The attainment of Enlightenment was a unique experience. With that the Bodhisattva changed from an ordinary man into a noble individual, into a Perfectly Enlightened One Sammasambuddha. This Enlightenment gave the Buddha a feeling of great satisfaction and bliss. He remained under the Bodhi tree for a number of weeks, enjoying this bliss. The Four Noble Truths Gautame the Buddha realized were something not heard of before. Therefore he thought that others might neither understand nor accept them. So at first he was not willing to talk about his Enlightenment with others. However, remembering that it was out of compassion to others that he set out to search the Truth he decided to preach it to others. First he thought of his former teachers, Alara Kalama and Uddaka Ramaputta. Both of them were dead by then. Then he set on foot to Isipatana in search of the five ascetics who were his old friends. The five ascetics namely, kondanna, Bhaddiya, Vappa, Mahanama and Assaji did not give the Buddha a warm welcome. So he had to convince them that he is truly Enlightened. When the five ascetics developed confidence in him the Buddha began to preach to them. They sat round him and listened like pupils listening to the teacher. This was his first preaching. It is known as The Dhammacakka – Pavattana Sutta, The Discourse that set the Wheel of Righteousness Rollimg. Gautama the Buddha said: One should avoid two extremes. One extreme is the attachment to sensual pleasure. (Kamasukhallikanuyoga). The othe extreme is the attachment to the practices that give pain to the body. (Attakilamathanuyoga). Avoiding these two extremes one should follow the Middle Path (maijhima Patipada). The Buddha explained; this is the Noble truth of Suffering. Brith is suffering. Ageing, sickness an death are suffering sorrow, lamentation, pain, grief and despair are suffering. Association with the unpleasant and dissociation from the pleasant are suffering. Similarly not to get what one wants is also suffering. In brief the whole existence is suffering. When suffering exists there should be the arising of suffering. It is craving or desire (tanha) that cause the arising of suffering. When there is arising of suffering there should be cessation of suffering. If there is cessation there should be cessation of suffering. If there is cessation there should be the pathleading to the cessation of suffering. This is the Middle path; Right view, (Samma Ditthi) Right thought, (Samma Samkappa), Right Speech (Samma vaca),Right Action (Samma kammanta), Right Livelihood (Samma ajiva), Right Effort (Samma Vayama),Right Mindfulness (Samma Sati) and Right Concentration (Samma Samadhi). The Noble Truth of Suffering has to be clearly understood. The Noble Truth of Arising of suffering namely. craving (tanha) has to be abandoned. The Noble truth of Cessation of Suffering should be realized. The Path leading to the cessation of Suffering namely. The Noble Eightfold Phat should be followed. Rejoicing in the Dhamma preached by the Buddha the five ascetics became his disciples. They were the first five monk-disciples of the Buddha. Learn more »

For Mahayana Buddhist, meditation is neither a practice of physical exercise nor for a personl achievement of spiritual superiority. But meditation is the way of acquiring the suprema knowledge of (selflessness), Anitya (impermanent) and Sunyata (unreality : i.e. the illusory nature of all things or existence). The Anatma is discussed in two stages, Pudgala - anatma and Dharma - antma. i.e. soullessness of man and substancelessness of matter. As it is a well known subject that we, the Buddhists do not believe in transmigration of the man who, as believed by the other Metaphysical theories, assumes another body after his death, like one shifting from a house to another one theory of rebirth is; a birth take place under the law of Cause and Effect. For example, a man kindles one lamp from another, but it does not mean that one lamp transmigrates to the other. Similarly, there is rebirth but no transmigration. A matter or anything has nothing that can be called its entity or identity. As every material body is an agglomeration of component parts. And there remains nothing as an identity of the body, when all the parts are separated. Thus, over and above the mere parts there can be nothing real called the Whole. Form the Buddha’s time until now, many thinkers have tried to prove that the “whole” has a reality of its own over and above the mere parts, but none of them so far succeeded. Anitya or impermanence is the nature of everything, accepted by all thinkers. But the Buddhist idea of impermanence has a difference. While the others say that all material objects are impermanent, in the eventual cessation sense the Buddhist thinkers say that everything is momentary Nothing can exist even for two successive moments. Because everything gets a change in every moment. We see a thing remaining for a long time illusion ally. For, we cannot see the change of thing which takes place constantly and it can be seen by the eyes of logic only. How microscopic it may be, a change is to be treated as an alternation. Thus it is a total cessation. A thing cannot be counted as the something after it has taken a different form. Otherwise, you have to call an old man a child or have to say that the charcoal is wood. Sunyata is the main point of Madhyamike philosophy of Mahayana Buddhism. Sunyata or emptiness, i.e. the false or illusory nature of all things or existence. No object in this world is absolute by nature. This is to be understood form the view point of the Satyadvaya (the two truths) Samvrittisatya (the superficial truth) and Paramartha – satya (the sublime truth). An object appears as substantial is ultimately to be found temperamentally false, like reflection of the moon in a pond. The objective of realizing these is not matter of personal satisfaction but it is the way of delivering man kind form ignorance which is the cause of sufferings. That was way the Buddha preached the famous four noble truths. They are: Dukha (misery), Samudaya ( the cause of misery), Nirodha (prevention of misery by removing its cause) and Marga ( the path of salvation, i.e. the way of delivering mankind from misery). In short, all sufferings are caused by ignorance and deliverance from sufferings is possible only by true knowledge. Dukkhameeva pannapemi duddhassaca nirodham. Unlike the other religious, the Buddhism does not teach us to remove our evils by worshipping and offerings but tells us to expand your knowledge and understand the truths, the evils will run away from you. As long as one is bound within the delusional concepts of the universal complex including the condition of his own existence, there is no question of his being able to help the others, he himself will be suffering form various problems. Such a man wants to live even after his death because he id ignorant about the real nature of word where his living itself is conditioned by sufferings. When he realizes the uncertain or indefinite condition of the life and the unrealistic condition of the universe itself, he will find no reason for indulging in sinful deeds in order to accumulate material for his happiness. For understanding these points, a superficial knowledge of Buddhism is not useful but a serious concentration on the whole teachings of the Buddha is very essential. For bringing these facts into a practical field, the control of the mind is the main task. As long as the mind remains wild there is no way of concentrating on any thing. Specially the realization of a serious matter like the current subject, i.e. the metaphysical facts of course needs full contemplation. In this connrction. The Bhavana - karma of the famous logicial kamalasila will give us some idea. The followings are rough translations of two portions of the text which survived in Tibetan and Mongolian translations. Text : 1st. “for the interest of those who following the Mahayana sutra, I shall briefly explain the Bhavana – karma (the order of meditation). Though the Buddha has already explained various aspects of the Samadhi (tin-nedsin-intense contemplation) of the Bodhisatva-line, I shall show the way of understanding the combination of Samathe and Vipasya (shi-gnas-dan-ihag-mthon-absolute inexcitability of mind and the vision of Samadhi. Bhagavana (bcom-ldan-das-the Buddha) said, “thoss who practice Samatha and Vipasya will become free form the Dausthulya-bandhana and Lakasana-ban-dhana (gnas-nan-len-gvi-‘chin-ba dan-mtshan-ma’I chin-ba-dep-ravety and delution) so, those who want to get rid of Avaranas (pa-moral and mental obscurations) must concentrate on Samatha and Vipasya. By the merit of the samatha, one’s mind becomes stablelike a lighted lamp in an airless piace. And by the Vipasya, (on meditating the vipasya), one will have a feeling fully realizing the truth like if the darkness is removed by the sunrise. Here, Bhagavana has mentioned foud objects of contration of a Yogi (mediator). 1. Avikalpa-vimba, 2. Savikalpa-vimba, 3. Bhavanta, 4. Laksya. By Samtha, one concentrates on images like that Buddha but since does not realize the actual meaning (yan-dag-pa’I don), so it is called Avikalpa And the meditator concentrates only on images so it is called prativimba. At the stage of Vipasya, the meditator has to depend on Prativimba for realizing the actual meaning. So it is called Savikalpa (having the scope of realization. On realization the nature of the image in his vision, the meditator becomes able to understand the reality of everything Like one sees the deficiency on his face when he looks at his reflection in a mirror. The meditator will realiz the Bhavanta (dons-po’i-mtha’-anti-substan-tialism) when he understands the essence of Bhavanta-Laksana (dnos-po’I mtha’i-mtshan-nyid-character of anti-substentislism). So, the Bhavanata is the object of the meditation. Then (from this stage) stage by atage, the maditator will go on reali-zing the objects on which he concen-trates one after the other, if he has taken some alchemic compound. Thus he will become completely free of obscuration and achieve the goal which is the Buddha jnana (sena-rgyas-kyi-ye-ses-absolute enlighten-ment).” Then in another paragraph, the procedure of a proper meditation, has been given. A rough translation ofg it follows: Now, at the time of meditation, first of all the Yogi should complete the necessary works including the toilet duty. Go to a quiet and pleasantn place with determination to work for the final freedom of all living being. For doing, one must have boundless compassion in his heart for all living being. Bow down to Buddhas and Bodhisatvas residing in tendirections. Make offerings, in whatever way he can afford, to the images of Buddhas and Bodhisatvas which may or may not be placed in front of him. investigate his own faults and appreciate the others virtue. Then he should sit on a soft and comfortable seat in the pesture of Bhataraka Vaironchana which is a cross legged one. Keep the eyes neither closed nor too wide open looking at the point of the nose. Keep the body straight, maintaining the memory perfect. Keep the shoulders in some level and maintain the body nither high nor low in a straight forward manner.the nose should be kept in the straight line of the navel. The teeth and lips also should be in a normal positions. The tongue in the level of the upper teeth. Should not take noisy, violent and wild breathing. Anyway, the breathing must be soft and natural. Now, the Yogi will perform Samatha concentrating on an image like that of thetathagata which either he has seen or heard about. He should imagine that the tathagata in his gold like saffron robes, gloriously with his Laksanas and Anuvyanjanas (the special physical perfections of Buddha) preaching the doctrine to the followers in various methods for the interest of the entire living world. If the meditator continues to concentrate on this he will get full interest in the object of his concentration and become free of disturbances. As long as he is not seeing the image clearly if it is really there infront of him, he must go on meditating. Once he will see the image of Tathagata coming and going. And that is the sign of success, so now start meditating on Vipasya. Now he should think like this : In reality, there is no question of the Tathagath’s image coming and going, even its existence in sitting posture is not realistic. Like the essencelessness in “me” and “mine” everything is easenceless like the image coming and going. Thus, there is nothing which is real. If he goes on thinking this he will succeed.” I have selected these two portions form my article and left the remaining untouched for several reasons. Firstly, the whols text of Bhavana-karma is quit large and my need is limited. Secondly, these two paragraphs practically contained the essence of the whole text. And the remaining can be called the detailed part of these two. Moreover, the remaining is mainly dealing with the profound philosophicl side of the writing. Therefore, t thought, translation of the whole text will not only swell the article but also it will be too heavy for both the “listeners and the speaker”! Anyhow, this Bhavana-karma of Kamalasila is a very interesting work. One interested in it may see “mdo X X X 7. 22a, 3-45a, 8” of Tokyo-Kyoto edition of the Tibeten Tanjur (bstan-gyur) of course, not only this but there is a number of interesting works on meditation in Tibeten translations which are lying untouched. As no many modern Tibetol-ogists are seen working on this every important subject, so, I would like to suggest the scholars who are in the field of Tibetology to take such a work for their future research. Learn more »

The Sanskrit term Tripitaka and the Pali term Tipiotaka both denote the Buddhist Canon or the collection of the sacred Buddhist texts. In this collection, which is in the Pali language, is contained all discourses preached by the Buddha. The Buddha spent forty-five years [reaching to the people. The Discourese he nade were well remembered by his senior Arahant disciples. They with great care and dedication learnt them by heart and preserved them in memory. At the earliest stage the Buddha discoursed mainly on doctrinal matters or Dhamma. His instructions regarding disciplinary matters, too, were included in these discourses. Later, when the number of monks increased it became necessary to formulate numerous rules regarding discipline. These disciplinary rules, too, were separately memorized by Arahant discipes. As all these were spoken by the Buddha they came to be referred to as the “words of the Buddha” or Buddhavacana. This is the tem by which the teachings of the Buddha were known at the beginning. As these teachings contained matters relationg to both doctrine (dhamma) and discipline (vinaya), they were collectively referred to as Dhamma-Vinaya. The term buddhism is an English term used by Western writers to name the whole teaching of the buddha, its practice as well as numerous rites and rituals related to it. During the life-time of the Buddha these teachings remained scattered. At the First Council, held three months after the passing away of the Buddha, these were rehearsed and systematically arranged by senior Arahant disciples of the Buddha. Discipline was regarded as the life-code of the Sasana (dispensation). Therefore, all the rules of discipline (vinaya) were collected and properly arranged as if in a ‘basket’ (pitaka). hence, this was called the Vinaya Pitaka. A group of senior Arahant disciples headed by Venerable Upali was entrusted with the task of preserving the Vinaya Pitaka in memory and passing it on to the future generation. The Buddha’s discourses on Dhamma are in descriptive, narrative style (sutta). These discourses, too, were collected and arranged under five different divisions (nikayas). This arrangement was done mainly based on their length, similarty of the subjects discussed in them, and so on. These five divisions are: 1) Digha Nikaya, 34 long discourses 2) Majjhima Nikaya, 152 middle length discourses 3) Samyutta Nikaya, 2859 short discourses 4) Anguttara Nikaya, 2308 short discourses 5) Khuddaka Nikaya, an assorted collection of a number of texts such as the Dhammapada, Jataka, Thera-theri gatha etc. As all these discourses are in Sutta-style the whole collection was called the Sutta Pitaka .The Vinaya Pitaka and Sutta Pitaka were once again rehearsed at the Second Council . Along with these two Pitaka there grew another type of religious literature . This was the result of the attempts made by the learned monks to pick out the more philosophical teachings in the Sutta-Pitaka and present them separately .These learned monks felt that the Sutta-style was not suitable to present the philosophical teachings of the Buddha.They wanted to present them in a precise style, devoid of all unnecessary description. By the time of the Third Council there were six such compilations.A seventh was added by Venerable Moggaliputts Tissa. These collections, along with the Vinaya and Sutta Pitakas were rehearsed at this Council.This new collection was named Abhidhamma Pitaka, collection or basket containing the “special” or “supplementary”(abhi) Dhamma. With this addition the Buddhit Canon come to be known as the Tripataka, literally meaning the “Three Baskets”. The Tripataka was handed down orally by Arahant monks who great care to preserve it the present from. For the first time it was written down around 80 B.C. in SriLanka, at a temple called Aluvihara. This temple exists even at present. Parallel to this Pali Tripitaka of Theravada school, other schools of Buddhism also had their Canons . These were in Sanskrit language .Unlike the Pali Canon , the Sanskrit Canon is not completely extant. The available texts show similarities as well as differences among them. . Learn more »

Being a powerful religion of solid philosophical background, the Buddhism is not only surviving but flourishing more and more day by day all over the world. And even in Islamic countries from where the other religions are practically wiped away and in the Communist countries where there is no place for religions practice, the Buddhism is being practiced not only by the Buddhists alone but it is respected by all. The Islamic and Communist Governments now have started encouraging their people for study of Buddhism and being engaged in restoration of Buddhist centers, many of which had been damaged during their barbaric period of reign. However, it is not my business to discuss all these here in this tiny paper. I shall only say a few words about the Buddhism in Bangladesh out of my own experience. I took part in a conference held in Dhaka on the occasion of a celebration titled, Atisa Dipankar Srijnana 1000th Brith Anniversary National Celebration, jointly sponsored by the government of Bangladesh and Bangladesh Bouddha Kristi Prachar Sangha, headed by the Ven. Visuddhananda Mahathero who is the Supreme Head of Buddhists in that country. This was a large International Buddhist Conference (Feb 26 to March 5, 1983) attended by scholars from various countries like, America, Australia, Bhutan, China, India, Mongolia, Nepal, Pakistan, Sri-Lanka and so on. Various aspects of Buddhism had been discussed. But the speakers were form different religious societies and different schools of philosophy including a number of Muslim scholars, all of whom were in high estimate of the Buddha and Buddhism. The organizing committee of the celebration took us out of Dhaka by road to show the historically important places in Comilla and Chittagong. These were Mainamati, Salvana Vihar, Triratnastoopa, Rani Pahar eyc. Besides enjoying the natural scene, one could see a lot about the historical past of the country. While seeing the ruins of Salvana Vihar which obviously was a hige Buddhist monastery once upon a time, one of the foreing delegates whisperingly said to me, What a beautiful establishment it was like Nalanda and other ancient Buddhist monasteries, this also must have been the target of Mohammedans, don’t you think so? I have replied, though, I do not know the history of these places, it is quite possible that these had been destroyed by certain elements of either Brahminists or Mohammedans. Historical upheavals are always there. Even now, in the science age of the 20th century, reports of communal riots and attacks are regularly coming. But for these, you cannot blime the entire commnnity from where the evils are coming, wicked and narrowminded are everywhere, in any country, any community. It is better for us to look for a happy future than digging the dark corner of the sad past. And moreover you should have noticed that the Buddhists are not at all in picture of communal or religions controversies as far as the recent memories are concerned. On the contrary, the Communists are supporting Buddhists both in their theory and practice. Visuddhananda Mahathero Ven. Visuddhaananda Mahathero the Supreme Head of the Buddhists in Bangladesh, is a man of very special status. He is not only working for a mere survivl of Buddhism in the Islamic country of Bangladesh but he is for strengthening of Buddhism all over the world. As he knows more than any one else that only Buddhism can save the world form a total extinction which has become quiet possible because the sreation of all sorts of very dangerous weapons and the ever growing hostilities among different human societies. Therefore, not only Buddhists but each and every peace loving people of the world should support this great monk Visuddhananda Mahathero in his efforts of promoting Buddhism for the welfare of entire world. Ven. Visuddhananda Mahathero does not belong to any particular sect but he is a universal man of all Buddhists. He respects both Mahayana and Hinayana in equal measure. This monk of Hinayana (Theravada) school knows that the Buddhists cannot teach the other to maintain peace without being harmonious respecting each other’s theory and practice of the Dharme. Ven. Visuddhananda Mahathero has written in one of his articles titled, Buddhism as World Religion, “the defference which had come into existence among the Buddhists are not so serious.only there is a sense of superiority complex. And this must be removed.” And he wrote in another place, “We must achievee the inspiration to make a unified Buddhist world where sects will not create any impediment in the way of attaining the highest goal of Buddhism which is peace in the world,” And also Van. Visuddhananda’s genuine faith in Mahayana and his seriousness in bringing the two main Buddhist Sectarians closer to each other had come into light when he arraqnged the celebration of 1000th Birth Anniversary of the famous Mahayanist monk, Atisa Dipankra Shrijnana in a big way, in 1983. The present Bangladesh was once flourishing with a very rich Buddhist cultural and education centers. Historical and archaeological evidences of the same are still being found. The profound learning of the ancient Bangali Buddddhists had been extend far beyond the Indian sub-continent Great works of Bengali Buddhists (lost in India) are still remain preserved in Tibean Chinese and Mongolian Literatures in perfect translations. Specially the Tibetan and Mongolian scholars who translated the works were very much in favour of keeping he original style of the writings. This has become more convenient for restoration of them. And not only their works, many of the scholars themselves had reached Tibet, Mongolie and had been highly respected in these countries. Santaraksita, Atisa Dipankaraq, Vanaratna were among the scholars form this region of Indian sub-continent. Both Santaraksita and Atisa Dipankara were form same family of Vikrampur (Dhaka) while Vanaratna was form Sadnager (chittagong). One who wants to know more about these scholars may read Taranatha’s History of Buddhism in India, translated by myself and Aaka Chittopadhyaya, And also see Gos Lotsa-ba’s history of Buddhisam, translated by G, Roerich, the Blue Annals. According to Ven. Visuddhananda Mahathero, Buddhisam was prevalent in East Bengal even during the time of the Buddha. Mahathero has Written in his book “Buddhism in Bangladesh” that the Buddha himself had visited Bangal and stayed there for many days in various places like pundrabardhana, Samatata etc. in support of his statement, Ven. Visuddhananda Mahathero has named several great Buddhist texts like Anguttar Nikaya, Samyukta Nikaya and Divyavadana. And he has also written by quoting the chiness travelers like Fa-Hine, Hieun-Tsang and Tao-Lin that in this part of the Sub-continent, there existed hundreds of vast monasteries and centers of learing for both Theravada (Hinayana) and Mahayana. Thus,as he said, the Mahayana doctrine was once flourishing all over India including the present Bangladesh. I myself also have seen various images of Mahayana deites in arechaeological museums of the local discoveries in Bangladesh. At present, the number of Buddhists in Bangladesh is said to be about seven lacs. Baruas , Chakmas,Marmas, Mongs, Rakhaines and Singhas are well known Buddhists. Most of these people live around Chittagong Hill Tracts. Among them the Baruas are very advanced. Even in West Bengal, there are several Buddhist monasteries and learning centres run by Baruas. The Buddhist Temple “Arya-Vihara” of the Bengal Buddhist Association in Calcutta is an example. It is said that at present there are more than one thousand Buddhist temples and monasteries in all over Bangladesh. Maintaining the peace loving tradition, the Buddhists in Bangladesh live very friendly with all people of other Communities, as far Buddhistic education, besides the large Buddhistic centres like Dharmarajika monastry in Dhaka, Dhaka University provides teaching of the Pali Buddhist texts, history of Buddhism etc. also, the government of Bangladesh is giving freedom to the Buddhists to use the public media for discussing various aspects of Buddhism. Bangladesh Radio and Television have a weekly programme of broadcasting Buddhism. Thus, Buddhism once more has Become a mighty force playing a vital role in maintaining peace among different communities of that country. The activities of Buddhists in Bangladesh are quite mondernized according to the need of the time. They are no more only worshipper and meditators for their own attainment of enlightenment like the Hinayanists of those days. Now they live for the benefit of others. Bengali Buddhists maintain a number of social welfare centres like schools, hospitals, Libraries, orphanages, technical centres etc. while maintaining the traditional temples and monasteries in perfect condition. The Buddhists of other countries have a lot to learn form the Bengali Buddhists in field of practical Buddhism. The Buddhists all over the world have a long habit of building beautiful temples and costly images of the Buddhs and more and more such are still being done. But now they should concentrate on expansion of Buddhistic education. School and Colleges exclusively for the study of Buddhism must be there. Otherwise, the beautiful Buddhism of rich literature and deep philosophy may be reduced into a mere part of the history leaving these beautiful temples and images as museum pieces. Learn more »

Siddhartha and Yasodhara were a happy couple. Being close relations and childhood friends they led a very pleasant married life, enjoying all the comforts they could wish for. Suddhodana had built for Siddhartha three beautiful mansions to suit the three different seasons. Sometimes Siddhartha spent the whole rainy season in the upper floor of his manson without coming down even once. During such times he was entertained throughout by dancers, singers and musicians.

Young Siddartha was very kind and wise. These two qualities made him very sensitive. While enjoying comforts himself he treated his servants and employees well. As he was eise, he did not get over attached to enjoyments and get blinded by them. He was alert and watchful about what was happening around him. He noticed that happiness is temporary and that happiness is followed by unhappiness. This fact became more clear to him when he began to see life outside the mansions.

The comforts, happiness and peace that were there in his mansions were not found outside. He saw how poor people suffered without enough food, clothing or even houses to live. He saw how people quarreled with each other, abused and fought with each other over very minor matters. On his trips outside the mansions he saw old and sick people lying helpless, abandoned on the wayside. Though death was not a common occurrence in his mansions it was very common outside. There were constant wars at the time, and Siddhartha clearly saw the miseries of war-severe injury, death and loss of dear ones. He was shaken and moved with compassion.

He gradually got disgusted with the enjoyment of pleasures. His wisdom urged him to find a way to put an end to this misery and unhappiness.

He found life in the mansion too busy. There was no peace and calm to contemplate. He saw others who had left household life to devote time to contemplate peacefully. Household life and become an ascetic and engage in search for the Truth.

Thirteen years passed. Yasodhara was about to give birth to a child. Though she knew Siddhartha’s wish she did not protest, for she felt that he was very wise and will never do anything wrong. When the parents came to know Siddhartha’s wish they felt sad. They remembered what the astrologers said. With tear-filled eyes they tried to prevent Siddhartha form leaving the mansion and becoming an ascetic, but they failed.

One day when Siddhartha returned to the mansion late in the evening he was informed about the birth of his son. Siddhartha at once felt a great attachment to his son; but soon he realized that his son will be another bond that will prevent him from leaving the mansion. So he decided to leave the mansion immediately. He called channa, his charioteer, and asked him to prepare his pet horse Kanthaka.

He was about to leave. All past memories crowded into his mind. He remembered how kind his father had been; how dearly his foster mother, Gotami had been caring for him; how friendly his foster brother Nanda was. He remembered the day he chose Yasodhara as his bride. He felt a great urge to see Yasodhara and his new born son. Quietly he peeped into their room. Yasodhara was sleeping with the baby by her side. Siddartha was choked with emotion. He felt as if something was blocking his throat. He could not bear any more, and soon he turned his eyes aside.

Seated on the sofa he pondered for long. It was almost mid-night. All were fast asleep. With determination and courage he mounted the horse and accompanied by channa, left the mansion. He traveled a fair distance and crossed the river Nerajara. There, on the bank of the river he changed his princely dress and wore the simple dress of an ascetic, cut his hair short with his own sword and bade farewell to Channa and Kanthaka. Learn more »

Abhidhamma is the title given to the third and last collection of the Tripitaka or the three divisions of the Buddhist canonical books. Traditionally Abhidhamma Pitaka is mentioned after the Vinaya Pitaka and Sutta Pitaka. The Buddist tradition is the it was first taught in heaven by the Buddha himself for the benefit of other gods. Later it was handed down buy the Buddha’s disciples. But when considered historically and logically Abhidhamma is certainly a later development of the doctrines taught by the Budha.

The term Abhidhamma is made up the two terms ‘abhi’ and ‘dhamma’ and these two terms when used as a conjoined term is traditionally translated as ‘Special Dhamma’ or ‘Supplementary Dhamma’. This also shows that Abhidhamma is based on the Dhamma and that it is a development of the Dhamma. Abhidhamma was accepted as a part of the Buddhist Canon at the Third Council held in India under the chairmanship of Venerable Moggaliputta Tissa. Abhidhamma consist of seven books and its last book namely, kathavatthuppakarana was composed by Venerable Moggaliputta Tissa himself. Therefore, it is seen that the development of Abhidhamma took place gradually avd extended over a considerably long period of time. Inspite of its late development the Abhidhamma pitaka is regarded with the same veneration shown to the other two Pitakas. It is considered as containing the essence of the philosophy of Buddh’s teaching.

There is a marked difference in the stle of the lsnguage and presentation between the Sutta and Abhidhamma Pitaka. The Sutta Pitaka contains discourses given by the Buddha under various circumstances, to groups of listeners consisting of different types of people. Some of these people were clever and quick to understand, and others were not so clever and were slow in understanding. To suit such complex audiences the Buddha taught the Dhamma in a very descriptive style. He used similies, metapors, stories and so on. He did not use a precise language, but taught the Dhamma using the style of ordinary conversation. It is seen that this style of preaching sometimes led to misunderstanding and misinterpretation of the Dhamma. Thus in the Sutta the Buddha uses the terms ‘I’, ‘mine’, ‘you’, ‘man’, ‘woman’ and such other terms without much precsion. The use of such terms led to the belief in a permanent, unchanging entity similar to the ‘self’, which in fact is rejected in Buddhism.

When the monks became more inclined to learn the Dhamma, they found that this somewhat descriptive style of language was not suited to present the essence of the Buddh’a philosophy. They described this style of preaching as the discursive and explanatory style of preaching which in Pali is called Sappariyaya-desana. They attempted to take out from these descriptive discourses the essence of the Buddha’s philosophical teaching and present it in a more systematic method, in a very precise, technical language. This style they called the Nippariyaya desena. These teachers of Abhidhamma who are generally known as Abhidhammikas made another distention between the teachings found in the Suttas and those found in the Abhidhamma. The former, they said, uses colloquial language (vohara-vacana), and deals about traditional or conventional truth (sammuti-sacca).the Abhidhamma teaching was defined as the teaching dealing with absolute teaching; ultimate reality (paramattha-desana). This distinction does not mean the teaching in the Abhidhamma Pitaka is a higher set of doctrines than those found in the Sutta Pitaka. This distinction refers only to the two distinct styles of presenting the teaching.

The primary object of Abhidhamma is to understand the nature of experience, that is , to understand about the individual and the world around him. In order to do this successfully Abhidhamma analyses existence into mind (citta), mental factors (cetasika), form (rupa). Finally it shows how through ethical development the mind attains final salvation (Nibbana). Thes four factors namely, mind, mental factors, form and Nibbana constitute the subject matter of Abhidhamma. Of these the first three are of this world and last is not worldly.

In the Abhidhamma explanation these four ‘dhamma’ are considered as ultimate realities (paramattha).but this does not mean that these factors are permanent entities. The term ‘paramattha’ is used in the sense of primary factors. These are the four primary factors into which our experiences can be finally reduced.the four ultimate realities consist of eighty-two categories. The mind is one category, mental factors are divided into fifty-two categories, matter or form is divided into twenty-eight categories. And Nibbanaq forms one category.

Abhidhamma presents these eighty-two categories in a non-descriptive, technical language and shows their numerous inter-relation, different functions and shades of meaning. The Abhidhamma Pitaka could be rightly described as the finest flower of Buddhist philosophy. Learn more »

The Buddhist community that started with five followers rapidly increased in number. Soon the news about this young teacher who preaches a new doctrine spread around the country. Young men became his disciples. He became so popular that some thought he had a magic power to win over people . Young wives feared thinking that their husbands would leave them and become Gautama Buddha’s disciples.

Within a short period there were sixty disciples who became monks, and under the guidance of the Buddha became noble individuals- Arahants. Then Gautama Buddha thought that it is the proper time to send these sixty disciples to preach the Dhamma to others. He called them together and said : “ monks, I have freed myself from all bonds. You have freed yourselves from all bonds. Now begin to go round the country preaching the Dhamma for the benefit of many , for the happiness of many, for the well- being of many. Do not two of you take the same route. Go in different directions.”

With this advice he sent them out to preach . Then Gautama Buddha himself went towards the village of Uruvela.

Throughout the next forty five years Gautama Buddha completely dedicated himself to the service of his fellow beings. He went on foot from village to village , from town preaching and teaching about suffering that exists in the world and explaining how to overcome this suffering . The Buddha was an excellent teacher and therefore he was able to teach and convince many. The Dhamma taught non – violence , peace , harmony and equality. So the people willingly followed it. Like the Buddha the Sangha also tirelessly toured the country preaching the Dhamma and brought in many new followers.

Many people from all classes and different religions became followers of the Buddha’s teaching. Soon there were many such famous disciples as Sariputta, Moggallana, Mahakassapa, Upali and Ananda. His own son Rahula, step- brother Nanda, cousin Devadatta and many other close relatives entered the Sangha comunity.

Lay followers , too, soon increased. Kings, nobles, rich merchants as well as ordinary people became followers of the Buddha . Powerful kings such as Pasenadi Kosala, Bimbisara and rich merchants like Anathapindika were his supporters. The Order of nuns also came into being .The first nun ( bhikkhuni ) was Buddha’s step-mother , Gotsmi. Within a short period even the number of nuns increased. Among the nuns were very famous bhikkhunis such as Khema, Uppalavanna, and Dhammadinna. There was also a large number of female lay supporters such as Visakha. In this manner the Buddhist community which started with five discip;es came to consist of monks ( Bhikkhu), nuns (Bhikkhuni) , lay male followers (Upasaka) and female followers (Upasika).

The rich lay supporters both male and female built a number of large temples and monasteries for the Buddha and Sangha to reside. These rich lay supporters along with the vast number of ordinary people who accepted the Buddha’s teaching provided robes, alms, dwelling and medicine for the Buddha and the Sangha.

The Buddha and the Sangha taught them the Dhamma. The lay followers to show their gratitude provided the Buddha and Sangha with all their requirements. Learn more »

The Buddha, the Dhamma and the Sangha are the Three Refuges (TISARANA). These are the Three Gems (TIRATANA).

The Buddha is the compassionate, wise Guide, the Torch Bearer, the Teacher who clearly shows the way to those who are willing to follow the advice. He is a noble sage, a noble saint, an Arahant. He is a perfectly Enlightened One. He has perfected both wisdom (vijja) and conduct (carana). He has been successful in achieving a good destiny. He knows the whole world. He is the teacher of all beings. Because of all these qualities the Buddha is a very Fortunate Being.

The Dhamma contains the Truth of the solution the Buddha discovered for the problems faced by man. It is out of compassion for the people in the world that the Buddha preached this Dhamma. This well preached Dhamma is pleasant in the beginning, pleasant in the middle and pleasant in the end. This Dhamma brings about immediate results for those who practise it diligently. This Dhamma is open to all and invites you to ‘come and see’. It certainly protects those who diligently follow it. It leads one to the noblest of goals, to Nibbana. To reach this goal the wise people have to realize this Dhamma by themselves.

The Members of the Sangha and the heirs to this Dhamma. They are the treasurers, the teachers, the propagators of this Dhamma. The monks are the best example of those who closely and truly follow this Dhamma. They are well established on the correct path. They deserve honour, respect and veneration.

All Buddhists have confidence in the wisdom if the Buddha, in the truth of his teaching and in the worthiness of the Sangha. This is why all Buddhists go to the Buddha, the Dhamma and the Sangha for refuge. This is why the Buddha, the Dhamma and the Sangha are called the Triple Gems of the Buddhists.

When a Buddhist declares:
I Take Refuge in the Buddha,
I Take Refuge in the Dhamma,
I Take Refuge in the Sangha,

He makes known his confidence, respect, honour and veneration to these Three Refuges. He declares his intention to take these Triple Gems as the ideals to be followed. With this declaration he undertakes to conduct himself in accordance with these Three Refuges as long as his life lasts. Learn more »

Venerable Sariputta and Venerable Moggallana were the two chief disciples of the Buddha. They belonged to two rich Brahmin families. As laymen Sariputta was named Upatissa and Moggallana was named Kolita. They were very close friends.

As rich young men they enjoyed life, going to carnivals, theatres and other places providing entertainment. However they gradually began to feel that the happiness they got from these forms of entertainment is not real happiness. So they began to search for a higher kind of happiness. They went to a famous religious teacher called Sanjaya and studied under him.

One day Upatissa saw Venerable Assaji, one of the first five ascetics who became monks, going round begging for alms. Upatissa was very pleased with the outward behaviour of Venerable Assaji. So he waited for an opportunity and asked Venerable Assaji about his teacher and the doctrines he followed. Venerable Assaji was a new monk. Therefore he explained briefly the Dhamma he knew and about the teacher whom he followed.

“My teacher is the Buddha. He speaks about the arising of all things. He explains the causes that lead to this arising and explains also how these things that have arisen come to an end.”

Uptissa at once understood the true meaning of the teaching (Dhama) and the greatness of the teacher (Buddha). He was so please that he hurried to meet his friend Kolita to inform him about teaching and the teacher.Both Upatissa Kolita Wanted to become disciples of the Buddha. They informed their teacher and became monks under Gutama, the Buddha. After becoming monks Upatissa was known as sariputta and kolita as Moggallana. They Practised the Dhamma under the guidance of the Buddha and soon became noble saints, Arahants. The Buddha himself declared these two venerable monks, Sariputta and Moggallana, as his two chief disciples.

Both of them were ideal monks possessing great wisdom and compassion. They set an example for other monks by perfecting virtue (sila), concentration (samadhi) and wisdom (panna). They cared for other monks and looked after them. Both of them helped to spread the Dhamma.

Venerable Sariputta was a very methodical monk. He was always concerned about cleanliness. He swept and kept his dwelling place clean and neat. He was an extremely grateful and respectful monk. Before going to sleep at night he used to find out the direction in which Venerable Assaji would be, and then clasp his hands and worship that direction as a mark of respect to his first teacher who taught him the Buddha-Dhamma. Though he was one of the two chief disciples he took advice given even by very junior monks. One day a novice advised him pointing out that he had not worn the robe properly. Venerable Sariputta very humbly accepted the advice and immediately draped the robe properly. He was so thorough with the Dhamma that he was known as the Commander-In-Chief of the Dhamma (Dhammasenapati)

Before he passed away he preached to his mother who was a very strong follower of Brahmanism and converted her to Buddhism.

Venerable Moggallana was very well known for his ability to perform miracles. Through this ability he made many converts. Along with Venerable Sariputta he guided the monks and helped to maintain unity among them. Both of them passed away before the Buddha. Learn more »

The Story in Brief
After the Buddha’s death, his disciples continued to spread Buddhist Era’ two Buddhist councils were held to protect and preserve the purity of Buddha’s teachings.
The First Council
Tradition tells us that the First Council was held by 500 Arahants (saints or enlightened persons) at Rajagri (Rajagaha) city three monts after the Buddha’s dath. The purpose of the Council was to fix the doctrine and the discipline ass taught and laid down by the Buddha. The council was headed by Venerable Maha Kassapa (Kassayapa), and with the sponsorship of King Ajatasattu of Magadh State. The events (meeting) lasted seven months.
The Second council
One hundred years later, there occurred an important even which was a turning point in the history of Buddhism. At that time, a group of monks called Vajjiputta, at the town of Vesali, were lcaking in discipline. The elders of the Order tried to correct their views and practices. They ignored the advice of the elders.
As a result, 700 Arahants held the Second council at Vesali to revise and confirm the Buddha’s Dhamma. Buddhism, then, was divided into two schools of thought: Hinayana or tTheravada, and Mahayana. The elders of the Council belonged to the Theravada school; meanwhile the Vajjiputta monks developed the Mahayana school.
The third council
After declining for many years, Buddhism flourished again during the reign of King Ashoka of India (Third Century B.C. To purge the undisciplined monks and preserve the pure teachings of the Buddha, the Third Council was held at Pataliputtra city. At present, it is Pattana city, a Capital of the Bihar State of India. It was held under the leadership of Venerable Moggulliputta Tissa and under the sponsorship of king Ashoka, the Great. There were 1,000 Arahants participating in this Council.
After the Council , nine missions of elders were sent by King Ashoka to preach the Dhamma in the different states of India and foreign countries. This was the first time that Buddhism had spread out of India. Buddhism went on to become one of the four great religions in the world along with Hinduism, Christianity, and Islam.
At the present, there are two traditions of Buddhism
namely:
1.Theravada Buddhism and
2. Mahayana Buddhism
Sri Lanka, Thailand, Burma, Laos, Cambodia, Malaysia, Singapore, and Indonesia. Presently this Buddhist practice is spreading in Australia, Europe, North America, and Canada. Mahayana Buddhism was spread to North India, Tibet, Mongolia, Soviet Union, China, Japan, Korea and Vietnam. This Buddhist practice is also spreading in European and American countries including Canada. Learn more »

Buddhism and women

In ancient India the position of women dose not appear to have been a very happy one. Generally women seem to have been looked upon as being inferior to men. And, at times they were considered as being on the same level as the Sudras, wiew appears to be that they had to be under the care of parents in their childhood, under the protection of husbands in their youth; and in their old age they had to be under the control of their sons. Therefore, it was thought that they fo not deserve any freedom. Their main role was considered to be that of housewives, managing the affairs in the house according to the wishes of their husbands.

Even as a wife the life of a woman was often miserable. This was specially so when she had the misfortune of being a co-wife. Jealousies and conflicts between co-wives were a common feature in ancient Indian society. The widw’s plight was still worse. Normally, a window was noit allowed to remarry. It is said that a widow had to kill herself by jumping into the funeral pyre of her husband.

Women did not have educational freedom. Education was not considered as being of any importance to women. Their religious freedom, too, was restricted. As they had only little freedom, their chances of performing meritorious religious rites, too, were very limited.

Generally a woman was considered a burden on the family because the males had to bear the responsibility of looking after her. Besides, she was incapable of performing religious rites for the well -being of the departed parents, and therefore, she was considered as being of little use. This is why the birth of a female child was considered as a sign of misfortune in a family. Parents prayed for the birth of sons, both to carry on the family name and traditions and also to perform the necessary religious rites for their benefit when they are dead and gone. How miserable the father felt at the birth of a daughter is seen from the event connected with King Pasenadi Kosala. When this King was informed that his queen gave birth to a daughter he come to the Buddha and lamented. The Buddha had to pacify him saying that good daughters are as good as good sons.

Buddhism dose not consider women as being inferior to men. Buddhism, while accepting the biological and physical differences between the two sexes, dose consider men and women to be equally useful to the society. The Buddha emphasises the fruitful role the women can play and should play as a wife, a good mother in making the family life a success. In the family both husbands and wives are expected to share equal responsibility and discharge their duties with equal dedication. The husband is admonished to cansider the wife a friend, a companion, a partner. In family affairs the wife was expected to be a substitute for the husband when the husband happened to be indisposed. In fact, a wife was expected even to acquaint herself with the trade, business or industries in which the husband engaged, so that she would be in a position to manage his affairs in his absence. This shows that in the Buddhist society the wife occupied an equal position whit the husband.

The Buddha’s advice to the King Pasenadi Kosala, who was a close devotee of his, clearly shows that Buddhism dose not consider the birth of a daughter as a cause for worry and despair.

Buddhism does restrict neither the educational opportunities of women nor the religious freedom. The Buddha unhesitatingly accepted that women are capable of realizing the Truth, just as men are. This is why he permitted the admission of women into the Order, though he was not in favour of it at the beginning because he thought their admission would create problems in the Sasana. Once women proved their capability of managing their affairs in the Order , the Buddha recognize their abilities and talents, and gave them responsible positions in the Bhikkhuni Sangha. The Buddhist texts record of eminent saintly Bhikkhunis, who were very learned and who were experts in preaching the Dhamma. Dhammadinna was one such bhikkhuni,n Khema nad uppalavanna are two others.

The theri-gatha contains numerous stanzas that clearly express the feelings of joy experienced by saintly bhikkhunis at their ability to enter the Order and realize the Truth. Learn more »

*) Buddhism is the most propound and wholesome education directed by the Buddha towards all people.

*) The content in Shakyamuni Buddha's forty-nine years of teaching describes the true face of life and the universe. Life refers to oneself, universe refers to our living environment. The Teachings didectly relate to our own lives and surroundings.

*) Those who possess a complete and proper understanding of life and the universe are called Buddhas or Budhisattvas. Those who lack the understanding are called worldly people.

*)  Cultivation is changing the way we think, speak, and act towards people and matters from an erroneous way to a proper way.

*) The guideline for cultivation is understanding, proper views, and purity. understanding is without delusion, proper views is without deviation, and purity is without pollution. This can be achieved by practicing the Three leanings of self-discipline, concentration, and wisdom.

*) The three basic conditions are the foundation of cultivation and study. When interacting with people, accord with the Six Harmonies, and when dealing with society, practice the Six principles. Follow the lessons taught by Universal worthy Bodhisattva and dedicate one's mind to everlasting purity and brightness. These complete the purpose of the Buddha's Teachings. Learn more »