- THE LIFE OF THE BUDDHA
- Ministry of Religious Affairs,
Myanmar
The Buddha's Daily Routine
'Buddho
loke Samuppanno hitaya Sabbapaninam.' For the welfare of all living beings. the Buddha
appeared in this world. For his own sake, the Buddha could dwell in the blissful peace of
Phalasamapatti. Nevertheless, he could not live thus; he was always striving for the
well-being of all living beings without taking a rest. The great compassion of the
Buddha
can be found clearly in his daily routine.
The
Buddha, incessantly performed his daily duties in five portions:-early morning duty;
atternoon duty; first watch of the night duty; middle watch of the night duty and last
watch of the night duty.
(A) Early Morning Duty
At dawn, the Buddha got up, cleaned his face and limbs. Then he went back to his Fragrant
Chamber and enjoyed the blissful peace of Phalasamapatti for a little moment. At the time
for alms-round, the Buddha rearranged his robes and went on alms-round, sometimes alone
and sometimes followed by his disciples. In his alms-round, he sometimes went with his
super natural power but sometimes in the natural way.
Wherever
he went, the spikes, stumps and obstacles supernaturally disappeared out of his route and
the rough and stony roads be came automatically smooth and even too. Lay- devotees
gathered together holding fragrant flowers to pay homage to the Buddha. They asked the
Buddha to send his disciples for their alms food as many as they could afford, i.e. ten
bhikkhus or twenty bhikkhus or a hundred bhikkhus, etc.Then they carried the Buddha's
alms-bowl, prepared the place well and offered him alms-food. After taking alms-food, the
Buddha observed the latent tendencies of the devotees, and preached the dhamma suitable to
them. The Buddha returned to his monastery, sat at the prepared seat in the pavilion
decorated with flowers and perfumes, and waited for his disciples who would return after
their meals. When all the bhikkhus arrived, the Buddha went forth towards his chamber.
This was his duty per formed every early morning.
(B) Afternoon Duty
After
finishing his morning duty, he kept on performing other duties. After sitting at the
well-prepared place near his per fumed chamber, the Buddha washes his feet. While standing
on the foot-washing slab, he admonished the bhikkhus. expounding the five Rare Occasions.
"Appamadena Bhikkhave
Sampadetha"
Oh, Bhikkhus! Strive on with diligence.
- Buddhuppado dullabho lokasamim
Rare to appear is the Enlightened One in the world.
- Manussattabhavo dullabho
Rare is it to he born as a human being.
- Dul1abha Saddhasampatti
Rare is it to be endowed with the conviction
in the three Gems, Kamma and its result.
- Pabbajjitabhavo dullabho
Rare is it to attain the bhikkhuhood
- Saddhammassavanam dullabam
Rare is it to hear the Teaching of the Buddha
After exhorting thus the Buddha gave instructions on the object of meditation suitable to
the bhikkhus. Then the bhikkhus went forth towards their respective solitary places and
practised meditation.
The Buddha. then, retired to his chamber and lay down on his right side for a little while
if he wished. On rising, he surveyed the whole world whether there was any sentient being
to be taught.
In
the evening the lay-devotees from surrounding areas brought some drink, fragrant flowers
and other offerings to him and waited to hear his discourse. Sitting at the noble place in
the Dhamma pavilion, he expounded the dhamma appropriate to the time and the situation.
After
the discourse the lay-devotees returned home.
(C) The Duty during the First Watch
If the Buddha wanted to bathe, he would do so after a day's duty. The attendant-bhikkhu
prepared a suitable place for the Buddha in the precinct of his Chamber. After taking a
bath, the Buddha donned his inner robe, fastened the girdle and draped his outer robe,
putting the corner of it on his left shoulder. He stayed solitarily there for a moment.
After a while the bhikkhus from here and there assembled to pay homage to the Buddha. The
Buddha answered all their questions and expounded the Dhamma For the whole first watch of
the night.
(D) The Duty during the Middle Watch
The
middle watch was exclusively reserved for devas and brahmas from ten thousand worlds. They
approached to hear the Dhamma and to put up questions which they had previously pondered.
The Buddha spent the whole midnight by solving all their problems and perplexities. Some
Suttas, such as Mangala Sutta and Parabhava Sutta are those which were expounded during
that watch.
(E) The Duty during the Last
Watch
The Buddha divided the last watch into three parts and performed his duty accordingly. The
Buddha spent the first part by walking up and down in order to relieve his physical
tiredness.
At the second part, the Buddha retired to his Perfumed Chamber and slept mindfully for a
while.
At the last part, he rose from the lying posture and sat cross-legged. He surveyed the
whole world to find out persons who had performed meritorious deeds, during the time of
former Buddhas. Thus, the Buddha was occupied the whole day with his daily duties,
scarcely taking a rest.
His Selfless Service and Supreme
Wisdom
The Buddha performed his daily duties throughout the 45 years for the benefits of all
sentient beings.
The Buddha surveyed the whole world once in the morning and once in the afternoon. If
there was anyone to be taught the dhamma. he usually went there however far it might be.
The
Buddha became the Supreme One who could render selfless services ever since he had
attained the Arahattamagganana, the highest spiritual power which enabled one to eradicate
defilements absolutely.
The Buddha became the Exalted One, who could perform for the welfare of others since he
had attained the Sabbannutanana, the Omniscience which enabled one to know whom, what and
how to preach.
The Buddha's
Teachings
Throughout the 45 years of his Buddha-hood, the Buddha was incessantly striving for the
well-being of all sentient beings, day by day, either in season or out of season. In the
same way, the bhikkhus went to places, far or near, and preached the Dhamma to living
beings.
People from all walks of life.., such as kings, brahmins, wealthy men, traders, farmers,
etc... irrespective of social classes, races, religions and castes, took refuge in the
Buddha. Kings such as King Suddhodana of Kapilavatthu, King Bimbisara of Rajagaha, Magadha
Kingdom, King Kosala of Kosala Kingdom. etc... Jatila, Upali, Citta, Gosaka of Kosambi,
Kukkuta and Pavarika, adhered to the Buddha's Teaching and supported the Teachings.
Therefore, the Teaching of the Buddha spread and flourished well.
The Buddha, throughout his Missionary period of forty-five years, except the three months
of rains-retreat, went to places of great distance, even two thousand yojanas afar, and
dispelled the wrong views of all living beings. During the forty-five years, the Buddha
spent his rain-retreat at the following places.
The
Places Where The Buddha Spent the Rains-Retreat
Commencing from the very first day of attaining Buddhahood on the fullmoon day of Kason
(about May) in the year 103 Maha Era (589 B.C.), the Buddha spent the rainy seasons
(Vassa) at the following places:
| Rainy Season |
Place |
| 1st |
In the Deer Park at Isipatana,
Baranasi; |
| 2nd,3rd and 4th |
At Veluvana Monastery, Rajagaha |
| 5th |
in Pinnacled Hall, Kutagarasala,
at Great Forest Mahavana Vesali; |
| 6th |
at Makula Hill |
| 7th |
at Tavatimsa Celestial Realm; |
| 8th |
at Bhesakala Deer Park, Sam
sumara-giri, Bhagga Province |
| 9th |
at Kosambi |
| 10th |
at Palileyyaka Grove |
| 11th |
at Nalikarama Monastery, Nalaka
Brahmin Village |
| 12th |
at the foot of Naleru Neem
Tree,Veranja Province |
| 13th |
at Caliya Hill |
| 14th |
at Jetavana Monastery, Savatthi |
| 15th |
at Nigrodharama Monastery,
Kapilavatthu |
| 16th |
near Alavi |
| 17th |
at Veluvana Monastery, Rajagaha |
| 18th,19th |
at Caliya Hill |
| 20th |
at Veluvana Monastery, Rajagaha |
| 21st to 38th |
at Jetavana Monastery, Savatthi |
| 39th to 44th |
at Pubbarama Monastery, Savatthi;
and |
| 45th |
at Veluva Village |
The
Evil Ones Who attacked the Buddha
Throughout the forty-five years of his Buddhahood, the Buddha taught the Four Noble
Truths. All his discourses are profound and subtle. Whereas sentient beings have their
minds corrupted by greed (lobha). anger (dosa), ignorance (moha), wrong view (ditthi) and
conceit (mana), there appeared some opponents who made several attacks against the Buddha.
Among them, Mara, the Evil One, who wanted others to enjoy sensual pleasures, stood in the
fore front. He prevented the Bodhisatta from re flouncing the world, and attaining the
Buddha-hood. Even when he had attained the Buddha- hood. Mara prevented him from preaching
any discourse. He also prevented the Buddha from preaching for a long time. Finally, he
urged the Buddha to attain Mahaparinibbana very early.
Apart from this, there were many such rivals as Brahma Baka who firmly believed in
immortal egoism; as Saccaka. wandering ascetic, who debated on the beliefs in a
dialectical manner and as the cruel ones like the murderer Angulimala, the ogre Alavaka
and the Gigantic Dragon, Nandopananda, who were very powerful in their respective spheres,
raising the banner of anger (dosa) and conceit (mana). They all fought against the Buddha,
but all of them were defeated at last.
Devadatta was a cousin of the Buddha. So he thought that he was the one who deserved all
the favours granted by the Buddha.
But the Buddha favoured others due to their accumulation of perfections (paramis).
Thinking that the Buddha favoured others, he held a grudge against the Buddha. When greed
(lobha), anger (dosa), conceit (mana) and jealousy (issa), overwhelm one, even a person
who has attained psychic power, cannot see the truth, me natural law of kamma
(Kammaniyama).
Although Devadatta, with the help of King Ajatasatthu, repeatedly tried to kill the
Buddha, he did not succeed. As a final assault he made the wild elephant, Nalagiri, drunk
so that it might trample the Buddha to death. But due to the incomparable power of the
loving-kindness of the Buddha, his attempts were all in vain. But Devadatta did not
reflect on the true situation and he himself pushed down a huge rock from the top of the
Gijjhakuta Hill to kill the Buddha. Finally he organized five 3 hundred young monks and
declared himself the leader of the Sangha. How cruel and foolish he was! After committing
many gross offences successively. he felt remorseful. But his remorse could not save him.
As he sowed, so he reaped.
When the Buddha appeared in the world, the leaders of heretics and their followers got
less material gains and they reviled and attacked the Buddha. But they were also defeated
by the virtue of ten perfections and supernormal power. They did not give up either and
made the female wandering ascetics, Sundari and Cincamanavika. accuse the Buddha of
adultery in the midst of audience. By means of the accumulated perfections such as loving-
kind ness and patience. the Buddha won "eight glorious victories", overcoming
all obstacles. In this world, there is no one who can overcome the Buddha. The Buddha is
the peerless conqueror treading on the way of Dhamma. The followers of Dhamma have
succeeded in everything.
The Four Competent
Disciples
When the Evil Mara insistently asked the Buddha to realize Mahaparinibbana. the Buddha
said thus: "Oh Mara! I shall not pass away so long as my disciples, namely, bhikkhus.
bhikkhunis, male devotees and female devotees, are not yet well-versed in my Teaching, not
yet ... and not yet able to expound the doctrine to others."
The Buddha's Journey Before the Mahaparinibbana
Throughout the forty-five years of his Buddhahood, from the time of fulfilling the
Perfections till the Mahaparinibbana. the Buddha delivered the Dhamma. All the facts with
regard to the time, the place, the person to whom and what kind of dhamma the Buddha
preached and what kind of people the Buddha came across, were completely recorded in
detail. This is the specific characteristic of the Buddha and his Teachings.
At the 44th rains-retreat period the Buddha resided at the Pubbarama monastery in Savatthi
donated by Visakha. Then the Buddha and his disciples went to Rajagaha. the capital of
Magadha. The Buddha and his disciples took up residence at the monastery on the Gijjhakuta
Hill out of the eighteen monasteries in Rajagaha.
During that time, King Ajatasattu wanted to conquer the Vijjians without any bloodshed.
The Buddha knew all about that and gave the discourse on the ways of prosperity for kings
and for bhikkhus as well.
In his discourse, the Buddha repeatedly exhorted the bhikkhus to establish themselves in
the threefold training, morality (sila). concentration (samadhi) and wisdom (panna), in
order to be liberated from the round of suffering or samsara. Indeed, the Buddha said so
because the time for Mahaparinibbana was drawing near.
Dhamma-assemblies
At Nalanda and Patali Villages
The Buddha left Gijjhakuta hill for Ambalatthika Grove and then proceeded to Nalanda and
stayed at the mango orchard of the rich man Pavarika. There also, the Buddha —
again emphatically expounded only the three fold training (sikkha).
Then the Buddha, accompanied by many bhikkhus, went to the Patali village, which would
become the capital of Magadha later. He arrived there in the evening and the villagers
warmly welcomed and invited him to their guest-house. The villagers prepared the
guest-house by covering the floors with carpets, etc., lighting up oil-lamps.
The Buddha sat at the well prepared place for him against the middle post of the guest
house, facing eastwards. The bhikkhus sat behind the Buddha and the lay-devotees sat
before him. Then the Buddha expounded the dhamma to the devotees of Patali village the
following five disadvantages of immorality:
- great loss of wealth;
- ill reputation:
- being timid and dejected among the audience;
- dying in bewilderment, and
- being reborn in the four miserable existences after death.
And then the Buddha expounded the advantages of the fulfilment of moral virtue and those
of donating dwelling places to bhikkhus nearly the whole night.
From Koti Village
To Vesali
Then the Buddha went to Koti village and expounded to the bhikkhus how the beings wandered
about in the whirlpool of samsara due to the lack of penetrative knowledge of the Four
Noble Truths. And again he exhorted the bhikkhus to be endowed with three fold training.
Then the Buddha went to the Natika village and stayed at a brick hall. During that time so
many bhikkhus and lay-devotees of that village died consecutively that the Venerable
Ananda asked the Buddha about their next. existences.
The Buddha said to Venerable Ananda. "If the Tathagata were to he asked about the
next existence every time a person dies, it would only he tiresome for me. You must find
out by yourself." Then the Buddha delivered a discourse on the Mirror of Dhamma thus:
"One. having firm belief in the three gems: the Buddha. the Dhamma and the Samgha and
having observed five precepts, could be free from the four miserable existences and be
assured of a good destination. The Buddha also exhorted the bhikkhus to be endowed with
the threefold training (sikkha).
Then the Buddha and his bhikkhus left Natika village for Vesali. and stayed at Ambapali's
mango grove. She invited the Buddha to accept her offering of alms-food on the next day.
Ambapali was such a beautiful woman that the Buddha. in advance, admonished his followers
and discoursed on the four foundations of mindfulness.
When the Licchavi princes, who came in pomp and ceremony. paid homage to the Buddha, the
Buddha said to his disciples, "Let those bhikkhus who have never seen the Tavatimsa
devas, have a good look at the assembly of the Licchavis." The Buddha said so because
he saw the royal possessions of Licchavi princes would be ruined by King Ajatasattu very
soon. The Buddha also instructed the disciples to contemplate on the characteristic of
impermanence and said that the royal wealth and luxuries, like the water bubble, lasted
just for a little moment. The Buddha again exhorted his bhikkhus to be endowed with the
threefold training.
The Last Journey of
the Buddha
While the Buddha was going to Veluva Village from Vesali, the time to enter the rains-
retreat period was drawing near. The Buddha permitted his bhikkhus, except Venerable
Ananda, to go and spend their rains-retreat period in the vicinity of Vesali.
Venerable Ananda was s close attendant who was so wise and intelligent that he could bear
all the Buddha's Teachings in his mind without missing a word by his excellent power of
mindfulness, wisdom and effort. At that time, he was only in the first stage of
Enlightenment; i.e. he was a Stream-winner (sotapanna).
Mutual Concern
Between the Buddha and his Disciples
While the Buddha was residing at the small village of Veluva at his 45th rains-retreat
period, he suffered from deadly serious illness. The Buddha thought that it would not be
proper for him to pass away without telling and admonishing the bhikkhus. Therefore, the
Buddha maintained his life by the power of experiencing the bliss of Arahatship and he
became healthy again. When Venerable Ananda saw the Buddha in his deadly serious illness,
he became shocked and was unable to practise meditation.
When the Buddha recovered from his illness, the Venerable Ananda got somewhat relieved
considering that the Buddha would not pass away without giving any special instruction to
the Order of Bhikkhus. So he approached the Buddha and said. "Venerable Sir' Now I am
relieved to see that the Buddha becomes healthy again." Then the Buddha replied;
"Ananda! Why does the Order of Bhikkhus still expect me to live longer. The Tathagata
has already taught all the Teaching without a closed fist as a teacher. The Tathagata has
no desire that he alone should lead the Order of Bhikkhus, or that the Order of bhikkhus
should depend on him alone. You yourselves must be your own refuge. you yourselves should
depend on the island of Dhamma. but not on anything else."
The Buddha did not confer any authority on any person nor take delight in personal
worship. The Buddha had repeatedly reminded the bhikkhus to rely only on the Dhamma.
The Demise of the
Two Chief Disciples
The time when the Buddha left Veluva Village for Jetavana monastery in Savatthi was about
the 8th waxing day of the month of Tazaungmon (about November). At that time most of the
venerable ones such as Venerable ˇ Kondannaa, the Buddha's son Venerable Rahula,
Yasodhara Theri, the Buddha's aunt Gotami, etc. had already attained parinibbana. The
Buddha's right-hand disciple, Venerable Sariputta asked permission from the Buddha to
attain paninbbana. Then Venerable Sariputta went to Nalaka Village in order to teach
Dhamma to his mother, Rupasari. She was not yet a devotee of the Buddha.
After converting his mother, he attained parinibbana on the fullmoon day of Tazaungmon.
Venerable Cunda, the young brother of Venerable Sariputta took the bowl, the robe and the
relics of Venerable Sariputta and offered them to the Buddha. When the Buddha praised the
virtues of Sariputta reciting five hundred verses, Venerable Ananda could not help weeping
severely. The Buddha consoled him by teaching the impermanence of conditioned things. A
stupa was built in Savatthi enshrining the Venerable Sariputtas relics.
Then the Buddha went to Rajagaha. On the waning day of Tazaungmon. his left - hand chief
disciple, Venerable Moggallana, attained parinibbana on the brown ruby-coloured stoneslab,
Kalasila, on Isigili hill in Rajagaha. A stupa was built at the entrance of the Veluvana
monastery and the Buddha himself enshrined the Venerable Moggallana's relics in that
stupa.
The devas and the brahmas paid homage to the relics of the two chief disciples for the
last time. As the two great disciples of the Teacher attained Parinibbana in the same
year, it had been very tragic and regretful to the worldlings for the two chief disciples
of the Buddha had passed away in the same month.
On the full-moon day of Nattaw (about December), the Buddha, accompanied by the Bhikkhus.
went to the city of Ukkacela in Vijji country. There, the Buddha looked at the gathering
of bhikkhus who were silent and remorseful, in remembrance of the passing away of the two
chief disciples. their two elder brothers and addressed them thus: "Oh Bhikkhus! what so ever has arisen, all that
must inevitably per ish. Be ye islands unto yourselves. Be ye a refuge to yourselves. Seek
no external refuge. Live with the Dhamma as your island. The Dhamma is your refuge." And then the Buddha expounded the doctrine of four foundations of
mindfulness.
Releasing the Power
of Sustaining Vitality
Then the Buddha went to the pleasant city of Vesali, a beautiful land of many shrines and
stupas. While residing at the Capala Shrine, the Buddha told the Venerable Ananda.
"Ananda, whosoever fully develops the four bases of Psychic Power, Iddhipada, can
live the maximum life-span, or even beyond the maximum times. But the Venerable Ananda did
not understand. So he did not beseech the Buddha in such words as, "Venerable Sir,
may the Buddha live the maximum life-span for the welfare of the sentient beings!' Then
the Buddha asked Ananda to stay away.
At that time the evil Mara who knew all about that situation, approached the Buddha and
persuaded him to attain Parinibbana. The Buddha replied thus: "You, evil Mara, don't
worry about this matter. Three months from today, the Tathagata will attain
Parinibbana." The Buddha was eighty years old at that time. That means that he had
lived four-fifths of the life span. It is the traditions of all former Buddhas to attain
Parinibbana after they had lived four-fifths of their life-spans.
After that, the Buddha released the power of sustaining vitality. He did not make any
further effort to live longer. No sooner did the Buddha release the power of sustaining
vitality than the earth trembled violently and roarings of thunder burst forth
continuously.
Venerable Ananda asked the Buddha about the cause of the great earthquake and the roarings
of thunder. On knowing the true cause of such a terrible earthquake, he appealed to the
Buddha to live the whole of his life-span. The Buddha answered. "Ananda, your request
is too late. I have given you plain hints and intimations for three times; but you did not
entreat me. This is your own fault, your own remissness."
When the Venerable Ananda was at tending the Buddha with a dejected mind, the Buddha
consoled him, by admonishing him with the discourse on the separation from the beloved and
the nature of arising and passing away of conditioned things.
Then the Buddha went to the pinnacled hall in the Mahavana forest in Vesali. While
residing there, the Buddha made the Venerable Ananda go and summon all the bhikkhus living
in Vesali to come and assemble at the pinnacled hall. Then the Buddha exhorted the
bhikkhus to learn and practise the doctrines he had given so that the teachings would
endure long and re main established for a long time.
Then the Buddha said to the bhikkhus thus: "O Bhikkhus, three months from this day,
the Tathagata will attain Mahaparinibbana. The Tathagata has only a little time to live. I
shall have to depart from you. Vigilantly and mindfully strive to be endowed with morality
(sila), concentration (samadhi) and wisdom (panna)!"
In the early morning of the next day, the Buddha went into Vesali for alms-round. Before
leaving Vesali, the Buddha looked back to wards Vesali and said to Venerable Ananda thus:
"Ananda, this is the last time for the Tathagata to look at the city of Vesali".
Then the Buddha went through the Villages of Bhanda, Hatthi, Amba and Jambu one after
another and thence to the town of Bhoga. At Ananda Shrine of Bhoga town, the Buddha gave
the discourse on the four Great Authorities, Maha-padesa and then he repeatedly re minded
them to be endowed with threefold training.
Suffering from a
Severe Attack of Dysentery
Then the Buddha together with a large company of bhikkhus left Bhoga for Pava, and
ˇstayed at the mango-grove of the goldsmith, Cunda. In the next morning, the Buddha
accepted the alms-rice with tender pork offered by Cunda. And then the Budddha told Cunda
not to offer it to the bhikkhus and to bury all the remaining in the ground. On that day.
the Buddha excruciatingly suffered from a severe attack of dysentery with the discharge of
blood.
The Buddha had to suffer from the severe attack not because of the tender pork but because
of the consequence of an evil deed in his past existence. He was able to resist the severe
attack by taking this food. Thus, the Buddha said that the food offered by Sujata on the
day of his Full-Enlightenment and the food offered by Cunda were of equal benefit.
Even though he was suffering from severe dysentery with the discharge of blood, the Buddha
went on his journey to Kusinara. It was the hot season and the heat of the sun in Kason
(May) was terribly intense. The Buddha felt exhausted. When they got to a big tree near a
small stream, the Buddha asked Venerable Ananda to fold his double-layered robe and place
it on the ground. He felt thirsty and asked Ananda to get drinking water from the stream.
Venerable Ananda replied to him that five hundred carts had just crossed the stream and
the water was so turbid and muddy that it would not be good to drink; and also asked him
to drink and bathe only when they arrived at the Kakudha River.
But the Buddha said, "Go and fetch the water". When Venerable Ananda went and
fetched it, he found the water clean, pure and cool. So he came to know that the
supernormal glory of the Buddha was very great and marvellous.
And then, after taking a bath at the Kakudha River. the Buddha donned the fine golden robe
donated by Pakkusa, the Malla Prince. The golden hue of the robe matched well with the
Buddha's clean and radiant complexion. That indeed was the last glorious and sublime image
of the Buddha!
Then from the top of the Kakudha river bank the Buddha went to the mango tree. He could
not wait for Venerable Ananda who was washing and wringing the robes, and he asked
Venerable Cunda to spread his double- layered robe on the ground. He lay down on the robe.
Although the town of Kusinara was about three leagues (about 6 miles) away from Pava, the
Buddha felt so weary that he had to stop and rest for twenty-five times on the way.
Part I
| Part II | Part III
| Part VI | Part V