merchant, to have taken so many robes?”  Angry with the elder Ānanda, the king, after breakfast, went to the monastic residence (vihāra) of elder Ānanda.  After saluting the elder, he sat down, and inquired about five hundred robes.

“Today, king, queens gave five hundred robes.”

“You took them all, Venerable?”

“Yes, king.”

“But, Venerable, does the Teacher allow only the three robes?”

“Yes, king, three robes are allowed for each monk, but it is not forbidden to receiving what is offered.”

“Therefore, I accepted the robes, from which I gave to those others whose robes (cīvara) are old.”

“But when these monks have received the robes from you, what they do with the old robes?”

“The old upper robes (saṅghāṭi) are made into outer robes (uttarā,saṅga).”

“What do you do with the old outer robes?”

“They are made into under robe (antara,vāsaka).”
“What do you do with the old under robes?”

“They are made into cover-sheets.”

“What do you do with the old cover-sheets?”

“They are made into floor-sheets [carpets].”

“What do you do with the old floor-sheets?”

“We make them into foot-towels.”

“What do you do with the old foot-towels?”

“King, it is not proper to waste what is given by the faithful. Therefore, we break up the old foot-towels with a sharp knife, mix them with clay, and plaster them over the walls of our lodgings.”

The king was pleased, overcome with joy. He had a further five hundred robes brought and placed before the elder. Having heard the elder’s preaching, he saluted him, and keeping him to his right, departed.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Features needed to go beyond the sphere of Death (Attain Nibbana)



1. This Teaching is for one with few desires, not for one with many desires.

2. This Teaching is for one satisfied, not for one dissatisfied.

3. This Teaching is for the secluded, not for one attached to company.

4. This Teaching is for one with aroused effort, not for the lazy.

5. This Teaching is for one with established mindfulness, not for one without mindfulness

6. This Teaching is for the concentrated, not for the distracted.

7. This Teaching is for the wise, not for those lacking in wisdom.

8. This Teaching is for the non-worldly, for those not attached to worldliness.

* Anuruddha mahāvitakka sutta (AN) –– Great thoughts of ven. Anuruddha.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Ten Stages of Human Aging



Ven. Buddhaghosa thera in his encyclopedic work of Buddha's teachings, the Visuddhi Magga, gives a delightful reflection on the 10 stages of human aging by dividing the average 100 years life expectancy during that time to ten decades.

(1) The Tender decade (Manda Dasaka): The first ten years of a person living for a hundred years are called the tender decade where human is a tender unsteady child then.

(2) The Playful decade (Kridha Dasaka): The next ten are called the playful decade that delights in play then.

(3) The Beautiful decade (Vanna Dasaka): The next ten are called the beautiful decade where youthful feelings occur.

(4) The Strong decade (Bala Dasaka): The next ten are called the strong decade where energy abundance then.

(5) The Wise decade (Panna Dasaka): The next ten are called the wise decade where beauty and power reaches full. By then wisdom is well established. Even in one naturally weak in wisdom at this time, there arise some wisdom.

(6) The Declining decade (Hani Dasaka): The next ten are called the declining decade where fondness for play, beauty, strength and wisdom decline then.

(7) The Stooping decade (Varna Prastha Dasaka): The next ten are called the stooping decade, stoops forward due to old age then.

(8) The Bent decade (Pabbhara Dasaka): The next ten are called the bent decade where figure is bent like the tip of a plough then.

(9) The Silly decade (Mohamula Dasaka): The next ten are called the silly decade where becomes silly and forgets whatever does then.

(10) The Bed ridden/ Prone decade (Sayana Dasaka): The last ten are called the prone decade where one spend more time in bed (sayana).

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Sunday, July 23, 2017

Various Titles used for introduction of The Buddha – Part 1


There are different names or Titles used for addressing the Blessed one, 50 such names used in addressing The Buddha are listed below, remainder will be listed in Part 2 :

1. Buddho (බුද්ධෝ) – Known as Buddha due to the complete understanding of Four Noble Truths,
2. Dasabalo (දසබලො) – Having ten wisdom powers (dasabala),
3. Sattha (සත්ථා) – Teacher to all humans, celestial beings and Brahmins,
4. Sabbannu (සබ්බඤ්ඤු) – Completely understanding worldly and non-worldly phenomena,
5. Deepaduttama (දීපදූත්තම) - Superior to all beings waking by two feet,
6. Muniddaro (මුනිද්රො) – Superior to all Arahants (muni) who are free from all defilements,
7. Bhagava (භගවා) – Possessing all prosperous features of Lordship, Doctrine, Fame, Glory, etc,
8. Nartho (නාථො) – Having helped all the beings with limitless compassion,
9. Chakkuma (චක්ඛුමා) – Seeing the truth of the world,
10. Angiraso (අංගීරසො) – Spreading rays of seven colours from blessed one body,
11. Muni (මුනී) - Destroyed all defilements arise due to speech, body and mind,
12. Lokanartho (ලෝකනාථො) – Having helped all beings in sense sphere/ forms sphere/formless sphere (kama/rupa/arupa) planes,
13. Anadhiwaro (අනධිවරෝ) – Comprehending all things to be comprehended,
14. Mahesi (මහෙසී) – Superior to all Jhana gained ascetics,
15. Vinayaka (විනායක) – Having great discipline (vinaya),
16. Samanthachakku (සමන්තාචක්ඛු) – Realizing all the details of world/ universe without anything yet to be realized,
17.  Sugatho (සුගතෝ) – Having attained blissful Nibbana,
18. Bhuripanna (භූරිපඤ්ඤ) – Having ability to see and comprehend things which cannot be seen by human naked eye,
19. Maraji (මාරජි) – Defeated all Mara (defilements/kilesa) dhammas,
20. Narasiha (නරසීහ) – Greatest among all humans,
21. Narawaro (නරවරෝ) – Greatest among all humans and no comparison to the blessed one among humans,
22. Dhammaraja (ධම්මරාජා) – King to all kinds of virtues,
23. Devadevo (දෙවදෙවො) – Having helped all celestial beings (deva),
24. Lokaguru (ලෝකගුරු) – Having received honor and respect from all beings,
25. Dhammassami (ධම්මස්සාමි) – Greatest to all the wholesome virtues,
26. Thathagata (තථාගත) – Attained Nibbana by stopping the life flux (sansara),
27. Sayambhu (සයම්භූ) – Self realizing all the dhammas to realized,
28. Samma sambuddha (සම්මා සම්බුද්ධ) – Realizing the five Neyya Mandala dhammas,
29. Warapanna (වරපඤ්ඤ) – Incomparable in wisdom and knowledge,
30. Anantajina (අන්නජිත) – Succeeding all things to be succeed,
31. Asamo (අසමෝ) – Incomparable to any beings, 
32. Asa samo (අස සමෝ) - Can be compared only to another Buddha,
33. Appatimo (අප්පටිමෝ) – Impossible to sculpture a statue comprising all characteristic features,
34. Appatibhago (අප්පටිභාගෝ) – Nobody to deny or say otherwise to doctrine preached by the Buddha,
35. Appatipuggalo (අප්පටි පුද්ගලෝ) - Nobody to utter “you are not Buddha and i am the Buddha”,
36. Setto (සෙට්ඨො) – Supreme to all the beings in world,
37.  Jetto (ජෙට්ඨො) – Senior to all the beings in world,
38. Sathyapungawa (සත්යපුංගව) – Brightening the Shakkya lineage,
39. Mayadevsubha (මායාදෙවිසුභ) – Son of the queen Maha Maya,
40. Samantabaddha (සමන්තභද්ද) – Doing good in every way,
41. Narasabha (නරාසභ) – Born among humans and became superior among humans,
42. Lokajina (ලෝකජින) – Having conquered all the worlds,
43. Lokaji (ලෝකජි) – Having no other world to conquer,
44. Purisadhamma sarathi (පුරිසධම්මසාරති) – Skilled in taming beings,
45. Dhammassaro (ධම්මස්සරෝ) – Supreme to all the Dhammas preached,
46. Achchejakajja wachano (අච්චෙජකධජ්ජ වචනො) – Having words which cannot be denied,
47. Sattavahaka (සත්ථ වාහක) – Showing the path to countless beings to attain Nibbana (ending life flux),
48. Vishudhideva (විශුද්ධිදෙව) – Free from all defilements,
49. Samanissara (සමණීස්සර) – Leader to all bhikkus (monks),
50. Janeysutha (ජනෙසුත) – Parent to all the beings,

May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Misinterpretation and Misunderstanding of Vipassana



There are many instructions on meditation and meditation instruction books, good meditation teachers and various experienced meditators, there is also room for misinterpretation and misunderstanding of meditation such as, some people think that meditation is something we must do sitting on a cushion. In recent years various magazines published lists of meditation groups. They don’t even call themselves meditation groups; they call themselves sitting groups, assuming that meditation is something we must do only sitting on a cushion. That’s not a complete presentation of the total practice of meditation.

Sitting is a very small fraction of our life. If you read the Mahāsatipatthāna Sutta which is the manual of vipassanā and samatha meditation, at the very outset of the discourse the Buddha has mentioned the way how we should meditate. For instance, Kaye kayānupassi viharati, Viharati in Pāli means lives. Seeing the body as it is, one lives. When we say live, we don’t mean sitting. Live involves a lot of activities, sitting, standing, walking, lying down, eating, drinking, wearing clothes, using rest rooms, talking, etc. This shows that the practice of meditation involves all these activities in our life. Disregarding this very important instruction, most people ask perhaps at the end of our meditation sessions how can we incorporate this meditation experience into our daily life. Say for instance, they spent about a week or ten days on a retreat. At the end of the retreat they want to know how they can bring this experience to their daily life. So right there, you can see this misconception, the assumption that the meditation is limited to sitting, doing something sitting on a cushion, as if there is nothing else to do with meditation when they go out of meditation retreats. And this is why no matter how long one sits on a cushion, when they get off the cushion, go out into the world, try to live their regular lives, they will not be any different from any other person.
Their emotions, temperaments, their reactions to all kinds of psychic irritants are still there. Not one iota of them is reduced. Why? They think they are not meditating, they think that they cannot meditate, they have to do meditation in a certain, selected place. Of course, a place we select to do intensive practice is important as well. Occasionally, or daily, we have to set aside a period of time to do intensive practice. This is what calls our homework. When you do your homework, you have to present your homework in the class. If you do your homework and don’t show anything in the class, your homework is not going to be accepted by your teacher, nor does it help you do anything in the class. Sitting on a cushion and practicing meditation is exactly like that. That is our homework. We must bring this homework to the fieldwork.

The field is our daily life and daily activities. While talking, we must use our meditation experience. The Buddha said 'manasikāra sambhavā sabbe dhammā' , all the states of mind are present in us only when we pay attention. When we do not pay attention, we really do not know what is going on. Just imagine the amount of things going on in our mind and body at any given point in time and space. All living beings have basic attention, even animals have basic attention. We all know that predators can catch their prey when they pay attention. For instance, a cat has to watch the movement of a mouse, paying total attention to the movement of a mouse so that the cat can catch the mouse at the right moment. That is not the kind of attention we must train ourselves to develop. We must develop a special attention which is called mindful attention. What is mindful attention? Mindful attention is the attention without preconceived notions, presuppositions. When washing dishes, cutting vegetables, you have to pay attention. Who does not do that? If you don’t pay attention when you cut an onion, you may lose some of your fingers. But that is not the kind of attention we are talking about. Our attention has to be much deeper, more profound and pure attention. It is not paying attention to what is going on outside between the knife and the vegetable or onion, but attention to what is going on in our mind and body. While cutting onions, cutting vegetables, something can go on in our mind and that is where we have to pay attention.

If we very carefully study the teachings of the Buddha, not only the particular part on the subject of meditation, read any particular aspect of the Buddha’s teaching, this is the theme that you come across repeatedly. That is a way to train the mind. The meditation itself is called bhāvanā, which means cultivating, developing and training the mind in a certain way, in a very special way. During Buddha vandanā , we recite a part called ehi passiko, What does Ehi passiko mean? Ehi passiko means come and see. This is an invitation comes from the Dhamma, to go to the Dhamma and see the Dhamma. Where is this Dhamma, what is this Dhamma? For instance Dhamma is dukkha , suffering. Where is it? Is it hanging from a tree somewhere, in a library or in a temple, where is it? It is within us. Buddha said, Just like a tortoise brings all its limbs inside, when a fox approaches a tortoise, the tortoise is moving with all his limbs out; head, four legs and tail are out when he moves. When a fox approaches, he withdraws all of them in and keeps them in a secure place under his shell. Similarly we have to restrain all our senses, bring them all in and use our mind to see what is going on in our mind and body.

So in the practice of meditation this is what we should do, we must look at ourselves first. All our attention must be paid to what is happening in our mind and body, because all our suffering, cause of suffering, end of suffering, and the path leading to the end of suffering stem from the mind and body. Paying total, undivided, pure attention to what is going within our mind and body is called mindfulness.

TheBuddha said, Samāhitan cittan yathā bhūtan pajānāti, the concentrated mind can see things exactly as they are. Only when we see things exactly as they are can we be liberated from all kinds of psychic irritants and make ourselves totally free from this repetition of birth and death in samsāra. This is the thrust, the goal, and the aim of our meditation. So we can begin all of this with pure attention. With mindful attention we can accomplish purity of mind; we can accomplish success in associating with people, living in daily life in a more successful way. 

May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Five Rare jewels in the world



Once in Vesali near Sarandada monument, The Blessed One preached Licchavis the arising of five things (Jewels) that are rare in world. What five?

1. The arising of the Thus Gone One, worthy and rightfully enlightened is rare in the world.

2. Persons teaching the doctrine and discipline taught by the Thus Gone One are rare in the world.

3. Persons that understand the doctrine and discipline of the Thus Gone One when taught are rare in the world.

4. Persons that learn and understand the doctrine and discipline taught by the Thus Gone One and lead a life accordingly are rare in the world.

5. A person who shows gratitude is rare in the world.

*Aṅguttara Nikāya / Pañcakanipāta  / Tikaṇḍakīvaggo / Sārandada sutta


May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Tuesday, May 23, 2017

The described appearance and true nature of the Gauthama Buddha from Tripitaka (original pali cannon )



Once a prominent Brahmin named Sela with the three hundred young men approached the Blessed One and exchanged friendly greetings, sat on a side, and examined the thirty two marks of a Great Man, and praised the Blessed One by saying these verses. These verses indicate the appearance and true nature of the Blessed One:

1. Paripuṇṇakāyo suruci sujāto cārudassano,
Suvaṇṇavaṇṇosi bhagavā susukkadāṭhosi viriyavā.
.
"O! Blessed One, you are handsome, is pleasant, Is well born, lovely to look at, has a golden hue, and strong white teeth.

2. Narassa hi sujātassa ye bhavanti viyañjanā,
Sabbe te tava kāyasmiṃ mahāpurisalakkhaṇā.
.
To those born well, there are marks, All the marks of a Great Man are evident on your body

3. Pasannanetto sumukho brahā3 uju patāpavā,
Majjhe samaṇasaṅghassa ādiccova virocasi.

You have pleasant eyes a beautiful mouth, a straight and majestic body In the midst of the community you shine like the sun.

4. Kalyāṇadassano bhikkhu kañcanasannibhattaco,
Kinte samaṇabhāvena evaṃ uttamavaṇṇino.

The Monk with good looks is like a statue of gold, What is the use of your recluseship when so handsome.

5. Rājā arahasi bhavituṃ cakkavattī rathesabho,
Cāturanto vijitāvī jambusaṇḍassa issaro.

You should be a universal monarch, the leading charioteer Winning over the four quarters, should be the monarch of Jambudvīpa (India).

6. Khattiyā bhogi rājāno5 anuyuttā bhavantu te,
Rājābhirājā manujindo rajjaṃ kārehi gotama.
.
Should have warrior subordinate kings attached to you, O! Gotama, king of kings, win over the humans and rule".

Then Blessed One said:

7. Rājāhamasmi selā’ti dhammarājā anuttaro,
Dhammena cakkaṃ vattemi cakkaṃ appativattiyaṃ.

“Sela, I am the righteous king, incomparable, Righteously I turn the wheel, not ever to be stopped.”

Then brahmin Sela said:

“Acknowledges, complete Knowledge, and incomparable righteous ruler ship, Says will turn the wheel of the Teaching righteously. Who are the good one’s generals, the disciples following the Teacher, For the wheel of the Teaching to roll on, who would roll it afterwards.”

Then Blessed One replied:

8. Mayā pavattitaṃ cakkaṃ(selāti bhagavā) dhammacakkaṃ anuttaraṃ,
Sāriputto anuvatteti anujāto tathāgataṃ.

“Sela, this incomparable wheel of righteousness rolled by me, Will be rolled afterwards by Sāriputta, born after the Thus Gone One.

9. Abhiññeyyaṃ abhiññātaṃ bhāvetabbañca bhāvitaṃ,
Pahātabbaṃ pahīnaṃ me tasmā buddhosmi brāhmaṇa.

Brahmin, I realized what should be realized, developed what should be developed, Dispelled what should be dispelled, therefore I’m enlightened.”

(Sela Sutta – Majjima Nikaya )


May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Six Virtues of the Dhamma



1. Svakkhato - The Dhamma is not a speculative philosophy, but is the Universal Law found through enlightenment and is preached precisely. Therefore it is Excellent in the beginning (Sila or Moral principles), Excellent in the middle (Samadhi or Concentration) and Excellent in the end (Panna or wisdom),

2. Sanditthiko - The Dhamma is testable by practice and known by direct experience,

3. Akaliko - The Dhamma is able to bestow timeless and immediate results here and now, for which there is no need to wait until the future or next existence.

4. Ehipassiko - The Dhamma welcomes all beings to put it to the test and to experience it for themselves.

5. Opaneyiko - The Dhamma is capable of being entered upon and therefore it is worthy to be followed as a part of one's life.

6. Paccattam veditabbo vinnunhi - The Dhamma may be perfectly realized only by the noble disciples who have matured and enlightened enough in supreme wisdom.


May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Nine Virtues of Sanga



The eight kinds of noble ones are collectively known as the Sangha. The non-ariya ones (Sammuti Sangha) who have the same view and the same moral practice as the noble ones (Ariya Sangha) are also included in the Sangha. The Sangha being endowed with nine supreme attributes, should be highly honored and venerated. Sanga community has the nine qualities as follows:

(1) Supatipanno Bhagavato Savakasangho – The disciples of the Blessed One practice well the threefold training of morality, concentration and wisdom,

(2) Ujuppatipanno Bhagavato Savakasangho – The disciples of the Blessed One practice righteously the threefold training,

(3) Nayappatipanno Bhagavato Savakasangho – The disciples of the Blessed One practice to realize nibbana,

(4) Samichipatipanno Bhagavato Savakasangho – The disciples of the Blessed One practice to be worthy of veneration,

(5) Ahuneyyo – being worthy of receiving offerings brought even from afar,

(6) Pahuneyyo -Being worthy of receiving offerings specially set aside for guests,

(7) Dakkhineyyo – being worthy of receiving offerings offered with the belief that the offering will bear fruits in future existences,

(8) Anjalikaraniyo – being worthy of receiving reverential salutation,

(9) Anuttaram Punnakkhettam Lokassa – being an unsurpassed (incomparable) fertile field for planting the seeds of merit in the world.

The Benefits of Reflecting upon Qualities of the Sangha:

As long as someone reflects upon qualities of the Sangha, his mind is invaded neither by greed, nor by anger, nor by delusion. He has a right state of mind being inspired by the Sangha. And when he has suppressed the hindrances, the Jhana-factors arise in a single mind-moment. Furthermore, when a person reflects upon qualities of the Sangha, he is respectful and deferential towards the Sangha. He attains faithfulness and has much happiness and gladness. He also overcomes fear and dread. He is able to bear pain and comes to feel as if he were living in the Sangha’s presence. The body of who dwells in the reflection of Sangha’s qualities becomes as worthy of veneration as Uposatha house (a chapter house) where the Sangha assembles. When he encounters an opportunity for wrong-doing, he has a strong awareness of conscience and shame as if he were in the presence of the Sangha. If he comprehends no higher, he will be at least born in a happy state.

May all beings be well & happy and attains the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The five stages of disappearance (Antaradhana) of the buddhist order (Sasana)


(1) First, there will be the disappearance of attainment (Adhigama): which include four types of disciples in Nibbana, stream winner (Sovan), once returner (Sakadagami), non returner (Anagami), Arahant.

(2) The second disappearance is of the practice (Patipatti): which include the disappearance of practice in morality (Sila), concentration (Samadhi), wisdom (Panna).

(3) The disappearance of accomplishment in the texts (Pariyatti): it corresponds to the age of learning & disappearance of Tripitaka pali.

(4) The fourth disappearance is of the signs (Linga): During this period, the only good action left is making offerings to those monks who wear a yellow strip of string around their wrist, These monks are known as "Kasawakantaka".

(5) The disappearance of the relics (Dhatu) : When the relics no longer receive honour, they will disappear after assembling at the seat where the Buddha attained Awakening under the Great Bodhi tree. This will mark the end of Gauthama Buddha's era.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Five Factors to be developed for the destruction of desires/ Defilements (Asavas)



1. Seeing and contemplating the loathsomeness in the body (Asuba sanna),

2. Seeing and contemplating the loathsomeness in food (Aahare patickula sanna),

3. Disenchanted with all the world (Sabba loke anabhiratha sanna),

4. Seeing and contemplating the impermanence in all determinations (Anichcha sanna),

5.  Developing the perception of death thoroughly, established to him internally (Marana sanna),

When these five dhammas are developed and made much, it conduces to the destruction of desires.

Anguttara Nikaya – Panchaka Nipatha - Asavakkhaya Sutta.


May all beings be well and happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Friday, March 17, 2017

The Various Forms of Suffering (Dukkha) in Birth (Jathi) while living inside The Human Mother's Womb


1. The suffering rooted in the descent into the womb (Gaarbahavakranthi Mulaka Dukkha): When this being is born in the mother’s womb, he is not born inside a blue or red or white lotus, etc., but on the contrary, like a worm in rotting fish, rotting dough, cesspools, etc., he is born in the belly in a position that is below the receptacle for undigested food (stomach), above the receptacle for digested food (rectum), between the belly-lining and the backbone, which is very cramped, quite dark, pervaded by very fetid draughts redolent of various smells of ordure, and exception-ally loathsome.  And on being reborn there, for ten months he undergoes excessive suffering, being cooked like a pudding in a bag by the heat produced in the mother’s womb, and steamed like a dumpling of dough, with no bending, stretching, and so on. So this, firstly, is the suffering rooted in the descent into the womb.

2. The suffering rooted in gestation (.Gaarbahapariharana Mulaka Dukkha): When the mother suddenly stumbles or moves or sits down or gets up or turns round, the extreme suffering he undergoes by being dragged back and forth and jolted up and down, like a kid fallen into the hands of a drunkard, or like a snake’s young fallen into the hands of a snake-charmer; and also the searing pain that he undergoes, as though he had reappeared in the cold hells, when his mother drinks cold water, and as though deluged by a rain of embers when she swallows hot rice gruel, rice, etc., and as though undergoing the torture of the "lye-pickling”, when she swallows anything salty or acidic, etc.—this is the suffering rooted in gestation.

3. The suffering rooted in abortion (Gaarbahavipaththi Mulaka Dukkha): When the mother has an abortion, the pain that arises in him through the cutting and rending in the place where the pain arises that is not fit to be seen even by friends and intimates and companions—this is the suffering rooted in abortion.

4. The suffering rooted in parturition (Vijayana Mulaka Dukkha): The pain that arises in him when the mother gives birth, through his being turned upside-down by the kamma -produced winds [forces] and flung into that most fearful passage from the womb, like an infernal chasm, and lugged out through the extremely narrow mouth of the womb, like an elephant through a keyhole, like a denizen of hell being pounded to pulp by colliding rocks—this is the suffering rooted in parturition.

5. The suffering rooted in venturing outside the mother’s womb (vahirnishkramana Mulaka Dukkha): The pain that arises in him after he is born, and his body, which is as delicate as a tender wound, is taken in the hands, bathed, washed, rubbed with cloths, etc., and which pain is like being pricked with needle points and gashed with razor blades, etc.—this is the suffering rooted in venturing outside the mother’s womb.

6. The suffering rooted in self-violence (Arthmopakrama Mulaka Dukkha): The pain that arises afterwards during the course of existence in one who punishes himself, in one who devotes himself to the practice of mortification and austerity according to the vows of the naked ascetics, in one who starves through anger, and in one who hangs himself—this is the suffering rooted in self-violence.

7. The suffering rooted in others’ violence (Paropakrama Mulaka Dukkha) : And that arising in one who undergoes flogging, imprisonment, etc., at the hands of others is the suffering rooted in others’ violence. So this birth is the basis for all this suffering.


May all beings be happy and well & attains the fruits of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The three ways to avoid unwholesome deeds


In Adipatteiya sutta, the Buddha preached three tactics one must consider before engage in wrong deeds to refrain oneself unwholesome acts. These tactics are;

* Attadipatteiya : Avoiding wrong deeds considering one’s position, education, generation, etc.

* Lokadipatteiya : Avoiding wrong deeds for the fear of insults from the society, world, etc.

* Dhammadipatteiya:  Avoiding wrong deeds that contradict moral doctrine, Dhamma teachings, etc.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Saturday, February 11, 2017

The Ten Wisdom-powers of the Buddha



The Ten Wisdom-powers of the Buddha are as followings:

1. Thanathanakosallanana= Understanding as it truly is the possible as possible and the impossible as impossible,

2. Kammavipaka nana = Understanding as it truly is the results of actions (kammas) undertaken, past, future, and present, with possibilities and with causes,

3. Sabbatthagamina patipada nana = Understanding as it truly is the ways leading to all destinations (all the states of existence and Nibbana),

4. Anekadhatu nanadhatu nanaa = Understanding as it truly is the world with its many and different elements,

5. Nanadhimuttikatanana = Understanding as it truly is how beings have different inclinations,

6.Indriyaparopariyattanana = Understanding as it truly is the disposition of the faculties of other beings, other persons,

7. Jhanadisankilitthavodanavutthananana = Understanding as it truly is the defilement, the cleansing and the emergence in regard to the Jhanas, liberations, concentrations, and attainments,

8.Pubbenivasanussatinanaa = Recollecting past lives,

9.Cutupapatanana (Dibbacakkhunana )= (With the divine eye which is purified and surpasses the human, seeing beings passing away and reappearing, inferior and superior, fair and ugly, fortune and unfortunate), Understanding how beings pass on according to their kammas, and

10. Esavakkhayanana = Realizing for Himself with direct knowledge, here and now entering upon and abiding in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

(Majjhima nikaya, Mulapannasa, Mahasihanada Sutta)


May all Beings be well and happy & attains the fruits of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Benefits of Recollecting the Special Qualities of the Buddha


                            
As long as someone recollects the Buddha’s special qualities, his mind is not invaded either by greed, hate or delusion. His mind is quite upright with the Buddha as object. And by absence of the invasion of greed, etc., his mind faces the subject of meditation with rectitude; then his applied and sustained thoughts occur with a tendency towards the special qualities of the Buddha. When he continually practices the applied and sustained thoughts upon the Buddha’s special qualities, happiness arises in him. And then with his mind happy, his bodily disturbance and mental disturbance are tranquillized by tranquility which has happiness as proximate cause. When they have been tranquillized, bodily bliss and mental bliss arise in him. When he is blissful, his mind, with the Buddha’s special qualities as its object, becomes concentrated, thus the Jhana factors eventually arise in a single moment. But because of the profundity of the Buddha’s special qualities, or because of being occupied in recollecting special qualities of many kinds, the Jhana is only access and does not reach absorption (Appana). In addition, when a monk recollects the Buddha’s special qualities, he is respectful and deferential towards the Buddha. He attains an abundance of faith, of mindfulness, of understanding, and of merit. He has much happiness and gladness. He overcomes fear and dread. He is also able to bear pain. He comes to feel as if he were living in the Buddha’s presence. And his body, when the recollection of the Buddha’s special qualities dwells in it, becomes as worthy of veneration as a shrine room. His mind tends towards the stage of the Buddhas. When he encounters an opportunity for transgression, he has awareness of conscience and shame as vivid as though he were face to face with the Buddha. Besides, if he penetrates no higher, he will be at least destined to be born in a happy state.

(THE PATH OF PURIFICATION – VISUDDHIMAGGA, 229-230)

May all Beings be well and happy & attains the fruits of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Nine Virtues of the Buddha



That Blessed One is such since (1) Accomplished, (2) Perfectly Enlightened, (3) Endowed with knowledge and Conduct or Practice, (4) Well-gone or Well-spoken, (5) the Knower of worlds, (6) the Guide Unsurpassed of men to be tamed, (7) the Teacher of gods and men, (8) Enlightened, and (9) Blessed.

(1) The Accomplished One (Arahan)

According to Visuddhimagga-Atthakatha, Arahan (Accomplished) has five definitions. The Blessed One is accomplished for the following reasons: 1. because Buddha is far away from all internal conflicts (Arahan), 2-3. Because Buddha destroyed the defilement — enemies and all the wheel’s spokes (Ara-han), 4. because Buddha is worthy of requisites (Arahan), and 5. Because buddha is devoid of secret evil-doing (A-rahan). (The beginningless round of rebirths is called the wheel of the round of rebirths.)

(2) The Perfectly Enlightened One (Sammasambuddho)

The Lord Buddha is the Perfectly Enlightened One because the perfect one has known all things rightly by Himself. In fact, Buddha has of Himself known all the things, knowable things as knowable, comprehensible things as comprehensible, removable things as removable, realizable things as realizable, and things that may be developed as such.

(3) The Endowed One with Knowledge and Conduct ( Vijjacaranaasampanno)

The Lord Buddha is one who is endowed with three or eight kinds of knowledge and fifteen kinds of conduct.
“Vijja” means (higher) knowledge and “Carana”, good conduct (practice) that guides to a noble disciple and sends him towards the deathless.

* There are “Three Kinds of Knowledge”
1. The knowledge that the Buddha recollects past lives,
2. The knowledge capable of seeing the decease and rebirth of beings, and
3. The knowledge capable of eradicating defilements.

* There are “Eight Kinds of Knowledge”

1. The knowledge or ability of attaining insight (With this knowledge, He knows, “my body is material, made from four great elements, born of mother and father, fed on rice and gruel, impermanent, liable to be injured and abraded, broken and destroyed, and this is my consciousness which is bound to it and dependent on it.”),

2. The knowledge of the production of a mind-made body, or the supernormal power of the mind-made body (With this knowledge, out of this body He produces another body, having a form, mind-made, complete in all its limbs and faculities.),

3. the various supernormal powers (With the super-normal powers, being one, The blessed one becomes many, and being many, becomes one;  appears and disappears; passes through fences, walls, and mountains unhindered as if through air;  sinks into the ground and emerges from it as if it were water;  walks on the water without breaking the surface as if on land;  flies cross-legged through the air like a bird with wings;  even touches and strokes with hand the sun and moon, mighty and powerful as they are, and travels in the body as far as the Brahma world.),

4. The divine ear (With the divine ear, hears sounds both divine and human, whether far or near.),

5. The knowledge of others’ minds [understanding the ways of others’ thought] (With this knowledge, Buddha knows and distinguishes with mind the minds of other beings.),

6. The knowledge of previous existences [the remembrance of one’s former states of existence] (With this knowledge, remembers many previous existences: one birth, two births,. . . . a hundred thousand births etc.),

7. The divine eye or the knowledge of the passing-away and arising of beings (With this divine eye, sees beings passing-away and arising, inferior and superior, well-favored and ill-favored, to happy and unhappy destinations as kamma directs them.), and

8. The knowledge of eradicating defilements (With mind concentrated, purified and cleansed, unblemished, free from impurities, malleable, workable, established and having gained imperturbability,  applies and directs mind to the knowledge of eradicating defilements or destruction of corruptions. With this knowledge, knows as it really is: “This is suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.)

(Digha nikaya, Vol.1,Samathaphala Sutta)

* The Fifteen kinds of the Good Conducts are as follows:

1. Restraint by virtue (moral restraint),
2. Guarding the doors of the sense faculties (Watching over the sense-doors),
3. Moderation in eating,
4. Watchfulness,
5. Faith,
6. Shame of wrong-doing,
7. Fear of wrong-doing,
8. Great learning,
9. Energy,
10. Mindfulness,
11. Wisdom, and
12-15. Four Jhanas of the fine material sphere.

(4) The Well-gone One or The Well-spoken One ( Sugata)

The term “Sugata” has two definitions:
1. One who has gone to the deathless, Nibbana and
2. One who speaks rightly, (It means that the Lord Buddha speaks only fitting speech in the fitting place).

* The Six kinds of Speech

The Six Kinds of Speech are as follows:

1. The first one which is untrue, incorrect, and unbeneficial, and unwelcome and disagreeable to others,
2. The second, which is true and correct, but unbeneficial, and unwelcome and disagreeable to others,
3. The third, which is true, correct, and beneficial, but unwelcome and disagreeable to others,
4. The fourth, which is untrue, incorrect, and unbeneficial, but welcome and agreeable to others,
5. The fifth, which is true and correct but unbeneficial, and welcome and agreeable to others, and
6. The sixth, which is true and correct, and beneficial, and welcome and agreeable to others.

Of them, only the third and sixth are the two kinds of speech that the Lord Buddha speaks because those are true, correct, and beneficial.
(Majjhima nikaya, Vol. 2, Abhayaraja-kumara Sutta)

(5) The Knower of the Worlds ( Lokavidu)

The Buddha is the Knower of Worlds because the blessed one has known the world in all ways.

* There are Three Kinds of World:
1. The world of formations (Sankaraloka),
2. The world of beings (Sattaloka),
3. The world of location (Okasaloka).

(6) The Incomparable Leader of men to be Tamed (Anuttaro purisadammasarathi)

The Buddha surpasses the whole world in the special qualities of virtue, concentration, understanding, deliverance, and knowledge and vision of deliverance, so buddha is the Incomparable Leader (Master) of men to be tamed.

(7) The Teacher of Celestial and Human Beings (Sattha devamanussanan)

It is usual for religious masters to seek advice or teaching from the deities or gods, but this would never happen in the case of the Buddha. The deities are also beings caught in the round of rebirths because they could not find the way out of it. The Buddha did not seek counsel from human beings either, and relied solely on own knowledge of the Dhamma. On the other hand, deities and human beings merely come to Him for counsel or advice and teaching, thus buddha is the teacher of them.

(8) The Enlightened One (Buddho)

The Lord has discovered the Four Noble Truths by Himself and awakened others to them, thus enlightened.

* The Four Noble Truths that He has discovered are:
(1) The truth of suffering,
(2) The truth of the cause of suffering,
(3) The truth of the cessation of suffering, and
(4) The truth of the way leading to the cessation of suffering.

(9) The Blessed One (Bhagava)

The Buddha is endowed with the six things:
(1) Lordship [Issariya],
(2) Doctrine [Dhamma],
(3) Fame [Yasa],
(4) Glory [Siri],
(5) Wish [Kama], and
(6) Endeavor [Payatta],

thus called the Blessed One.

1). The Buddha has the supreme lordship over own mind as follows:

i. Anima – power to make the body minute (e.g. making the size of an atom),
ii. Laghima – power to make the body light (e.g. walking on air),
iii. Mahima – power to make the body huge,
iv. Patti – power to arrive where He wants to go,
v. Pakamma – power to produce what He wants by resolving, etc.,
vi. Isita – power to make anyone or anything follow His wishes,
vii. Vasita – power to create at will water, fire, etc., and
viii. Yatthakamavasayita – power to attain the perfection in all ways, who wants to go through the air or do anything else of the sort.

2). The Buddha has the supramundane Dhamma.

3). The Buddha has the greatly pure fame, spread through the three worlds, attained through the quality of veracity.

4). The Buddha has the glory of all limbs, perfect in every appearance, which is capable of comforting the eyes of people eager to see buddha’s material body.

5). The Buddha has the wish i.e., accomplishment of whatever is wanted by Buddha whether it be for own benefit or for another’s (others’).

6). and the Buddha has the endeavor, the right effort, which is the reason why the whole world reveres the prefect one.

May all Beings be well and happy & attains the fruits of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com