Buddhanussati 佛隨念（with Chanting)

BUDDHABHIVAND
HOMAGE TO THE
ANâ
BUDDHA

Namo tassa Bhagavato, Arahato, Sammàsambuddhassa.
Homage to that Blessed One, who is an Arahat and
Perfectly Self-Enlightened.

Iti'pi so Bhagavà, Araha§, Sammà-sambuddho, Vijjà-caraõa-sampanno,
Sugato, Lokavidå, Anuttaro purisà-damma-sarathi, Satthà deva-
manussàna§, Buddho, Bhagavà'ti.
Thus indeed, is the Blessed One, Entirely free from
defilements, Fully Enlightened by his own effort, Perfect in
knowledge and [good] conduct, Who has gone the correct path,
Knower of the worlds, incomparable trainer of those who are to
be tamed, Teacher of deities and men, Enlightened (lit.
awakened) and Blessed [with good fortune].



Recollection-of-the-Buddha (Buddhànussati) can be
developed by looking at the nine qualities of the Buddha, using
a formula He gives frequently in the suttas:[1]
Itipi So Bhagavà (The Blessed One is such):
[1] Araha§
[2] Sammà Sambuddho
[3] Vijjà-Caraõa Sampanno
[4] Sugato
[5] Lokavidå
[6] Anuttaro Purisadamma Sàrathi

[1] D.iii.1 `Pathika Sutta' (`Sutta of Provisions for a journey'); Vinaya.I.1
`Vera¤jakaõóa' (`Vera¤ja Section'); Vs.vii `Buddhànussati Kathà' B125-130
(`Recollection of The Buddha Explanation' ¥4-25)

[7] Satthà Deva Manussàna§
[8] Buddho
[9] Bhagavà'ti.
This can be explained as:
This Blessed One, having destroyed all defilements, is a worthy
one: Araha§.
He has attained perfect enlightenment by Himself:
Sammà Sambuddho.
He is perfect in knowledge and morality:
VijjàCaraõa Sampanno.
He speaks only what is beneficial and true:
Sugato.
He knows the worlds:
Lokavidå.
He is the unsurpassed tamer of men fit to be tamed:
Anuttaro Purisadamma Sàrathi.
He is the teacher of devas and human beings:
Satthà Deva Manussàna§.

He is an Enlightened One:
Buddho.
He is the most fortunate possessor of the results of previous
meritorious
actions:
Bhagavà.
Let us discuss how to develop concentration with, for
example, the
first quality, Araha§. According to the Visuddhi Magga, the Pàëi
word
Araha§ has five definitions:
1. Since He has removed totally, without remainder, all
defilements and habitual tendencies, and has thereby
distanced Himself from them, The Buddha is a worthy one:
Araha§.
2. Since He has cut off all defilements with the sword of the
Arahant Path, The Buddha is a worthy one: Araha§.
3. Since He has broken and destroyed the spokes of the wheel of
dependent-origination, beginning with ignorance and craving,

5. Since He does not, even when in seclusion and unseen, do
any evil by body, speech, or mind, The Buddha is a worthy
one: Araha§.
To develop this meditation, you should memorize these five
definitions well enough to recite them. Then re-establish the
fourth ànàpàna-, or white kasiõa-jhàna, so the light is bright
and clear. Then use the light to visualize a Buddha image you
remember, like, and respect. When it is clear, see it as the real
Buddha and concentrate on it as such.
If you were in a past life fortunate enough to meet The
Buddha, His image may re-appear. If so, you should
concentrate on also the qualities of The Buddha; not just His
image. If the image of The real Buddha does not appear, then
first see the visualized image as The real Buddha, and then
recollect His qualities. You can choose the definition of
Araha§ you like most, take the meaning as object, and

As your concentration develops and becomes stronger, the
image of The Buddha will disappear, and you should simply
remain concentrated on the chosen quality. Continue to
concentrate on that quality until the jhàna factors arise, although
you can with this meditation subject attain only access-jhàna
(upacàra-jhàna). You can concentrate on the remaining qualities of
The Buddha too.



A virtuous one who repeatedly contemplates the attributes of the
Buddha has exceptional esteem of the Buddha comparable to the
Ariyas's devotion to the Buddha. Repeated recollection of the Buddha
so develops his mind that he has a stable mindfulness. The profundity
of the Buddha's attributes on which his mind is trained makes him a
person of profound wisdom. The nine attributes in themselves are the
fertile field for sowing merit, therefore constant recollection of them is
highly meritorious.

Reflection on the Buddha is a mental exercise conducive to delightful
satisfaction (pãtã), one of the even factors of Enlightenment. The yogi
becomes possessed of much delightful satisfaction, first of the feeble
kind but, later an ecstatic kind. The mindfulness that dwells on the
attributes of the Buddha overcomes fear, therefore the yogi becomes
indiferrent to fear and dread, great or small.

Since this mental exercise has the nature off warding off physical
pain, the yogi acquires a kind of tolerance to pain. He also feels that he
is together with the Buddha. The body of one whose mind is absorbed
in the thoughts of the Buddha is like a shrine containing the Buddha so
that it becomes worthy of adoration. His mind is always inclined to
Supreme Enlightenment.

The yogi's mind is constantly reminded of the attributes of the Buddha
with the result that any evil thought that might arise is driven away
before evil word or deed is committed, being shameful to do it, and
being abhorrent to do it in the presence of the Buddha. Contemplation
of the Buddha is a basis for gaining magga phala. If the yogi does not gain
magga phala in this existence for want of sufficient past merit he is reborn
in the fortunate existences.

These are the benefits of contemplating the Buddha as explained in
the Path of Purification (Visuddhimagga).



The future Buddha, Sumedha, was delighted with both the prophetic words of the
Buddha Dãpaïkara and the encouraging words of Devas and Brahmàs. Then
Sumedha admonished himself that for attaining the Knowledge of the Path and
Fruition, and Omniscience he should constantly establish the Ten Perfections and
make efforts to become accomplished in fulfilling it.

Perfection of
Generosity

When the Buddha was born
as Vessantara, he had fulfilled
his Supreme Perfection of
Generosity. He gave away his
possession, including white
elephant, children, and wife.
Failing to reconcile disputes and
conflicts, he volunteered to leave
his kingdom in exile. He stayed
in Vanktagiri for nine and a
half months. Thereafter he was
invited to return home and
became king.



Perfection of
Morality

as Bhuridatta, he had
fulfilled his Supreme
Perfection of Morality. He was
caught by brahmin named
Alambayana and his bones
were crushed. However he did
not injure him.



Perfection of
Renunciation

as Temiya, he had fulfilled his
Supreme Perfection of
Renunciation by pretending to be
dumb and incapable of any
action. His father ordered the
royal charioteer to bury him
alive. Temiya showed him his
strength and then resolve to
lead the ascetic life.



Perfection of
Wisdom

When the Buddha was
born as Mahosotha, he had
Perfection of Wisdom. He won
King Culani and other one
hundred and one kings,
persuaded them to make peace
by Ahimsa, non-violence.



Perfection of
Energy

When the Buddha was
born as Mahà Janaka, he
had fulfilled his Supreme
Perfection of Energy. When
his ship was wrecked in mid-
ocean, he swam valiantly for
seven days, till Manimekhala,
the goddess of the sea,
admiring his courage, rescued
him. Thereafter he was
crowned king of Mithila.



Perfection of
Forbearance

When the Buddha was
born as Candrakumara, he
Perfection of Forbearance. He
was nearly brought down to
death several times. But
Sakka saved him. Thereafter
he was crowned king of
Puppavati.



Perfection of
Truthfulness

When the Buddha was
born as Vidhurapaõóita, he
Perfection of Truthfulness.
He preached to Pu¤¤à-
kayakkha who tried in vain to
kill him by frightening him.



Perfection of
Determination

When the Buddha was
born as Nemi, he had
Perfection of Resolution.
Sakka sent his chariot,
with Màtali, to fetch him
to visit hells and heavens
and places of various gods
and goddesses.



Perfection of
Loving Kindness

When the Buddha was
born as Suvannasama, he had
Perfection of Loving
Kindness. He looked after his
blinded parents. One day he
was shot by Kapilayakkha,
king of Benares, and died. His
parents made a solemn act of
truth, and the poison left
Sama's body, making him well.
And by his likewise act, his
parents regained their sight.



Perfection of
Equanimity

When the Buddha was
born as Brahma Narada, he
Perfection of Equanimity. He
convinced King Angati of
truth.



All Devas (gods) kings
belonging to the ten thousand
world systems and all Mahà-
Brahmàs congre-gated in a
certain universe imploring the
Bodhisatta Deva Setaketu of
the Tusita Heaven to reborn
on earth, he did not hastily
give his consent before made
the five great investigations as
follows: 1. appropriate time for
the appearance of a Buddha,
2. appropriate island-continent
for the appearance of a
Buddha, 3. appropriate
country for the appearance of
a Buddha, 4. the family into
which the Bodhisatta is
reborn, and 5. the span of life
of the Bodhisatta's mother.



Observing the eight precepts and
lying on the couch of splendor in
the last watch of the full-moon
night, Sirã Mahàmàyà Devã fell
into a short slumber and had a
dream. In her dream she saw a
pure white elephant grazing around
the golden mountain not far from
the silver mountain where there
was the golden mansion inside
which she slept. Then the white
elephant descended from the golden
mountain, ascended the silver
mountain and entered the golden
mansion. The white elephant then
walked around the Queen
clockwise, and effected entry into
her womb from the right side by
breaking it open.



Holding the sàla branch, Queen
Mahàmàyà stood majestically, at
that very moment she felt the
unmistakable sign of the impending
birth. Devas and Brahmàs
acclaimed in joy and showered
flowers from the sky, all musical
instruments produced mellifluous
melodies automatically. When
Bodhisatta halted after taking the
seven steps in the direction of north
he made a fearless roar as follows:
ßI am the most superior among the
living beings of the three worlds!û;
ßI am the greatest Ć Ć Ć worlds!
û; ßI am the most
exaltedĆĆĆworlds !û; ßThis is my
last birth!û; ßThere is no more
rebirth for me!û



Kàëadevila the hermit, realizing
the astonishing and extraordinary
glory and power of the Bodhisatta
Siddhattha, then he rising form his
seat he paid obeisance to the
Bodhisatta with his hands clasped.
Witnessing the marvelous scene,
King Suddhodana also bowed before
his own son. The hermit told the
King, ßthe child is the Future
Buddha; he will attain
Buddhahood at the age of thirty-
five.û The king was not pleased to
hear that his son would become a
Buddha. He wanted to see his son
only as a Universal Monarch, not
as a Buddha.



The day arrived for King to
perform the ploughing ceremony, he
brought Bodhisatta, to the
ceremonial sites and kept him under
the delightfully cool shade of a big
rose-apple. The Bodhisatta, on
looking around and seeing no one,
quickly rose and sat cross-legged
quietly and calmly. He then practised
ànàpàna meditation, concentrating on
the inhaling and exhaling breath,
and thereby attained the first
Råpavacara Jhàna. When king came
along and observes; on seeing with his
own eyes the two strange miracles, he
uttered, ßO Noble Son, this is the
second time that I, your father,
salute you,û and made obeisance to his
son lovingly and adoringly.



Bodhisatta demonstrated the
following four major archery skills
to his royal father and assembled
royal guests: 1. Shooting volleys of
arrows instantaneously in a flash of
lightning at a target without any
miss. 2, Shooting to split into two
halves a tiny target such as a feather
as if it were a brinjal. 3. Shooting to
hit every preceding arrow by the
subsequent arrows. 4. Shooting to hit
a target not by sight but by listening
to the sound. After Bodhisatta
displayed the skill in archery all the
royal relatives willingly sent
Bodhisatta their own royal
daughters beautifully dressed and
adorned for royal betrothal.



The gods gave the holy water from
the conch when Bodhisatta married
Princess Yasodharà. From among
the forty thousand princesses
presented by Sàkyan relatives, ten
thousand princesses were assigned to
Princess Yasodharà to form her
personal suite. The remaining thirty
thousand princesses were assigned to
be resident attendants in the three
seasons (hot season, raining season
and winter season) palaces, ten
thousand in each of them. The prince
took up residence in the three palaces
in turn according to the three
seasons, leading a life of happiness
and comfort.



The Bodhisatta rode out to the
royal garden in the chariot drawn
by the thoroughbreds for four
visit. At the first visit the
Princes saw the old man, second
visit he saw a sick man, third visit
he saw a dead man and at the
forth visit he saw a recluse. The
sight of the recluse omen awakened
him a liking for the life of a
recluse; and, making the resolution,
ßI shall become a recluse this very
day,û Bodhisatta proceeded on his
journey to reach the palace the
same day



The Bodhisatta with intent ßto
have a look at the royal baby
before renunciationû went from
where he was to the royal chamber
of Ràhula's mother, Princess
Yasodharà, and opened the door of
the chamber. At that time,
Princess was lying asleep on the
bed, with her hand resting on the
head of her baby. The Bodhisatta
stood at the door sill and, while
looking, reflected: ßIf I remove the
princess's hand and nestle my son
in my arms, I will surely awaken
the princess; if the princess wakes
up, that will endanger my plan of
renunciation which I am about to
execute. So be it for now. I will not
see him yet; only after I have
attained Buddhahood, will I come
back and see my sonû.



Thinking to himself, ßIt is time
for me even today to go forth from
the household lifeû, the Bodhisatta
commanded Channa, saying: ßI wish
to renounce the world today.
Without letting anyone know, go
now quickly and saddle a
thoroughbred Kaõóaka white horse
possessing great speedû. It was the
time when royal father king had
taken precautions to prevent the
Bodhisatta from going forth by
strengthening the two sides of the
main gate of the royal city.
Nevertheless, by virtue of the
accumulated merits and glory of the
Noble Bodhisatta, the Devas
guarding the gates of the royal city
were very glad to keep the main gate
readily open for the Bodhisatta to
go out.



Having reached the other bank
of the River Anomà, the noble
Bodhisatta, with the sword in his
right hand cut off the hair-knot
and seized it together with the
diadem by his left hand. The
Bodhisatta holding the hair-knot
together with the diadem, made a
solemn resolution thus, ßIf I am
one who will become a Buddha, let
this hair-knot stay in the sky. If
not, let it fall to the ground,û and
threw them up into the sky.
Thereupon, the hair-knot together
with the diadem went as far up as
one yojana and marvelously
remained in the sky like a hanging
festoon of flowers. At that time,
Sakka the King of Devas received
it and took it to the Cåëamaõi
Cetiya which he erected and
embellished with seven kinds of
precious gems.



After his departure from the
Sect-leader of Udaka, the
Bodhisatta went about the
Magadha country in search of
Nibbàna and eventually arrived
Uruvelà forest, he stayed in the
forest to engage in meditation The
group of five recluses moved about
the Bodhisatta fulfilling their
duties to the Bodhisatta. The
Bodhisatta practice of
dukkaracariya, strenuous Exertion
made up of fourfold determination,
namely, 1.ßLet only the skin be
left!û 2.ßLet only the sinews be
left!û 3.ßLet only the bones be
left!û 4.ßLet the flesh and the
blood be dried up!û He practiced
the severest austerities for six
years.



The Bodhisatta reflect: ßI may
not be able to exert and develop
Concentration Meditation with
this body of mine which is so
much exhausted and withered. It
will be well if I take some food to
resuscitate and freshen this
emaciated body before I endeavor
to attained Concentration.û Lady
Sujàtà offered the alms food of
Ghana milk rice in the gold cup
to the Bodhisatta. The
Bodhisatta rose from his seat,
proceeded to the bank of the River
Nera¤jà and after taken the alms
food over there he made the
resolution ßIf I would attained
Buddhahood today, may this gold
cup float away up stream.û The
gold cup cut across the current
and went straight to the mid-river
and then floated upstream.



The Bodhisatta had taken his
seat on the invincible, Aparàjita
throne, at the foot of the Mahà
Bodhi Tree, for realization of
Sabba¤¤uta ¥àõa. The Màra of
Vesavatti Deva assembled the
fighting forces and commanded
them, ßO Men, transform
yourself into various frightening
forms, and each holding a
different weapon proceed quickly
to the Bodhisatta like a huge
torrent of water rushing down
overwhelminglyû; He himself,
followed them, riding on
Gãrimekhala elephant. The
Bodhisatta having won his great
victory over the Màra by means
of generosity and other virtues
This unique victory acclaimed by
this inanimate earth and sky
that rumbled as if animate,
belongs only to the Buddha.



Having won his victory over
Màra before sun-set on the full-
moon of Vesakha, the Bodhisatta
realised the three knowledges, in
succession as follows: knowledge of
past existences, in the first watch of
that night; divine power of sight, in
the middle watch of the night and
knowledge of extinction of moral
intoxicants, in the last watch of the
night, and attained Buddhahood in
the very last watch of the night of
the Vesakha full-moon. All the
Devas and Mahà Brahmàs from
the other ten thousand world-
systems came to paid homage to the
Buddha and with belief, ßThe
Buddha, by teaching us the
Dhamma of Deathlessness will
bring about our emancipation and
safety from the continuing journey
of the cycle of rebirths.û



Three daughters of the
Màra tried to entice the
Buddha. The Buddha said:
ßGo away, deities. Seeing what
benefit did you try to tempt me
like this? Such a things
should be done to those who are
not free yet from passion, hate
and delusion. As for me, I have
absolutely done away with
passion, hate and delusion.û
After saying in praise of the
Buddha among themselves,
ßOur father has told us the
truth. This recluse Gotama,
being endowed with such
attributes as Araha§, cannot
be easily enticed by means of
passion,û they returned to their
father Màra.



The first week after attaining the
Buddhahood, he breathed forth a
solemn utterance of joy, and while
sitting cross-legged on the Aparàjita
throne, he conceived an idea thus: ßIn
order to win this Aparàjita throne,
I have moved from one birth to
another over the period of four
asaïkhyeyya and a hundred thousand
aeons, fulfilling the ten Perfections
several times in a unique manner.
This is the throne on which I have
completely overcome the fivefold
Màra.û Thus the Buddha spent
seven days on the throne engaging in
the fourth Jhàna that led up to the
Fruition of Arahatship the
attainments of which numbering more
than a hundred thousand crores. At
the time the Buddha repeatedly
reflected on the Dependent
Origination forward and back-ward
orders.



When the third week came, the
Buddha spent seven days, walking
up and down on the jewel walk
created by Devas and Brahmàs and
running from east to west between
the Aparàjita throne and the
Cetiya of the Gaze; at the same
time he was reflecting on the
Dhamma and getting absorbed in
Phala Samàpatti meditation on
the Fruition Attainment. That
place is called Ratanàcankama
Cetiya.



At the six week after the
attainment, the Buddha spent seven
days at Mucalinda tree near east of
the Mahàbodhi. At the foot of the
tree, the Buddha sitting cross-
legged and enjoying the bliss of
Arahatship. At the time the great
untimely rain fell for seven days.
When the great rain fell, a very
powerful Nàga king, Mucalinda
abode underneath the lake render
his service to the Buddha by means
of his body. So he assumed a huge
physical frame and encircled the
Buddha with his seven coils and
covered the Buddha's head with his
expanded hood so that the Buddha
could not be harmed by the cold,
heat, gnats, mosquitoes, flies etc.



Four series of the Buddha' doings
in every days. The last watch of the
night was divided into three parts:
the first part was used for walking
up and down in order to ease his
person that had been strained by his
sitting posture since dawn.



The second part of the last watch
of the night was taken up by his
lying down on his right without
losing his mindfulness in the
fragrant chamber.



In the third part of the last
watch of the night the Buddha
rose from lying, surveying the world
of sentient being through his
twofold Buddha-Eye, to find out
individuals clearly, who had done in
past live principal meritorious deeds
such as generosity, observed precepts,
etc. in the presence of former
Buddhas. Then he will approached
the beings and delivered the truth
of the Dhamma to them.



The Buddha rose early and, in
order to honour his attendant monk
with merit as well as to see to his
own physical well-being, cleaned his
body by washing his face fist and
spent the time by engaging in
Phala-samàpatti in quietude till
the time of going alms-round. When
that time came he adjusted his
lower garment, girded his waist, put
on his robe, took his bowl and
entered the village sometimes alone
and other times in the company of
monks. His entry into the village
took place sometimes in a natural
manner and at other times attended
by miracles. In the first watch of
the night monks presented their
problems, ask about meditation,
requests for a discourse. At the
middle watch of the night Devas
and Brahmàs approaching the
Buddha to ask their questions.


The two merchant brothers,
Tapussa and Bhalika having
approached the Buddha
respectfully paid obeisance to him,
and offered the rice-cakes and
balls of honey-food to the Buddha.
Thereupon the Buddha wondered
ßMy brother-like predecessors had
never received alms food with
theirs hands.û Knowing the
thought of the Buddha, the four
Devas kings respectfully handed
four bowls of stones, the Buddha
accepted and he placed one bowl
upon another, the four bowls
reduced themselves to just one bowl
with four rims. After offered the
food the two brothers took refuge
in the Buddha and the Dhamma.
Buddha rubbed his head with the
right hand and gave them the
relics of his hair conceding to
their request.



When, thus the mind continuum of
the Buddha was such that he was
still inclined not to exert himself for
teaching the Dhamma, this thought
occurred to Sahampati Mahà
Brahmà. he approached the Buddha
and kneel on the ground, he made
obeisance to the Buddha by raising
his clasped hands and addressed him
thus: ßExalted Buddha, may the
Buddha kindly teach the Dhamma to
all sentient beings, humans, Devas and
Brahmàs. There are many beings who
have just a little dust of defilement in
their eyes of knowledge and wisdom. If
these beings do not get the chance to
listen to the Dhamma of the Buddha,
they will suffer a great loss by not
acquiring the extraordinary Dhamma
of Maggaphala which they deserve.
Venerable Buddha, there will
evidently appear those who can
comprehend the Dhamma to be taught
by you.û


After Sahampati Mahà Brahmà
had thus left, The Buddha reflected:
ßTo whom should I first teach the
Dhamma first? Who will quickly
understand the Dhamma to be taught
by me?û Then the Buddha thought:
ßThe Group of Five Ascetics.û After
intending, he proceed to the deer Park
at Isipatana, and delivered the Sermon
of Dhammacakka to them. When the
Buddha thus delivered the discourse
Ven. Koõóa¤¤a followed the teaching
concentrating his mind on the sermon
through its course and developed his
¥àõa so that he became established in
Sotàpatti Phala along with the
eighteen crores of Brahmàs by the time
the delivery of the discourse came to an
end. The Buddha delivered the sermon
of Anatta Lakkhaõa Discourse in order
the five Bhikkhus might become
Arahat with the àsavas extinguished.


The Buddha addressed the rich
merchant's son Yasa; ßMy dear son
Yasa, this Dhamma of Nibbàna
which I, the Buddha, already
know is the Dhamma which is not
tormented and oppressed by any
kind of kilesa.û Yasa taking off his
golden footwear, approached the
Buddha respectfully made
obeisance and took his seat at an
appropriate place. The Buddha
taught Yasa the teachings in series
beginning with Dàna-kathà, when
the Dhamma of the Four Noble
Truths was delivered, Sotàpatti
Magga-¤àõa arose in Yasa's mind.
Even while the Buddha was
teaching the Dhamma to the Yasa
father, he realised the three
higher Maggas and became an
Arahat and Yasa requested
ordination.



Bhikkhu, you have achieved complete freedom from all the snares of such impurities as craving
and greed, namely, the snare of craving and greed for the sensual pleasure of Devas and the snare
of craving and greed for the sensual pleasure of humans. Bhikkhus, go out in all the eight
direction for the mundane and supramundane welfare, prosperity and happiness of many being,
such as humans, Devas and Brahmàs. Let not two of you travel together for each journey.
Bhikkhus, teach the Dhamma that is full of virtuous qualities. Give the Devas and humans,
the threefold training of precepts, concentration and wisdom which is perfect in all aspects and
free from the dirt of wrong conduct.

The Buddha went to Uruvela-
Kassapa and made a request to stay at
the fire-place. While the Nàga saw the
Buddha, he was very angry and blew
forth fumes incessantly towards the
Buddha. The Buddha having over-
whelmed the Nàga by his psychic power.
When Uruvela-Kassapa know about
this incident he thought the Buddha is
so mighty and powerful, but he is not yet
an Arahat like me. Later the Buddha
spoke to Uruvela-Kassapa three sets of
words: ßO Kassapa, 1. you are not an
Arahat with àsavas eradicated, 2. you
are not one who has attained the
Arahatta Magga, 3. you have not even
the least practice of the right path for
the attainment of the Arahattamagga
Arahatttaphala.û Thereupon, Uruvela
Kassapa, feeling a strong sense of
religious urgency, he and the thousand
hermits receive ordination as bhikkhu
and while listened to âdittapariyàya
Discourse all of them attained
Arahattaphala.


The Sàkyan family members
thought to themselves, ßPrince
Siddhattha is very junior to us in
respect of ageû, so they told the young
princes, ßYou, young folks, may pay
homage. As for us, we will sit
behind youû. On seeing this
Tathàgata realized the inner feeling
and strong pride of birth of the
Sàkyans and thus considered and
decided to let them know the real
might and glory of a Buddha by
demonstration of Twin Miracle
involving simultaneous streaming
forth of water and fire from various
part of the body, and will create at
the same time a walk in the sky and
pouring down the Dhamma rain. Saw
this strange miracle the royal
father king made obeisance to the
Tathàgata, all the members of the
royal family without exception, could
not help but pay homage to the
Tathàgata.


The Tathàgata accompanied by
twenty thousand arahats, visited his
royal father's palace to partake of
meal. Queen Yasodharà had her son,
Ràhula, aged seven pay homage to the
Tathàgata. The queen told her son
that the Tathàgata is his father and
asked him to approach the Tathàgata
and ask for inheritance, saying: ßVen.
Father, I am a young Prince and I
will, in due course, be crowned as a
Universal Monarch of the Four
islands and, as such, I am in need of
wealth and treasures befitting such a
king; I pray that those four golden
pots may be given me as inheritance, in
keeping with the tradition of a son
always inheriting such a gift from
his fatherû. After finishing the
meal the Tathàgata left the palace,
prince Ràhula immediately went
along behind Tathàgata request for
the heirloom.


On arrival at the monastery, the
Buddha thought it over: ßThe
prince wants to inherit his father's
property, I shall give the royal son
the inheritance of seven
supramundane treasures of the
Ariyas, namely faith, morality,
sense of shame, dread of consequences
of wrong deeds, knowledge, liberality
and wisdom. û So deciding, the
Tathàgata bade the Ven. Sariputta
make arrangements for the
initiation of Ràhula as a novice In
compliance with the expressed
instruction of the Buddha, The
Ven. Sariputta took the role of the
preceptor; the Ven. Moggallana
acted as instructor, while Ven.
Mahà Kassapa served as his
advisor. Thus prince Ràhula was
given admission to noviciateship and
became a novice.


Prince Nanda (the nephew of the
Buddha) holding the bowl, he thus
followed the Tathàgata. The
Tathàgata went on without taking the
bowl from Nanda, and on arrival at
the monastery, Nanda was admitted
into the order as a bhikkhu. Later
Nanda told that he wanted to return
to the life of a householder because he
kept remembering Princess Janapada
Kalyàni. The Tathàgata, by
supernormal power, showed Nanda the
beautiful female devas of the
Tavati§sa world who were far prettier
than the princess. Nanda was told
that he could have one of them if he
strove hard in the practice of the
Dhamma. Other bhikkhus ridiculed
Nanda by saying that he was like a
hireling who practised of the sake of
beautiful girl. He felt very much
tormented and ashamed. So, in
seclusion, he strove diligently and
eventually he attained Arahanthood.

All the Buddhas of the past
taught Ovàda Pàñimokkha as
follow: Not to do any evil, to
cultivate good, to purify one's mind, Þ
this is the Teaching of the
Buddhas. Forbearing patience is the
highest austerity. Nibbàna is
supreme, say the Buddhas. He, verily,
is not a recluse who harm another.
Nor is he an ascetic who oppresses
others. Not insulting, not harming,
restraint according to the
Fundamental Moral Code,
moderation in food, secluded abode,
intent on higher thoughts, Þ this is
the Teaching of the Buddhas. Our
own Gotama Buddha, the
Enlightened One, taught the Ovàda
Pàñimokkha o nly in the firs t
twe nty y e a rs of his
Bud d ha ho o d . The Bhikkhus
o nly wo uld re c ite d the Vina y a
d is c ip lina ry rule s , a ls o c a lle d
the â nà Pà ñim o kkha o nc e
e ve ry fo rtnig ht.


Mahà Pajapati Gotami, be-
decked with ornaments and in
full ceremonial dress, proceeded to
the monastery. On arrival at the
monastery she addressed the
Tathàgata; ßMost Exalted
Glorious son, I, your step-mother,
intending it for you, have myself
ginned and spun and woven a
cloth for a set of robes. I pray
that you accept the piece of cloth
which I have woven and offered
to you out of compassion and
sympathetic regard for meû. The
Tathàgata advised her to offer it
to the Saïgha (instead of to the
individual) so that she may gain
exceedingly greater merit.



When the Buddha was keeping
the fifth lent in the Mahàvana
forest near Vesali, the royal
father King Suddhodana entered
Nibbàna after attaining
Arahatship under the white
umbrella in his golden palace.



The Buddha gave flame to the
remains of King Suddhodana at the
Cremation Ceremony, and taught
the four Buddhist companies on
filial piety.



Step-mother of the Buddha Mahàpajapati Gotami and the five hundred princesses (including
Queen Yasodharà) of royal blood requested for admission of women to the Order by formal
ordination. The Buddha thus permitted the establishment of Bhikkhuni Sàsana after expounding
the Eight Special Rules for their guidance. When the ordination ceremony was over,
Mahàpajapati Gotami attained Fruitional Stage of Arahatship through hearing Sankhitta
Sutta and those five hundred bhikkhunis attained Ariyaship.

Having established Ankura and
Indaka devas in the fruition stage
of Sotàpatti, the Tathàgata
continued to stay on to keep up the
7th Vassa sitting crossed-legged on
the throne of Sakka in Tavati§sa
and preached the Abhidhamma,
day and night, to all those devas
from ten thousand world systems,
who rallied round the Tathàgata,
with Santusita deva at their head.
He started with the `Law of good
action' and its result; bad action
and its result; neutral or amoral
or indeterminate action; teaching
round the clock, like the river of
the sky flowing continuously, for
the duration of the lent or vassa.



The Tathàgata made known his
departure to Sakka: ßLay devotee
Sakka, King of Devas Ć I shall be
returning to the world of menû by
way of formal leave taking. Sakka
created a set of three stairways, one
of gold another of ruby and another
of silver, side by side, with the bases
at the Gate of Sankassa town and
with their upper end resting on the
summit of Mt. Meru. The devas
came along down the gold stair-way
on the right hand side. The
brahmàs came along down the silver
stairway on the left hand side. The
Tathàgata alone descended by the
ruby stairway in the middle. Those
people, who where gathered at
Sàvatthi city, left after the morning
meal, looking forward to seeing the
Tathàgata.


At the time a monkey, seeing
daily duties performed actively and
energetically by Pàlileyyaka
elephant, became inspired and
thought to himself, ßI too will do
some act of merit toward the
Master.û He offered honeycomb to
the Buddha. The Buddha accepted
it and did the Buddha eat it. So
elated was the monkey that he
joyously danced moving from one
tree branch to another, while so
doing both the branch he was
holding with his hand and that he
was treading on broke off and he
fell on a tree stump. With his body
pierced by the stump but with his
mind devoted to the Buddha, he
died and was reborn in a golden
mansion in the Deva abode of
Tàvati§sa, having a thousand
female celestials as his retinue.


Aïgulimala, the bandit, tried to
kill his mother. When he saw the
Buddha walking for alms round,
he changed his mind and wanted to
kill the Buddha and ordered Him
to stop. The Buddha said He had
already stopped, He meant He had
stopped from killing. Aïgulimala
suddenly under-stood, dropped his
weapon, and asked to be ordained.
He later became an Arahant.



Having been ill for nine month
Devadatta had the desire to see
the Buddha at the last moment.
The disciples bearing Devadatta
laid the couch on the of the pond
near the Jetavana monastery and
stepped into the pond to bathe.
Devadatta sat up on the couch
putting his two feet on the
ground. Then his feet sank into
the earth irresistibly and the
earth had gorged him up to the
jaw-bones when he uttered the
following verse. ßI, Devadatta, on
my death-bed seek refuge in the
Exalted One with these bones and
this lingering life-force.û After
uttering the verse he entered the
earth and landed in the Avãci
hell. Devadatta will be a Pacceka
Buddha by the name of
Aññhissara after one hundred
thousand kappas.


At the age of eighty years old the
Bhagavà Parinibbàna at
Kusinàgara. The Bhagavà said to
the bhikkhus as his last
admonition: ßNow, bhikkhus, I say
this as my last exhortation: Decay is
inherent in all compounded things.
Hence, strive with mindfulness and
diligence to complete the task.û This
was given even as he was on his
death-bed. It is a most significant
compression of all that he had
taught over forty-five years into just
one word, appamàda, mindfulness or
diligence. The Bhagavà passing
away after the reviewing impulsion
where the incumbent Arahat, after
entering upon the jhàna and factors
combinedly or separately, and at the
end of such contemplation, which is
the reviewing impulsion, he reverts
to life continuum though-moment,
during which he passed away.

When Doõa the Brahmin learnt
the tense situation between the seven
disputants he thought, ßThese
princes are doing dishonour to the
place where the Bhagavà passed
away. This is most improper as no
one is going to benefit from war: I
will pacify them allû So he when
to the scene, stood on a small mound
and uttered a series of stanzas
extolling the glory of the Bhagavà.
Then, all the princes agreed that
Brahmin Doõa got the Aëhaka-
measure basket used in the division
of the relics. The Buddha's relics
stupas have been build by King
Ajàtasattu, Licchavã Princes,
Sakyan Prince, Kàbuli Princes,
Koëiya Princes, Brahmin
Veññhadãpa, Malla Princes,
Brahmin Doõa and Mauriya
Princes in reverence. Sakka the king
of Tàvati§sà deva realm placed a
cherished relic in a golden basket
enshrined it in the Cåëàmaõi
shrine.

Patàcàrà lost her two sons, her husband as well as her both parents and brother, she went
stark mad. She went naked about the streets, shouting out, `Woe is me!' The Buddha consoled
her, `Patàcàrà, have no fear; you have now come to one who can protect you and really guide you.
Throughout this round of existence, the amount of tears you have shed on account of the death of
sons, husbands, parents and brothers is voluminous.' Then, the Buddha expounded to her the
Anamatagga Discourse, which dealt with countless existences, and she felt relieved and calmed.
On hearing this discourse Patàcàrà realised the uncertainty and futility of existence and became
established in the Path that leads to the attainment of liberation from Sa§sàra. She became a
bhikkhuni.

Kisà Gotami carrying her dead son, she went everywhere asking for medicine that would restore
her son to life. She went to the Buddha and asked him to give her the medicine that would
restore her dead son to life. The Buddha knowing her distracted mental condition told her to get
some mustard seeds from a home where there had been no death. Kisà Gotami ran from house to
house, begging for some mustard seeds. She could not find a single home where death had not
occurred. As the day dragged on, she realised that hers was not the only family had faced death
and that there were more people dead than living. As soon as she realised this, her attitude
towards her dead son changed and she realised that everything that is born must eventually die.
She then admit to the Order of Bhikkhunis. She meditating on the impermanent nature of all
component things and attained Arahathood.

Råpanandà is very attached to her body and very proud of her beauty. The Buddha with his
supernormal power, he caused a vision of a very beautiful lady about sixteen years of age to be
seated near him. When Råpanandà saw the girl, she realised that compared to that girl, she
herself was just like an old, ugly crow next to a beautiful white swan. Råpanandà liked her very
much. Again and again, she looked at the figure and each time she noticed that the girl had
grown older and older. Finally, she died, her body got bloated, pus and maggots came out of the
body. Having seen all these, Råpanandà pondered, `In the same way, my body will also grow old
and decay. It will be subjected to disease and I will also die.' Responding to further guidance
from the Buddha, Råpanandà attained Arahanthood.

The Sàkyans and Koëiya both side wanted the water for their own use only and as result, there
was much ill-will and hatred on both sides. The Buddha came to know that his relatives on both
sides of the river were preparing for battle. For their wellbeing and happiness and to avoid
unnecessary suffering, he went and appeared in the middle of the river. The Buddha admonished
them, `For the sake of some water, which is of little value, you should not destroy your lives
which are of so much value. Why have you taken this unwholesome course of action? If I had
not been here today, your blood would have been flowing like this river by now. You are striving to
develop selfishness and enmity, but I don't strive for the development of selfishness.' Both sides
then became ashamed of their foolishness and thus bloodshed was averted.

The Buddha happened to see the sorrowful state of the monk, who had been abandoned by his
fellow monks on account of his stinking body. The Buddha washed the body of the sick monk,
and after the washed he became fresh in body and mind and soon developed one-pointedness of
concentration. Then the Buddha told him that this body when devoid of life would be useless as
a log and would be laid on the earth. At the conclusion of the sermon, Tissa attained
Arahanthood. Soon after, he passed away into Parinibbàna. Then the Buddha said, `Bhikkhus!
You do not have your mother or father here who can tend to you. If you do not tend to one
another, who will be there to tend to you? Remember that whoever tends a sick person tends to
me, as it were.'

Who bear within them enmity: ßHe has abused and beaten me, defeated me and plundered meû,
hate is not allayed for them. Who bear within no enmity: ßHe has abused and beaten me,
defeated me and plundered meû, hate is quite allayed for them. Never here by enmity are those
with enmity allayed, they are allayed by amity, this is a timeless truth. Still others do not
understand that we must perish in this world, those who understand this, their quarrels are
allayed. He who seeks his own happiness by inflicting pain on others, being entangled by bonds
of enmity, cannot be free from enmity,

By birth one is no brahmin, by family, austerity. In whom are truth and Dhamma too pure is
he, a Brahmin's he. I call him not the brahmin though by womb-born mother's lineage, he's just
supercilious if with the sense of ownership, owning nothing and unattached; that one I call a
brahmin true.

Oneself is one's own protector (refuge); what other protector (refuge) can there be? With
oneself fully controlled, one obtains a protection (refuge) which is hard to gain. You yourselves
should make the effort; the Tathàgatas are only teachers. Those who enter this Path and
who are meditative, are delivered from the bonds of Màra. Make an island of yourself, quickly
strive and wise become, free from stain and passionless you'll not return, take flesh, decay.

ßWhen Màra advanced on Bodhisatta to do battle, the noble Bodhisatta said, `If I wish,
I can keep the whole of the world-system covered with my body frame' and also with
ßPointing out as witness the great charities performed in his existence as Vessantaraû. While
Màra launched his attacks by nine kinds of weapons, they proved ineffective. Him, did the
Lord of Sages subdue by means of generosity and other virtues.

Having failed in âëavaka attempt to frighten the Buddha by displaying various terrible objects
thus for half the night, he conceived an idea: ßIt were well if I would fling the weapon of
white divine cloak that is invincible!û Then âëavaka the ogre, rising up and up around the
Buddha and roaming about, hurled his weapon towards the Buddha. Making a terrible sound
in the sky like the weapon of thunder and emitting smoke all over and burning with flames, the
cloak flew towards the Buddha but on coming near him it turned into a foot-towel and dropped
at his feet to destroy the ogre's pride. Him, did the Lord of Sages subdue by means of his patience
and self-control.

When Nàëàgiri the elephant saw the Buddha coming, rushed towards the Buddha like a
moving mountain with its trunks raised, his ears and tails set upright, scaring the people,
destroying the houses and crushing the carts to pieces. The Buddha focused his separately
intended loving-kindness on the elephant and the Buddha said: ßO Nàëàgiri, they served you
sixteen pots of liquor and made you drunk not to catch any other being but verily to kill me. So do
not go about harassing the pedestrians. Come straight to where I am.û On hearing the word, the
wild Nàëàgiri opened his both eyes and saw the glorious body of the Buddha. He was shocked
and owing to the power of the Buddha, he became sober and dropping his trunk and flapping his
ears, he came to the Master and crouched at the feet. Sprinkling the waters of loving-kindness,
this ferocious beast, him did the Lord of Sages subdue.

Aïgulimàla, the bandit who adorned himself with one thousand fingers, tried to kill his
mother. When he saw the Buddha walking for alms round, he changed his mind and wanted to
kill the Buddha and ordered Him to stop. The Buddha said He had already stopped, He meant
He had stopped from killing. Aïgulimàla suddenly understood, dropped his weapon, and asked to
be ordained. He later became an Arahant. Him , d id the Lo rd o f Sa g e s s ubd ue by his
p s y c hic p o we rs .

Cincàmana tied a disc of wood shape of half of an egg round her body and wore a red costume
to assume the form of a pregnant woman. She levelled a malicious accusation against the
Tathàgata that she got pregnant by the Recluse Gotama. Sakka Deva accompanied by four
devas transformed themselves into rats and got the strings bitten off, the wooden disc dropped.
All those present condemned Cincàmana, they dragged her out of the monastery. Once she was
out, the earth split into two and the Avici fires swallowed her into the great hell. Her, did
the Lord of Sages subdue by his serene and peaceful bearing.

Warder Saccaka, submit a question to the Tathàgata, the Tathàgata replied his question and
then the Tathàgata question back the Saccaka, at that time he had discovered his grave mistake.
He thought to himself, ßSamana Gotama had brought about the destruction of my view; I was
foolish enough to have created a chance for Samana Gotama to defeat me in my own game.û Sakka
king of devas could not help coming to the scene under guise of an ogre holding a burning, blazing,
flaming thunder bolt and stood right on top of Saccaka's head, as though threatening to punish
him should he fail to answer the Tathàgata's reasonable question. Lighting the lamp of wisdom,
him did the Lord of Sages subdue.

The Buddha granted permission to Mahà Moggallàna to tamed the Nandopananda the Nàga
King. Having tamed the Nàga and freed him from the poison of conceit, the Thera took him to
the Master. The Nàga paid his respect to the Buddha and solemnly himself a follower,
ßVenerable Sir, I took refuge in you.û The Buddha gave his blessings to the Nàga, and then
accompanied by the monks, the Buddha went to the house of the merchants Anàthapiõóika to
partake the meal. The wicked and powerful Nàga, the Noble Sage got subdued by psychic powers
through his disciple con- Mahà Moggallàna.

To the Baka Brahmà who was unable to hide himself, the Buddha said: ßBaka Brahmà, if
you cannot hide yourself, I will hide myself in your presence now; I am going to perform a
miracle so that you cannot see me.û After saw the Buddha performance the miracle, then he
and the attendants were filled with great wonder saying, ßWonderful indeed is the great power
and the great might of the monk Gotama! Never have we seen or heard any Samaõa or
Bràhmaõa who is so powerful and so mighty as the Monk Gotama. Indeed, he can remove the
root of existence from all beings who take delight in existence, who take pleasure in existence and
whose arise in existence. Him, did the Lord of Sages cured with his medicine of wisdom.

Kàyena vàcà cittena Þ pamàdena mayà kata§,
Accaya§ khama me Bhante Þ bhåri-pa¤¤a Tathàgata. (x1)
I by d e e d , wo rd o r tho ug ht Iha ve he e d le s s ly d o ne wro ng , m a y the Ta tha g a ta ,
f
p o s s e s s e d o f g re a t wis d o m fo r g ive m e . (prostrate once)

Accaya§ khama me Dhamme Þ sandiññhika akàlika. (x1)
I by d e e d , wo rd o r tho ug ht Iha ve he e d le s s ly d o ne wro ng , to the Dha m m a , whic h is
f
to be s e e n in this ve ry life a nd g ive s re s ults witho ut d e la y , m a y Ibe fo rg ive n. (prostrate
once)

Accaya§ khama me Saïghe Þ supañipanno anuttara. (x1)
I by d e e d , wo rd o r tho ug ht Iha ve he e d le s s ly d o ne wro ng , m a y the Sa ïg ha , the
f
inc o m p a ra ble fie ld o f m e rit, fo rg ive m e . (prostrate once)

Imàya dhammànudhamma-pañipattiyà Buddha§ påjemi.
By this p ra c tic e in a c c o rd a nc e with the Dha m m a Iho no ur the
Bud d ha .
Imàya dhammànudhamma-pañipattiyà Dhamma§ påjemi.
Dha m m a .
Imàya dhammànudhamma-pañipattiyà Saïgha§ påjemi.
Sa ïg ha .
Addhà imàya pañipattiyà jàñi-jarà-maraõamhà Parimuccissàmi.
By this p ra c tic e Iwill m o s t c e rta inly g a in libe ra tio n fro m birth, a g ing a nd
d e a th.

âkàsaññhà ca bhummaññhà Þ devà nàgà mahiddhikà,
Pu¤¤a§ ta§ anumoditvà Þ cira§ rakkhantu sàsana§.
M y the d e itie s a nd nà g a s o f m ig hty p o we r, who inha bit the
a
e a rth a nd the s ky , re jo ic e in this m e rit a nd lo ng p ro te c t the
[Bud d ha 's ] s à s a na .
Pu¤¤a§ ta§ anumoditvà Þ cira§ rakkhantu desana§.
M y the d e itie s a nd nà g a s o f m ig hty p o we r, who inha bit the e a rth
a
a nd the s ky , re jo ic e in this m e rit a nd lo ng p ro te c t the [Bud d ha 's ]
Te a c hing .
Pu¤¤a§ ta§ anumoditvà Þ cira§ rakkhantu ma§ para§.
M y the d e itie s a nd nà g a s o f m ig hty p o we r, who inha bit the
a
e a rth a nd the s ky , re jo ic e in this m e rit a nd lo ng p ro te c t m y s e lf
a nd o the rs .

Ettàvatà ca amhehi Þ sambhata§ pu¤¤a-sampada§,
sabbe devà anumodantu Þ sabba-sampatti-siddhiyà.
To the e x te nt m e rit a nd p ro s p e rity ha s be e n a c c um ula te d
by us , m a y a ll d e itie s re jo ic e , fo r the a tta ining o f a ll [kind s
o f] s uc c e s s .
sabbe bhåtà anumodantu Þ sabba-sampatti-siddhiyà.
To the e x te nt m e rit a nd p ro s p e rity ha s be e n a c c um ula te d by us ,
m a y a ll living be ing s re jo ic e , fo r the a tta ining o f a ll [kind s o f]
s uc c e s s .
sabbe sattà anumodantu Þ sabba-sampatti-siddhiyà.
To the e x te nt m e rit a nd p ro s p e rity ha s be e n a c c um ula te d
by us , m a y a ll be ing s re jo ic e , fo r the a tta ining o f a ll [kind s
o f] s uc c e s s .

Ida§ me ¤àtãna§ hotu Þ sukhità hontu ¤àtayo.
M y this [m e rit be re jo ic e d in by ] m y re la tio ns
a
[who ha v e p a s s e d a wa y ]. M y the y be ha p p y .
a

a
a

a
a

Ida§ me pu¤¤a§ àsavakkhayàvaha§ hotu.
M y this m e rit [a c c rue d ] be c o nd uc ive fo r the e lim ina tio n o f the [m e nta l]
a
e fflue nts .
Ida§ me pu¤¤a§ Nibbànassa paccayo hotu.
By this merit of mine, may it bring about the realization of Nibbana.

Mà ma§ pu¤¤à bhàga§ sabba Sattàna§ dema.
I share my merits done today with all beings. May all those beings get an
equal share of the merits shared by me.

Sàdhu! Sàdhu! Sàdhu!
Well done! Well done!
Well Done!

Buddha sàsana§ cira§ tiññhatu.
May the Buddha's Sàsana last long.

Dhamme hontu sagàrava. Sabbe pi sattà
kàlena.
May all being stalways respect the
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Dhamma.

Buddhanussati 佛隨念（with Chanting)

Buddhanussati 佛隨念（with Chanting)

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