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Venerable
Ajahn Tiradhammo -
The Essence of the Buddha's Teaching
A Selection of Scriptural
Quotations with Commentary - May 2003
FORWARD
This is an on-going project of compiling a selection of
scriptural quotations with commentary to express the Buddhist Path of spiritual
practice, perhaps eventually culminating in a substantial book. From time to
time more selections will be added and present passages possibly re-edited.
Translations are mine unless indicated otherwise. Any comments
or suggestions please write to: Thiradhammo Bhikkhu, Dhammapala Monastery, 3718
Kandersteg, Switzerland.
GENERAL INTRODUCTION
The sources for this book are the Pali Canon, the scriptures
preserved in the Pali language and accepted by the Theravada, or Southern School
of Buddhism. ". . . though some parts of it clearly post-date the Buddha,
many parts of it are ancient and may date from his day or soon after.
[1]
Shortly after the Buddha's final passing, the senior members
of the Sangha convened a council to recite and recognise as authentic a body of
teachings called "Dhamma" and "Vinaya" (Vin.II,284ff.). At
least two other important councils were held later, one hundred years after the
Buddha's passing (Vin.II,294ff.) and 236 years after the passing, during the
reign of King Asoka, about 250 BC. At these later councils the
"Dhamma-Vinaya" was recited once again and added to, for example, the
story of the second council was added to the Vinaya Pitaka and the Kathavatthu,
written by the "President of the Third Council", Ven. Tissa
Moggaliputta, was added to the Abidhamma Pitaka.
[2]
Part 1: The Buddha
INTRODUCTION
Historically, the religion known as Buddhism is traced to the
Buddha, the "Awakened One", who is believed to have lived in northern
India from 563 to 483 BCE.
[3]
The Buddhist canonical tradition, however,
places the teachings of Buddhism far beyond the sphere of one particular figure.
The Buddha is quoted as saying that he has "found the ancient path, the
ancient trail, travelled by the Fully Enlightened Ones of old."
[4]
The (older)
texts also enumerate and give details of the lives of six previous Buddhas who
lived in the distant past and a future Buddha.
[5]
There is no comprehensive biography of the Buddha in the Pali
Canon. Several parts of the Canon give some lengthy (auto)biographical details
of certain parts of his life (M.sut.26; D.sut.16; Mahavagga, Ch.1), while other
biographical fragments are scattered throughout the Canon. It is also noticeable
that there is a certain amount of contrast between what is recorded in the
'early' canonical texts and the `later' and post canonical texts about the
Buddha's life. That is, the later texts tend more towards portraying the Buddha
as a supernatural being with exemplary qualities embellished with miraculous
occurrences.
[6]
However, it should also be borne in mind that the texts do
contain a mixture of historical, supernatural, allegorical and metaphorical
material. Just because some account in the texts does not fit our idea of
historical validity does not mean that it is therefore fictional, as it may have
allegorical meaning. For example, the wonders surrounding the Buddha's birth and
death may fall into this category. Joseph Campbell makes an important
observation when he notes the "close relationship maintained in the Orient
between myth, psychology, and metaphysics."
[7]
While it is difficult (if not impossible) to completely
separate the `early' material from the `late' in the main core of the Pali
Canon, it is possible to distinguish some later texts in the Canon. Thus the Nidânakathâ,
the introduction to the Jâtaka, "is the earliest attempt in Pali to
give a connected life-story of the Buddha."
[8]
This text, although containing
very old material, may only date from the 5th century CE .
[9]
It contains
biographical details from the distant past lives of the Buddha up to the
donation of the Jetavana Monastery in the early years of the Buddha's teaching
(J.1-95). It has thus summarised some of the material contained in various parts
of the Canon.
[10]
Three suttas in the Sutta-nipata (Sn.405ff.; Sn.425ff.; Sn.509ff.) are described as "precious remnants of that ancient spiritual
ballad-poetry" which are "rich in legend-like features and mythical
paraphernalia".
[11]
It should perhaps also be noted that the "texts"
were originally preserved orally. Thus, for the sake of easy remembrance, they
contain a substantial amount of "stock phrases". These sometimes do
not exactly fit the situation in which they occur, for example, see 4) below
where it says that the Buddha´s mother cried when he left the homelife, even
though in another passage it is mentioned that his mother died shortly after he
was born (M.III, 122)
It is ironic that the early Buddhist scriptures record very
little of the personal history of the founder. Of course, those who live close
to the original teacher are much more concerned with what the teacher actually
teaches than the details of the teacher's personal life.
1. "I was delicate, most delicate, supremely delicate.
Lotus ponds were made for me at my father's house solely for my benefit. Blue
lotuses flowered in one, white lotuses in another, red lotuses in a third. I
used no sandalwood that was not of Benares. My turban, tunic, lower garments and
cloak were all made of Benares cloth. A white sunshade was held over me day and
night so that no cold or heat or dust or grit or dew might inconvenience me.
"I had three mansions;
[12]
one for the Winter, one for the
Summer and one for the Rainy Season. In the Rainy Season mansion I was
entertained by minstrels with no men among them. For the four months of the
Rainy Season I never went down to the lower mansion. Though meals of broken rice
with lentil soup are given to the servants and retainers in other people's
houses, in my father's house white rice and meat was given to them."
A.I,145. (adapted from Nanamoli, LoB, p.9)
This text is a poetic expression of a much better-than-average
lifestyle. Similar phraseology is also used in reference to two other people
signifying a wealthy, cared-for life -- the former Buddha Vipassi (D.II,21) and
Yasa, the son of a wealthy merchant of Benares (Vin.I,15). Although later
tradition describes the Buddha as being born into the royal family of a rich
kingdom, references in the Pali Canon suggest that, at most, he was the son of
the temporary chief of a small aristocratic tribal republic known by the name
Sakya.
[13]
This was situated in the foothills of the Himalayas with the capital of
Kapilavatthu. At that time they are mentioned as tributary to the powerful
kingdom of Kosala (D.III,83;M.I,110;124;etc.).
The Buddha is quoted as describing his biographical details
thus: he belonged to the Warrior/noble class, his clan name was Gotama, his
father's name was Suddhodana and his mother's name was Maya (D.II,3ff). Other
references indicate that his mother died shortly after his birth (M.III,122) and
that he was nursed by his stepmother Mahapajapati (M.III,253).
There is mention of the young child being visited by a Holy
Sage who prophesized his spiritual success (Sn.509ff.). Mention is also made of
the Buddha's son, Rahula, whose mother is only identified as "Rahula's
mother" (Vin.I,82). Some of the other canonical biographical material, for
example, the details of his birth (M.III,122; cf D.II,12ff), are perhaps more
allegorical than factual.
2. "Whilst I had such power and good fortune, yet I
thought: `When an untaught ordinary person, who is subject to ageing, not safe
from ageing, sees another who is aged, they are shocked, humiliated and
disgusted; for they forget that they also are no exception. But I too am subject
to ageing, not safe from ageing, and so it cannot befit me to be shocked,
humiliated and disgusted on seeing another who is aged'. When I considered this,
the vanity of youth entirely left me.
"I thought: `When an untaught ordinary person, who is
subject to sickness, not safe from sickness, sees another who is sick, they are
shocked, humiliated and disgusted; for they forget that they also are no
exception. But I too am subject to sickness, not safe from sickness, and so it
cannot befit me to be shocked, humiliated and disgusted on seeing another who is
sick'. When I considered this, the vanity of health entirely left me.
"I thought: `When an untaught ordinary person, who is
subject to death, not safe from death, sees another who is dead, they are
shocked, humiliated and disgusted; for they forget that they also are no
exception. But I too am subject to death, not safe from death, and so it cannot
befit me to be shocked, humiliated and disgusted on seeing another who is dead'.
When I considered this, the vanity of life entirely left me."
A.I,145 (adapted from Nanamoli, LoB, p. 9)
This passage indicates that the Buddha-to-be was a reflective
and sensitive person who was disturbed by the true realities of the human
condition. This was expressed allegorically as a direct confrontation by the
delicate and sheltered Bodhisatta with an old person, a sick person, and a dead
person. There is canonical support for this story as the Buddha mentions this
same confrontation occurring to the previous Buddha, Vipassi, and then says that
this also occurs to all future Buddhas (D.II,12ff). These are also known as the
three "Heavenly Messengers" (M.III,179ff).
3. "Now I, bhikkhus, before awakening, while I was still
an unawakened Bodhisatta, being myself subject to birth, ageing, sickness,
death, sorrow and defilement, sought what was likewise subject to birth, ageing,
sickness, death, sorrow and defilement. Then I reflected: `Why do I, being
myself subject to birth, ageing, sickness, death, sorrow and defilement, seek
what is likewise subject to birth, ageing, sickness, death, sorrow and
defilement? Suppose that I, being myself subject to these things, having seen
the peril in them, should seek the unborn, unageing, unailing, deathless,
sorrowless, undefiled supreme surcease of bondage -- Nibbana?" M.I,163 (abridged)
The sensitive awareness of the frailty of human life
frequently leads people to depression, despair or pessimism -- unless there is
the possibility of a solution to this human predicament. This solution lies in
the spiritual realm, that particular area of human knowledge which deals with
life's ultimate questions. The Buddha-to-be was aware that such a solution was
possible through a turning away from that which is born in order to realise that
which is unborn. This attitude was symbolised by the Buddha-to-be seeing a
religious mendicant dedicated to the search for spiritual Truth (D.II,28).
4. "Now I, before awakening, while I was still an
unawakened Bodhisatta, reflected: Confined is the household life, a path of
dust. Going forth (to homelessness) is wide open. It is not easy living in a
house to lead the religious life completely fulfilled and purified, as polished
as mother-of-pearl. Suppose I were to shave off my hair and beard, cloth myself
in ochre robes and go forth from the homelife into homelessness." (M.I,240;
II,211)
"Later, while still young, a black-haired boy endowed
with august youth, in the beginning of life -- although my unwilling mother and
father lamented with tearful faces -- I shaved off my hair and beard, put on
ochre robes and went forth from the homelife into homelessness." (M.I,163;240; II,93;212)
In the culture of India during the Buddha's time, and also in
the present time, it was recognised that a serious spiritual search could only
be undertaken by one who had surrendered the responsibilities of the household
life in order to commit all their energies towards the spiritual struggle. The
clear insight into the mortal and corruptible nature of human existence
compelled the Bodhisatta to sacrifice the comforts of a wealthy social position
and the pleasures of a secure family life for the hardships and insecurity of
the spiritual quest for Truth.
5. "I, thus gone forth, striving after what is good,
searching for the incomparable, excellent path to peace, approached Alara Kalama
and said to him: `Friend Kalama, I want to live the religious life in this
teaching and training'.
"This said, bhikkhus, Alara Kalama replied: `The
venerable may abide here. This teaching is such that an astute person in no long
time may enter on and abide in it, oneself realising through higher knowledge
just as one's own teacher'. So I, bhikkhus, very soon, very quickly, mastered
that teaching.
"Then I reflected, bhikkhus: This teaching does not
conduce to disenchantment, to dispassion, to cessation, to peace, to higher
knowledge, to awakening nor to Nibbana, but only to the attainment of the Sphere
of Nothingness.
"So, not getting sufficient from this teaching, I
abandoned and left this teaching." (M.I,163f;240; II,93;212)
India in the 6th century BC was rich in a great variety of
spiritual teachings. As appropriate for a young man seeking for the ultimate
answers to life's questions, the Buddha-to-be sought out a recognised master to
give him instruction. The pupil, however, very soon mastered the teaching, but
was not satisfied. His spiritual yearning was not yet satiated.
The account continues with his seeking out another teacher,
Udaka Ramaputta, who taught him the higher meditative attainment of the Sphere
of Neither-perception-nor-non-perception.
[14]
The Buddha-to-be likewise quickly
mastered this teaching and was likewise unsatisfied. He then set off on his own
spiritual experimentation.
6. "I thought: `Suppose, with my teeth clenched and my
tongue pressed against the roof of my mouth, I beat down, constrain and crush my
mind with my mind?' Then, as a strong man might seize a weaker by the head or
shoulders and beat him down, constrain him and crush him, so with my teeth
clenched and my tongue pressed against the roof of my mouth, I beat down,
constrained and crushed my mind with my mind. Sweat ran from my armpits as I did
so.
"Though tireless energy was aroused in me, and
unremitting mindfulness established, yet my body was overwrought and uncalm
because I was exhausted by the painful effort. But such painful feelings as
arose in me, gained no power over my mind.
"I thought: `Suppose I practise the meditation that is
without breathing?' I stopped the in-breaths and out-breaths in my mouth and
nose. When I did so, there was a loud sound of winds coming from my ear holes,
as there is a loud sound when a smith's bellows are blown.
"I stopped the in-breaths and out-breaths in my mouth and
nose and ears. When I did so, violent winds racked my head, as if a strong man
where splitting my head open with a sharp sword. And then there were violent
pains in my head, as if a strong man were tightening a tough leather strap round
my head as a head-band. And then violent winds carved up my belly, as a clever
butcher or his apprentice carves up an ox's belly with a sharp knife. And then
there was a violent burning in my belly, as if two strong men had seized a
weaker by both arms and were roasting him over a pit of live coals.
"And each time, though tireless energy was roused in me
and unremitting mindfulness established, yet my body was overwrought and uncalm
because I was exhausted by the painful effort. But such feelings as arose in me
gained no power over my mind."
M.I,242ff (abridged); II,93; 212 (Nanamoli, LoB, p.17ff)
Though very diligent in his endeavours to win to some
spiritual truth, the Buddha-to-be still was not satisfied with the results. Not
having achieved significant results with various meditation practices, the
Buddha-to-be undertook to follow some of the ascetic practices for which India
was renowned.
7. "Such was my asceticism that I went naked, rejecting
conventions, licking my hands, not coming when asked, not stopping when asked .
. . I clothed myself in hemp, in hemp mixed cloth, in shrouds, in refuse-rags,
in tree bark, in antelope hide, in kusa-grass fabric, in bark fabric, in wood
(shavings) fabric, in head-hair wool, in animal wool, in owl's wings.
"I was one who pulled out hair and beard, pursuing the
practice of pulling out hair and beard. I was one who stood continuously,
rejecting seats. I was one who squatted continuously, devoted to maintaining the
squatting position. I was one who used a mattress of spikes; I made a mattress
of spikes my bed. I dwelt pursuing the practice of bathing in water for the
third time by nightfall. Such was my asceticism.
"I would go off to some awe-inspiring grove and dwell
there -- a grove so awe-inspiring that normally it would make a man's hair stand
up if he were not free from lust. I would dwell by night in the open and by day
in the grove when those cold wintry nights came during the Eight-days Interval
of Frost. I would dwell by day in the open and by night in the grove in the last
month of the hot season. And there came to me spontaneously this stanza never
heard before:
Chilled by night and scorched by day,
Alone in awe-inspiring groves,
Naked, no fire to sit beside,
The hermit yet pursues his quest.
"I would make my bed in a charnel ground with the bones
of the dead for a pillow. And cowherd boys came up and spat on me, made water on
me, threw dirt at me, and poked sticks into my ears. Yet I never knew the
arising of an evil mind (thoughts) about them. Such was my abiding in
equanimity." M.I,77ff (Nanamoli,
Treasury 3, p.249ff)
"I thought: `Suppose I take very little food, say, a
handful each time, whether it is bean soup or lentil soup or pea soup?' I did
so. And as I did so, my body reached a state of extreme emaciation; my limbs
became like the joined segments of vine stems or bamboo stems, because of eating
so little. My back-side became like a camel's hoof; the projections on my spine
stood forth like corded beads; my ribs jutted out as gaunt as the crazy rafters
of an old roofless barn; the gleam of my eyes, sunk far down in their sockets,
looked like the gleam of water sunk far down in a deep well; my scalp shrivelled
and withered as a green gourd shrivels and withers in the wind and sun. If I
touched my belly skin, I encountered my backbone too; and if I touched my
backbone, I encountered my belly skin too -- for my belly skin cleaved to my
backbone. If I relieved myself, I fell over on my face then and there. If I
tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its
roots, fell away from my body as I rubbed -- because of eating so little."
M.I,242ff; II,93; 212 (adapted from
Nanamoli, LoB, p.17ff)
Some of these ascetic practices were common among the various
religious sects which proliferated during the 6th century BC. The Buddha-to-be
tried them, but found them unsatisfactory to his quest.
8. "I thought: `Whenever a samana or brahmana has felt in
the past, or will feel in the future, or feels now -- painful, racking, piercing
feeling due to striving -- it can equal this but not exceed it. But, by this
severe austerity, I have not attained any superior human condition worthy of the
Noble One's knowledge and vision. Might there be another way to awakening?
"I thought of a time when my Sakyan father was working
and I was sitting in the cool shade of a rose-apple tree -- quite secluded from
sensual desires, secluded from unprofitable things I had entered upon and abode
in the first meditation, which is accompanied by thinking and exploring with
happiness and pleasure born of seclusion. I thought: `Might that be the way to
awakening?' Then, following up that memory there came the recognition that this
was the way to awakening.
"Then I thought: `Why am I afraid of such pleasure? It is
pleasure that has nothing to do with sensual desires and unprofitable things.'
Then I thought: `I am not afraid of such pleasure, for it has nothing to do with
sensual desires and unprofitable things.'
"I thought: `It is not possible to attain that pleasure
with a body so excessively emaciated. Suppose I ate some solid food -- boiled
rice and sour milk?'"
M.I,246f (adapted from Nanamoli, LoB, p.21)
The Buddha-to-be had experienced a vast range of spiritual
practices which were traditionally held to be the only means for realising
Truth. He was, however, still not satisfied. In his disappointment and
disillusionment he sought a different way. Turning away from the path of painful
self-mortification he thought to try the way of non-sensual spiritual pleasure.
This was a very unique and controversial move. Five ascetics who had been
attending him during his super-human privations left him in disgust, thinking he
had given up the spiritual struggle. Alone and on a new course the Buddha-to-be
renewed his spiritual search.
9. "Now when I had taken ample nutriment and had regained
strength, aloof from sense pleasures, aloof from unskilful things, I entered
upon and dwelt in the First Absorption, which is accompanied by thinking and
reflecting, with happiness and joy born of aloofness. But such pleasant feeling
as arose persisted without gaining power over my mind. "With the allaying
of thinking and reflecting I entered upon and dwelt in the Second Absorption,
which has the mind internally tranquillised and fixed on one point, free from
thinking and reflecting, with happiness and joy born of concentration. But such
pleasant feeling as arose persisted without gaining power over my mind.
"With the fading of joy, I dwelt in equanimity, mindful
and clearly aware; experiencing in my being that pleasure of which the noble
ones say: `Equanimity and mindfulness is a pleasurable abiding', I entered upon
and dwelt in the Third Absorption. But such pleasant feeling as arose persisted
without gaining power over my mind.
"With the giving up of pleasure and pain, and with the
disappearance of former mental ease and dis-ease, I entered upon and dwelt in
the Fourth Absorption, which has neither pain nor pleasure and is purified by
equanimity and mindfulness. But such pleasant feeling as arose persisted without
gaining power over my mind." (M.I,247f)
The development of these four stages of increasingly deeper
concentration and absorption into the meditation object gives the mind a greater
degree of strength and power which can then be used towards the goal of
awakening. The Buddha-to-be had already previously developed these, except now
he was using them as a tool to strengthen the mind rather than as an end in
themselves.
Having discovered a new path, re-established his resolve and
reached an exceptionally refined degree of mental development, the Buddha-to-be
was open to a profound human experience -- the experience of Awakening. This
exceptional experience is expressed in the realm of concepts in various ways,
the most common being in terms of the `Three Knowledges'.
10. "With the mind thus composed, purified, cleansed,
unblemished, without defilement, malleable and workable, steady and immovable, I
directed my mind to the knowledge and recollection of former existences. I
recollected a variety of former abidings
[15]
thus: one birth, two births, three
births, four births, five births, ten births, twenty births, thirty births,
forty births, fifty births, a hundred births, a thousand births, a hundred
thousand births, many an age of disintegration, many an age of integration, many
an age of disintegration-integration; such was my name, such my lineage, such my
appearance, such my food, such my experience of pleasure and pain, such my span
of life. Thence passing away, I arose in another existence where such was my
name, such my lineage, such my appearance, such my food, such my experience of
pleasure and pain, such my span of life. Thence passing away, I arose here. Thus
with characteristics and details I recollected various former abidings.
"This was the first knowledge attained by me in the first
watch of the night. Ignorance was destroyed and knowledge arose; darkness was
destroyed and light arose, accordingly as I dwelt vigilant, ardent and resolute.
But such pleasant feeling as arose persisted without gaining power over my mind.
"With the mind thus composed, purified, cleansed,
unblemished, without defilement, malleable and workable, steady and immovable, I
directed my mind to the knowledge of the passing away and reappearance of
beings. With clairvoyant vision, purified and surpassing that of humans, I saw
beings passing away and reappearing. I understood that beings are inferior or
superior, beautiful or ugly, well-faring or ill-faring according to their
actions (kamma). Indeed these worthy beings who were possessed of bad
conduct of body, bad conduct of speech and bad conduct of mind, revilers of
noble ones, of wrong view, acquiring actions from wrong view -- upon the
breaking up of the body after death have arisen in states of privation, an
unfavourable destination, in a place of suffering, in purgatory. But these
worthy beings who were possessed of good conduct of body, good conduct of speech
and good conduct of mind, not revilers of noble ones, of right view, acquiring
actions due to right view -- upon the breaking up of the body after death have
arisen in a favourable destination, a heaven world.
"With clairvoyant vision, purified and surpassing that of
humans, I saw beings passing away and reappearing. I understood that beings are
inferior or superior, beautiful or ugly, well-faring or ill-faring according to
their actions (kamma).
"This was the second knowledge attained by me in the
second watch of the night. Ignorance was destroyed and knowledge arose; darkness
was destroyed and light arose, accordingly as I dwelt vigilant, ardent and
resolute. But such pleasant feeling as arose persisted without gaining power
over my mind.
"With the mind thus composed, purified, cleansed,
unblemished, without defilement, malleable and workable, steady and immovable, I
directed my mind to the knowledge of the exhaustion of the outflows (asava).
I had direct knowledge, as it really is, that:
`This is suffering; this is the arising of suffering; this is
the cessation of suffering; this is the path to the cessation of suffering'. I
had direct knowledge, as it really is, that: `These are the outflows; this is
the arising of the outflows; this is the cessation of the outflows; this is the
path to the cessation of the outflows'. Knowing thus and seeing thus my mind was
freed from the outflow of sense pleasure, the outflow of becoming and the
outflow of ignorance. In freedom the knowledge came: `There is freedom'; I had
direct knowledge: `Birth is exhausted, the religious life has been fulfilled,
what was to be done is done, there is no more of being thus'.
"This was the third knowledge attained by me in the third
watch of the night. Ignorance was destroyed and knowledge arose, darkness was
destroyed and light arose, accordingly as I dwelt vigilant, ardent and resolute.
But such pleasant feeling as arose persisted without gaining power over my mind.
(M.I,247ff; cf. M.I,22f;117)
These "Three Knowledges" were also realised by some
of the disciples of the Buddha, although they are not special requirements for
the realisation of Awakening. The profound insight which the Buddha realised in
the experience of Awakening is expressed in a variety of ways in different parts
of the Canon.
11. "So also, bhikkhus, have I seen an ancient path, an
ancient road, travelled along by fully Enlightened Ones of former times. And
what, bhikkhus, is that ancient path, that ancient road, travelled along by
fully Enlightened Ones of former times? It is just this Noble Eightfold Path,
that is to say, right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, right concentration.
"This is that ancient path, that ancient road, travelled
along by fully Enlightened Ones of former times, and going along it I came to
know ageing-and-death, I came to know the origin of ageing-and-death, I came to
know the cessation of ageing-and-death, I came to know the way leading to the
cessation of ageing-and-death. Going along it I came to know birth . . .
becoming . . . grasping . . . craving [. . . feeling . . . contact . . . sixfold
sense-field . . mind-and-body . . . consciousness .] I came to know volitional
activities, I came to know the origin of volitional activities, I came to know
the cessation of volitional activities, I came to know the line of conduct
leading to the cessation of volitional activities.
Having understood it (through personal experience) I have
taught it to the bhikkhus, bhikkhunis, the male and female lay-followers, so
that this holy life has become rich, prosperous and wide-spread, known to many,
widely known and announced by celestials and humans." (S.II,105f,
Ireland trans., Wheel 107/109, p.25-6 )
Several times the Buddha's experience of Awakening is
expressed as the understanding of Conditional Causality (S.II,10;103ff; cf.
Vin.1,1-2; Ud.1-3), and in other places as fully comprehending the satisfaction,
misery and escape from the: 4 elements (S.II,169ff); 5 khandhas (S.III,27ff); 6
senses and 6 sense-objects (S.IV,6ff;97); feelings (S.IV,233); 5 faculties
(S.V,203); world (A.I,258).
It is also stated that this Awakening was assisted by the
development of mindfulness of breathing (S.V,316) and the basis of psychic power
(S.V,264ff), seeing the peril in pleasures and being proficient in the entering
and emerging from the 9 absorptions (A.IV,438ff).
12. "So, bhikkhus, being myself subject to birth, ageing,
sickness, death, sorrow and defilement -- having seen the peril in what is
subject to these things -- seeking the unborn, unageing, unailing, deathless,
sorrowless, undefiled, supreme surcease of bondage, Nibbana -- I realised the
unborn, unageing, unailing, deathless, sorrowless, undefiled, supreme surcease
of bondage, Nibbana.
Knowledge and vision arose in me: unshakeable is my
liberation, this is my last birth, there is now no renewed becoming." (M.I,150 abridged)
With the experience of Full Awakening, the Buddha-to-be's six
strenuous years of ardent spiritual search and striving were rewarded. He had
realised the unshakeable liberation of Nibbana and was now known as the Buddha,
the One-Who-Knows the Truth. However, this Truth was indeed very different from
what most people know, and was exceptionally hard to articulate.
13) "It occurred to me, bhikkhus: `This dhamma which I
have found is profound, difficult to see, difficult to understand, peaceful,
excellent, beyond logic, subtle, comprehensible only to the wise. But this is a
humanity which loves desire, is delighted by desire, delighting in desire.
Thus, for a humanity which loves desire, is delighted by
desire, delighting in desire, this is a subject difficult to comprehend, that is
to say, causal connectedness, conditional causality. And indeed this is a
subject difficult to comprehend, that is to say, the stilling of all formations,
the giving up of all attachment, the exhaustion of craving, dispassion,
cessation, nibbana. And if I were to teach dhamma and others did not understand
me, that would be a weariness and vexation to me . . Such, as I was reflecting,
my mind inclined to not bothering, to not teaching dhamma." (M.I,150f;
Vin.I,4f; S.I,136f; cf. D.II,36f)
The Truth which the Buddha realised is quite contrary to the
usual way of the world. That is, it is opposite to the birth, ageing and death
which is common to worldly human beings -- it is the "unborn, unageing,
unailing, deathless", which most people can not even imagine! And trying to
teach this seemingly incomprehensible teaching to others would be futile.
However, the celestial being Brahma Sahampati realised the serious consequences
of this decision by the Buddha and beseeched him to teach for the sake of
"beings with little dust in their eyes".
14) "Then I, bhikkhus, having known Brahma's entreaty,
out of compassion for beings, surveyed the world with the eye of an Awakened
One. I saw, bhikkhus, as I surveyed the world with the eye of an Awakened One,
beings with little defilement, with much defilement, with keen faculties, with
dull faculties, with good qualities, with bad qualities, easy to teach, hard to
teach, and only a few who dwelt seeing faults and fear in the world beyond.
"Just as in a pond of blue lotuses or a pond of red
lotuses or a pond of white lotuses -- only a few blue, red or white lotuses are
born in the water, grow up in the water, do not rise above the water but thrive
completely immersed in the water -- only a few blue, red or white lotuses are
born in the water, grow up in the water, rest on the surface of the water --
only a few blue, red or white lotuses are born in the water, grow up in the
water, stand up out of the water, untainted by the water.
"Then I, bhikkhus, addressed Brahma Sahampati in these
verses:
Open are the doors to the Deathless,
For those who hear, let them show faith;
Considering vexation, I inclined not to teach dhamma,
I know is excellent for human beings, Brahma.
(M.I,169 abridged)
Thus the Buddha overcame his original hesitation and decided
to make the Path to Awakening known to those who were seeking. Celestial beings
in Buddhism are recognised as beings of advanced spiritual development, the
higher levels only attainable through refined meditation practice rather than
mere virtuous actions. Several of the brahmanical "gods", in this
quotation, Brahma, and in other quotations, Indra (Sakka, cf. D.21), have been
co-opted into being partial to Buddhism. Metaphorically, they may represent the
more noble human qualities.
15) "The Tathagata is perfected and fully awakened.
Listen, bhikkhus, the Non-Dying has been attained. I shall instruct you; I shall
teach you Dhamma. Following what has been advised, you will soon enter on and
abide in, know and experience for yourself that unsurpassed culmination of the
religious life for the sake of which a person of good family rightly goes forth
from the homelife into homelessness."
Vin.I,9.
The Buddha first considered who would be most likely to
understand his subtle teaching. He first remembered his two initial teachers
(see 5) above), however, both of them had already passed away. Next he recalled
the five ascetics who had attended upon him during his asceticism. These he
sought out in the Deer Park at Sarnath near present day Varanasi. To them he
gave his first teaching, with immediate results.
16) "Then the venerable Ańńata Kondańńa, having seen,
reached, known, and penetrated into Dhamma, having crossed over doubt, without
uncertainty, having attained perfect confidence in the Master's Teaching without
depending upon another, said to the Exalted One: `May I, sir, receive the going
forth in the Exalted One's presence. May I receive the acceptance.'
`Come, bhikkhu', the Exalted One said, `well-taught is Dhamma.
Live the religious life for the complete ending of suffering.'"
Vin.I,12
Annata Kondanna, being the first to understand this new
teaching, immediately requested to become a committed disciple of the Buddha. He
thus became the first bhikkhu to enter the Buddhist Sangha. He was soon followed
by the other four ascetics as they also penetrated to the true meaning of the
Buddha´s message.
17) "Wander about, bhikkhus, for the benefit and
happiness of the manyfolk, out of compassion for the world, for the welfare,
benefit and well-being of human and celestial beings. Let not two of you go by
one path. Teach the Dhamma which is beautiful in the beginning, beautiful in the
middle and beautiful in the end. Explain the religious life, in spirit and in
letter, completely fulfilled and pure." Vin.I,21
As the Buddha travelled and taught an increasing number of
people realised the truth of his teaching and became fully awakened. When the
number reached 60 the Buddha exhorted them to wander further afield in order to
share the teaching with other suffering beings. For the next 45 years the Buddha
himself wandered about northern India tirelessly teaching innumerable people,
from highly-educated brahmins to simple farmers, from members of others sects to
the rulers of neighbouring territories.
18) “Ananda, I am now decrepit, old, aged, one who has traversed the span of life, reached the term of eighty. Just as an old cart is made to go on with the help of supports, so too the Tathagatha´s body is made to go on with the help of supports. It is only when the Tathagatha withdraws attention from all signs, and with the cessation of certain feelings, he enters the signless concentration that his body is at ease.
Therefore, Ananda, you should make your self your lamp
[16]
, your self and no other your refuge. You should make the Dhamma your lamp, the Dhamma and no other your lamp. And how does a bhikkhu do that? Here a bhikkhu abides contemplating the four foundations of mindfulness. “
D.II,100
Finally, after living some 80 years, the Buddha´s body reached it limits. Only through the powers of his meditation could he maintain some degree of physical comfort.
His emphasis upon taking one´s self as lamp and refuge reinforces the contemplative nature of his teaching – only within oneself can the source of suffering be discovered and together with the Dhamma, the Buddha´s specific path of spiritual practice, suffering can be resolved.
19) “Then the Exalted One said to the monks: `Thus, monks, I declare to you – it is the nature of all conditioned things to decay; strive on with vigilance.´
These were the Tathagata´s last words.”
D.II,156
ENDNOTES
[1])
Harvey, p.9.
[2])
On Ven. Tissa Moggaliputta see DPPN II, p.664ff.; also cf. Gombrich p.132f.,
Winternitz, vol.II, p.7ff.
[3])
For discussion of dating see Schumann p.10ff; Winternitz II,572; etc.
[4])
S.II,105; LoB, p.27f.
[5])
Six previous Buddhas: D.II,12ff; S.II,5ff; Future Buddha, Metteya: D.III,76; the
Buddhavamsa, a (later)
canonical text,
enumerates 27 previous Buddhas. On this text Winternitz (Vol.II, p.156)
says: " . . . but we will have to count the Buddhavamsa as belonging to the
latest products of the canonical
Pali literature. It is indeed full of
that
worship and deification of Buddha which is not known to the oldest Tipitika
texts, but which is in full bloom in the Buddhist Sanskrit Literature,
especially that of the Mahayana." DPPN II,295 mentions that, "The
Lalitavistara
has a list of fifty-four Buddhas and the Mahâvastu
of more than a hundred."
[6])
Winternitz (Vol.II,p.37ff) points out the intermingling of these elements in the
Mahaparinibbanasutta, The Discourse on
the Buddha's Final Passing (D.sut.16).
[7])
The Hero with a Thousand Faces, p.
164; Winternitz (II,p.201) says: "Indians have never made any distinction
between saga, legend and history and writing of history was
in India always a kind of epic poetry. Thus for the Buddhists, all
legends on the Buddhas of earlier
times and the earlier births of Gotama Buddha in the Buddhavamsa,
in the Cariyâpitaka and the Jâtaka-book are also history just like the
whole Buddha legend."
[8])
Jayawickrama, p.xii.
[9])
cf. Winternitz II,p.108ff; Jayawickrama, p.xiff.
[10])
Jayawickrama, p.xiii; i.e., D. sutta 14; M. suttas 4,12,26,36,75,85,100,123;
Sutta Nipâta
suttas Ch.III, 1,2,11;
Mahavagga Ch.1; Buddhavamsa; etc.
[11])
Winternitz, Vol.II, p.93-4.
[12])
The word used (pâsâda) is sometimes
translated as "palace" (as
in
LoB, p.9). However, "mansion" suits the context better since: a) the
Buddha-to-be was not a member of royalty, and
b) pâsâda was one of the
buildings allowed to be used by the Sangha -- not likely a "palace"
but more likely a large, multi-storied building or "mansion".
[13])
Confusion over the Buddha-to-be's family position has arisen due to the word
"râjâ". Originally meaning
a tribal chief, it only later came to mean a supreme ruling king
as the position of kingship grew in importance; cf. Thomas, p.20ff; PED,
568.
[14])
This level of concentration and the level the Buddha learned from his first
teacher were incorporated into the Buddha's teachings as, respectively, the
fourth and third
arűpa-jjhâna
or "formless absorptions". cf. Bud.Dict. p.83.
[15])
I use the word "abidings" rather than "lives" in order to
emphasise the possibility of different kinds of "existence", i.e.,
psychologically, rather than only those similar to this earthly existence.
[16])
“Dîpa”;
mostly translated as “island”, however, I personally think that the dynamic,
interdependent and symbolic (of wisdom) image of “lamp” is more in keeping
with the Buddha´s message, rather than the isolated image of “island”.
Also, I wonder if people in central India were familiar with islands?
ABBREVIATIONS:
A. : Anguttara Nikaya
Bud.Dict. : Buddhist Dictionary
D. : Digha Nikaya
Dh. : Dhammapada
DPPN. : Dictionary of Pali Proper Names;
It. : Itivuttaka
J. : Jataka
LoB: Life of the Buddha, Nanamoli Thera
M. : Majjhima Nikaya
MLDB. : The Middle Length Discourses
of the Buddha
PED. : Pali-English Dictionary
S. : Samyutta Nikaya
Sn. : Sutta Nipata
Thera. : Theragatha
Their. : Therigatha
Ud. : Udana
Vin. : Vinaya Pitaka
BIBLIOGRAPHY:
General
Pali Canonical Texts in English translation from
The Pali Text Society
Anguttara Nikaya: The Book of the Gradual Sayings,
F. L. Woodward and E. M. Hare (trans.), 5 vols., 1932-36.
Buddhavamsa: Chronicle of Buddhas,
I. B. Horner (trans.), in The Minor Anthologies of the Pali Canon, Part
III, 1975.
Cariyapitaka: Basket of Conduct, I.
B. Horner (trans.), in The Minor Anthologies of the Pali Canon, Part III,
1975.
Digha Nikaya: Dialogues of the Buddha,
T. W. and C. A. F. Rhys Davids (trans.), 3 vols., reprinted 1971, 1973.
Itivuttaka: As it Was Said and
Udana:
Verses of Uplift, F. L. Woodward (trans.), 1935
Jataka-nidana: The Story of Gotama Buddha,
N.
A. Jayawickrama (trans.), 1990.
Majjhima Nikaya: Middle Length Sayings,
I. B. Horner (trans.), 3 vols., 1954-59.
Petavatthu: Stories of the Departed,
H. S. Gehman (trans.), in The Minor Anthologies of the Pali Canon, Part
IV, 1974.
Samyutta Nikaya: The Book of the Kindred Sayings,
C. A. F. Rhys Davids and F. L. Woodward (trans.), 5 vols., 1917-30.
Sutta Nipata: The Group of Discourses,
K. R. Norman (trans.), with alternative translations by I. B. Horner and Ven.
Walpola Rahula, 1984.
Theragatha: The Elders' Verses I, K.
R. Norman (trans.), 1969.
Therigatha: The Elders' Verses II,
K. R. Norman (trans.), 1971.
Vimanavatthu: Stories of the Mansions,
I. B. Horner (trans.), in The Minor Anthologies of the Pali Canon, Part
IV, 1974.
Vinaya Pitaka: The Book of the Discipline,
I. B. Horner (trans.), 5 vols., 1938-52.
Pali Texts by other publishers
Anguttara Nikaya: Numerical Discourses of the Buddha,
Nyanaponika Thera & Bhikkhu Bodhi, Altimira Press, 1999
Dhammapada: The Dhammapada, Narada
Thera (Pali ed. and trans.), B. M. S. Publication, np., 3rd ed. 1978.
Digha Nikaya: Thus Have I Heard, M.
Walshe (trans.), Wisdom Publications, London, 1987.
Itivuttaka: The Itivuttaka, John D.
Ireland, Buddhist Publication Society, Kandy, Sri Lanka, 1991.
Majjhima Nikaya: Treasury of the Buddha's Words
(partial translation), B. Nanamoli, Mahamakut Rajavidyalaya Press, Bangkok.
Majjhima Nikaya: The Middle Length Discourses of the Buddha,
Bhikkhu Nanamoli and Bhikkhu Bodhi, Wisdom Publications, Boston, 1995.
Samyutta Nikaya: The Connected Discourses of the Buddha (2
vols), Bhikkhu Bodhi, Wisdom Publications, Boston,
2000.
Sutta Nipata: The Sutta-Nipata, H.
Saddhatissa, Curzon Press, London, 1985.
Vinaya Pitaka: Vinaya Texts (partial
translation), T. W. Rhys Davids and H. Oldenberg (trans.), 3 vols., (reprint)
Motilal Banarsidass, Delhi, 1974.
Udana: The Udana, John D. Ireland,
Buddhist Publication Society, Kandy, Sri Lanka, 1990.
Other Publications
Gombrich, Richard F.;
Theravada Buddhism,
Routledge & Kegan Paul, London, 1988.
Harvey, Peter; The Selfless Mind; Curzon
Press, 1995
Khantipalo, Bhikkhu;
Banner of the Arahants,
Buddhist Publication Society, Kandy, 1979.
---------------------- ;
Buddha, My Refuge,
Buddhist Publication Society, Kandy, 1990.
Malalasekera, G. P. ; Dictionary of Pali
Proper Names;, 2 vols., (reprint), Oriental Books Reprint Corporation, New
Delhi, 1983.
Nyanaponika Thera;
The Heart of Buddhist
Meditation, Rider, London, 1987.
Nyanatiloka; Buddhist Dictionary, Buddhist
Publication Society, Kandy, 1980.
Rahula, Walpola; What the Buddha Taught,
Gordon Fraser, London, 1982.
Rhys Davids, T. W. and W. Stede; Pali-English
Dictionary, (reprint) Oriental Books Reprint Corporation, Delhi, 1975.
Saddatissa, H.; The Sutta-Nipata, Curzon
Press, London, 1985.
Walshe, M.; Thus Have I Heard: The Long
Discourses of the Buddha, Wisdom, London,1987.
Winternitz, M.; A History of Indian Literature,
Motilal Banarsidass, Delhi, 1988.
Publications Specifically on The Buddha
Carrithers, M.; The Buddha; Oxford
University Press, Oxford, 1983.
Jayawickrama N. A.; Jataka-nidana: The Story
of Gotama Buddha, PTS, 1990.
Khosla, S.; The Historical Evolution of the
Buddha Legend, Intellectual Publishing House, New Delhi, 1989.
Nanamoli, Bhikkhu;
The Life of the Buddha,
Buddhist Publication Society, Kandy, 1972.
Saddhatissa, H.; The Life of the Buddha,
Unwin Paperbacks, London, 1981.
Schumann, H.W.; The Historical Buddha,
Arkana, London, 1989.
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