Dhammapada. The True Story of The Ratana Sutta. by Charles Rockwell Lanman A Gift of Dhamma Free Distribution only

Transcription

1 Dhammapada The True Story of The Ratana Sutta by Charles Rockwell Lanman A Gift of Dhamma Free Distribution only

2 Dhammapada Buddhist legends Namo Tassa Bhagavato Arahato Samma Sambuddhassa Adoration to my Buddha, The Glorious, The Worthy, The Fully Enlightened one "Wide open be the door of immortality to all who have ears to hear. May they receive the Dhamma with faith. The working of Parit Sutta 1 Compiler s Preface The Ratana sutta The True story of the Ratana Sutta contains information that we all should carefully study its efficacy of chanting Jewel Sutta (Ratana Sutta) (Yatana Tote) : It explains the working of all Parit Suttanta: a. Men can only invoke and plead deities for help; 1 Parit sutt Pa Yeik Tote in Burmese. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 2 of 27

3 b. One who invoke the deity s help must be virtuous and that he is worthy of respect by the deities. c. With the above conditions met, the Parit would work perfectly. d. It is not the parit suttanta that works; it is the person who chant is worthy of respect or command respect from the deities. In the case of Vesali City, Ananda chants the Parit Ratana Sutta and along side there are deities Sakka and his troop of Powerful deities using their supernatural power are cleansing the city of evil spirits. (Lokapala nat min gyi, the Devas of the four kings, are under Sakka s administration and together govern the world; as such a mere presence of these kings and generals would drive away all evil spirits). Knowing the working of a Parit efficacy in general, when we invite Monks or Preachers to give alms offerings and chant Parit in your home you know whom you should invite for chanting Parit Sutta. Under today circumstances, many who for lack of spiritual knowledge may just select monks with spotless record. What is Pestilence? Once in a blue moon, a region could be inflicted with famine due to failed crops. When it happened, the poorest of the poor died of hunger; then follows by disease then follows by evil spirits that love to eat human flesh. To cure such pestilence, in Burma for example, we invite monks to chant Parit (Pa Yeik in Burmese) to drive away evil spirits thus abate the sickness and disease and death. The plague infliction and evil spirit attack First famine shortage of food supply first plague; Second plague poor people died dead bodies unattended caused disease; Third plague evil spirit attack on dead bodies and thus result in more people to death; In villages in Burma, my life experience was that villagers once a while will bang on tin cans or cooking utensils to make noise in the evening and the intent was to drive away evil spirits. At the center of the village villagers erect a shrine they called Village guardian Ywra Saunnk Nat Sin. He is the one who will give such alert warning. Modern people will say, there is no evil spirits, its all superstitious. Reading through this Dhammapada, we know, evil spirits do exist among us and that they love dead bodies. One remedy to drive away the evil spirits is to chant Parit. In villages, there are Parit chanting group by village girls. They all learnt to chant all the The eleven Maha Paritta Sutta Pa Yeik Gyi Sae Tet Tote- and other sutta like Thanbude gathar. All these protective Parits are formulated to plead to deities for help, or generally to invoke for deities helps and let the deities clean up the evils. The traditional remedy in the delta region of Burma. In the delta region of Burma, the Mon following the tradition brought over by the migrant Hindu merchants had left their cultural tradition of performing puja to the five supreme Hindu Gods which later changed its name to Nine Gods Ceremony or Phaya Ko Zu The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 3 of 27

4 Puzaw Pwe. Following the King s proclamation, during king Anawratha time around, 1100 AD) of Buddhism to be the state religion, this traditional name has been changed to Phaya Ko Zu Puzaw Pwe. The tradition has it that in home that are struck with frequent death the elders of the community would recommend to perform The Nine Gods ceremony which essentially is to giving Puja to the five supreme Hindu Gods (Vishnu, Siva, Ganesh, Candi, Saraswati); the nine Arahats worship is just a front to hide the worship of celestial Hindu Gods as a result of the merger of tradional practice with Theravada Buddhist practice.. The working of the world system Cakkavala (Sekkyawala cosmic system. Being a Theravada Buddhist, we need to know very clearly one thing: Buddha we worship and pay reverence and daily obeisance to him who guides us on the path to Nibbana or the world of heavenly bliss; Sakka the king of gods responsible to govern the world with his troop including Lokapala Devas of the four kings under his administration to bring good and virtuous people to the hevenly blissful world of Gods. He is also responsible to take care of good people. He will let Yamaraja to take the sinners to Hell. All worldly matters come under Sakka administration. Vessantara Jataka clearly illustrates the working of our cosmic world. Our Bodhisatta Vessantara prayed to Sakka to for eight boons, including one that said to give him wealth to continue his giving s Charity. We should not pray to Buddha s image for worldly matter like some people who brought Buddha image to their business place for good luck or prosperous business. Likewise, images of monks will also applies to the same rule, par their Vinaya rules. The study of three Vedas would also lead to Paccekabuddha. This Dhammapada tells us that the study of Three Vedas (Hindu sacred Text) would result in attaining to the fruit of Paccekabuddha; it said it is not necessarily one has to meditate of the Law of existence (Anicca, Dukha & Anatta) characteristics of impermanence, the characteristic of suffering & the characteristic of Unreality). There is a condition that we must note: In Buddhism meditate of the characteristic of the law of existence Anica, Dukkha, & Anatta) leads one to attain to Paccekabuddha. Three Vedas Text - according to this Dhammapada Buddha said, the study of Three Vedas would also leads one to attain Paccekabuddha; but one must be a monk. All the above applied only during the period outside the Buddha s dispensation. The story of Samkha Buddha said when he was Brahman Samkha, he had a son named Susima, in the existence outside of the Buddha s dispensation, his son Susima studied the Three Vedas (Brahmanic religion). Susima went to study under Brahmanic sages the three Vedas, since they will teach him only if he is a monk, he decided to renounced the world and studied diligently the The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 4 of 27

5 three Vedas, soon Susima attained to Paccekabuddha. The law of existence must be the commonality stated in both Brahmanic and Buddhist religion. Since this happened when it was outside the Buddha s dispensation, it thus stated that Brahmana practice could also lead one to attain Parinibbana. The Law of existence must be common to both religions; it proves that people living outside the Buddha dispensation, the characteristic of existence must be common to all living beings. Look at Asita, the sage of king Sudhodana The sage Asita had attained to the Arupa Brahma world and he practiced the Brahmanic practices. Again, our Bodhisatta Siddhatta also went to study under Brahman teachers - Alara Kalama & Uddaha Ramaputta. However, he went on his own to discover the four noble truths and the Eightfold Paths that leads to Nibbana. By this discovery, Buddha was able to give guidance to those who were destined to attain to Arahatship and Nibbana. We can now conclude that: Buddha, during his dispensation, through his guidance, lead many of living beings to Arahatship and many of the lay disciples to the world of heavenly bliss (Sotapanna, Sekadagami & Anagami) and to eventually to Nibbana. However, outside the Buddha s dispensation, other religion such as Brahmanism, could also lead one to attain to private Buddha by studying the same the Law of existence Anicca, Dukkha & Anatta, although unreality in Buddhism means No-soul, while the Brahmanic religion believes in soul (Atman). This Samkha story, tells us the Brahman Susima was able to attained to Paccekabuddha (Private Buddha). Paccekabuddha is not restricted to Buddhism alone; knowledge of the law of existence may be so common to all living beings that Susima had attained to Paccekabuddha. Why were the five Mahasavaka Brahmans? Take a look at Buddha s the first five arahats in Buddhism Panca Waggies - Annasi Kondanna Ven. Vappa Ven.Bhaddiya, Ven. Mahãnãma and Ven. Assaji. And Sariputta and Moggallana and most of principle disciples. They all were Brahmana, they all practiced Brahmana teaching. Siddhatta himself also had learnt Brahmana practices before he discover on his own the The four Noble Truths. In most of his past births, he had been born in the Brahmana family. Here in the existence as Brahman Samkha, he truly was a Brahman. His son Susima was also a Brahman studied under Brahman sages and attained to Paccekabuddha. Lord Buddha in one of his Dhammapada he said, noble birth only occur in Khettiya or Brahmin family, meaning those who had attained to Ariya hood were mostly from Brahmana or Khettiya birth. Buddhism thus is closely related to Brahmana practices, and Buddha was and is accepted by the Brahman as one of their Vishnu s Avata, a reincarnation of Vishnu. This Dhammapada leads us to rethink what really is Theravada Buddhism?. Compiled for the serene joys and emotion of the pious. Maung Paw California, USA The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 5 of 27

6 Dhammapada The True Story of The Ratana Sutta CONTENTS BOOK XXI. Miscellaneous, Pakinnaka Vagga XXI. 1 The Ascent of the Ganges A city of many splendor and wealth was Vesali A famine struck and poor people died The three plagues struck the city of Vesali By what means can these plagues with which we are afflicted be abated? Ask the supremely enlightened Buddha come to Vesali The people of Vesali decided to send Licchavi Prince Mahali to invite the Buddha to visit Vesali Buddha consented to the invitation and he knows the answer King Bimbisara then prepared the pathway to the Ganges River for the Teacher The people of Vesali prepared the road from Vesali to the bank of Ganges On arrival at Vesali, a big storm and rain falls and washed away all the corpses Sakka the King of the Gods came accompanied by a troop of deities Buddha assigned Ananda to recite the Ratanana Parit at the walls of city of Vesali Ananda throws the water upward to drive away the evil spirits Sakka the king of gods came in with a company of deities to help out Buddha recited Ratana sutta for seven days When all plagues had been abated, the Teacher left Vesali The Nagas kings also rendered honor to Tathagata Deities and Brahma also rendered honor to the Teacher Both men and Nagas are rendering honor to the Tathagata, shall we not do the same? The deities rendered honor and offerings to the Buddha and his retinue Monks picked up the event as topic of discussion in the hall of truth The Teacher, at the monks request narrated his past birth a. Story of the Past; The Brahman Samkha Susima had learned the beginning and the middle, but not the end Susima approached the sages (Private Buddhas) to learn the three Vedas The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 6 of 27

7 The private Buddha will only teach him if he is a monk Soon, Susima attained to the private Buddha Susima s father Brahman Sankha went on to see his son in Benares Samkha had done meritorious deeds to his son, the private Buddha The Teacher said at that time he was Samkha, Susima s father Monk, these honors and offerings were accrued to me by my act of merit Appendix A Ratana Sutta Jewel Sutta Notes The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 7 of 27

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11 BOOK XXI. Miscellaneous, Pakinnaka Vagga XXI. 1 The Ascent of the Ganges 2. The True Story of The Ratana Sutta Ratana Parit I f by renouncing some trifling pleasure This religious instruction was given by the Teacher while he was in residence at Veluvana with reference to his own former deed. A city of many splendor and wealth was Vesali. 2 This story is the same, taken from Khuddaka Patha Commentary. This version is taken from older commentaries. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 11 of 27

12 For once upon a time the city Vesali was a city of splendor and magnificence and great wealth; numerous were the folk that dwelt therein and the street there of were thronged with inhabitants; therein resided seven thousand and seven hundred and seven princes of the Khattiyas, who reigned by turn. Each of the seven thousand and seven hundred and seven princes was provided with a separate place of residence; so many palaces were there, so many pagodas, and that each might take his pleasure out of doors so lay parks and pools. A famine struck and poor people died. But after a time the supply of food gave out and the crops failed and a famine ensued. As a result of the famine, first the poorer inhabitants died; and when their corpses were cast away here and there, the stench was so great as to attract large number of evil spirits 3. Afflicted by the evil spirits, a yet larger number of inhabitants died; and so offensive was the stench of their corpses that the inhabitants were attacked by intestinal disease. Thus three plagues arise: The three plagues struck the city of Vesali. the plague of famine, the plague of evil spirits, and the plague of disease. Thereupon the inhabitants of the city met together and said to the king, Great king three plagues have arisen in this city; during the reigns of the past seven kings no such plagues as these have arisen; in the past during the reign of of any righteous king. So the king convoked a general assembly in the town-hall and said, Whether there be any unrighteousness in me, judge ye. Thereupon the inhabitants of Vesali inquired into the past deeds of the king from first to last, and finding no fault in him, said, Great King we find no fault in you. By what means can these plagues with which we are afflicted be abated? 3 When people died, it is said deeds attract evil spirits. This is the way it works in this world. Evil spirits caused pestilence. That was why in Burma we have Nine Gods Ceremony to worship five Gods Vishnu, Siva, Sandi devi, Mahapeinne, Tuyatadi devi. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 12 of 27

13 Then they took counsel together saying, by what means can these plagues with which we are afflicted be abated? Some of them advocated the offering of sacrifice and the saying of prayer and the holding of public festival, but in spite of all these rites and ceremonies they were unable to abate the plagues. Other suggested the following plan of action. There are six teacher possessed of great supernatural power; let them but come hither and the plagues will instantly subside. Ask the supremely enlightened Buddha come to Vesali. Other said, A Supremely Enlightened one has arisen in the world for he, the Exalted One, preaches the Law which avails for the welfare of all living beings, and he possesses great magical power and great supernatural power; if he come hither these plagues will instantly subside. All applauded the suggestion of these last and said, Where does this Exalted Being now dwell? Now at this time, since the beginning of the season of the rains was near at hand, the Teacher was in residence at Veluvana, in fulfillment of the promise, which he had given to King Bimbisara. At that time a Licchavi prince named Mahali, who was a member of king Bimbisara s company and had attained the fruit of conversion with king Bimbisara, was seated at in that assembly. Therefore the residents of Vesali prepared splendid presents and sent the Licchavi prince Mahali to the king, together with the the son of the house-priest, saying to them, The people of Vesali decided to send Licchavi Prince Mahali to invite the Buddha to visit Vesali. Mahali obtain the favor of king Bimbisara and fetch hither the Teacher. Accordingly the Licchavi prince Mahali and the son of the house-priest went to the king, presented the gifts, made known their errand, and uttered the following request, Great King, send the Teacher to our city. But the king instead of granting their request, said simply, you are men of intelligence and can of yourselves obtain this favor. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 13 of 27

14 So they approached the Exalted one, saluted him, and made the following request of him, Reverend, Sir, three plagues have arisen at Vesali. If you but go thither, they will subside. Come Reverend, Sir, let us go thither. The Teacher listen to their request and pondering within himself, became aware of the following, Buddha consented to the invitation and he knows the answer. So soon as the opening words of the Jewel Sutta (Ratana Parit) are recited at Vesali, the protection it affords will touch hundred of thousands of millions of worlds. At the conclusion of the sutta, eighty four thousand living beings will obtain Comprehension of the Law and the plague will subside. So he acceded to the request. When king Bimbisara heard that the Teacher had consented to visit Vesali, he caused the news to be proclaimed through out the city, and approaching the Teacher, asked him, Reverend, Sir, is it true that you have consented to visit Vesali? Yes, great king, replied the Teacher. In that case Reverend, Sir, said the king, wait until I prepare a road for you. King Bimbisara then prepared the pathway to the Ganges River for the Teacher. So the king caused the ground from Rajagaha to the Ganges, a distance of five league, to be made smooth, erected a rest house at the end of each league, and everything was in readiness, sent word to the Teacher that it was time for him to come. The Teacher set out on his journey, accompanied by five hundred monks. Each league of the journey the king caused five flowers of the five colors to be spread knee-deep, and flags and banners and standards to be set up; he caused two white parasols, a lower and a higher to be held over the head of the Exalted one; likewise he caused a white parasol to be held over the head of each of the monk, And surrounded by his retinue, he honored the Teacher with flowers and perfumes, and lodged him for one night in each rest house, bestowing rich offerings upon him. In five days he conducted him to the bank of the Ganges. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 14 of 27

15 So soon as the king reached the bank of Ganges, he adorned a boat and sent the following message to the inhabitants of Vesali. Let them prepare a road and come forth to meet, the Teacher. Thereupon the inhabitants of Vesali thought, we will render the Teacher twice the honors rendered by the king. The people of Vesali prepared the road from Vesali to the bank of Ganges. So between Vesali and Ganges, a distance of three leagues they made the ground smooth, and procuring parasols both lesser and greater, they prepare to honor the Teacher with four white parasols, and each of his monks with two. Having made these preparations, they came forth and stood waiting on the bank of the Ganges. King Bimbisara fastened two boats together, erected a pavilion thereon, festooned the pavilion with flowers, and prepared for the Buddha a seat of all kinds of jewels. The Exalted one seated himself herein, and when the monks embarked, they too sat down in a circle around him. The king followed the float, descending into the water to his neck. Then he said, Reverend, sir, until the Exalted one returns, I shall remain right here on the bank of the Ganges. So saying, he pushed off the float and turned back. Having voyaged a distance of a league up the Ganges, the Teacher reached the boundary of the territories of the Vesali. On arrival at Vesali, a big storm and rain falls and washed away all the corpses. The Licchavi princes came forth to meet the Teacher, and entering into the water up to their necks, they drew the vessel to the bank and assisted the Teacher to disembark from the vessel and set foot on the ground, a severe storm came up and there was and there was a heavy fall of rain. Everywhere flowed streams of water knee-deep or tight deep or waist-deep, and washed all the corpses into the Ganges, so that the whole region round about was cleaned and made pure and sweet. The Licchavi princes lodged the Teacher at interval of a league along the road, bestowing upon him twice the offerings twice the offerings bestowed upon him by the king. In three days they conducted him to Vesali. Sakka the King of the Gods came accompanied by a troop of deities 4 4 For matter relating to world it is Gods that are responsible to do the work of cleansing the city. These plagues are out of the Buddha s hands; Buddha only responsible to show the path to nibbana. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 15 of 27

16 Sakka King of the Gods drew near accompanied by a troop of deities. With the gathering together of deities so powerful, the evil spirits fled, for the most part. In the evening the Teacher stood at the gate of the city and addressed the Elder Ananda as follow, Buddha assigned Ananda to recite the Ratana Parit at the walls of city of Vesali. Ananda, receive from me this Jewel Sutta and recite as protection within the three walls of the city of Vesali, making the rounds of the city with Licchavi princes. The Elder received the jewel Sutta from the lips of the Teacher 5, took water in the Teacher s stone bowl, and then went and took his stand at the gate of the city. And standing there, he meditated all the merits of the Buddha beginning with: Buddha s resolve; Considering in turn the ten perfection of the Tathagata, The ten minor perfections, and The ten major perfections; The five great sacrifices; The three meritorious acts, in behalf of his kinsmen, And for the sake of enlightenment; His descent into the womb of the last state of existence; His birth; The great retirement, The great exertion. His conquest of Mara on the throne of enlightenment, His attainment of Omniscience And the nine Transcendent Conditions. And when he had so done, he entered the city and during the three watches of the night went about within the three walls of the city reciting the Jewel sutta as Protection. Ananda throws the water upward to drive away the evil spirits. The moment he uttered the word, Whatsoever (stanza) and threw the water upwards, it fell upon the evil spirits. From the third stanza on, drops of water resembling tiny balls of silver rise into the air and fell upon the sick men. Straightway the sickness of those men was cured, and rising to their feet in all quarters, they surrounded the Elder. So soon as the word Whatsoever was uttered, the evil spirits who formerly infested each place as heaps of firebrands and piles of sweepings and pinnacles and 5 From the lips of the Teacher Buddha formulated Jewel sutta and orally given it to Ananda. Ananda memorized it by repetition of the sutta. (oral tradition). The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 16 of 27

17 walls, touched by the drops of water 6, strove to escape by one door after another. Now although there were many thousand doors, there was not room enough for them to escape by the doorways, and therefore they broke down the walls and thus made their escape. Sakka the king of gods came in with a company of deities to help out. The populace smeared the town-hall which stood in the midst of the city with all he perfumes, and erected overhead a canopy adorned with golden stars and other ornaments, and having prepared a seat for the Teacher, announced to the Teacher that all things were in readiness. So the Teacher seated himself in the seat prepared for him, and the Congregation of monks and the host of Licchavi princes sat down in a circle about the Teacher, and Sakka the king of Gods surrounded by a company of deities, stood in a suitable place. Buddha recited Ratana sutta for seven days. The Elder went about the entire city, returned with a great multitude whose disease had been cured, and having saluted the Teacher, sat down. The Teacher surveyed the company and recited the Jewel Sutta (Ratana sutta) 7 once more. At its close, eighty four thousand living beings obtained Comprehension of the Law. Thus in the like manner on the following day and for seven days thereafter he recited the same sutta. When all plagues had been abated, the Teacher left Vesali. And then perceiving that all the plagues had been abated, he addressed himself to the host of Licchavi, and departed from Vesali. The Licchavi princes rendered double honors to the Teacher, and again in three days conducted him to the bank of Ganges. The Nagas kings also rendered honor to Tathagata. The Naga kings reborn in the Ganges thought to themselves, Men rendered honor to Tathagata; shall we not do the same? 6 Drop of water sanctified water I Burmese is called Parit Ye Pa yate ye. Usually a branch of Ta Pye Ywet is used to sprinkle the water; some use rice in place of water. 7 Jewel Sutta or Ratana Sutta in Burmese is Yatana tote. It is a protective (parit) gatha for people to recite to drive away evil spirits. In the delta region of Burma, Nine Gods Ceremony Phaya Ko Zu is usually held for tis purpose. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 17 of 27

18 Accordingly they created boats of gold and silver and precious stone, caused the surface of the rive to be covered with Lotus flowers of the five colors, and then requested the Teacher to enter their respective boats, saying to him, Reverend, Sir, be favorable to us like wise. Deities and Brahma also rendered honor to the Teacher. Thereupon one and all beginning with the deities of the earth and extending to deities of the highest Brahma world, said to themselves, Both men and Nagas are rendering honor to the Tathagata, shall we not do the same? Accordingly one and all did honor to him. Thereupon Nagas raised parasol after parasol, each a league in height, and below them other Nagas did the same. Likewise deities of earth dwelling in trees and jungles, and mountains, and deities in the sky; from the world of Nagas to the world of Brahma, the deities contained within the circle of Cakkavala one and all rained parasol after parasol. Between the parasols were flags, and between the flags were banners, and at intervals were marks of hospitality, -- festoons and perfumes and incense. The male deities adorned with all the adornments, in festive array, soared through the sky making loud acclaim. (Tradition has it that there have been three great assemblages, The assemblage on the occasion of the twin miracle, the assemblage on the occasion of the Descent of the Gods, and This assemblage of the occasion of the Ascent of the Ganges.) 8 On the other side of the river king Bimbisara having made ready offering double those of presents by the Licchavi princes, stood watching the Exalted one as he approached. The deities rendered honor and offerings to the Buddha and his retinue. When the Teacher looked upon the splendid gifts offered by the kings on both sides of the Ganges and perceiving the motive, which actuated the Nagas and other deities, he put forth his magical power and created in each boat a counterfeit 8 The occasion of the assemblage - three assemblages is noted here in this Dhammapada. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 18 of 27

19 Buddha with a retinue of five hundred monks. Thus did the Buddha sit under each white parasol and under each wishing tree 9 and under each wreath of flower, surrounded by a boat of Nagas. Likewise in every place among the deities of the earth and deities of the sky, he created by supernatural power a counterfeit Buddha with his proper retinue. Thus there was, as it were, one festival and one holiday within the whole circle of the Cakkavala 10. In gracious condescension, as a favor to the Nagas, A Buddha embarked in each jeweled boat. The Naga-kings escorted within the abode of the Nagas the Congregation of monks presided over by the Buddha, listened all night long to a discourse on the Law delivered by the Teacher, and on the following day served the Congregation of monks presided over by the Buddha with celestial food both hard and soft. After delivering the address of thanks giving, the Teacher departed from the abode of the Nagas and with five hundred boats crossed the river Ganges, honored by the deities of all the Cakkavalas. The king came forth to meet the Teacher, assisted him to disembark from the boat, and rendering him honor double that bestowed upon him by the Licchavi princes when he arrived, conducted him in the same way as before in five days to Rajagaha. Monks picked up the event as topic of discussion in the hall of truth. On the following day, after the monks had returned from their rounds for alms, as they sat together in the evening in the Hall of Truth, they began the following discussion, Oh, how great is the supernatural power of the Buddhas! Oh, how firm s the faith of gods and men in the Teacher! For a distance of eight league along the Ganges, both on this side of the river and on the other side, because of their faith in the Buddha, kings rendered smooth the surface of the earth and sprinkled sand, and spread flowers of various knee-deep; through the supernatural power of the Nagas the surface of the Ganges was covered with Lotuses of five kinds; as far as the highest heaven parasol after parasol was raised aloft; the whole round world was, as it were, uninterrupted decoration and holiday. The Teacher drew near and asked them, Monks what is it that you are discussing now as you sit here together? 9 Wishing tree a wish fulfilling tree where one could get whatever he wished for. In Burmese is Ta Bye Tar bin or miracle tree. 10 Cakkavala in Burmese is Sekkyawala entire world system. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 19 of 27

20 When they told him, he said, The Teacher, at the monks request narrated his past birth. Monks it is not true that honors and offerings have accrued to me through my supernatural power of a slight offering I made in a previous state of existence that that these honors and offerings have accrued to me. Thereupon the monks asked him what he meant; and in response to their request to make the matter plain, he related the following. O 1a. Story of the Past; The Brahman Samkha. nce upon a time, long, long go, there dwelt at Takkaasila a Brahman named Samkha, and he had a son named Susima, a youth about sixteen years of age. One day Susima went to his father and said to him, There lived in Takkasila Brahman Samkha and his son was named Susima. My dear father, I wish to go to Benares and rehearse the Sacred Word. The father said to him, Very well, my dear son such a such a Brahman is a friend of mine; go and study under him, Very well, replied the son, accepting the suggestion. In due course he reached Benares, approached the Brahman, and told him that his father had sent him to him. The Brahman, learning that the youth was the son of his friend accepted him as his pupil, and so soon as the weariness of the journey had worn off, on an auspicious day, began to make him repeat the sacred Word to him. Now the youth learned a great deal in a short time and retained in his memory without loss everything he had learned, even as lion-oil placed in a golden vessel is retained without loss. The result was that in no long time he learned from the lips of his teacher all there was to be learned. He repeated the sacred word accurately and understood the beginning and middle of the teaching he had received, but not the end. Susima had learned the beginning and the middle, but not the end. So he approached his teacher and said to him, I understand only the beginning and middle of the teaching, but not the end. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 20 of 27

21 His teacher replied, my dear pupil, I also do not understand the end. Then the youth asked his teacher, who does know the end? His teacher replied, my dear pupil, here in Isipatana reside sages who may know, approach them and ask them. Susima approached the sages (Private Buddhas) to learn the three Vedas. So the youth approached the private Buddha sand asked them, Is it true that you knows the end of this teaching? Yes, we know. Well then teach it to me. The private Buddha will only teach him if he is a monk. We will not teach it to anyone who is not a monk; if you need to know the end be a monk. Very well replied the youth, consenting, and forthwith retired from the world and became a monk of their order. Just learn this, said they to the youth; thus the lower garment is to be put on and thus the upper garments to be put on. Thus did hey teach him the minor duties. Soon, Susima attained to the private Buddha 11. Remaining there as their pupil learning all they had to teach him, because he possessed the requisite faculties, he attained but a short time the enlightenment of a private Buddha. His fame spread throughout the city of Benares even as a full moon in he sky, and he received the richest gain and the highest renown. Because the works he wrought were conducive to but a short term of life, he passed into Nibbana in but a short time. The private Buddhas and the populace performed the funeral rites over his body, and having so done, gathered up the relics and erected a shrine over them at the gate of the city. 11 Private Buddha learning the three Vedas leads to attaining to private Buddha; hence Brahmanism could also lead one to attain to a private Buddha. Thus, private Buddhas are not neccessarily belong to Buddhism. (Here we know that Brahmanism and Buddhism have commonality in attaining to private Buddhahood. Brahmanism also could lead one to Nibbana through paccekabuddhahood.. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 21 of 27

22 Susima s father Brahman Sankha went on to see his son in Benares. Samkha the Brahman thought to himself, my son has been gone a long time; I will find out what has become of him. So desiring to see his son once more, he departed from Takkasila and in due course arrived at Benares, Seeing a great concourse of people, he thought to himself, Doubtless some one in this Throng will know what has become of my son. Accordingly he approached the crowd and asked, A youth named Susima came here some time ago; is it possible that you know what has become of him? Yes, Brahman, we know. The crowd told him about his son who after attained to private Buddha took parinibbana. He studied the three Vedas under such and such a Brahman, retired from the world and become a monk, attained the enlightenment of a private Buddha, and passed into Nibbana 12 ; this shrine which has been erected here is his shrine. Samkha had done meritorious deeds to his son, the private Buddha. Thereupon the Brahman smote the earth with his hand, and weeping and lamenting went to the inclosure about the shrine. He tore up the grass, brought sand in his outer garment and spread it over the inclosure about the shrine, sprinkled the ground with water from his water-pot, scattered wild flowers as a mark of respect, spread aloft his robe as a banner, planted his own parasol over the mound, and having so done, departed. Story of the past concluded. The Teacher said at that time he was Samkha, Susima s father. When the Teacher had related the story of the past, he said, at that time monks, I was the Brahman Samkha, and it was I who uprooted the grass, which grew in the inclosure about the shrine of the private Buddha Susima. 12 Susima after learning the three Vedas, had attained to Private Buddhahood. This happened outside of Buddha s dispensation; Brahmanic religion exist at that tim. By Brahamanic teaching, Susima attained to private Buddhahood. In Buddhism it said, by tranquil meditation of the law of existence too leads one to private Buddhahood. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 22 of 27

23 Monk, these honors and offerings were accrued to me by my act of merit. As the fruit of this act of mine, thee princes cleared a path eight leagues long of stumps of trees and brambles and made it smooth and even. It was I who spread sand over a path eight leagues long; It was I who scattered wild flowers there as a mark of respect; as the fruit of this act of mine, various kinds of flowers were scattered over a path eight leagues long, and the water of the Ganges was covered for a distance of a league with lotuses of the five kinds. It was I who sprinkled the ground with water from my water-pot and as the fruit of his act of mine, the whole circle of the Cakkavala as far as the highest heaven, was gay with one mass of flags and banners and with parasol after parasol. Monks these offerings and honor did not accrue to me through my supernatural power as Buddha, nor yet yet through the supernatural power of the Nagas and deities and Brahma; on the contrary it was through the supernatural power of a slight offering I made in previous state of existence. So saying, he expounded the law by pronouncing the following stanza, 290. If by renouncing some trifling pleasure one can obtain pleasure abounding. A wise man should consider pleasure abounding and renounce that trifling pleasure. known by the sages. Cakkavala World system Buddhist cosmology.. [xi] (Pali; Sanskrit: cakravada.) A term in Buddhist cosmology meaning worldsphere or world-system. Buddhist cosmology has much in common with the cosmologies of Jainism and Hinduism, all three being adapted in part from common ancient Indian traditions. The complete description of a world-system represents the detailed account of the Buddhist conception of the round of rebirth (Samsara). At the centre of the cakkavala is Mount Meru, surrounded by rings of mountains and oceans. Beyond these mountains, in the four cardinal directions, are four continents: the southern continent, Jambudipa, is the continent inhabited by ordinary human beings. Below are the descents occupied by beings reborn as animals, ghosts, hellbeings and jealous gods as a result of bad actions (see Karma), while rising above Mount Meru are six happy realms inhabited by devas or gods enjoying the results of good actions. These 11 realms comprise the world of the five senses (kama-loka). Beyond are the 20 realms of the form and formless worlds (rupa-loka, arupa-loka) inhabited by further classes of gods known as Brahmas, reborn as such as the result of various meditation attainments (see Samatha); each presides over thousands of world-spheres. These 31 levels of existence define the basic structure of the round of rebirth, but its full extent can be defined neither spatially nor temporally, nor in terms The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 23 of 27

24 Sadhu! Sadhu! Sadhu! Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words Ratana sutta. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 24 of 27

25 Appendix A Ratana Sutta Jewel Sutta Ratana Sutta: The Jewel Discourse translated from the Pali by Piyadassi Thera "Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words: 2. "O beings, listen closely. May you all radiate loving-kindness to those human beings who, by day and night, bring offerings to you (offer merit to you). Wherefore, protect them with diligence. 3. "Whatever treasure there be either here or in the world beyond, whatever precious jewel there be in the heavenly worlds, there is nought comparable to the Tathagata (the perfect One). This precious jewel is the Buddha. [2] By this (asseveration of the) truth may there be happiness. 4. "That Cessation, that Detachment, that Deathlessness (Nibbana) supreme, the calm and collected Sakyan Sage (the Buddha) had realized. There is nought comparable to this (Nibbana) Dhamma. This precious jewel is the Dhamma. [3] By this (asseveration of the) truth may there be happiness. 5. "The Supreme Buddha extolled a path of purity (the Noble Eightfold Path) calling it the path which unfailingly brings concentration. There is nought comparable to this concentration. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness. 6. "The eight persons extolled by virtuous men constitute four pairs. They are the disciples of the Buddha and are worthy of offerings. Gifts given to them yield rich results. This precious jewel is the Sangha. [4] By this (asseveration of the) truth may there be happiness. 7. "With a steadfast mind, and applying themselves well in the dispensation of the Buddha Gotama, free from (defilements), they have attained to that which should be attained (arahantship) encountering the Deathless. They enjoy the Peace of Nibbana freely obtained. [5] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 25 of 27

26 8. "As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness. 9. "Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence (in the realm of sense spheres). [6] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness. 10. "With his gaining of insight he abandons three states of mind, namely selfillusion, doubt, and indulgence in meaningless rites and rituals, should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings. [7] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness. 11. "Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (of Nibbana). [8] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness. 12. "As the woodland groves though in the early heat of the summer month are crowned with blossoming flowers even so is the sublime Dhamma leading to the (calm) of Nibbana which is taught (by the Buddha) for the highest good. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness. 13. "The Peerless Excellent one (the Buddha) the Knower (of Nibbana), the Giver (of Nibbana), the Bringer (of the Noble Path), taught the excellent Dhamma. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness. 14. "Their past (kamma) is spent, their new (kamma) no more arises, their mind to future becoming is unattached. Their germ (of rebirth-consciousness) has died, they have no more desire for re-living. Those wise men fade out (of existence) as the flame of this lamp (which has just faded away). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness. 15. "Whatever beings (non-human) are assembled here, terrestrial or celestial, come let us salute the Buddha, the Tathagata (the perfect One), honored by gods and men. May there be happiness. [9] 16. "Whatever beings are assembled here, terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness. 17. "Whatever beings are assembled here, terrestrial or celestial, come let us salute the perfect Sangha, honored by gods and men. May there be happiness." 1. Notes Ratana means precious jewel. Here the term is applied to the Buddha, Dhamma, and Sangha. The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 26 of 27

27 Literally, in the Buddha is this precious jewel. Literally, in the Dhamma is this precious jewel. Literally, in the Sangha is this precious jewel. Obtained without payment; 'avyayena' (KhpA). The reason why it is stated that there will be no eighth existence for a person who has attained the stage of sotapatti or the first stage of sanctity is that such a being can live at the most for only a period of seven existences in the realm of sense spheres. Abhithanani; i. matricide, ii. patricide, iii. the murder of arahants (the Consummate Ones), iv. the shedding of the Buddha's blood, v. causing schism in the Sangha, and vi. pernicious false beliefs (niyata micca ditthi). He is a sotapanna, stream-enterer, one who has attained the first stage of sanctity. The last three stanzas were recited by Sakka, the chief of Devas (gods) (KhpA). The True Story of Ratana Sutta A Gift of Dhamma from Paw s family page 27 of 27