THE LIFE OF THE BUDDHA
Ministry of Religious
Affairs, Myanmar
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Content
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Lord Buddha, the Sakyan Prince, the real
refuge of all men, devas and brahmas, had fulfilled the ten perfections (Parami)
since the life of Sumedha. Four Asankhyeyyas and one hundred-thousand
world-cycles ago, the future Buddha named Sumedha was the only son of a
rich man at Amaravati, the Royal City. He came of rich parental lineage,
both of whom were pure in morality and race.
Sumedha's View on Life
The young man Sumedha became an educated one
when he reached the age of sixteen. His parents died since he was young.
All of his wealth were guarded by his personal treasurer (financier). As
he had come of age, the personal treasurer handed over all his wealth to
him together with the lists of various things. When he saw his properties,
he thought to himself: "My parent, my grandparents and my great
grandparents were only able to make great earnings and save them, but were
unable to take them along with them. As for me, I shall take all the
wealth along with me."
At that moment a deep outlook on life arose
in him: "If there is heat, there must be cold; in the same way, if there
is death, there must be deathlessness."
Then he opened his treasure-houses and gave
all his possessions away. Afterwards he went forth to Himavanta and made
himself an ascetic. Within seven days, he attained the supreme psychic
power. He could go around in the sky.
The five
Stalks of Lotus-flowers given by Sumitta
It was the time of the golden occasion of
welcoming the Buddha Dipankara to the great city of Rammavati. The
citizens of Rammavati were repairing the road, eagerly waiting for the
coming of Dipankara Buddha. While travelling through space, the ascetic
Sumedha saw the citizens being engaged cheer fully in road-reconstruction
and city-decoration, wondering what was going on below, he came down and
questioned them. They answered that they were repairing the road in order
that the Buddha and his disciples could tread on it comfortably.
The ascetic Sumedha felt greatly delighted
and thought: "Oh! it's very hard to hear the word 'Buddha', and it is,
indeed, harder to become a Buddha." He requested them to give him a chance
to repair a part of the road.
Although the road-repairing could be
finished quickly by his supernormal power, he used his own labour with the
view that he would earn more merit by using his labour than by using his
super-normal power. Before he finished repairing his portion of the road,
the Buddha and his disciples came. To prevent the feet of the Buddha and
his disciples from getting soiled, he prostrated himself on the mud to
form a man-bridge. Among the welcoming people, there was a young woman
named Sumitta. As soon as the young woman saw the ascetic, she was very
happy and delighted. So, she gave five lotus-flowers to him leaving three
lotus-flowers in her hands. The ascetic offered the flowers to the Buddha
while lying on the muddy road.
The firm
Determination and the bold Proclamation
On seeing the Buddha's noble glory, the
young Sumedha thought: "If I wish, I can even today become an Arahat who
has eliminated all kilesas (defilements). Yet it is not appropriate for me
to leave others wandering in samsara although I have enough energy to save
all beings. I will try to become a Buddha like the Buddha Dipankara. So he
immediately decided with firm resolution to become a Buddha.
Afterwards, he made the following bold
proclamations:-
Buddho bodeyyam=As I know the Four Noble
Truths, so shall I make others know them;
Mutto moceyyam=As I am liberated from the
bonds of life, so shall I make others be liberated likewise;
Tinno Tareyyam=As I swim across the great
whirlpool of samsara, so shall I make others do the same.
The Buddha Dipankara, standing in front of
Sumedha preordained as follows: 'This young ascetic, lying down as a
bridge at the risk of his life, will become a Buddha like me in the
future." On hearing this, the audience cheered and honoured Sumedha. The
Buddha did not tread on him, but passed by him. The disciples of the
Buddha followed suit. The future Buddha, Sumedha ascetic, having gained
the preordainment given by the Dipankara Buddha, got up and sat
cross-legged with great joy. When he reviewed the ways and means to be a
Buddha, he found the Ten Noble Perfections - i.e. charity, morality...
etc. While he reflected on the Ten Perfections repeatedly, the earth shook
violently as if it cheered up the Bodhisatta.
The
Fulfilment of the Perfections
The ascetic Sumedha, the Bodhisatta,
fulfilled the Ten Perfections with unshakable effort throughout his
uncountable existences.
1. The Fulfilment of the Perfection of
Charity
Firstly, he fulfilled the perfection of
charity, giving away his own properties, both animate and inanimate to
others. By the fulfilment of the perfection of charity, he did not aspire
to receive worldly pleasures, but to achieve the Supreme Enlightenment. He
fulfilled the perfection of charity in many existences. Among them the
lives of King Sivi and King Vessantara are very well known. King Sivi, the
Bodhisatta, was very earnest in giving charity, and so Sakka, the king of
Devas, wanted to investigate his inclination. Thus, the Sakka, in the form
of an old blind brahmin, asked for an eye of King Sivi. The King Sivi took
out both of his eyes and offered them to him lavishly.
Also, the Bodhisatta, in the life of King
Vessantara, donated food, clothing and other utensils, that were valued at
six hundred-thousand silver coins, in six pavilions daily. Once, the
brahmins from Kalinga asked the king to donate them the invaluable white
elephant and the king offered it generously too. The people objected to
the last donation for the white elephant was regarded as a great
honourable treasure to the country and to the people. Therefore, he had to
forsake his royal palace and live as an ascetic at the valley of Vankaba
in the Himavanta together with his Queen Maddi Devi, his son Jali and his
daughter Kahnajina. During that time, the brahmin Jujaka asked for his
children and he again offered them. He also offered his wife Queen Maddi
to the Sakka who disguised himself as a brahmin.
Thus, the Bodhisatta had donated not only
his own properties but also his wife and children in the fulfilment of the
perfection of charity throughout his past existences. More over, he had
sacrificed his own limbs and even his own life without hesitation in many
existences.
2. The Fulfilment of the Perfection Morality
Controlling bodily and verbal actions in
order to avoid demerits is called Morality or Precepts (Sila). There are
different kinds of Sila -- five precepts, eight precepts, . .etc. The
Bodhisatta fulfilled the perfection of morality in his many past lives.
There is a well known example of Prince Alinasattu who fulfilled the
perfection of morality. The father of Prince Alinasattu, in hunting in the
forest, got to a banyan tree that was dominated by an ogre who had the
right to catch and eat everybody whosoever passed near by. He returned
home after giving a promise to the ogre that he would come back the next
day to be eaten by the ogre. When his son Alinasattu learnt about that
matter, the prince himself went to the ogre on behalf of his father. When
the ogre saw the prince coming boldly, the ogre dared not kill him.
Finally, the ogre listened to the teachings of the prince and became one
who observed the five precepts. The Bodhisatta had already sacrificed his
life to fulfil the perfection of charity. Why dared not he risk his life
in fulfilling the perfection of morality ?
3. The Fulfilment of the Perfection of
Renunciation
Leading an ascetic life and forsaking the
worldly sensual pleasure is called the fulfilment of the perfection of
renunciation. There are many lives of the Bodhisatta who fulfilled the
perfection of renunciation. Of them, the life of Prince Ayoghara is the
most notable. After the birth of Prince Ayoghara, he had to live only in
an iron cage due to the danger of ogres. He had to learn lessons there up
to the age of sixteen. When he was sixteen, his father arranged to give
him the throne and he was taken out of the cage. At that time, the prince
thought to himself: "I had been in my mother's womb for ten months and in
the iron cage for sixteen years. Though I had escaped from them,. I have
not escaped from death yet." So, he relinquished the royal throne and went
to the forest to lead an ascetic life.
4.The Fulfilment of the Perfection of Wisdom
In fulfilling the perfection of wisdom one
has to seek the knowledge and develop the wisdom first. Then one has to
teach others what one has already learnt and perform meritorious deeds for
the welfare of others by his knowledge. Such a deed is called the
fulfilment of the perfection of wisdom. It is obvious that the Bodhisatta
Mahosadha, in the fulfilment of the perfection of wisdom, performed public
welfare-work by the power of his wisdom. The king Culani Brahmadatta
planned to arrest one hundred kings of the Jambudipa and kill them by
poisoning their liquors. Mahosadha, the wise man, destroyed that plan by
the power of his wisdom. Moreover. Mahosadha by his wisdom was able to
settle the dispute between the two kings, Culani Brahmadatta and
Videharaja, to a peaceful situation without any casualty.
5.The Fulfilment of the Perfection of Effort
Every exertion for the welfare of all beings
is called the fulfilment of the perfection of effort. The Bodhisatta never
slackened his effort. Either for his own benefit or for others, he
diligently put forth strenuous effort without hesitation. He never gave up
anything out of idleness or sleepiness; he was always diligent regardless
of heat or cold, early or late. In the life of Mahajanaka, the diligent
effort of the Bodhisatta was notable. One day, Mahajanaka, together with
seven hundred people, sailed in a ship for the sake of trading in other
lands. While the ship was crossing the seas, it was violently struck by a
storm. Although all men on board were desperate and did not attempt to
survive the disaster, the Bodhisatta used all his strength and swam in the
wide ocean for seven days. Then he not only escaped from the disaster with
the help of the goddess Manimekhala but also gained the throne of Mithila.
If he did not make any effort to swim, he would not meet anyone who would
save him, and he would die like others.
6.The Fulfilment of the Perfection of
Patience
Tolerance and forbearance arise out of a
peaceful mind with the thought: "If I retaliate the ill-treatment imposed
by a stupid person, I shall also be a stupid one." Such a practice is
called the fulfilment of the perfection of patience. The Bodhisatta, for
the welfare of all beings, fulfilled the perfection of patience in every
existence. Regarding the fulfilment of the perfection of patience, the
life of the great monkey-king is remarkable. While a brahmin, the future
Devadatta, climbed up a tree, a branch broke, and he fell into a ravine.
As the monkey saw him crying, the monkey took him out of the ravine. While
the tired monkey was sleeping with his head upon the brahmin's lap, the
stupid ungrateful brahmin mercilessly struck the monkey's head with a
stone in order to have its flesh as his meal. So, the monkey woke up and
suddenly ran up a tree. But the monkey still worried that the stupid
brahmin might lose his way in the forest and die. As he dared not get down
to the ground, he jumped from one tree to another, showing the brahmin the
way to his home by the drops of blood shedding from his head.
7.The Fulfilment of the Perfection of
Truthfulness
Telling truth and keeping one's promise is
called the perfection of truthfulness. The Bodhisatta did not tell lies;
he kept his word as he promised to others and he did as he said in order
to fulfil the perfection of truthfulness.
The life of King Mahasutasoma is remarkable
in the fulfilment of the perfection of truthfulness. While the Bodhisatta
became Mahasutasoma, King Porisada was expelled from his country, because
he was found eating human flesh. He lived in a forest hunting human beings
passing by. One day his sole was pierced by a sharp stump. In order to
heal the wound, he made a pledge to the guardian deva of a banyan tree,
saying: "Oh Deva, help me, please! If you heal my wound during one week, I
will offer you as a sacrifice the blood from the throats of all Jambudipa
kings." Within one week his wound healed of its own accord, but he thought
that it was cured by the guardian deva of the banyan tree. Thus he caught
all Jumbudipa Kings to offer their blood as a sacrifice. King Sutasoma,
just before being arrested, made a promise to a brahmin to listen to the
Dhamma recited by the brahmin. So he requested Porisada to let him fulfil
his promise to the brahmin, promising that he would come back after
listening to the Dhamma. Porisada released him easily. After he had heard
the Dhamma, though he knew that he would be killed, he came back to
Porisada without breaking his promise. Porisada was surprised to see him
again and asked why he was not afraid to die. King Sutasoma preached the
Dhamma to Porisada and thus Porisada became a good man. So he released all
the arrested kings. With the help of King Sutasoma, Porisada regained his
kingdom.
8. The Fulfilment of the Perfection of
Resolution
The Pali word, "Adhitthana" means firm
determination or resolution to perform the good deeds that have already
been planned to be done. The Bodhisatta, in his many past existences,
fulfilled the perfection of resolution. It is most obvious that the
Bodhisatta fulfilled the perfection of resolution in the life of Prince
Temiya. The Bodhisatta, in his previous existence before the life of
Prince Temiya, had been in hell for some minor error in his judgement over
disputes as a king. The one-month-old prince Temiya, lying under a white
royal parasol, attained the knowledge of Jatissara that could recall the
previous existences. While he was gazing at the white parasol, he saw his
life in hell. He was greatly shocked and afraid of becoming a king. So,
the goddess of the white parasol, who had been his mother in a past life,
knowing this intention, advised him thus, "My beloved son, Temiya, don't
be afraid; if you don't want to be a king, pretend yourself to be a dumb
and deaf person.'
From that time onwards, he made up his mind
to pretend as a dumb and deaf person. So he did not speak and he did not
listen to anyone. When he was sixteen, his father decided that he was not
worthy of the royal throne and gave the order to expel him to the forest
and kill him there. When he was about to be killed, he explained to his
parents why he pretended to be deaf and dumb. Then he made himself a
recluse.
9. The Fulfilment of the Perfection of
Loving-kindness (Metta)
Metta means wishing for the well-being of
others. One, who has cultivated loving- kindness, does not look at others'
faults even when he is insulted verbally or bodily. Only with the view on
the virtues of others, he goes on endeavouring for others' welfare.
To become a fully-enlightened Buddha, the
Bodhisatta fulfilled the perfection of loving-kindness in his many past
existences. In the life of the ascetic Suvannasama, he lived in the forest
and looked after his parents who were blinded by a venomous snake. He also
loved with true loving-kindness harmless animals as well as wild beasts
such as lions, tigers, leopards, etc. He cultivated loving- kindness
firmly and never felt angry even to wards the king, Piliyakkha, who shot
him with a poisoned arrow, taking him as a beast. Later, by the power of
loving-kindness and truthfulness, the poison became ineffective and
disappeared. Thus not only his life was saved but also his parents
regained their eye-sight.
10. The Fulfilment of the Perfection of
Equanimity
The Pali word 'Upekkha' means equilibrium of
the mind, not having a bias on account of hatred or love. The life of
Lomahamsa was very famous in the fulfilment of the perfection of
equanimity. Lomahamsa, the Bodhisatta, when his parents died, gave all his
properties in donation and went into a forest. Although he wished to
become an ascetic, he did not have a desire to be praised by people. So he
wandered around with a single set of clothing. He did not stay for a long
time in a place where he was well treated and revered. When he reached a
village, though he was jeered and mocked insolently by wicked children and
drunkards, he was not angry with them. In a cemetary, he slept with his
head on a skull. The wicked kids gathered, and insulted him by spitting
and discharging excrement and urine on him. He neither got angry with the
children nor blamed them, nor felt depressed. Some people offered him
flowers, good food and drinks. But he did not feel affectionate towards
them either. His attitude towards good and bad was indifferent. He
steadfastly maintained an equilibrium of mind (Upekkha) under any
situation.
Ten
Paramis and Thirty Paramis
When the above ten Paramis are multiplied by
Parami (minor Perfection), Upaparami (middle Perfection) and Paramattha
Parami (major perfection), there are altogether thirty kinds of Parami.
For example, if material things are donated as the fulfilment of Parami,
it is called Dana Parami. If body-organs such as eye and kidney are given
away, it is called Dana Upaparami. Moreover, if one's own life is offered
to others, it is called Dana Paramattha Parami.
Bodhisatta, who constantly fulfilled the Ten
Perfections through four Asainkhyeyyas and one lakh world systems, reached
the zenith of his fulfilment in the life of King Vesantara.
Three
Noble Practices (Cariya)
The Bodhisatta, in fulfilling the
perfections throughout his previous existences, practised the following
three cariyas:
(a) Lokattha Cariya =the noble practice
aiming at the welfare of all beings;
(b) Natattha Cariya =the noble practice
aiming at the welfare of his own relatives and race;
(c) Buddhattha Cariya=the noble practice
aiming at becoming the fully enlightened Buddha who can save beings from
the sufferings of Samsara.
The
Fivefold Great Sacrifice
In the exercise of Ten perfections in his
many past existences, the Bodhisatta made the following fivefold great
sacrifice:
1. the sacrifice of the most valuable
treasure, royal kingdom and royal properties (Dhanapariccaga);
2. the sacrifice of sons and daughters (Puttapariccaga);
3. the sacrifice of one's
wife(Bhariyapariccaga);
4. the sacrifice of one's limbgapariccaga);
and
5. the sacrifice of one's Own
life(Jivitapariccaga).
The Bodhisatta fulfilled the perfections,
the fivefold sacrifices and the three cariyas throughout his past
existences, in order to achieve only one reward, i.e. the Omniscience or
Sabbannutanana. Indeed, the Sabbannutanana is so great that the Tathagatas
have to exert great effort for a very long duration in order to achieve
it.
Incomparable Achievements Arise out
of Incomparable Sacrifices.
The Bodhisatta's sacrificial and selfless
efforts, aiming at the reward of the Omniscience, are only for the welfare
of all beings, but not for his own. Everyone should help others liberally
for their welfare. As these perfections lead the whole society to peace
and prosperity, he who fulfils the perfections can also achieve success as
much as he does.
As a matter of fact, the Bodhisatta gave his
life as a sacrifice for the welfare of the world selflessly and
peerlessly. So he was endowed with everything needed in his final life. He
is incomparable! He is supreme! He is peerless! We should follow the
perfect example of the Buddha!
The Life of Prince Siddhattha, the Future
Buddha
The Demise from the Abode of Devas
After being prophesied by the Dipaakara
Buddha and the other twenty three Buddhas who appeared during four
Asankhyeyyas and one hundred thousand world cycles as well, the Bodhisatta
fulfilled the Perfections. He had accumulated the ten Perfections
completely in the life of King Vessantara. And then he was reborn as Deva
Setaketu in the abode of Tusita. The Deva enjoyed the supreme divine bliss
throughout his life. When the end of his life drew near, the Devas and the
Brahmas from ten thousand universes gathered and approached him. They
requested, "Dear Deva, it is the right time for you to become a Buddha.
May you be reborn in the human abode."
The Five
Great Observations
The Bodhisatta Deva did not consent to their
request instantly; he first made the following five great observations:
(1) Period (Kala): The proper period for a
Buddha to appear is when the life-span, of human beings is between one
hundred thousand years and one hundred years.
(2) Island-Continent(Dipa): Among the four
great island continents, only the Jambudipa or the Southern
Island-continent is the place where Buddhas appear.
(3) Place (Desa): Even in the southern
Island-continent, Buddhas appear only in Majjhima Desa--Middle Regions.
(4) clan (Kula): In Majihima Desa, Buddhas
came of only royal clan, khatthiya, or Brahmin clan.
(5) The Mother's Life-span (Matu ayu
pariccheda) The future mother of Buddha must possess good moral character
and must have fulfilled the perfections for one hundred thousand worlds.
Moreover, her life-span must be such that she dies on the seventh day
after giving birth to the Bodhisatta.
The
Birth of the Bodhisatta at Lumbini Park
The Deva Setaketu, after making the five
great observations, promised to be reborn in the human abode. Soon after
he gave his promise, he passed away from the abode of Tusita, and was duly
conceived in the womb of Mahamaya Devi, the chief consort of King
Suddhodana. Right at the time of his conception, there broke out a violent
earthquake. The dale of his conception was Thursday, the fullmoon day of
Waso (about July) in the year 67 Maha Era (624 B.C). While Mahamaya Devi
was sleeping in her grand chamber, having observed eight precepts, she
dreamed as follows:-
"The four Kings of Devas bathed her in Lake
Anotatta in the Himavanta and dressed her in celestial costumes. Next she
was put to sleep with her head towards the east in the golden mansion
inside the silver mountain. At that time, she felt that a white elephant
entered her womb through her right side.
The
Three Bold Utterances
On the fullmoon day of Kason (about May),
the royal mother, Mahamaya Devi, set out on a journey to Devadaha where
her relatives lived. Now the ten-month duration of her pregnancy was up.
Between Kapilavatthu and Devadaha, there was a grove of Sal trees known as
Lumbini.
The Sal trees were in full bloom. The
Bodhisatta was born while the royal mother was holding on to a branch of a
fully blooming Sal tree. At that time, too, the earth quaked violently.
Devas and Brahmas paid homage to the
Bodhisatta who had just been born. The Bodhisatta prince, standing on the
ground, looked towards the ten directions. After taking seven steps
northwards and standing erect firmly on the ground, he boldly proclaimed
the following solemn utterances:
(a) Aggohamasanu Lokassa: I am the foremost
among the living beings of the world.
(b) Jetthohamasami Lokassa: I am the
greatest among the living beings of the world.
(c) Setthohamasami Lokassa: I am the noblest
among the living beings of the world.
Next, the royal mother, Mahamaya, returned
to Kapilavatthu with her son, the Bodhisatta prince. The Bodhisatta was
born on Friday, the fullmoon day of Kason (about May) in the year 69 Mahha
Era (623 B.C). Mahmmaya passed away on the seventh day after giving birth
to her son and was reborn in the Tusita realm.
Handing
over the Throne to the Bodhisatta
The royal father King Suddhodana invited the
brahmin prophets, who mastered the three Vedas, and asked them to examine
the physical marks of the prince on the fifth day after he had been
delivered. The seven Brahmins predicted: "If the prince leads the life of
a householder, he will become a Universal Monarch; if he renounces the
world he will become a Buddha." The youngest prophet Kondanna, however,
prophesied, "He will certainly become a Buddha." The prince was named
Siddhattha as he could fulfil the desires of all living beings and bring
about their prosperity as well. He belonged to the Gotama clan.
After the death of Mother Maya Devi,
Mahipajapati Gotami, the sister of Maya Devi, became the Chief Queen of
King Suddhodana, and the royal stepmother Gotami brought up and looked
after the prince on behalf of her elder sister.
At the age of sixteen, the prince had
already learnt what a prince should do. The king Suddhodana wanted his son
to become a Universal Monarch. The King managed to construct the three
grand, magnificient mansions called Ramma, Subha and Suramma as royal
residence for the prince to sojourn during the three seasons in turn and
he crowned the prince king so that the latter should not renounce the
world and live in the forest.
The prince chose Yasodara as his consort.
She was the daughter of King Suppabuddha who was the brother of his late
mother. He made her his chief queen and lived in the lap of great luxury
at each of the three elegant palaces in accord with the three seasons.
Seeing
the Four Great Omens
The Prince Siddhattha, after enjoying the
luxurious pleasures of the King for 13 years, came to the age of
twenty-nine. He used to go to the royal garden together with his retinue.
On his way to the royal garden, he saw the four great omens, namely an old
man, a sick man, a dead man and a recluse. Each of them was created by
devas (gods) after an interval of four months. The royal father Suddhodana
took measures to prevent the Bodhisatta from seeing these miserable sights
with the help of his guards, because he was worried that the Bodhisatta
might renounce the worldly life. So the Bodhisatta had never seen the
aged, the sick, the dead and the recluse till then. When he saw the four
great omens consecutively, he was shocked and remorseful. An idea flashed
upon his mind: "I shall also, one day, become old, sick and die." He could
not bring himself to enjoy the luxury and pleasure of the palace.
Therefore, he was determined:
"I shall renounce the worldly pleasure today
to become a recluse like the one whom I had seen." While he was staying in
the royal garden, he was informed that his chief queen Yasodara had given
birth to a son and he was startled, thinking; "There appears one more
fetter." And he decided, "I shall renounce the world tonight."
He murmured: "This son will hinder me. from
renouncing the world just like the Devil Rahu seizing the moon." That is
why the royal son was named Rahula.
Renunciation
When he got to the palace from the royal
garden, he went to bed early, because he did not want to enjoy the royal
entertainment as usual. The lady-attendants fell asleep in the light of
scented oil-lamps. They were all asleep--some with their thighs or calves
exposed, some with saliva oozing from the corners of their lips, some
opening their mouths wide, some snoring and some rolling, turning and
talking in their sleep. When the Bodhisatta woke up at midnight, he felt
that the sleeping lady-attendants were corpses and he himself were in a
cemetery. So he decided to leave the palace at once.
The Deterrence of the Evil Mira
and the Welcome of Devas and Brahmas
The Bodhisatta awoke Minister Channa and
ordered him to get the royal horse Kandaka saddled. Then he went to the
royal chamber of Yasodara as he wished to see his son. Yasodara with the
son by her side was sleeping, embracing him warmly. Although he wanted to
take his son into his hands, he turned back from the threshold of the
chamber lest she would be awakened and be a disturbance to his
renunciation.
The Bodhisatta, riding on Kandaka, left the
palace along with Minister Channa. It was Monday, the fullmoon day of Waso,
97 Maha Era (594 B.C). Thereupon, the evil Mara, standing in the sky,
deterred, saying: "On the seventh day from now, the flying Wheel of
Treasure will appear and you will be the Universal Monarch who rules over
the four island-continents. Do not renounce this world."
"Oh, Mara, I know that the Wheel of Treasure
will arise seven days later. I don't want the Universal Kingship. I will
strive to become a Buddha." So saying he went on his journey. The devas
and the brahmas who were looking forward to the appearance of the Buddha
were delighted so much that they went together with the Bodhisatta.
holding up beautiful, colourful torches, scattering flowers and sandal
wood powder, singing and playing musical instruments.
The
Lamentation of the Whole Palace
On reaching the other bank of Anoma river at
dawn, the Bodhisatta took his hair-knot by one hand, and with a sword in
the other, cut it off. The hair remained at that length, i.e. at two
finger-breadth, until his death.
When he threw up the hair-knot into the sky,
making a solemn resolution: "If I shall certainly become a Buddha. may
this hair stay in the sky", the hair did stay in the sky. Sakka, the king
of devas, received it with a jewelled casket and took it to Tavatimsa.
Then he built the Culamani pagoda, enshrining the hair relic in it.
Next the Bodhisatta received the alms-bowl
and the yellow robes offered by the Brahma Ghatikara. Then, doning the
robe, he took the life of an ascetic. Brahma Ghatikara took the royal
dress of the Bodhisatta to the Brahma abode and built Dussa Cetiya,
enshrining the dress. The Bodhisatta sent his minister Channa with the
horse Kandaka back to the capital. Kandaka left his master in great
despair. When it lost sight of its master, it could bear its grief no more
and died. Channa continued his journey alone and reported the news to the
king. On hearing the news, the whole palace burst into tears.
The
Request of Bimbisara
After becoming an ascetic, the Bodhisatta
stayed in the mango grove called Anuppiya near Anoma river for seven days
and then he proceeded to Rajagaha. When he went into the town for
alms-food, the citizens looked admiringly at the splendid and graceful
appearance of the Bodhisatta. On hearing the news, King Bimbisara followed
and pleaded the Bodhisatta who was residing at the foot of Mount Pantava.
The King pleaded with the Bodhisatta not to lead a homeless life as he was
still very young. Moreover, the King admired and respected the Bodhisatta
so much that he offered his kingship to the Bodhisatta. The Bodhisatta
refused what he was offered. At last King Bimbisara requested the
Bodhisatta to come first to his country when he attained the Buddhahood.
PRACTISING AUSTERITIES
Devas Thought that Siddhattha was dead
The Bodhisatta left for the groves not far
from the southern part of Rajagaha. He placed himself under the guidance
of the tw ascetic leaders, Alara and Udaka, and practised for Jhana
(concentration). He soon gained the mundane jhanic ecstasy. Knowing his
capability, the two ascetic leaders made him leader as themselves. But he
did not accept their proposals. He decided that the power of his jhanic
ecstasy was not the way to attain the omniscience. Thus he proceeded to
the Uruvela grove.
In those days, there prevailed an ideology
among the ascetics that one can attain enlightenment only by means of
practising strenuous and severe austerities. Hence the Bodhisatta
practised them in the Uruvela grove for six years. He took food very
sparingly. He undertook the difficult practice very severely, having just
a fruit for the whole day. Some times he took no food at all. His flesh
and blood dried up because of the severe effort. The thirty-two special
bodily marks disappeared and the bright golden complexion became gray
also. The skin of the belly stuck to the spinal-cord. His sacred body was
reduced to a skeleton. Indeed, he was nearly dying. The skin of the head
wrinkled and withered like a little tender gourd dried up in the sun. As
he was very frail, he fell down and fainted while walking with the
contemplation of breathing-out and breathing-in. Some devasthought that
Siddhattha was dead.
After having practised austerities for six
years, he reflected that he would not be able to attain the enlightenment
unless he was healthy and strong. So he went round for alms again and
followed the Middle Way (Majjhimapatipada). Thus, his complexion became
golden and bright again, and he became strong enough to practise the
Middle Way. The thirty-two special bodily marks of the greatest man
reappeared. The group of five ascetics-Kondanna, Vappa, Bhaddiya, Mahanama
and Assaji - had attended to the Bodhisatta while he was practising
austerities for six long years. They were looking forward to hear the very
first discourse when he attained Buddhahood. Nevertheless, when he partook
of food again by going round for alms to sustain himself and followed the
Middle Way, they became disappointed with him. So they departed from him
and left for the Migadaya (Deer Park).
Sujata's
Offering of Milk-Rice
There was a market town called Sena near
Uruvela Grove. Sujata, the daughter of a wealthy man there offered food in
oblation to the deva of a banyan tree on the fullmoon day of Kason yearly
as all her wishes were fulfilled. On the fullmoon day of Kason of that
year, Sujata offered milk-rice together with the gold cup to the
Bodhisatta, who was sitting magnificently under the banyan tree. She
thought that the guardian deva himself was sitting to receive her
offering.
After the Bodhisatta had cleansed himself in
the River Neranjara, he took forty-nine mouthfuls of milk-rice. After he
had the food, he placed the gold cup afloat in the river, making the
solemn resolution: "If I shall become a Buddha today, may this gold cup
float upstream." The gold cup floated up stream for eighty cubits and then
sank down.
Vanquishing the Mara
Then the Bodhisatta stayed the whole day in
the Sal grove near Neranjara, reflecting on the constituent parts of the
body. In the evening, on the way to the Bodhi Tree, he accepted eight
handfuls of grass offered by Sotthiya, the grass-cutter. The Bodhisatta
approached the Bodhi Tree from eastward, went around the tree clockwise
three times, and scattered the eight handfuls of grass at the foot of the
tree. Thereupon, the magnificent jewelled throne, 'Aparajita pallanka'
appeared marvelously. He sat cross-legged on it, facing eastward with his
back against the trunk of the Bodhi Tree.
Then he made the solemn resolution: "Let my
flesh and blood dry up, and let only my skin, nerves and bones remain!
Never shall I unfold this cross-legged position until I attain Buddhahood!"
Then the Bodhisatta cultivated mindfulness of breathing-out and
breathing-in and remained completely absorbed in the fourth jhanic
ecstasy.
On seeing the Bodhisatta seated with firm
and solemn resolution, Mara knew that the Bodhisatta would certainly
attain Buddha-hood on that day. So he disturbed and fought him, riding
Girimekhala elephant and leading numerous fighting forces armed with
various weapons. The Mara attacked the Bodhisatta incessantly by creating
violent storms, by shoering weapons and hot ash, etc., as if the world
were going to be destroyed. The Bodhisatta, however, vanquished him by
virtue of the power of Perfections which he had accomplished through four
asankhyeyyas and one hundred-thousand worlds. The Bodhisatta repulsed
successfully the force of Mara before the sun-set.
The
Attainment of Buddhahood
Contemplating on mindfulness of
breathing-out and breathing-in and remaining absorbed in the fourth
Anapana jhanic ecstasy, the Bodhisatta gained the Pubbenivasanussatinana
the higher psychic power to remember past existences of himself as well as
of others -- during the first watch of the night. In the middle watch of
the night, he attained Dibbacakkhunana -- the power of supernormal vision
to see penetratively things, big or small, far or near, fine or gross like
the divine eyes. In the last watch of the night. the Bodhisatta
contemplated the "Law of Cause and Effect" and practised insight
meditation. Then he fully realized the Four Noble Truths and attained
Asavekkhaya or Arahattamagganana -- the higher psychic power which enables
one to eradicate defilements absolutely.
As soon as the Bodhisatta gained the
Arahatta-magga-nana, he also attained the Omniscience, Sabbannuta-nana,
the Fully Enlightenment. He attained Buddhahood at the age of 35. It was
Wednesday, the fullmoon day of Kason, in the year 103 Maha Era (589 B.C.).
When he became the Enlightened One who was worthy of veneration of all
living beings -- human beings, devas and brahmas -- and was incomparable
by gaining Omniscience. All devas and brahmas from the ten-thousand worlds
came to pay obeisance to the Buddha delightfully and happily. The earth
vehemently trembled and resounded with the roll of thunder bursting loudly
in the sky. All flowering plants of the whole world bloomed out of season,
as if they were paying homage to the Buddha.
The
Virtue of Sabbannuta-nana
The Buddha gained the great Omniscience,
Sabbannuta-nana, in his last existence as he had accomplished the Ten
Perfections, the Three Noble Practices and the five Great Sacrifices.By
the power of Omniscience, the Buddha knew all things that should be known.
He fully realized every phenomenon -- both the conditioned and the
unconditioned.
Of all that should be known, the Buddha
absolutely knew about each and everything from the beginning to the end.
Here are the three attributes of the Omniscience:
1. Knowing all things to be known without
exception.
2. Knowing the natural tendencies of the
person who is going to hear the discourse, and
3. Knowing how to expound the discourse.
After achieving the supreme Enlightenment,
the Buddha, rejoicing at his conquest, uttered the following Verse of
Victory.
1. Anekajati samsaram sandhavissam anibbisam
Gahakaram gavesanto dukkha jati punappunam
2. Gahakarakadittho si Puna geham na kahasi
Sabba te phasuka hhagga gahakutam visamkhitam Visankharagatam cittam
tanhanam khayam ajjhaga
My mind has attained the unconditioned.
Achieved is the end of craving.
The Six
Heretics Who Claimed To Be Buddhas
The Buddha appeared as an incomparable
Omniscient One in the world. There had been a rumour about the appearance
of the Omniscient Buddha one thousand years before hand.
There had also appeared many branches of
knowledge including the system for identifying the features of the
Greatest Man. The people were eager to see the Buddha. the Exalted One. At
that time, there appeared many impostors who claimed to be the Buddha.
Among them were six prominent heretics who were roaming about with their
followers pro claiming their own doctrines.
They were:
1. Purana Kassapa.
2. Makkhali Gosala,
3. Ajita Kesakambala,
4. Pakudha Kaccayana.
5. Sancaya Belatthaputta, and
6. Nigantha Nataputta.
They were, in fact, just impostors who
appeared prior to the enlightenment of the Real Buddha. So the wise did
not accept them as the real Buddhas. However, the ignorant majority went
to them for refuge taking them to be the real Buddhas and got ensnared in
their wrong views.
Seven
Days Each at Seven Places
(1) Pallanka Sattaha: - After attaining the
Buddhahood, the Buddha remained seated on the throne under the Bodhi Tree
enjoying the blissful peace of Phalasamapatti for the whole week. (This
seven-day period is called Pallan ka Sattaha.)
(2) Animisa Sattaha - After rising from the
throne, the Buddha went to the place 48 cubits away to the north-east of
the throne and stood there gazing back at the golden throne and the Bodhi
Tree without closing his eyes for one whole week. (This seven-day period
is called Animisa Sattaha.)
(3) Cankama Sattaha - Next, he spent one
whole week walking up and down a jewelled path which extended east to west
60 cubits between the Bodhi Tree and the place where he had formerly
stood. (This seven-day period is called Cankamasattaha.)
(4) Ratanagara Sattaha - After that the
Buddha went to the jewelled chamber, known as Ratanagara. which was
created by devas at a place 40 cubits away from the Bodhi Tree. It was
situated to the north-west of the Bodhi Tree. There the Buddha
contemplated his most profound teaching - Abhidhamma. When he contemplated
the final portion of the Abhidhamma, known as Mahapatthana, his mind
became very pure and consequently his blood and complexion also became
very clear. Thereupon. the six couloured rays brilliantly emanated from
every part of his sacred body and spread through the whole universe. (This
seven-day period is called Ratanagara Sattaha.)
(5) Ajapala Sattaha - The Buddha then went
to the Ajapala banyan tree where the goatherds used to rest. The banyan
tree was situated, at the bank of the Neranjara River, 128 cubits away to
the east of the Bodhi Tree. Under the banyan tree, the Buddha enjoyed the
blissful peace of Phalasamapatti for seven days. During these days, the
three daughters of Mara, who was in despair be cause he had lost the
battle against the Bodhisatta, felt pity for their father. So they came to
entice the Buddha in various seductive guises. As their enticing had no
effect on the Buddha, they went away. (This seven-day period is called
Ajapala Sattaha.)
(6) MucalindaSattaha - There was a
barringatanis accutangula tree, called Mucalinda, which was situated two
hundered cubits away to the south east of the Bodhi Tree. There was also a
lake called Mucalinda near that tree. The Buddha went to the foot of that
tree and enjoyed the bliss of Nibbana by entering upon Phalasamapatti. At
that time great showers of rain fell for seven successive days and thus
the weather was very cold. The Dragon King, Mucalinda, of the lake
sheltered the Buddha by winding his body seven times around the Buddha's
body and holding his head over the Buddha's head. (This seven-day period
is called Mucalinda Sattaha.)
(7) Rajayatana Sattaha - Finally the Buddha
went to buchanania lalifolia tree called Rajayatana. which lay 160 cubits
away from the Bodhi Tree. There he enjoyed the blissful peace of Nibbana
by entering upon Phalasamapatti for seven days. (This seven-day period is
called Rajayatana Sattaha)
Offering
the First Alms-food
After the Rajayatana Sattaha the Buddha ate
myrobalan fruit offered by the Sakka and got defecated. He also cleaned
his teeth and mouth by chewing liquorice wood, also offered by the Sakka,
and washed his face with the pure water of Lake Anotatta. Indeed, he did
not have any food during those 49 days. The nutritive essence of milk-rice
of Sujata sustained him through that long period. His complexion was
radiant and his face was calm and peaceful.
While the Buddha was staying under the
Rajayatana tree, the two merchant-brothers, Tapussa and Bhallika, citizens
of Pokkharavati of Ukkala Division, were on their way to Majjhima desa
(Middle Region) with 500 carts loaded with goods. They were informed about
the appearance of the Buddha by a deva who had been one of their relatives
in their past existence. Thus they came to venerate the Buddha.
The merchant-brothers went to the Buddha and
offered him rice-cake and honey-comb. The Buddha blessed them and let them
take refuge in the Buddha and the Dhamma. They were the very first
devotees to have taken refuge in the two Sacred Gems. Afterwards, they
pleaded the Buddha to give them some thing to be worshipped for ever. Thus
the Buddha touched his head with his right hand and gave them some hair.
When they arrived back in Ukkala. they built a shrine called Tikumba on
the Singuttara Hill and enshrined the hair relics. It is traditionally
believed that that shrine is the Shwedagon pagoda in Myanmar now.
Request
to Expound the Dhamma
After staying at the seven places for seven
days each, the Buddha went back to the Ajapala banyan tree from Rajayatana,
contemplated the dhamma which he had gained and pondered thus: "I have
already attained the Omniscience and have already done what is to be done
at the foot of the Bodhi Tree for my own sake. But, in the life of Sumedha.
I proclaimed that:
Buddho bodheyyam: As I know the Four Noble
Truths, so shall I make others know them;
Mutto moceyyam : As I am free from the
fetters binding me to existences, so shall I make others free from the
fetters;
Tinno Tareyyam: As I cross over the
whirlpool of Samsara, so shall I make others cross over it.
In accordance with these proclamations, it
is now the right time to expound the Dhamma.
But the Dhamma that I have realized is
indeed profound. subtle and difficult to comprehend. All beings in the
world will not be able to understand the dhamma as they are grossly
overwhelmed by greed. anger and ignorance. It will be merely wearisome for
me if I were to expound the dhamma. Reflecting thus, the Buddha became
hesitant to teach the dhamma.
Knowing the Buddha's tendency, the Brahma
named Sahampati, together with devas and brahmas, came and requested the
Buddha to expound the Dhamma.
It is the nature of the Buddhas to teach the
Dhamma only after being requested. To teach the Dhamma only after being
requested makes the Dhamma more virtuous and more respectable. Moreover in
those days the Brahma was regarded as the Buddha and venerated by the
whole world. As the Brahma himself requested the Buddha to teach the
dhamma, it became the most respectable and venerable Dhamma.
The Buddha himself actually knew although
the whole world was veiled with ignorance, that there were some persons
who were wise enough to understand his Teachings I and that they would
lose the chance of being liberated from the whirlpool of Samsara if they
did not hear the Teachings (the Dhamma).
Planning
to Expound the First Discourse
After deciding to preach his teachings~ he
looked with his Buddha's Eye to whom he should preach the Dhamma. His two
former worldly teachers, Alara and Udaka. first appeared in his vision.
However he came to realize that Alara passed away only seven day ago and
Udaka only at the midnight of the previous day. Moreover, he found that
them were in the Arupa -- brahma Realm where one can listen to the Dhamma.
Then he continued to contemplate whe would
be able to understand his teachings. He saw the group of five ascetics who
had at tended to him when he was meditating at Uruvela forest. They were
now in Migadaya Forest near Baranasi. So he went on foot to the forest
which was eighteen yojanas (about l44 miles) away from the Bodhi Tree.
Turning
the Wheel of Dhamma
He arrived at the Migadaya forest (a
sanctuary for deer) on the evening of the fullmoon day of Waso. He made
himself known as a Buddha to the five ascetics and expounded the very
first discourse known as Dhammacakkappavattana Sutta, which consists of
the two extremes to be avoided, the Middle Path to be followed and the
Four Noble Truths to be realized. After hearing that discourse, Venerable
Kondanna and the eighteen crores of devas and brahmas became sotapannas
(stream winners). There broke out a booming earth-quake - a great
rejoicing of the devas and the brahmas over the preaching of the
discourse.
The Buddha preached this Sutta in the
evening, when the sun had just set and the moon began to rise. It was
Saturday, the fullmoon day of Waso (about May) in the year 103 Maha Era
(588 B.C). There came numerous devas and brahmas to listen to his
Teachings. The flowers bloomed Out of season. Thus the whole world was
beautifully brilliant in the radiance of the celestial beings. Then the
Buddha explained the Sutta in detail to the four ascetics who were not yet
enlightened to Noble Truths.
Vappa, Bhaddiya, Mahanama and Assaji
practised in accordance with the Wheel of Dhamma for four days, from the
first waning day to the fourth. And one after another, they entered the
stream of Ariya Path. On the fifth waning day of Waso, the Buddha
proceeded to preach "Anatta1akkhana Sutta" to the Group of Five Bhikkhus.
At the end of this Sutta, they became arahats, eradicating all
defilements.
Thenceforth, there arose the Order of Sangha
in the world.
The
Ordination of Yasa and His Friends
The Buddhji observed the rain-retreat period
together with the Group of Five Bhikkhus. At that time, in Baranasi, a
rich man and his wife Sujata had a son called Yasa. He spent his life in
ease and luxury. One day, he, however, felt disgusted at the sensual
pleasure and left his house stealthily for Issipatana deer'park at
midnight. He arrived there before dawn and met the Buddha. The Buddha
preached him some discourses. After hearing the dhamma- he became a stream
winner. The rich man, Yasa's father, also came to the Buddha while
searching for his son. 'The Buddha expounded the dhamma to the rich man
and he also became a stream winner. And consequently, he was the very
first layman to take refuge in the Three Gems (Tevacika).
Yasa, too, attained the Arahattaship when he
heard the discourse preached to his father. The next day, the Buddha and
Venerable Yasa went to his parents house for alms-food. The Buddha
expounded the discourse again and Yasa's mother and Yasa's wife became
stream-winners as well. Thus they were the first lay women to take refuge
in the Triple Gems.
On hearing of Yasa's ordination, fifty-four
of his friends reflected thus: "The Teachings which such a person as Yasa
followed must not be an ordinary one" And so they went to the Buddha and
they all were ordained as monks by the Buddha.
The
First Bhikkhus on Missionary Work
At that time there were sixty-one arahats
including the Buddha in the world. Their cankers had already been
extinguished. The Group of Five and fifty-five arahats led by Yasa were
the 'Ehi-Bhikkhu' arahats, i.e.. their lay-man appearances disappeared and
they were transformed into monk's when they were merely called by the
Buddha. 'come on, my bhikkhus!"
They spent the first rain-retreat period in
Issipatana deer park, Baranasi. At the end of this period the Buddha sent
for the sixty arahats and admonished them thus:" "Oh. Bhikkhus! I've
already been freed from the defilements and so have you all. Go forth in
all directions expounding the Dhamma which is excellent in the beginning,
in the middle and in the end for the welfare of men and devas out of
compassion to the whole word. Not two of you must go together on the same
journey.
Afterwards the Buddha himself went to
Uruvela grove to teach the Dhamma to one thousand ascetics led by the
three Kassapa brothers, viz.. Uruvela Kassapa, Nadi Kassapa and Gaya
Kassapa.
While the Buddha was taking a rest at the
foot of a certain tree on his way to Uruvela, he met the thirty
Bhaddavaggiya brothers who were searching for a woman who had stolen their
ornaments. They happened to come across the Buddha and asked the Buddha
whether the Buddha had seen a woman passing by. Then the Buddha asked them
in return thus: "Which is better-- searching for a lost woman or searching
for oneself?" All the princes replied that searching for oneself is
better. Then the Buddha explained the Dhamma to them and they all became
Stream-Winners. The Buddha ordained them as bhikkhus.
Converting the One Thousand Ascetics to the Right Way
Thereafter the Buddha proceeded to the
Uruvela forest where the one thousand ascetics lived.
When he arrived there at sun - set, he asked
the chief of the ascetics to let him spend the night at their fire place.
The chief Kassapa told him that a fierce dragon lived at the freplace. The
Buddha asked for permission three times and was allowed to spend the night
there. Then the Buddha entered the fireplace. The dragon sent out flames
towards the Buddha The Buddha sent back stronger flames and subdued the
dragon. He put the dragon in his alms-bowl and showed it to the chief
Kassapa. Kassapa was surprised and he requested the Buddha to keep on
staying there.
In the following night, Kassapa saw the four
great devas, the celestial king Sakka and brahmas respecting the Buddha.
Nevertheless, the ascetic thought: "Gotama
is mighty and powerful, but he has not attained arahatship as I have."
Only after the Buddha had performed one thousand five hundred and six
kinds of miraculous power, the ascetics respected and admired the Buddha.
They requested the Buddha to ordain them as bhikkhus.
Next the Buddha went to the Gayasisa
together with one thousand bhikkhus. There he delivered the discourse of
Adittapariyaya Sutta which explains how the whole world or the whole body
is in flame. ie, being burnt by the fire of lust, greed, anger, ignorance,
rebirth, ageing, death, grief, lamentation, bodily pain, distress of mind
and agony. At the end of the discourse, they all attained Arahatship.
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Source :
Buddhism Today
Update : 01-05-2002
