Showing posts with label dhamma. Show all posts
Showing posts with label dhamma. Show all posts

Wednesday, October 24, 2018

The Pacceka Buddha (Individual Buddha)



In the hierarchy of enlightened beings, the Pacceka Buddha ranks below the Sammasambuddha (The Blessed One) but above the Chief Disciples (Savaka). Khuddakapatha commentary illustrate that; “for even several hundred disciples like Sariputta and Moggallana cannot be compared to a hundredth part of a Pacceka Buddha’s qualities. But when compared to the Samma Sambuddha, even all the Pacceka Buddhas of Jambudipa combined cannot exhibit a fraction of a Fully Enlightened One’s qualities.”

The fully Enlightened one fulfill the wisdom perfection (Panna Parami) in threefold way where as individual Buddha (Pacceka Buddha) fulfill wisdom perfection in two fold way, as a result Pacceka Buddhas attain enlightenment by themselves but do not enlighten others. They comprehend only the essence of meaning (attha), not the essence of idea (dhamma) and are unable to put the supramundane dhamma into concepts and teach it. However, Pacceka Buddhas possess supernormal powers (iddhi) and can influence others indirectly to enter a religious life.

Regarding the time of their appearance, Suttanipata Commentary states that Pacceka Buddhas arise only in the period neither Samma Sambuddha nor Dhamma taught by Samma Sambuddha present.  Only in times when there are no Samma Sambuddhas that it is possible to attain Pacceka Buddhahood. Many Pacceka Buddhas can appear at one time. The Isigili Sutta of Majjhima  Niklaya, mentioned that five hundred Pacceka Buddhas lived in the caves at Isigili, one of the five mountains near Rajagaha (Rajgir at present).

The period to accomplish the Perfections (Paramis) to become pacceka Buddha is two asankheyyas and a one lakh of kappas. The person who aspires to become a Pacceka Buddha is called a Pacceka Bodhisatta and must possess five qualifications at the time of first aspiration to get first affirmation, namely:

i) Manussaththa - Must be a human being,
ii) Linga sampaththi - Must be a male person,
iii) Vigathawa dassanam - Must meet with an enlightened person, i.e. Buddha, a Pacceka Buddha or an Arahant,
Iv) Adhikaro - The aspirant must be prepared to lay down his life for the sake of the attaining individual Buddha hood,
v) Chandatha - Must possess wholesome desire (chanda) strong enough to aspire for the goal even though he fully knows that he has to suffer much through repeated births, even in woeful states.

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,

The Five Precepts (Pancha Sila)



Normally in the sequence of after taking refuge in the Triple Gem, one may choose to take the five precepts as well.  Before one makes the vow to take the five precepts, one should get acquainted first. The five precepts (panca-sila) are the basic precepts that all Buddhists are advised to practice. These precepts are the minimum one meant for the layperson but there are more rules (227 rules in vinaya) for monks (Bhikkhus) which are even more stringent.  Lay man voluntarily vows to obey the five major precepts, as against killing, stealing, sexual misconduct, false speech and intoxicating substances.

The boundary of precepts (Sila) has various conditions (sambhara) to determine that one has violated one of these morals. On the other hand, if one of these conditions does not exist, then it is considered that the morals have not been violated completely.

1. Abstain from killing.

Killing has always been a source of harm for both oneself and others. The first precept has five factors to determine that one has violated the precept or not. They are:
(1) The existence of an actual living being (pano),
(2) One knows that it is a living being (panasannita),
(3) The intention to kill (vadhacittam),
(4) The effort to kill (upakkamo),
(5) The resulting death of that being (tena maranam).
If one of these conditions does not exist, then it is considered that the morals have not been violated completely.

2. Abstain from stealing.

Stealing is also another action that causes harm to both oneself and others. The second precept too has five factors. They are:
(1) Items with a concerned owner (para-parigga-hitam),
(2) One knows there is a concerned owner (para-parigga-hita-sannita),
(3) The intention to steal (theyyacittam),
(4) The effort to steal (upakkamo),
(5) The articles are stolen through that effort (tena haranam).

3. Abstain from sexual misconduct

The commentary to the Khuddakapatha gives four factors for the third precept. They are:
(1) The bases or paths for wrong conduct (ajjha-caraniya-vatthu),
(2) The intent for sexual intercourse through any of the above way of doing wrong (tattha sevanacittam),
(3) Sexual intercourse (sevanappayogo),
(4) Being pleased { sadiyanam),
If one of these four conditions are not met, then it is considered that the morals have not been violated completely.

4. Abstain from lying

The fourth precept has four factors. They are:
(1) A falsehood (atatham vatthu),
 (2) The intent to speak a falsehood (visamvadanacittam),
(3) The effort is made (tajjo vayamo),
(4) Others understand what was said (parassa ta-dattha-vijananam).

5. Abstain from intoxicants.

The fifth precept has four factors. They are:
(1) Intoxicants (mada-niyam),
(2) The desire to drink (patukamyatacittam),
(3) The effort which is made (tajjo vayamo),
(4) The intoxicants being drunk passing the throat (pitappavesanam).

When One Breaks a Precept, if one is willing to continue practice, then one should request the precepts anew. This is better than abandoning the precepts in a broken state.

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,

Is Abhidhamma originated from The Buddha or later addition to the Dhamma ?



The Dhamma discoursed by the Blessed one for 45 years can be divided mainly as Dhamma and Vinaya. The Vinaya once again divided into Vinaya and Abhivinaya, disciplinary codes such as Parajika & Sangadhisesa included in first two books of vinaya pitaka (Parajika pali and Pacittaya pali) are known as Vinaya while other three books in Vinaya pitaka are known as Abhivinaya that include rules relating to ordination, higher ordination, poya kamma, measures to come clean in offence, etc

The Dhamma once again divided as Dhamma and Abhidhamma. The doctrine preached by the Buddha to various beings in different situations and places, included in Sutta are known as Dhamma. The descriptive analysis of consciousness, mental factors, matters, Nibbana, included in seven books of Abhidhamma pitaka are known as Abhidhamma.

Maha sangika order during king kalashoka period (B.E 90-110) first started the debate by Stating Abhidhamma is not a buddha’s discourse, during that period that group was known as “Vithandavadi” and later included Scholars like Aldernberg,etc. Therefore, like to present few facts from Tripitaka Texts to denote The Abhidhamma in fact is a discourse came directly from Buddha and not an inclusion afterwards;  
  • Mahagosinha sutta in Majjima Nikaya states the presence of Abhidhamma  “ Devaabhikkhu Abhidhamma katha kathenthi”, while Gulissani Sutta in MN states “ Arannakhenahawuso  Bhikkhuna abhidhamme abhivinaye yoga karaniyo”  even attakatha relating to this sutta  clearly indicate Abhidhamma means Abhidhamma pitaka (“Abhidhamme abhivinayethi  abhidhmmapitakewewa vinayapitakewa”).
  • The 72rd parcittaya precept in Pacittaya pali of vianya pitaka, in anapaththivara “Anapaththinena vivannethu kamo, engathawa suttanthewa gathayowa abhidhammanwa pariyapunassu pachchapi vinayan pariyapunissathithi  bhanathi”. During Buddha’s time if Abhidhamma pitaka was not present, why mentioning Abhidhamma pitaka when describing this precept?
  • 12th precept in Jaththupahana vagga of Bhikkuni Vibhanga in Pacittaya pali clearly mention the presence of Vinaya, Dhamma and Abhidhamma    Suttante okasankarapethva vinayan va abhidhamme va puchthathi apaththi pacittiyassa”
  • In Punna thera apadana (of Apadana pali in Kuddaka Niakaya ) Punna thera states that he is proficient in Abhidhamma  “Abhidhammannu” hence he became well versed in Dhamma (Athggra pali in AN) and that statement match well with “Abhidhhammiko ewa  dhammakathiko”  saying in attakatha, and further confirmed it through Rathavinetha sutta in MN.
  • Opening extracts discoursed by Ven Sariputta in Maha Nidesha pali in kuddahaka Nikaya include 26 least number of Dhammasangani statements, 17 least number of vibbhaga pata’ statements, etc.
Only a Tharthagatha sammasambuddha with vast profound wisdom can discourse a doctrine by analyzing human mind and its mental factors, Thought process, etc. modern day psychological theories won’t even come close to the analysis of mind discoursed by Buddha with infinite wisdom. Who else is capable of preaching such vast doctrine? Only a Gautama Sammasam Buddha can preach such vast doctrine.

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,

The five world Cycles that Buddhas Appear (Buddha Kappa)



Kappa or aeon is an incalculable time period that can generally be taken as world cycles. Once Buddha discoursed few similes to show the longevity of an aeon, two such similes are;   
  • Suppose there was a solid mass, of rock or hill, one yojana (sixteen miles) in length, width and height. Once every hundred years, a man will come and stroke it once with a piece of silk cloth. That mass of rock would be worn away and ended sooner than would an aeon.
  • Suppose there was a perimeter of iron walls, one yojana in length, width and height, & filled with mustard-seeds to the brim. Every hundred years a man will come and remove a one mustard-seed.  That great pile of mustard-seed would be emptied and ended sooner than would an aeon.

Sometimes Buddhas will appear & exist in an aeon or some aeons are can be there without Buddhas, such aeons are called suñña kappa (empty or void aeon). An aeon in which one or more Buddhas appear is called a Buddha kappa. There are five types of Buddha kappas or aeons based on the appearing of Buddhas, namely:

• Sara kappa - in which only one Buddha appears
• Manda kappa - in which two Buddhas appear
• Vara kappa - in which three Buddhas appear
• Saramanda kappa - in which four Buddhas appear
• Bhadda kappa - in which five Buddhas appear

The present kappa is a Bhadda (auspicious) kappa; of its five Buddhas, four have already appeared, namely: Kakusada, Konagamana, Kassapa and Gotama, the fifth Mettaya has yet to appear. The interval of time that elapses between one Buddha kappa and the next can vary from one kappa to one asankheyya of kappas. ‘Asankheyya’ literally means ‘innumerable’, 1 is followed by 140 zeros!

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

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 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

Tuesday, May 23, 2017

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

Sunday, January 22, 2017

The Three Types of Dhamma Listeners according to the Anguttara Nikaya


(1). The topsy-turvy brained listener is one who pays no attention throughout the whole talk. He is compared to a pot that is overturned in which any water poured thereon runs off.

(2). The scatterbrained listener is one who pays attention throughout the whole talk but cannot be bothered to remember anything afterwards. It is like piling food and other things on this person's lap. When he rises from his seat, he scatters them all over the place through absentmindedness.

(3). The man of comprehensive mind is one who pays full attention throughout the talk and when he rises from his seat, he still remembers all that he has heard. He is compared to an upright pot, which accumulates all the water that is poured into it.

May all beings be well & happy and attain 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

Monday, July 25, 2016

The eleven ruinous situations possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates (Arya Sanga)

The eleven ruinous situations possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates (Arya Sanga)

1. Not attain the not yet attained,
2. Degrade from the already attained states,
3. Not get the purification in the training (Sila- Samadi- Panna),
4. Become conceited in the Teaching (Dhamma),
5. Live the ascetic life with dislike,
6. Become defiled on account of some fault,
7. Fall from the training and come to lay life,
8. To be assailed by some serious illness,
9. Mind to be deranged,
10. Die with deluded mind,
11. After death be born in loss or woeful realms,

May all beings be well and happy and attain 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 ways to overcome Dozing/ Sluggishness

The ways to overcome Dozing/ Sluggishness according to Pacalāyana sutta

Once venerable Mahāmoggallāna was dozing seated in the Kallavalaputta village in Magadha. The Blessed One appeared before venerable Mahāmoggallāna and preached:

1. “Moggallāna, you should not abide in that perception, abiding in which you were overcome by that sluggishness. You should not attend and abide in that perception much. There is a possibility for that sluggishness to disappear if you abide thus.

2. Abiding in this manner if that sluggishness does not disappear, you should think and discriminatingly think about the Teaching (Dhamma) as you have heard and experience it with the mind. There is a possibility for that sluggishness to disappear if you abide thus.

3. Abiding in this manner if that sluggishness does not disappear, you should recite in detail the Teaching as you have heard and experience it. There is a possibility for that sluggishness to disappear if you abide thus.

4. Abiding in this manner if that sluggishness does not disappear, you should pull both ears and rub the legs with both hands. There is a possibility for that sluggishness to disappear if you abide thus.

5. Abiding in this manner if that sluggishness does not disappear, you should get up from the seat, wash your eyes, look in the directions and should look at the constellation of stars. There is a possibility for that sluggishness to disappear if you abide thus.

6. Abiding in this manner if that sluggishness does not disappear, you should attend to the sign of light - attend to the perception of day- as the day, so the night -as the night so the day. Thus open and uncovered the mind should be developed. There is a possibility for that sluggishness to disappear if you abide thus.

7. Abiding in this manner if that sluggishness does not disappear, you should determine a walk perceiving the start and the end with the mental faculties turned inwards and the mind not allowed to wander. There is a possibility for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should turn to the right side and making the lion’s posture, go to sleep keeping one foot over the other and mindful of the time of rising. When awake quickly get out of bed thinking I will not enjoy the sluggish pleasure.


May all beings be well and happy and attain 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

Reasons for the Lord Buddha’s Noble Silence


Reasons for the Lord Buddha’s Noble Silence

After a short time of the enlightenment the Lord Buddha had the unique ability of preaching his doctrine in such a way that everybodyunderstood. He used different methods to preach His Dhamma.The four methods are explained in the commentary to the Anguttara Nikaya, and the Abhidhamma.The four methods are as follows:

1. Ekansa Vyakarana - question which ought to be explained categorically.

2. Vbhajja Vyakarana - question which ought to be explained analytically.

3. Patipacca Vyakarana - question which ought to be replied with a counter question.

4. Tapaniya - question that should be set aside.

* Last method:

Here the last method (Tapaniya) explains questions that The Buddha did not answer (Avyakruta). The Buddha declared certain questions of distinctly metaphysical character to be unanswerable. It is necessary that the silence of the Buddha should be properly appraised. The inexpressible (Avyakruta) occurs in many dialogues.There are only ten but invariably enumerate as fourteen and practically is The same order. Avyakruta are explained in the Vaccayotta Sanyutta and Avyakata Sanyutta of Sanyutta Nikaya, Mahanidana Sutta, Brahmajala Sutta, Mahali Sutta and Pottapada Sutta of Diganikaya. These are the ten unanswered questions.

1. Sassato loko - The world is eternal.
2. Assato loko - The world is not eternal.
3. Antava loko - The world is finite.
4. Anantava loko - The world is Infinite.
5. Tanjivantana sariran - The soul is identical with the body.
6. Annancajivan annam sariram - The soul is different from the body.
7. Hotitatagato parammaranan - The Tathagata exists after death.
8. Na, hotitathagato Parammaranan The Thatagata does not exist after death.
9. Hotica, na hotica Tathagato Parammaranan - The Tathagata does and does not exist after death.
10. Neva hotica Nanahotica Tathagato - Parammaranan - The Tathagata neither exists or does not exist after death.

* First four questions
Here, the first four questions are about the world. Fifth and sixth questions have been asked regarding the soul and the body and the last four questions are about the saint (Tathagata).The Buddha has said that these metaphysical questions should not be investigated by man because they are - unfathomable questions regarding this reason.

some western scholars believed that The Buddha did not know the answers for this question. It should be noted here that Radhakrinan has rejected the comment of A.B. Keith and said that The Buddha knew the answers but did not express them because it is not important to realize the salvation which He has taught.

*Two questions :

Now, two questions arise
(i) whether, The Buddha had known or not known the answers for these questions
(ii). If He knew the answers, why did he set aside these questions?

The answer for the first question can be found in the Simsapa Sutta of Sanyuttanikaya. Here the Buddha himself explains using some simsapa leaves. The Buddha takes a handful of the leaves in the simsapa forest and says that what he has taught is like the leaves in His hand and what he knew but did not teach is like the leaves in the forest (eva mevakho bhikkhave etadevabahutarani yan kho pana maya abhinnaya anakkhatan).This means that he claimed to know much more than he taught.

Second question
The answer to the second question or the reason to set aside these ten unanswered questions, has been explained in the Pottapada Sutta of Majjima Nikaya. According to that Sutta the Buddha has explained to Pottapada that answers for these questions are not important to cessation of suffering and to realise the Nibbana. Therefore the Buddha has set aside these questions. (Netan atta sanhitan Na dhamma sanhitan... na nibbanaya, san vattati, tasma tan maya avyakatan).

Further, He explains in Vaccagotta Sutta of Sanyutta Nikaya The reason for setting aside these questions. There the Lord Buddha tells Ananda, why Vaccayotta was answered by ‘silence.’ When I was asked by the wanders, whether there was a self? I replied to him that there was a self, Ananda, that would be siding with the recluses and Brahamins who are eternalists.” But Ananda, when I was asked ‘Isn’t there a self?’ I replied that it did not exist. Ananda, that would be siding with those recluses and Brahamins, who are annihilationists. Again, Ananda, was asked by the wanderer, ‘Is there a self?’ Had I replied that there was a self it would be in accordance With the knowledge, all things are impermanant? Then Ven. Ananda answered it as, “Surely, not Lord.” Again Ananda, when Vaccagotta asked, “Isn’t there a self. I replied that there was not. It would have been more bewildering to the already bewildered Vaccagotta. The Buddha says, ‘Ananda’, If I had answered the questions with ‘yes’ or ‘no’, or accepted one of the alternatives I would have been guilty of that very dogmatism which he had been vehemently condemned by others.

Instead of the usual opposition, between Sassatavada and Uccedavada (affirmation and negation) The Buddha substituted the more fundamental one between dogmatism and criticism. The Buddha has said to the Kaccayana in Sanyuttanikaya, how He preached the doctrines: “Kaccayana affirmation is one stream, negation is the other stream. Tathagata preaches His doctrine without grasping both these streams.” ( “Sabban attiti bho kaccayana ayan meko anto, Sabban nattiti bho kaccayana ayan dutiyo anto, Ete vbho ante anupagamma majjimena Tatagato Dhamman deseti.” ) This is his middle position. The Buddha has kept his noble silence without answering the metaphysical questions.


May all beings be well & happy and attain 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

Wednesday, June 22, 2016

Eight Causes of Earthquakes

Eight Causes of Earthquakes according to the Maha Parinibbana Sutta in Digha Nikaya :

when venerable Ananda asked, what the cause, that so mighty an earthquake should arise?"

Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?

1. "This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first cause for the arising of mighty earthquakes.

2. "Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too,
causes the earth to tremble, quiver, and shake. This is the second cause for the arising of mighty earthquakes.

3 - 8. "Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains -- then, too, Ananda, this great earth trembles, quivers, and shakes.

"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.


May all beings be well and happy & attain 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

Sunday, June 12, 2016

The Ten Wisdom-powers of the Buddha


The Ten Wisdom-powers of the Buddha

Maha sihanada Sutta in Majjima Nikaya include a discussion happened between the Lord Buddha & the chief disciple, venerable Sariputta. The Ten Wisdom-powers of the Buddha enumerated in that sutta are:

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 nana = 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 unfortune), Understanding how beings pass away according to their kammas.

10. Asavakkhayanana = 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.

May all beings be well and happy & attain 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

Four Classes of Individuals in Buddhist order


Four Classes of Individuals in Buddhist order: (According to the Buddha as stated in the 'Puggala Pannatti' and the 'Anguttara Nikaya') 

1. Ugghatitannu : an individual who encounters a Buddha or Arahant in person, and who is capable of attaining the Holy Paths and the Holy Fruits through the mere hearing of a short concise discourse. Ex: Ven. Sariputta & Moggallana, Ven. Daruchiriya,

2. Vipancitannu : an individual who encounters a Buddha or Arahant in person, but who is capable of attaining the Paths and the Fruits only when the short discourse is expounded to him at some length.

3. Neyya : an individual who needs to study the sermon and the exposition, and then to practise the provisions contained therein for long time depending on the one's capabilities to attain the Paths and the Fruits during this lifetime if he tries hard with guidance from the right teacher.

4. Padaparama : is an individual who cannot attain the Paths and the Fruits within this lifetime no matter how hard one tries.


May all beings be happy & well and attain 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 Factors that arouse anger


The Nine Factors that arouse anger accordng to Aaghàta vatthu sutta in Anguttara Nikaya

* These nine factors arouse ill will. What nine?

One is bound by anger thinking:
1. `disadvantage was done to me.',
2. `disadvantage is done to me,'
3. `disadvantage will be done to me.'

One is bound by anger thinking:
4. `disadvantage was done to my near and dear ones,.'
5. `disadvantage is done to my near and dear ones,'
6. `disadvantage will be done to my near and dear ones.

'One is bound by anger thinking:
7.`advantage was done to my enemies,.'
8.`advantage is done to my enemies,'
9.`advantage will be done to my enemies.'

These nine factors arouse ill will, anger or hatred & therefore called " Nawa Aaghata vattu".

May all beings be well and happy & attain 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

Nirodha-samāpatti, 'attainment of ceasing'


Nirodha-samāpatti, 'attainment of ceasing'

Nirodha samapatti is a special attainment pertaining to Anagamis & Arahants among Arya disciples. It is also called saññā- vedayita-nirodha , ceasing of feeling and perception', is the temporary suspension of all consciousness (citta) and mental activity (Citta vithi), following immediately upon the semi-conscious state called 'sphere of neither- perception-nor-non- perception' (Newasanna nasannayatana jhana, its the last of the formless/ Arupavacara jhana). The absolutely necessary pre- conditions to its attainment are said to be perfect mastery of all the 8 absorptions (Rupavacara & Arupavacara jhāna) as well as the previous attainment of Anāgāmi or Arahatship. 

According to Vissuddi Magga, the entering into this state takes place in the following way: by means of mental tranquillity (samatha) and insight (vipassanā) meditation. one has to pass through all the 8 absorptions one after the other up to the sphere of neither-perception- nor-non-perception (8th Jhana) and then one has to bring this state to an end. According to the Vissuddi Magga, the disciple Anāgāmi or Arahant passes through the absorption merely by means of tranquillity, concentration, he will only attain the sphere of neither- perception-nor-non- perception, and then come to a standstill; if, on the other hand, he proceeds only with insight, he will reach the fruition phala of Anāgāmi or Arahatship. He, however, who by means of both abilities has risen from absorption to absorption and, having made the necessary preparations, brings the sphere of neither- perception-nor-non- perception to an end, such a one reaches the state of ceasing. 

Whilst the disciple is passing through the 8 absorptions, he each time emerges from the absorption attained, and regards with his insight all the mental phenomena constituting that special absorption, as impermanent, miserable and impersonal. Then he again enters the next higher absorption, and thus, after each absorption practising insight, he at last reaches the state of neither-perception- nor-non-perception, and thereafter the full ceasing. This state, according to the Vissuddi Magga Commentary, may last for 7 days and one who wishes to attain this stage first see whether they have life expectancy for seven days and then make a strong determination for not being harm to the body for seven days period. With regard to the difference existing between the Bhikkhu abiding in this state of ceasing on the one hand, and a dead person on the other hand, In him who is dead, and whose life has come to an end, the bodily in-and- outbreathing, verbal thought- conception and discursive thinking, and mental functions like sankhāra become suspended and come to a standstill, life is exhausted, the vital heat extinguished, the abilities are destroyed. Also in the Bhikkhu who has reached 'ceasing of perception and feeling' saññā-vedayita- nirodha the bodily, verbal and mental functions have been suspended and come to a standstill, but life is not exhausted, the vital heat not extinguished, and the abilities are not destroyed.


May all beings be well and happy & attain 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

Factors of Enlightenment (Nibbana)


Factors of Enlightenment (Nibbana)

On one occasion the Blessed One was living near Rajagaha, in the bamboo grove, in the Squirrels' feeding ground. At that time the Venerable Maha Kassapa who was living in the Pipphali Cave, was afflicted with a disease, was suffering therefrom, and was gravely ill. Then the Blessed One arising from his solitude at eventide visited the Venerable Maha Kassapa and sat down on a seat made ready. Thus seated the Blessed One spoke to the Venerable Maha Kassapa:

"Well Kassapa, how is it with you? Are you bearing up, are you enduring (your suffering? Do your pains decrease or increase? Are there signs of your pains decreasing and not of increasing?"

"No, Ven. Sir, I am not bearing up, I am not enduring, the pain is very great. There is a sign not of pains decreasing but of their increasing."

"Kassapa, these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana. What are the seven?

1. Mindfulness (sati): the quality of mind that know things as they are, and notices that physical objects are physical objects and that mental objects are mental objects, knows their qualities and aspects and is the basis of investigation.

2. Investigation (dhamma vicaya): the quality of mind that penetrates to the universal characteristics of the objects revealed by mindfulness, often referred to as The Three Characteristics

3. Energy (viriya): a factor that supports mindfulness and investigation, that being the quality of bright-mindedness and vigorous attention to reality

4. Joy or rapture (piti): the physical and mental qualities that aries from strong practice, usually referring to the bliss of specific meditation stages or states, but also generically referring to raptures in general, which is a catch all term for unusual experiences in meditation. When referring to joy or bliss, this quality can help increase our engagement with the practice, our enjoyment of practice and our enthusiasm for the other factors of enlightenment.

5. Relaxation or tranquillity (passaddhi) of both body and mind: that quality of mind that is calm, balance, cool, like the skillful counterbalance to energy and rapture, and is a support to clear investigation and insight

6. Concentration (samadhi): refers in the context of insight practice to momentary concentration, meaning that quality of mind that can repeatedly be mindful of and investigate moment after moment, sensation after sensation, in a way that continues for longer and longer sequences of moments and more of the sense field as our concentration grows more complete and wider and more inclusive.

7. Equanimity] (upekkha): that quality of mind that is okay with what arises, whatever it may be, be it pleasant, unpleasant or neutral, be it skillful or not skillful, be it physical or mental, be it wide or narrow, simple or complex, wide or narrow, and thus is a support to the clear and inclusive mindfulness and investigation of the whole range of experiences.

"These seven factors of enlightenment, Kassapa, are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization and to Nibbana."

"Most assuredly, O Blessed One, they are factor of enlightenment. Most assuredly, O Welcome Being (Sugata), they are factors of enlightenment."

Thus said the Buddha, and the Venerable Maha Kassapa glad at heart approved the utterances of the Buddha. Thereupon the Venerable Kassapa recovered from that affliction, and that affliction of the Venerable Kassapa disappeared.


May all beings be well and happy & attain 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 described appearance and true nature of the Gauthama Buddha


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 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