Kalama Sutta

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"

So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"

"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.

"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"So what do you think, Kalamas: Are these qualities skillful or unskillful?"

"Unskillful, lord."

"Blameworthy or blameless?"

"Blameworthy, lord."

"Criticized by the wise or praised by the wise?"

"Criticized by the wise, lord."

"When adopted & carried out, do they lead to harm & to suffering, or not?"

"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."

"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.

"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"So what do you think, Kalamas: Are these qualities skillful or unskillful?"

"Skillful, lord."

"Blameworthy or blameless?"

"Blameless, lord."

"Criticized by the wise or praised by the wise?"

"Praised by the wise, lord."

"When adopted & carried out, do they lead to welfare & to happiness, or not?"

"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."

"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.

"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.

"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.

"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.

"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.

"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."

"So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.

"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.

"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.

"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.

"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."

The Basic Teachings of The Buddha 4

Administration of Justice.

Certain statutes regarding the administration of justice, were set up by the Buddha for the benefit of bhikkhus, in order to facilitate the dispensation of moral justice according to sound judgment, whenever the occasion arose.

By this act the Buddha ensured that the spirit of moral justice which enables us to interpret laws correctly, unlike the imperfect expression of certain aspects of our present day legal administration. At the time of the Buddha and even later, there were kings who took advantage of, and made use of these laws to supplement their own.

The judicial procedure adopted by the Buddha is clearly illustrated in the case of the Arahant Theri Kumara Kassapa's mother, who unaware of her pregnant condition,with her husband's consent left her home and entered the Bhikkhuni order. Later, finding her in an advanced state of pregnancy, the bhikkhuni was charged with a serious allegation of misconduct and summoned before a religious court of appeal.

The Buddha ordered Upali Thera, foremost among His Arahant disciples in knowledge of Vinaya matters, (and thus equal to that of the Chief Justice of today), to preside, try the innocent victim and to deliver judgment on her.

The audience consisted of bhikkhus, bhikkhunis and laymen, including the laywoman Visakha. She screened the victim from the presence of the Buddha and the rest. After careful examination and intimate questioning declared that she was quite innocent. The Arahant Upali on hearing the evidence absolved the bhikkhuni of any transgression.

Meditation

In the Buddha's Teaching the highest emphasis is laid on the law of cause and effect, or the conditionality of all mundane phenomena. Greed, hatred and delusion are the chief causes that lead to unsatisfactoriness in the world. If one seeks to escape from this state of dissatisfaction one should try to get rid of the underlying craving and anger or hatred due to ignorance of the true nature of things.

War is diametrically opposed to peace. Conflict is due to the various malignant motives stagnating in the minds of men. 'The control of such thoughts as greed, jealousy, hate and so on will certainly lead to peace. Permanent peace will only come when one has completely eradicated these mental defilements.

Wars will cease and peaceful dialogue between individuals will lead to a world of peaceful and harmonious living. Petty squabbles arose between the farmers on both sides of the river Rohini which served as the boundary between the Sakyan and the Koliyan kingdoms as each side tried to divert as much water as possible to their fields. Finally these led to a major confrontation of the two armies. The Buddha arriving on the scene exhorts them on the calamitous results of war and the advantage of arriving at a peaceful settlement. Thus war is averted and peace restored. It should be mentioned that the Buddha has been the only religious teacher to have visited a battlefront in person and acted as a true mediator in averting war.

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The Maha Pairibbana

The Buddha was born as a prince under a tree, gained supreme enlightenment under a tree and wandered about India for 45 years giving his teaching to the world, and finally passed away at the age of eighty at Kusinara under a tree as a human being.

The Basic Teachings of The Buddha 3

Wisdom

The Buddha speaking on the mind, has also spoken on mental disorders and on the treatment of psychic ailments. The Buddha has traced sorrow as one of the chief causes leading to the arising of mental disturbances.

On the death of her only son, Kisa Gotami loses control of her senses and in her madness goes in search of medicine for her dead child. Failing all else she appeals to the Buddha, who realising that nothing would convince her until her mental equilibrium has been restored, sends her on an errand to get him a few mustard seeds from a house where there has been no death. Unable to accomplish the Master's request, she comes to the conclusion that death is inevitable and that her only son too had succumbed to it. Hence it is said in the Dhammapada:-

Neither in the sky nor in the middle of the ocean nor by entering the caves of mountains is there known a place on earth where a person can escape from death.

Compassion to Animals.

In the Buddha's time there were various animal sacrifices taking place in India. Innocent animals were killed as offerings on sacrificial altars to appease the gods, for man's happiness both here and hereafter. The Buddha, however, showed man that it was impossible, to obtain happiness for oneself by causing suffering to others, and that the followers of the Buddha if they were so, should avoid making animal sacrifices.

At that time the King of Kosala had seen sixteen terrifying dreams in a single night, and was ill great fear. To avert the evil influence of these dreams a great animal sacrifice with the killing of thousands of animals was arranged in accordance with the advice given by the Brahmins.

Hearing of this, the Buddha advises the King against such a sacrifice, thus saving the lives of all those doomed creatures. From that day to this, no taking of life however small is involved in any ceremony of the Buddha's followers.

Buddhist Economic System.

Many who are not familiar with the Buddha's Teaching classify it as a religion for the next world, or for a future life. They are completely mistaken in this, because eighty percent of the objectives included in tile Buddha's Teaching are for the world of today.

According to the Buddha all except one of the five blessings that accrue to the virtuous are available in this life itself; ten of the eleven benefits obtainable through the development of metta (loving-kindness) are immediate.

One who leads a good life in this world is certain to be happy in the next. The Buddha emphasises this in His Teachings, Thus the Buddha who taught the way to the cessation of suffering also pointed out the path to a highly satisfactory way of life on earth.

One aspect of this mundane progress refers to an economic system based on Buddhist principles with the objective of economic development together with the elimination of poverty. The Buddha defines righteous employment as engagement in agriculture, trade, dairy farming, defense services government services and professional services. He prohibited trade in weapons, in slaves, in rearing animals for slaughter, in liquor, and in poisons, drugs and narcotics.

It is a method of teaching that is based on the mental development of the individual. The primary object of Buddhist Education is to produce a cultured disciplined and educated society. With that object in view the first university to be established in the world was at Nalanda in India. It is reported that over ten thousand well disciplined, cultured and law abiding students had their education there. In addition to the numerous lecture halls found there classes were also held in the open air under the cooling shade of trees.

The Basic Teachings of Lord Buddha 2

Towards Human Diginity

Sunita was a beggar and a scavenger born into a so called outcast community (pariah). On meeting the Lord Buddha on the Lord's alms-round on day, the humble youth bowed himself before the Master in adoration.

Asking for ordination he is taken to a temple where he soon becomes worthy of the highest respect of the devas and Brahma gods. Therefore the Lord Buddha states in the Dhammapada:-

By one's birth, one is not a pariah,

By one's birth, one is not a Brahmin,

By one's deeds one is a pariah

By one's deeds one is a Brahmin

Equality of Women

It was the Buddha who first gave women her rightful place in society which had ostracised her even to the extent of treating the birth of a girl as an unimportant event.

Knowing that being a woman can also attain the highest level of sainthood, the Buddha permitted the ordination of nuns (Bhikkhunis).

Furthermore, the formation of a Bhikkhuni Sasana (Order of Nuns) by the Lord Buddha was the first in the world.

In the picture on the right, Ven Ananda who had interceded on behalf of the Sakyan ladies, including the Lord Buddha's stepmother, Mahapajapati Gotama.



Human Freedom

In the time of the Buddha it was common for both men and women to enter services into rich households due to their extreme proverty.

In fact, human slavery was very common at that time, even though it was against the Buddhist teachings.

The state of slavery existed at that time is well shown in left picture by the story of a slave girl Rajjumala who worked for a wicked mistress who treated her without mercy for the slightest fault. Here the Buddha advices both the mistress and servant and teaches them the doctrine and bestows permanent peace for both of them.

Ministering to the sick

In spite of the fact that the study of medicine and surgical science has advanced to a great extent during the Buddha' time, hardly any attention were given to nursing and caring for the sick.

Putigatta Tissa Thera was a monk suffering from skin disease which spread covering his whole body with ulcers.

Lying unattended his condition worsens. The Buddha goes to the dangerous ill monk, bathes him with warm water assisted by Ananda Thera and cleanse his robes.

Having made him comfortable , the Buddha exponds the teachings to him explaining the true nature of the human body. Enlightened by the teachings, Thera becomes an Arahant. The Buddha then addressess the other monks on the ennobling task of caring for the sick.

Accepting the compassionate exhortion of the Master and following his example, the laity started to build wards for sick monks in all large monasteries. Later King Dhammasoka was to build hospitals not only for the public but for animals as well. Hence, the Buddhists should be considered as the first ones to establish hospitals.

The Basic Teachings of Lord Buddha 1

The Philosophy of Change

The Lord Buddha teaches that all conditioned things are always changing, thus impermanent. Both the mind and matter is forever changing, and this proves the insubstantality of life, and the instability of existence.

Realizing this, the beautiful queen of King Bimbisara, Queen Khema avoided seeing the Buddha as she was afarid that the Buddha would criticize her self-conscious awareness of her beauty. As she went to see the Buddha one day, The Buddha created an illusion of a beautiful woman before her, who gradually grew old before her own very eyes and collapses before the Lord. Alarmed and ashamed, Queen Khema realizes the impermanence of the human body.

Unsatisfactoriness of Life.

According to the Lord Buddha, whatever is impermanent is subject to suffering (dukka), and the world rests on this basic factor of suffering. Because of this factor, He goes on to teach us, mankind how to gain our release from this suffering world. (Samsara).

The tragic story of Patacara who loses her entire family in a single dayand a night points out too well how suffering besets the unsuspecting mankind. After listening to The Buddha, she gains peace and calm.

Buddha teaches that all phenomena is non personal

When a thing is impermanent, as all conditioned things are, and thus possible to change, there can be no overlord or Self. Helpless in arranging things according to it wishes there can be no soul as master over mind and body.

The Buddha explains the soullessnes of beings to the five bhikkhus at Isipatana, Benares, in the discourse on soullessness (Anattalakkhana Sutta).

Freedom of Thought

At times, referred to as the Charter of Inquiry, this discourse (Kalama Sutta) to the Brahim Kalamas at Kesaputta.

Preaching against blind belief, the Buddha gave prominence to and encourage the spirit of free enquiry and independance of thought and action , subject to sound judgement 2500 years ago.

He trained his students in the art of questioning as well as the finer points of debate and discussion. Pointing out the dangers of unorganised thinking, the Buddha teaches the Kalamas the art of reasoning for the sole purpose of arriving at true understanding of the Buddha's teaching of the Four Noble Truths.

Dhammacakkapavattana Sutra

(The First Discourse of Lord Buddha)

Thus have I heard.

At one time the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus: "Bhikkhus, these two extremes should not be followed by one gone forth (into the homeless life). What two? That which is this pursuit of sensual happiness in sense pleasures, which is low, vulgar, the way of the ordinary person, ignoble, not connected to the goal; and that which is this pursuit of self-mortification, which is painful, ignoble, not connected to the goal.

Bhikkhus, without veering towards either of these two extremes, the One Attuned to Reality has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna.

"And what, bhikkhus, is that middle way awakened to by the One Attuned to Reality which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna? It is just this Noble Eight-factored Path, that is to say, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right mental unification. This, bhikkhus, is that middle way awakened to by the One Attuned to Reality, which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna.

"Now this, bhikkhus, for the spiritually ennobled ones, is the true reality which is pain: birth is painful, aging is painful, illness is painful, death is painful; sorrow, lamentation, physical pain, unhappiness and distress are painful; union with what is disliked is painful; separation from what is liked is painful; not to get what one wants is painful; in brief, the five bundles of grasping-fuel are painful.

"Now this, bhikkhus, for the spiritually ennobled ones, is the pain-originating true reality. It is this craving which leads to renewed existence, accompanied by delight and attachment, seeking delight now here now there; that is, craving for sense-pleasures, craving for existence, craving for extermination (of what is not liked).

"Now this, bhikkhus, for the spiritually ennobled ones, is the pain-ceasing true reality. It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

"Now this, bhikkhus, for the spiritually ennobled ones, is the true reality which is the way leading to the cessation of pain. It is this Noble Eight-factored Path, that is to say, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right mental unification.

"'This, for the spiritually ennobled ones, is the true reality of pain': in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge, and light.

"Now on this, 'This — for the spiritually ennobled ones, the true reality of pain — is to be fully understood': in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge, and light.

"Now on this, 'This — for the spiritually ennobled ones, the true reality of pain — has been fully understood': in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge, and light.

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge and light, with respect to: 'This, for the spiritually ennobled ones, is the pain-originating true reality,' 'This — for the spiritually ennobled ones, the pain-originating true reality — is to be abandoned,' and 'This — for the spiritually ennobled ones, the pain-originating true reality — has been abandoned.'

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge and light, with respect to: 'This, for the spiritually ennobled ones, is the pain-ceasing true reality,' 'This — for the spiritually ennobled ones, the pain-ceasing true reality — is to be personally experienced' and 'This — for the spiritually ennobled ones, the pain-ceasing true reality — has been personally experienced.'

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge and light, with respect to: 'This, for the spiritually ennobled ones, is the true reality which is the way leading to the cessation of pain,' 'This — for the spiritually ennobled ones, the true reality which is the way leading to the cessation of pain — is to be developed,' and 'This — for the spiritually ennobled ones, the true reality which is way leading to the cessation of pain — has been developed.'

"So long, bhikkhus, as my knowledge and seeing of these four true realities for the spiritually ennobled ones, as they really are in their three phases (each) and twelve modes (altogether) was not thoroughly purified in this way, then so long, in the world with its devas, māras and brahmās, in this population with its renunciants and brahmans, its devas and humans, I did not claim to be fully awakened to the unsurpassed perfect awakening. But when, bhikkhus, my knowledge and vision of these four true realities for the spiritually ennobled ones, as they really are in their three phases and twelve modes was thoroughly purified in this way, then, in the world with its devas, māras and brahmās, in this population with its renunciants and brahmans, its devas and humans, I claimed to be fully awakened to the unsurpassed perfect awakening. Indeed, knowledge and seeing arose in me: 'Unshakeable is the liberation of my mind; this is my last birth: now there is no more renewed existence.'"

This is what the Blessed One said. Elated, the bhikkhus of the group of five delighted in the Blessed One's statement. And while this explanation was being spoken, there arose in the venerable Koṇḍañña the dust-free, stainless vision of the Basic Pattern: "whatever is patterned with an origination, all that is patterned with a cessation."

And when the Wheel (of Vision) of the Basic Pattern (of things) had been set in motion by the Blessed One, the earth-dwelling devas raised a cry: "At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel (of Vision) of the Basic Pattern (of things) has been set in motion by the Blessed One, which cannot be stopped by any renunciant or brahman or māra or brahmā or by anyone in the world." Having heard the cry of the earth-dwelling devas, the devas of the Four Great Kings raised the same cry. Having heard it, the Thirty-three devas took it up, then the Yāma devas, then the Contented devas, then the devas Who Delight in Creating, then the devas Who Delight in the Creations of Others, and then the devas of the brahmā group.

Thus at that moment, at that instant, at that second, the cry spread as far as the brahmā world, and this ten thousandfold world system shook, quaked, and trembled, and an immeasurable glorious radiance appeared in the world, surpassing the divine majesty of the devas.

Then the Blessed One uttered this inspiring utterance: "the honorable Koṇḍañña has indeed understood! The honorable Koṇḍañña has indeed understood! In this way, the venerable Koṇḍañña acquired the name Koṇḍañña Who Has Understood.

The Life of Buddha - Part 2

For six long years, the ascetic Gotama (Prince Siddhattha) wanders around the highways and roads of India. He goes to two of the greatest teachers at that time, Alara Kamala and Uddaka Ramaputta who taught him everything of their religous wisdom. But the ascetic Gotama is still not satisfied, as their teachings do not lead to the cessation of sufferings. With unrelenting energy he undergoes rigorous ascetic discipline, both mental and bodily, seeking a way to stop sufferings through more sufferings. Finally, he ended being very thin, emaciated and a mere skeleton.
Doing way with luxurious living and self torture, the Bodhisattva Prince opt out for the Middle Path of Virtue (Sila), concentration of the mind (Samadhi), and the intensive analysis of psyche-physical phenomena that finally leads to things as they really are (Panna). Seated under the Bodhi tree at Buddhagaya, He attains Samma Sambodhi and becomes the Supreme Buddha.

Having realised The Four Noble Truths- The Noble Truth of Suffering; the cause of suffering; the cessation of suffering and the Path leading to the cessation of suffering, The Buddha decides to teach the five ascetics namely Kondanna, Bhaddiya, Vappa, Mahanama and Assaji of the Brahmin clan. At the end of this First Discourse or Dhammacakkappavattana Sutra, Kondanna realises the first path and fruition of the Stream-winner (Sotapanna), or one who goes against the stream of Samsara. ( the repeating cycle of life and death.)

"Go now and wander for the welfare of many." The Buddha stayed in Isipatana for many rainy seasons. However, within a few weeks after the Buddha delivered his First Discourse, all five ascetics reached the first fruition Sainthood or Arahants disciples of the Buddha. Over fifty five others followed suit before the the rainy season is over. The Buddha now exhorts his sixty disciples, "Go forth ye bhikkhus, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare and happiness of gods and men. Accordingly His disciples set forth to spread the new teachings.

The Life Of Buddha Part 1

On a full moon in the month of Visakha (May) a prince was named Prince Siddhattha in Lumbini Park. His mother was Queen Maha Maya and his father was King Suddhodana. Their kingdom was the Kingdom of Sakya. His birth occured when Queen Maha Maya and her retinue were on the way to her parental home in Devadaha.
As a prince, Siddhatta grew up in a variety of sensual delights, beautiful dancing girls, music and songs, fragrance perfume, very fine silk clothings and priceless gems and jewellery. He even has three palaces all for himself; one for summer, one for the rainy season and one for winter.

On a certain day, he took a tour of the city and came upon the four sights, i.e. an old man, a sick man, a dead body and finally an ascetic. On one look at him, the Prince took the decision to renounce the world and led a homelessness life.

In the month of July, he receives news that his wife, the beautiful Princess Yasodhara has given birth to a baby boy. Feeling alarmed by the news, that this fetter might bind him further to the world , The Prince decides to leave the palace that very night. For the sake of his father,his Queen, his son and all mankind , he would leave the world to search a way to save the world from all sufferings. This is known as the Great Renunciation.