Introduction to Theravāda Buddhism Part 1 by Venerable Janakābhivaṃsa

Notes for 9th lesson on 5 Oct 2018

The Qualities of the Buddha (3) – Notes for 5 Oct 2018 lesson
First, let us pay respect by reciting the qualities of the Buddha three times:
itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā
These are the 9 kinds of qualities of the Buddha. In the scriptures, when
someone would like to refer to the Buddha, they would mention these 9 kinds
of qualities.
We have already finished explaining the first 3 qualities:
(1) arahāṃ - the worthy one or the one who is far from defilements. The
Sayadaw who authored this book mentioned 2 definitions here.
(2) Sammāsambuddho – usually translated as “the fully-enlightened one”.
Buddha means knower, sam means by himself, sammā means well or fully.
(3) Vijjācaraṇasampanno – the one endowed with knowledge and conduct.
Sugato
Today, we will continue with the next quality, sugato.
Su is well, gata is the one who has gone. So, sugata means the one who has
gone well. In short, we can say that sugata is the well-gone one.
Why is the Buddha called the well-gone one? From the time of the
Dīpaṅkāra Buddha, for 4 incalculable and 100,000 aeons, until His
enlightenment under the Bodhi tree in India, the bodhisatta had been going
well throughout this long period of time. Therefore, the Buddha is the well-
gone one.
During this period of time, the bodhisatta did not have wrong views. He was
always with mindfulness and clear comprehension. In this way, he had been
going throughout this period of fulfilment of pāramī, so he is the well-gone one.
This is explained in this book.
They are actually other definitions for the term sugata. However, as this book
is an introductory book, it does not explain everything in detail.
With reference to this quality, the Sayadaw gives the following
encouragement: In the Buddha’s dispensation, we are able to have right views
and avoid wrong views. However, outside of the Buddha’s dispensation, most
people may take up wrong views. Therefore, in this life, while we are still in the
Buddha’s dispensation, we should try to establish right views; it is especially
important for us to obtain kammassakatā knowledge.

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 Introduction to Theravāda Buddhism Part 1 by Venerable Janakābhivaṃsa
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Kammassakatā knowledge is the knowledge that we have kamma as our own

properties. This means that if we do good deeds, we will have good results; if
we do bad deeds, we will have bad results. Good begets good, bad begets bad.
Such belief that we are owners of our kamma is kammassakatā knowledge. We
should try to establish this knowledge in this dispensation. We should avoid
wrong views, and we should try to be a well-gone one like the Buddha.
This knowledge is very fundamental. There are many wrong views, but it is a
very serious wrong view to reject kamma and the results of kamma. It is very
serious. If someone does not believe in good or bad kamma, it is very dangerous
for him and for others. It is very basic. If someone does not have kammassakatā
knowledge, he may not even obtain a good life. On the contrary, if someone has
kammassakatā knowledge, believing in kamma and the results of kamma, he can
be reborn in a good destination.
However, in order to be free from saṃsāra and free from the bonds of
existences, one needs higher knowledge. One needs insight knowledge. Insight
knowledge is to know that this body comprises only materiality and mentality,
and they are impermanent, suffering, and non-self. This knowledge is a very
high knowledge – this is vipassanā knowledge.
Sayadaw encourages everyone to develop this vipassanā knowledge. We
should approach good teacher and ask questions, “What are materialities? What
are mentalities? How should we understand these? How to understand them to
be impermanent, suffering, and non-self?” We should first try to understand.
After that, we should try to meditate, to turn understanding into practical
knowledge. With such direct knowledge, we may remove wrong views.
For those who understand kammassakatā knowledge, about kamma and the
results of kamma, they may produce good kamma and avoid bad kamma; if so,
they can get good life. In addition to that, if they can practise to acquire
vipassanā knowledge, not only can they remove wrong views, they may be able
to even remove some levels of attachment. Some worldly people focus a lot on
money, and emphasise very much on sensualities. For them, such vipassanā
practice can at least reduce those strong attachments towards sensualities.
For the quality of sugato, Sayadaw only explains this meaning of the well-
gone one. From the Dīpaṅkāra Buddha until His enlightenment, the bodhisatta
had been going well. Going well means not having wrong views, and also
fulfilling pāramīs; He was always with mindfulness and understanding, that is
sati sampajañña – mindfulness and clear comprehension. Basically, whatever
actions he would undertake, he would do so mindfully with clear
comprehension. He would first of all examine – “How long should I sit? When

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should I get up? How long should I talk? When should I stop?” After
evaluation, he would only carry out those actions with potential benefits. This is
mindfulness and clear comprehension.
These are important factors for the meditators. Meditators need to know
everything about their movements, their actions, their speech, and their
thoughts. “How should we think? What is the beneficial way to think, to speak,
to move, or to do actions?” This is mindfulness and clear comprehension.
Lokavidū
We will move on to the next quality, itipi so bhagavā lokavidū.
Vidū means knower, loka means the world – so lokavidū means the knower of
the world.
The Buddha knows all the worlds. Here, 3 kinds of world are explained:
(1) Sattaloka – the world of beings.
(2) Okāsaloka – the world of realms.
(3) Saṅkhāraloka – the world of formations.
The Buddha knows all these 3 kinds of world.
Sattaloka – the World of Beings
Firstly, let us look at sattaloka, the world of beings. The Buddha knows
everything about all types of beings – beings in hell, beings in the ghost realm,
animals, humans, devas, and brahmās. The Buddha knows all types of beings.
Not just the type of beings, the Buddha also knows their temperament.
Some people are of anger type; they get angry easily. Some are of attachment
type; they attach to something easily. Those are the temperaments of beings.
Once the Buddha sees someone, the Buddha can differentiate and know the
temperament of that person. The Buddha will then give talk according to his or
her temperament. In Pāḷi, we call this carita, the temperament of beings.
In addition to temperament, the Buddha also knows their anusaya –
underlying tendencies. In the mind of the beings, there are underlying
tendencies. Some factors are more predominant than others. The Buddha
knows this too.
The Buddha also understands the original chanda – the original desire – of
the beings. The mind of some people is of a higher quality when compared to
others. After listening to the Dhamma, the Buddha’s teachings, they have very
strong desire to practise the Dhamma. Some may ordain as bhikkhus or
sayalays. However, for others, even though they listen to many Dhamma talks,

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they do not have much desire to practise. So, it is dependent on their original
desire. For some, they lead a normal routine life just because they have yet to
hear the Dhamma. Once they hear the True Dhamma, the right Dhamma, a
very strong desire to practise is aroused in them; they want to put into practice
what they have learned.
Therefore, before giving a talk, the Buddha would usually try to assess the
beings to see what their temperament was, what their underlying tendencies
were, and whether their original desire was strong or otherwise. Only after that,
the Buddha would give a Dhamma talk which was appropriate and suitable for
the listeners.
The Buddha also knows another aspect of the beings – their indriya – the
faculties. There are five kinds of faculties: saddhindriya (the faculty of faith),
viriyindriya (the faculty of effort), satindriya (the faculty of mindfulness),
samādhindriya (the faculty of concentration), paññindriya (the faculty of
wisdom). Different people are equipped with different strength in these factors;
some are more predominant in certain particular faculties.
They are some who are of the faith type; being predominant in the faculty of
faith, they have strong belief in the Buddha, the Dhamma, and the Saṅgha.
They would often pay respect to the Triple Gems, chant regularly, and offer
flowers and water frequently.
Some people are of the effort type; being predominant in the faculty of
effort, they want to try to work hard, they are very much inclined to put in a lot
of effort.
For those who are of the knowledge type, their predominance in the faculty
of wisdom propels them to want to learn many things; they incline to think and
to contemplate a lot.
Whomever the Buddha met, He would understand which faculty is
predominant for that person. In this way, the Buddha is the knower of the
world of beings.
Okāsaloka – the World of Realms
The next world is okāsaloka – the world of the realms. This is about the
world, or the place that beings live in.
With regards to the Buddhist text’s descriptions of the human world, or what
we normally say as the earth, Sayadaw said that there may be differences from
what is commonly known in science. It is mentioned here in the book that the
thickness of the earth is 240,000 yojanas. One yojana is about 8 or 12 miles.
The upper half of this layer is just earth, while the lower half is made up of
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stones. Under this layer of earth, there is a layer of water measuring 480,000
yojanas. Although it is mentioned as water, Sayadaw said that this may not be in
liquid form, but it should rather be like a huge ice block as it is very cold there.
So, the first layer is earth, then underneath it, there is a layer of ice block twice
its thickness. After that, there is a layer of 960,000 yojanas of wind. Beyond the
wind, there is only space. This is how the earth under us is described in the
Buddhist text.
Then this book continues to describe the perimeter of this world. It is
explained that the circumference of the world is 3,610,350 yojanas. Beyond
that, there is a range of stone mountains acting as a wall along the perimeter.
Because of this, the wall that surrounds this world system, cakkavāla, is called
the cakkavāla walls. Within the walls, it is filled with water, just like the ocean.
At the deepest place of the ocean, it has a depth of 84,000 yojanas.
In the middle of this huge expanse of water, there is Mount Meru, which is
168,000 yojanas in height. Besides Mount Meru, there is a flowing stream of
water like a river; it is called Sīdā. After that, there is the Yugandhara Mountain
which is very famous in the Buddhist scripture. It is half the height of Mount
Meru. When the Buddha went up to Tāvatiṃsa realm to teach Abhidhamma,
the Buddha first took a step on Yugandhara Mountain, before stepping onto
Tāvatiṃsa realm. This is because Tāvatiṃsa realm is located on the top of
Mount Meru, and the Yugandhara Mountain is half the height of Mount Meru.
In this way, there are 7 alternating layers of mountains and rivers stretching
outwards from Mount Meru in the centre.
In the four directions next to Mount Meru, there are big and small islands
where people stay. On the eastern side of Mount Meru, we call it the eastern
island. In the same way for the southern island, the northern island, and the
western island.
At the Yugandhara mountain, which is half of the height of Mount Meru,
there is the Catumahārājika realm, the lowest deva realm. On the top of Mount
Meru there is Tāvatiṃsa deva realm. These two deva realms are connected with
the earth. The other 4 deva realms – Yāma, Tusita, Nimmānarati, and
Paranimmitavasavatti – are in the space above the Mount Meru.
This is how our world system is described in the Buddhist texts. It may not
be the same as what is explained in science. There are certain facts which were
already stated in the Buddhists texts very much earlier, but were only
discovered by scientists much later. In this case, concerning the descriptions of
the world system, there may be discrepancies between the Buddhist idea and

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the scientists’ idea. Nevertheless, we should learn what is explained in the

Buddhist texts first and then we may consider further about them subsequently.
Where is Mount Meru? Nowadays, we cannot say for sure. Anyway, the
place we are staying now should be located on the southern island. For sure,
India is on the southern island. Hence, Mount Meru is definitely in the
northern direction of India. However, we do not know where exactly it is.
Similarly, nowadays, we cannot see the wall which is encircling the world
system.
Some of these warrant our deeper considerations. For example, we cannot
see the deva mansions with our naked eyes. Some of these deva mansions are
movable. Wherever the devas go, they will go together with their deva
mansions. In the space above us where the deva dwells, the devas need to travel
according to certain fixed routes. They cannot go here and there as they like.
This is evident in the Āḷavaka sutta. At that time, the Buddha was staying in the
Aḷavaka mansion, which was on the surface of the earth. Above that mansion,
there was a sky route for the devas to travel. However, when the Buddha stayed
inside the Āḷavaka mansion, the devas could not go on that same route, because
the devas could not cross over on top of the Buddha who was staying under the
route. But why couldn’t they take a detour and take the path next to the fixed
route? They couldn’t because there were deva mansions next to the sky route.
Therefore, the devas had to come down and pay respect to the Buddha. Only in
this way, they could cross the Āḷavaka mansion. It goes to show that the devas,
just like humans, need to travel according to fixed routes. They cannot go by
the side of the route as there are deva mansions. However, our aeroplanes
maybe can go everywhere. (laugh)
So, the things in our human realm may not disturb the devas sometimes. In
the same way, devas maybe able to go through our walls without breaking them.
Although you close the door, the devas may still be able to come in. Therefore,
constrained by the realm we live in and limited by our ability, what we are able
to see may be quite different from what is actually possible in the wider world
system. In this way, maybe Mount Meru and the border walls may have such
different nature, deviating from our limited sensory understanding. We should
also consider in this way.
It is not possible for the people of the southern island to go to the northern
island, especially in the ancient times. Only a cakkavati king, a universal
monarch, can go everywhere with his cakka ratana, which is maybe similar to
the modern-day aeroplane. He can go to the northern island, or the eastern
island, or the western island, as he wishes.

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Once, during the time of Mandhātu king, people from the northern island,
the western island, and the eastern island followed the king and came together
with him to the southern island using that machine. Subsequently, after the
king had passed away, they could not return to their original place, they needed
to settle down and stay in India, the southern island.
During the Buddha’s time, there is a city named Kuru country. Kuru refers
to the people who came from Uttarakuru, the northern island. They are not
originally from the southern island and Kuru country is the place where they
eventually settled in. Similarly, Videha city is the name of the place where the
inhabitants from the eastern island (Pubbevideha) stayed; Aparagoyāna is the
city for the people from the western island. Whether these cities still exist in the
present day, I am not too sure. But I have heard names like Videha, Kuru, etc.
So, this can be possible proof of what is stated in the Buddhist texts.
These are the descriptions of our world system as mentioned in the Buddhist
books. In one universe, there is a moon, a sun, one earth, and 31 realms. And
the Buddha mentioned that there are many cakkavāla, many universes. The
numbers of such world systems are uncountable. This world of ours is not the
only world. This is what is explained about okāsaloka – the world of realms.
Saṅkhāraloka – the World of Formations
The next world is saṅkhāraloka – the world of formations.
Formations refer to the elements that make up living and non-living things.
For example, for human beings, we have formations of materiality and
mentality. How many types of materiality do humans have? 28 types. What are
the types of mentality? The different citta (consciousness) and cetasika (mental
factors). How does each of them function? The Buddha has explained
everything in great detail. If you wish to learn, you may need to study the
Abhidhamma.
In the Abhidhamma, how we think, how we speak, how we move, what the
elements are, what the causes are, everything is explained. For example,
humans are made up of very small particles. In each small particle, there are at
least 8 kinds of rūpa (materiality); some particles have 9 rūpa, some with 10,
and some can be up to 13. For each type of rūpa, the Buddhas clearly
understands its characteristics, functions, etc. The Buddha knows everything
about materiality and mentality. All these are explained in the Abhidhamma. If
we want to practise meditation, we need to know these formations.
If you practice 4 element meditation, you can breakdown the body. With the
knowledge you developed, you can see the body as comprising of many small
particles. You can investigate them one by one, everywhere in the body. After
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discerning or checking materiality, you can check the mentality which is arising
dependent on materiality. So, these are formations. The Buddha knows all of
these and explained to us in great detail how each of them works. If you are
interested, you should learn the Abhidhamma.
Knower of the Worlds
Because of this, the Buddha is the knower of the worlds. He is the knower of
the world of beings, the world of realms, and the world of formations.
Through the learning of Buddhist teaching, we can know that there are other
beings, and there are also other worlds – hell, animal, ghost, human, deva, and
brahmā. It is also explained how we may be reborn in these various realms. For
example, in order to be reborn in the woeful states, you would have committed
unwholesomeness. If someone does unwholesomeness, that kamma may bring
him to the woeful states. Similarly, how to go to human and deva realms is also
explained. What are the causes for such rebirths? What is wholesomeness? What
are humans? What are devas? The Buddha has explained everything.
In the same way, the Buddha also taught how to go to the brahmā realm.
This is through jhāna concentration practice. There is also the possibility of
going beyond all these worlds, which is the realisation of Nibbāna, which is the
liberation from all suffering. To achieve this highest liberation, we need
vipassanā practice. How to practise vipassanā is also explained in the Buddha’s
dispensation. This is very deep and profound.
Take the example of beings in the brahmā realm, their bodies emit light and
are mind made. According to their wishes, they can go anywhere they want to
go. They fly or travel through the sky, but normal people cannot see them. In
order to go to that realm, we need to practise and develop concentration.
Although normal people may not be able to see directly how the concentration
practice may lead to rebirths in the brahma realms, it is possible to infer
through the practice of jhāna concentration.
If someone practises jhāna, his concentration becomes very deep and very
powerful, his mind is also very powerful and very stable. And he will experience
light. Even though his eyes are close, light is still apparent to him. Through this
experience, we can understand that the cause and the effect match each other.
Even in this life, the cause of practising jhāna concentration can produce light.
Therefore, if this powerful and concentrated mind produces rebirth as a brahmā
being in the next life, it is highly possible and reasonable for the resultant being
to also emit his own light. Many practitioners experience light in their
meditation. The moment they close their eyes, they can see light. There is also a
way of practice to discern those devas or brahmās, and to see past lives and

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future lives. Nowadays, many people are practising that and quite a few have
such direct experience through their practice. They admit to seeing many past
lives, and also seeing some devas, and some petas (ghosts).
The Buddha explained in great detail about the realms, the beings, and the
formations. The Buddha also taught us the way to see these directly. There is a
clear path of practice for those who are interested to practise.
Because of this, the Buddha is the one who knows the worlds – lokavidū.
Sayadaw said that when the Buddha sees beings, He would assess their
temperament, underlying tendencies, faculties, etc. Based on that assessment,
the Buddha would then give an appropriate talk; just as a doctor would first
diagnose a patient’s condition before prescribing suitable medicine. In the same
way, the Buddha surveys the world before giving a dhamma talk. You should
try to see and imagine this, and you should try to reflect on this quality – that
the Buddha is the knower of the worlds.
Anuttaro Purisadammasārathi
We will proceed now to look at the next quality of the Buddha – anuttaro
purisadammasārathi.
Sārathi refers to the one who tames. Purisadamma refers to someone who
should be tamed. Purisa is man, and damma means to be tamed. So, the
Buddha is the one who tames those who should be tamed. Anuttaro is the most
superior one. It is from Na uttaro, which means there is no other more superior
one. Therefore, putting all these words together, we can understand that the
Buddha is the most superior one who tames those who should be tamed.
Here, the term purisa is used. Purisa usually refers to man; but although
saying only man, its meaning should include woman also. For example, in
Singapore, you may use the term ‘manpower’ frequently to refer to the available
workforce, but I have never come across the term ‘womanpower’. Although the
term ‘manpower’ only mentions ‘man’, woman is also included. This kind of
usage is quite common. In Pāḷi grammar, we call this the ukkaṭṭhapariccheda
method – which means by taking only the higher situation, the others are also
automatically included. So, there is no need for us to say, “Should we have
womanpower or not?” (laugh)
If we learn the Maṅgala sutta, there is one blessing which is puttadārassa
saṅgaho – one should support putta (son) and dāra (wife). The Buddha advise to
support one’s son and wife, but daughter is not specifically mentioned. (laugh)
So, we need to understand the difference between the words and its actual
meaning. You should take daughter to be included in this advice. Moreover, it

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applies not just to wife, but also to husband. However, the way of saying is only
puttadārassa saṅgaho, supporting one’s son and wife. Such method of saying is
what we call ‘metaphorically saying’. What is openly expressed is different from
the implied meaning.
Similarly, with the phrase anuttaro purisadammasārathi – the Buddha is the
most superior one who tames the men who should be tamed. But we cannot
exclude the women from its actual implied meaning.
They are trainers who train wild elephants and horses which have yet to be
tamed. After their effort of taming, the elephants may later become royal
elephants, and the thoroughbred horses may become royal horses. In this way,
the Buddha tames those who should be tamed, sometimes by threats, and
sometimes by praise or encouragement.
For example, when we learn the Buddha’s teaching, sometimes we will come
across teachings such as, “If you do evil deeds, you will fall into the woeful
states”. This type of teaching is taming by threatening. Sometimes, the Buddha
may encourage and praise the good destinations, “If you do good deeds, you
will gain human and deva existences with a lot of sensual pleasures.” This is
taming by praising. So, there are two types of taming – through threats or
through praises.
If someone does not have morality, the Buddha teaches how to have
morality. If someone has morality already, the Buddha teaches how to develop
concentration, and how to practise jhāna. Also progressively on how to attain
Magga and Phala, Path and Fruition knowledges.
To some people, the Buddha may teach a lot of things. Although they may
not even take the 3 refuges after the talk, the Buddha will still preach to them.
Why? Just to allow them to cultivate a good habit of listening to the Dhamma.
They may thus reflect, “Oh, this is something good to listen”. Later, that
Dhamma seed will gradually germinate and grow into maturity.
So, if someone lacks morality, the Buddha teaches him to have morality. If
someone already has morality, the Buddha teaches him to have higher jhāna, or
Path and Fruition. Because of this, the Buddha is the most superior one who
tames those who should be tamed.
Purissadamma means someone who should be tamed. Therefore, it implies
that the Buddha will not try to tame those who should not be tamed. We need
to understand this. Sometimes, we may try very hard to teach others, but they
don’t want to listen to us. (laugh) If so, we should not teach.

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Sometimes, parents may bring their child in front of the Bhante, and request
the Bhante, “Bhante, pls tame this one.” (laugh) However, if the listeners are
not ready and they don’t want to learn, when the Bhante try to admonish, they
will run away. So, we have to assess the situation – how we should do, and how
we should approach the listeners. The Buddha only tames those who should be
tamed.
Sayadaw encourages us to understand this point. The Buddha teaches only
to those who have certain prerequisite pāramīs. He may not teach to everyone,
as it is not beneficial to do so. Therefore, we need to reflect on this aspect of
this quality. We need to understand that if we wish to receive the Buddha’s
teaching, we should first ensure that we develop some of the necessary qualities.
Otherwise, the Buddha will not tame, will not teach us.
For example, you come here and listen to the Dhamma. This is not an easy
feat for everyone. Only a small minority wishes to learn the Buddha’s teaching.
Many may not want to learn. The wise will not try to tame those who are
unwilling. Let them be. Coercion produces no benefits. Therefore, Sayadaw
says that the Buddha may only tame or teach those who already have certain
pāramīs.
Satthā Devamanussānaṃ
The next quality is satthā devamanussānaṃ.
Satthā has two meanings. One meaning is the teacher. Another meaning is
like the leader of a group of traders, it is similar to the leader of a caravan of
traders. Devamanussānaṃ means of the devas and humans.
Here, it is only mentioned the teacher of devas and humans. What about the
animals? What about other beings? Here, the brahmā beings are included under
the term ‘deva’. So, the brahmās, the devas, the humans are included and they
are higher beings. If we refer to the higher beings, the lower beings are already
included by inference. Therefore, the Buddha is the teacher for everyone. But
literally speaking, it is only expressed as the teacher of humans and devas only.
This is in accordance with the Pāḷi grammatical way – ukkaṭṭhaniddesa – when
the highest is indicated, the lower ones are inferred to be included.
In this book, the Buddha is explained as the leader of a caravan of traders.
Satthā originally means the leader of a caravan of traders. The Buddha
performs a similar role as the leader of a caravan of traders. Especially in the old
days, the caravan of traders may need to embark on some dangerous journeys
by crossing deserts or oceans in order to do trading with other countries. The
leader of the caravan must carefully lead and meticulously guide his fellow

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traders on such difficult and perilous journeys in order to arrive safely at the
other countries.
In the same way, beings are faced with a very difficult and challenging
journey on their endeavour towards liberation. To be ultimately free from all
suffering, to break the bonds of all aging, sickness and death, it entails a long
and difficult voyage across the turbulent and stormy seas of saṃsāra. Every
being experiences ageing, sickness, and death. These should be overcome; but it
is not easy to overcome them. Nevertheless, the Buddha has taught the way for
us to overcome all those suffering. The Buddha is like the leader of a caravan of
traders, guiding his convoy across the perilous desert, so that dangers will not
befall them along the way. Similarly, the Buddha wishes to direct and guide
beings to liberation, for them to be free from the formidable grip of aging,
sickness and death. Because of this, the Buddha is similar to the leader of a
caravan of traders. The Buddha is the leader of the caravan of humans and
devas on the path to Nibbāna. This is one meaning.
Another meaning, which most people is familiar with, is that the Buddha is
the teacher of devas and humans. The Buddha teaches many devas and
humans. The Buddha teaches how to have a good life, how to avoid suffering in
life, as well as how to attain liberation. Dependent on the Buddha, many people
have attained liberation. Not only humans and devas, the Buddha also taught
animals, for example the Nāḷāgiri elephant, etc. Another example is a frog who
had listened to the Buddha’s Dhamma talk and was thus reborn in the deva
realm. While as a frog deva, he received teachings from the Buddha again and
became a Sotāpanna. Therefore, when we say that the Buddha is the teacher of
devas and humans, animals are included too.
It is mentioned in this book that Bhante Mahinda, Saṅghamittā Therī and
others have attained liberation, even after the Buddha had passed away into
Parinibbāna, by reflecting on the Buddha’s qualities. When they reflected on
the Buddha’s qualities, pīti (joy or rapture) arose in them. When pīti was very
obvious, they reflected on pīti as anicca (impermanent), dukkha (suffering), and
anatta (non-self). Through this vipassanā practice, they attained liberation.
They directly understood that all nāma (mentality), and all rūpa (materiality),
are just impermanent, suffering, and non-self. They realised the highest
attainment. Because of this, we should try to reflect on this quality.
Whoever practises reflections of the Buddha’s qualities, his mind is usually
very happy, and his face is usually very clear. Reflections of the Buddha’s
qualities may cause pīti to arise. When pīti is obvious, you change into vipassanā
practice and reflect on it as anicca, dukkha, and anatta. This is to progress from
the practice of Buddhānussati to the practice of vipassanā.
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Buddho
The next quality is buddho. Buddho has two meanings: the one who knows,
and the one who causes others to know.
The Buddha knows the 4 Noble Truths. Firstly, He knows them by himself,
and then He tries to teach that knowledge to others. So the Buddha is the one
who knows and the one who causes others to know. This is the quality of the
Buddha.
What does the Buddha know? The Buddha knows the 4 Noble Truths. The
4 Noble Truths are the Noble Truth of Suffering (dukkhasacca), the Noble
Truth of the Origin of Suffering (samudayasacca), the Noble Truth of the
Cessation of Suffering (nirodhasacca), and the Noble Truth of the Path leading
to the Cessation of Suffering (maggasacca).
The Noble Truth of Suffering
Everything in the world is of the nature of suffering. Our human body, and
anything else, even the deva or brahma bodies, are all of the nature of suffering.
How to understand suffering? You have to earn money for your living; and
you have to experience aging, sickness and death. If you earn money in an
unrighteous way, you may be reborn in the woeful states, that is suffering.
You may be separated from your loved ones or the things you loved, at that
time, you will have worries, and you will have sorrows and lamentations. That is
also suffering.
No matter how hard you try to collect education or amass wealth, finally you
are forced to relinquish all of your tangible and intangible possessions.
Everyone has to face this situation at the end of one’s life. And most people
would cry in sadness. Therefore, all these are suffering.
Even for the devas, who have no necessity to earn money for living and do
not suffer from diseases, finally they too have to die. When the time is near to
the end of their life, the devas too are in great suffering; they are very worried.
Hence, every form of life is suffering. This is the Noble Truth of Suffering that
we all need to understand.
Life’s true nature is suffering, and we should rightly think of it as suffering.
Many people wrongly think that this life is good. Consequently, they attach very
much to this life, and finally when it is near to the end of their life, they suffer
from much stress and worries. If someone rightly think of what is suffering as

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suffering, and have the correct understanding about life, just like the Arahants,
they are not worried about the relinquishment of this body.
The Noble Truth of the Origin of Suffering
The next truth is samudaya sacca – the Noble Truth of the origin of suffering.
What is the origin of suffering? The main cause of suffering is craving.
Ordinary people do not clearly know this body as suffering. They do not know
the body as consisting of mentality and materiality which are constantly arising
and perishing rapidly. So, they attach to this body, “Oh, this is my body.”
Actually, this is not the reality. Because of craving, whatever we do, whether
good or bad, becomes kamma. This kamma may produce the next life.
For the Arahants, because of vipassanā practice, they know everything about
this body; they do not have attachment at all to this body. As a result, although
they do actions and perform good deeds, those actions do not become kamma.
They still have life presently because of previous causes, but they do not
produce new kamma. Even though they pay respect to the Buddha, and make
offerings, none of these becomes kamma. After they pass away, there is no more
new existence for them.
That is craving, the Noble Truth of the origin of suffering. It is to be
removed. Attachment is to be removed. Basically, life or existence is
dukkhasacca, the Noble Truth of suffering. How does dukkhasacca arise?
Because of craving. So, we should try to remove craving – it is the way not to
have dukkhasacca, suffering.
There is a saying in Myanmar, for the lemon fruit, normally the bigger it is
the more sour it becomes. So, if someone is becoming worse and worse, he is
usually compared to the lemon fruit – the bigger the more sour. There is also an
analogy of the bull’s horn in the Buddha’s teaching – the older the bull, the
bigger the horn. This is also illustrated in the simile of fire, the more firewood
we have, the greater is the fire. It is the same with craving; the more we get, the
more we want. When we are young, our wishes are simple, maybe just the milk
to fill the stomach or the love from a mother is enough. Later, our mother or
father may start to introduce many forms of sensualities to us, “Oh this is nice
cloth”, “Oh this is a good pair of shoes”, etc. One after another, we grow more
and more attached to the material things around us. Gradually, the objects of
attachment become more expensive – phones, cars, houses, etc. The bigger it is,
the more sour it becomes; as it is with lemon, so it is with craving.
There is a Jātaka story about the Mandhātu cakkavati king. He had the
opportunity to enjoy not only human sensualities, but also the much-refined
celestial sensualities. He deeply indulged himself in the sensual pleasures of the
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Catumahārājika and Tāvatiṃsa deva realms. Despite all these enjoyment, he

could not escape the gallows of death. When it was near to his moment of
death, he informed his followers, “Although I have experienced much sensual
pleasures for a very long time, including that of the deva realms, yet now I have
to die without satisfying my sensual desires.” He was still not satisfied despite
all the sensual pleasures he had. If we seek for sensuality, there will be no end.
The pursuit of sensuality is an endless pursuit. Life will end before the craving
mind may come to an end. The seeker of sensual pleasure will die unsatisfied.
Most people spend their entire life toiling in order to obtain all forms of
sensuality. Without reaching the end of sensual satisfaction, they will surely first
reach the end of their life.
The Noble Truth of Cessation
The next Noble Truth is Nirodha sacca – the Noble Truth of cessation.
If someone practises vipassanā, first of all he needs to discern materiality and
mentality, their causes and effects, and he needs to see their arising and
perishing. They have to see this not only in the present life, but also in their
past lives as well as future lives. They need to discern the future until there is no
more new existences. If the practitioner discerns repeatedly, again and again,
his mind can reach beyond the state of arising and perishing; that is Nibbāna.
This Nibbana is nirodhasacca, the Noble Truth of the cessation of suffering.
Even in this present life time, it is possible to practise according to the Buddha’s
teaching and see Nibbāna. It is not right understanding to think that one can
only see Nibbāna when one passes away. If the practitioner practises and
improves, he may see the cessation of suffering in this very life.
Ordinary people may not wish to go to Nibbāna, as they think that it must be
boring since there is nothing at all in Nibbāna. There was a bhikhunī by the
name of Gotamī; she was the auntie, or we may say stepmother, of the Buddha.
She had attained Arahantship. As she was the Buddha’s mother, others also
called her mother. When she was close to her passing away into Parinibbāna,
others were sad and they cried. She admonished them, “Sons and daughters,
this is not time for crying, this is time for rejoicing, as all suffering will come to
a complete end.” For those who have attainments, entering into Parinibbāna is
not boring. On the contrary, they are very happy. For them, it is the end of all
suffering.
The Noble Truth of the Path
The next truth is Maggasacca – the Noble Truth of the path leading to
Nibbāna, the cessation of suffering.

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What is that? It is the eightfold noble paths – sammādiṭṭhi (right view),

sammāsaṅkappa (right thought), sammāvācā (right speech), sammākammanta
(right action), sammāājīva (right livelihood), sammāvāyāma (right effort),
sammāsati (right mindfulness), and sammāsamādhi (right concentration). It is
the path to go to Nibbāna.
Let’s look at right view first. Right view is the understanding of kamma and
the results of kamma. That is part of right view. If someone understands what is
good, what is bad, he can be reborn as a human or a deva. And he will have the
opportunity to accumulate more practice.
Furthermore, understanding this body as materiality is also right view;
understanding this body as mentality, as causes and effects, as impermanence,
suffering, and non self, all these are right view. On the other hand, if we
understand this body as me, as men, or as women, it is not right view, it will not
be the way to go to Nibbāna. If someone wants to go to Nibbāna, he needs the
right view to understand this body as mentality, materiality, impermanence,
suffering, and non-self.
Because of this, the Buddha encourages us to see the body as the body, the
feeling as the feeling, the consciousness as the consciousness, the dhamma as
the dhamma. We should not perceive the body as men or women, me or others,
these are not right view.
Whoever wants to go to Nibbāna, the cessation of suffering, needs to
cultivate right view and right thought. We need to know the right way of
thinking. By thinking, we can go to Nibbāna, but we need to have the right
thought, and to develop it until its maturity. We can understand similarly for
right speech, right action, and right livelihood.
Right effort is to stop evil deeds and to increase good deeds. This is right
effort. We need right effort. What kind of effort will you do in your life? If it is
not right effort, you will not reach the end of suffering. For example, stretching
it a bit, we may still consider earning money as the right effort for surviving, but
surely it is not for liberation. Maybe you may think, “After getting money, I will
practice.” It is possible, but earning money is just for a good life, not for
liberation. So, we need to progress to the next step. In this way we need to exert
right effort.
The next one is sammāsati – right mindfulness. We need to remember the
right object. We need to constantly contemplate, “What should I remember?
How to remember?” In this way, you should always remember the right object.
The last factor is right concentration, which means to have the right focus.

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These factors form the path to go to Nibbāna. If someone practises

vipassanā, all these path factors will arise in the mind. If they arise in the mind
repeatedly, again and again, it will lead to Nibbāna, the cessation of suffering
So these are the 4 Noble Truths which the Buddha knew and which the
Buddha caused his disciples to know.
I think many people here may try to recite or reflect buddho, buddho. What is
the meaning of buddho? Buddho means the one who knows the 4 Noble Truths,
or buddho is the one who caused his disciples to know the 4 Noble Truths. So,
by thinking of this meaning, you can reflect on these qualities. This is the way
to reflect on the Buddha’s qualities.
There is one more quality left, I will teach in the next lesson.

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