host gator coupon codes

Homage to the Buddha

The Blessed One

The Exalted One

The Fully Enlightened One

ආයුබෝවන්

Enter

 



Are you like this hamster on the wheel? 
Going round and   round.
Stop!
Stop going round and round.
Creating "samsara" and suffering.
Stop grasping.

It was on the full moon Poya day in May that Siddhattha Gothama, became fully enlightened. This day is now called Wesak, Waishakya, or Wesakha, depending on the language. Siddattha was an ascetic then.He became known as the Buddha Gothama, after his enlightenment. The tree beneath which He was sitting at this time came to be known as the “Bodhi” tree.

What He realized at enlightenment was that it is “craving” that causes endless suffering to beings. Craving or desire by ever creating the “be - ing”, the so called “me” that leads to delusion makes all beings suffer relentlessly.

After His enlightenment He spent seven weeks under and around the “Bodhi” blessing the tree that gave him protection and shade during  His time of striving. Nobody else came to his aid. Thereafter, on the eighth week he set forth to Isipathana, where the five ascetics who cared for him thus far [i] were residing at “Migadhaya” (the Deer Park).   He set forth thus, to teach them the Dhamma, to show them the path to end suffering.

Now as the Perfectly Enlightened One, the  Buddha Gauthama taught them  the Four Noble Truths, to show them the way out of suffering. They are:

1.      The Truth of  Suffering evident in life.

2.      The Cause (Craving) of Suffering

3.      Cessation of Suffering

4.      Way to the Cessation of Suffering

This teaching is called the “Dhammachakka - pavaththana sutta”, because Dhamma means the truth, chakka means the wheel, “pavaththana” literally means setting in motion.  Thus, He set the wheel of Dhamma rolling.  He revealed to the world the cause of suffering, the cessation of suffering and the way to the cessation of suffering which is today called the Noble Eight Fold Path.

Dhammachakkha pawatthana Sutta-

This is the Discourse on keeping the wheel of Dhamma rolling. In this discourse the Buddha taught the eight fold path, the way to end suffering.  Towards the end of his discourse, one of the five ascetic listeners, named Kondañña became enlightened. We say that he became a “stream-winner”. 

The English meanings of the eight fold path are given below.    

Wisdom (Pañña)

1.      Right understanding (right seeing=Right View)    

2.      Right thoughts or right intentions

Virtue (Seela)     

3.      Right speech         

4.      Right actions (Right behavior) 

5.      Right livelihood

Stillness (Samādhi)     

6.      Right effort 

7.      Right mindfulness 

8.      Right Peace of Mind (Right absorption through Meditation)    

Even though Wisdom leads the list, in practice it is Virtue that leads. Virtue means a high standard of discipline.  Discipline will make you honour the precepts like not being dishonest to your partner, if you are married.  If you are celebate keep with the Brahmachari precept.  It is this discipline which will make you not lie or cheat.  When you conscience is clear, you find it easy to reach the Stillness in Samadhi. Samadhi is the second step on the path after Virtue.   Reaching the stillness of mind which is called Samadhi, in Jhanic Bliss etc., you will be able to see that there is “no-self”.  Seeing that there is no self to call, me or mine, is the dawning of Wisdom, the first realization on the enlightenment path.  So you see, Seela leads to Samadhi, and Samadhi in turn leads to Wisdom.

The Four Noble Truths

1.      Suffering the truth

Coming face to face with life we have to accept that, there is Suffering. There’s no denying that! What do ordinary people like us have in common with Obama, Bin Laden, Queen Elizabeth or Kate Middleton.  It is suffering. Every life has to face this in one way or another.  We all have to undergo sicknesses, ageing and death, not to mention all the other upheavals we have to bear,  in between the day were born till the day we die.  As if this normal dose is not enough, terminal diseases like cancer and “telling on you” diseases like Alzheimer etc, also get introduced into life. Then the pain of separation from loved ones, problems of divorces, problems of children, traumas, poverty, natural calamities, recessions etc. etc. gets the people exhausted.   These are all the stuff of life, the plain truth even though you may like to think it otherwise. You can never wish them away.

2.      The Cause of Suffering. 

The Buddha found that the cause of suffering is initially craving. Craving for sense pleasure, craving for existence, craving to control and have power.  Any kind of craving falls into one of these three categories.

Sensual pleasures, in the meanwhile spread out in six ways based on the six senses. The eye desires forms, the ear desires sounds, the nose desires odours, the tongue desires taste, the body desires objects, and the mind desires, dreams or illusions. These desires forms the backdrop to the eventual ignorance of the pristine nature of the mind, (that has no desires in its pure form)

3. The Cessation of Suffering:

Once this craving stops, (the pristine) Peace of mind arises in its stead. It is natural for the mind to be in Perfect bliss, and peace when it is free of the three fold cravings.  If one just be happy with whatever is in the present moment without wishing for things (in the future), nor lamenting (on the past), but be in the present moment, it would really lead him to a lot of happiness, contentment and peace of mind. This process is quite natural. By letting go of the past and future, one can naturally realize this peace. 

4. The Way leading to the Cessation of Suffering:

There is a way out of suffering.  This is called the Noble Eightfold Path. Also called the middle path as it does not tilt towards luxurious living nor self mortification.  It is a very balanced way of life, which would lead to contentment and peace.

Be in the present moment.

…………..in the silence

………in the peace within

…………in wisdom

 

---

[i]  The five Ascetics were attending on Him anticipating that He would become fully enlightened through severe ascetic practices, that nearly killed Siddhattha. They left  when He accepted the meal of milk rice offered to Him by Sujatha, thereby breaking the severe ascetic practices of not eating.  Hedid this as He realized that severe ascetic practices will not lead to enlightenment.

Taming an Elephant with loving kindness - Nalagiri was the Royal Elephant

Nalagiri getting up to walk with the Buddha after being calmed down

Nalagiri was the name of the royal tusker belonging to King Suppabuddha. This king was the father of Devadatta. Devadattha, who was jealous of the Buddha, plotted to kill Him while He was in Rajgir..... They brought this huge tusker, and gave it alcohol, then hurt and wounded it with spears and irritated it so much that it was enraged beyond compare. Then they let it out loose from a special gate at Rajgir into the narrow streets of Rajgir, where the Buddha was coming down on alms round. The intoxicated elephant started running down this street furiously tearing down everything on its sight. Everybody ran helter-skelter, when they saw this huge enraged elephant come charging down the street. The Buddha and his faithful attendant Venerable Ananda alone, stayed-on , without running away. Bhikkhu Ananda stood in front of the Buddha, so that the elephant would get him instead of the Buddha. (So you see Ananda Thero was quite different to St. Peter). However, the Buddha, came forward and with his immense mettha, relieved him off his pain and calmed the animal, who bowed down at his feet with tears running down his elephantine face. For..., the Buddha did not think about Himself, He only felt the urgency of ending the pain from which this huge animal was suffering, ....  and that’s just what He did. With His immense metttha, He ended the suffering of that animal, and the poor animal felt His loving kindness in his entire gigantic body thus, curing him off his pain and intoxication. He bowed down at the Blessed One's feet crying in gratitude.

Renunciation - Prince Siddhartha

I was surprised beyond my wits when I came across this painting on the internet. It is unbelievable but true that this was the creative work of a youth in Europe in the nineteenth century.  Later I was to learn that during the Victorian age, western youth were inspired by the idea of renunciation.  It was also considered fashionable to look East during this period in History where the orient was attractive and mystical. Maybe this painting was the beautiful result of such a “burn of inspiration.”

The painting itself, done in oil on canvass, is a brilliant portrayal of the artist’s imagination. I am at a loss to explain Chevalier’s skill in depicting his “Mano Sankhara- the picture in his mind ” so cleverly. He indeed is a master.  It certainly makes an impact in anybody’s mind.

Life of the Buddha seen through a Ceylonese (Sinhalese) Artist's eyes

A young artist from Gampaha, Sri Lanka who is known as "Dhamma Eye" in his blog has been inspired to paint the pictures on this slideshow. He is undoubtedly a great artist, and I see on his blogspot that his past time is meditation. We thank him for his great work and wish him all the best to draw many more paintings of the Buddha.

I have seen many of these paintings appearing elsewhere on the internet, and some people have queried who the author is, of these pictures.  I hope the people who read my blogspot will now know who did these beautiful paintings.

Life of the Buddha - Paintings from "Dhamma Eye"

Spreading the Message of the Dhamma- Gothama Buddha urges his first 60 disciples to go forth spreading the Dhamma

Sending the first 60 disciples out to teach

 (Source of this post – Manual of Buddhism – by Venerable Narada Thera)

After delivering the discourse on the Dhammacakka, to the five Waggiya bhikkhus, the Buddha remained in Benares, at Isipatana, Deer park.  (today's “Varanasi” in Sarnath – ancient suttas refer to this place as “Baranasi”). 

During this time there lived in Banares a young man called Yasa.  He was a millionaire who lived in luxury. Hearing about the Buddha, and realizing the futility of worldly life, he stole away from home at night to see the Buddha. The Buddha invited him to sit down spoke to him.

While listening,  Yasa became a “Stream winner” – “Sothapanna”[1].  Later he ordained and became fully enlightened as an Arahant. His father who came looking for Yasa also met the Buddha and hearing the Dhamma from Him became so inspired and took refuge in the Buddha, Dhamma and Sangha.  He was the first “Upasaka”[2], the first lay disciple of the Buddha.

He then invited the Buddha and Venerable Yasa to his house for a meal (alms).  When the Buddha, visited his house and explained the Dhamma, Venerable Yasa’s mother, and former wife also became inspired and sought refuge in the Buddha, Dhamma and Sangha, and became the first two Upāsikās.

Venerable Yasa had 54 friends, they all heard about Yasa’s ordination, and thereafter, met the Buddha, and were so moved that they became ordained themselves and later attained Arahantship. Then there were sixty Arahants excluding the Buddha in this world. (The five Vaggiya Bhikkus, Yasa and his fifty four friends : 5+1+54 =60)

The Buddha spent the rainy season at the Deer Park at Isipatana in Benares, in retreat as it was not favorable to travel during the rains. After the rains, He called all His 60 followers,  all of them were now Arahants (Fully enlightened beings)  to come before Him.  He then, dispatched them in various directions to spread the Sublime Dhamma for the benefit of mankind thus:’

 "Caratha bhikkave carikan, bahujana hitaya, bahujana sukhaya.................  .........  ......."

 “Go  forth, O Bhikkus, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and men.....  Let not two go by one way.  Preach, O Bhikkhus, the Dhamma, excellent in the beginning, excellent in the middle, excellent in the end, both in spirit and in the letter.  Proclaim the Holy Life, altogether perfect and pure”

“There are beings but with a little dust in their eyes, who, not hearing the Dhamma, will fall away.  There will be those who understand the Dhamma.”

“I, too,  O Bhikkhus, will go to Uruvela in Senānigāma, in order to preach the Dhamma.”

 With this exhortation the Buddha despatched His First sixty disciple Arhants in various directions.

---

[1] Sothapanna is a person who realizes mainly “self-less-ness”, by ridding off “Sakkaya – ditthi”. Sakkaya ditthi means ignorant self view that one holds onto as the body is “me” and “ mine”

[2] A layman who takes refuge in the Buddha, Dhamma and Sangha, (the Triple Gem)is called an Upāsaka . A laywoman who takes refuge in the Buddha, Dhamma and Sangha is called an Upāsikā.

Prince Siddhattha's Genealogical table

Mettha Sutta (Karaniya Mettha Suttha)

Once some disciple monks of Gauthama Buddha wanting some seclusion in order to meditate and practice went in search of a suitable forest. Coming across a beautiful forest studded with ponds and pools with crystal clear water as well as huge trees and caves, they felt that it is just the place for their purpose.  They decided to dwell in it and practice diligently. Thus resolved to gain insight,  they set upon their task ahead sitting under chosen trees and caves  as it should be for such austerities.  

Now, it so happened that there in that forest, there lived the “Wana Devathawas”, who were the real and all time dwellers of this forest. Wana means the forest; Devathawas means the spirits (or the “Devas” ) of the forest. Some of them occupied the caves and lived therein, while some occupied the huge trees.  The tree dwelling spirits are known as “Vruksha Devathas” ; Vruksha means the trees, Devathas[1] means the spirits.

When the monks started their practice, as first the devathas, thought that this is just a temporary abiding on the monks’ part.  They thought that the monks may have stopped  on their way to somewhere else, as is customary when people had to travel long distances on foot etc.  Virtuous monks are held in high esteem and the devathas felt it is improper for them to reside in the same premises be it a tree or a cave and share the same with such a righteous brahmachari[2] being.  So in the hope of seeing the monks’ departure soon, they used to move about hither and thither, together with their kith and kin and little ones, until the monks would vacate the forest as they envisaged. When they realised that the monks have no plans to vacate soon they became concerned. 

They got together and planned to scare the monks away.  When darkness started to fall in within the forest, in the twilight, they started to make fearful noises like the wild beasts, or appear in glimpses like tigers, lions or leopards.  Sometimes the leaves on the ground would crack like creepy creatures, and make hissing sounds like the snakes.  Big trees would rustle as if a wild jumbo is around.  However, the monks were determined in their meditation techniques and focussed on their breath that they were not easily distracted. So the devas made severe efforts with loud noises and other tactics that the poor monks, could no longer stay in that forest.  Finally they decided to leave this forest.  However, one monk suggested that they go and inform the Buddha about this happenings in the jungle before they could go in search of another place.  Everybody agreed and so they set forth to see the Buddha.

When the Buddha was told about this incident, He realised what has happened.  So, instead of going to another place, the Buddha advised the monks to go back to that same forest.  He told them that this particular forest is indeed the best place for them to meditate.  However, this time, He advised the monks to meditate on “Mettha” .  He taught them the “ Karaniya Mettha” sutta (sutta =discourse).  The discourse on loving kindness, and asked the monks to chant it aloud, and practice loving kindness throughout the day.  He told the monks that loving kindness practices like that would soon end all the scary noises etc., that they experienced  in the forest.

The monks were surprised that the Buddha should ask them to go back, but they did just as they were told, out of sheer respect for the Buddha.  So immediately as they set forth from the village itself they started practising on loving kindness in their hearts.  As they entered the forest , all of them got together and started chanting the Sutta aloud, while focusing on the meaning of each and every word of the sutta.

When the spirits heard the sutta and knew that the monks were spreading loving kindness towards all of them, they quickly realised that the monks will not be a threat to them.  They realised that they too could share the forest together with the monks and dwell in the same place without having to move out themselves.  They soon discovered their mistake of trying to chase the monks out, because, with all that kindness spread around them they found contentment and well being among themselves.  So instead of trying to make the monks leave the forest by frightening them out of their skins, they themselves, started being fond of them loved having them around and caring for them.  Soon after spreading Mettha like this the monks were able to meditate well and gain insights, and thus become enlightened.

It is said that after the Mettha sutta was chanted in this forest it became such a delightful place to abide.  The doe started feeding the leopard cubs together with her kids and vice versa.  So you see even the animals get affected through loving kindness.  I can remember, when I was at school some sceptics used to laugh and scoff at such ideas as a doe feeding a tiger cub.  They said that it could never be. Today, we come across a hoard of internet links that portray how even the animal world is full of Mettha.

---

[1] Devatha, devathawa – singular noun    :      devathas, devathawas  – plural noun

[2] Brahmachari - celibate

If animals can be so full of Mettha,  why can’t we?

Can you believe this? The dove won't let the cat sleep.  See how the cat is very tolerant.

Mettha in Pali (ancient Indian Language) literally means friendliness or kindliness.  Click the video below to see unusual animal friends.

Even so Sometimes it is necessary to make a little noise.

Here is a story.

"Mettha"-Unique Quality of the Buddha

"Mettha" – Unconditional Loving Kindness

The unique quality of the Buddha (and indeed even the Bodhisatva Prince Siddhattha) was His “Mettha”- loving kindness. In fact it was this quality which urged him to renounce and go forth in search of finding a way out of suffering. He (Prince Siddhattha) simply did not accept that beings are born (created) to suffer. For Him the fact that we get born to suffer was unbelievable, as He too as a Hindu believed in God (Athma) and his creation. If suffering is the lot by nature, there must be a way out too offered by nature itself. He took it upon Himself to save all beings from this predicament.  In the end he found out that it was “craving” that causes suffering. We suffer because we identify with a self.  "It's me who suffers". In short if a being were to be born, then live without craving, he would die not to arise (be born) again. There will not be any “samsara”. I feel that plants, which are not so evolved like animals, do not really get caught to this “craving”.  Plants have only a sensitivity.

Why the Prince underwent immense hardships in search of a way to end suffering is because of his unconditional love, that he did not want to see anybody suffering.

So how could we stop craving.  The Buddha has given many methods. Various techniques of meditation. However, what one should realize is, whatever, technique one uses, EACH ONE OF THEM should be practiced in a base of loving kindness.  I mean one’s heart should possess kindness first of all.

 Buddha and Nalagiri - Bihar -India -(11 -12th Century A.D.) Stone.

Thereafter, one must practice diligently to really “go against the grain” because we have got so used to grasping (or clinging; craving leads to clinging) according to our senses’ wishes thereby giving rise to craving the whole time. The trick is to be mindful and remain in the present moment, without running to the past and future. When the mind does run and you catch it, just be mindful of that and be aware of the present moment, without reprimanding yourself for the lack of mindfulness. The mind is just like that, running all over.  It has been so for eons, so you can’t stop over night.  Practicing like that is “going against the grain.”

So "mettha" leads the way.. Try the Nalagiri Strategy with your mind, as Ajahn Brahm says.  Whenever you catch the mind running to and fro, have loving kindness to that aspect also, and allow things to be so, open your heart to the running mind, and instead of being upset and scolding yourself,  say, “ mind I know you are running all over the place, I accept you as you are and love the running mind”…. Soon the mind will stop running.

Nalagiri Strategy

Nalagiri bowing down at the Buddha's feet

Nalagiri was the name of the  royal tusker belonging to King Suppabuddha.  This king was the father of Devadatta.  Devadattha, who was jealous of the Buddha, plotted to kill Him while He was in Rajgir..... They brought this huge tusker, and gave it alcohol, then hurt and wounded it with spears and irritated it so much that it was enraged beyond compare.  Then they let it out loose from a special gate at Rajgir into the narrow streets of Rajgir,  where the Buddha was coming down on alms round. The intoxicated elephant started running down this street furiously tearing down everything on its sight. Everybody ran helter-skelter, when they saw this huge enraged elephant come charging down the street. The Buddha and his faithful attendant Venerable Ananda alone, stayed on this street, without running away.  Bhikkhu Ananda stood in front of the Buddha, so that the elephant would get him instead of the Buddha. (So you see Ananda Thero was quite different to St. Peter).  However, the Buddha, came forward and with his immense mettha, calmed the animal, who bowed down at his feet with tears running down his elephantine face.  For..., the Buddha did not think about Himself, He only felt the urgency of bringing the pain from which this huge animal was suffering, to an end.  And that’s just what He did.  With His immense metttha, He ended the suffering of that animal, and the poor animal felt His loving kindness in his entire gigantic body thus, curing him of his pain and intoxication. He bowed down at the Blessed One's feet crying in gratitude.

Nalagiri at Buddha's feet -Rajgir - India- stone carving

Like to learn Mettha meditation?  listen to Ajahn Brahmali lead a guided meditation on mettha


Listen to a Guided metation on mettha and a chanting to welcome the New Year here

Enlightenment

A Sinhalese Artist's depiction of the Buddha under the Bodhi tree soon after enlightenment.
The devas in the background worshipping Him.

After seeing the gold bowl float upstream, Ascetic Siddhattha crossed the river Anoma,.  A little way further up he found a nice tree to sit and meditate underneath. A passing Brahmin had offered him a pile of grass to be used as a seat.  He spread the grass underneath the tree and took seat.  He then determined thus. “Let my blood, bones and sinews dry up, I shall not get up from this seat, until I have realised the cause behind suffering and freedom from it”.

He then resorted to what is unique to Him as His own meditation technique. Hitherto, He had tried all the techniques that had been taught to him by others, but they were of no avail on his quest to end suffering. Now He started on His own method.  His mind was full of “ mettha” (loving kindness) and compassion.  With a mind full of compassion and kindness He started the “Ana-pana” meditation that was unique to him from his childhood.

In the early hours of the full moon day in May, He achieved “Samma Sambodhi-hood” (Perfectly complete enlightenment).

The First Seven Weeks After Enlightenment

Enjoying the peace of Sambodhihood he stayed seated under the tree, which thenceforth came to be known as “Bodhi- tree”. (Bodhi means enlightenment).

Thereafter, on the second week He paid gratitude to the tree which gave Him shade throughout His ordeal of breaking all fetters and defeating Mara[i], by blessing the tree with unblinking eyes.

On the third week He created a Chankamana, a walking meditation path in gold and spent his time in walking meditation.

The fourth week he created a “Gold Roof with four gold pillars and floor”, (Rathana-Ghara) closeby to the Bodhi tree, and stayed within it meditating.

On the fifth week He moved away from the Bodhi tree and sat in meditation underneath the Banyan Tree which was called “Ajapala”.  There, two merchants passing by offered him bee’s honey and rice cracker-flakes (rice crackers - the Sinhala scriptures say "Wilanda”, which is a form of blown-out flakes of rice like pop corns). The Buddha accepted and ate this.  Thus, this was the first meal the Buddha had in more than five weeks.  The two merchants were Tha-us and Balaka. (Some people say Thapassu-Bhalluka which were the Indianised names of the two). They were from Hela-Diva the present day Sri Lanka, (Ceylon).  They were highly impressed seeing the Buddha in all his glory, and after listening to a Dhamma discourse they became the first of His disciples.  They took refuge in Buddha and Dhamma, as the Sangha were not yet founded at this time. On their request for something for veneration, the Buddha gave them a lock of His hair.  This, they brought to their home country and enshrined it in a “Da-gaba” in Trincomalee, Sri Lanka where it is preserved up to this day. So, the first to disciples of the Buddha were actually two Ceylonese (Sinhalese) merchants.  There had been a route passing this place from Trincomalee to the Northern parts of India, which was taken constantly by Ceylonese sea farers.  “Naga” in ancient Sinhalese means a navigator (-“ නැව් ගාමී - නාග”- refer writings by Acharya Arisen Ahubudu[ii].) .

On the sixth week he was sitting in meditation by a pond a little way further up the Banyan tree. During this week the rains started to come down while the Buddha was thus seated.  Another seafarer who was travelling with Tha-us and Balaka, but delayed on the way due to his business needs came by and seeing the Buddha getting wet, drew up curtains to shield him from the rain.  As he was a Naga, this act later-on gave rise to the story of a big cobra (“naga” in Indian languages means a cobra) coiling round to shield the Blessed One from the rain with his hood. This passerby was called Mudhalindu (මුදලිඳු)which in Sinhalese means a chieftain (derivatives of which even exists today used as a common surname). That is how the said cobra’s name happened to be Muchalinda.

On the seventh week the Blessed One stayed at Rajayathana, where he reflected that even though very deep, there indeed are people among the populace who would be able to understand and cross the borders to Nibbana and end suffering. He reflected thus,  “Like the lotus flowers that bloom out of the muddy waters to shine radiantly on the surface without touching the mud, among the tainted populace there would be those who would come out of defilements to be virtuous and free, then shine the world in true Dhamma”.

There is a story that Maha Brahma called Sahampathi invited him to teach at this moment. At first He thought of going to Alara Kaalaama and Uddaka Ramaputtha to help them gain knowledge on how to end suffering. However, seeing that they have already passed away to “Neva Sagna Na-sagna” and “ Akasha sagna" yathana respectively, He decided to teach the “ Pancha waggiya bhikkhus”, the five friends who cared for him during his time of severe ascetic practices. He then saw with His divine eye that the five are now residing at Isipathana, Migadaya, (the deer park at Isipathana (Miga=deer ; daya=sanctuary).  Thus, He set forth on foot to Isipathana (present day Uttar Pradesh) from the place where the Bodhi tree was, present day Budhgaya in Bihar, which is a formidable distance.

From these historical records we can see that, at first when Siddhattha Gauthama became perfectly enlightened, He was quite a glorious person to look at. So much so that all the passers-by were struck by His personality and gazed at him in wonder.  

When the Buddha was seated under the Ajapala Banyan tree, a young passerby named Upaka seeing Him simply jumped.  He then approached the Buddha and asked if He were God.  The Buddha replied “No”.  Then he asked the Buddha if He were the Devil to which the Blessed one replied “No”.  Then he inquired "Are you Man?" to which the Buddha again replied "No". 

“Who are you then?”  Upaka asked.
The Buddha replied, “ I am Samma Sam Buddha.” But  Upaka, did not understand. 

Apart from  Upaka, Tha-us and Balaka, and Mudalindu too, were highly impressed at the very first sight of Him.  The two merchants worshipped Him and became His first two disciples on just seeingHim, and wanting to offer Him a meal offered bees’ honey and rice pops as a gift.  Then Mudalindu seeing Him stopped on his way to cover him from the rain.  All this go to show us that the Buddha made an impressive picture during the first few weeks of His enlightenment. 

The Buddha then, probably realising this, made himself to appear as a normal person, when he set forth to meet the Pancha- waggiya Bhikkhus to teach them the Dhamma. During the Buddha's life on many instances, we see that He appeared a normal ascetic.

For example after the Buddha became famous and had many disciples after several years had passed, the Brahmin clansman, Pukkusathi (who considered himself a disciple of the Buddha, and was practising on His teachings but had not yet seen Him)  did not even recognise Him, until he  had listened to a full discourse on Nibbana. Thereafter, understanding that this indeed is the Buddha, His much Venerated Teacher whom he had not seen thus far, worshipped and venerated Him, before he departed from the Blessed One soon after the discourse.

The Buddha had thousands of disciples both men and women, who became enlightened themselves after He started teaching on Asala full moon day to the Pancha Waggiya Bhikkus. Read the first discourse.  No other teacher had such a large number of followers in history.

The Method that helped Ascetic turned Prince Sidhattha to get enlightened -  is just residing in the present moment watching your breath, and going inwards to the silence within.   Read download it and save it on to your desk top. 

Have a look at the Pali  scripture teaching in  English (Roman)script .  This is a very common method that is unique to Gauthama Buddha. He was the first person who taught the world how focusing the mind on in and out breath leads to liberation.  It was He who showed the world how one can reach the very deep stillness of the quiet mind by being aware of the in and out breathing of the body and thereby get enlightened.

If you are interested you can see the Pali version in Roman script look here. See instructions below.

After clicking you will come to the Chaṭṭha Saṅgāyana web page with a column to your left.

Go down on this left column underneath the turning wheel and click  the word web in “Roman web.”

It will open a blank page with Tipitaka (Roman) folder displayed on the left side.

Then follow the path below.

the + sign on Tipitaka opens Tipitaka Mūla

the + sign on Tipitaka Mūla opens Suttapitaka.

the + sign on Suttapitaka opens Majjhimanikāya.

the + sign on Majjhimanikāya opens Uparipannāsapāli 

Click on the + sign on Uparipannāsapāli  and the suttas of this pitaka will open up on the right hand side of the page. 

Go down this page until you come to Sutta Number  8  Ănāpānassatisuttaṃ.  This is after Mahācattārisakasuttaṃ (7).

Listen to the Sutta - Ajahn Brahm explains in English- download it and listen to it(free) in MP3 format  - then you can write your own CDs and give it as a gift to your friends.

The Buddha said

              "Of all Gifts the Gift of Dhamma is the highest."

                         So here I am giving it to you.  Get Enlightened !!!

---

[i] Mara –the name refers to the evil one who blocks enlightenment. Also referred to as the defilements in the mind that blocks  enlightenment. Mara refers to death in many Indian languages.

[ii] Acharya Arisen Ahubudu is a Scholar who researched on ancient Sinhala writings and “Hela” language. According to him there had been a Sinhala “Janapadhaya”  ( state or territory) in Northern India.

      "Sabba dānaṁ Dhamma dānaṁ jināthi"