The Story of Buddha Sakyamuni
-
In the sixth century B.C., at the foot of the snow-capped Himalayas, in northern India (modern Nepal), in the prosperous city of Kapilavatthu, lived Queen Maha Maya, wife of King Suddhodana. History often ascribes miraculous births to great spiritual beings. According to legend the Queen, who was observing religious vows, had a wonderful dream of a beautiful white elephant who encircled her and entered her right side. Perplexed by this dream, both the Queen and the King summoned the Brahmin wise men to interpret its meaning. They predicted a beautiful son would be born to the royal couple. If the child remained in the palace, he would become a Universal Monarch. But if he retired from royal life he would become a Buddha, a fully-enlightened Awakened One. Tradition says that the birth of such a Great Being is a unique event in world history. When the child's birth was imminent, according to custom, the Queen prepared to return to her parents' home in the neighboring kingdom. Early in the morning, the King sent soldiers to guard the Queen, along with courtiers and servants, and she was carried in the royal palaquin in a long procession to her ancestral home. Passing the magnificent Lumbini Grove, with its majestic trees and scented flowers, the Queen decided to stroll through the shady walks and rest awhile. When she reached a giant sal tree, she was suddenly in labor. Her attendants hung a curtain about her and retired. As the Queen stood and held a branch, the Future Buddha, known as the Bodhisatta (Bodhisattva), was born. His birth was greeted by celestial music and other wondrous events. Celestial beings hailed the child, chanting, "Great Being, you are Chief in all the world." The Golden Child came into this world on the full moon day of May (Visakha or Wesak). He was given the name "Siddhattha" (or Siddhartha), meaning "All wishes fulfilled." His family name was Gotama, clansman of the Sakyan people. -
Wise Brahmins again predicted that two courses in life were open to the baby Prince. Only one seer, Kondanna, stated he would definitely leave the household lay life and become a Buddha. He said, "A time will come when he will witness four sights. He will see an old man, a sick man, a dead man, and a holy man who has renounced the world." The idea of a royal prince forsaking his heritage caused considerable concern for the King and members of the royal family. His mother died on the seventh day of his birth. He was lovingly raised by his aunt, his mother's sister, the Lady Maha Pajapati, who later married the King. Siddhattha excelled as a student and won prominence as a skilled athlete. He had an inquiring mind and a contemplative nature. He developed into a young man of strength, considerable charm and great beauty. Ever-compassionate and helpful, the youth endeared himself to everyone. One day during the Ploughing Festival, while still quite young, the Prince was left to rest under a tree and, being alone, he sat cross-legged, closed his eyes, and began to focus his mind attentively on breathing in-and-out, attaining the first stage of mental bliss. This childhood experience would influence him later in his spiritual journey.
As the young prince matured, his father became ever more concerned that his son would abandon palace life. To distract and bind him to worldly life, the King built extensive pleasure gardens, surrounding him with every luxury and delight imaginable. The King ordered that Siddhattha was never to lay eyes on anyone seriously ill, very old, dying, or on a wandering holy man. He ordered a high wall to be built round the palace, including the pleasure garden. Guards were posted at the gate. Thus, Siddhattha was kept confined in his golden cage. At age 16, the Prince married the beautiful and charming Princess Yasodhara, and lived a happily married life for 13 years, oblivious to the vicissitudes of life which lay outside the palace gates. The Prince was given to introspection and his inquisitive nature led him to ask many questions. Though surrounded by luxury, eventually the pleasures of the royal household somehow seemed tasteless, dry, fleeting and superficial. The Prince was never really happy. An ennui set in amidst affluence, privilege and indulgence. Something was not right. Trapped in a circumscribed world of idleness and pleasure-seeking, his intuition told him there was a dark side to life. Bored, restless and preoccupied with these feelings, he pondered what lay beyond the palace walls. -
One day, the Prince summoned his charioteer Channa and as they drove through the city streets on this fateful day, suddenly the Prince saw for the first time a decrepit old man in deplorable condition. Siddhattha, having a sensitive nature, was astonished and shocked. Channa told him all beings, without exception, who live a long life are subject to the disabilities of old age. The Prince, now terribly upset, returned to the palace. On subsequent journeys, he beheld an extremely diseased man writhing in agony, and then a corpse being carried along for cremation attended by wailing mourners. Until now he had no true sense of the troubles of old age, no knowledge of the seeping of strength and the pain of enduring illness, nor knowledge of the utter finality of death and the grief of mourning. He was devastated to learn the true nature of life which had been hidden from him for so long. As the shadow side of reality grew clearer, all pride and ardor of youth vanished. He asked, "Must everyone I love and I myself, too, simply endure helplessly this tyranny of birth, old age, disease and death?" In India, the belief exists that birth-and-death are an endless cycle until one can halt the cause of perpetual rebirth. These questions began to haunt the young Prince. With increasing apprehension, he began to question how anyone could truly enjoy living in a "fool's paradise" and feel happiness when there is no escape from dissatisfaction, unrest, loss and death. The problem of suffering captured and burned his mind and all his thoughts focused on escaping this trap of continual rebirth.
On his last excursion, he beheld an unaccustomed sight: a dignified man with shaven head, barefoot, clad in a simple yellow robe and holding an almsbowl. His calm face and composed, peaceful presence spoke to Siddhattha in a way that touched his heart. Channa told him this was a wandering mendicant monk, a spiritual seeker having few possessions, who delighted in a life of simplicity and purity. Living lightly, he trained his mind to be equanimous under all circumstances. He told the Prince that the wanderer was seeking deliverance from all suffering through discipline and meditation, sharing with others what he discovered along the way. -
After seeing these deeply disturbing sights, he returned to the palace and pondered what he had witnessed. His mind was in turmoil and he could find no peace nor satisfactory answers from the Brahmin wise men. Meeting the wandering monk, however, hinted as a possible way of escaping his dilemma. To increase his confusion and conflict, a messenger arrived with the news that his wife had just given birth to a son. He considered how his departure from the palace would affect his wife, their son and his parents. Yes, his wife would grieve but he knew she and their son would be protected and well-provided. His parents would be shocked and sorely disappointed. Until now, his life had been entirely planned by others, but his quest was more urgent than any personal consideration or sacrifice. If he remained in his present life and assumed more duties as the heir-apparent to the throne, he would be enmeshed in further worldly involvements along with their attendant anxieties. Certainly his love for his wife and newborn child would shackle him indefinitely. It is the custom in India to leave the household life in later years when a man's worldly duties have been accomplished. But could he leave now? He was not seeking spiritual answers only for himself. No, he would share this discovery of the way to end suffering and rebirth and then help this afflicted world. If successful, this would be an unparalled gift to benefit not only those he loved but all humanity, now and for all time.
With these thoughts in mind, he approached the King and his stepmother and told them of his experiences and his decision to leave. Assuring them he would return when he discovered the way to halt rebirth and suffering, he knew turning back was impossible: his decision was irrevocable. Bursting into tears, his parents begged him to remain and enjoy his present privileges, his future glory and the pleasures of a happy family life. Disappointed and saddened by the encounter with his parents, he returned to his chambers. Late that night, he asked Channa to saddle Kanthaka, his swiftest and favorite great white stallion. He had one last duty to perform. Quietly, he entered his wife's chambers to gaze one last time on the sleeping Princess. Her arm was covering their son's face, but he dare not wake them. Vowing he would return to see them when his goal was accomplished, with heavy heart, he turned and departed. Truly, it can be said it was not that he loved them less, but he loved suffering humanity more. At age 29, Prince Siddhattha left the palace. This momentous event in religious history is known as the Great Renunciation.
It was midnight as Kanthaka, carrying the Prince and Channa, rode quietly out of Kapilavatthu. Siddhattha left behind his past life for an unknown future, parting with everyone he loved. He renounced position, wealth, the promise of power and prestige and a life of privilege in search of the Truth which no one had found. Mara, the Tempter, appeared and spoke to Gotama's heart, "O, Prince, return to the palace. You shall soon become a Universal King." The Prince refused. Mara warned, "You will be watched, Siddhattha. My power is very great. At the very first time that you have a cruel thought and secret desires I shall know it, and I shall catch you!" Siddhattha and Channa rode swiftly southeast all night knowing the King would send soldiers to force his return. At dawn, they arrived at the River Anoma. As a sign of renunciation, the Prince cut his long hair and exchanged his royal robes for beggar's garb. Channa pleaded to accompany him, but the Prince refused. Comforting the weeping Channa, and asking him to tell his family not to grieve and that he would return, Siddhattha asked Channa to return his princely ornaments. Kanthaka refused to move, but finally returned Channa to the palace bearing the Prince's last message. It is said that Kanthaka died of a broken heart. -
When news of Prince Siddhattha's renunciation was spread around Kapilavatthu, five of his friends renounced lay life and became wandering monks. Many religious teachers roaming the Valley of the Ganges often had many disciples, and the monk Gotama practiced with two distinguished ascetics, Alara Kalama and Uddaka Ramaputta, gaining the final stage of rarified mental concentration. Yet, upon returning to normal consciousness, the end of suffering continued to elude the prince-monk. Learning that no one could teach him what he so keenly desired, he thanked his teachers and departed. He was disappointed but not discouraged. Realizing that the highest truth is only found within oneself, he decided to struggle alone until his quest was rewarded. In India, it is common religious practice to undertake painful self-mortification of the body with the belief that the mind, freed from the confines of the flesh, might soar to heights of liberation. Wandering to the shore of the River Neranjara, near the town of Gaya, he was reunited with his five companions and all settled there to undertake austerities. The texts say the Future Buddha attempted the most extreme forms of self-torture, experimenting with every form of ascetic practice known in his day. The Master's early struggles against panic, fear, horror and dread are graphically described in the scriptures. Even though his body was overwhelmed with pain, he continued to pursue even more agonizing practices such as prolonged fasting to the point of emaciation. Excessive breath-control would leave him unconscious. During these times the Buddha-elect managed to keep his mind detached, poised and persistent_qualities which would assist him later in his herculean efforts to win Enlightenment. On one occasion, he was so very near death that Mara, the Evil One, came into his heart, whispering, "A thousand parts of you belong to death. Only one part belongs to life. Living and performing meritorious deeds is better for you. Why, Siddhattha, continue such painful striving?" The monk Gotama tells Mara how the spiritual hindrances can be overcome by striving. He confirms his willingness to continue the search.
-
Six long and arduous years had passed - years of commitment to the traditional practices of painful self-mortification thought to be indispensable for deliverance from the round of rebirth. Yet, he was no closer to his goal. He became disillusioned with these methods. Such self-imposed bodily punishment only resulted in dullness of spirit, incredible physical disability and profound exhaustion. He concluded that the body, as a vehicle for enlightenment, must be physically fit to train the mind. He began to go on almsround. Slowly, he regained his strength and vigor, preparing himself for the greatest struggle which lay ahead. His five companions had attended him, hoping he would realize and impart some higher realization to them. Seeing him take nourishment, they concluded he had given up his discipline and abandoned his goal. Growing disappointed, they left for the Deer Park at Isipatana (near Varanasi), leaving him alone. The Bodhisatta realized now that a life of self-indulgence would lead him far away from accomplishing his aim. Conversely, he concluded that no one could be enlightened through self-torture of the body.
It was at this time he recalled his childhood experience at the Ploughing Festival when he sat under the cool shade of the rose-apple tree, contemplating his breathing and reaching the first stage of meditative bliss. Considering the course to pursue, the Bodhisatta determined the middle path must be the proper way to realize harmony of body and mind, just as a precisely-tuned stringed instrument, having neither too slack nor too taut a string, emits a perfectly balanced and lovely sound. This was the beginning of his search for the Middle Way. -
The monk Gotama eventually found himself in a lovely forest. It was the day of the full moon of May. Today was his 35th birthday. A wealthy woman named Sujata presented him with an offering of rich milk-rice, saying, "Venerable Sir, whoever you may be, god or human, please accept this offering. May you attain the good which you seek." Later that day, the Buddha-to-be met a grasscutter who offered him sweet-scented grass for a cushion. He spread the grass at the foot of a beautiful large fig tree which later became known as the Bodhi Tree, or Tree of Enlightenment. He knew that death had almost captured him. Now, today, he would make a final effort. Confidently, he sat beneath the tree and vowed, "Though my skin, my nerves and my life blood go dry, I will not abandon this seat until I have realized Supreme Enlightenment." He began meditating on his breath. With lashing fury, doubts and fears hidden in the deepest recesses of his mind suddenly burst forth as a horde of worldly distractions and temptations. He thought of his wife and child, his parents and the luxurious life he had led in the palace. Cravings for sensual pleasures arose, as well as thoughts of abandoning the renunciate life. The glories of fame, power and prestige loomed as gross temptations. All kinds of disturbing thirsts flooded his mind. Most powerful were the hosts of fears about dying which sprung up to shake the Bodhisatta's resolve. Symbolically, these gross defilements manifested as an invading army waging war with him. Personified as Mara, or Death, fears assaulted him in the guise of armies of menacing terrifying demons, dreadful screaming sounds, great floods, a shower of meteors, horrendous whirlwinds, deadly mud avalanches, crackling thunder and lightning bolts and, worse of all, a great, silent, all-enveloping darkness. Legend states that when Mara sent a raging storm to force the Future Buddha from his seat, a serpent king, the giant cobra Muchalinda, wrapped his body in coils under the seated Bodhisatta and raised his hood to protect him from the storm's fury.
"I will not abandon this seat until I have realised Supreme Enlightenment." -
to be continue....
-
excellent ! nice sharing of Buddhadharma
May all here rejoice and extinguish 84,000 kalpa of karmic offense -
While seated under the Bodhi treee Mara flooded Siddhattha's mind with many images. The three ladies are known as the 'Three daughters of Mara.'
The Future Buddha, suffused with perfect poise, alert, mindfully attentive and unshakeable, confidently sat unmoving, serenely observing each mental phenomena as it appeared in consciousness, watching closely its arising-and-passing away. His long practice, in many lifetimes, of the Ten Perfections acted as his vanguard to persevere and resist these fears and temptations. Mara, seeing the Great Being winning the war, challenged his further efforts, booming forth, "Get up from this seat, Siddhattha! It does not belong to you, but to me!" The Buddha-elect countered Mara's claim, asking Mother Earth itself to testify to his fulfillment of the Ten Perfections. Stretching out his right hand and touching the earth with his fingertips, the ground quaked and trembled and in a great roar burst forth from its depths, and with a tremendous utterance:
In the face of Mara's challenge, Siddhattha called the earth to witness (by placing his right hand on the ground). Mother Earth appeared and said: 'For every good deed this man has done, I will wring one drop of water from my hair.' Such was the flood that Mara and his hoardes were swept away.
"I, EARTH, BEAR YOU WITNESS!" Mara and all his forces became fearful and fled. All through the night, the Great Being, at different stages of his meditation, with deep intuitive insight, came to know how mental pollutions are born, how they are destroyed, moment to moment, never to be reborn in the mind. He destroyed past, present and future spiritual ignorance. He shed from his mind the snares of sensual desire and every passion died. He conquered the wish for continued existence in rarified meditative states or the desire for annihilation at death. The texts say that he came to know his past births and how human beings are born over and over again. Once and for all time, delusion gave way. He understood "things as they are." He breathed the utterance:
Sitting under the Bodhi tree Siddhattha becomes the Buddha - the all enlightened, truly wise and noble being.
"Looking for the maker of this house (of self) I have run through a course of many births not finding him. Painful is birth again and again. But now, maker of this house, you are seen. I know you! Delusion fashioned you. You shall not construct this house again. All your rafters are broken, your ridgepole is shattered!
My heart has peace having cut the bonds of craving. Liberation is won!"
On the full moon of May - Vesak - this tenthousandfold world system shook and from the earth to the highest heavens it was proclaimed: 'A Buddha has come to be.' -
Prince Siddhattha had realized his goal. He became the Buddha Sakyamuni, sage of the Sakyans - an All-Awakened Perfectly Enlightened One. The Great Being realized the Four Noble Truths, namely
1. Life, by its unstable nature, has the potentiality of uneasiness, dissatisfaction, frustration and stress. Life hurts.
2. This dissatisfaction is caused by thirsting and craving.
3. There is a path leading to the cessation of dissatisfaction.
4. It is the Noble Eightfold Path which leads out of dissatisfaction, namely:
1 Right (Balanced,Perfect) View or Understanding
2 Right Aim or Purpose
3 Right Speech
4 Right Action
5 Right Livelihood
6 Right Effort
7 Right Mindfulness
8 Right Concentration
The Buddha came to understand that it is impossible for the body, being born, to escape death. A system of practice exists leading to Deathlessness (within the mind). Its development removes attachment to whatever is born as belonging to one or one's self. With such attachment removed there will be no feeling of death, no fear when what is born is certainly destined to die. This process will be seen merely as a natural and impersonal phenomena of birth and death which has no connection with one or one's self. Enlightenment is a personal experience. Worldly terms cannot convey its inner depths. The texts, however, give some description calling the final realization of Enlightenment (Nibbana or Nirvana) the Ideal Refuge, the Cool Cave, Absolute Security and the abandoning of all forms of greed, hatred, delusion and mental negativities.
Enlightenment is unique in that no divine intervention comes into play or transcendent illumination from some cosmic power, source or higher Self. The here-and-now is the ground for cultivation and not some other realm. The Buddha came to the Truth as a human being and became the Perfect One through human effort. Further, the Eightfold Path leads to perfect mental health and the development of high levels of Loving-kindness, Compassion, Sympathetic Joy and Equanimity. Based on the practice of humane living, Insight (Vipassana) Meditation is the primary tool for spiritual development. The Buddha's Teachings are known as Dhamma (or Dharma), the Truth. The Buddha taught an exceptionally profound analysis of mental components called Abhidhamma, or Buddhist psychology. Ordinary Buddhists are taught the teachings and eventually develop the Path in four stages until Enlightenment (arhatship) is realized. The historical Buddha, who did not have a teacher showing Him the way to Enlightenment, is considered to possess special attainments. Thus, at age 35, Prince Siddhattha became the Blessed One, the Buddha. -
6 years to reach buddhahood...
-
For seven weeks the Awakened One spent a quiet time near the vicinity of the Bodhi Tree, paying gratitude for having sheltered Him. Two merchants Tapussa and Bhalluka, on seeing the Noble Being, became His first lay disciples.
Soon after His Enlightenment, the Buddha wondered if ordinary human beings would understand His message of Enlightenment. After considering there were some highly developed beings and others who were teachable, He decided to share this greatest gift to humanity. Out of Great Compassion and Great Wisdom, the Blessed One decided to teach. His first two spiritual masters had passed away.
The Buddha had no bowl with him so the gods of the four quarters came with a bowl each. The Buddha merged these four bowls into one.
He remembered the five monks who had departed, heading for Varanasi, a large cosmopolitan city in northern India famed as an art, philosophical and intellectual center. Making the 100-mile journey on foot, He found them in the Deer Park preserve outside the city. On seeing Him approach, thinking He had abandoned His austerities, the monks decided not to show Him any special sign of respect. As He drew near, His majestic, authoritative bearing caused them to spontaneously receive Him with honor due a spiritual teacher. The Buddha proclaimed that Deathlessness had been realized by Him. He knew how the endless round of rebirth, and its attendant suffering, could be abandoned once and for all time. Initially, they were skeptical and asked many questions. Their doubts quelled, the Buddha instructed them throughout the night and all eventually gained sainthood (arhatship). These five enlightened monk-saints constituted the beginning of the ordained Buddhist community known as the Sangha.
After his enlightenment the Buddha travelled to Varanasi to meet up with his five friends and teach them what he had realised.
The one with the grey hair is Kondanna - one of the eight Brahmin priests at the Buddha's naming ceremony.
The first discourse of the Buddha given to these monks is considered as "The Setting of the Wheel of Truth in Motion." The Buddha opened the teaching-session by exhorting beings to avoid the extremes of both self-indulgence and self-torture. Neither way leads to balance, to spiritual insight and perfection. The path of the Middle Way, of self-correction, when cultivated correctly and completely, will surely lead to the end of life's pain and frustration, to complete Enlightenment. This was His instruction to His five companions. As time went on, after gathering sixty enlightened arhat-monks, The Compassionate One knew there were enough disciples to begin a pioneer movement for the sake of people in distant lands. In no way whatsoever are the disciples of the Buddha missionaries or proselytizers keen on seeking converts (in the Western sense). Messengers of the Dhamma simply declare a self-evident Truth about the nature of life which one is free to accept, or not.
The Buddha addressed the monks:
"Go forth, monks, and teach the Truth which leads to the end of dissatisfaction and to Perfect Peace and Freedom. Teach the Truth which is glorious in the beginning, glorious in the middle and glorious in the end. Go forth for the good of all beings. There are some whose eyes are not obscured by dust. Teach them. They will understand."
The Buddha gave permission to the monks to ordain those who wished to enter the Community (Sangha) thereby gaining the benefit of spiritual friendship and support of like-minded friends in Dhamma. Irrespective of caste, all qualified applicants could enter the Community. The average layperson can practice spiritual development in daily life. Monks and nuns, who have optimum conditions for spiritual development, can devote considerably more time and energy for training in the discipline and for meditation. He dispatched the band of disciples who wandered forth, not two going in the same direction. Journeying throughout northern and eastern India, He and His disciples only halted their travels for about four months during the rainy season when they would go on meditation retreat, discuss the Dhamma teachings, and instruct younger members of the Sangha and laity. -
After dispatching the sixty monks, the Buddha arrived at the River Neranjara where camped hermits who were fireworshippers headed by three brothers, the eldest being Uruvela Kassapa. The compilers of the ancient texts mention through manifestations of psychic powers the Enlightened One convinced the brothers that their method of fire-worship was of no avail. The elder brother erroneously believed he was enlightened. The Buddha finally convinced him of his own self-deception and futility of their belief. He and his brothers, along with their 1,000 followers, then asked the Buddha for ordination as monks. To this new group of disciples, the Buddha taught a discourse called, aptly, the "Fire Sermon" in which He taught, in detail, that all things are on fire due to negligence with respect to guarding the sense-doors, including the mind-door (thinking). Heedlessness and lack of mindfulness become the fuel which feeds the burning pain of spiritual ignorance and the birth of many defilements. By establishing mindfulness at the sense-doors, one is well-protected. The pain of lust, hatred, grief and other mental taints are never born. One is indeed free. The minds of all the monks abandoned attachment and were delivered from all kinds of subtle defilements. Attaining the highest realization, they all became enlightened saints (arhats).
The Kassapa brothers, with a thousand of their followers, take formal ordination with the Buddha.
The Great Being then traveled to Magadha where lived King Bimbisara. The news spread that the son of King Suddhodana had become a Buddha. Having learnt of this rare event, the King and his large retinue went to visit the Buddha and His monks who were residing in a palm grove. The King was struck by the fact that the famous Kassapa brothers and all their disciples had become followers of the Buddha. Uruvela Kassapa confirmed that all of them were now followers of the Blessed One. Gradually the Buddha led the King and his people to understand the merit of doing good deeds, thus gaining a purified mind. However, if the motive lay in doing good works merely for a favorable rebirth, all the deeds would not be as valuable as practicing loving-kindness which is the heart's release from greed, hatred and delusion. Then the Buddha spoke of the Four Noble Truths, the Law of Cause-and-Effect and Kamma (Karma, or volitional acitivity). The King and many of his people perceived the Dhamma (Truth) and became His lay followers. For the convenience of the Buddha and His retinue, the King donated a park, the beautiful Bamboo Grove, as a place ideal for seclusion and meditation practice. -
THE INTERVENING YEARS: Returning Home
THE BUDDHA'S FATHER
Seven years had passed in the Enlightened One's ministry. His renown as a spiritual teacher had spread to His home of Kapilavatthu. The King, now aged, wanted to see his son and have Him give the benefit of His teachings to the people. He invited the Buddha and many monks to return where he would accord Him a royal welcome. On seeing his son, the King observing the Buddha's determination was both proud and yet dejected that his son would never be heir to the throne. The Compassionate One said he knew the King's heart was full of affection and deeply grieved but to let those bonds of affection for a loss son be the ties which embrace with loving-kindness all humanity, receiving in place of a loss son one greater than Siddhattha: he will receive the Buddha, the teacher of Truth, and the peace of Nibbana will enter his heart. Not everyone in His hometown was convinced that He had realized Enlightenment. The texts state that the Buddha performed miracles to convince them, though He rarely permitted such displays. Residing in the forest grove, the Buddha, as usual, went on His almsround for His morning meal. The King confronted the Buddha and told Him how ashamed he was to see his son, born of a royal lineage, begging in the streets. The Buddha explained it was the custom of the Buddha-lineage to do so, and He shared the teachings of Truth with his father. The King reached the first stage of sainthood (Stream-entry) and, eventually, he realized Enlightenment as a lay follower.
The Buddha finally arrives in Kapilavatthu and goes collecting alms in the street. His father sees him and is very annoyed: 'You are descended of kings, it is not our custom to beg.' But the Buddha reminds him: 'You are descended of kings but my descent is of the Buddhas of old.'
King Suddhodana finally understands and invites the Buddha and his retinue of monks to the palace for a meal.
THE BUDDHA'S FOSTER MOTHER
The wives of those who entered the Order of monks also wanted to renounce lay life and become nuns (bhikkhunis). These women requested Queen Maha Pajapati Gotami, whose husband the King had just passed away, to obtain the Buddha's consent to establish an Order of nuns. The Buddha attended His father's funeral and, at that time, He refused His aunt's request. Eventually, she was successful in obtaining His permission. She became a distinguished nun and was foremost in seniority and experience in the Nuns Sangha. She passed away at a very great age. The Buddha Himself visited the cremation site and paid respect to His enlightened foster mother by circumambulating it together with His disciples.
THE BUDDHA'S FORMER WIFE
The Princess Yasodhara was anxious to renounce the world from the time she knew about the Great Renunciation of the Prince. To avoid any flight from the palace, King Suddhodana took steps to intensify security measures. The Princess, while grieving the loss of her husband and a father to their son, gradually became reconciled to His departure. Hearing that her husband had become an ascetic and to honor his austerities, she determined to live the simple life of a celibate renunciate within the palace walls. When the Buddha had greeted all His relatives and friends at His homecoming, He learned that Yasodhara refused to come into His presence. Knowing of her great sorrow, He requested His two chief disciples to accompany Him to her apartments. He told the monks to permit her grief to run its course during the time of reunion. She awaited Him, dressed in a yellow robe, with shorn hair. Her abundance of affection overflowed and she held Him by the feet and wept bitterly. Regaining her composure, the Buddha spoke gently to her, expressing His deep esteem and appreciation of her as His ever-faithful wife, her unfailing devotion to Him, and her great assistance in helping Him win Enlightenment. Princess Yasodhara entered the Nuns Order and later became an enlightened arhat. She predeceased the Buddha.
THE BUDDHA'S SON
Little Prince Rahula, seven years old, was sent by the Princess to ask for his inheritance. The Buddha, knowing of no other "inheritance" as matchless as the Truth, told Rahula He did not have gold and silver to give him, but asked if he were willing to receive spiritual treasures and whether he was strong enough to carry and keep them. Rahula replied with firmness that he was ready to be a novice monk. The Blessed One asked the Venerable Sariputta to ordain him. The King, discovering that now his grandson and a number of young men in the royal family had requested ordination, asked the Buddha only to ordain a minor with the consent of his parents or guardian. The Buddha assented. This rule was expanded to include the spouses of those intending to join the Order of monks and nuns. The Venerable Rahula was known for his humility and his desire for spiritual learning. He shunned any special consideration as the son of the Awakened One, and was noted for his high standard of discipline. Eventually, he realized Enlightenment. The Venerable Rahula predeceased the Buddha.
King Suddhodana brings Yashodara (the Buddha's wife) and their son Rahula to meet the Buddha. It is suggested that Rahula should be given his inheritance. Later , in response to this, the Buddha ordains him as the first novice. The King is not pleased with the loss of yet another heir to the throne and this becomes the basis for the rule that parents' permission is required for ordination. -
Nice...
-
Two Brahmin youths, Sariputta and Moggallana, were close childhood friends and monks following another religious master who had 550 disciples of their own. Growing dissatisfied with their teacher's doctrine, they made a pact among themselves that whoever would first discover the path to Truth would immediately inform the other. One day, the Venerable Assaji, one of the first five monks to join the Buddha, was going on almsround in Rajagaha. Sariputta was very impressed by this monk's face, shining with a deep peace, and his calm and composed deportment. Sariputta thought this was no ordinary monk, and requested the name of his teacher. When asked what the Buddha taught, the arhat-monk modestly said that he was only newly-ordained and unable to give an explanation in full, but only a brief summary. Sariputta said he only required the substance, the spirit and essence of the teachings. The Venerable Assaji spoke the following teaching to Sariputta, "Everything that ever has come into existence (through causes and conditions), or ever will come into existence, must pass away (when those conditions cease)." Sariputta, who was clever and highly spiritually developed, perceived the implications of such a sublime teaching through a remarkably succinct formula, needing only a slight indication to discern the Truth. He immediately reached the first stage of sainthood (Stream-entry). So grateful was he to the Venerable Assaji that he demonstrated exceptional reverence to him throughtout his life. Learning that the Buddha was residing in the Bamboo Grove, Sariputta returned to his friend who, subsequently, on hearing this brief verse, also became a Stream-Enterer. Very soon, both of them, along with their disciples, asked for ordination into the Monks Sangha. Before long, both realized Nibbana, the end of suffering. Later, they became the jewel-pair of disciples of the Buddha, becoming his right- and left-hand disciples, helping propagate the teachings and in assisting the administration of the Sangha community. Foremost in the Order, they were second only to the Buddha Himself. Venerable Sariputta was esteemed for his remarkable wisdom. Venerable Moggallana was known for his psychic powers. They passed away before the Buddha.
Sariputta and Moggallana take ordination with the Buddha along with many of their friends. -
The Philosophy of change.
The Philosophy of change. The Buddha teaches that 'all conditioned things' are in a state of flux or change, and thus impermanent. 'The ever changing nature of both mind and matter proves the insubstantiality of life, and the instability of existence. Knowing this, Khema the consort of King Bimbisara avoided going to see the Buddha: for being very beautiful, she was afraid the Buddha would disparage her self-conscious awareness of her loveliness. As she went into His presence one day, the Buddha creates the illusion of a beautiful young woman before her, who gradually grows old before her very eyes and collapses at the feet of the Master. Alarmed and ashamed she realises the impermanence of the human body.
-
Unsatisfactoriness of Life.
Unsatisfactoriness of Life. According to the Buddha, whatever is impermanent is subject to suffering, and the world rests on this basic factor of suffering (Dukkha). However, having accepted this fact He goes on to teach man how to gain his release from all suffering. The tragic story of Patacara who loses her whole family within a matter of a single day and a night, points out only too well how suffering besets the unsuspecting worldling. After listening to the Buddha she gains peace and sanctity.
-
All Phenomena is not-personal.
Buddha teaches that all Phenomena is not-personal. When a thing is impermanent, as all conditioned things are, and thus susceptible to change, there can be no overlord or Self. Helpless in arranging things according to its wishes there can be no soul as master over mind and body. The Buddha explains the soullessness of beings to the five bhikkhus at Isipatana in Benares, in the discourse on soullessness (Anattalakkhana Sutta).
-
The Kalama Sutta
Freedom of thought. At times referred to as the Buddha's Charter of Free Inquiry, this discourse was given by the Buddha to the Brahmin Kalamas at Kesaputta. 2500 years ago, preaching against blind belief the Buddha gave prominence to and encouraged the spirit of free inquiry and independence of thought and action, subject to sound judgment. He trained his disciples in the art of questioning as well as in the finer points of debate and discussion. Pointing out the dangers of haphazard thinking the Buddha teaches the Kalamas the art of reasoning for the sole purpose of arriving at true understanding o~ the Buddha's teaching of the Four Noble Truths.
-
Towards human dignity.
Sunita was a scavenger born into a so called outcast community. On meeting the Buddha on His alms-round one day, the humble youth prostrated himself before the Master in adoration. Asking for ordination he is taken to the temple where he soon becomes worthy of the highest obeisance of both deva and Brahma gods. Thus the Buddha teaches that a man becomes neither a Brahmin nor a low-caste by birth, but by deeds alone.
-
Equality of women.
It was the Buddha who first gave women her rightful place in a society which had earlier ostracised her even to the extent of treating the birth of a girl as an inauspicious event. Knowing that being a woman was no bar to her attaining the highest fruition of Sainthood, the Buddha permitted the ordination of women as Bhikkhunis. Further, the establishment of a Bhikkhuni Sasana (Order of Nuns) by the Buddha was the first of its kind in the history of the world. In the picture, The Ven. Ananda, who has interceded on behalf of the Sakyan ladies including the stepmother Mahapajapati Gotami. stands by their side.
-
Human freedom.
In the time of the Buddha it was common for both men and women to enter into services in rich households due to their extreme poverty. In fact this traffic in human slaves was very common at the time, even though it was contra indicated for a follower of the Buddha. The state of slavery that existed at the time is well illustrated by the story of the slave girl Rajjumala who worked for a very wicked mistress who treated her without any mercy even for the slightest fault. Here the Buddha admonishes both servant and mistress and teaching them the Doctrine, bestows permanent peace on both of them.
-
Ministering to the sick.
In spite of the fact that the study and practice of medicine and surgical science has advanced to a great extent by the Buddha's time, hardly any attention was paid to nursing or caring for the sick. Putigatta Tissa Thera was a monk who was stricken by a skin disease which spread covering his whole body with a mass of ulcerating matter. Lying unattended by the fellow monks his condition worsens. The Buddha going to the stricken monk who now lies dangerously ill, bathes him in warm water with the help of Ananda Thera, and cleans his robes. Having made him comfortable the Buddha expounds the Teaching to him, explaining the true nature of the human body. Enlightened by the discourse the Thera becomes an Arahant. The Buddha then addresses the other monks on the ennobling task of caring for the sick. Accepting the compassionate exhortation of the Master and following His noble example, the laity started to build wards for sick monks in all large monasteries. Later King Dhammasoka was to build hospitals not only for the public but also for sick animals. Hence the honour for the establishment of the first hospitals should be given to the Buddhists.