Buddhava.msa - 25 Samaasambuddha

While I was staying at Na Uyana Aranya in Sri Lanka in the first half of 2010, I read the English translation of the Buddhava.msa by .... and published by the Pali Text Society.  This book really needs a lot of editing and possibly a completely new translation. Despite imperfections in the book, I am grateful for the efforts of the translator and the PTS for making this attempt.  The Buddhava.msa is a relatively small book in the Khuddakanikaaya - "The Minor Anthologies".  The Buddhava.msa and most of the other books in the Khuddakanikaaya is commonly believed to have been written long after the Parinibbaana of the Blessed One so I don't have as much confidence in it as I do in the four main collections (Majjhima, Sa.myutta, Digha, Anguttara).  Even so the books in the Kuddhakanikaaya such as the Buddhava.msa, the Petavatthu and Vimaanavatthu and their associated commentaries enrich Buddhist culture and provide entertainment value at least.

I dare to provide the analogy of a block-buster movie such as Star Wars which inspired many subsequent graphic novels, paperback novels, animated serials and computer games all based in the "Star Wars universe".  If you are into Star Wars, you will know what I mean. Star Trek, Buffy the Vampire Slayer, Firefly and many other examples exist.  Origin stories are typical in contemporary popular culture for comic book heros.  It seems plausible that there is a ready audience for apocryphal stories based on Buddhism.   I've seen how readily faithful Buddhist audiences listen to monks retelling these stories by way of illustrating a principle in the Dhamma.  In conversations with others, we often refer to various stories as support for the point we are trying to make whilst disregarding for the moment their historical accuracy. Perhaps it doesn't matter if the stories are historically accurate. It would be impossible to test or prove accuracy anyway. The value in the stories is also greater than entertainment.  They are morality tales exemplifying the best possible way to live. When we consume the news of the world we mostly hear the worst of possibilities - depravity, fear and hopelessness.

Unlike popular fiction these Buddhist stories are not fantasies. They are true in principle.  They inspire the best in us.  Unlike Star Wars, these Buddhist stories are mostly consistent with the Dhamma in the other parts of the Tipitaka.  The motivations, intentions and views of the buddhas, the bodhisattas and various noble ones (ariyasaavaka) in these stories are the Dhamma. The historical details are not the issue.

While reading the PTS translation of the Buddhava.msa, I made notes and did some calculations. Here I present the results with the disclaimer that I have doubts about the accuracy of the PTS translation (which I don't have at hand while writing this blog). I am not skilful enough in Paali to be able to do a better translation and don't currently have time to try.

The following table shows the list of buddhas as appear in the Buddhava.msa and Cariyaapi.taka of the Khudakkanikaaya. Note that the suttas in the other four sutta pitaka (Majjhima, Digha, Sa.myutta, Anguttara) only mention 7 previous buddhas - those numbered 1-7 in the table below.  For example, refer to Nidaanasa.myutta S12.4-10 and Mahaapadaana Sutta in the Dighanikaaya (D14).

Table of Samaasambuddhas from the Buddhava.msa

n	Buddha	Height (ratana, hattha)	Height (metres)	Height adjusted (metres)	Life-span (years)	Dhutanga (years, months, days)	Vehicle	Kappa (aeon)
28	Ta.nha~nkara	The Buddhava.msa does not provide statistics on these three buddhas who are believed to have appeared before Diipankara Buddha						4 innumerables
27	Medha’nkara
26	Saara.na’nkara
25	Diipankara	80h	50	8.9	100,000	10m	elephant
24	Ko.n.da~n~na	88h	55	19.8	100,000	10m	chariot	3 innumerables
23	Ma'ngala	88r	33	5.9	90,000	8m	horse	2 innumerables
22	Sumana	90h	56.2	10	90,000	10m	elephant
21	Revata	80h	50	8.9	60,000	7m	chariot
20	Sobhita	58r	21.7	3.7	90,000	7d	palace
19	Anomadassin	58r	21.7	3.7	100,000	10m	palanquin	1 innumerable
18	Paduma	58r	21.7	3.7	100,000	8m	chariot
17	Naarada	88r	33	5.9	90,000	7d	on foot
16	Padumuttara	58r	21.7	3.7	100,000	7d	palace	100,000 kappa
15	Sumedha	88r	33	5.9	90,000	14d	elephant	30,000 kappa
14	Sujaata	50r	17.8	3.2	90,000	9m	horse
13	Piyadsssin	80h	50	8.9	90,000	6m	chariot	1800 kappa
12	Atthadassin	80h	50	8.9	100,000	8m	horse
11	Dhammadassin	80h	50	8.9	100,000	7d	palace
10	Siddhattha	60r	22.5	3.8	100,000	10m	palanquin	94 kappa
9	Tissa	60r	22.5	3.8	100,000	8m	horse	92 kappa
8	Phussa	58r	21.7	3.7	90,000	6m	elephant
7	Vipassin	80h	50	8.9	80,000	8m	chariot
6	Sikhin	70h	43.7	7.8	70,000	8m	elephant	31 kappa
5	Vesabhuu	60r	22.5	3.8	60,000	6m	palanquin
4	Kakusandha	40r	14.3	2.5	40,000	8m	chariot	Present kappa
3	Ko.naagamana	30h	10.7	3.3	30,000	6m	elephant
2	Kassapa	20r	7.1	1.3	20,000	7d	palace
1	Gotama	18h	11.2	2	100	6y	Horse
	Metteya	A bodhisatta in the Tusita  deva realm waiting for the right time to take birth as a human and be the next sammasambuddha in this world system

Height

I highlighted a few parts of the above table to give readers a sense of the range and make a few points:

Sumana Buddha was the tallest Buddha in this group at 10m in height while Kassapa Buddha was the shortest Buddha at 1.3m in height. This variation can be explained in many ways though all are speculative.  I note that G.P. Malalasekera's Dictionary of Pali Proper Names translates both hattha and ratana as "cubits". So his where the biographical notes for the buddhas refers to height, it would correspond to the 4th column above rather than the adjusted height column. As you can see, if that were so, then Gotama Buddha would have been over 11m tall.  If he had been so tall, there would have been more references to this in the suttas. However, noting the difference between ratana and hattha and doing some calculations with the assumption that Gotama Buddha was no more than 2m tall then we may adjust the speculated heights of the other buddhas accordingly. Even adjusted, many buddhas remain extremely tall.

Perhaps those taller Buddhas existed during periods when the gravity of the “Earth” was weaker than we have now. Perhaps they lived on planets other than Earth or rings/orbitals?  Maybe the planetary gravity for Buddha Kassapa's dispensation was stronger and made everyone shorter. Heights are relative and beings existing in periods of previous Buddhas would not know they were relatively high or relatively short compared with humans on Earth right now (or 2,500 years ago).  So this kind of speculation is really not important as far as the Dhamma goes. Height is not an impediment to realising the Dhamma.

Of course there are other explanations such as: it is all fiction; it is all fact but some of the details got muddled; and the other buddhas existed in parallel universes somewhere in the multiverse. 

Calculating height

The Paali terms for measuring length and weights are not precise or commonly agreed.  I have based my notes and calculations on A Pali-English Glossary of Buddhist Technical Terms compiled by Bhikkhu Nanamoli and edited by Bhikkhu Bodhi, published by the Buddhist Publication Society and footnotes from the Bhikkhu Bodhi translations of suttas.   I don’t know why the compilers of the Buddhava.msa chose to record the heights of past buddhas with two different measuring units – hattha (h) and ratana (r). I would like to carefully read the Paali text of the Buddhava.msa to see if the PTS translators were accurate with these details.

The Paali word hattha means “hand” but does not correspond to the size of the average human hand.  The reference books say that a hattha is a cubit and measures from the elbow to the extended little finger.

[ needs more work here]

1 yojana = 2.8 kilometres = 1.8 miles

1 yojana = 4 gaavuta; 1 gaavuta = 80 usabha; 1 usabha = 20 yatthi; 1 yatthi = 4 hattha  & 1 yatthi = 7 ratana; 1 ratana = 4/7 hattha = 0.57 hatta

18 hattha = 2 metres; 1 hattha = 200/18 cm = 11.1 cm

1 yojana = 4*80*20*4 = 25,600 hattha = 2.84 kilometres

The 3^rd column in the table indicates the height as specified in either ratana or hattha.
The 4th column shows the heights as converted directly into metres.  I am not sure that the conversion rate for  ratana to metres or hattha to metres is correct. I (or someone) needs to study this matter further.  Readers will notice straight away that Gotama Buddha is supposed to be 18 hattha or 11.2 metres tall.  This is not possible.  So I made an assumption that Gotama Buddha was 2 metres tall. I based this assumption on references in the Suttas [need to find the references] that he was from the khattiya caste (warrior noble), a prince with a privileged upbringing as well as references to his above average height [need to find the references].
The 5th column shows my effort at adjusting the heights to a more "realistic" height. Assuming for the moment that the hattha and ratana to metre conversion rates are correct I maintained the relative difference in heights among the buddhas but adjusted them all downwards in the same proportion as adjusting Gotama Buddha's apparent 11.2 metre height down to 2 metres. This calculation leads to the figures in the 6th column.  Even so, I am still doubtful about the height figures over all. 

Life-span

Nine Buddhas had the longest life-span of 100,000 years. Eight Buddhas had the second longest life span of 90,000 years.  Gotama Buddha has the shortest lifespan of 100 years. The next shortest lifespan is 20,000 years for Kassapa Buddha.  This lifespan is really quite short compared with other Buddhas in this table.   A longer life-span would mean a longer period to teach the Dhamma and I suppose that many more beings would have the chance to make merit and or realise the Dhamma.  It is amazing that the Buddha Dhamma has lasted even 2,500 years and people today can still benefit from these teachings. Even if we have relatively short life-spans, we are very fortunate to have been able to study and practice the Dhamma.  This is a rare opportunity.  In the suttas there are cases where people didn't seem to study or practice much and yet had profound realisations. Time is not the issue; lifespan is not the issue;  Dhamma is akaaliko - timeless or beyond time.

Period of austerities (dhutanga)

All Buddhas in this table except Gotama Buddha attained enlightenment in 10 months or less after leaving home (the period of dhutanga). Gotama Buddha spent 6 years in austerities before attaining enlightenment.  This period is more than six times as long as any other Buddha in this table. I don't have the reference, but I do recall reading that Gotama Buddha had to spend longer in austerities because of his bad speech as a bodhisatta named Jotipaala during the dispensation of Kassapa Buddha.  I encourage you read M81 Gha.tikaara Sutta from the Majjhimanikaaya for the complete version of this excellent story.  Even though the Jotipaala was impudent at the beginning, there is a happy ending when he ordains as a bhikkhu in the Sangha of Kassapa Buddha (great merit).  Bhikkhu Bodhi's translation of the Majjhimanikaaya has a footnote comment from the commentary to this sutta "MA states that bodhisattas go forth under the Buddhas to purify their virtue, learn the Buddha's teachings, practice the meditative life, and develop insight up to conformity knowledge (anuloma~naa.na  [the last stage of vipassana insight just prior to realization of Nibbaana]). But they do not make effort to attain the paths and fruits (which would terminate their bodhisatta career)."   

Bhikkhu Bodhi does not refer to the link between the bodhisatta Jotipaala's bad speech and the long period of austerities endured by Bodhisatta Gotama prior to attaining Nibbaana.  The link seems plausible and speculative at the same time. If true, it indicates the severity of kamma one accumulates by verbally abusing the Sangha. Note that Gotama (was Jotipaala) Bodhisatta had previously and subsequently accumulated a vast (incalculable) store of good kamma and this would have mitigated most of the bad results of his unwholesome speech. This may be compared with someone convicted of a crime avoiding imprisonment because of their previous outstanding record so they only have to report regularly to a parole officer and do a long period of community service.

Five of the 25 buddhas in the table endured austerities for as little as 7 days.  They also lived during periods of human existence when the average maximum life-span was much greater than today - 20,000 to 100,000 years.  Relative to their life-span a period of seven days doing austerities would seem quite rapid.  Perhaps these buddhas had accumulated greater merit and were extremely mature.

Vehicles

The vehicles used by bodhisattas for leaving home vary a lot. The surprising vehicle is a palace. In the PTS translation this is written as a floating palace. I think the Paali for this term is probably "vimaana".  Vimaana are usually the palaces of deva and according to sutta and commentary traditions can be extremely large - even larger than modern cities while other vimana may be as large as a car or carriage. Vimana are the houses and vehicles of deva.  According to tradition mature bodhisattas spend time in the Tusita heavenly realm as deva being waiting for the right conditions to take human birth and attain Nibbaana.  Buddhas are always human and never deva.

For some bodhisatta to leave home in a vimaana seems to me to imply some kind of high tech antigravity device.  Maybe technology of human civilization during those periods when bodhisatta (as human beings) are leaving home is very advanced (more advanced than we have now) and floating palaces (vimaana) with crew/servants are common for wealthy princes.  This point is not very important though. Whatever technology is in existence is irrelevant to the realisation of the Dhamma. Leaving home on foot or in a flying palace is essentially still renunciation.

A palanquin is a type of human-powered transport, usually a covered box with a cushioned platform or seat for a passenger with two long poles poking from either end.  Some palanquins have yokes attached to the poles so the weight is carried more directly on the carrier's shoulders.  Two or more carriers lift and carry the box by holding on to the poles.  

Kappa (aeon)

The conception of cosmological time periods in the Buddhist tradition is very difficult to hold in one’s mind.  The terms are not precise though given the lengths of time being discussed and the state of science at the time these details were being written, it is not surprising that there may be some margins for error.  However, I personally find these details fascinating and helpful to put in perspective the vastness of sa.msaara (the round of becoming, birth and death).   Studying these details can inspire some people to put more effort into Dhamma study and practice without having to believe these details are literally true in the way that most people hold scientific facts to be literally true.  

Some readers may be interested in reading more about Buddhist cosmology. The suttas don’t have much detail and that is just as well.  The most details come from the Abhidhamma and the A.t.thakataa commentaries.  I offer some cautions to guide you.  Most of this field is speculative and it would be best to study it with an open mind.  There is no way for us to prove with any certainty any of this stuff. Ultimately proof of this cosmology is not required for realisation of Nibbaana. Remember what the Blessed One taught in the Rohitassa Sutta in the Devaputta Sa.myuttanikaaya (S2.26) “As to the end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn- I say that is cannot be known, seen, or reached by travelling… However, friend, I say that without having reached the end of the world there is no marking an end to suffering. It is, friend in just this fathom-high carcass endowed with perception and mind that I make known the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world.’   This last sentence is extremely valuable. Keep it in mind when you go exploring speculative theories. 

The following distinctions between types of aeons is derived from Comprehensive Manual of Abhidhamma which is a guide to the ancient classic Abhidhammattha Sangaha (a summary of the essential points in the abhidhamma commentaries that has been used as an ancient abhidhamma text book). 

Interim aeon – antarakappa is the time required for the life span of humans to rise from 10 years to a maximum of many thousands of years (100,000) and then fall back to 10 years.  It seems the cycle is currently in the declining phase, though it may appear to be rising during the past 100 years.   Human life spans may increase  to 10,000 years or more prior to the next human birth of Metteya Bodhisatta so he may attain Nibbaana and become the next samasambuddha.

Incalculable aeon – asa.nkheyyakappa is the time required for 64 interim aeons to pass.

Great aeon – mahaakappa is the time required for 4 incalculable aeons to pass which is the same as 256 interim aeons.

Innumerable number of aeons is an unknown but very large number of great aeons.  It is not infinite because it is impossible to have a bunch of infinities. Infinity is not quantifiable at all, it is a concept of endlessness. An innumerable number of aeons is quantifiable by buddhas but not by ordinary humans or any deities including even those brahma deities with the longest life spans.  Maybe buddhas know it but are unable to explain it to anyone else in everyday language?  So four innumberables in the past is a very long time ago. It is really just a concept that has is beyond my everyday reality.

When contemplating these vast periods of time, don’t assume that human existence is a constant. It seems there may be vast periods of time when there are no humans, only brahma deities whose life spans are also very very long indeed. I shall write about that in another post about heavenly realms, deva and knowing previous existences.

Perhaps an interim kappa is the same length as the period between big bang events. The universe is currently 13.7×10⁹ (13.7 billion) years old.  According to speculative theories by some physicists the eventual heat death of the universe may occur in about 10¹⁰⁰ years (1 with 100 zeros after it).  So maybe a kappa is 10¹⁰⁰ years. 

In the table above, there are buddhas who appeared 4 innumerables ago, 3 innumerables ago, 2…, 1…, and then 100,000 kappa, 30,000 kappa and down until in our present fortunate kappa there have been 4 buddhas already with one more to arise before the end of this kappa. Given the vast periods of time here, it is truly auspicious for us to be born as humans who know Buddhism during a kappa with 5 buddhas. Buddhas are rare events. Incredibly rare.  After Metteya Buddha’s dispensation there may not be another Buddha for many kappa – who knows. This thought can inspire us to put more energy into study and practice while we have this rare opportunity.  By comparison we might wonder if it is really important to watch TV or play a game.   

[Pedantic note: Another caution is the common English use of the word incalculable for referring to large bunch of aeons (not just one incalculable aeon – an unknown large number of aeons. This leads to confusion and may have resulted from an early PTS editing error. I would like everyone to commit to using “innumerable” aeons for referring to an unknown large number of aeons so we can reserve the word “incalculable” for referring to a single aeon of indeterminately long period. ]

http://en.wikipedia.org/wiki/Orbital_(The_Culture)

International Petition to Protect Lumbini's Environment

I encourage readers to research this issue and (electronically) sign the petition. There is room for you to leave comments on the petition form if you wish.

https://spreadsheets.google.com/viewform?formkey=dF8xYzkteHFmNi1jTFA2R3J4a28zRWc6MA&theme=0AX42CRMsmRFbUy0wYjVlZjc1Mi00ZmQ1LTQ1YTktOWUyMC05M2IxMzljNTJkOTQ&ifq

Here is an on line document related to the peititon with back ground information that you may find interesting.
https://docs.google.com/View?id=dfmw46k2_0gz4b6sgw

Here is a recent op-ed piece in the Kathmandu Post written by James G. Heller about this issue: http://www.ekantipur.com/the-kathmandu-post/2010/10/25/oped/restoring-lumbinis-integrity/214140/

I hope the Government of Nepal can create more employment and develop industry for the economic prosperity of its people. I can't see any factories nearby Lumbini on Google Maps. There are many farms nearby. I remember the roads all around are narrow and very poor quality with many pot holes (probably created by cement trucks).

The Nepal Government is already aware of the sensitivity of this area and has responded to international pressure by preserving this World Heritage area many years ago. There has been a lot of international funds (Japanese and Taiwanese etc.) invested at the site and the Nepal Government agreed to move an old Hindu temple that had been built on top of the Buddha's birth spot. The old carving of Queen Mahaamaaya giving birth to the Bodhisatta was interpreted wrongly by later Hindus as a Hindu goddess so they built a Hindu temple around it. Now the Hindu temple is moved to another location and the birth site preserved as a sacred Buddhist site. Though now it is less sacred than it is an archaeological site, where many Hindu and Muslim tourists pass through every day, laughing and joking.

Most of these Buddhist sacred sites in India and Nepal are preserved as large parks with lots of grass and trees. International funding for gardeners and walls and ticket offices are helping this. Then the locals use these places as recreational parks for family picnics and romance. I saw it with my own sad eyes. There is even graffiti on stupas such as the Dhamek Stupa in Sarnath (Isipitana) where the Lord Buddha set the wheel of the Dhamma rolling with the first Dhamma talk (Dhammacakkhapavatana sutta) to the first five disciples (pancasaavakii) . Foreigners must pay about US$5 to enter these parks while locals pay about 20 cents each.

I went to Lumbini in December 2009. From memory there appeared to be more dust and pollution from deforestation than any factories. There seemed to be a lot of soil erosion in the area. It is not mountainous in this southern part of Nepal, very close to the northern border of India. This whole area was once verdant with forests. Locals use wood for fuel to cook and heat their houses. Hindus also burn wood as part of their rituals for fire worship. Now with massive population increase due to better food and medical facilities (though these are still very bad compared to many other countries), there is great demand for resources.

Image from
http://www.fishtail.org/nepal/tourinfo.php

The column on the left is an Asoka pillar. The white building is a steel framed structure sheltering the birth spot of the Buddha Gotama.  There is a tank in the foreground and behind the photographer is a large Bodhi Tree. The ticket office is outside the frame to the right.  I wrote about my experience visiting this place in December 2009.

I doubt this petition will help the people of Nepal or prevent the decline of Buddhist parks and sacred sites. All these places will disappear sooner or later. It is dhamma - conditioned phenomena. Try not to be too attached to them. It is better to work for your own salvation and the well being of living people. It may be that with some better living conditions and a better environment, Nepalese and Indian people can learn to appreciate their heritage. Maybe not though. Australians don't appreciate Australian heritage very much. Little is done to preserve Aboriginal culture. Sacred sites are bulldozed for mines and railways. This sort of thing happens in every country.

There is also a danger that instead of taking real world political action, many people sitting at home will feel comforted by signing a petition safely in Australia or Canada far from the suffering of the Nepal and Indian people.  I'm not sure that signing petitions such as this counts as 'socially engaged Buddhism'.  However, it may be the beginning of a more active involvement.

Even so, I signed the petition and encourage you to also sign. Perhaps if many people sign the petition there maybe change for the better.

I quote below half of a sutta from the Sutta Nipaata with a reference to Lumbini as the birthplace of BuddhaGotama. I don't quite like the style of the translation - it is a bit archaic and may be difficult for ESL people to understand. I changed a few phrases but tried not to interfere too much. The numbers in square brackets refer to the verse number.  The published translation also included Paali text in Roman characters that I have not reproduced in this blog.
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Naalakasutta The Discourse to Naalaka in the Sutta Nipaata, translated into English by N. A. Jayawickrama [alternative translation by Ven. Thanissaro Bhikkhu]

The seer Asita saw at this noonday rest the shining ones of Taavati.msa (together) with Inda and the deva (clad) in immaculate clothing, overjoyed  and delighted, exultantly singing praises, clutching their garments; [679]

Seeing the deva with joyful hearts and intent, showing due respect, he said therat: 'Why are the shining ones in such high festive appearance and for what reason do you take garments in hand and twirl them?'[680]

When the war was on with the Asuras and victory  was with the deva and the Asuras were defeated, even then there was no hair-raising (merriment) such as this; seeing what miracle are the deva delighted?' [681]

'They whistle, sing, play instrumental music, clap hands and dance; I ask you, O dwellers on the summit of Mount Meru, soon dispel my doubt.' [682]

(The deva)
'That Enlightened One-to-be, the noble treasure beyond compare, is born in the human world for (their) weal and welfare, in the village of Lumbini, in the territory of the Sakyans; therefore are we pleased and in such high festive appearance.' [683]

'He, the noblest among all beings, the highest individual, the mighty bull among men, the noblest among all creatures, like the roaring lion, the mighty king of beasts will set in motion the wheel (of the Dhamma) and forest grove named Isi.' [684] ["Isi" refers to Isipitana, also known as Sarnath, near old Benares which is now known as Varanasi]

Then listening to that word he hastily descended and went to the abode of Suddhodana; seated there he told the Sakyans: 'Where is the prince? I too wish to see him.' [685]

Then unto him named Asita did the Sakyans show their son, the prince, like blazing gold fashioned by a skilled craftsman in an open forge, in all glory and splendid appearance. [686]

Seeing the prince, like a crested flame all ablaze, clean as the spotless moon, the lord of the stars, the sky roamer, and shining like the sun in the autumnal sky free of clouds, he, overjoyed, gained immense delight.[687]

The sky deva held aloft a parasol (of state) with countless ribs and a thousand tiers, and yak tailed whisks with golden handles fanned but the bearers of the whisks and parasol were not to be seen (invisible deva were doing the work). [688]

When the matted hair ascetic the sage named Ka.nhasiri saw him who was like a golden ornament placed upon a woollen blanket, with the white parasol of state held above, he with heart intent, and pleased in mind received (the child).  [689]

Receiving (in his arms) the bull-like male, (son) of the Sakyans, he (Asita) who had gained mastery in the lore of signs (of a great being) and the (Vedic) hymns, as he investigated, with gladdened heart cried out: 'Unsurpassed is he, the noblest of men.' [690]

Then calling to mind his own departure (from this world) he shed tears in unbecoming manner. The Sakyans seeing the seer weeping said to him: 'Let there be no danger for the prince!' [691]

Seeing the Sakyans saddened the seer said: 'I call to mind no harm coming upon the prince, nor will any danger befall him; he is not an insignificant man, be comforted in heart. [692]

This prince will attain the highest enlightenment, he, the one who visions the supreme purity, with compassion for the many folk for their welfare, will turn the wheel of Dhamma and the holy life (proclaimed by him) will be widespread. [693]

'And what is left of my life here will not be long and before that my death will take place and such as I am I will not hear the teaching of him of unique endeavour, therefore am I afflicted, overcome by calamity and distressed. [694]

Arousing immense joy to the Sakyans, he who led a life of celibacy (Asita), set out from the royal court and with compassion for his own nephew stirred him  in the teaching of the one of unique endeavour. [695]

'Immediately you hear someone say the (word) "the Enlightened One" (Buddho) and that with perfect enlightenment (Sammaasambuddho) attained he travels the path of Dhamma, go there, and asking him about the teaching, lead the holy life under that Exalted One (ask for ordination as a bhikkhu). [696]

Being counselled by him of such benevolent thoughts, by him who had seen for the future the highest purity (for him), that Naalaka [Asita's nephew] with an accumulation of a vast store of merit, with faculties guarded, dwelt (as a recluse) awaiting the Conqueror. [697]

'Hearing the report of the Supreme Conqueror's turning of the wheel of the Dhamma, he went up to him and gaining favour on seeing him, the mighty bull among seers, asked the great Sage about the highest way of life of a sage when the message of him named Asita came true. [698]
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The rest of this sutta refer to Ven. Naalaka's conversation with the Blessed One.

Gain, Honour and Praise

S17.5 Laabhasakkaarasa.myutta, Connected discourses on Gains and Honour translated by Ven. Bhikkhu Bodhi

At Saavatthii. "Bhikkhus, dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. Suppose there was a beetle, a dung-eater, stuffed with dung, full of dung, and in front of her was a large dunghill. Because of this she would despise the other beetles, thinking: 'I am a dung-eater, stuffed with dung, full of dung, and in front of me there is a large dunghill.'  So too, bhikkhus, a bhikkhu here whose mind is overcome and obsessed by gain, honour and praise dresses in the morning and taking bowl and robe, enters a village or town for alms. There he would  eat as much as he wants, he would be invited for the next day's meal, and his almsfood would be plentiful. When he goes back to the monastery, he boasts before a group of bhikkhus: 'I have eaten as much as I want, I have been invited for tomorrow's meal, and my almsfood is plentiful.  I am one who gains robes, almsfood, lodgings, and medicinal requisites, but these other bhikkhus have little merit and influence, and they do not gain robes, almsfood, lodgings, and medicinal requisites.' Thus, because his mind is overcome and obsessed by gain, honour and praise, he despises the other well-behaved bhikkhus. That will lead to the harm and suffering of this senseless person for a long time. So dreadful, bhikkhus, are gain, honour and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, bhikkhus you should train yourselves thus: '"We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour and praise persist in obsessing our minds.' Thus you should train yourselves."

The simile of the dung beetle and the dung hill is interesting since it shows the true value of material requisites such as food, clothing, lodging and medicines. These are useful to provide the conditions for life but are not to be clung to or obsessed over. These items are simply a means to support life so that we may develop higher faculties and overcome suffering once and for all.

The hindrance here is the maana-conceit of comparing oneself with others.  Although the Blessed One has pointed out the case of someone who believes they are superior to others, there is also the harm caused by someone who thinks they are inferior to others. Both people are at fault for judging themselves and others and comparing criteria that are not important. This latter point indicates the source of the problem is a type of wrong view. For those who consider themselves superior or inferior by assessing material possessions are implying that material possessions are important and may even go as far as assuming a permanent self that is superior to others that also have a permanent self or soul. It is a short step to then construing a view that a deity may have blessed them with gain, honour and praise because of their inherent and enduring superiority or alternatively cursed them on account of their inherent inferiority.

For those obsessed with gain, honour and praise are more likely to kill, steal, lie, sexually misbehave and do other evil deeds in order to satisfy their desires. Being obsessed and overcome with gain, honour and praise is distracting and spoils concentration. With a mind easily distracted and concentration weakened, a person is unlikely to develop wisdom and find liberation from suffering.  In fact, with low concentration and being easily distracted, one is likely to find pain and suffering in this life.

The following sutta includes a reference to those who are obsessed by a lack of honour...

S17.10 Laabhasakkaarasa.myutta, Connected discourses on Gains and Honour translated by Ven. Bhikkhu Bodhi

At Saavatthii. "Bhikkhus, dreadful are gain, honour, and praise.... Bhikkhus, I see some person here whose mind is overcome and obsessed by honour, with the breakup of the body, after death, reborn in a state of misery, in a bad desitnation, in the netherworld, in hell.  Then I see some person here whose mind is overcome and obsessed by lack of honour... reborn in a state of misery... Then I see some person here whose mind is overcome and obsessed by both honour and lack of honour, with the breakup of the body, after death, reborn in a state of misery, in a bad destination, in the netherworld, in hell. So dreadful, bhikkhus are gain, honour, and praise... Thus you should train yourselves."
  This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
  "Whether he is showered with honour,
  Shown dishonour, or offered both,
  His concentration does not vacillate
  As he dwells in the measureless state.


  When he meditates with perseverance, 
  An insight-seer of subtle view
  Delighting in the destruction of clinging,
  They call him truly are superior man."

Perhaps a person obsessed by gain, honour and praise would seek to protect or increase existing levels by committing various crimes. Others who are obsessed by an apparent lack of gain, honour and praise may give up trying to increase their own gain, honour and praise, and instead through jealousy, work hard to reduce their rivals' gain, honour and praise.  They may also commit various crimes in the process. Either way, anyone obsessed in this way will take the dark path and increase suffering for themselves.

Striving for the Breakthrough

S13.1 Abhisamayasa.mutta, Connected Discourses on the Breakthrough, translated by Ven. Bhikkhu Bodhi
(ATI translation by Thanissaro Bhikkhu)

Thus I have heard. On one occasion the Blessed One was dwelling at Saavatthi in Jeta's Grove, Anaathapi.n.dika's Park. Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
  "Bhikkhus, what do you think, which is more: the little bit of soil that I have taken up in my fingernail or this great earth?"
  "Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. It does not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the great earth."
  "So too, bhikkhus, for a noble disciple, a person accomplished in view, who has made the breakthrough, the suffering that has been destroyed and eliminated is more, while that which remains is trifling. The latter does not amount to a hundredth of the former mass of suffering that has been destroyed and eliminated, as there is a maximum of seven more lives. Of such great benefit, bhikkhus, is the breakthrough to the Dhamma, of such great benefit is it to obtain the vision of the Dhamma."

The "breakthrough to the Dhamma" and "to obtain the vision of the Dhamma" are metaphors for the attainment of stream entry - sotapanna. This is a very important stage of development.

Many lay followers obtained this breakthrough and vision during the lifetime of Gotama Buddha. Strive with diligence.

Kalaapa update

In an earlier post about jhaana - absorption, I mentioned kalaapa.

There is a reference to kalaapa in "Abhidhammatha Sangaha: A Comprehensive Manual of Abhidhamma" by Ven. Aacariya Anuruddha and translated by Ven. Bhikkhu Bodhi with commentary by Ven. Sayadaw U Silananda and Ven Rewatadhamma.

You can also read about kalaapa here: http://www.accesstoinsight.org/lib/authors/khin/wheel231.html and do a text search for "kalapa".

• "The real meaning of Anicca is that Impermanence or Decay is the inherent nature of everything that exists in the Universe — whether animate or inanimate. The Buddha taught His disciples that everything that exists at the material level is composed of "Kalapas." Kalapas are material units very much smaller than atoms, which die out immediately after they come into being. Each kalapa is a mass formed of the eight basic constituents of matter, the solid, liquid, calorific and oscillatory, together with color, smell, taste, and nutriment. The first four are called primary qualities, and are predominant in a kalapa. The other four are subsidiaries, dependent upon and springing from the former. A kalapa is the minutest particle in the physical plane — still beyond the range of science today. It is only when the eight basic material constituents unite together that the kalapa is formed. In other words, the momentary collocation of these eight basic elements of behavior makes a man just for that moment, which in Buddhism is known as a kalapa. The life-span of a kalapa is termed a moment, and a trillion such moments are said to elapse during the wink of a man's eye. These kalapas are all in a state of perpetual change or flux. To a developed student in Vipassana Meditation they can be felt as a stream of energy."

The quote above is the view of some adbhidhamma scholars and the orthodox scholastic Theravada Buddhism. I personally don't follow that line. I give preference to the suttas. It seems to me that the abhidhamma distorts the Buddha Dhamma in a number of ways. I may try to elaborate on this in future blogs. It may take a few years to write about though. I still have a lot to learn. It is even possible that as I study, I may develop different preferences than those I currently have. Ideally, we go beyond all preferences.

There is an alternative tradition that does not take the abhidhamma as the word of the Buddha. Abhidhamma was developed after the Blessed One's parinibbaana and went through a period of development over 200-300 years until ancient Theravada Buddhists established the canonical texts. The abhidhamma doctrine was developed further in the commentaries which were not written down in the form that we have them now until about 1500 years ago by Ven. Buddhaghosa.  During the past 1500 years many sub-commentaries have been written about the abhidhamma.

These days meditation teachers take various stands regarding the abhidhamma intepretation of the Dhamma.  Some teachers ignore the abhidhamma and don't comment on it. Some teachers openly say that the abhidhamma distorts the Buddhadhamma. And yet other teachers teach in conformity with the orthodox abhidhamma doctrine. Ven. Pa Auk Sayadaw is in the later group.

Lower Fetter - Adherence to Rules and Observances (Sa.myojana Siilabattapaaramaasa)

There are ten sa.myojana - fetters binding beings to sa.msaara - the round of rebirths. The first stage of bodhi-enlightenment is sotapanna-stream entry. This stage is marked by the elimination of the first three fetters with one of these being siilabattapaaramaasa - the fetter of clinging to rules and observances. The other two lower fetters are sakkaaya di.t.thi-identity view and vicikicchaa-doubt (about the Dhamma). I can cover these two in another blog article, though I will state here that these three fetters have in common the theme of establishing sammaadi.tthi-right view.  Right view is essential for liberation.

Many people misunderstand Sa.myojana Siilabattapaaramaasa - the fetter of clinging to rules and observences. Some might quickly read the phrase in English without thinking more deeply and discussing it with others and then think they understand what it means. I encountered people who claimed this fetter  means that the Blessed One allows 'advanced followers' to not hold the five precepts or to break the laws of various countries whenever it suits them.  Others interpret this to mean that we shouldn't bow to pagodas, offer incense and flowers etc. to Buddha images and so on. These 'clever people' claim that these are rituals that can be abandoned before we want to attain Nibbaana. They cite the simile of the raft to support their view.  

It is very important to keep the five precepts.  Siila (good moral conduct) is the foundation for developing Samaadhi (concentration) and Pa~n~na (wisdom). Making offerings and paying respect to pagodas and Buddha images helps us to develop kusala (wholesome/skilful) mental states. We can develop the indriya (controlling faculties) of saddhaa (faith/confidence) and samaadhi (concentration) by paying respects mindfully and with clear comprehension (sati sampaja~n~na).  Keeping precepts, making offerings and paying respects to pagodas etc. need to be done with the right attitude and keeping samaa di.t.thi (right view) in mind. If we keep precepts and make offerings with wrong view then there is very little benefit and probably some harm as a result.

I selected some quotes from the suttas that might help us to deepen our understanding of this fetter and eventually to utterly destroy it.


Note that the quotations from the Majjhimanikaaya below are all from Ven. Bhikkhu Bodhi's translation, though I've pasted the links to the ATI website, translated by Ven. Thanissaro Bhikkhu, or Metta.lk translated by Sister Upalavanna, for your convenience in obtaining an on-line English translation.  I've interspersed some interpretive notes in black font between the quotes. Maybe readers might read the quotes in purple font as a series several times before reading my interpretive notes which can be treated a bit like footnotes or endnotes in a text book. 

Sa.myuttanikaaya translated by Ven. Bhikkhu Bodhi
S45.178 Lower Fetters
"Bhikkhus, there are these five lower fetters. What five? Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for direct knowledge of these five lower fetters, for the full understanding of them, for their utter destruction, for their abandoning."


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[Forgive this diversion. - In relation to the last part of the sutta above please refer also to the Majjhimanikaaya, M43 Mahaavedalla Sutta, Ven. Saariputta tells Ven. Kohita (both were arahats at the time of the conversation) ...
M43.12 ... the purpose of wisdom is direct knowledge, its purpose is full understanding, its purpose is abandoning...
That is to say, direct knowledge, full understanding and abandoning are three aspects of paññaa-wisdom. Direct knowledge (abhiññaa) is direct experience, here and now. It is not theoretical knowledge.  Fully understanding (pariññaa) is understanding phenomena with the three characteristics of dukkha, annicaa and anattaa (sufffering, impermanence and not-self), again this is not theroetical, it is to be experienced directly, here and now.  Abandoning (pahaana) is not a volitional action, it does not create kamma. It is what happens when wisdom is mature. There is nothing worth clinging to. All phenomena arising and passing are abandoned automatically. When this happens, it is not a choice or a preference of an individual.

Mundane right view is theoretical and supramundane right view is direct experience. Supramundane right view is associated with right knowledge (sammaa ñaana) and right liberation (sammaa vimutti).

M43.13 ... there are two conditions for the arising of right view. The voice of another and wise attention.
M43.14 ... right view is assisted by five factors when it has deliverance of mind for its fruit and benefit... Right view is assisted by ... (i) virtue, (ii) learning, (iii) discussion, (iv) serenity, and (v) insight... 

I urge you to develop these five factors in daily life. When there is mature right view there will be the attainment of sotapanna - stream entry and no more unfortunate rebirths.]
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M2 Sabbaasava Sutta - All the Taints
M2.11  "He attends wisely: 'This is suffering'; he attends wisely: 'This is the origin of suffering'; he attends wisely: 'This is the cessation of suffering'; he attends wisely: 'This is the way leading to the cessation of suffering.'  When he attends wisely in this way, three fetters [sa.myojana] are abandoned in him: personality view, doubt, and adherence to rules and observances. These are called the taints that should be abandoned by seeing.


[Readers will probably recognise the Four Noble Truths in the above passage and again in the following passage.  The last sentence refers to "taints to be abandoned by seeing". Ven. Bhikkhu Bodhi noted that "seeing" here is a code for the path of sotapanna-stream entry. You can figure it out for yourself when you realise that the three "taints" in that passage are exactly the same as the three fetters that are destroyed by the attainment of sotapanna. The verb "seeing" is also referring to the direct experience of right view as it shifts from mundane to supramundane.]

M9 Sammaadi.t.thi Sutta - Right View
M9.34  And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is right view ... right concentration.


[Only the later three of these four kinds of clinging are destroyed by the attainment of sotapanna. The first of them: clinging to sensual pleasures, is only eliminated by anaagaamimagga - the path of the non-returner. This is the third of four stages of enlightenment. In addition to eliminating the clinging to sensual pleasures, anaagaamimagga also destroys anger. The second stage of enlightenment - Sakadagaamimagga  - the path of the once returner, does not eliminate anything. It merely attenuates (weakens) lust and anger.  ]

M11 Cuu.lasihandaada Sutta - The Shorter Discourse on the Lion's Roar
M11.10 "Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging. They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and brahmins do not understand these three instances of clinging as they actually are ...
M11.13 "Bhikkhus, in such a Dhamma and Discipline as that [propounded by those certain recluses and brahmins], it is plain that confidence in the teacher [again, this refers to those faulty teachers, rather than the Blessed One] is not rightly directed, that confidence in the [wrong] Dhamma is not rightly directed, that fulfilment of the precepts is not rightly directed, and that the affection among [non Buddhist] companions in the Dhamma is not rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is badly proclaimed and badly expounded, unemancipating, unconducive to peace, expounded by one who is not fully enlightened.
M11.14 "Bhikkhus, when a Tathagata, accomplished and fully enlightened, claims to propound the full understanding of clinging, he completely describes the full understanding of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self... 

[please open the link for M11 and read the whole sutta, especially from M11.9 to the end M11.17. It is very good.]

M64 Mahaamaalunkya Sutta -  The Greater Discourse to Maalunkyaaputta
M64.3 Maalunkhyaaputta, to whom do you remember me my having taught these five lower fetters [of the sensual world] in that way? Would not the wanderers of other sects confute you with the simile of the infant? For a young tender infant lying prone does not even have the notion 'identity,' so how could identity view arise in him? Yet the underlying tendency [anusaya] to identity view lies within him. A young tender infant lying prone does not even have the notion 'teachings,' so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant lying prone does not even have the notion 'rules,' so how could adherence to rules and observances arise in him? Yet the underlying tendency to adhere to rules and observances lies within him. A young tender infant lying prone does not even have the notion 'sensual pleasures,' so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young tender infant lying prone does not even have the notion 'beings,' so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies within him. Would not the wanderers of other sects confute you with this simile of the infant?" ... 

There are more references to 'adherence to rules and observances' in other paragraphs of this sutta. Please read the whole sutta. It will be for your benefit and well-being for a very long time.

The Blessed One may have identified adherence to rules and observances as a fetter as part of his critique of the prevailing Brahmin culture in his day. Brahmins taught rules and observances as a way to higher states and even to union with the Brahma deity.  For example, some ancient Brahmin teachers advocated bathing in rivers as a way to eliminate the consequences of evil deeds while other Brahmin teachers preferred to teach the worship of fire or to tend fires to win the favour of one or more deities and thereby gain a fortunate rebirth.  This is a fetter or hindrance in Buddhism because it is micchaadi.t.thi - wrong view, not least because such views misunderstand the law of kamma and place faith in deities that do not have such powers as those Brahmins believe.

The Blessed One taught the way to union with the great Brahma deity and the way to fortunate rebirth among deities is possible by good moral conduct, donations to worthy people and meditation. For example, the way to be with the great Brahma deity is to practice loving kindness (metta) meditation and attain mental absorption - jhaana. By maintaining the capability to attain jhaana until the end of this life, a person would likely attain a fortunate rebirth in the retinue of the great Brahma deity.  But the Blessed One warned this is inferior because it is not permanent and at the end of a long life as a brahma deity, a being may be reborn in an unfortunate realm and suffer for many life times due to the ripening of older kamma.  Attachment to any form of becoming and rebirth is inherently suffering. The wish to be reborn in any existence is inevitably tainted (with craving) and this is the second noble truth - the cause of suffering.

The Blessed One taught the way to liberation from this round of rebirths. Overcoming the fetter of adherence to rules and observances is one of three important fetters to be permanently eliminated before attaining sotapanna - stream entry which is the first stage of enlightenment. Once attained to this stage it is guaranteed there will be no further unfortunate rebirths and there will be at most seven more life times before attaining full enlightenment - arahat.

May you dear reader develop the Noble Eightfold Path, realise the Four Noble Truths and attain Nibbaana.

Venerable Ñāṇavīra, Notes on the Dhamma

While I was in Sri Lanka and browsing bookshelves at the Buddhist Publication Society and the Buddhist Cultural Centre I found some books by Venerable Ñāṇavīra.  He was mentioned during online discussions back in the early 1990s. I didn't know much about him or his writings at that time. I did notice that some people seemed to admire him very much while others seemed to criticise his writings in very strong terms. Some people have fixed views about Sotapanna samapati (stream entry attainment), suicide and or attakatha (commentaries) and may reject Ven. Ñāṇavīra's writing based on his reputation without reading his work.

In the early 1990s I read some excerpts of Ven. Ñāṇavīra's writings available on the Internet but don't recall forming a view one way or the other. I bought Clearing the Path Notes on the Dhamma and Clearing the Path Letters (1960-65) and read them both soon after returning to Perth a few months ago.  I encourage you to read Notes on the Dhamma at least. I also found the letters from Ven. Ñāṇavīra to various people very interesting. Ven. Ñāṇavīra probably never thought they might be published as a book. I shall return to both books in future and may read them carefully several times while checking sutta references and so forth.

Further reading on this topic includes:

• Path Press might be a good place to find related material as well as possibly the  best place to buy Ven. Ñāṇavīra's books online. 
• The main website with all the writings in HTML as well as writings by others who have been influenced by Ven. Ñāṇavīra:  http://nanavira.xtreemhost.com 
• Ven. Bhikkhu Bodhi A Critical Examination of Ñāṇavīra Thera's 'A Note on Paṭiccasamuppāda'. Pa.ticcasamuppaada may be translated as "dependent origination" or "dependent arising".  A PDF version of Ven. Bhikkhu Bodhi's paper may also be downloaded from one of the Path Press websites by clicking on the PDF icon on this page.
• Ven. Bhikkhu H. Ñāṇasuci's excellent short article about Ven. Bhikkhu Bodhi's paper and Ven.  Ñāṇavīra's writings. 
• The Akalika Forum (discussions about Ven. Ñāṇavīra) http://nanavira.top-talk.net/