Lucky BOBI.Buddhist Ceremony in October:
Buddhist Shrine in Taiwan: 8F, No 308, Zhonggang Rd., Xinzhuang Dist., New Taipei City 242 TEL: 886-2-77161030 Mobile: 886-981817960 Line/WeChat: luckybobi168

June 26, 2013

Buddha Images for Days of the Week

In Thai tradition, there are 8 Buddha images and colors assigned for each day in a week (Wednesday is split to daytime and night).

Days of the Week
Buddha Image
Making Peace
(Entering Nirvana)
Wednesday - Day
Holding an Alms Bowl
Wednesday - Night
Retreat in the Forest
In Pensive Thought
Light Blue
Protected by Naga

Sunday: Gazing at Bodhi Tree — Symbol of Reason

Buddha Posture: Gazing at Bodhi Tree
(Thai: ปางถวายเนตร, pronounced "Pang Thawai Net")

Related Story: The Buddha Remained Standing and Stared, uninterrupted, at the Bodhi Tree

Traditional accounts say that, around 530 BC, Siddhartha Gautama, a young prince who saw the suffering of the world and wanted to end it, reached the sylvan banks of Falgu River, near the city of Gaya, India. There he sat in meditation under a peepul tree (Ficus religiosa or Sacred Fig), which later became known as the Bodhi tree. According to Buddhist scriptures, after three days and three nights, Siddharta attained enlightenment and the answers that he had sought. Mahabodhi Temple was built to mark that location.

The Buddha then spent the succeeding seven weeks at seven different spots in the vicinity meditating and considering his experience. Several specific places at the current Mahabodhi Temple relate to the traditions surrounding these seven weeks:

The first week was spent under the Bodhi tree. During the second week, the Buddha remained standing and stared, uninterrupted, at the Bodhi tree. This spot is marked by the Animeshlocha Stupa, that is, the unblinking stupa or shrine, which is located on the north-east of the Mahabodhi Temple complex. There stands a statue of Buddha with his eyes fixed towards the Bodhi tree.

Monday: Making Peace — Symbol of Resolving Emotional Struggles

Buddha Posture: Making Peace
(Thai: ปางห้ามญาติ, pronounced "Pang Ham Yath")

Related Story: The Buddha Settles a Quarrel

This instruction was given by the Teacher while he was in residence among the Sakiyas with reference to the cessation of a quarrel among kinsmen.

The story goes that the Sakiyas and the Koliyas caused the waters of the river Rohini to be confined by a single dam between the city of Kapilavatthu and the city of Koliya and cultivated the fields on both sides of the river. Now in the month Jetthamula the crops began to droop, whereupon the laborers employed by the residents of both cities assembled. Said the residents of the city of Koliya, "If this water is diverted to both sides of the river, there will not be enough both for you and for us too. But our crops will ripen with a single watering. Therefore let us have the water."

The Sakiyas replied, "After you have filled your storehouses, we shall not have the heart to take ruddy gold and emeralds and black pennies, and baskets and sacks in our hands, and go from house to house seeking favors at your hands. Our crops also will ripen with a single watering. Therefore let us have this water." — "We will not give it to you." — "Neither will we give it to you." Talk waxed bitter, until finally one arose and struck another a blow. The other returned the blow and a general fight ensued, the combatants making matters worse by aspersions on the origins of the two royal families.

Said the laborers employed by the Koliyas, "You who live in the city of Kapilavatthu, take your children and go where you belong. Are we likely to suffer harm from the elephants and horses and shields and weapons of those who, like dogs and jackals, have cohabited with their own sisters?" The laborers employed by the Sakiyas replied. "You lepers, take your children and go where you belong. Are we likely to suffer harm from the elephants and horses and shields and weapons of destitute outcasts who have lived in jujube-trees like animals?" Both parties of laborers went and reported the quarrel to the ministers who had charge of the work, and the ministers reported the matter to the royal households. Thereupon the Sakiyas came forth armed for the battle and cried out, "We will show what strength and power belong to those who have cohabited with their sisters." Likewise the Koliyas came forth armed for battle and cried out, "We will show what strength and power belong to those who dwell in jujube-trees."

As the Teacher surveyed the world at dawn and beheld his kinsmen, he thought to himself, "If I refrain from going to them, these men will destroy each other. It is clearly my duty to go to them." Accordingly he flew through the air quite alone to the spot where his kinsmen were gathered together, and seated himself cross-legged in the air over the middle of the river Rohini. When the Teacher's kinsmen saw the Teacher, they threw away their weapons and did reverence to him. Said the Teacher to his kinsmen, "What is all this quarrel about, great king?" — "We do not know, reverend sir." — "Who then would be likely to know?" — "The commander-in-chief of the army would be likely to know." The commander-in-chief of the army said, "The viceroy would be likely to know." Thus the Teacher put the question first to one and then to another, asking the slave-laborers last of all. The slave-laborers replied, "The quarrel is about water, reverend sir."

Then the Teacher asked the king, "How much is water worth, great king?" — "Very little, reverend sir." — "How much are Khattiyas worth, great king?" — "Khattiyas are beyond price, reverend sir." — "It is not fitting that because of a little water you should destroy khattiyas who are beyond price." They were silent. Then the Teacher addressed them and said, "Great kings, why do you act in this manner? Were I not here present today, you would set flowing a river of blood. You have done what should not be done. You live in strife, I live free from strife. You live afflicted with the sickness of the evil passions, I live free from disease. You live in eager pursuit of the five kinds of sensual pleasure, but I live free from eager pursuit." So saying, he pronounced the following stanzas:

We live indeed so happily
Unhating amidst the haters;
Among those who hate
We dwell free from hate.

We live indeed so happily
Unailing amidst the ailers;
Among those who are ailing
We dwell free from illness.

We live indeed so happily
Ungreedy amidst the greedy;
Among those who are greedy
We dwell free from greed.

Tuesday: Reclining — Symbol of Calmness

Buddha Posture: Reclining (Entering Nirvana)
(Thai: ปางไสยาสน์, pronounced "Pang Sai Yas")

Related Story: The Buddha Enters Nirvana

IT was not the season for trees to bloom, yet the two trees that sheltered the Master were covered with blossoms. The flowers fell gently upon his couch, and from the sky, sweet melodies slowly drifted down.

The Master said to pious Ananda:

"See: it is not the season for flowers, yet these trees have bloomed, and the blossoms are raining down upon me. Listen: the air is joyous with the songs that the happy Gods are singing in the sky in honor of the Buddha. But the Buddha is paid a more enduring honor than this. Monks, nuns, believers, all those who see the truth, all those who live within the law, they are the ones that do the Buddha supreme honor. Therefore you must live according to the law, Ananda, and, even in the most trivial matters, you must follow the sacred path of truth."

Ananda was weeping. He walked away, to hide his tears.

He thought, "For many misdeeds I have not yet been forgiven, and I shall be guilty of many more misdeeds. Oh, I am still far from the saintly goal, and he who took pity on me, the Master, is about to enter nirvana."

The Master called him back and said:

"Do not grieve, Ananda, do not despair. Remember my words: from all that delights us, from all that we love, we must one day be separated. How can that which is born he other than inconstant and perishable? How can that which is born, how can that which is created, endure for ever? Long have you honored me, Ananda; you have been a devoted friend. Yours was a happy friendship, and you were faithful to it in thought, in word and in deed. You have done great good, Ananda; continue in the right path, and you will be forgiven your former misdeeds."

Night came on. The inhabitants of Kusinagara had heard that the Master was reclining under two twin trees, and they came in great crowds to pay him homage. An aged hermit, Subhadra, appeared, and bowing before the Master, professed his belief in the Buddha, in the law and in the community; and Subhadra was the last of the faithful to have the joy of seeing the Master face to face.

The night was beautiful. Ananda was seated beside the Master. The Master said:

"Perhaps, Ananda, you will think, 'We no longer have a Master.' But you must not think that. The law remains, the law that I taught you; let it be your guide, Ananda, when I shall no longer be with you.

He said again:

"Verily, O monks, all that is created must perish. Never cease to struggle."

He was no longer of this world. His face was of luminous gold. His spirit ascended to the realms of ecstasy. He entered nirvana. The earth shook, and thunder rolled across the sky.

Near the ramparts, at dawn, they of Kusinagara built a great funeral pile, as though for a king of the world, and there they burned the body of the Blessed One.

Wednesday (Day): Holding an Alms Bowl — Symbol of Preaching

Buddha Posture: Holding an Alms Bowl
(Thai: ปางอุ้มบาตร, pronounced "Pang Umbart")

Related Story: Buddha Seeks Alms

Nine months after his Enlightenment, it was on a Medin Full Moon Poya day that Gautama Buddha visited Kapilavastu, in the ancient Sakya Kingdom of his father, King Suddhodana. That was where he grew up, and which contained his royal palace and the sprawling garden, 10 km west of his birth place, Lumbini.

Until then, King Suddhodana had not seen his son who renounced worldly life, six years ago. At long last, the King heard that his son had attained Enlightenment and was preaching his doctrine at Veluvanaramaya in the city of Rajagaha. The King sent nine courtiers, on nine successive occasions, to invite the Buddha to Kapilavastu. However, all nine attained Arahantship and entered the Buddha’s Order.

The King finally despatched Kaludai, a playmate of Prince Siddhartha, as the Buddha was known during his days as a lay person. He too attained Arahantship and entered the Order. But unlike the others, he conveyed the message to the Buddha. The Buddha arrived in Kapilavastu, attended by 20,000 disciples.

King Suddhodana made arrangements for the Buddha to stay in the Park of Nigroda, a deer park. An aramaya named Nigrodaramaya was built with all facilities for the Blessed One and the visiting Bhikkus.

The conceited elderly Sakyans, without paying due obeisance to the Buddha, put forward the younger ones to salute Him. The Buddha through His divine eye saw what the Sakyans contemplated. To dispel their arrogance, the Blessed One sprang up to the sky and performed the Twin Miracle or the Yamaka Pratiharya– a psychic phenomenon which only the Buddha can perform.

The King seeing this wonderful sight saluted Him, immediately, saying that it was his third salutation. Soon after, all the other arrogant Sakyans worshipped the Buddha.

As no one invited Him for the noon meal the following day, the Buddha, bowl in hand went from house to house, in the streets of Kapilavastu, seeking alms, together with his disciples. This was reported to the King and he hurried to the scene and inquired why he was thus disgracing the royal family.

“This is the custom of our lineage, O King!” replied the Buddha to the King’s astonishment.

“Surely, Lord, ours is the warrior lineage of Mahasammata, and not a single warrior has gone seeking alms,” said the King.

“This royal lineage is yours, O King; mine is the Buddha lineage,” replied the Buddha.

Standing in the street the Buddha advised the King thus:

“Be alert! Be not heedless! Lead a righteous life. The righteous live happily both in this world and in the next.”

The King saw the light of the Truth and attained the first stage of Sainthood.

He then took the bowl from the Buddha and conducted the Lord and his disciples to the palace and served them with food. After the meal, the Buddha preached the Dhamma thus: “Lead a righteous life and not one that is corrupt.”

Thereupon the King attained Sakrudagami state – the second stage of Sainthood – and Queen Maha Prajapati Gotami, the Buddha’s foster-mother, attained the first stage of Sainthood.

When the Buddha visited the palace, all but Princess Yasodhara, the spouse of Prince Siddhartha, came to pay their reverence to the Buddha. Yasodhara thought: “Certainly if there is any virtue in me, the Noble Lord will come to my presence. Then I will show my reverence to him.”

The Buddha handed his bowl to King Suddhodana and accompanied by His two chief disciples Sariputta and Moggallana entered the chamber of Yasodhara and sat on the prepared seat, saying: “Let the King’s daughter reverence as she pleases. Say nothing.”

Swiftly she came, clasped his ankles, and placing her head on his feet reverenced him.

The King then commented on her great love and said: “Lord, when my daughter learnt that you were wearing yellow robes, she also robed herself in yellow; when she heard that you were taking one meal a day, she also did the same. When she heard that you had given up lofty couches, she lay on a low couch; when she heard that you had given up garlands and scents, she also gave them up. She refused to wear adornments and the use of luxurious beds.

When her relatives sent messages to say that they would maintain her, she did not even look at a single one. So virtuous was my daughter!”               

Wednesday (Night): Retreat in the Forest — Symbol of Solitude

Buddha Posture: Retreat in the Forest
(Thai: ปางปาลิไลยก์, pronounced "Pang Palelai")

Related Story: Buddha in Parileyyaka Forest

The name Palelai is derived from the Pali name Parileyyaka. It reminds us of the occasion when the Buddha went into retreat in the Parileyyaka Forest in search of solitude after the monks in Kosambi did not take his advice in settling a quarrel among themselves. During the period of his retreat in the forest, he was cared for by a monkey and elephant until the monks finally came to their senses and were reconciled.

Thursday: Meditating — Symbol of Wisdom and Enlightenment

Buddha Posture: Meditating (Samadhi)
(Thai: ปางสมาธิ, pronounced "Pang Samah Thi")

Related Story: Buddha Under the Bodhi Tree

The Bodhi-Tree (or wisdom-tree) is a set of four distinct Buddhist meditations. Each meditation is based on an insight that the historical Buddha experienced as he sat under the Bodhi-Tree more than twenty-four centuries ago. According to Buddhist tradition, the hours before the Buddha's enlightenment were divided into four watches or periods of the night. During each watch, the Buddha experienced a specific set of insights or revelations. During the last watch, as the morning star appeared on the horizon at dawn, the Buddha entered Nirvana.

A brief summary of the insights of the Buddha during the four watches of the night follows. These insights will be correlated with the different practices of the Bodhi-Tree meditation as we proceed with the explanation of the practice.

● The First Watch - The recollection of human past lives, and knowledge of the cycle of death and rebirth
● The Second Watch - The recognition that the cycle of rebirth affects all sentient beings in all worlds, and that the law of karma determines the quality and type of rebirth, and its suffering
● The Third Watch - The recognition of the cycle of causality that leads to death and rebirth, and the means of liberation from this cycle
● The Fourth Watch - The recognition of the state of enlightenment, and the great awakening of the Buddha

Friday: In Pensive Thought — Symbol of Consciousness

Buddha Posture: In Pensive Thought
(Thai: ปางรำพึง, pronounced "Pang Ram Pueng")

Related Story: The Invitation to Expound the Dhamma

From the foot of the Rajayatana tree the Buddha proceeded to the Ajapāla banyan tree and as He was absorbed in solitary meditation the following thought occurred to Him.

"This Dhamma which I have realized is indeed profound, difficult to perceive, difficult to comprehend, tranquil, exalted, not within the sphere of logic, subtle, and is to be understood by the wise. These beings are attached to material pleasures. This causally connected 'Dependent Arising' is a subject which is difficult to comprehend. And this Nibbāna -- the cessation of the conditioned, the abandoning of all passions, the destruction of craving, the non-attachment, and the cessation -- is also a matter not easily comprehensible. If I too were to teach this Dhamma, the others would not understand me. That will be wearisome to me, that will be tiresome to me."

Then these wonderful verses unheard of before occurred to the Buddha:

"With difficulty have I comprehended the Dhamma. There is no need to proclaim it now. This Dhamma is not easily understood by those who are dominated by lust and hatred. The lust-ridden, shrouded in darkness, do not see this Dhamma, which goes against the stream, which is abstruse, profound, difficult to perceive and subtle."

As the Buddha reflected thus, he was not disposed to expound the Dhamma.

Thereupon Brahma Sahampati read the thoughts of the Buddha, and, fearing that the world might perish through not hearing the Dhamma, approached Him and invited Him to teach the Dhamma thus:

"O Lord, may the Exalted One expound the Dhamma! May the Accomplished One expound the Dhamma! There are beings with little dust in their eyes, who, not hearing the Dhamma, will fall away. There will be those who understand the Dhamma."

Furthermore he remarked:

"In ancient times there arose in Magadha a Dhamma, impure, thought out by the corrupted. Open this door to the Deathless State. May they hear the Dhamma understood by the Stainless One! Just as one standing on the summit of a rocky mountain would behold the people around, even so may the All-Seeing, Wise One ascend this palace of Dhamma! May the Sorrowless One look upon the people who are plunged in grief and are overcome by birth and decay!

"Rise, O Hero, victor in battle, caravan leader, debt-free One, and wander in the World! May the Exalted One teach the Dhamma! There will be those who will understand the Dhamma."

When he said so the Exalted One spoke to him thus:

"The following thought, O Brahma, occurred to me ?'This Dhamma which I have comprehended is not easily understood by those who are dominated by lust and hatred. The lust-ridden, shrouded in darkness, do not see this Dhamma, which goes against the stream, which is abstruse, profound, difficult to perceive, and subtle'. As I reflected thus, my mind turned into inaction and not to the teaching of the Dbamma."

Brahma Sahampati appealed to the Buddha for the second time and He made the same reply.

When he appealed to the Buddha for the third time, the Exalted One, out of pity for beings, surveyed the world with His Buddha-Vision.

As He surveyed thus He saw beings with little and much dust in their eyes, with keen and dull intellect, with good and bad characteristics, beings who are easy and beings who are difficult to be taught, and few others who, with fear, view evil and a life beyond.

"As in the case of a blue, red or white lotus pond, some lotuses are born in the water, grow in the water, remain immersed in the water, and thrive plunged in the water; some are born in the water, grow in the water and remain on the surface of the water; some others are born in the water, grow in the water and remain emerging out of the water, unstained by the water. Even so, as the Exalted One surveyed the world with His Buddha-Vision, He saw beings with little and much dust in their eyes, with keen and dull intellect, with good and bad characteristics, beings who are easy and difficult to be taught, and few others who, with fear, view evil and a life beyond. And He addressed the Brahmā Sahampati in a verse thus:

"Opened to them are the Doors to the Deathless State. Let those who have ears repose confidence. Being aware of the weariness, O Brahma, I did not teach amongst men this glorious and excellent Dhamma."

 The delighted Brahma, thinking that he made himself the occasion for the Exalted One to expound the Dhamma respectfully saluted Him and, passing round Him to the right, disappeared immediately.

Saturday: Protected by Naga — Symbol of Protection

Buddha Posture: Protected by Naga
(Thai: ปางนาคปรก, pronounced "Pang Nak Prok")

Related Story: Mucalinda

Mucalinda, Muchalinda or Mucilinda is the name of a naga (a snake-like being), who protected the Buddha from the elements after his enlightenment.

It is said that four weeks after Sakyamuni Buddha began meditating under the Bodhi tree, the heavens darkened for seven days, and a prodigious rain descended. However, the mighty king of serpents, Mucalinda, came from beneath the earth and protected with his hood the one who is the source of all protection. When the great storm had cleared, the serpent king assumed his human form, bowed before the Buddha, and returned in joy to his palace.


Chant "Buddha Vandana" (Homage to the Buddha) 3 times first:

Katha for each day in a week:

Related Links of Lucky BOBI:

No comments:

Post a Comment

Related Posts Plugin for WordPress, Blogger...