Damma Prabhat

Once, after attaining enlightenment, Lord Buddha was residing in Rajgriha with his large Sangha. Then King Shuddhodhan sent a messenger to invite him to Kapilvastu. Upon reaching Rajgriha, the messenger took sanyasa under the influence of the Lord's Dhamma and joined the Sangha. When no news came for a long time, the King sent another delegation. They too took sanyasa and joined the Lord's holy Sangha. After such failed attempts to send several delegations for invitation, King Shuddhodhan sent his most trusted minister and Siddhartha's childhood friend Kalu Udayi. Kalu Udayi said - Maharaj, I will go on one condition, that I too get permission for sanyasa...

The king, distraught at the separation from his son, said – Dear Kalu Udayi, I accept all your conditions, just bring my son to Kapilvastu once.

Kalu Udayi also went. As per his earlier resolution, he also took the vow of renunciation and became a part of the Lord's group. Then one day, seeing a favourable opportunity, he started narrating to the Lord about the beautiful weather, like - Lord, new leaves have appeared on the trees, flowers have bloomed, now it is neither too hot nor too cold, the air has become fresh, birds are chirping, the paths have also become clean, it is neither too dry nor too muddy.

Hearing this, the Buddha smiled and asked, "Kalu Udayi, where are you planning to travel?" Seeing the Buddha's presence in his heart, Kalu Udayi said with a heartfelt voice, "Lord, your elderly father is remembering you." This was enough of a hint. The Buddha instructed the monk community to depart for Kapilavastu.

The news that the Lord was arriving spread throughout Kapilvastu, and everyone began preparing to welcome him in their own way, with celebrations everywhere. Finally, on the full moon day of Phalguna, the Lord arrived in Kapilvastu and stayed with the Sangha at Nyagrodharama Vihara.

Maharaja Shuddhodhan was expecting the Lord to come directly to the palace. However, the next morning, he was deeply disturbed to see the Lord begging with his group in the groves of Kapilavastu. He ran down from the palace terrace and confronted the Lord, asking, "Son Siddhartha! What are you doing?"

Maharaja Shuddhodhan still considered Lord Buddha to be his son, Siddhartha. He said, "Son, no one in our lineage has ever begged for alms; it is not our family tradition."

"But, King," replied the Buddha, "in our lineage, begging is the profession; it is our family tradition."

The king said – Are your lineages and mine different, are our family traditions different?

The Lord said, "Yes, King, this is your royal dynasty, this is our Buddha dynasty, this is your royal tradition, this is our Buddha tradition. The Buddhas before us also lived on alms; this is the tradition of the Buddhas." Then King Shuddhodhan folded his hands and prayed, "Please allow me, along with your Sangha, the opportunity to earn the merit of tomorrow's food donation."

The Lord silently accepts the Maharaja's invitation to offer food. This is not the first time that the Buddha has remembered previous Buddhas, referred to them, and cited examples from the lineage of Buddhas. In fact, on numerous occasions in the Dhamma literature, the Tripitaka, the Buddha not only remembers previous Buddhas but also pays homage to them, recounting their names, places, times, and so on.

Ye Cha Buddha Atita Cha Ye Cha Buddha Anagata.

Pachchupanna cha ye Buddha aham vandami sabbada.

- 'Ye Cha Buddha Atita Cha' means as many Buddhas have become in the past, 'Ye Cha Buddha Anagata' means as many Anagatas as there will be Buddhas in the future, 'Paccupanna Cha Ye Buddha' means the Buddhas who are in the present. Present also means the present Kalpa, like the present is Bhadrakalpa, in which Gautam Buddha is, we all are present in this Kalpa. 'Aham Vandami Sabbada' means we worship them all.

In the Shramana tradition, not Buddha himself, but the Buddhas are worshipped, revered, remembered; salutations are paid to all the Buddhas who existed in the past, who exist in the present and who will exist in the future.

In the Khuddaka Nikaya of the Sutta Pitaka, there is a complete text, the "Buddha Lineage," which describes all the previous Buddhas, from the very mouth of Lord Buddha himself. In this text, the Buddha Lineage, which he refers to in comparison to the dynasty of Maharaja Shuddhodhan, Lord Buddha describes his entire lineage in detail, recalling their names, places, places, and times, just as one remembers one's ancestors. He also remembers and follows the traditions of previous Buddhas. All Buddhas have similar practices, such as all Buddhas rely on almsgiving. The Buddhas of every kalpa perform the Mahabhinishkramana (renunciation) on elephants, horses, palanquins, and chariots. For example, Dipankara Buddha, Suman Buddha, Sumedha Buddha, Pushpa Buddha, Sikhi Buddha, and Konagamana Buddha performed the Mahabhinishkramana on elephants. Kaundinya Buddha, Revatha Buddha, Piyadassi Buddha, Vipassi Buddha and Kakuchanda Buddha performed Mahabhinishkramana while riding on a chariot; Mangala Buddha, Sujata Buddha, Atthadassi Buddha, Tissa Buddha and the present Gautama Buddha performed Mahabhinishkramana while riding on a horse; Anomadassi Buddha, Siddhartha Buddha, Vessabhu Buddha performed Mahabhinishkramana while sitting in a palanquin; and Narada Buddha renounced his home while walking.

Similarly, the Buddhas of every kalpa meditate under a tree and attain enlightenment under it. In that kalpa, the tree under which they take shelter is called the Bodhi tree. For example, Anomadassi Buddha attained enlightenment under the Arjuna tree, so in his kalpa, the Arjuna tree was worshipped as the Bodhi tree. Sumedha Buddha meditated under the Kadamba tree and attained enlightenment under its shade. Therefore, in his kalpa, the Kadamba tree was called the Bodhi tree. Vipassi Buddha meditated near the Patal tree, i.e., the rose, in his time, became the Bodhi tree. Konagamana Buddha attained enlightenment under the Udumbara tree, i.e., the banyan tree, in his time, became revered as the Bodhi tree. The tree shelter of the present Buddha is the Peepal tree. Therefore, in the present kalpa, in which we are, the Peepal tree is the Bodhi tree. In Kashyap Buddha's kalpa, the Banyan tree was the Bodhi tree, and so on.

The Buddhas of every kalpa practice the Dhammacakkappa. Despite their differences and similarities, the Buddhas' brilliance is the same; there is no difference or difference between them.

Remembering our ancestors inspires, encourages, and strengthens our self-confidence. Therefore, the Buddhas of each kalpa not only remember the previous Buddhas but also announce the future Buddhas of the future. Twenty-four previous Buddhas, including Dipankara Buddha, announced the arrival of the current Gautama Buddha in the Bhadrakalpa, the current era. Following this tradition, Lord Gautama Buddha has announced the arrival of the future Maitreya Buddha:

- That means right now I am enlightened and Maitreya Buddha will be there next.
The Buddha's words mention twenty-eight Buddhas, including the present Gautama Buddha:
1. Tanhankar Buddha, 2. Medhankar Buddha, 3. Saranankar Buddha, 4. Dipankar Buddha, 5. Kaundinya Buddha, 6. Mangal Buddha, 7. Suman Buddha, 8. Revat Buddha, 9. Sobhit Buddha, 10. Anomadassi Buddha, 11. Padma Buddha, 12. Narad Buddha, 13. Padmottara Buddha, 14. Sumedha Buddha, 15. Sujat Buddha, 16. Piyadassi Buddha, 17. Atthadasi Buddha, 18. Dhammadassi Buddha, 19. Siddhartha Buddha, 20. Tissa Buddha, 21. Flower Buddha, 22. Vipassi Buddha, 23. Sikhi Buddha, 24. Vessabhu Buddha, 25. Kakuchhand Buddha, 26. Konagamana Buddha, 27. Kassapa Buddha, 28. Gautama Buddha.

At the time of Lord Gautam Buddha's birth, a sage named Asit came down from the Himalayas to King Shuddhodhan's palace to see the newborn baby. When he took the child Siddhartha in his lap, he smiled with joy after seeing the thirty-two characteristics of his body, thinking that this child will attain enlightenment when he reaches full age, he will become a Buddha. But the very next moment, tears welled up in his eyes and he started crying. The surprised king asked - Sage, first you smiled and now you are crying? Is something inauspicious happening?

Sage Asita said, "This boy's physical features indicate that he will become a fully enlightened being when he grows up." I smiled, delighted by this news, but I am crying, thinking that by the time he becomes a fully enlightened being, I will no longer be alive. I will not be able to sit at his feet and listen to the Dhamma. This thought saddens me. That is why I am crying."

Even great sages and saints aspire to sit under the protection of Buddhas, listen to their teachings, worship them, serve them, and offer them food and robes. They too aspire to seek refuge in the living Buddha, so what about ordinary people?

That is why it has been the tradition of the Buddhas to remember, praise, and glorify the previous Buddhas, and also to proclaim the future Buddha. They also assure that those who have been deprived of the Buddha's darshan due to illness, grief, or shortening of life can attain the merit of seeing him at the time of the future Buddha, listen to his teachings in person, and earn merit by donating food, robes, and medicine to him. Those who have missed it now should also continue their spiritual practice, strengthen the Paramitas, and accumulate enough merit to gain proximity to the future Buddha. There is optimism in the words of the Buddhas. Life and the world are sustained by optimism. The assurances of the Buddhas are never false - "Dhuvam Buddha Bhavissati," meaning it is an absolute truth that there will be a Buddha in the future.

Lord Gautama Buddha also stated, "In the future, there will be Maitreya Buddha." The Chakravatti Sutta of the Digha Nikaya even mentions the birthplace of Maitreya Buddha. The Buddha recited this Sutta to monks while wandering in Magadha. This Sutta mentions that the present-day city of Varanasi will later be known as Ketumati. In this very city—Manussesu metteyo naam bhagwa—there will be a Lord Buddha named Maitreya among humans; he will be the Samyak Sambuddha.

“Manuṭṭesu metteyo nāma saffron loke uppajjissati araham sammasambuddho vijjacharanasampanno sugato lokavidu anuttaro purisadammasarathi sattha deva manussanāṁ buddho saffron, seyyathapahametarahi loke uppanno araham sammasambuddho vijjacharanasampanno sugato lokavidu anuttaro purisadammasarathi sattha deva manussaṇam Buddha saffron. Desesasati Adikalyanam majjhekalyanam pariyosankalyanam sattham sabyanjanam, kevalparipunnam parisuddham brahmachariyam pakaseti, seyyathapahametrahi dhammam desemi adikalyanam majjhekalyanam pariyosankalyanam sattham sabyanjanam, kevalparipunnam brahmacariyam pakaseti; Seyyathapahmetarahi dhammam desemi adikalyanam majjhekalyanam paryosankalyanam sattham sabyanjanam kevalparipunnam parisuddham brahmachariyam pakaseti. So aneksahassam bhikkhusangha pariharisati, seyyathapahametarahi aneksatnam bhikkhusangha pariharaami.”

- In this world, among men, there will be a Lord named Maitreya. He will be an Arhat, a Samyak Sambuddha, accomplished in the path of knowledge, a Sugata, a Loka scholar, an Anuttara. Like a skilled charioteer who tames unruly horses, he will be the Lord Buddha who guides gods and men. Just as I, born in this world, am an Arhat, a Samyak Sambuddha, accomplished in the path of knowledge, a Sugata, a Loka scholar, an Anuttara, the Lord who guides gods and men. Similarly, he will enlighten and teach Mara, Brahma, Shramana, Brahmins, and all men in this world. Just as I now enlighten and teach Mara, Brahma, Shramana, Brahmins, and all men in this world. Similarly, the Dhamma he will teach will be beneficial in the beginning, beneficial in the middle, beneficial to the end with all its ingredients, which will bring about complete Kaivalya Sambodhi and pure Brahmacharya. Just as I am now teaching the Dhamma, which is beneficial in the beginning, beneficial in the middle. He is beneficial, beneficial to the very end, with all the subtleties, illuminating knowledge, enlightenment, and perfect celibacy. He will live with a community of thousands of monks, just as I now live with a community of hundreds of monks.

What assurance could be more authentic than this! Millions of Buddhist devotees, monks and nuns around the world are still engaged in this aspiration, strengthening their practice of the Paramitas, and performing virtuous deeds for the benefit of the people, so that they too can accumulate enough merit so that whenever Maitreya Buddha is born in this world, they can be born in his era, listen to his teachings, see him, worship him, have the opportunity to give him donations as needed and as per their capacity, and ultimately attain enlightenment.

It is said that the present Buddha never wanted to live in the form of a guru. He had decided to preach the Dhamma with a friendly attitude towards all living beings, but all living beings accepted him as a guru, not a friend. Therefore, the next Buddha will be in the form of a friend; hence his name will be Maitreya Buddha. He will preach the Dhamma as a friend. His Sangha will be a friendly Sangha, not only of monks and nuns, but also of lay devotees and lay followers. Millions of devotees, lay followers, and lay monks and nuns around the world are awaiting Maitreya Buddha, yearning to see him, practicing the Paramitas. Friendship is also one of the ten Paramitas.

The biggest preparation for the arrival of the next Buddha will be to make this earth free from violence, terror, incest, hatred and discrimination and make it friendly, because Buddha's words are - friendship is the complete Dhamma!

Namo Buddhay 🙏🙏🙏
Ref: Buddha lineage

Maharaja Milinda asked Bante Nagasen, "What is the Lord's jewel of liberation?" "Maharaj! The jewel of liberation is the state of Arhat. After becoming an Arhat, a monk is adorned with the jewel of liberation. "Maharaj! Just as a man adorns himself with ornaments made of pearls, gems, gold, and coral. He perfumes his body with pastes of agar, tagar, talisak, red sandalwood, etc. He adorns himself with garlands of flowers like nag, punaga, sal salal, champak, juhi, atimuktaka, rose, lotus, malati, malika, etc. Then that man will look so much more beautiful, attractive, radiant, and charming than others. Maharaj! Similarly, after attaining the status of Arhat, the Kshināsava Bhikkhu adorned with the jewel of liberation looks much more beautiful, shining, and beautiful than other bhikkhus. Why is that? Because the jewel of liberation is the supreme jewel of all ornaments. Your Majesty, this is called the jewel of liberation of the Lord. "By wearing the jewel on the head, everyone in the house starts looking at the master. By wearing the jewel of liberation on the head, even the gods start looking at him." Namo Buddhay🙏🙏🙏
Ref: Milind Question

Gautam Buddha is neither a figment of imagination nor the work of cunning people. Thanks to the steps taken by the Devanampriyadarshi Emperor Ashoka to preserve the Buddha and his Dhamma, no one can call him a myth today. Ashoka built 84,000 stupas across his vast empire and engraved the Buddha's Dhamma Skandhas on stone slabs and stone pillars. According to archaeological remains discovered to date, the number of inscriptions engraved by Emperor Ashoka on stone slabs, pillars, and caves has reached 42. Of these, 36 have been found in India, two in Nepal, two in Pakistan, and two in Afghanistan. These inscriptions still attest to the historicity of the Buddha and his Dhamma.

Emperor Ashoka did not stop at engraving stone inscriptions to propagate and spread the Dhamma. He sent emissaries to propagate the Dhamma not only within his empire but also abroad.

During his reign, Ashoka also convened a historic Dhamma Sangiti in Pataliputra. This was the third such Sangiti after the Buddha's Mahaparinirvana. It was held in 251 BCE and was presided over by Moggaliputta Tissa. Following this Sangiti, several Theravadas were sent abroad to propagate the Dhamma, leading to the spread of Buddhism in Asian countries. Consequently, even today, there are a significant number of Buddhists in those countries.

Devanampriya Priyadarshi Information about which Sthavira was sent to which country by Emperor Ashoka to propagate Dhamma:

1) Majjhintik Sthavira- Kashmir and Gandhara 2) Maharakshita Sthavira – Yavana (Greece) 3) Majjhim Sthavir- Himalayan country 4) Dhammarakshit Sthavir-Aparantaka 5) Mahadhammrakshit Sthavir- Maharashtra 6) Mahadev Sthavira- Mahishamandal (Mysore or Mandhata) 7) Rakshit Sthavira – Forest dweller (Uttar Kannada) 8) Son Sthavir and Uttar Sthavir- Suvarnabhumi (Pegu and Moulmein) 9) Mahendra Sthavir- Sri Lanka (Sinhala) 10) Sanghamitra Bhikkhuni - Sri Lanka (Sinhala)

The Emperor dedicated his son Mahendra and daughter Sanghamitra to the propagation of Dhamma, and therefore, in the true sense, he is a Dhamma Daida.

The entire Buddhist world is indebted to the Devanampriya Priyadarshi Emperor Ashoka for this great work.

Namo Buddhaya 🙏🙏🙏

How many Bodhipaksiya Dhamma are there?
Bodhipaksiya Dhamma is 37.
Which 37?
(1) Four Satipathan:
- Kayanupassi - Kayanudharshan - Vedanupassi - Vedanudarshan - - Chittanupassi - Chittanudarshan - Dhammanupassi- Dhammanudarshan
(2) Four Samyak Prahana:
- To generate ungenerated virtuous deeds. Let the goodness that is not within you be generated. - To increase the virtuous deeds that are generated. Cultivate the goodness that is within you as much as possible. - To destroy ungenerated sinful deeds. Destroy the evil that is within you. - To prevent ungenerated sinful deeds from arising. Let the evil that is not within you be generated.
(3) Four Riddhi Pada:
- Chhand Riddhi, generating auspicious desires (making choices) - Veerya Riddhi, generating auspicious enthusiasm. - Chitta Riddhi, generating a peaceful mind (Samadhi) - Mimamsa Riddhi, generating analytical skills. These are the four Riddhi Pada.
(4) Five senses and (5) five powers:
- Faith sense + power - Semen sense + power - Memory sense + power - Concentration sense + power - Wisdom sense + power These are the five senses and five powers.
(6) Seven Sambodhis:
- Sati (remembering) Sambodhi - Dhamma thought (analysis) Sambodhi - Veerya Sambodhi, diligence - Prati Sambodhi - Prasrabdhi Sambodhi (calmness) Sambodhi - Samadhi Sambodhi - Neglect Sambodhi
These are the seven types of Sambodhis
(7) Eight Noble Eightfold Path:
- Right View (viewpoint) - Right Resolve - Right Speech - Right Action - Right Livelihood - Right Effort - Right Mindfulness - Right Concentration
These are the eight Noble Eightfold Path.
Together, these constitute the 37 Bodhipakshiya Dhammas.
Namo Buddhaya 🙏🙏🙏

The Tathagata resided in the Jetavana monastery built by Anathapindika. At that time, a young man took the monastic vows and was named Tissa. Tissa had a bad habit of criticizing others. He would criticize even great philanthropists like Anathapindika and Visakha. Whether there was a reason or not, he would always find a reason to criticize others. If he couldn't find one, he would create one himself. If someone gave alms, he would criticize them. If someone gave alms, he would say, "Hey! Is this even charity? If you want to learn to give alms, learn from my family." He would praise his own family and criticize the rest of the world.

Knowledge of Tissa's bad habit reached the Lord. In Tissa's presence, the Lord said, "Monks! Criticizing others harms not others but yourself. It is like stabbing yourself in the chest under the guise of others." Tissa was listening to the voice of God. He immediately said, “If no one donates, how should we behave?” If someone scolds you, how should we react? If someone does not donate to us and donates to others, then how should we behave?

In answer to Tassa's question, God said this-

"Dadanti ye yathasaddha, Know as you like. Tatth Yo Cha Manku Hoti, Paresam paan bhojane. Neither so diva nor rattin or samadhi adhigachhati. , - Dhammapada - People donate according to their devotion and devotion. One who cannot tolerate watching others' eating and drinking can never achieve concentration, day or night.

"Yassa che tan samucchinnam mooladhachcha samugatam. Sa ve diva va ratim va samadhi adhigachhati." - Dhammapada - Only he who has eradicated such mental attitudes, completely destroyed, attains concentration day and night (always).

Monks! People give according to their faith and happiness. It is not that you must give to someone, nor is it an obligation. People will give according to their faith and happiness, according to their faith and happiness. They will give accordingly. It is not a question of how much they have or how much they have given. One who cannot tolerate seeing the status of others, seeing their food and drink, can never attain samadhi, cannot concentrate day and night. But the one whose such attitude has been uprooted, destroyed completely, remains concentrated whether it is day or night.

The Tathagata said:
"Bhikkhus! If a bhikkhu, even by snapping his fingers,
imagines the earth-like substance,
imagines the water-like substance,
imagines the fire-like substance,
imagines the air-like substance,
imagines the blue-like substance,
imagines the yellow-like substance,
imagines the red-like substance,
imagines the white-like substance,
imagines the sky-like substance,
imagines the science-like substance,


This kind of bhikkhu, O bhikkhus, is called an Ariktadhyani; he who lives under the discipline of the Master and acts according to his teachings, is doing it in vain." He is not a devourer of the nation's flesh."

Similarly, if a bhikkhu, even with the slightest snap of his fingers—
"Conscious of right view,
Conscious of right resolve,
Conscious of right speech,
Conscious of right action,
Conscious of right livelihood,
Conscious of right exercise,
Conscious of right mindfulness,
Conscious of right concentration,


Such a bhikkhu, O bhikkhus! is called an Ariktadhyani. He who lives under the discipline of the Master and acts according to his teachings, is not a devourer of the nation's flesh in vain."

Namo Buddhay🙏🙏🙏

Ref: Transient Vagg: Anguttara Nikaya