10 Inspirational Quotes from Cakkavatti-Sihanada Sutta. Cakkavatti-Sihanada Sutta, which means The Discourse on the Lion-roar of the. 1 Sutta summary and highlights. SUTTA SUMMARY. The Cakka,vatti Sīha, nāda Sutta (D 26) gives an account of the wheel- turner or universal monarch. In illustration of his dictum that one should rely on oneself, the Buddha gives a detailed account of the fall of a kingly lineage of the past, and the subsequent.
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It appears in the title of three suttas 8, 25, and It is used to refer to the Buddhavacana and the certainty that it creates, and it is also used ironically. The metaphor is obvious. Just as the lion is the lord of the forest, so too is the Buddha the lord of the sangha. This sutta feels like a manual, much like the Greater Discourse on the Foundations of Mindfulness sutta We find the Buddha in Matula, Magadha.
This place is not described in the sutta nor have I been able to find out anything about it, other than that it was a town. Here the Buddha recites his famous pronouncement, which highlights and distils similar expressions that we have found expressed elsewhere in the suttas: Let the Dhamma be your island; let the Dhamma be your refuge, with no other refuge.
Implicitly, the Buddha is identifying self and dharma. The Buddha then asks: How does one dwell as a refuge unto oneself? The answer is that the monastic observes the Four Attentions. We have discussed these in connection with the Mahasatipatthana Sutta DN These consist in cultivating naked attention directed toward the body, feelings, mind, and mind-objects.
He then concludes with the following advice: If you do so, then Mara will find no lodgement, no foothold. It is just by the building-up of wholesome states that this merit increases. This is also the place where the Buddha overcame fear. This is the actual end of the sutta, to which, as we have seen a few times before, a story has been spliced on, in this case with no segue whatsoever. We discussed the meaning of the seven treasures in connection with that sutta.
Here, as there, we are mainly interested in the Wheel Treasure. The king appoints his eldest son, the Crown prince, to take over running the state, and joins the sangha in anticipation of his death. Seven days later, the Wheel Treasure vanishes. If he does so, then on the uposatha day that Wheel Treasure may appear to him too. The duty of a wheel-turning monarch is fivefold: Thus, it is explicit that Buddhism, like Islam, is a political-spiritual philosophy, not merely spiritual in fact, most spiritual philosophies have some sort of political implication, but in the case of Buddhism and Islam it is explicit.
The equal emphasis on security, justice, and welfare sounds positively modern! The role of the wheel-turning monarch in connection with ethics is interesting.
The king seems to be a supremely enlightened householder, whose legal and ethical character is unimpeachable — ideally, of course!
This establishes once again what the Buddha also established by making the sangha dependent on the people for alms, so that the sangha would always be subject to the people and not the reverse.
The Buddha was not trying to establish a theocracy. Here the story is basically the same. This story is clearly an allegory for the idea of the power of the state being governed by ethics, identified with dharma, and expanding to include neighbouring states under the same regimen, thus eventually establishing a pacific global dharma sihznada.
Establishing a society based on these principles is less obvious than first appears. Our society, for example, violates every one of them, thus bringing upon itself the same karma that it imposes on others.
One also finds the idea of establishing a dharma society in the Kalachakra.
The Lion’s Roar on the Turning of the Wheel (Cakkavatti-Sihanada Sutta)
Moderation in eating is of course one of the most important precepts of the Vinaya for the monastics. This story reminds me of the story of Moses bringing down the tablets of the law in Exodus. The last royal sage in this succession, which obviously lasted many thousands, perhaps even millions, of years, is told that the Wheel Cakkavatgi had slipped from its position.
In accordance with the custom, the royal sage ordains in the sangha and prepares to die. Seven days later, the Wheel Treasure disappears. The eighth successor does not consult his predecessor concerning the duties of a wheel-turning monarch.
Instead, he decides to govern based on his own views, resulting in an overall reduction of the prosperity of the people. Clearly, the Buddha eutta interested in economic ways of thinking. Because of the increase in stealing, the king is forced to give property to those who steal. As a result, an epidemic of stealing breaks out! In response to the epidemic of stealing, the king institutes beheading, a punishment to which we have alluded in a past talk.
As a result, the longevity and beauty of the people falls. We have discussed this longevity cycle in previous talks too. The way I take it is that these numbers are indicators of the overall quality of life, of which longevity is only one indicator. Quality of life is expressed in years as a convention, similar to bond durations in finance.
This brings us to the extended present of history, when the human lifespan is about years. Among them, fierce enmity will prevail one for another, fierce hatred, fierce anger and thoughts of killing, mother against child and child against mother, father against child and child against father, brother against brother, brother against sister, just as the hunter feels hatred for the beast he stalks.
Each step represents a halving, with a break at 2, andwhere the text states some beings only lived for 2, and years respectively, thus allowing the halving to continue. This enantiodromia is designated by the term sattanatarakappa. However, this view is not borne out by the texts. For the duration of the sword interval, a remnant of those humans who eschew violence will survive in remote, inhospitable, and inaccessible places. After the majority of the race has destroyed each other, these people will emerge and establish a new civilization based on the precepts of the dharma, which has clearly not been forgotten.
Interestingly, this is exactly the scenario that resulted in the emergence of mammals including Homo sapiens as a result of the Fifth Mass Extinction about 65 million B. At the end of this evolutionary arc, greed, fasting, and old age will be the only diseases known. Jambudvipa — the Indian subcontinent — identified with the realm of humans and the dharma itself, will be powerful and prosperous, with numerous highly populated villages, towns, and cities.
Further population die-offs and economic disruptions seem probable because of climate change and environmental devastation generally, with the possibility of local nuclear attacks or accidents always present. This process has already begun of course. The First World War saw 16, casualties. The Second World War saw 12 million dead. The Holocaust added another 11 million.
To sihanadaa, we must add the slave trade, the modern history of which began in the 17th century, not long after the advent of finance capitalism, and which has afflicted untold millions right up until the present day. It seems we are hell-bent on destroying the planet and each other as soon sihanads possible.
It also seems that the only way to stop this is a global catastrophe of unimaginable proportions. The age, perhaps roughly 80, years hence, when humanity has finally achieved greatly enhanced human longevity, disease is nearly unknown, and prosperity is universal, characterized by high-density housing and a large population with many cities the text says that it is as crowded as hell!
This vision is shianada course exactly the scientific sihanqda vision of the future, which one also finds in the Kalachakra prophecies concerning the dharma society of the future, Shambhala. While this was true of Gotama, it was not true of the Buddhas before him, nor will it be true of Metteyya Skt. In that time of the people with an eighty thousand year life-span, there will arise in the world a Blessed Lord, an Arahant fully enlightened Buddha named Metteyya, endowed with wisdom and conduct, a Well-Farer, Knower of the Worlds, incomparable Trainer of men to be tamed, Teacher of gods devas and cakkwvatti, enlightened and blessed, just as I am now.
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He will thoroughly know by his own super-knowledge, and proclaim, this universe with its devas and maras and Brahmas, its ascetics and Brahmins, cakkaavtti this generation with its princes and people, just as I do now.
He will teach the Dhamma, lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and proclaim, just as I do now, the holy life in its fullness and purity. He will be attended by a company of thousands of monks, just as I am attended by a company of hundreds. Many people throughout history have identified themselves with Metteyya, beginning with Wu Zetian —the only ruling female emperor in the history of China, who ruthlessly persecuted her opponents in the royal family by cutting off their arms and legs and inserting them in jars, and most recently, Ram Bahadur Bomjon b.
Metteyya will teach the Buddhadharma in its perfection, both exoteric and esoteric, but his sangha will be ten times larger than that of Gotama. This will only cakkavqtti about, in accordance with the law of karma, when the conditions are right. The Buddha reiterates the advice to the monastics to be refuges unto themselves, with no other refuge than the Dharma itself.
Once again, the Buddha emphasizes that emancipation is an sijanada of, for, and by the individual. Have Buddhists been taking refuge in the wrong thing all this time?
Taking refuge in oneself is then identified with taking refuge in the Dharma. Note the singularity of this formula — taking refuge in the Buddha and the sangha are not mentioned!
DN26 Cakkavatti-Sῑhanāda Sutta: The Lion’s Roar on the Turning of the Wheel
Some scholars have observed that there appear to be references to a unitary refuge formula in which one takes refuge in the Dharma only, which is consistent with this advice and similar advice expressed in the Mahaparinibbana Sutta.
The threefold formula appears to be a later innovation, as Buddhism became more focused on the deification of the Buddha and the sangha was establishing its hegemony.
He then reiterates the Four Attentions and the Ancestral Haunts, already discussed. Each of these attainments seems to be associated with a specific practice or set of related practices.
Presumably, then, these are the practices in which a forest-dwelling monastic engages in order to produce the fruits described in the sutta.
Specifically, quality of life is attained by a set of four related practices called the Four Roads to Power. Beauty is attained by Right Conduct. Happiness is attained by the cultivation of detachment. Wealth is attained by the cultivation of loving kindness. Finally, Power is attained by a practice called the liberation of heart and wisdom. It seems that the Buddha has adapted these four goals, since beauty, wealth, and power seem rather ill-suited to monastics.
Thus, the Buddha asks, what do these goals mean for a monastic. Nevertheless, the technique by which this may be accomplished is called the Road to Power a. This is broken down into four specific concentration exercises: