LIFE OF BUDDHA

While the Bodhisatta* was dwelling in the Tusita Heaven, He was invited by the devas to descend from the Heaven to the human world for His Buddhahood*. Then He made five great surveys, according to the demarcations by time, continent, district, family, (length of) the mother’s life span. It was thus that He decided to be born in this period that the duration of the life-span of human beings was suitable to understand His Dhamma, in the Middle Region to which the Kingdom of Kapilavatthu (Nepal) belonged, and of the royal family. Queen Mahamaya was destined to be his mother as she had fulfilled the perfections for the purpose, and was of high morals.

It was Fullmoon day of July (Esala), Queen Mahâmâyâ observed a fast and that night in her sleep, she saw the following dream:

Four devas carried her along with her bed and brought her to the foot of Himalaya Mountain. They led her to the Lake of Anotatta (Lake of Ever Cool), and bathed her as a purification rites. She was then led on to a divine couch in a golden mansion. A white elephant with a lotus held in its trunk and trumpeting, entered the mansion. He appeared to perambulate the couch thrice in a clock wise direction and enter her womb from her right.

When the Bodhisatta took conception in the mother’s womb, the mother was without any affliction, and was feeling happy and healthy. In the tenth month of her pregnancy, Queen Mahamaya expressed to her husband, King Suddhodana, her desire to go to her parental home at Devadaha for her confinement. Accordingly, King Suddhodana prepared the road from Kapilavatthu to Devadaha. However the birth took place between the two cities in a royal garden called Lumbini Park. He was born while his mother was standing and supporting herself by a branch of Sal-tree.

Before the child touch the ground, he was received by Brahma Sahampati with a golden net. Looking on all sides that is no equal of his, the child advance seven steps toward the East, and at each step a noble lotus appeared to received him. Then he declared:

At this time the devas rejoiced and were in excess revelry, the aged ascetic Asita* was at Tavatimsa Heaven taking his noon-day rest after his daily meal. He asked them what was the reason for the company of devas rejoicing. They replied that a Future Buddha was born.

Asita immediately descended from heaven and went to the place to see the royal baby. The overjoyed King brought the child, to pay Asita (King Suddhodana’s tutor) due reverence. But the feet of the child turned and planted themselves in the matted locks of the ascetic. Instantly the ascetic rose from him seat and foreseeing the child’s future greatness, saluted him with joined hand. When he thus honoured him, the royal father too saluted him in the same way.

The great ascetic at first smiled and then was sad. Questioned as to his mixed feelings, he replied that the smiled because the Prince would, eventually become a Buddha, and that he was sad because he owing to his prior death and rebirth in a Formless Plane (Arupaloka) could not benefit by the superior wisdom of the Buddha.

On the fifth day after the Prince’s birth, he was named Siddhattha Gotama, which means wishfulfilled. His family name was Gotama.

In accordance with the ancient custom many learned Brahmins were invited to the palace for this naming ceremony. Amongst the one hundred and eight Brahmins there were eight distinguished men. Examining the marks of the body of the child*, seven of them raised two fingers and gave a double interpretation, saying that the would either become a Universal Monarch or Buddha. But the youngest Kondanna, who excelled the others in wisdom, noticing the hair on the forehead turned to the right, raised only one finger and family declared that the he would and become a Buddha.

{ // Some books says that the Examination of the marks of the body took place on the eight day after the birth.}

Seven days after his birth his mother died, and he was reared by his aunt, sister of Queen Mahamaya, Maha Pajapati Gotami, she was also married to King Suddhodana.

One day King Suddhodana had his ploughing festival. The King went in great splendour followed by a large retinue to the field where the ploughing festival was to be held.

Prince Siddhattha was taken near a tree, and was looked after by nurses who sat around him. However through their curiosity to see the splendour of the King, they left the Prince alone and come to the field.

Under the shadow to that rose apple tree, various ants come fort from the ground and Prince Siddhattha notice a lizard run out near his feet and devoured them. In a little while a sly snake came along and caught the lizard in its jaws and swallowed it. Then a hawk swooped down from the sky and picked up and devoured the snake.

When the Prince saw the sweating men and the tired oxen, and drying insects, his heart was filled with grief. He then sat cross-legged under the tree and was wrap in meditation until he reached the First Ecstasy (Jhana*). In the midst of their enjoyment the neglectful nurses suddenly remembered their duty and hastened back. They were amazed to see Prince Siddhattha absorbed in deep meditation and immediately reported the matter to the King. The King saw the child in meditative posture, salute him, saying "This dear child is my second salutation." At that time, Prince Siddhattha was only five years old.

As a Royal child, Prince Siddhattha was sent to school, where he joined the child of other noble families. He learnt a wide range of subjects, including languages and mathematics. As a scion of the warrior race he also received special training in the art of warfare. During his education, he excelled in all things, surpassing his fellow pupils, and even going beyond what his teachers could teach him. Additionally his manners and kindness endeared him to everyone. His teacher was Sarvamitra.

One day, Prince Siddhattha was in the woods with his cousin Devadatta who was the son of King Suppabuddha*. Devadatta saw a swan flying overhead, and he shot it. Both boys run quickly to where the bird had fallen, and Prince Siddhattha arrived first. He held it, and having extracted the arrow, bandaged its would. Devadatta came and claimed to be the owner of the bird, but the Prince did not give it up, saying that it be belonged not to him who had attempted to take its life, but to him who had saved

its life. The argument went on and put before the court of wise men, and they agreed that Prince Siddhattha had the right to have the bird.

The youth of Prince Siddhattha was spent amidst great luxury and immense splendour. The King built from him three palaces for the three reasons – the summer, the spring and the rainy season. One was named Ramma, the second was Suramma and the third was Subha. In this environment Prince Siddhatta developed in to a young man of great strength and beauty.

In due course, King Suddhodana decided the time had come for Prince Siddhattha to marry. He sent invitation to forty thousand families to invite their daughters to a ceremony at which the Prince could select his bride. However, they claimed that in accordance to the family custom their daughters would not be given to any one who is not an expert in the art on warfare. Prince Siddhattha then displayed every feat of archery. After his splendid performance the forty thousand families dressed and decked their daughters and sent them to the place.

Among them was his cousin Yasodhara* the daughter or King Suppabuddha the Koliyan Chief. Prince Siddhattha’s choice fell on her. A the early of sixteen he married his beauthful cousin Princess Yasodhara who was of equal age.

One day, Prince Siddhattha wished to see the world outside, any asked Channa his charioteer to prepare a chariot from him. He came into direct contact with the stark realities of life. His observant eyes met the strange sight of an old man a diseased person a corpse and a dignified hermit. The first three sights convinced him of the inexorable nature of life and the universal sickness of humanity. The fourth, signified the means to overcome the ills of life and attain calm and peace.

Realizing the worthlessness of sensual pleasures, and the value of renunciation in which he wise seek delight, he decided to leave the world in search of Truth and Peace.

When his final decision was made after much deliberation, the seemingly happy news of the birth of a son was conveyed to him contrary to expectation he was not overjoyed, but regarded the first and only offspring as an impediment. Normally an ordinary father would have welcome the joying tidings, but Prince Siddhattha extraordinary father an he was exclaimed. An impediment (rahu*) has been born; a fetter has arisen. The infant son was accordingly named Rahula by his grandfather King Suddhodana.

When Prince Siddhattha entred the city with a great retinue. Kisa Gotami, a maiden of the warrior caste, was on the upper storey of a place seeing the beauty of the Prince, she was full of zest and happiness, she uttered:-

"Happy indeed is that mother

Happy indeed is that father

Happy indeed is that wife

Who has a husband like this."

When Prince Siddhattha heard that utterance, he thought " When the Fire of Lust, Hatred and Delusion is extinguished (nibbuta), then only is the heart truly happy (nibbuta). I must renounce the world and seek after True Happiness (Nibbana)."

So he took from his neck a fine pearl necklace and asked his charioteer, Channa to send it to Kisa Gotami. But she thought that Prince Siddhattha had sent it out of love for her.

Returning to his place, he lay down in his bed and troops of natuch-girls came in and began to dance and sing. But the Prince no more took please in them and fell asleep. Waking in the night, he was surprised to see those who had earlier been entertaining him lying around deep in slumber. He was disgusted by their loathsome appearance, resolved to make the Great Renunciation immediately. So rising from his bed, he called Channa and ordered him to saddle his horse, Kanthaka.

"I will just take a look at my son." Thought the Prince Siddhattha and opened the door of his wife’s apartment. Yasodhara was sleeping with her hand placed over the body of the son. Prince Siddhattha fearing that if he moved his wife’s hand so as look at the child’s face she might wake up and prevent him from leaving so he closed the door again, departed without seeing his son.

Mounted on his horse Kanthaka and accompanied by Channa, he passed our of the city gate, a deva at the gate opened for them. Mara, the Evil One, offered him Universal Monarch if he would abandon his purpose, but Prince Siddhattha rebuked the Tempter and pass on.

It was in his twenty-ninth year that Prince Siddhattha made this Great Renunciation.

Ridding through the night, they crossed the River Anoma, which marked border between the Sakyan Kingdom and the Kingdom of Magadha.

Here he shaved his hair and beard with his sword. It occurred to him that the Kasi garments he was wearing were not proper for him as a monk. Subsequently Brahma Ghatikara came and gave him the eight requisites the three robes, the alm bowl, the razor, the needle, the belt and the water strainer. Then he handed over his garment to Channa and Kanthaka. Channa returned sorrowfully to the city, but Kanthaka died of broken heart.

The ascetic Gotama spent the next seven days in Anupiya Mango Grove in the enjoyment of the bliss of monkhood. From Anupiya Mango Grove the ascetic Gotama went on foot to Rajagaha, the capital of Magadha and made his round for alms from door to door. His personality threw the city into his kingdom. But the ascetic Gotama refused his offer, declaring that the had renounced all for the sake attaining Supreme Enlightenment King Bimbisara then requested him, so soon as he should attain Enlightenment, to visit his kingdom first, and the ascetic Gotama gave him his promise to do so.

Proceeding further in search of the Truth of Happiness, the ascetic Gotama then arrived at the hermitage of Alara Kalama, and speedily learnt his doctrine and develop the Arupa Jhana, The Realm of Nothingness (Akincannayatana), an advanced stage of concentration.

The ascetic Gotama was not satisfied with mere mental concentration which did not lead to Nibbana (complete cessation of suffering). Eventually, he left him, and approached Uddaka Ramaputta.

Before long the intelligent ascetic Gotama mastered his doctrine and attained the final stage of mental concentration, The Realm of Neither Perception nor Non-perception (N’eva sannanasannayatana). Still he felt that his search of truth was not achieved. Dissatisfied with Ramaputta’s system too, he departed.

The ascetic Gotama then proceeded to Uruvela, and attended by Kondanna and four other monks, entered upon the Great Struggle.

For six years he engaged in prolonged fasts and other austerities, hoping thus to win mastery over self and Supreme Enlightenment While thus engaged, he was approached and tempted to abandon the Great Struggle by Mara, the Evil One. But the ascetic Gotama rebuked the Evil One, and he departed.

The ascetic Gotama, convinced that fasting and other forms of self-mortification were not the way to Nibbana, abandoned the Great Struggle. So he deserted to take some food. There upon his five companions* regarding him as a backslider, deserted him and went to the Deer-park Benares at Isipatana.

In Uruvela, in the village Senani, the village Chief had a daughter called Sujata. She had made a vow at a banyan tree to the effect that if she were to marry a husband of equal status, and have a son as the first child she would make an annual offering to the deity three.

Early in the morning of the Full-moon day of Visakha, Sujata prepared to perform the vow. When she came near the banyan rtree, and saw the ascetic Gotama, Sujata mistook him to be the tree deity. When the ascetic Gotama looked at the bowl of milk rice to him and said: "Just as my desire was fulfilled may your wish also be fulfilled." Without taking the bowl she took her leave.

The ascetic Gotama rose from seat, and taking the milk rice with him went to the bank of River Neranjara (Anoma), where he partook of the milk rice which he had made into forty-nine lumps. For forty-nine days henceforth he did not require any more food.

After finishing the meal, the ascetic Gotama took the golden bowl and threw it into the water, saying it should go up-stream if he were to be successful in the attainment of enlightenment. It went up-stream and immersed into the Naga Kingdom.

The ascetic Gotama spent the day in a grove of Sala trees on the bank of the river, and dusk he walked towards the Bodhi tree*.

On the way, he met the Brahmin Sotthiya, a grass-cutter who offered him eight bundles of Kusa grass. The ascetic Gotama placed the grass at the foot of the Bodhi tree and sat cross legged on the grass facing the East with firm determination of attaining Enlightenment.

{Bodhi tree – it was the Pipal tree at Buddha Gaya. It was named the Bodhi tree after His Enlightenment.}

Mara, the tempter, was endeavoured to drive ascetic Gotama from his seat with the Nine Rains, namely – wind, rain, rocks, weapons, blazing coals, hot ashes, sand, mud, and darkness. But the ascetic Gotama sat unmoved. Mara then approached the ascetic and commanded him to leave his seat. But ascetic Gotama refused and rebuked him. Thereupon the Mara left him, and troops of Devas and Brahmas came and honoured him.

On Vesak night, as he was seated under the Bodhi tree at Buddha Gaya, with mind tranquillized and purified, in the first watch he developed the supernormal knowledge which enabled him to remember his past lives (Pubbenivasanussati Nana). In middle watch he developed the clairvoyant supernormal vision dealing with the death and rebirth of beings (Cut upapata Nana).

In the last watch of the night he developed the supernormal knowledge with regard to the destruction of passions (Asavakkhaya Nana), and comprehending things as they truly are attained Perfect Enlightenment (Samma Sambodhi).

Having in his 35^th year attained Buddhahood, that supreme state of perfection, He devoted the remainder of that precious life to serve humanity both by example and precept, dominated by no personal motive.

After the Enlightenment for seven week the Buddha fasted, and spent his time under the Bodhi tree and in its neighbourhood.

The whole of the first week the Buddha sat under the Bodhi tree in one posture, experiencing the Bliss of Emancipation (Vimuti Sukha).

At the end of the seven days the Buddha emerged from state of concentration, and in the first Watch of the night* thoroughly reflected on "Dependent Arising" (Paticca Samuppada) in direct order thus: "When this (cause) exists, this (effect) is: with the arising of this (cause), this (effect) arise.

In the middle watch of the night* the Buddha thoroughly reflected on "Dependent Arising" in reverse order thus: "When this (cause) does not exist, this (effect) is not: with the cessation of this (cause), this (effect) ceases.

In the third watch of the night* the Buddha reflected on "Dependent Arising" in direct and reverse order thus: "When this (case) exists, this (effect) is, with the arising of this (cause) this (effect) arises: when this (cause) does not exist this (effect) is not; with the cessation of this (cause) this (effect) ceases.

Throughout the second week, as a mark of gratitude to the Bodhi tree that sheltered him during his struggle for Enlightenment, the Buddha stood gazing at it with motionless eyes.*

During the third week the Buddha paced up and down on a "jewelled promenade" (Ratana Cankamana) near the Bodhi tree.

The fourth week he spent in a "jewelled chamber"* (Ratanaghara) meditating on the Abhidhamma.

After passing that week on revising of Abhidhamma, the Buddha rose from that state of concentration, and went from the foot of the Bodhi tree, where he spent four week in all, to the Ajapala banyan tree. There at the foot of the banyan tree, the Buddha was seated cross-legged in one posture, and was enjoying the Bliss of Emancipation. During his stay at the foot of this tree, the three daughters of Mara – Tanha, Arati and Raga came to tempt the Buddha.

At the end of the week, the Buddha left the foot of the Ajapala banyan tree and went up to the foot of the Mucalinda tree, where for one week he was seated cross-legged in one posture and was enjoying the Bliss of Emancipation.

Now at this time, there arose a great untimely shower for one week, with a cold storm. Then the Naga King Mucalinda came out of his abode, and coiled round the body of the Buddha in seven tiers of coils, and kept his wide hood over the head of the Buddha, hoping that neither cold nor heat should afflict him, and that flies, mosquitoes and reptiles be warded off!

At the end of the week, the Naga King Mucalinda saw the disappearance rainy cloud, and loosened his coils round the body of the Buddha. He then gave up his form, and appeared before the Buddha as a young man with joined hands paying obeisance to the Buddha.

"Happy is the solitude of the person who is content, who has heard the true teaching, and who see through. Happy is non-violence and restraint towards all beings in the world.

"Happy is the detachment in the world and subjugation of the desires. The highest bliss is the checking of the feeling of one’s self (egoism)"

The seven week the Buddha spent at the Rajayatana tree. Here too the Buddha sat in one posture for seven days enjoying the Bliss of Emancipation.

At the time two merchants. Tapussa and Bhallika from Ukkala (Orissa) were travelling to their native town. Then a deity, who was a blood-relative of these two merchants in a previous birth, spoke to them as follows:-

"The Blessed One, good sirs, is dwelling at the foot of the Rajayatana tree, soon after his enlightenment. Go and serve the Blessed One with flour and honeycomb. It will conduce to your well-being and happiness for a long time."

Thereupon the two merchants, Tapussa and Bhallika, took with them flour and honeycomb, and approaching the Buddha says:

"O Lord, may the Blessed One accept this flour and honeycomb so that it may long tend to our well-being and happiness!"

Then it occurred to the Blessed One:- The Tathagatas do not accept food with their hands. How shall I accept this flour and honeycomb?

Forthwith the four Guardian deities understood the thoughts of the Blessed One and from four directions offered him four stone bowls, saying "O Lord, may the Blessed One accept in these the flour and honeycomb!" But the Buddha wished that the four bowls to be amalgamated into one. As he wished, the four bowls were amalgamated into one with four rims.

The Blessed One accepted the new bowls, received the flour and honeycomb and ate thereof.

When the Buddha finish his meal and the two merchants prostrated themselves before his feet and said: "We O Lord, seek refuge in the Buddha and the Dhamma. May the Blessed One treat us lay disciples who have sought refuge from today till death!"

They became the first disciples in the world who took refuge in the two words, the Buddha and the Dhamma.

The Buddha, returning to the Ajapala Banyan sat down at the root of the banyan. No sooner was he seated there and was reflecting on the profundity of the Dhamma at which he had arrived than as is the custom of all Buddhas, he thought, "This is the Dhamma at which I have arrived." And the reasoning arose (to him) that he had no kind of desire to teach Dhamma to others. Then Brahma Sahampati, saying "Indeed, sir, the world is lost " taking from among the ten-thousand world systems Sakka, Suyama, Santusita, (the devas who) delight in creating, those who delight in the creation of others, and the Great Brahmas, he went into the teacher’s presence and requested a teaching on Dhamma in the way beginning. "Reverend sir, may the Lord teach the Dhamma."

Then the teacher, giving him an assurance, thought, "To whom should I first teach the Dhamma?" Knowing that Alara and Uddaka had done their (kammic) time, he thought, "The group of five was very useful to me," and reasoning carefully about the group of five and reflecting. "Now, where are they staying at present?" and knowing. "In the deer-sanctuary near Benares, he though, "Going there, I will turn the Wheel of Dhamma". But when he had stayed for a few days walking for alms in the vicinity of the dais of the Tree of Awakening itself, he though, "On the full moon day of Asalha I will go to Benares", and taking bowl and robe he went along the road.

Seeing the Naked Ascetic named Upaka on the highway and having pointed out to him his own Buddha-status, he arrived at the seers’ resort in the evening of that same day.

But the group of five, seeing the Tathagata coming in the distance made a bond to the effect that, "This, friends, is the recluse Gotama who is coming; he has reverted to a life of abundance, his body is rounded, he is joyful at heart, he is the colour of gold. We will not greet him but only make ready a seat". The Lord, knowing the disposition of their minds, concentrating on a mind of loving-kindness capable of suffusing all creatures in general; suffused them in particular with a mind of loving-kindness. Suffused by the Lord’s mind of loving-kindness, these ascetics, unable to adhere to their own bond, greeted the Tathagata as he came ever nearer and did all the proper duties. Then the Lord, informing them of his own Buddha-status, sat down on the glorious Buddha-seat that had been made ready. Addressing the group of five Elders he taught the Discourse of the Turning of the Wheel of Dhamma*".