life-of-buddha

Ven. S. Dhammika Thera

Buddha Statue: In the Dhammadayada Sutta of the Majjhima Nikaya the Buddha says, “Monks, be heirs of my Dhamma, not heirs of material things”. Clearly the Buddha wanted his disciples to give more attention to his liberating teaching than to things like his bodily remains or personal possessions. Nonetheless, after his parinirvana his disciples felt deeply his absence and longed for some form of closeness to their beloved teacher.

In time this led to the cult of relics. It also led to a great interest in what the Buddha looked like. There are many references in the Tipitaka to the Buddha’s personal appearance. In the Anguttara Nikaya it says, “It is wonderful, truly marvellous, how serene the good Gotama’s presence is, how clear and radiant his complexion”.

In the Sonadanda Sutta he is described as being “fair in colour, fine in presence, stately to behold”. Although these and other passages from the suttas make it clear that the Buddha was extraordinarily handsome, they are only descriptions. Devotees wanted more than that, they wanted to actually see the Buddha’s face. Consequently legend gradually developed that several very ancient and exceptionally beautiful Buddha statues were not just artists impressions of the Buddha but actual portraits of him. The most famous of these statues was at Bodh Gaya.

An impressive piece

The earliest Buddha statue found at Bodh Gaya and now in the Indian Museum in Calcutta dates from the year 383 CE. Although much damaged it is still an impressive piece of sculpture, the facial features in particular showing serenity yet determination.

In about the first half of the 5th century a statue was installed in the then newly built Mahabodhi Temple and within a very short time the belief arose that this statue was an portrait of the Buddha. It came to be known as the Image of the True Face or more commonly, as the Mahabodhi Image.

The Chinese pilgrim Hiuen Tsiang who visited Bodh Gaya in the 7th century has left us this detailed description of the Mahabodhi Image. “He (the statue) was facing the east and as dignified in appearance as when alive. The throne on which he sits was 4 feet 2 inches high and 12 feet 5 inches broad. The figure was 11 feet 5 inches high, the two knees were 8 feet 8 inches apart and the two shoulders 6 feet 2 inches.

The Buddha’s features

The Buddha’s features are perfectly depicted and the loving expression of his face lifelike… The statue stands in a dark chamber in which lamps and torches are kept burning, but those who wish to see the sacred features cannot do so by coming into the chamber. In the morning they have to reflect the sunlight onto the statue by means of a great mirror so that the details can be seen. Those who behold them find their religious emotions much increased”.

The story concerning the statues origins as told to Hiuen Tsiang is as follows. The brahmin who built the Mahabodhi Temple wished to enshrine a statue in it but for a long time no suitable sculpture could be found.

Eventually a man appeared who said he could do the job. He asked that a pile of scented clay and a lighted lamp be placed in the temple chamber and the door be locked for six months. This was done but being impatient the brahmin opened the door four days before the required time.

Inside was found a statue of surpassing beauty, perfect in every detail except for a small part of the breast which was unfinished. Some time later, a monk who spent the night in the chamber had a dream in which Maitreya appeared to him and said that it was he who had moulded the statue.

Six hundred years later the Tibetan pilgrim Dharmasvamin was told a story about the Image’s origins reminiscent to this one but differing from it in details, indicating that the legends were constantly evolving.

According to Dharmasvamin three brothers fell into an argument about which religion was the best. On being told that Buddhism was inferior to others the youngest brother went crying to his mother. She called the three boys and told them to go to the Himalayas and ask Mahesvara for his opinion.

Mahesvara of course confirmed the younger brother’s belief in the supremacy of Buddhism and all three brothers decided to become monks.

A monastery at Veluvana

The eldest built a monastery at Veluvana, the second built one at Isipatana and not to be outdone, the youngest brother decided to make a Buddha statue for the Maha Bodhi Temple at Bodh Gaya. In a dream he was told to get material consisting of one part precious substances, one part fragrant substances and one part sandalwood paste, place it in the main shrine of the Temple and to keep the door closed for a particular period of time.

This was done but he opened the door before the appointed time and inside found a the statue complete except for the little toe on the right foot.

The mother of the three boys who had known the Buddha when she was a young girl, declared that the statue was exactly like the Buddha except in four respects. Whereas the Buddha’s usina was invisible, it could be seen on the statue, the Buddha moved but the statue did not, it could not teach the Dhamma and it did not radiate light.

In Buddhism Buddha statues are expressions of devotion of the artists who make them and aids to contemplation to those who worship them and therefore it is not correct to say that “Buddhists worship idols”. That this is not a new idea, a modern rationalisation, is amply proved by the writings of Robert Knox who, in the 17th century, described the Kandians attitude to Buddha statues thus.

“As for these Images, they say they do not own them to be Gods themselves but only Figures representing their Gods to their memories, and as such, they give them honour and worship”.

Nonetheless the Mahabodhi Image was sometimes worshipped as if it were the Buddha himself, food was offered to it and devotees would drape robes over it.

I Tsing

The Chinese monk, I Tsing, who visited Bodh Gaya in the 7th century wrote, “Afterwards we came to the Maha Bodhi Temple and worshipped the Image of the True Face of the Buddha. I took bolts of thick and fine silk which had been given to me by the monks and laymen of Shantung, made a robe of it the size of the Tathagata and myself offered it to the Image. Many myriads of small canopies which were entrusted to me by the Vinaya master Huien of Pu’, I offered on his behalf. The meditation master teacher An Tao of Ts’ao asked me to worship the Image and I did this in his name.

Then I prostrated myself completely on the ground with my mind undivided, sincere and respectful. Firstly I wished that China might experience the four benefits and that those benefits might prevail throughout the whole universe.

The great hero

Then I expressed the desire to be reborn under the Naa tree so that as to meet Maitriya and practise the true Dhamma and realise the knowledge not subject to rebirth”. A Chinese inscription found to the north of the Temple written by the monk Ko Yun in 1022 says of the Image; “The great hero Maitreya out of compassion for all beings left them the real likeness…

The Image is respected by the heterodox, cherished by the discerning and although 2000 years old its face remains new”. The inscription also tells us that Ko Yun and his companions draped the Image with a robe made of silk that they had bought with them all the way from China for the purpose. This practice of putting robes on the statue in the main shrine of the Mahabodhi Temple continues even today.

As time went by the Image was even believed to be able to speak. Perhaps such a belief should not surprise us too much. Many people in the theistic religions believe that their god talks to them in dreams or in prayer.

In fact one of the last references we have to the Mahabodhi Image mentions it speaking. In 1300 the Tibetan Tantric adept Man-luns-po travelled to Bodh Gaya and made a vow before the Mahabodhi Image to neither eat or drink until it spoke to him. After waiting eighteen days he got his wish when the statue said.

Oh! Son of noble family. Proceed to Mount Potala and there practise in the manner of bodhisatvas in the presence of Avalokitesvara”. The details of Man-luns-po’s subsequent journey suggest that he did actually go to the sacred mountain in Kerala.

The most lifelike symbol

Being as it were the most lifelike symbol of the Buddha, the Mahabodhi Image attracted the attention of devoted Buddhists but also those who hated and wanted to destroy Buddhism. The most notorious of these was the fanatical Saivite Bengali King Sasanka.

Early in the 7th century his minions attacked Bodh Gaya with the intention of destroying the Maha bodhi Image. Hiuen Tsiang relates what happened. “King Sasanka… wished to destroy this image but having seen its loving expression his mind had no rest or determination and he returned homeward with his retinue.

On his way he said to one of his officers. ‘We must remove the statue of the Buddha and replace it with one of Mahesvara’. The officer having received this order was moved with fear and sighing said.

‘If I destroy the statue of the Buddha I will reap misfortune for many kalpas. If on the other hand I disobey the king he will kill me and my family. I am doomed whether I obey or not.

What then shall I do? On this he called to his presence a man who was a Buddhist to help him and sent him to build across the chamber and in front of the Buddha statue a wall of brick.

Out of a feeling of shame at the darkness placed burning lamp in with the statue and then on the wall drew the figure of Mahesvara. The work being finished he reported it to the king who was suddenly seized with terror. His body became covered with sores, his flesh rotted off and at after a while he died. Dharmasvamin

The officer quickly ordered the wall to be pulled down and although several days had elapsed the lamp was found to be still burning”. In the 13th century Bodh Gaya came under attack again, this time by Muslim invaders, and the monks used a similar strategy to save the Mahabodhi Image.

Dharmasvamin tells us.

They blocked up the door in front of the Mahabodhi Image with bricks and plastered it. Near it they place another image as a substitute. On its surface they drew an image of Mahesvara to protect it from the non-Buddhists”. Dharmasvamin was also told that formerly the Mahabodhi Image had two beautiful gems in its eyes that emitted a light so bright that it was possible to read by it. During a lightening raid a little before his visit a soldier had put a lader against the Image and prised the eyes out.

As he was climbing down he slipped and fell, dropping the gems and smashing them, after which their light grew dim. The Tibetan historian Taranatha tells us a legend he heard about the origins of these gems.

Miracles

He relates that when the man who had built the Mahabodhi temple had placed the statue in it, he happened to find a wondrous self-illuminating gem. When he expressed regret that he had nor not found the gem earlier two holes a suddenly appeared in the statue’s eyes.

As he prepared to cut the gem in two so he could put it in the statue’s sockets, a second gem miraculously appeared.

The Mahabodhi Image had a considerable influence on art in India, other parts of Asia through copies of it which were taken to various Buddhist countries. Baladitya’s huge temple at Nalanda had a life size copy of the statue as did the main temple at Vikramasila.

When the Chinese pilgrim I Tsing returned home in 698 he brought with him a picture of the statue and presented it to the Fo Shou Chi Monastery. The Chinese envoy Wang Hiuen Ts’e made four separate trips to India, visiting Bodh Gaya during two of them.

Ven. Horowpothane Sathindriya Thera, Samadhi Buddhist Meditation Centre, Campbellfield – Victoria, Australia.

VESAK: All over the world people talk about peace. It is a burning issue in our society.

Though most people prefer to live in a peaceful atmosphere and an untroubled environment, some unwise and uncivilized citizens, leaders, politicians and their henchmen create terrible fear and danger within our global society.

Even though innumerable peace efforts have been made forums, conferences, meetings and endless negotiations, there are no signs or gestures to console or comfort ourselves by achieving this so called peace.

Nuclear and Bio chemical weapons, weapons of mass destruction and many other sophisticated armaments have become a major topic and an issue globally for several decades. Both openly and secretively, some countries deal with certain other countries and certain groups to destroy human beings.

Due to this, the value of mankind has become worthless, respect for humanity has trivially been disappearing, human inner qualities, ethics and virtues have been dramatically undermining and eroding for money and power in our human society today.

These changes have transformed our society into violence and conflict. The culture of violence catastrophically escalates, multiplies and intensifies while culture of peace pessimistically and hopelessly disappears.

It is disgraceful and contemptible that in the name of peace, hypocritical and insincere members of our human family incite and encourage unacceptable anarchy to achieve their own personal hidden agendas.

Honesty, sincerity and veracity should be present in one’s mind to achieve true peace. The Supreme teacher the Buddha, 2551 years ago very precisely emphasized the way and the perfect path to practice to achieve lasting peace in many discourses, during his forty five years ministry.

Once the Buddha said: “Hatred is never appeased by hatred in this world; by non-hatred alone is hatred appeased. This is an eternal Law.”

According to these words of the Blessed One, we can understand the key reason and main cause of never ending and irresolvable violence and conflict which have been destroying many innocent lives and shelters for many years.

Negotiations and so called peace talks have not yet contributed any element or ingredient to reduce violence and achieve peace. They have all become lip services. Greed for power and money are the foremost hidden agendas and aspirations in the minds of most envoys, delegates and politicians in our global society, today.

While preaching soothing words for the unwise by paraphrasing the Buddha’s and other religious Masters’ words, those who claim to be as Buddhists, Christians and so on, the power and money hungry people openly and blatantly violate the basic principles and guidelines, which the Blessed One and foundering fathers of other religions compassionately advised us to follow and practise to achieve peace, harmony and unity in this life.

The Buddha clearly described the advantages of cultivating wholesome qualities and the disadvantages of practising unwholesome qualities.

As a virtuous and righteous person, one should reflect on one’s conduct and behaviour to ensure whether it is beneficial for oneself and for others. It is important to note, certain deeds, although may be beneficial for oneself, could be detrimental to others and therefore, should be avoided, if this remarkable advice of the Buddha is followed no one will suffer in the name of violence and conflict.

Lack of sublime qualities such as loving kindness, compassion, sympathetic – joy and equanimity in some humans, have caused cruel activities and violence to worsen and intensify.

Though many religionists boast of their own dogmas and credos the dearth of their spiritual practice along with their followers has resulted in the decline of spiritual advancement. Inability to manage one’s anger, incapability to share resources with others, violation of human rights and craving for equal opportunities are visible and ostensible facts which result from lack of sublime qualities.

As a true peacemaker who achieved the incomparable and remarkable innermost peace called Nibbana, The Buddha has tremendously emphasised the way to practise metta (loving kindness) to attain inner peace, as well as creating a fearless environment for others.

The Blessed One has clearly taught us that the paramount cause and the driving force is craving which builds and fosters turmoil and chaos within oneself that could explode verbally and physically.

In the Dhammapada, the Buddha profoundly explains thus:

“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows him like the wheel that follows the foot of the ox.”

Even though these sterling words are more than 2550 years old, they are greatly accepted and followed by the wise and are practical and realistic, even today.

In His profound teachings, the Four Sublime qualities – (Brahma Viharas) are the key factors which one should cultivate and develop within oneself and spread throughout our global society to achieve inner peace and tranquillity.

The Four Sublime qualities (Brahma viharas) are:

Metta – Universal friendliness or loving kindness.

Karuna – Compassion.

Mudita – Sympathetic-joy or rejoicing for others welfare, prosperity, success and progress.

Upekkha – Indiscrimination, equanimity, impartiality and see things as they are with unshaken mind.

If whoever is aware of and accepts the Law of Kamma, he will never allow for any unwholesome thought to implant and perpetrate into words and deeds.

The Blessed One discovered and established an incomparable and unsurpassed path of purification which can be tread, experienced and attained by the wise; those who are able to train and tame their mind by observing and investigating their own hidden tendencies and ulterior motives are called wise.

This is the only way to eradicate violence and to achieve true peace. Once the first Prime Minister of India Pandit Shri Jawaharlal Nehru said: “Peace is not a relationship of nation. It is condition of mind brought about by a serenity of soul. Peace is not merely the absence of war. It is also a state of mind. Lasting peace can come only to peaceful people.”

Pandit Shri Jawaharlal Nehru has modestly asserted and proudly stated that the only path to achieve peace is the Buddha’s path of purification many times during his tenure as a Prime Minister.

Let me quote the words of Pandit Nehru again.

“If we follow the principles

Enunciated by the Buddha

We will ultimately win

Peace and tranquillity for the world.”

It is also commendable that A. T. Ariyaratne, well renowned leader of Sarvodaya Movement, has been guiding and persuading people to approach and achieve peace by cultivating and practising metta – loving kindness.

He is a good living example to everyone who teaches how to achieve real inner peace, not only by preaching but also by cultivating and practising. This is always admired and highly appreciated by the wise.

According to Buddha Dhamma, what you sow you may reap. Every time one gets angry at anyone under any circumstance, that person creates unwholesome kamma and definitely consequences will be dangerous and he will create unhappiness among others too. But, on the other hand, if one concentrates on putting his own mind at peace by cultivating patience he will experience peace then and there and in future too.

This is the only way how we can spread peace. First one has to develop ones own mind and cultivate good deeds and act accordingly and then only we can generate peace and spread peace to the whole world. When you plant the seeds of war, you get war; if you plant the seeds of peace, you get peace.

“He is truly virtuous, wise and righteous, who neither for his own sake nor for the sake of another (does any wrong), who does crave for sons, wealth, or kingdom, and does not desire his own success by unjust means.”

(By the Supreme Master – The Buddha)

May all beings be well and happy!

May all beings be free from violence!

May all beings be at peace!

Sachitra MAHENDRA

The significance of Bak poya is historical, since it marks Buddha’s second visit to Sri Lanka. This is noteworthy, as Bak is a month of national importance as well.

According to Mahavamsa, Buddha could foresee an imminent war between two Naga Kings Culodara and Mahodara, uncle and nephew, over a jewel-studded throne that made Him think of visiting Lanka for the second time. Professor Wilhelm Geiger explains the conflict in the translation of Mahavamsa:

Mahavamsa

“That same Naga Mahodara was then a King, gifted with miraculous power in a Naga Kingdom in the ocean, that covered half a thousand Yojanas. His younger sister had been given (in marriage) to the Naga-King on the Kannavaddhamana mountain; her son was Culodara. His mother’s father had given to his mother a splendid throne of jewels, then the Naga had died and therefore this war of nephew with uncle was threatening and also the Nagas of the mountains were armed with miraculous power.

Mahavamsa also records that the Buddha was accompanied by a deity to Sri Lanka.

“The deva named Samiddhisumana took a rajayatana-tree standing in Jetavana, his own fair habitation and holding it like a parasol over the conqueror, he with the Teacher’s leave, attended him to that spot where he had formerly dwelt. That very deva had been, in his latest birth, a man in Nagadipa.

On the spot where thereafter the rajayatana-tree stood, he saw paccekabuddhas taking their meal. And at the sight his heart was glad and he offered branches to cleanse the alms-bowl.

Therefore he was reborn in that tree in the pleasant Jetavans garden, and it (the tree) stood afterwards outside at the side of the gate-rampart. The God of all gods saw (in this) an advantage for that deva and for the sake of the good which should spring (therefrom) for our land, he brought him hither (to Lanka) together with his tree.

Mahavamsa then relates how Buddha settled the dispute and the next development of events.

“Hovering there in mid-air above battlefield the Master, who drives away (spiritual) darkness, called forth dread darkness over the Nagas. Then comforting those who were distressed by terror he once again spread light abroad.

When they saw the Blessed One they joyfully did reverence to the Master’s feet. Then preached the Vanquisher to them the doctrine that begets concord and both (Nagas) gladly gave up the throne to the Sage.

“When the Master, having alighted on the earth, had taken his place on a seat there and had been refreshed with celestial food and drink by the Naga-Kings, he the Lord, established in the (three) refuges and in the moral precepts eighty kotis of snake-spirits, dwellers in the ocean and on the mainland.

“The Naga-King Maniakkhika of Kalyani mother’s brother to the Naga Mahodara, who had come thither to take part in the battle and who, aforetime, at the Buddha’s first coming, having heard the true doctrine preached, had become established in the refuges and the moral duties, prayed now to the Tathagata: ‘Great is the compassion that thou hast [you have] shown us here, O Master!

Hadst thou [had you] not appeared we had all been consumed to ashes. May thy [your] compassion yet light also especially on me, O thou who art [are] rich in loving-kindness, in that thou shalt [shall] come again hither to my dwelling country, O thou peerless one’.

When the Buddha had consented by his silence to come thither [there], he planted the rajayatana-tree on that very spot as a sacred memorial and the Lord of the Worlds gave over the rajayatana-tree and the precious throne-seat to the Naga-Kings to do homage thereto. ‘In remembrance that I have used these do homage to them, ye Naga-Kings!”

Buddha’s calling forth dread darkness over the Nagas should not be misunderstood. The Buddha holds fame for being the Greatest Compassionate on earth. The concept bears a symbolic meaning; Buddha preached the dark side of the world, and the Naga tribes were scared just to hear and visualise them. That paved the way for them to a comfort later on.

Visits

Buddha’s visits to Sri Lanka are believed to be false and legendary in certain sects. One reason is that it is not contained in Thripitaka, the official document of Buddha’s life. Thripitaka contains more of philosophically important factors, rather than history. Buddha had been to Sri Lanka thrice: first visit to Mahiyangana, second to Jaffna, then called as Nagadipa, and third to Kelaniya.

The common question is that if Buddha had already been to Sri Lanka, not only once, but thrice, why did Arahant Mahinda visit Sri Lanka once again. Arahant Mahinda, of course, had a mission to fulfil: to establish the Upasampada Bhikku order. The suitable time was not ripe for Buddha to consider establishing the serious Bhikku order. However Buddhism was not alien when Arahant Mahinda set foot.

Regarding the Question of Survival after death human thinking has in general followed one of two philosophical currants. Annihilationism and externalism (In Buddhism Uccheda – Vada and sassata-vada respectively)

The first holds that after death or desolition of the physical body the personality ceases to exist: It is equivalent to Materialism. The second maintains that the individual personality persists after death in a recognisable form, as an entity variously named the ‘soul’ ‘spirit’ or ‘self’ this belief in some form or another is the basis of all theistic religion.

Ancient Egyptian belief that it continued to inhabit the Mummified body Christian belief in a resurrection of the body – or alternatively the spiritualistic idea that it continued its conscious existence on a spiritual plane.

In fall of them commen factor is the belief in immortality of the individual his preservation of the same identity throughout all eternity. Vedantic Hinduism offers a modification of this theory in the doctrine of a final absorption of the individual Atman in the Brahman. (The vedantic Atman). Buddhism rejects both of these opposing views. The first was stigmatized by the Buddha as being erroneous and harmful.

If there were no continuity of like in any shape after death there would be no moral law of kamma and vipaka (actions and results) operating in the universe. All life would be meaningless and there would certainly be no objet in practising self restraint or endeavouring to free oneself of the craving which brings suffering in its train.

The Buddhas entire doctrine of Nibbana the path to it and the reason for following that path would be redundant if death were followed by complete extinction. Rebirth in Buddhist perspective is very important for us to understand.

In Buddhism the sentiment being is a psycho-physical complex made up of five aggregates: Material form, sensation, perception, mental formations, and consciousness.

These constitute the total personality, or Nama-rupa (literally nama-and form).

The division of Material and psychical corresponds in a sense to the Western Concept of flesh and the spirit, but in Buddhism if does a dichotomy: the four immaterial aggregates depend upon and are conditioned by the existence of a body and the nature, of their functioning is determined by the sensory apparatus of that body.

Likewise, in the process of its arising and formation of the body is conditioned by the mind. The two aspects of personality are therefore interrelated and intedependent. How this comes about can be understood by viewing their relationship in terms of a cyclic process: it cannot be said that mind precedes body, or that body precedes mind. Let me describe the nature and functioning what Buddha disclose.

Material form (Rupa)

This is simply physical body equipped with sensory organs appropriate to it comes into being through the genetic process. Its nature quality of its sensory apparatus being determined by the Kamma of a being who has lived previously.

Sensation (vedana)

This is the feeling that arises through contact between the organs of sense and objects which produce sensory stimulation, the fields of sense perception are six visuale auditory olfactory gustatory facticle and Mental mind is included as one of the senses – for two reasons:

It depends upon a physical organ (the base of consciousness) and it correlates and organizes all the information received thorough the other senses while at the same time having a sensory activity of its own.

Perception, (Sanna)

The conscious awareness of sensation, this is made a distinct aggregate because quality of perception varies with different organisms and even between individuals of the same organic composition: ie what is perceived as pleasant by one may be unpleasant to another, these distinctions depend upon the predictions or aversions produced by the past kamma.

Mental Formation (Sankaahara)

This is the most difficult of the terms to define in brief. It includes memory habit formations set up in the past and most important of all the capacity for volition.

In a sense equivalent to ‘character’ although the Mental formations as the term implies are largely conditioned by the nature of past activities they are yet capable of producing willed action within a more or less limited field of choice, power to act according to decision among the Mental Formations. This production of kamma with its good or bad results (vipaka) is the most decisive feature of personality.

Consciousness (vinnana)

The Stream of conscious existence fed and supported by the other aggregates consciousness is not an entity: if consists of an endless series of point moments of awareness which arise and pass away with inconceivable rapidity.

As each point moment passes away it is followed immediately by its Successor. It is this way that the world line of identity maintained.

In Buddhism then, personality is seen as a series of events, it is a process in time put it more simply, man of seventy may remember his boyhood and enough of what has happened to him in the time between to be able to say he is the same person as the boy he remembers, having been. But he is the same person only in a conventional sense.

Actually there is no single time of his psycho-physical complex that is the same as it was when he was a boy. What actually exists it can only be said the man of seventy belongs to the same line of casual continuity as did the boy that he remembers having been he is the end product of an infinite series of connecting states of being or rather of coming to-be which make up his individual world line.

The pali word used in Buddhism to denote the process simply means arising in Pali (Uppado) there is nothing but a continuous arising way of cause and this arising by way of cause denotes not only the arising of a new mind body complex at birth as the result of kamma of one that has existed before it also stands for the arising of the point moment of consciousness as they succeed one another in the causal continue of one lifetime.

Each point moment of consciousness is a little birth and little death it continues all the time. It is for this reason that Buddhism defines all existence as Annicca, dukkha, Anatta, imperment subjecting to suffering and void of self.

The life stream may be likened to a current of electricity for its flow in the generation of unites of energy from moment to moment the sustaining factor in this continual. generation of psychic energy is desire or craving (Tanha) clinging to the elements of existence (upadana) this is the process Gauthama Sammasambuddha discovered 2,600 years ago at Buddha-Gaya inherent in all human life, explain to the world as a peerless teacher of Gods and men.

Today signifies birth, enlightenment and parinirwana of Gauthama Buddha though 2552 years have gone by He is the only guide who can take us from jungle of ignorance to everlasting peace of mind, His doctrine is “Ehipakkshiko” come and see it for yourself.

Rupa Banduwardena

Birth

The Buddhists all over the world await the arrival of the Vesak Full Moon Day which falls on May every year to commemorate the birth, enlightenment and the passing away of the Buddha.

This thrice blessed Poya Day is of special significance to Buddhists everywhere, Sri Lanka in particular. This Poya plays a vital role in making a tremendous impact on the religious lives of the people. Vesak is celebrated with much grandeur and splendour combined with overflowing Shraddah.

The first event of great historic and cultural significance is the birth of the Buddha. This was his last birth. This great birth brought immense happiness to king and queen who were without children for twenty years.

Queen Maya saw a dream and ten months later Buddha-to-be was born. Maya Devi gave birth at Lumbini situated in the foot hills of the Himalayas, a quiet peaceful place full of shady Sal trees. On her way to her parents home in Devdaha while holding a branch of a Sal tree, the future Thathagatha was born. The ancient chronicles say that a Bodhi tree sprang up at Buddha Gaya on this day.

The most amazing event was setting foot on seven lotuses which were in full bloom to welcome the prince, saying Aggo hamasmi lokassa…. meaning ‘chief am I in this world’, because he was to be the Thathagatha later. At a royal ceremony He was named Siddhartha, which means ‘wish fulfilled’.

Enlightenment

He grew up as a royal prince well versed in the requisite arts. At 16 he married his princess cousin Yasodhara and lived happily.

According to the predictions of the Brahmins, King Suddhodhana eagerly awaiting the arrival of Buddha sent Kaludai born on the same day as Siddhartha with a retinue of 1000 to bring him down to Kimbulwathpura. He informed Buddha of the honoured invitation. He set out the long journey by foot and met the father on Vesak Full Moon Day. Here He performed His miracles (Yama Maha Pelahera) for the well-being of the Sakyans.

King Suddhodana did his best to keep him away from the truths in life – decay, disease and death despite His precautions, the tradition has it that the emergence of the four portends (sathara peranimithi) made him embark in the journey of search of bliss free from Jara, Vyadhi, Marana as mentioned in the Ariya Pariyeshana Sutta.

His search for the truth (Kim Kusala Gawesi) leading to enlightenment was the most significant event in human history. Taking a glimpse of His new born son, giving up His worldly life Bosath Siddhartha left the palace at midnight and the actual event of renunciation took place. His search for the truth commenced.

His first step on this path was to go to early sages and learn their doctrine. He soon realised that their teachings in no way leads to detachment. He then started His known meditation. He continued every form of self mortification (Dushkara Kriya) until He was reduced to skin and bone. His loyal disciples deserted Him.

Totally isolated, walked along the banks of the Neranjana river. There under the shade of an Asatu tree He put an end to His search, determined to find the eternal truth with an iron will. Through deep meditation supreme enlightenment dawned upon Him.

The four noble truths was revealed. He was now a Buddha. He saw his own existence as well as those of others. He proceeded to Saranath and it was here that He preached His first sermon to the five ascetics and set in motion the wheel of the Dhamma with time, numerous disciples from all over rallied round Him.

Passing away

The Buddha said “go forth bhikkus into the world taking the message to them, explain to them what I have explained.” Buddha Himself showed the world how one could be of service by meeting those in distress those suffering in pain.

Out of loving kindness and compassion he relieved the monk Puthigathathissa from agonizing pain. Angulimala the dreadful terroris became an Arahant. Kisa Gotami, Patachara, Ambapali, Rajjumala, Suneetha, Sopaka were inspired to find solace.

Examples like these are too numerous to be mentioned. With His wealth of Meththa He walked on dusty rough roads in North India preaching his doctrine the Buddha’s way of life and His akalika Dhamma.

It was also on a Vesak Full Moon Day that after a successful Ministry of 45 years, at the ripe age of 80 that Mahaparinirvana, the great passing away took place. Buddha knew His end was near and when He set out on His last journey with Ananda thera from Vesali, He told Ananda, “This will be the last time that Thathagatha will see Vesali.”

They came to Pava where Chunda offered alms to the Buddha. That being the last meal, with great pain He continued the journey to Kusinara in the Kingdom of Mallas. Ananda was weeping when Buddha gratefully recalled His love and devotion to the Buddha and predicted that Ananda will certainly be an Arahant.

He was anxious that Chunda should not be blamed and praised him of his good Karma. His last words to the disciples surrounding Him, “Listen now bhikkus, decay is inherent in all things (Sabbe Sankara Anicca) Work out your salvation with diligence.”

With these words He passed His last breath on the robe laid slab of stone between the twin Sal trees. It was also on a Vesak Full Moon Day that He expressed His delight in putting an end to the sansaric journey. It so happened on the last Vesak Poya Day.

The Vesak Full Moon Day also marks the attainment of Arahantship by Ananda the foremost disciple who passed away at the age of 121 as prophesied by the Buddha. The body of Thathagatha was taken to Mukthabandana Chetiya, the sacred shrine of the Malla Kings, it was cremated with due honour. Later the relics were distributed and enshrined in stupas across Asia.

Another major event of Vesak Poya Day is the receipt of permission (Niyatha Vivarana) by Bosath Sumedha, to be the next enlightened one. This was given by Deepankara Buddha in his previous birth, with his divine vision and insight. Vesak Poya bears special significance to Sri Lanka for a number of reasons.

According to ancient chronicles Prince Vijaya and his 700 followers arrived in Sri Lanka on Vesak Full Moon Day that the Sakyamuni Gautama had passed away in Kusinara. This is undoubtedly a unique event in our cultural heritage – an important milestone in our religious history.

It was on a Vesak Full Moon Day that Buddha visited Kelaniya in the 8th year of his Buddhahood with 500 Arahants at the invitation of the Naga king Maniakkikha the ruler of Kelaniya, who accepted the teachings of the Buddha with great reverence.

Subsequently the Buddha arrived at Sripada at the invitation of deity Saman and placed his footprint on the Peak, hailed as the most venerated place blessed by the Buddha – a place where rich Buddhist heritage is preserved.

History reveals that it was on a Vesak Poya Day that King Devanampiyatissa sent envoys to Emperor Asoka requesting him to send the necessary requisites for his second coronation ceremony.

Another event of historic importance is the inauguration of the Ruwanmeliseya the largest chetiya built by the King Dutugemunu the national hero of Sri Lanka as well as Mahawamsa as mentioned by Thera Mahanama. It is said that there is no other chetiya which could be compared to this in the whole universe. The work of the above was begun on a Vesak Full Moon Day.

Prince Siddhartha’s journey to Buddhahood…

The Vesak Full Moon Poya Day is tomorrow. It’s the Thrice Blessed Day, the day the Buddha was born, attained Enlightenment and passed away. When we commemorate this day, it would be great to reflect on the lifestory of the Buddha. We know you are being taught this at Dhamma School, but we hope the important incidents of His life we feature here would further enlighten you.

The Buddha, Shakyamuni was born as Siddhartha Gautama, the son of a local king in Kapilavastu, (what is now the Indian-Nepalese border) around the fifth century BCE. He was a member of a privileged and wealthy family and enjoyed a comfortable lifestyle.

The story goes back many eras to when there lived an ascetic called Sumedha (the future Buddha) who encountered the Buddha Dipankara. This meeting affected Sumedha in such a way that he too aspired to become a Buddha.

Sumedha worked hard to set out on the path of the cultivation of the “Ten Perfections.” The Bodhisattva cultivated these perfections over many lifetimes. The life, in which he becomes the Buddha Shakyamuni some time in the fifth century BC, represents the completion of Sumedha’s past aspiration and tireless activities.

An old tradition tells us that shortly before his final rebirth, the Bodhisattva spent his life as a god in Thusita (the Heaven of the Contented). Surveying the world from Thusita, the Bodhisattva saw that the time had come for him to take a human birth and at last become a Buddha. The Bodhisattva looked upon for five necessities to be born; time, country, place, race and mother.

The Birth

He saw that the ‘Middle Country’ of the great continent of Jambudvipa (India) was the ideal place in which to be born, for its people would be receptive to His message. The Bodhisattva was conceived on the full moon night in July; that night his mother, Maya, dreamt of a white elephant carrying a white lotus in its trunk entering her womb through her right side.

The white elephant here symbolised perfect wisdom and royal power; in India, an elephant was considered the most sacred animal on Earth.When Queen Maya described this dream to the advisors, they said the Queen is going to give birth to a very precious and powerful baby.

Having carried the Bodhisattva in her womb for exactly ten lunar months, Queen Mahamaya gave birth.

On the full moon day in May, passing by the Lumbini grove on her way to her home town, she was captivated by the beauty of the flowering sal trees and stepped down from her palanquin to walk among the trees in the grove. As she reached for a branch of a sal tree, which bent itself down to meet her hand, the cramps of birth came upon her.

As soon as the Bodhisattva was born, he took seven steps to the north and announced: “I am chief in the world, I am best in the world, I am first in the world. This is my last birth. There will be no further rebirths.” Because no child can immediately walk or talk, let alone make declarations at birth, these acts were taken to reveal the Buddha’s extraordinary nature, even as an infant.

The Bodhisattva was born among the Shakya people into a khsatriya family whose name was Gautama. Seven days after his birth his mother died and was born in the Thusita heaven. The child was named Siddhartha, which means “he whose purpose is accomplished.”

Soon after his birth, the infant Bodhisattva was examined by Brahmin specialists for “the thirty-two marks of the great man.” According to Buddhist tradition, two destinies are open to one who possesses these marks in full: he will either become a great “wheel-turning” king, ruling the four quarters of the Earth in perfect justice, or he will become a Buddha.

On hearing the Brahmins saying his son possessed the marks, Suddhodhana, father of the Bodhisattva, determined that his son should become a great king. To this end, he arranged matters that Siddhartha should have no occasion to become unhappy and disappointed with his life at home. In this way Suddhodhana hoped that he might prevent Siddhartha from giving up his home-life for the life of a wandering ascetic.

In search of the truth

After the strange and marvellous circumstances of his birth, Siddhartha grew up as the son of a royal family, confined within his palace, leading a life of luxury enjoyed by the very wealthy and privileged. This lifestyle made him more and more delicate and sensitive. The King didn’t give any opportunity for him to think about any unpleasant side to life.

One day, when Siddhartha was riding with his charioteer he encountered for the first time in his life a feeble old man, a severely ill man, and a corpse being carried to the funeral by mourners. This experience was shocking, and when afterwards he saw a wandering ascetic with serene and composed features, Siddhartha resolved that he will leave his home and take up the life of a wandering ascetic himself.

Siddhartha was now nearly thirty and married to Princess Yasodhara. King Suddhodhana had already begun preparations for the crowning of his heir, and in seven days, Siddhartha was to be crowned. Suddhodhana took every precaution to prevent his son’s flight and even gathered together all Shakya people capable of bearing arms to guard the palace exits. It was then that Siddhartha’s son, Rahula was born.

“It is a bondage which has come to me,” said Siddhartha when he heard of his first-born and only child, meaning that it was another tie added to those already holding him back.

However, that night, as he left his palace, he wanted to see his son. He went to the residence of his wife and opened the door. She was asleep on a bed, her hand on her son’s head. Siddhartha, with one foot in the doorway, stopped and watched.

“If I lift Yasodhara’s hand to take my son in my arms, she will awaken and my departure will be held back. When I become the Buddha, I will come back and see him.” And with these words he went to his horse, accompanied by his charioteer, Channa; Siddhartha was then twenty-nine years old and this was the beginning of a six-year quest for the truth.

Six-year quest

During these six years, he first spent time with and practised the systems of meditation taught by two leading ascetics of the time, Alara Kalama and Uddaka Rama Putta.

Although he mastered their respective theories, he felt that here he had not found any real answer to the problem of human suffering. So next, in the company of five other wandering ascetics, the Bodhisattva practised two extreme ways, which he thought would lead to Enlightenment.

First he tried the way of giving extreme pleasure to his body, when this failed, he restricted his food intake; as a result he became a living skeleton, but neither did this work. Then he realised that the only way to become the Buddha was to try the middle path.

One day, when he was seated quietly beneath the shade of a rose-apple tree, his mind had settled into a state of deep calm and peace. Buddhist tradition calls this state the first meditation or “dhyana”. As he reflected, it dawned on the Bodhisattva that it was by letting the mind settle into this state of peace that he might discover what he was looking for.

This required that he nourish his body and regain his strength. His five companions thought he had turned away from the quest and left him to his own devices.

Later, a young woman named Sujata offered milk-rice to the Bodhisattva. Now nourished, he seated himself beneath a bo tree, henceforth to be known as “the tree of awakening” or Bodhi Tree. It was once more the night of the Vesak full moon and he made a final resolve: “Let only skin, muscle and bone remain, let the flesh and blood dry in my body, but I will not give up this seat without attaining complete awakening.”

The awakening

Mara is a being who, in certain respects, is like Satan in Christianity. His name means “bringer of death” and his most common nickname is “the Bad One”. Mara is not so much a personification of evil as of the power of all kinds of experience to seduce and entangle the unwary mind.

So, as the Bodhisattva sat beneath the tree, firm in his resolve, Mara approached, mounted on his great elephant and accompanied by his dreadful armies. His one purpose was to assault the Bodhisattva and frustrate his efforts of finding the way to immortality.

The king of death tried to encourage his troops on, but even the arrows of his monsters lost their sharp points and were instantly covered with flowers. Enclosed in a zone of complete protection, the Bodhisattva laughed at his attackers because not a single hair on his body was disturbed.

Having overcome Mara’s attempts to distract him, the Bodhisattva then lifted his right hand and touched the ground calling on the very Earth as his witness. It signalled the defeat of Mara and the Buddha’s complete awakening. As the Buddha touched the Earth, Mara tumbled from his elephant and his armies fled in disarray.

The Buddha had achieved His purpose. In Buddhist terms, He had had a direct experience of Nirvana.

The first Buddhists

It is said that at that point His mind inclined not to teach: “This Dharma that I have found is profound, hard to see, hard to understand; it is peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise. But this generation takes delight in attachment, is delighted by attachment, rejoices in attachment and as such, it is hard for them to see this truth, namely, Nirvana”.

Buddha spent His first seven weeks near the bo tree. He thought for a while about whom He should first teach what He has accomplished. He looked for His first two teachers, but realised that both of them are dead already. Then He remembered the five ascetics who helped him.

In a deer park outside Benares, the Buddha approached the five and gave them instructions in the path to the termination of suffering that He had discovered. In this way, He set in motion the Wheel of Dharma, and soon, there were six awakened ones in the world. For the Buddha, this was the beginning of a life of teaching that lasted years. Those were the first followers of Buddhism.

Compiled by Janani Amarasekara

The life of the Buddha

HIS RETURN TO KAPILAVASTU AND HIS PASSING AWAY:

Seven years after He left his native city, the Buddha decided to return to Kapilavastu. King Suddhodhana had not yet forgiven his son for the “Great Departure,” which had caused him such disappointment. Suddhodhana even reproached his son for degrading himself as a beggar in his hometown in front of everybody.

When the Buddha paid a visit to His father’s house, Yasodhara, His former wife, adorned with all her jewels pushed Rahula, now aged eight, to Him, saying: “Rahula, that is your father. Go and ask Him for your inheritance!” Little Rahula did as he was told.

He greeted the Buddha politely, and waited until his father had left the house without giving any direct answer. Then Rahula followed Him with these words: “Father, give me my inheritance!” The Buddha’s reaction was as dignified as it was effective. He instructed His chief disciple Sariputra to ordain the boy as a novice, saying: “This is your inheritance.”

Plots to kill Him

Toward the end of His life, the monk Devadatta, His cousin, watched the Buddha aging great interest and decided to takeover the control of the Order as His successor.

Devadatta had the courage not to pursue his aim solely by trickery, but to announce it openly. The Buddha never allowed him to do so.

This made Devadatta His enemy. Devadatta, who was humiliated in public, planned a series of plots to kill the Buddha. The third attempt on the Buddha’s life took place within the city of Rajagaha. Devadatta bribed certain mahouts with promises to let the working elephant Nalagiri loose against the Buddha.

The mighty elephant, which had already killed one person, stormed through the streets on the exact path along which the Buddha was coming on His round to collect alms.

Throwing away a person with his trunk, the brute rushed at the yellow-robed Buddha who, unafraid, glowed with loving kindness towards the animal. Then the miracle took place!

Suddenly the raging elephant became calm and peaceful, and knelt before the Buddha, who lifted His right hand and patted the animal’s forehead. This is the well-known story of the Buddha’s defeat of a mad elephant in Rajagaha. At age 80 the Buddha was weary and not in a good physical condition:

“I am now old, and full of years; my journey is done and I have reached my sum of days; I am turning eighty years of age. And just as a worn-out cart is kept going with the help of repairs, so it seems is the Tathagata’s body kept going with repairs”.

Parinibbana

With an untiring enthusiasm for teaching, however, the Buddha decided to get on another long preaching journey. After passing through a number of villages, the Buddha proceeded to a place called Pava where He and His disciples were invited to dinner by a lowly blacksmith, Chunda.

After the meal, however, the Buddha, who was already in a weakened condition, became seriously ill. In spite of the severe pains, the Buddha insisted upon continuing His preaching tour, and soon ended up in a small village called Kushinagara. By this time the Buddha was too exhausted to go on and wanted to lie down.

The monk Ananda prepared a resting-place for Him between two blossoming sal trees. Then Ananda, who was struck by grief, lent against a door and wept. The Buddha called for him and explained: “Enough, Ananda, do not sorrow, do not lament. Have I not explained that it is the nature of things that we must be divided, separated, and parted from all that is beloved and dear?

How could it be, Ananda, that what has been born and come into being, that what is compounded and subject to decay, should not decay? It is not possible”.

The Buddha told Ananda to make His impending death known to the people in Kushinagara so that they could prepare His funeral. At that time, a wandering ascetic named Subhadda came to see the Buddha, but was sent away by Ananda who tried to prevent the exhausted old master from being disturbed.

But the Buddha, who overheard the conversation, asked the ascetic to approach His side and, after answering his questions on the Law, accepted Him into the Order. Thereby Subhadda became the last person to be accepted to the Order in the Buddha’s lifetime.

Then the Buddha gave the surrounding monks a last opportunity to question Him about the Law: “Ask, monks, in case you afterwards feel remorse, thinking: “We sat face to face with the Master, and yet we failed to ask Him personally.”

The Buddha asked this three times, but the monks remained silent. Then the Buddha gave them one more chance: if they did not dare to speak out of respect for Him, they should ask through a fellow-monk. Again the monks remained silent. It was evident that He had explained everything very clearly to them.

The night was far advanced, and it was quiet between the trees when the dying teacher gave the monks His last words: “Now, monks, I declare to you: all elements of personality are subject to decay. Strive on untiringly”! With these words He Passed Away.

Fact file

* The father of Prince Siddhartha was King Suddhodhana and mother was Queen Mahamaya.

* The wife of Prince Siddhartha was Yasodhara and his son was Rahula.

* Prince Siddhartha left his palace when he was aged 29.

* The Buddha preached Buddhism for 45 years before He passed away at the age of 80.

* The two main assistant Bhikkus of the Buddha were Sariputta Thera and Mugalan Thera, while Ananda Thera was the helper.

Compiled by Janani Amarasekera