The 108 Modes of Craving (Tanhà)

The 108 Modes of Craving (Tanhà):

Tanhà is craving. It is the chief root of suffering, and of the ever continuing cycle of rebirths. First, craving is of three kinds:

1 Kàma-tanhà – craving for sense-objects,

2 Bhava-tanhà – craving for rupa- and arupa-jhànas and rupa- and arupa-existences,

3 Vibhava-tanhà – craving for non-existence.

Corresponding to the six sense-objects, there are six kinds of craving:

1 rupa-tanhà – craving for visible objects,

2 sadda-tanhà – craving for sounds,

3 gandha-tanhà – craving for odours,

4 rasa-tanhà – craving for tastes,

5 photthabba-tanhà – craving for bodily impressions.

6 dhamma-tanhà – craving for mental impressions.

If we multiply the first group of 3 kinds of craving with thesecond group of 6, we get 18 kinds of craving. Again multiplying this by 2 as they can exist both internally and externally, we get 36 kinds of craving.

Now these 36 kinds of craving can occur in the past, in the present and in the future. So they total to 108 kinds of tanhà

May all beings be happy and well & attain Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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CITTA (Consciousness)

CITTA (Consciousness)

“Citta” is defined as “cinteti’ti cittan”, here the word” cinteti” means thinking; thinking of an object is Consciousness (Citta).  “Arammanan Vijanati”, the word “Arammana” means “object” and “ vijànàti” means “ to know”, so knowing various object is Citta. In simpler terms Citta can be defined as ‘consciousness of the senses’ or ‘awareness of an object’. The term Citta is invariably employed while referring to different classes of consciousness. In isolated cases, in the ordinary sense of mind, both terms Citta and Mana are frequently used.

In” Dhammasaïganãgani “(Classification of Dhammas), the first book in Abhidhamma Pitaka denotes ten names preached by the Buddha, that can be use for Citta (Consciousness) based on their functions. They are:

•  “Cittan”: Thinking various Objects,

•  “Mano”: knowing various objects.

•  “Manasan”: awareness of an object,

•  “Hadayan”: sustaining various kinds of thoughts,

•  “Pandaran”: not being spoiled like various forms of matter or rupa,

•  “Manayatanan”: Ayatana means a field, sphere, basis. Thereby field for various types of Consciousness,

•    Manaindriyan”: So called because they possess a controlling power in their respective spheres,

•  “Vinnanan” : special knowing of various objects,

•  “Vinnankhando”: becoming an aggregate in relation to various Consciousness or mind,

•   Thadja Manovinnana Dhathu”: arising according to concomitant mental factors (Cetasika),

These Ten names are synonyms for Consciousness or Cittas based on the types of functions carried out by Citta.

Only a one Citta arise in our mind at one time, after that citta perish, another citta will arise. Based on this process,  89 or 121 types of cittas that can arise in mind although the Citta is regarded as one Dhamma. These 89 or 121 Cittas may be divided into four classes in accordance with the four planes (bhumi) or spheres:

1 Kàmàvacara cittas: consciousness mostly experienced in the sense sphere (kàma-loka).

2 Rupàvacara cittas: consciousness mostly experienced in the fine-material sphere (rupa-loka),

3 Arupàvacara cittas: Consciousness mostly experienced in the immaterial sphere (arupa-loka)

4 Lokuttara cittas: consciousness experienced in the supramundane (transcendental) level

The above four classes of cittas may be called in short, Kàma cittas, Rupa cittas, Arupa cittas and Lokuttara cittas. Kàmàvacara cittas are experienced not only in the sense sphere but also in other spheres. The same thing is true with rupàvacara cittas and arupàvacara cittas.

Apart from above, Cittas can be further classified into wholesome (Kusala), Unwholesome (Akusala), Resultant (Vipaka), Functional (Kriya). Citta is a conditioned reality as it arises because of conditions and disappears when its conditions cease to sustain them. Therefore it’s impermanent.

May all beings be happy and well & attain Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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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,

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The five Factors to consider in choosing suitable dwelling (Monastery/ Senasana)

The five Factors to consider in choosing suitable dwelling (Monastery/ Senasana)

1. The dwelling is not too remote, nor too close and is endowed with easy reach.

2. The dwelling is not too crowded during the day and with little noise and much silence during the night.

3. The dwelling with few attacks from gadflies and yellow flies, heat of the air and creeping things, serpents.

4. To those abiding in that dwelling, robes, morsel food, dwellings and requisite needs are fulfilled without difficulty.

5. In that monastery reside elder bhikkhus, who are learned, recalling with the headings the Teaching and Discipline handed down from the past. From time to time they could be approached and asked. ‘Venerable sir, what is the meaning of this’ and those venerable ones would explain to him, make manifest the hidden meanings and dispel doubts in the Teaching (Dhamma).

Dwellings endowed with these five factors are suitable for destroying desires, releasing the mind from desires and attain wisdom.

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,

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The eight instances Sanga Community (Ven. Monks) could turn the bowl upside down

The eight instances Sanga Community (Ven. Monks) could turn the bowl upside down (Pattanikujjana/ Refrain from accepting alms)

If the lay disciple endowed with eight things, if the Community desires could turn the bowl upside down. What eight?

1. Makes effort to cause non-gain to the bhikkhus (Ven. Monks).

2. Makes effort for, ill-being of the bhikkhus.

3. Makes effort for, non-dwelling of the bhikkhus.

4. Makes effort to scolds and abuses bhikkhus.

5. Makes effort to cause disunity in bhikkhus.

6. Makes effort to blame the enlightened one.

7. Makes effort to blame the Teachings of the enlightened one.

8. Makes effort to blame the Community of bhikkhus.

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,

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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,

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Abhinna (Supernormal abilities)

Abhinna (Supernormal abilities)         

Abhinna include various special abilities one get through Samatha meditation (Tranquility Meditation/ bavana). This is possible only for the ones who has gained the four/ five  Jhàna (absorbtions). In Abhidhamma methods five jhanas are there when compared to four jhanas in sutta pitaka method. This differentiation comes due to two types of persons based on their wisdom or panna. Those two types of persons are Thikka Panna (developed wisdom) and Manda panna (Not so developed wisdom). A person with developed wisdom can subdue two jhana factors ( Vitakka & Vicara) simultaneously when attaining second jhana. But for the person with lack of wisdom can subdue only a one jhana factor when attaining second jhana. That person subdue other jhana factor (vicara) when attaing third jhana. For that person, five jhanas are needed to subdue all five jhana factors ( vitakka, vicara, piti, suka, ekkaggata) unlike the developed wisdom person who only need four jhanas. The above mentioned meditater can develop the following five kinds of supernormal knowledge or vision:

i. Iddhividha - Flying through the air, walking on water, diving into the earth, creation of forms, etc. belong to this category.

ii. Dibbasotha - is the Celestial Ear, also called clairvoyance, which enables one to hear subtle or coarse sounds far or near.

iii. Paracittavijànana - is the power to discern the thoughts of others.

iv. Pubbenivàsànussati - is the power to remember the past lives of oneself and others. This is the first super normal vision the Buddha developed during the first watch on the night He attained Enlightenment. With regard to this knowledge the Buddha’s power is limitless, while in the case of others it is limited.

v. Dibbacakkhu - is the Celestial or Divine Eye, also called clairvoyance, which enables one to see heavenly or earthly things, far or near, which are imperceptible to the physical eye. This was the second knowledge the Buddha developed during the second watch on the night of His Enlightenment.

Cutåpapàtanàna , knowledge with regard to the dying and reappearing of beings, is identical with this Celestial Eye. Anàgataüsanana, knowledge with regard to the future, and yathàkammåpaganàna, knowledge with regard to the faring of beings according to their own good and bad actions, are two other kinds of knowledge belonging to the same category. These come within the range of the Buddha’s Omniscience. These five kinds of super normal vision are worldly. To these should be added the sixth super normal knowledge — Asavakkhayanàna—Knowledge with regard to the extinction of passions which is supramundane. The first five kinds may be developed at any period; but the last, only during a Buddha-cycle or during the buddha's period.

Edan vo punna kamman asavakkaya wahan hothu sabba dukka pamuchchathu.. 

May this wholesome kamma will help you in attaining the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Vimansaka Sutta

Vimansaka Sutta in Majjhima Nikàya  

Vimansaka sutta is a one good example for freedom of thoughts and freedom expression encouraged by the lord buddha to his followers like in the Kalama sutta. Vimansaka sutta goes further by encouraging erudite well knowledgeble bhikkus (monks) to contemplate about lord buddha's virtues, various dhammas he possess..etc with free mind. This sutta is a good example that buddhism advocate faith based on knowledge and wisdom instead of blind faith. English translation of the sutta follows :

I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapindika in Jeta's grove in Sàvatthi. Then the Blessed One addressed the bhikkhus from there.

Bhikkhus, by a bhikkhu who could read the thought processes of another, an examination of the Thus Gone One (Lord Buddha) should be done. Is he rightfully enlightened or not or only conscious of it? Venerable sir, the Blessed One is the origin of the Teaching, the leader and the refuge of the Teaching. Good that the meaning of these words occur to the Blessed One. Hearing it from the Blessed One, the bhikkhus will bear it in mind. Then bhikkhus, listen, I will teach.

Bhikkhus, by the bhikkhu who could examine the thought processes of another the Thus Gone One should be examined on two things. On things cognizable by eye consciousness and ear consciousness. Are defiled things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These defiled things cognizable by eye and ear consciousness are not evident in the Thus Gone One. Then he should make a further examination: Are mixed things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not?

When examining he knows. These mixed things cognizable by eye and ear consciousness are not evident in the Thus Gone One. Then he should make a further examination: Are pure things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. The pure things cognizable by eye and ear consciousness are evident in the Thus Gone One.

Then he should make a further examination. Has the venerable one attained to these things of merit since long or are they attained to recently? When examining he knows these things of merit were attained since long, and not recently. Then he should make a further examination. Is the venerable one internally convinced of this attainment? Is there a possible danger evident? He should make a thorough examination to know whether there is some danger evident. When examining he knows the venerable one is internally convinced of the attainment and there is no danger evident.

Then he should further examine. Does the venerable one not indulge in sensuality, through destruction of greed or through fear? When examining he knows. The venerable one does not indulge in sensuality through destruction of greed, and not through fear. Then the others should question that bhikkhu. On what grounds did the venerable one say, that the venerable one did not indulge in sensuality because greed is destroyed and not through fear? If that bhikkhu should reply rightly, he should say: Whether the venerable one is in the amidst of the community, or living alone. Living there well or miserably, if when advising a crowd, he sees someone fallen for materiality, or someone not soiled by materiality, the venerable one does not look down on him: This I heard in the presence of the Blessed One, and he acknowledged it 'I do not indulge in sensuality because my greed is destroyed, not out of fear. ' Then further it may, even be questioned from the Thus Gone One himself: Are defiled things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not?

Then I would declare. 'Defiled things cognizable by eye and ear consciousness are not evident in the Thus Gone One'. Asked: Are mixed things cognizable by eye and ear consciousness evident in the Thus Gone One, or are they not? I would declare. 'Mixed things cognizable by eye and ear consciousness are not evident in the Thus Gone One'. Asked: Are pure things cognizable by eye and ear consciousness evident in the Thus Gone One, or are they not?. I would declare. 'Pure things cognizable by eye and ear consciousness are evident in the Thus Gone One. That is my path and pasture, but I do not make them mine'. Bhikkhus, a Teacher who says thus, is suitable to be approached to hear the Teaching. He teaches leading one to more and more exalted states, showing the dark and white counterparts'. When teaching leading to more and more exalted states, at a certain point he reaches the summit and establishes faith in the Teacher: The Blessed One is rightfully enlightened, the Teaching is well proclaimed, the Community of bhikkhus have gone well. Then the others should question that bhikkhu. On what grounds did the venerable one say, the Blessed One is rightfully enlightened, the Teaching is well proclaimed and the Community of bhikkhus have gone well? That bhikkhu replying rightly should say, I approached the Blessed One to listen to the Teaching. The Blessed One taught me leading to more and more exalted states, showing the dark and white counterparts. When teaching, leading me to more and more exalted states, at a certain point I reached the summit, and then I established faith in the Teacher and came to the conclusion, the Blessed One is rightfully enlightened, the Teaching is well proclaimed, and the Community of bhikkhus has gone dwell. Bhikkhus, in whomever faith is established in the Thus Gone One in this manner with these phrases and words, it becomes well established, thoroughly rooted faith and insight. It cannot be changed by a recluse, brahmin, god, Màrà Brahmà or by anyone in the world. Bhikkhus, that is the search in the Teaching of the Thus Gone One, and is the propriety of reaching the summit in the Teaching of the Thus Gone One. 

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

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,

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Bhikkhuni Khema

Bhikkhuni Khema: The wisest chief disciple among Bhikkhunis

"My wish is to become an awakened and most wisest bhikkhuni". This was a wish made by a lay woman about hundred-thousand aeons ago. She was residing in the city of Hansavati, during the time of Padumuttara Lord Buddha. She was a poor woman who was the sole bread-winner of the family. She was keen on becoming a bhikkhuni during the time of Padumuttara Buddha. However, the circumstances did not allow her to be a bhikkhuni. One day, she saw Sujata, chief Female disciple of Padumuttara Buddha in her begging rounds in the city. She had some sweets and gladly offered them to the chief bhikkhuni Sujata. She was feeling extremely happy and thought that she must offer alms to the bhikkhuni again. Although she was a domestic, she was a beautiful woman who had long curly hair. As she did not have money to buy the stuff to prepare alms, she went to a hairdresser and sold her beautiful long hair. With the money, she prepared alms to the chief bhikkhuni Sujata. Due to the meritorious acts she performed during Padumuttara Buddha's era, after her death, during Vipassi Buddha's time, she was born as a princess. She entered the Order of the Bhikkhunis and was reputed as a fine preacher. Then, again during the time Buddha Konagama, she was born as a princess. Joining hands with her devoted friends, they built a monastery and donated it to the Buddha. In her Sansaric journey (Life flux), she was again born as the eldest daughter of Gamani, ruler of the Kingdom of Kasi. Her main ambition was to become the chief bhikkhuni to a future Buddha, and also the wisest in the order of the Bhikkhunis. This was her ambition. During the Gautama Buddha's period, the bhikkhu order had its own chief disciples. They were Sariputta and Moggallana. With the dawn of Gautama Buddha era, Gamani's daughter was born again as Princess Khema and became the chief consort of Magadha ruler Bimbisara. Bimbisara was one of the chief devotees of Gautama Buddha. He was the builder of the Bamboo Grove Monastery Veluwanaramaya. He was tortured and put to death by his own son Ajasatta. Bimbisara could not escape from a previous Karma or a sin he did in one of his past births. He was a king in his past life. One day, the king went on deer hunting to Vipula Mountains in India.

The king saw an ascetic and he chased and killed him. The ascetic before he died cursed him. Today, you killed me. In my next birth I will destroy you. It is said that the ascetic was born as Ajasatta who killed King Bimbisara in the Gautama Buddha era. Queen Khema was very conscious of her beauty and did not want to see the Lord Buddha because the blessed one preach loathsomeness and impermanence of forms (Rupa). When king Bimbisara heard about her reluctance, he thought of a plan to make her see the Lord Buddha.King used a ploy of making her hear the beauty of Veluwanaramaya via royal courtiers. One day when queen Khema visited the monestary, lord Budhha was preaching Dhamma at that time, mentioning that life was impermanent and it would decay. The Lord Buddha saw the possibility khema had in understanding the Dhamma and used his psychic power and created a lovey maiden fanning the blessed one. Khema saw a lovely maiden, close to The Buddha fanning Him. The divine maiden was prettier than her. With the Buddha's power, only Queen Khema saw the maiden who fanned the Buddha. Gradually her beauty faded away and she became an old woman and fainted. Queen Khema then realised that life was impermanent and transient. After listening to the Buddha's sermon Khema decided to join the Order of Bhikkhunis. It was Prince Siddhartha's foster mother Maha Prajapati Gotami, who established the Bhikkhuni Order. The Buddha with His far-seeing wisdom saw the dangers in having two orders - bhikkhu and bhikkhuni Sasana at one and the same time. However, He later granted permission for the establishment of the Order of Bhikkhunis, under certain rules and regulations. It was known as the Eight Garudhamma and they are:

1. A bhikkhuni, who is even 100 years old should salute and honour a Bhikkhu.

2. A bhikkuni should not spend a retreat (Vas) in a place where there are no bhikkhus.

3. A bhikkhuni should ask Bhikkhus the time of Uposatha which means, Full Moon and New Moon days when Bhikkhus assemble to recite the fundamental rules.

4. The Pavarana (formal termination of the retreat or rainy season) should be held in the presence of both bhikkhus and bhikkhunis.

5. A bhikkhuni who has committed a major offence should apologise (Manatta) in the presence of bhikkhus and bhikkhunis (Manatta means a form of disciplinary action).

6. A novice bhikkhuni (Sikkamana) having trained in the six rules for two years, should receive the Higher Ordination, from both Bhikkhus and Bhikkhunis.

7. A Bhikkhuni should never abuse a Bhikkhu.

8. Bhikkhnis should not give admonition to Bhikkhus, but Bhikkhus should admonish bhikkhunis.

Bhikkhuni Khema too agreed to follow the above rules and regulations - the set of disciplinary code to the letter Garudhamma. She was very intelligent. Listening to a single sermon of the Enlightened One, she attained the Bliss of Arahatship.The red letter day dawned for Bhikkhuni Khema. It was a wish that she wanted to achieve in her Sansaric journey, beginning from Buddha Padumuttara period. Accomplishing her ambition, the Blessed One - Gautama Buddha elevated Khema to the rank of the First chief disciple of the Order of the Bhikkhunis at a large assembly. She was conferred the title Wisest bhikkhuni. Khema became one of the 13 great bhikkhuni's in the Buddhist Order. One day when Khema was meditating seated in a beautiful, pleasant environment, deity Mara approached her in the guise of a handsome youth and requested her to enjoy life, as she is very pretty and charming. Arahant Khema recognised Mara. She explained that life was impermanent. She told Mara that the body was subject to decay, illness and death.

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

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The Buddhānussati Bhāvanā

Buddhānussati Buddhānussati Bhāvanā (meditation about the qualities of the Supreme Buddha)

The wonderful Supreme Buddha… The Siddhartha Gautama Supreme Buddha is the Greatest Sage who was born to this world to make human life meaningful. If you think about the Supreme Buddha even for a small amount of time right now, it is a time that the Buddhānussati meditation is risen in your mind. In each moment one thinks about the Supreme Buddha, that person’s mind gets purified and settled. When the Buddhānussati deposits in your mind, you steps into a new life without even knowing about it. The Supreme Buddha had a defilement-free heart. His mind was completely pure. The Supreme Buddha never got angry about anything at all. He did not be a fierce person for any reason. The Supreme Buddha did not get mislead or charmed by deception of the outside world. Therefore, the Supreme Buddha is called an Arahant . That is, He is Arahan (the state of being Arahant ). If you can think about that Supreme Buddha with such qualities, your mind, your life will get purified. The Supreme Buddha did not commit any sin even in secret. He freed from all defilements and all sorrow and suffering. The Supreme Buddha realized the Four Noble Truths without any guidance of a teacher. He fully realized about the entire world-element, entire community of living beings, and this life. By showing the good (fruitful) path to all deities and humans, He became the perfect and most talented sole Teacher of all heavenly beings and humans. If you can think about the Supreme Buddha in such a manner, you are indeed thinking about the Most Fortunate One who was born to this world and who marked the golden era of the human history. See the Supreme Buddha through the Dhamma… So if you start to think about that Supreme Buddha from now on, your mind will start to get purified from this very moment. A Supreme Buddha is born to this world rarely. It is a person who could cultivate his/her wisdom can identify a Supreme Buddha. Therefore, it is through His Dhamma that you will be able to identify the Supreme Buddha by listening to that Dhamma and by developing your wisdom. In this way, you will be able to see the Supreme Buddha from your life. That Supreme Buddha’s defilement-free quality, perfect wisdom, greatest compassion, pure concentration, and His courageous and heroic character will help brightening your world. Therefore when you think about the Supreme Buddha, it is easy for you to think His qualities as Arahan, Sammā Sambuddha, Vijjācaranha Sampanna, Sugata, Lōkavidū, Anuttarō Purisadamma Sārathī, Satthā Dēvamanussānan, Buddha, Bhagavā. Practice the buddhānussati frequently in your life. It is not a simple thing, but a wholesome deed that brings you great merits. Human life is like a stream of water that flows. It is like a stream of water that is being dried off gradually. You have a rare opportunity to develop your wisdom, which you got as a human being, by practicing the Buddhānussati meditation (Included under samatha meditation) before you lose this human life.

-Buddhānussati meditation-

My great teacher, the Supreme Buddha, freed from all defilements. He did not perform any sinful act, even in secret. He freed himself from all demerits. He was suitable to both material and spiritual offerings from the whole world. The Supreme Buddha did not get attached opposed, or deceived by figures He saw from His eyes, and He eradicated the desire to these figures. He did not get attached, opposed, or deceived by sounds He heard from His ears, and He eradicated the desire to these

sounds. He did not get attached, opposed, or deceived by smells He perceived from His nose, and He eradicated the desire to these smells. He did not get attached, opposed, or deceived by tastes He experienced from His tongue, and He eradicated the desire to these tastes. He did not get attached, opposed, or deceived by touches He felt from His body, and He eradicated the desire to these touches. He did not get attached, opposed, or deceived by objectives He thought from His mind, and He eradicated the desire to these objectives/thoughts. Because of these great qualities, my great teacher, the Supreme Buddha, is known as Arahan… Arahan… Arahan…

My great teacher, the Supreme Buddha, realized the “suffering” (the first noble truth) without any guidance of a teacher. He eradicated the “birth of suffering’ (the second noble truth) without any guidance of a teacher. He experienced/evidenced the “end of suffering’ (the third noble truth) without any guidance of a teacher. He completely practiced the “path of cessation of suffering” (the fourth noble truth) without any guidance of a teacher. The Supreme Buddha realized these Four Noble Truths in twelve ways with respect to three variables. That is, ‘wisdom of their truth ( Sattya Gnana )’ ‘wisdom of what needs to be done (Kruttya Gnana )’, and ‘wisdom of fulfillment of what needs to be done ( Kruttak Gnana )’. Therefore, the Supreme Buddha is known as Samma Sambuddha … Samma Sambuddha … Samma Sambuddha…

My great teacher, the Supreme Buddha, was capable of doing supernatural things like walking in the sky, pacing on water penetrating through hard materials like earth, move to any place invincibly, and more. He thus obtained the wisdom of these infinite supernatural powers ( Irdhivida Gnana ). He also acquired ‘divine eye’ or the “ Dibba Chakkhu Gnana ” that enables Him to see things at any distance without any disturbance. He acquired ‘divine ears’ or the “ Dibba Sota Gnana ” that enables Him to listen to any sound at any distance without any disturbance. He acquired an extraordinary wisdom called the “Cheeto Pareeya Gnanana ” that enables Him to see through minds of any being (human or deity). He acquired the wisdom called the “Pubbe Niwasanussati Gnana ” that enables Him to see the pathway taken by any being in Samara. He acquired the wisdom called the “Chutupapata Gnana ” that enables Him to see how beings die and leave their present lives according to their actions (Karma ) and the way they are born again according to their actions ( Karma). The Supreme Buddha also obtained a tremendous wisdom that enables Him to identify the state of a mind acquired by eradicating all defilements. It is His wisdom of eradication of defilements or the “Asavakkhaya Gnana ”. Thus, He had superb and infinite virtue (Seela ) contemplation (Samadi ), wisdom (Panna), freedom (Vimukti ), and wisdom of freedom (Vimukti Gnanadarshana ). Because of these great qualities, my great teacher, the Supreme Buddha, is known as Vijjacharana Sampanna… Vijjacharana Sampanna… Vijjacharana Sampanna…

My great teacher, the Supreme Buddha, attained the Nibbana by realizing the path to it. The path taken by the Supreme Buddha was wholesome and free of any defilement. Therefore, the Supreme Buddha is known as Sugata… Sugata… Sugata…

My great teacher, the Supreme Buddha, knows all Brahma worlds, divine worlds, human worlds, and four hell worlds by comprehending those worlds in the true form Therefore, the Supreme Buddha is known as Lokavidu… Lokavidu… Lokavidu…

My great teacher, the Supreme Buddha, tamed and disciplined stubborn divine beings and humans by three superhuman abilities. He tamed them with His remarkable supernatural powers ( Irdhi Pratiarya). He tamed them by preaching Dhamma in a way to match their minds and their thought patterns by seeing them through (Aadesana Pratiharya), leading them to follow the supreme pathway to Nibbana. He tamed them by explaining and showing the Four Noble Truths in tremendous ways (Anusasani Pratiharya). With great compassion and wisdom, He tamed and brought these stubborn beings into the Dhamma. Therefore, the Supreme Buddha is known as Anuttaro Purisa Dammasarathi… Anuttaro Purisa Dammasarathi… Anuttaro Purisa Dammasarathi…

My great teacher, the Supreme Buddha, was the only teacher who showed all divine beings and humans the pathway to free from the Samsara and to attain Nibbana. He was the one and only supreme teacher for all divine and human beings. Therefore, the Supreme Buddha is known as Sattha Devamanussanan… Sattha... Devamanussanan… Sattha ...Devamanussanan…

My great teacher, the Supreme Buddha, taught the Four Noble Truths to all beings pleasantly, meaningfully, perfectly, and with clear words in order for them to realize it. The beginning, middle, and end of His teachings, the Dhamma, were well taught. Whoever follows the Dhamma can free from the excruciating suffering including birth, age, sickness, and death of the dangerous Samsara . Therefore, the Supreme Buddha is known as the Buddha… Buddha… Buddha…

My great teacher, the Supreme Buddha, had all these tremendous and infinite qualities of a Samma Sambuddha . He was fortunate to have unshakable virtue, profound concentration, and astonishing wisdom. Because of these great qualities, my great teacher, the Supreme Buddha, is known as Bhagava… Bhagava… Bhagava… He was fortunate to have a purified heart with enormous compassion. He was fortunate to bear a superb wisdom of infinite light, and it was brighter than the Sun and the Moon. The Supreme Buddha is known as Bhagava… Bhagava… Bhagava…

The qualities of the Buddha are inestimable… The qualities of the Buddha are inestimable… The qualities of the Buddha are inestimable…Therefore a meditator can only attain Upacara Samadhi ( proximate concentration) from Buddhanussati Meditation. After attaining Upacara Samadhi, a meditator who wish to attain jhanas or absorptions have to concentrate on another form of samatha Bhavana to get to 1st Jhana.

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,

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