The Five Rare jewels in the world

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

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

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

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

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

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

*Aṅguttara Nikāya / Pañcakanipāta  / Tikaṇḍakīvaggo / Sārandada sutta

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

Suranda Weediyage

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

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

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

1. Paripuṇṇakāyo suruci sujāto cārudassano,

Suvaṇṇavaṇṇosi bhagavā susukkadāṭhosi viriyavā.

.

"O! Blessed One, you are handsome, is pleasant, Is well born, lovely to look at, has a golden hue, and strong white teeth.

2. Narassa hi sujātassa ye bhavanti viyañjanā,

Sabbe te tava kāyasmiṃ mahāpurisalakkhaṇā.

.

To those born well, there are marks, All the marks of a Great Man are evident on your body

3. Pasannanetto sumukho brahā3 uju patāpavā,

Majjhe samaṇasaṅghassa ādiccova virocasi.

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

4. Kalyāṇadassano bhikkhu kañcanasannibhattaco,

Kinte samaṇabhāvena evaṃ uttamavaṇṇino.

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

5. Rājā arahasi bhavituṃ cakkavattī rathesabho,

Cāturanto vijitāvī jambusaṇḍassa issaro.

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

6. Khattiyā bhogi rājāno5 anuyuttā bhavantu te,

Rājābhirājā manujindo rajjaṃ kārehi gotama.

.

Should have warrior subordinate kings attached to you, O! Gotama, king of kings, win over the humans and rule".

Then Blessed One said:

7. Rājāhamasmi selā’ti dhammarājā anuttaro,

Dhammena cakkaṃ vattemi cakkaṃ appativattiyaṃ.

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

Then brahmin Sela said:

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

Then Blessed One replied:

8. Mayā pavattitaṃ cakkaṃ(selāti bhagavā) dhammacakkaṃ anuttaraṃ,

Sāriputto anuvatteti anujāto tathāgataṃ.

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

9. Abhiññeyyaṃ abhiññātaṃ bhāvetabbañca bhāvitaṃ,

Pahātabbaṃ pahīnaṃ me tasmā buddhosmi brāhmaṇa.

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

(Sela Sutta – Majjima Nikaya )

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

Suranda Weediyage

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

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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,

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The Nine Virtues of Sanga

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

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

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

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

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

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

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

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

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

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

The Benefits of Reflecting upon Qualities of the Sangha:

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

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

Suranda Weediyage

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

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

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

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

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

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

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

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

Suranda Weediyage

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

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

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

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

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

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

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

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

Anguttara Nikaya – Panchaka Nipatha - Asavakkhaya Sutta.

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

Suranda Weediyage

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

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

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

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

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

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

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

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

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

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

Suranda Weediyage

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

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The three ways to avoid unwholesome deeds

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

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

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

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

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

Suranda Weediyage

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

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The Ten Wisdom-powers of the Buddha

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

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

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

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

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

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

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

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

8.Pubbenivasanussatinanaa = Recollecting past lives,

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

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

(Majjhima nikaya, Mulapannasa, Mahasihanada Sutta)

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

Suranda Weediyage

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

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The Benefits of Recollecting the Special Qualities of the Buddha

                            

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

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

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

Suranda Weediyage

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

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