The Buddha is also known as the peerless physician (bhisakko), the supreme surgeon (sallakatto anuttaro). He indeed, is an unrivalled healer.

The Buddha�s method of exposition of the Four Noble Truths is comparable to that of a physician. As a physician, he first diagnosed the illness, next he discovered the cause for the arising of the illness, then he considered its removal, and lastly applied the remedy.

Suffering (dukkha) is the illness; craving (tanhâ) is the arising or the root cause of the illness (samudaya); through the removal of craving, the illness is removed, and that is the cure (nirodha-nibbâna); the Noble Eightfold Path (magga) is the remedy.

The Buddha�s reply to a brahmin who wished to know why the Master is called a Buddha clearly indicates that it was for no other reason than a perfect knowledge of the Four Noble Truths. Here is the Buddha�s reply:

"I knew what should be known,
What should be cultivated I have cultivated,
What should be abandoned that have I let go.
Hence, O brahmin, I am Buddha,
The Awakened One."ⁿ²⁶

With the proclamation of the Dhamma for the first time, with the setting in motion of the Wheel of the Dhamma, and with the conversion of the five ascetics, the Deer Park at Isipatana became the birthplace of the Buddha�s Dispensation (sâsana) and of his Community of Monks (sangha).n²⁷

Ministering to the Sick

Great indeed, was the Master�s compassion for the sick. On one occasion the Blessed One found an ailing monk, Pûtigatta Tissa, with festering ulcers lying on his soiled bed. Immediately the Master prepared hot water, and with the help of the Venerable Ânanda washed him, tenderly nursed him with his own hands, and taught the Dhamma, thus enabling him to win arahatship before he died. On another occasion, too, the Master tended a sick monk and admonished his disciples thus:

"Whosoever, monks, would follow my admonition (would wait upon me, would honour me), he should wait upon the sick.^"n48

When the arahat Tissa passed away, the funeral rites were duly performed and the Buddha caused the relics to be enshrined in a stupa.ⁿ⁴⁹

The Buddha�s mettâ or loving-kindness was all-pervading and immeasurable. His earnest exhortation to his disciples was:

"Just as with her own life
a mother shields from hurt
her own, her only child,
let all-embracing thoughts
for all that lives be thine."ⁿ⁵⁰

Being one who always acted in constant conformity with what he preached, loving-kindness and compassion always dominated his actions.

While journeying from village to village, from town to town, instructing, enlightening, and gladdening the many, the Buddha saw how superstitious folk, steeped in ignorance, slaughtered animals in worship of their gods. He spoke to them:

"Of life, which all can take but none can give,
Life which all creatures love and strive to keep,
Wonderful, dear, and pleasant unto each,
Even to the meanest...."n⁵¹

Thus when people who prayed to the gods for mercy were merciless, and India was blood-stained with the morbid sacrifices of innocent animals at the desecrated altars of imaginary deities, and the harmful rites and rituals of ascetics and brahmins brought disaster and brutal agony, the Buddha, the Compassionate One, pointed out the ancient path of the Enlightened Ones, the path of righteousness, love, and understanding.

Mettâ or love is the best antidote for anger in oneself. It is the best medicine for those who are angry with us. Let us then extend love to all who need it with a free and boundless heart. The language of the heart, the language that comes from the heart and goes to the heart, is always simple, graceful, and full of power.