brief buddha history

The Birth of Gotama Buddha
On the full-moon day of May in the year 623 B.C., there was born, in Lumbini Park at Kapilavatthu, on the borders of Nepal,a noble Prince of aristocratic Sakya Clan. His father was King Suddhodana, and his mother Queen Maha Maya. Seven days after the birth of their child, the mother died, and Maha Pajapati Gotami, her younger sister, who was also married to King Suddhodana, became his fostermother.

Great were the rejoicings of the people over the birth of this illustrious prince. A certain ascetic, name Asita, also known as Kaladeva, was particularly pleased to this happy news and, being a tutor of the king, visited the palace to see the royal baby. The overjoyed King brought the child, to pay him due reverence, but, to the surprise of all, his feet turned and planted themselves in the matted locks of the ascetic. Instantly the ascetic rose from his seat and foreseeing the child's future greatness, saluted him with joined hands. 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 mixed feelings, he replied that he 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 Enlightened One.

The Naming Ceremony

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. Among them were eight distinguished men. Examining the characteristics of the child, seven of them raised two fingers and gave a double interpretation, saying that he would either become a Universal Monarch or a Buddha. But the youngest Kondanna, who excelled the others in knowledge, raised only one finger and firmly declared that he would definitely retire from the world and become a Buddha.

The Ploughing Festival

A very remarkable incident took place in his childhood. It was an unprecedented mental experience which, in later life, during his search for the Truth, served as a key to his Enlightenment. As an encouragement to agriculture the King arranged for a Ploughing Festival. It was indeed a festive occasion for all, as both nobles and commoners decked in gala dress participated in the ceremony. On the appointed day the King, accompanied by his courtiers, went to the field taking with him, the young Prince together with the nurses. Placing the child on a screened and canopied couch under the cool shade of a roseapple tree to be watched by the nurses, the King took an active part in the Ploughing Festival. When the festival was at its climax, the nurses stole away from the Prince's presence to catch a glimpse of the wonderful spectacle. The thoughtful child, matured in intellect though young in age, seeing none by him, sat cross-legged, and intently concentrating on inhalation and exhalation, gained one-pointedness of the mind and developed the First Ecstasy ( Jhana ).

In the midst of their enjoyment the neglectful nurses suddenly remembered their duty, and when they saw the Prince absorbed in meditation, were struck with awe and immediately reported the matter to the King. He hasted to the scene and beholding the Prince in meditative posture, saluted him saying : "This, dear child is my second salutation."
Prince Siddhattha's Youth

As a royal child Prince Siddhattha no doubt received a good education, although the books give no details about his schooling. Being a scion of the warrior race, he must have been specially trained in the art of warfare. At the early age of sixteen, he married his beautiful cousin Princess Yasodhara, who was of equal years. After his happy marriage, he led a luxurious life, blissfully unaware of the vicissitudes of life, outside the palace gates.

Of his luxurious life as a Prince he states :-
"I was delicate, excessively delicate. In my father's dwelling three lotus ponds were made purposely for me. Blue lotuses bloomed in one, red in another, and white in the third. I used no sandalwood that was not of Kasi. My turban, tunic, dress and cloak were all from Kasi. Night and day a white parasol was held over me so that I might not be touched by heat or cold, dust, leaves or dew."

"There was three palaces built for me - one for the cold season, one for the hot season, one for the rainy season. During the four rainy months, I lived in the palace for the rainy season, entertained by female musicians, without coming down from the palace. Just as in the houses of others, food from the husks of rice together with sour gruel is given to the slaves and workmen, even so, in my father's dwelling, food with rice and meat was given to the slaves and workmen".

The Buddha's RenunciationWith the march of time, truth gradually dawned upon him. His contemplative nature and boundless compassion did not permit him to enjoy the fleeting pleasures of royal household. He knew no woe, but he felt deep pity for sorrowing humanity. Amidst comfort and prosperity, he realized the universality of sorrow.

One glorious day, as he went out of the palace to see the world outside, he came into direct contact with the stark realities of life. Within the narrow confines of the palaces, he saw only the rosy side of life; but the dark side, the common lot of mankind was veiled from him. His observant eyes met the strange sight of a decrepit 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 highly prized by ordinary men, and the value of renunciation in which the wise seek delight, he decided to leave the world in search of Truth and Peace.

When this 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 joyful tidings, but Prince Siddhattha, extra-ordinary father as he was, exclaimed, "An impediment ( rahu ), has been born; a fetter has arisen". The infant son was accordingly named Rahula by his grandfather. The palace was no longer a congenial place for the destined Buddha. The time was ripe for him to depart.

He ordered his favourite charioteer Channa to saddle the horse Kanthaka, and went to suite of apartments occupied by the Princess. Opening the door of the chamber, he stood on the threshold and cast his dispassionate glance on the wife and child who were fast asleep. His compassion for his two dear ones as well as for the whole world dominated him at the moment of parting. He was not worried about the future worldly comforts and happinesses of the mother and child as they had everything in abundance and were well protected. Leaving all behind with a light heart, he stole away from the palace at midnight and rode into the dark on his horse, attended only by his loyal charioteer. As a penniless wanderer he went forth in search of Truth and Peace. It was in his twenty-ninth year, the turning-point of his career, that Prince Siddhattha made this historic journey.

He journeyed far, and crossing the river Anoma, rested on the bank. He shaved his hair and beard and, handing over his garments and ornaments to Channa with instructions to return to the palace, adopted the simple yellow garb of an ascetic and led a life of voluntary poverty. The ascetic Siddhattha, who as a Prince had lived in the lap of luxury, became a penniless and homeless wanderer living on what little the charitable gave of their own accord.

He had no permanent abode. A shady tree or lonely cave sheltered him day and night. Barefooted and bareheaded, he walked in the scorching sun and in the piercing cold. His humble dress was made of cast-off, worthless, coarse rags. With no possession to call his own except a bowl to collect his food and robes just sufficient to cover the body, he concentrated all his time and energies upon discovering the Truth.

The Buddha's Search for Enlightenment
As a seeker after what is good ( kim kusalagavesi ) searching for the unsurpassed peaceful state most excellent, he approached Alara Kalama, an ascetic of repute, and speedily learnt his doctrine and developed the seventh Arupa Jhana, the Realm of Nothingness, ( Akincannayatana ), an advanced stage of concentration.

The unenvious teacher, delighted to hear of the success of his distinguished pupil, honoured him by placing him on a level with himself and admiringly said :-

"Happy, friend, are we; extremely happy, in that we look up to a respected ascetic like you ! The doctrine that I know, that also do you know; and the doctrine which you know, that I know also, As I am, so are you ; as you are, so am I. Come, friend, let both of us lead the company of ascetics." The ascetic Gotama was not satisfied with mere mental concentration and an ordinary system, which did not lead to Nibbana. Dissatisfied with Kalama's system, he left him, and approached Uddaka Ramaputta, who readily admitted him as a pupil.

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 - Neva sanna nasannayatana. This is the highest stage in worldly concentration when consciousness becomes so subtle and refined that it cannot be said that a consciousness either exists or not. Ancient sages could not proceed any further in mental development. His teacher then honoured the ascetic Gotama further by inviting him to take full charge of all disciples as their teacher. He said :-

"Happy, friend, are we; extremely happy in that we see such venerable ascetic as you ! The doctrine which Rama knew, you know; the doctrine which you know, Rama knew. As was Rama, so are you; as you are, so was Rama. Come, friend, henceforth you shall lead this company of ascetics."

Still he felt that his quest of life was not achieved. He was seeking Nibbana, the complete cessation of suffering. Dissatisfied with Ramaputta's system too, he departed. He found that nobody was competent to teach him what he sought as all were enmeshed in ignorance. He gave up seeking external help, for Truth and Peace are to be found within.

The Buddha's Struggle for Enlightenment
Meeting with disappointment but not discouraged, the ascetic Gotama, seeking for the incomparable state of Peace Supreme, wandered in the district of Magadha and arrived in due course at Uruvela, the market town of Senani. There he spied a lovely spot of ground, a charming forest grove, a flowing river with pleasant sandy fords, and near by was village where he could beg for his food. The place was congenial for his meditation. The atmosphere was peaceful, the surroundings were pleasant, the scenery charming. He resolved to settle down there alone to achieve his desired object.

Hearing of his renunciation Kondanna, the youngest Brahmin who predicted his future, and four sons of the other sages - Bhaddiya, Vappa, Mahanama, and Assaji - also renounced the world, and joined his company. In ancient India great importance was attached to rites, ceremonies, penances, and sacrifices. It was then popular belief that no salvation could be gained unless one led a life of strict asceticsm. Accordingly for six long years he made a superhuman struggle practising all forms of severe austerity, with the result that his delicate body was reduced almost to a skeleton. The more he tormented his body, the farther his goal was from him.

The Temptation of MaraHis prolonged painful austerities proved utterly futile. They only resulted in the exhaustion of his energy. Though physically a superhuman, on account of his delicate nurture as a prince, he could not possibly stand the great strain. His graceful form faded almost beyond recognition. His golden-coloured skin turned pale, blood dried up, sinews and muscles shrivelled, his eyes were sunk and blurred. At this critical stage, Mara approached the ascetic Gotama and said :-

"You are lean and deformed. Near to you is death. A thousand parts ( of you belong ) to death; to life ( there remains ) but one. Live, O good sir; life is better. Living you could perform merit. By much merit could be acquired. What will you do with this striving ? Hard is the path of striving, difficult and not easily accomplished."

He replied :-

"O Evil One, kinsman of the heedless ! You have come here for your own sake. Even an iota of merit is of no avail. To them who are in need of merit it behoves you, Mara, to speak thus. Confidence - Saddha, self-control - Tapo, energy - Viriya, and wisdom - Panna are mine. Why do you question me, who am thus intent, about life ? Even the streams of rivers will this wind dry up. Why should not the blood dries up, the bile and phlegm also dry up ? When the blood dries up, the bile and phlegm also dry up. When my flesh wastes away, more and more does my mind get clarified. Still more do my mindfulness, wisdom, and concentration become firm."

"While I live thus, experiencing the utmost pain, my mind does not long for lust. Behold the purity of a being !"

Sense-desires - Kama, are your first enemy,
The second is called Aversion - Arati,
The third is Hunger and Thirst - Khuppipasa,
The fourth is called Craving - Tanha,
The fifth is Sloth and Torpor - Thina-Middha,
The sixth is called Fear - Bhaya,
The seventh is Doubt - Vicikicca, and
The eight is Detraction and Obstinacy - Makkha-Thambha,
The ninth is Profit - Labha, Praise - Siloka,
Honour - Sakkara, and all that ill-gotten Fame - Yasa.
The tenth is the extolling of oneself and the contempt of others.

"This is your army, the opposing host of the Evil One. That army the coward does not overcome, but he who overcomes obtains happiness. This Munja do I display ! What boots life in this world ! Better for me is death in the battle than that one should live on, vanquished !".

With these words the ascetic Gotama dismissed Mara and made a firm determination to attain his goal, Buddhahood.

The Middle Path
The ascetic Gotama was now fully convinced, through personal experience, of the utter futility of self-mortification. Abandoning it forever, he adopted an independent course - the Majjhima Patipada - the Middle Path. He recalled how when his father was engaged in the ploughing, he sat in the cool shade of the roseapple tree, having attained to the first Ecstacy. He thought - well, this is the Path to Enlightenment !

He realized that Enlightenment could not be gained with an exhausted body. So he decided to take some food. The five ascetics who attended on him disappointed at this unexpected change of method, deserted him and went to Isipatana, saying that "the ascetic Gotama had become indulgent, had ceased from striving, and returned to a life of comfort."

At a crucial time when help would have been most welcome, his only companions left him, but he was not discouraged. After a substantial meal offered by Sujata, a generous lady, he made a firm resolve not to rise from his seat until he attained Buddhahood.

The Buddha's EnlightenmentOne happy Vesak night, as he was seated under the famous Pippala tree at Buddha Gaya, with mind tranquilized and purified, in the first watch he developed that supernormal knowledge which enable him to remember his past lives Pubbenivasanussati Nana - Reminiscence of Past Births. In the middle watch he developed vision dealing with the death and rebirth of beings Cutupapata Nana - Perception of the Disappearing and Reappearing of Beings.

In the last watch of the night he developed the supernormal knowledge with regard to the destruction of passions - Asavakkhaya Nana, and comprehending things they truly are, attained Perfect Enlightenment - Samma Sambodhi. Having in his 35th 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.

The Buddha was a human being. As a man He was born, as a man He lived, and as a man His life came to an end. Though human, He became an extraordinary man - Acchariya Manussa. The Buddha laid stress on this fact and left no room for anyone to fall into the error of thinking that He was an immortal being. There is no deification in the case of the Buddha. Nor does the Buddha claim to be an incarnation of Vishnu, nor does He call himself a "Saviour" who freely saves others by His personal salvation. The Buddha exhorts His disciples to depend on themselves for their salvation, for both defilement and purity depend on oneself. "You yourselves should make the exertion. The Tathagatas are only teachers," says the Buddha.

The Buddhas pointed out the path, and it is left for us to follow that path to save ourselves. "To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort. Furthermore, the Buddha does not claim a monopoly of Buddhahood, which as matter of fact is not the perogative of any specially graced, chosen person. He reached the highest possible state of perfection any person could aspire to; and without the closed fist of a teacher, He revealed the only straight path that leads thereto. According to the teachings of the Buddha anybody may be aspire to that supreme state of perfection if he makes the necessary aspiring determination and necessary exertion.

As a man He attained Buddhahood and proclaimed to the world the latent possibilities and the creative power of man. Instead of placing an unseen almighty God over man, and making him subservient to such belief, He raised the worth of mankind. It was He who taught that man could obtain his Deliverance from sorrow by his own exertion, without depending on a God and mediating priests, or on sacrifices and prayers. It was He who taught the ego-centric world the noble ideal of selfless service. It was He who revolted against the degrading caste system and taught the equality of mankind. He declared that the gates of success and prosperity were open to all, in every condition of life, high and low, saint and sinner, who would care to turn over a new leaf and aspire to Perfection.

Irrespective of caste, colour or rank, he established for both deserving men and women a celibate order which was "democratic in constitution and communistic in distribution". He gave complete freedom of thought and wanted us to open our eyes to see things as they truly are. He comforted the bereaved by His consoling words. He ministered to the sick that were deserted. He helped the poor who were neglected. He ennobled the lives of sinners and purified the corrupted lives of criminals. He encouraged the feeble, united the divided, enlightened the ignorant, clarified the mystic, guided the deluded, elevated the base, and dignified the noble. Rich and poor, saint and sinner, loved Him alike. Despotic and righteous kings, glorious princes and nobles, generous and miserly millionaires, haughty and humble scholars, destitute paupers, downtrodden scavengers, wicked murderers, despised courtesans - all benefited by His words of wisdom and compassion.

His noble example was a source of inspiration to all. His Message of Peace was hailed by all with indescribable joy, and was of eternal benefit to everyone who had the fortune to come under its benign influence.

[ Last edited by ariyamusafir at 29-12-2005 05:59 PM ]

Soon after the Enlightenment
A Paean of Joy - Udana Gatha

THRO' many a birth in Sansara wandered I,
Seeking but not finding, the builder of this house.
Sorrowful is repeated birth.
O house-builder ! Thou art seen.
Thou shalt build no house again,
All thy rafters are broken,
Thy ridge-pole is shattered.
The Mind attains the Unconditioned.
Achieved is the End of Craving.

Dhammapada w. 153, 154


[size=6]The Seven Weeks after the Enlightenment [/size]On the auspicious day preceding the Enlightenment, the Bodhisatta ate some milk-porridge offered by a generous lady named Sujata. After the Enlightenment for seven weeks 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 that 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 ) arises.

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 ( cause ) 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 it with motionless eyes. During the third week the Buddha paced up and down on a jewelled promenade - Ratana Cankamana near the Bodhi trree. The fourth week He spent in a jewelled chamber - Ratanaghara meditating on the Abhidhamma. During the fifth week He dwelt under the Ajapala Banyan tree in the vicinity of the Bodhi tree. Here the Buddha sat in one posture for seven days enjoying the Bliss of Emancipation. When He emerged from that state of concentration, a certain conceited Brahmin approached the Buddha and questioned Him thus :-

"In what respect, O Venerable Gotama, does one become a Brahmin, and what are the conditions that make a Brahmin ?" Then the Blessed One uttered this paean of joy :-

"That Brahmin who has discarded evil, without conceit - huhunka, free from defilements, self-controlled, versed in knowledge, who has led the Holy Life - rightly would call himself a Brahmin. For him there is no elation anywhere in this world." According to the Jataka Commentary it was during His stay at the foot of this tree that the three daughters of Mara - Tanha, Arati, and Raga - came to tempt the Buddha. From the Ajapala Banyan tree, the Buddha proceeded to the Mucalinda tree where he spent the sixth week. Here, too, the Buddha sat for seven days enjoying the Bliss of Emancipation. At that time there arose an unexpected great shower. Rain and gloomy weather with cold winds prevailed for seven days.

Thereupon Mucalinda, the serpent-king, came out of his abode, coiling around the body of the Blessed One seven times, remained keeping his large hood over the head of the Blessed One so that the Blessed One may not be touched by cold, heat, gadflies, gnats, wind, sun or reptiles. At the close of seven days, Mucalinda seeing the clear, cloudless sky, uncoiled himself from around the body of the Blessed One, and leaving his own form, took the guise of a young man, and stood in front of the Blessed One with joined hands. Thereupon the Buddha uttered this paean of joy :-

"Happy is seclusion to him who is contented, to him who has heard the Truth, and to him who sees. Happy is goodwill in this world, and so is restraint towards all beings. Happy in this world, is non-attachment, the passing beyond sense-desires. The suppression of the 'I am' conceit is indeed the highest happiness." The seventh week the Buddha spent at the Rajayatana tree. Here too the Buddha sat in one posture for seven days enjoying the Bliss of Emancipation.


[size=6]The First Two Convert [/size]

At that time two merchants, Tapassu and Bhalluka, from Ukkala ( Orissa ) were travelling to their native town. Then a Devata who was a blood-relative of these two merchants, 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, Tapassu and Bhalluka, took with them flour and honeycomb, and approaching the Buddha said :-

"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 Great Kings understood the thoughts of the Blessed One and from the four directions offered Him four stone bowls, saying :- "O Lord, may the Blessed One accept these new bowls, received the flour and honeycomb in them, and ate thereof.

When the Buddha finished His meal 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 as lay disciples who have sought refuge from today till death !" They were the first disciples who took the twofold formula.

The Buddha's MahaparinibbanaThe Buddha reached His eightieth year. His death was drawing near. His two chief disciples - the Venerable Sariputta and Monggallana - had predeceased Him. So had Venerable Rahula and Yasodhara. One day He addressed the Venerable Ananda and said :-

"Ananda, whosoever has fully developed the Four Paths of Accomplishment - Iddhipada could if he desires, remain in the same birth for a Kappa and a little more. Now the Tathagata has thoroughly practiced and developed them, and he could, therefore, should he desire it, live on yet for a kappa or for a kappa and a little more."

But the Venerable Ananda could not comprehend the meaning of this statement as his heart was possessed by the Evil One. To the Buddha, he said :- "Vouchsafe, Lord, to remain during the Kappa ! Live on through the Kappa, O Happy One, for the good and happiness of the many....." For the second and third time the Buddha made the same statement. Still the Venerable Ananda was silent.


Mara When the Venerable Ananda left Him, Mara approached the Buddha and invited Him to pass away. The Buddha replied :- "O Evil One ! Make thyself happy, the death of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will pass away." Immediately after, the Buddha consciously and deliberately rejected the rest of His allotted term of life. Later the Buddha mentioned this matter to the Venerable Ananda, who then reminded Him of His previous utterance and besought Him to remain for a Kappa.

"Enough, Ananda, beseech not the Tathagata ! The time for making such a request is past. If thou should then have so besought the Tathagata, the Tathagata might have rejected the appeal even for the second time, but the third time he would have granted it. Thine, therefore, Ananda, is the fault, thine is the offence." replied the Buddha.




The Buddha's Last Meal Cunda the smith, a rich and devout person, heard that the Buddha had arrived at Pava and was staying in his mango grove. he went up to Him and after listening to a very instructive discourse, invited the Buddha and His disciples for the noon meal on the following day.



The Last Scene The Buddha addressed Ananda and said :-

"It may be Ananda, that you will say thus :-
'Without the teacher is the sublime teaching. There is no teacher for us.' Nay, Ananda, you should not think thus. That Doctrine and Discipline taught and promulgated by me, Ananda, will be your teacher when I am gone. If, O disciples, there be no doubt or perplexity in any disciple with regard to the Buddha, the Doctrine, the Order, and the Practice, question me (now) and repent not afterwards thinking - We were face to face to the Teacher, yet were not able to question the Buddha in His presence." When he spoke thus, the disciples were silent.

For the second and third time the Buddha addressed the disciples the same way. And for the second and third time the disciples were silent. Then the Buddha addressed the disciples and said :- "Perhaps it may out of respect for the teacher that you do not question me. Let a friend, O disciples, intimate it to another." Still the disciples were silent.
Thereupon the Venerable Ananda spoke to the Buddha as follows :-
"Wonderful, Lord ! Marvellous Lord ! Thus am I pleased with this company of disciples. There is not a single disciple who entertains a doubt or perplexity with regard to the Buddha, the Doctrine, the Order, and the Practice."

"You speak through faith, Ananda. With regard to this matter there is knowledge in the Accomplished One, that in this company of disciples there is not a single disciple who entertains a doubt or perplexity with regard to the Buddha, the Doctrine, the Order, and the Practice. Of these five hundreds disciples, Ananda, he who is the last, is a Stream-Winner, not subject to fall, but sure of, and destined for, Enlightenment." Then the Blessed One addressed the disciples and said :-
"Behold, O disciples, I exhort you. Subject to decay are all component things. Strive on with diligence." These were the last words of the Buddha.




The Buddha's Last Moment [/size]

The Buddha's life was drawing to an end. For the last time He rested on the couch placed between two Sala trees in the Upavattana Sala Grove. His disciples were surrounding Him in perfect silence. The Buddha attained to the First Ecstasy - Jhana. Emerging from it He attained, in order, to the Second, Third, and Fourth Ecstasies. Emerging from the Fourth Ecstasy he attained to the "Realm of Infinity of Space - Akasanancayatana. Emerging from this He attained to the "Realm of Infinity of Consciousnes - Vinnanancayatana." Emerging from this he attained to "The Realm of Nothingness - Akincannayatana." Emerging from this He attained to "The Realm of Neither Perception nor Non-Perception - N'eva Sanna N' Asannayatana." Emerging from this He attained to "The Cessation of Perceptions and Sensations - Sannavedayita-Nirodha."

Instantly the Venerable Ananda, who was anxiously observing the dying state of the Buddha, remarked that the Buddha had passed away. The venerable Anuruddha, who was distinguished for his Divine Eye, explained that the Buddha had attained to "The Cessation of Perceptions and Sensations." Then the Buddha emerged from that State and attained in order to the Fourth, Third, Second and First Arupa Jhanas. Immediately emerging from this Fourth Ecstasy The Buddha finally passed away.

As a man He was born. As an extraordinary man He lived. As a Buddha He passed away.

hope u like it

alpha

May I suggest if the articles are quoted from other sources, it is a token of appreciation to state clearly the original author's name and the title of the book.......

Above articles should come from the book "The Buddha and His Teachings" from Narada

Just like the sutra, the begining of sutra always starts with "Thus as I heard" "如是我聞" "ru shi wo wen", to justify that this is what I heard from Buddha, not from someone else.....

Please state clearly the author and title of the articles if you are quoting other's work

[ Last edited by alpha at 3-1-2006 02:50 PM ]

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