Medicine Buddha ~ Blue Buddha

It is in Mahayana, the dominant Buddhist tradition of East Asia, that the Medicine Buddha first appears. Veneration of this Lord of Healing became one of the most popular and widespread devotional groups.

According to Mahayana tradition there are infinite Buddhas, bodhisattvas, and deities. They represent various aspects of the absolute Buddha-nature, such as compassion, wisdom, power, and emptiness. The Medicine Buddha embodies the healing aspect.

The Medicine Buddha is the highest possible model of a healer.Among the 12 vows the Medicine Buddha is said to have taken is that of curing just by the invocation of his name or the thought of Him. He was worshipped as the dispenser of spiritual medicine that could cure spiritual, psychological, and physical disease.

But this Buddha is not worshipped simply for healing powers alone; he is the form of the Buddha-nature that we aspire to realize in ourselves. Through the practice of meditation on the Medicine Buddha, one can generate enormous healing power for self and for the healing of others.

As Mahayana Buddhism spread throughout the Far East, it took with it Ayurveda, the sacred medical system of India meaning the "science of long life," and the worship of the Medicine Buddha. The spread of Mahayana to China, Japan, and the kingdoms of Southeast Asia had a benevolent effect on public health. Hospitals, leper wards, and dispensaries were established in the larger monasteries, and were supported by income from "compassion fields."

Perhaps nothing better illustrates the union of religion and medicine in Buddhism than the fact that the greatest of the Mahayana philosopher-saints were also great physicians, who wrote important medical works. According to the Tibetans, all medical knowledge has a sacred origin and is ascribed to the wisdom of the Buddhas.

A measure of the high regard with which physicians were held in Tibet is shown in the title accorded to the greatest ones among them, an epithet for bodhisattvas: "The All Knowing One." Ideally a doctor was expected to practice compassion at all times, and equally towards all beings, to perfect his skill for their sake, and to remember always that a physician is a representative of the Medicine Buddha and the holy lineage of medicine teaching.

Astrologically, the day of the Medicine Buddha is the eighth day of the lunar month. At that time, his power and that of all the healing deities is said to be especially strong. This is when rituals for healing and for making medicines are performed.

Anyone who wishes healing or knows of those who do can practice this meditation on the Medicine Buddha. First, find a quiet and comfortable space. Then, while breathing deeply for a few moments, relax and empty your mind. In that void, picture the Medicine Buddha, radiant and translucent blue, holding the myrobalan plant in the fingers of his right hand, which is extended on his knee in the gesture of giving. His left hand rests in his lap and holds a begging bowl filled with healing nectar. He is dressed in the three monastic robes and sits in the full lotus posture on a thousand-petaled lotus, which itself sits on a jeweled throne.

See the space around you as a beautiful landscape holding objects of offering, everything that is beautiful and pleasing to you. Mentally give all of the most precious offerings to the Medicine Buddha. Invite Him to bestow his blessings and to sit on your head. Pray that he bestow his healing power upon you. Then see it radiate out to those others you know who need healing, and see it flow out to the entire Earth.

From the heart center of the Medicine Buddha, see rays of light as bright as one hundred rising suns radiate into yourself and others, dispelling disease and suffering. Bask in the light.

Afterwards, visualize yourself and all beings dissolving into a state of emptiness. Try to remain in that space free from thought, mingling with the state of the Medicine Buddha's mind. The most important aspect of this meditation, the essence of the healing practice, is to have strong selfless compassion for others, and to have fervent trust and confidence.

May these ancient teachings bring you enlightenment, and may you share it freely with those around you. Blessings!

be divine

The Buddha's 4 Noble Truths

Right now there is a unique emphasis upon light and enlightenment, everywhere. The revival in western civilization of Buddha's ancient teachings reflects this truth. Countless millions down the ages have recognized the Buddha as the symbol of enlightenment, the Light Bearer from on High.

The Buddha’s Four Noble Truths expose the causes of human trouble and include the cure, the Noble Eightfold Path, which is the Path of Right Human Relations. Humanity is learning these lessons and taking its first steps along the Lighted Way of Right Relations.

Those who seek the path to enlightenment must first remove all ego pride and humbly be willing to accept the light of Truth. All the treasures of the world, all its gold, silver and honors, are not to be compared with wisdom and virtue. To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind.

Anyone who can control the mind can find the way to Enlightenment, and all wisdom and virtue will naturally come. Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.

1. Suffering

Suffering and frustration come from our difficulty in facing the basic fact of life that everything around us is impermanent and transitory. Rich or poor, average or gifted, all life is subjected to the following: the trauma of birth, the pathology of sickness, the fear of physical and mental degeneration, the phobia of death, karmically to be tied to what one distastes, or to be separated from what one loves. "All things must arise and pass away."

2. Desire

The cause of suffering and frustration occurs because out of ignorance, we divide the perceived world into individual and separate things. The desire to pull apart from the rest of life and seek fulfillment for the separated self, at the expense of all other forms of life, causes suffering to the whole, as Life is One Being. Our duty to our brothers and sisters is to understand them as extensions, other aspects of ourselves, as fellow facets of the same reality.

3. Suffering and Frustration Can Be Ended

If the cause of life’s suffering is those inclinations which tend to continue or increase separativeness, in fact all forms of selfish craving, then its cure lies in the overcoming of such cravings. If we can be released from the narrow limits of self-interest into the vast expanse of universal life, we will be free of our torment.

The overcoming of desire is through substitution of the personal wants with divine inclinations.

4. The Eightfold Path to Enlightenment

The way out of our captivity is through the Eightfold Path to Enlightenment:
Right Understanding leads to Wisdom

Right Aspiration leads to Divine Inclination

Right Speech leads to Truth and Understanding

Right Behavior leads to Goodwill

Right Livelihood leads to Sharing

Right Effort leads to Highest Outcome

Right Mindfulness leads to Purposeful Living

Right Absorbtion leads to Unity

In these simple words Buddha teaches us to shine our light, and find peace.

WAKKALI - THE MONK WHO ADMIRED

THE BEAUTY OF THE BUDDHA
In Sanatthi in India there was a young man who loved the Buddha so much that whenever he met him he kept on admiring the Buddha's appearance, his colour and his handsomeness. One day he thought, "So long as i live in my home i cannot see the Buddha always. I must go to the temple and be ordained. Then i can see him daily. So he went to the temple and asked the Buddha to ardain him. Then the Buddha ordained him.
Now he has the chance to admire the Buddha's appearance always. He did nothing but day and night - morning and evening, at breakfast and at lunch and all the time at every place whenever the Buddha went. Wakkali followed him like his own shadow and kept on admiring him. The Buddha waited for his knowledge to ripen and said not a word. After a few years the Buddha realised that Wakkali's knowledge was ripened and said to him, "Wakkali, what shall it profit you to look upon my body which is changing always? Whosoever, Wakkali, beholds my teaching, he beholds me."
Wakkali did not go away and instead of reading, learning, meditating or preaching the Dhamma continued to admire the Buddha. Then Buddha thought, "Unless this monk gets a shock he will never come to understand," So one day the Buddha had an invitation from a man to spend three months in Rajagaha. On the day he left for Rajagaha, Wakkali also tired to follow the Buddha. The Buddha said: "Go back, Wakkali, don;t follow me. I must go alone."
So Wakkali returned to his room disappointed and began to think, "What a long period is three months! He does not talk to me for three months; neither can i see him for three long months. What a miserable period i have to spend! What is the use of my living any longer. I throw myself headlong from the top of a mountain." So with this thought, he climbed to the top of a mountain called Mount Vulture peak. Now the Buddha, staying in Rajagaha, saw with his mind's eye Wakkali about to jump from the Vulture Peak and thought, "If this monk gets no comfort nor consolation from me he will kill himself." Then immediately he sent forth a radiant image of himself and showed himself before the monk. As soon as Wakkali saw the Buddha standing before him his sorrow vanished from him. Then the Buddha filled his mind with joy, happiness and peace, saying:
"The monk who has perfect faith in the Religion of the Buddha will be full of joy and satisfaction and reach the place of peace, happiness and end of sorrow."
Wakkali thought, "I have seen the teacher. He is calling me i must go to Rajagaha, with him. But how shall i go? asked himself. Then he heard, "Come Wakkali, fear not, as you look upon me, I will lift you up even as one who lifts up an elephant that has sunk in the mud. I will release you from sorrow and sadness as one who release the sun from clouds." In a moment Wakkali was really before the Buddha in Rajagaha and while listening to the Buddha, Became perfect.

SUNITA - THE SCAVENGER

In Savatthi in India there was a scavenger named Sunita. As a road-sweeper he received a very small salary which was not enough for him to buy his clothes or medicine. He slept on the road side, for he did not have a house to sleep in. He saw other people enjoying themselves but he could not mix with them because people called him an outcaste. Whenever a high cast person went on the road Sunita had to leave the road completely for them and stand very far off the road because if his shadow fell in the high caste person he would be scolded and beaten because he bleed very badly. He could not learn anything because he was very poor and had no chance to attend the religious practices. So he leaved a most miserable and unhappy poor life.
One day he was sweeping a dirty, dusty and smelly road. His body was covered with dirt and sweat. he was wearing only one small piece of cloth. Suddenly he saw the Buddha coming along that road with thousands of monks behind him. Sunita was collecting the swept dirt and rubbish, putting them into baskets, keeping them on his head and carrying them away to throw. And when he saw the Buddha and thousands of monks coming towards him, his heart was filled with joy and fear. Finding no place to hide on the road he put his yoke in a bend of the wall and stood as if stuck to the wall joining his palms in respect to the Buddha. The Buddha came near him stopped and spoke to him in a voice divinely sweet saying "My dear friend, Do you like a leave this job and to become a monk?
Nobody had ever spoken to Sunita like this before. His heart was with such a great joy and happiness that his eyes were filled with tears. He could not talk for a moment. He did not belive his eyes and ears. He never knew that the Buddha was so kind. He always had received orders but never a kind word from anybody. So he said, "O! most Venerable Sir, I always have received orders, but never a kind word. If you accept a dirty, and most miserable scavenger like me why should i not like to leave this dirty job, Sir?" Standing on the same spot the Buddha ordained Sunita and took him along with other monks. Afterward no one knew what his caste was and everybody -kings, ministers, commanders in chief or anybody respected him.

THE BUDDHA'S DAILY ROUTINE

The Buddha's daily routine was divided into five parts such as (1)The forenoon session, (2)The Afternoon Session, (3)The first Watch, (4)The Middle Watch and (5)The Last Watch.
*THE FORENOON SESSION: (4.00 A.M.-12.00 NOON)
The Buddha get up at 4.00 a.m. and as soon as he had a wash he sits down and meditates for one hour. Then from 5.00 a.m. to 6.00 a.m. He looks round the world with his mental eye to find out where there is anybody whom he could help. At 6.00 a.m. He will put on his robe and go out begging for his food to the nearest village or city he is staying, or if there is some one who needs his help urgently he quickly goes there with some other monks or else alone.
Then he goes from house to house with his eyes fixed to the ground, receiving in silence, any food that was put into the bowl. If he is with his disciples he goes out begging with them in ome single file behind him. If people invite him to their houses to take lunch he goes there. After lunch he would preach to the people and monks his Noble Truth. If there is anybody wishing to be ordained he ardains such a person.
*THE AFTERNOON: (12.00 noon- 6.00 p.m.)
This is the time when monks usually come to the Buddha to ask questions. If there are any questions he answers them and gives them advice and subjects for meditation. When they have gone away, he retires to his room and looks round the world with his mental eye to see whether there is anybody looking for his help. If he finds anyone he goes there. If there is nobody he comes out of the room to meet hundreds of people waiting in the preaching Hall. He preaches to them in such a way that everybody feels that the Buddha is preaching to each one of them separately, "Giving joy to the wise, promoting the intelligence of the average people and dispelling the darkness of the dull-witted."
*THE FIRST WATCH: (6.00 p.m. - 1.00 p.m.)
During this time the monks come again to the Buddha to either listen to the preaching or to ask the Buddha at this time of the night.
*THE MIDDLE WATCH: (10.00 p.m. - 2.00 a.m.)
During this time period the Devas go to see the Buddha and learn his Truth of life. We cannot see them with our eyes.
*THE LAST WATCH: (2.00 a.m. - 4.00 a.m.)
From 2.00 a.m. to 3.00 a.m. He walks up and down. From 3.00 a.m. - 4.00 a.m. He sleeps. As soon as He gets up he continued his daily routine in this manner.
Thus we can see the Buddha was busy the whole day. In fact he slept only for one hour per day during his 45 years of teaching as a Buddha. During the early hours of the day he saw the whole universe, blessed it with his boundless love and brought happiness to millions. He became the Buddha at the age of 35, preached another 45 years and relinquished his body at the age of 80.

TORTURING THE BODY

After leaving Uddaka, Ascetic Gotama and his five friends wandered from place to place as before. He practised fasting which was thought to be one of the best ways to acquire wisdom. He, too at the begining took little food. Later onn he only ate one meal a day for months. Then he took food once in two or three days. He was eating roots of plants, leaves and juice of various leaves and fruits. Because of the lack of proper food his body became so thin that his legs became like bamboo stricks, his backbone was like a rope, his rib-bones in the chest were like an uncompleted roof of a house, his eyes sank right inside, like a stone in a deep well. His skin was so dry and wrinkled that hairs were missing. In fact he looked like a living skeleton all bones without any flesh!. He suffered terrible pain and hunger and he thought that the only way to happiness was to be most unhappy now. He continued to meditate but still he did not know anything new.
Another way of torturing his body and mind was holding his breath for a ling time until he felt terrible pains in the ears, head and the whole body. Then he began to be alone or practised loneliness. During the full Moon and New Moon nights he went out to the forests, cemetery and other lonely places to meditate. He became frightened at first in these place, especially when wild animal came. But he never ran away from these places he stayed behind bravely in these dreadful places meditating all the time. He used to wear rags to torn dirty clothes from grave-yards and rubbish heaps during this period. In the hot summer he stayed indoors at night and in the burning sun in the day time. In the cold winter at midnight he used to dip himself in the icy cold water and stay for a long time. This way to torture his body and mind even more and suffer even more than ever.
For six long year he did all these practices and in spite of the great pain and suffering he did not find out anything. He finally thought that this was not the way to find out wisdom. One day he fainted in a place called Uruvela. Then a goat boy came and gave him some milk and that made him better. Soon he began to take more milk and food and built up his body. When the five friends saw that he was not fasting anymore, they felt disappointed and left him alone.

PRINCE RAHULA

One the day the prince left the palace Rahula was born and now he was seven years old. he was brought up by his mother and grandfather. On the seventh day after his home-coming princess Yasodhara gaily dressed up young Rahula. Then she pointed to the Buddha who was then having his meal, said to Rahula, "Darling, can you tell me who is that?"
"He is the Buddha, mother," said Rahula.
The mother's eyes were filled with tears and said, "Darling, that golden coloured ascetic, looking like Brahma, Surrounded by twenty thousand ascetics was your father and he had great property. Since he left home, we do not know what has happened to it. Go up to him and ask for your presents and say, "Father, I am the prince. When i become the king i will be a king of kings. I want property, for the son is the owner of that belongs to the father." Innocent Rahula came to the Buddha, held one of his fingers, looked up at his face and telling him all that his mother had asked him to say, said, "Father, even your shadow is pleasing to me." After the meal the Buddha left the palace and Rahula followed him, saying, "Give me my inheritance, I am going to be the king; I want wealth; you have plenty of them; please father, give me my inheritance." Nobody tried to stop him. Nor even the Buddha stopped him following him. Coming to the park the Buddha thought, "He desire his father's wealth, but this goes with the world and is full of trouble. I shall instead give him the sevenfold noble wealth which i received at the foot of the Bodhi tree, and make him an owner of an excellent inheritance."
When they came to the temple, the Buddha asked one of his pupils named Sariputta to make Rahula a monk. King Suddhodana was deeply grieved to hear of his beloved grandson becoming a monk. he went to the Buddha and very respectfully told him not to ordain (making a monk) any one without the permission of the parents. He said, "When you left home it made me very, very sad and painful. When Nanda left home my heart began to concentrate my love on Rahula, my grandson and loved him more than anyone else. Now you have brought him here and ordained him. I am very sorry and most unhappy about this. Please don't ordain anybody hereafter without the permission of his parents." The Buddha agreed and never ardained anybody after that without the parents permission.

SONA

The monk who tried too hard
A son of a rich businessman, Sona liked to listen to lute music and to play the instrument. As he was brought up in the lap of luxury, his skin was very delicate and soft. It was said that hair grew out of the skin of his soles. Once he was brought before King Bimbisara who wanted to see the unusual feet he had heard so much about. Sona lived near the Vulture's Peak Rock in Rajagaha where the Buddha stayed during some rainy seasons. One day, Sona went to the Vulture's peak rock to listen to the Buddha's sermons about the happiness experienced from non-attachment of worldly desires. As he wanted to experience this happiness, Sona asked to be ordained as a monk.
After becoming a monks, he was taught to be constantly mindful, even when walking. Sona was very enthusiastic. Everyday he walked to and fro in the monastree until one day his feet developed blisters and bied. Even after trying so hard, yet he did not experience happiness, only pain and disappointment. thought of craving for worldly things stills came to his mind. "It is no use," Sona said to himself, "I have tired so very hard, but have still not achieved what i wished for. It is better for me to return to lay life and enjoy the happiness i used to experience by performing charity."
When the Buddha heard about this he went to see Sona. "Sona," he said, "Ihave heard that you are not getting good results from your practice of mindfulness and want to return to the lay life. Suppose I explain why you did not get good results, would you stay on as a monk and try again?"
"Yes, I would, Lord." replied Sona.
"Sona, you were a musician and you used to play the lute. Tell me, Sona, did you produce good music when the lute strings were well tuned, neither too tight nor too loose?"
"I was able to produce good music, Lord." replied Sona.
"What happened when the strings were too tightly wound up?"
"I could not produce any music, Lord." said Sona.
"What happen when the strings were too slack?"
"I could not produce any music at all, Lord." replied Sona.
"Sona, do you now see why you did not experience the happiness of renouncing worldly craving? You have been straining too hard in your meditation. Do it in a relaxed way, but without being slacek. Try it again and you will experience to good results." Sona understood and stayed on in the monastree as a monk, and soon he attained sainthood.

PRINCE NANDA

Prince Nanda was the step-brother of the prince Siddhartha. When he was thirty-five years old king Suddhodana wished to give him Prince Janapada Kalyani and let him live in a separate palace. The king wished to have all these festivals on the same day and waited for the Buddha to return to Kapilavatthu and bless Nanda and Janapada Kalyani. On the third day after the Buddha's return to Kapilavattu he made all the arrangements for the festivals and invited the Buddha to attend the wedding. The Buddha went there, had lunch, blessed all of them and handed his begging bowl to Nanda and went away.
Nandathought, "the Lord Buddha will take the bowl at the door step." But the Buddha went straight on without taking the bowl. Then Nanda thought, "He will take it at the palace gate." His bride, Janapada Kalyani, also saw Nanda following the Buddha and thought, "My husband may be going to the temple to send the Buddha off." Then she said, "Darling, don't be late, return quickly." When Prince Nanada went to the temple to return the bowl the Buddha asked him. "Nanda, do you like to be a monk?"
"Yes, Sir," said Nanda and the Buddha ordained him. But Nanda was afterwards very sad and unhappy. He was always thinking of his beautiful bride. Other monks saw him very sad and asked Nanda, "Why are you so sad, Nanda?"
"Brothers, I am disappointed. I do not like this monk's life. I want to leave it and go home," was Nanda's reply. They went and reported this matter to the Buddha. The Buddha showed him a charred she-monkey and then some fairies and asked him, "Nanda, which is more beautiful and charming your noble wife or these fairies?"

POOR SOPAKA

Once there was a boy by the name of Sopaka belonging to a very poor family. When this boy was only seven years oldhis father passed away and his mother married another man who was very cruel, wicked and unkind. He always beat, scolded and shouted at small Sopaka who was very kind, innocent and good. The step-father always thought, "This boy is a nuisance. He is good-for-nothing. I hate him but Icannot do anything to him because his mother loves him very much. What shall i do about him?" One evening he said: "Dear son, let us go for a walk." The boy was surprised that his step-father spoke to him so kindly and he thought, " My step-father never talked to me so kindly. But now he seems to be very good. Perhaps my mother may have asked him to be kind to me." So he readily went with his step-father.
The step-father took him to a cemetery where there were many smelly dead bodies here and there, tied Sopaka to one of them and left him there while the boy was crying, "Father, please father, don't tie me to this smelly and dirty dead body. Please, father, please. I am frightened, father." Sopaka began to cry as loudly as he could. But his step-father went away without caring for him. As the night became darker and darker Sopaka's fear increased. There was nobody in the cemetery and the boy was so frightened that his hair stood on end and drops of sweat began to roll down from his body until he was fully wet with sweat. When he heard the noises of jackals, tigers, leopards and other wild animals he began to cry still louder. When he know that he was all alone and there was nobody in this terrible place to help him, he saw a shining, noble looking and most handsome person with a very bright light coming towards him and heard him speak in a most sweet voice: "Sopaka, don't cry. I am here to help you, fear not." And in a moment, Sopaka, broke his help and stood before the Buddha in the Jetawana Temple.
Sopaka could not belive his eyes and ears. Although the Buddha was staying very far away from the cemetery, yet he heard Sopaka's cry and, creating a very bright light, sent it towards the boy and made the ropes break by his power. When this poor boy came to the Temple the Buddha bathed him, gave him some food to eat, clothes to wera and consoled him.
When the wicked step-father returned home Sopaka's mother asked him, "Where is my son?"
"I don't know," said the wicked man, "he came home before me and i thoght he was sleeping." But the mother could not sleep the whole night. She was crying and crying, thinking of Sopaka. Next day early in the morning she thought, The Buddha knows all, past, future and present. I must so to the Temple and asked the Buddha where my son is. So crying and weeping she went to the temple. Then the Buddha asked her, " Why sister, are you crying?"
"O Lord," said the lady,"I have only one son. Since last evening he is missing. My husband took him for a walk when he returned home he said that he did not know what had happened to my son."
"Don't worry sister. Your son is safe. Here he is," and so saying, the Buddha showed her Sopaka, now a monk, not as a boy. The mother was very happy to see her son again. After listening to the Buddha's teaching she thanked him very much and went away as a follower of the Buddha.

PRINCESS YASODHARA

When the Buddha had taken his meal all who knew him as Prince Siddhartha except Yasodhara, came to talk and respect him. All of them were still suprised but were very happy to see their beloved prince now in an orange coloured robc, respected by everybody, loved and worshipped by everybody. But Yasodhara was in her room thinking,"Prince Siddhartha in now an Enlightenet One - a Buddha. He now belongs to the line of Buddhas. Is it right for me, to go to him? He does not, and cannot need me. Is it right for me to go to him? I think it is better to wait and see. If he comes here, After a while the Buddha asked, "Where is Yasodhara?" "She is in her room," said his father
"Come, Let us go there," said the Buddha and giving his bowl to the king went to her room. As he entered the room the Buddha said, "Let her pay me respect as she likes. Say nothing." When yasodhara knew that the Buddha was coming to her room, she ordered her servant girls to wear yellow robes and to welcome him. And as the Buddha entered her room and before he took his seat came quickly to him and holding his ankles, placed her head on his feet and cried and cried until his feet were wet with her tears. The Buddha kept quiet and nobody stopped her until she was very tired of crying. Then she cleaned the Buddha's feet and sat down respectfully.
When she had sat down, her father-in-law, king Suddhodana said: "Lord, when my daughter-in-law heard that you were wearing yellow robes, she also robed herself in yellow; when she heard that you were taking one meal a day, she also did the same; when she heard that you had given up lofty couches, she lay on a low couch; when she heard that you had given up garlands and scents, she also gave them up; when her relatives sent messages to say that they would maintain her, she would not even look at anyone. So virtuous was my daughter-in-law."
"Not only in this last birth O king, but in a previous birth, too, she protected me and was devoted and faithful to me," said the Buddha and told him the story of the Candakinnara Jataka - one of the previous Birth stories.

A DEAD BODY

On his return to the palace he was still very dissatisfied and was now thhinking more often. The king seeing him so changed became very sad. But once again the prince asked for his permission to go out of the palace to see more life in the city. The king agreed as it was of no use trying to stop his son. This time, wearing the clothes of noblemen the prince and Channa went out from the palace walking in many parts of Kapilavatthu. Then he saw a few people coming along the street crying while four men at the back were carrying a plank on which a very thin man lay flat and still. He was like a stone, never saying a word. Then the people went a little farther, rested the person down a pile of wood and set the wood on fire. The man did not move as the flames were burning the wood from all sides.
"What is this Channa? Why does that man lie there so still allowing these people to burn him up?" "he does not know anything. He is dead," replied channa. "Dead! Channa, Is this called death? And everyone has to be dead like that man?"
"yes, my dear prince, all living things must die someday. No one can stop death from coming," replied Channa. The prince was shocked and surprised and he could not say anything more. He thought that it was a terrible thing that such a thing called death should come to everybody, even kings, and sons of kings. Was there no way to stop it? He went home in silence and began to think in his own room in the palace the whole day. He was very sorry and sad and said. "everybody in the world must same day die; no one has found out how to stop it. O, there must be a way to stop it. I must find it out and help the whole world."

RETURNING HOME

When king Suddhodana came to know that the Buddha was preaching in Rajagaha he sent nine messenger, one after another, inviting him to come to Kapilavatthu. All the messengers became monks under the Buddha. The Buddha's teachings were so appealing to them that they wished to listen to more of his teachings and they forgot to convey the King's message. The King also had made arrangement for the Buddha t stay in the park named Nigrodha. But when the Buddha did not come, the king sent Kaludayi who was a playmate of the Buddha to invite the Buddha. Then only, the Buddha received the message and agreed to go to the palace.
When the people of Kapilavatthu came to know that the Buddha had come eo their city all of them flocked to the city to see the Buddha, and the Prince Siddhartha's own relatives said, "he is our younger brother, our nephew, our grandson." They asked their younger ones, "You go forward and respect him. We will sit behind you." Then the Buddha realised that some people even then, did not understand that he was already Enlightened but felt they were his elders. He showed them a miracle called the "twin miracle". The king seeing this miracle worshipped him.
The next day, he took his beging bowl and went from door to door asking for food. The king was very annoyed when he saw his son begging in the street. He ran to him and said, "Why do you disgrace me, my son? Why do you ruin me like this? Why don't you take food in the palace? Is it proper for you to beg food in this very city where you used to travel in golden seda chairs? Why do you put me to shame, my dear son?"
"I am not putting you to shame, O Great king This is our custom," said the Buddha calmly. "How can it be? Nobody in our family had ever to beg like this. How can you say "it is our custom?".
"O Great king, that is not the custom of your royal family. But it is the custom of the Buddhas. All the former Buddhas have lived by receving their food like this." However when the king begged him to take food in the palace, the Buddha went into the palace to take food.

THE KASSAPA BROTHERS

As soon as he had sisty monks the Buddha sent them away to preach his teaching to the people everywhere and then he himself also left the deer park at Isipatana, and turning Southwards in the direction of the Magadha counry, at last cane back to Uruvela. On the bank of the river there lived three brothers whose name were Uruvela Kassapa, Nadi Kassapa and Gaya Kassapa. They were living separately wit 500, 300 and 200 followers respectively. One evening the Buddha visited Uruvela Kassapa's hut and said; "If it is not an inconvenience to you may i spend the night in your kitchen?"
"I don't mind, Great Gotama, your spending the night in my hunt. But there is a fierce serpent king in the kitchen. I am afraid that it would harm you," said Uruvela Kassapa. "O! that I don't mind. If you have no objection shall i spend the night over there?" said the Buddha.
"All right, go and sleep. Good night and best of luck." said the ascetic. The Buddha also wishing him good night went into the kitchen and spreading some grass on the floor sat down on it. The serpent-king became very fierce and opening his mouth went to sting the Buddha. "I will not harm this poor serpent-king. But i will subdue him by my love and kindness." thought the Buddha. The more the scrpent-king became angry the more kindly became the Buddha. The serpent-king could not do any harm to the Buddha. Early in the next morning the ascetic thought that the Buddha might have been killed by the serpent-king and said to himself, "Let me go bury his body." so he went to see the Buddha.
When he went there he found Buddha siting in deep meditation. The ascetic was shocked and asked him whether the serpent-king had harmed him or not. "Here it is see yourself," said the Buddha and opened his begging bowl in front of the ascetic. Out came the fierce serpent-king. the ascetic that he had a great charm to tame any fierce serpent. "Can i too learn it?" asked the ascetic who was very proud of his power at the begining. He realised that the Buddha had acquired greater power than he so he became a follower of the Buddha. As soon as his younger brother came to know that their elder brother had became a Buddhist, they too, followed him. And all the thousand followers of these brothers also became Buddhists.

YASA AND HIS FIFTY-FOUR FRIENDS

The Buddha preached to those five friends so that they may attain everlasting happiness. Kondanna, the wisest of the five, listened to him very attentively and understood the whole teaching of the Buddha. All of them remained there for a short period. While the Buddha was thus staying in the Deer Park at Isipatana, Benares, there came to see him a rich young man of the neighbourhood, called Yasa. And after the young Yasa had heard the Buddha explain his teaching and what it led to, he was so pleased with what he heard that he became a Bhikkhu (monk) in order to hear and and learn more.
But towards evening, that day, an elderly man came to where the Buddha was, and told him that his son left home that morning saying he was going to visit the Buddha, but he had not came home again, and his mother was crying, thinking that he must have been killed by robbers on the way: Then the Buddha told the man that his son had become a Bhikkhu and he began to explain his teaching to new Bhikkhu's father. And so well did he speak that when he had ended, the father also askedto be his follower. The Buddha made him his fallow. Yasa's father was a millionaire and he invited to Buddha and the other six monks to take lunch in is house. The Buddha accepted the invitatin and went to his ouse. After lunch the Buddha preached to Yasa's mother and Yasa's former wife. Yasa had fifty-four friends. The also were present to see the Buddha and they saw Yasa as a monk. When they heard the preaching of Buddha they also told the Buddha that they wanted to become monks like Yasa himself. The Buddha agreed and made them monks. In this way within a short time there were sisty monks.

MEETING THE FIVE FRIENDS

Now the Buddha wanted to tell other peple how to become wise, good and do service to others. On the fiftieth day the Buddha thought "Now Asita, Alara and Uddaka are dead. I cannot tell them what i know. But my friends - Kondanna, Bhaddiya, Wappa, Mahanama and Assaji are in Benares. I must go there and preach to them."
then he set out to walk to Benares about a hundred miles to tell them what he had found. And wandering day after day from place to place, at last one evening. He came near the grove where those five ascetics were staying. this grove was called the "Deer park." They saw him coming towards them and one said to another, "look yonder! There is that ascetic Gotama coming here - a luxury-loving fellow who gave up fasting and fell back into a life of ease and comfort. Don't let us speak to him! Don't let us show him any respect! Let nobody go and offer to take his bowl or his extra robe from him. We'll just leave a mat there for him to sit on if he wants to, and if he doesn't want, He can stand. Who is going to attend on a good-for-nothing ascetic like him!" However, as the Buddha came nearer and nearer, they began to notice that somehow he was not the same as he used to be in the days when they had lived with him and studied under him. Now there was something about him, something noble and majestic such as they never had seen before. And almost in spite of themselves, before they well knew what they were doing, they had forgotten all they had just agreed on as to how they were going to receive him. And one was hastening forward to meet him, and respectfully taking his bowl and robe from him, another busily preparing a seat for him, while a third hurried off and brought him water to wash his feet. After he had taken the seat the Buddha spoke to them and said: "Listen, ascetics. I have found the way to deathlessness. Let me tell you. Let me teach you. And if you listen and learn and practise as i tell you, very soon you will know for yourselves not in some future life but here and now in this present lifetime that what i say is true. You will realise for yourselves the state that is beyound all living and death."
Naturally the five ascetics were very much astonished to hear their old master and teacher talking like this. They had seen him giving up his hard life of fasting; they had seen him stop from all efforts to find the truth, and here he was actually coming to them and telling them that he had found the truth! They simply did not belive him; and they told him so. "Why, friend Gotama," said they, "when we were living with you, you practised all sorts of stern bodily mortifications such as were practised by no other ascetic we ever heard of in the whole of India, and that was why we took you for our master and teacher. Yet with all you did, you never found it now when you are living a life of luxury, have ceased from striving, and have truned to live in ease and comfort?"
But the Buddha replied, :You are mistake, ascetics. I have not given up all efforts. I am not living a life of selfindulgence and idle comfort and ease. Listen to me. Ireally have attained supreme know ledge and insight. And i can teach it to you so that also may attain it and possess it for ypurselves." When the five monks were willing to listen to him, he delivered his first sermon to these five ascetics. Here in this sermon, Buddha advised his followers to avoid two extremes such as self-indulgence and self-torture and to practise his teaching. He also advised them to understand the four Noble truths and to practise the Noble Path, or to lead a Buddhist way of life.

SEVEN WEEKS AFTER THE ENLIGHTEMENT

1. UNDER THE BODHI TREE:
During the whole of the 1st week, the Buddha sat under the Bodhi tree enjoying the happiness of freedom or the joy of everlasting peace. He was then free from disturbing thoughts.
2. GAZING AT THE TREE:
During the second week, as a great deed of thankfulness or gratitude to the Bodhi tree which sheltered Him during His struggle for Buddhahood, He stood a few feet from the Bodhi tree gazing or looking at the tree without moving His eyes for the whole week. He was meditating on the Bodhi tree. Following this noble example all budhists still pay respect or homage to, not only the original Bodhi tree, but also its descendants.
3. GOLDEN BRIDE:
He again mediatated during the third week. Lord Buddha saw through His mind's eye and knew that the Devas in the heavens were not sure whether he had attained Enlightenment completely as He continued to stay there. then to prove His Enlightenment to them the Buddha created a golden bridge in the air and walked up and down for the whole week.
4. JEWELLED CHAMBER:
In the fourth week, He created a beautiful jewelled chamber and siting inside it meditated on the Higher teaching, or ABIDHAMMA. His mind and body were so purified that six coloured rays came out of his body. They were blue, yellow, red, white, orange and mixture of these five. Today these six coloureds from the Buddhist flag. In fact that week onwards all the six colours were round his whole body. Each colour represented one noble quanlity of Buddha. Yellow for Holiness, white for purity, blue for confidence, red for wisdom. orange for desirelessness and the mixed colour represented all these very noble qualities and we too, if we develop our minds and bodies to a high degree of purity, can gain these colours.
5. THREE GIRLS
During this week, the fifth week, while he was enjoying the joys of freedom siting under the famous Ajapala Banyan Tree near the Bodhi tree, three most beautiful and charming girls called Tanha, Rati and Raga came to disturd his medittion by dancing in the most seducive and charming manner. They did everything to tenpt lord Buddha to watch their dance. He just shut his eyes and continued his meditation and many hours later they felt so tired that they left him in peace.
6. MUCALINDA (TREE)
He went and meditated at the foot of another tree called the Mucalinda tree. As it was raining very heavily a huge king cobra came and coiled his body seven times round the Buddha's body, but kept his hood over the Buddha's head so that the Buddha was protected from getting wet by the heavy rain. When the rain stopped, the snake became a young man and paid his respect to Lord Buddha. This snake was supposed to be a supernatural being. Then the Buddha said:
"Happy is he who is contented Happiness is for him who has heard the truth and for him who sees the truth. Happy is he who has goodwill in this world towards beings. Happy is who lives in this word wit non-attachment, passing beyond sense-desires. The disappearance of the "I am conceit is indeed the highest happiness."
7. RAJAYATANA TREE
During the seventh week He was meditating under a tree called the Rajayatana tree. On the 50th morning, after His long fast for seven weeks, two merchants came to his presence. They were called Tapussa and Bhallika. In fact, they were going in a different direction to another city. Tappussa and Bhallika offered the Buddha rice-cakes and honey. The two merchants, by taking the two Refuges - in the Buddha and the Dhamma, became the first lay followers of the Buddha. There was no Sangha or Order of Monks then. They requested the Buddha for something sacred to keep with them. The Buddha wiped his head with his right hand and got some hair and gave these to them. This hair was called Kesa Datu (Hair Relics). With this sacred hair Relics, Tapassu and Bhallika left the place. Later when they reaced their hometown they built pagodas and enshriend these sacred hair Relics in them.
After his meal, the Buddha began to contemplate. He was reluctant to teach his Dhamma to the people. He thought people would not be able to understand his noble and deep teaching for they were very ignorant. They Brahma Sahampati - Lord of the Three World's (human, Deva and Brahma world's) came and requested him to preach the Dhamma to all. The Buddha compassionately accepted this invitation to expound the Dhamma.

ENLIGHTENMENT - BUDDHAHOOD

In the evening after Sujata's lovely meal he went to Gaya and looked for a suitable place to sit down and meditate. He sat under a tree called the Bodhi tree with his face to the East and made an earnest wish with very strong determination that "Though my skin, my with not leave this seat until i have attained the highest wisdom called supreme Enlightement that leads to Everlasting Happiness." So he practised the concentration (deep thinking) of breathing in and breathing out on this Wesak Full Moon eve. During this period of concentration on the breathing in and breathing out many evil thoughts began to come to his mind - desire for wordly things, dislike for a holy pure and good life. hunger and thirst, feeling of great thirst and hunger; craving - the intense desire or liking, longing for all things, laziness and idleness; fear of things like devils, evil spirits, doubt, stupidity, stubbornness, wish to have everything for oneself; wish to be praised and honoured and to do things for fame; thinking very highly about oneself and looking down upon others. These thoughts began to disturb his concentration; but he was more firm than ever. He became more calm and brave and continued his concentration. At last he destroyed all these toughts during the earlier part of te night and got the power of his own past lives.
In the second part of the night he got the power of seeing the death of living beings and their rebirth and in the third part of the night - in the following norning - he got the power of understanding the cause of all evil and how to get rid of them. Thus he became the wisest person in the world who could answer all the questions that everybody put to him. All the answers to the questions lodged in his mind for so many years were then found. He knew how to end sorrow, unhappiness, suffering, old age and death. He also found out the real peace, happiness and freedom. He knew everything more than Man could ever know and he became perfect.

SUJATA GAVE HIM MILK-RICE

In a village called Senani there lived a young, very beautiful and rich girl who wanted to marry and have a son. She waited for many years and she was not successful. The people told her that she must go to a Banyan tree near Neranjara river and ask the tree-god to give her a husband and a lovely son. People at that time belived and prayed to tree and images for halp. She did as told by the people. Later on she got married to a young man and they had a lovely son. She was extremely happy and decided to fulfil her vow to that tree-god for giving her all that she had asked for. So on the day she wanted to fulfil the vow she sent her servant to the tree to clean the foot of the Banyan tree. This young and beautiful lady's name was Sujata. She had a thousand cows and she fed them with sweet creepers called Valmee so that the cows milk was sweet. Then she milked the thousand cows and fed that milk to five hundred cows and their milk to two hundred and fifty cows and so on until she fed only eight cows. She did this to get the sweetest and most nourishing milk to make the delicious milk-rice for the tree-god. She then cooked the rice in this milk. Suddenly she was suprised to see her servent running and coming to her very happy and excited and said: "O! my lady Sujata, the Banyan tree-god himself has come down from the tree for your food. He is seated under the tree meditating. how lucky you must be to have the god in person to accept your food." Sujata too was very happy and excited. She danced with joy with the servant. They then took even more pains to prepare the milk-rice.
Taking with them the delicious milk-rice both of them went towards the Banyan tree. Sujata was so suprised and excited to see her tree-god himself - who was so handsome-loking so serene, siting and meditating. She was so handsome-looking so serene, siting and meditating. She did not know that he was in fact Ascetic Gotama. While she was putting the delicious milk-rice in his bowl she said, "May you be successful in obtaining your wishes as i have been." Ascetic Gotama ate the food and then with the empty bowl in his hand, crossed the river Neranjara on the way to Gaya.

ALARA AND UDDAKA

When prince siddhartha left his palace and a life of luxury, five of his friends who heard this, left their homes to become monks like him.One of them was Kondanna, the young wise man. In fact he was the cleverest of the lot. The other wise men were Bhaddiya, Mahanama and Assaji. They, too, were wearing orange coloured robes and went from place to place begging for food. At that time in India there were many religious teachers. The best and well known one was Alara Kalama. Ascetic Gotama went with his five friends to study under him. He stayed and learnt all that Alara could teach him very faithfully and obediently. He was the most hard working pupil and his master liked him very much as he was very clever too. Finally he could not teach him any more and he said: "You are the same as i am now. There is no difference between us. Stay here and take my place and teach my pupils with me." Ascetic Gotama was surprised and asked, "You cannot teach me more? Can you teach me the way to stop death, sickness and old age?" "No," said Alara. "I cannot, I donot know that myself. So how can i teach you that. There is none in the world who knows this." Ascetic Gotama left him with his band of five friends. They wandered all over the country practising what they had learnt. At last they heard of another great teacher who was famous for his cleverness. He was called Uddaka. They went and learnt from him for sometime. Here too Ascetic Gotama learnt very obediently and became his best pupil.Uddaka too, could not teach him how to stop suffering, old age and death and he too, had never heard of anyone who could solve these problems. Once again Ascetic Gotama was very disappointed and left Uddaka with his five friends and made up his mind to struggle by himself very hard until he found the cause of all the sufferings of life.

KING BIMBISARA'S OFFER

From the Anoma river, dressed as a begger, the young prince wandered from palace to palace. Sometime later he came to Rajagaha city, where king Bimbisara lived. Here with his begging bowl in his hands Siddhartha walked round the streets of this city begging for food from door to door like any other religious monk. Now he did not have a house to go to nor a friend to talk to nor food to eat. Therefore he ate whatever food was given to him by the people. People began to call him 'Sage' Some called him 'Ascetic' and some called him 'Ascetic gotama', but nobody called him 'prince Siddhartha' any more. He was handsome, young, very healthy, very clean and neat. He spoke very kindly and gently. He did not ask people to give him anything. But people were very happy and pleased to put some food into his bowl.
Some people went and told the king "Your majesty, there is a young man. Some people call him 'Ascetic Gotama'. He is very clean, neat, kind, polite and not like a beggar." When king Bimbisara heard the name 'Gotama' at once he knew that this prince was the sone of King Suddhodana, his friend. He went up to him and asked him, "Why do you do this? Have you quarrelled with your father? Why do you go about like this? Stay here and i shall give you half of my kingdom."
"Thank you very much, Sir, Iloved my parents, my wife, my son, you and everbody. I want to find out a way to stop old age, sickness, worries and death. Therefore i am going thus," said Ascetic Gotama and off he went.

LEAVING HOME

The king arranged a grand dinner and dance for the prince to celebrate the birth of his grandson. He invited the best dancers and singers in the country for this. He did this because he saw that the prince was unhappy although he just had a son and the king knew that the prince was going to leave the palace for good. So for the last time at least he must do his best to stop this from happening. During the dinner the most delicious food was served. The most enchanting, and beautiful dancing girls in the country danced before him. The prince attended the party just to please his father. In fact he was tired and was thinking of how he could stop old age, sickness, unhappiness, and death. He was so tired of thinking that he soon fell asleep.
When the singers and the dancers saw that they were dancing and singing to a sleeping prince, they stoped and rested for a while until the prince woke up again. Like the prince they were too tired and soon fell asleep. Sometime later that night the prince got up and was so shocked and unhappy to see these people. What a sight! - all the prcttiest, most charming dancing girls and singers in the country, who, an hour ago, were trying to make the prince so happy, were now all over the floor of the room - on chairs, satees and beds in the most ugly, shameful and loathsome positions. Some girls were snoring like pigs, with their mouths wide open, some grinding and chewing their teeth like hungry devils. So ugly and dirty did they look now that this made the prince even more disgusted and very unhappy. He got up quietly from the room as he did not want to wake any of the dancing girls and called his faithful servant Channa, to saddle his farourite white horse, Kanthaka to go out on a long journey. As Channa was getting ready his horse he went quitly to see his new born son for the first time in his life. His wife was sleeping with the baby beside her and her hand cover the baby's face. He could not see the baby's face even. He knew that if he moved his wife's hand to see his son's face, he might wake her up and she definitely would not allow him to leave the palace. He said to himself, "If i try by moving her hand to see my son's face, i fear, Imay wake her. No! Imust go without seeing my son's facr this time, but when i have found what i m going forth to seek, I shall come back and see him and his mother again."
then quitly he went out of the palace at midnght on his white horse Kanthaka with Channa, his faithful servant, holding on to its tail. He came to the city's gate and nobody stopped him and he rode away from all who knew, respected and loved him so much. He took a last look at Kapilavatthu - sleeping so quietly in the moonlight. He was going away to find out a way to stop old age, sickness, and death. He rode to the bank of the river Anoma. He got down, removed all his jewellery and princely clothes and gave them to Channa asking him to return them to the king. Then he took his sword and cut his long hair. He put on orange coloured clothes, took a begging bowl and asked Channa to go back. "it is no use living in the palace," said Channa very sadly, "without you, my master. I want to folloe you."
"Don't do that, Channa," said the prince, "take these clothes and jewellery to my father and tell him, my mother and wife not to worry. I am going away to find out a way to stop old age, sickness and death." As soon as i have found it, I will return to the palace to teach it to my father, mother, wife, son and everybody in the world. Then all them can be very happy." Channa started to go but the horse refused to go. The prince talked to the horse very kindly, patted it and said, "please, Kanthaka, go with my friend. Don't wait for me."

A MONK

When he visited the city for the fourth time, in a garden the prince saw a happy man wearing an orange coloured robe. Then he asked Channa. "Who is this man wearing an orange coloured dress? His hair is all shaved off. Why does he look so happy? How does he live and what does he do for a living?"
"That is a monk," said Vhanna. "He lives in a temple, goes from house to house for his food and goes from place to place telling people how to be happy and how to be good." The prince was very happy now. He though: "I must become one like that," and then he walked through the garden very happily. He walked until he was tired. Then he sat down under a tree to rest. As he was sitting under a cool shady tree, news came that his wife had given birth to a fine baby boy. As soon as he heard the news he said, "Rahula has been born to me, an obstacle has been born to me." and his son's name become "Rahula". As he was returning to the palace from the garden he passed the room of one of one the Princesses called Kisagotami. She was looking out of the window and saw the prince coming. She was so taken in by the young handsome prince that she said loudly: "O! How happy, and how cool must be the mother, and the father, and the wife of such a handsome young prince!"
As he passed this woman, he heard this and thought to himself that everybody would be happier if they knew what real and selfish happiness were.

VISAKHA

The greatest female supporter of Buddha
Visakha was the devout and generous daughter of a millionaire. When she was only seven years old, the Buddha visited her birth place. Her grandfather, hearing of the Buddha’s visit, advised her to go out and welcome the Buddha. Though she was so young, she was religious and virtuous. As such, immediately after hearing the Dhamma from the Buddha, she attained the first stage of sainthood.
When she was fifteen years old, some Brahmins who saw her, thought she would be an ideal wife for their master Punnavaddhana, the son of a millionaire named Migara. Visakha possessed the five kinds of feminine beauty – beautiful hair, a beautiful figure, beautiful bone structure, beautiful skin which was smooth and golden in colour, and youthfulness. Accordingly, they made arrangements for Visakha to be married to Punnavaddhana.
One her wedding day, her wise father gave her some advice under ten headings as follows:
1. A wife should not criticize her husband and parents-in-law in front of other people. Neither should their weaknesses nor household quarrels be reported elsewhere.
2. A wife should not listen to the stories or reports of other households.
3. Things should be lent to those who do return them.
4. Things should not be lent to those who do not return them.
5. Poor relatives and friends should be helped even if they do not repay.
6. A wife should sit gracefully. On seeing her parents-in-law or her husband, she should respect them by rising from her seat.
7. Before taking her food, a wife should first see that her parents-in-law and husband are served. She should also make sure that her servants are well cared for.
8. Before going to sleep, a wife should see that all doors are closed, furniture is safe, servants have performed their duties, and that parents-in-law have retired. As a rule a wife should rise early in the morning and unless she is sick, she should not sleep during the day.
9. Parents-in-law and husband should be treated very carefully like fire.
10. Parents-in-law and husband should be given the respect due to Devas.
From the day Visakha arrived in savathi, the city of her husband, she was kind and generous to everyone in the city and everyone loved her. One day, her father-in-law was eating some sweet rice porridge from a golden bowl when a Bhikkhu entered the house for alms. Although her father-in-law saw the Bhikkhu, he continued to eat as if he had not seen the Bhikkhu. Visakha politely told the Bhikkhu, “pass on, venerable sir, my father-in-law is eating stale food.” For a long time Visakha’s father-in-law had been unhappy at her because she was a devout follower and supporter of the Buddha while he was not. He was looking for a chance to break off the marriage between his son and Visakha, but her conduct was faultless. Now he had got his chance. Misunderstanding Visakha’s words, he thought she had brought disgrace to his family.
He ordered Visakha to be expelled from the house, but she reminded him her father’s request to eight clansmen. Her father told them, “if there be any fault in my daughter, investigate it.” The millionaire agreed to her request and summoned those eight clansmen to come and investigate whether Visakha was guilty of rudeness. When they arrived he told them, “Find her guilty of this fault and expel her from the house.”
Visakha proved her innocence by explaining, “Sirs, when my father-in-law ignored the Bhikkhu and continued to eat his milk rice-porridge he was not accruing merit in his present life. He was only enjoying the merits of his past actions. Was these not like eating stale food?” her father-in-law had to admit that she was not guilty of being rude. There were other misunderstanding after this, but Visakha was able to explain to his satisfaction. After this, her father-in-law had realized his error and the great wisdom of Visakha. At her suggestion, he invited the Buddha to their house to give a sermon. On hearing the sermon, he became a Sotapanna.
With wisdom and patience, she succeeded in converting her husband’s household to a happy Buddhist home. Visakha was also very generous and helpful to the monks. She built the pubbarna monastery at a great cost for the use of monks. Great was her joy when the Buddha spent six rainy seasons there. In one of the discourses that the Buddha delivered to Visakha, he spoke of the eight qualities in a woman that tend to her welfare and happiness in this world and the next: “herein, Visakha, a woman does her work well, she manages the servants, she respects her husband, and she guards his wealth. Herein, Visakha, a woman has confidence (Saddha) in the Buddha, Dhamma and sangha, virtue (Sila), charity (caga), and wisdom (Panna).”
Being a lady who had many talents, she played an important role in various activities amongst the Buddha and his followers. At times, she was given the authority by the Buddha to settle disputes that arose amongst the Bhikkhunis (nuns). Some Vinaya rules of discipline were also laid down for the Bhikkhunis when she was called in to settle their disputes. She died at the age of one hundred and twenty.e

THE BHUDDHA’S PAEAN OF JOY

The Buddha had withstood the worst attacks of Mara. Finally, the Evil One retreated and the angry storm which he had raised died away. Now the mind of the Blessed One relaxed into peace. The great darkness faded away and the full moon and stars reappeared again. The lord passed into deep meditation, passing beyond the limits of human understanding, seeing the world as it is and not as it appears to be. Like an eagle soaring effortlessly to the sun, His mind moved swiftly onward and upward. He saw his past lives and all his former births, with their good and evil deeds with their gains and losses. As His mind soared and death of all mankind. He saw beings born repeatedly and die according to their Kamma.

Those who did good deeds were rewarded with heavenly births. Though these rewards lasted longer than the joys of earth, they were impermanent. Those who were suffering in hells would also continue in the round of rebirth. All being are caught in the world of ignorance and suffering.

As His vision became ever clearer like crystal, he saw the so called soul of man which man claims as his own, broken up into parts and laid before him like the unwoven threads of a garment. He saw the cause of the chain of existence-Ignorance. For the ignorant man, clinging to things that are worthless, transient creates in himself more and more dangerous illusions. But when desire dies, illusion end, and ignorance vanishing like the night, the sun of Enlightenment would shine.

And having understood the world as it is, the Lord was perfected in wisdom, never to be born again. Craving and evil desire had been completely eradicated, as a fire goes out for lack of fuel. Bathed in the brilliant light of all wisdom and Truth sat the Buddha, the Perfect One. And about Him the world lay calm and bright and a soft breeze lifted the leaves of the Bodhi Tree. Filled with compassion, the lord sat beneath the Tree, in deep contemplation of the Dhamma. He was lost in bliss, in the perfect peace of Nibbana. At dawn after His Enlightenment, the Buddha uttered this paean of joy:

"Thro’ many a birth in Samsara wandered I Seeking, but not finding, the builder of this house. Sorrowful is repeated birth. O house-builder, thou art scene; 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."

THE BUDDHA’S FIRST SERMON DHAMMACAKKAPPAVATTA SUTTA

The Buddha’s first sermon was called the Dhammacakkappavattana Sutta which means the establishment of wisdom, or the Turning of the wheel of Truth. It was preached on the full moon day of July, called Asalha.This sermon was preached to the five ascetics at the Deer Park in Isipatana (now called Sarnath), near Benares. Many Devas and Brahmas were present to listen to the sermon.

This Buddha started the sermon by advising them to give up two extremes. These were the enjoyment of sensual pleasures and the tormenting of the body (self indulgence and self mortification).

He advised against too many sensual pleasures because they were base, worldly, not noble and not helpful for spiritual development. On the other hand, tormenting the body was painful, not noble and also not helpful for spiritual development. He advised them to follow the Middle path called majhima patipada which is helpful to see things clearly as they are, to gaining knowledge, higher wisdom, peace, enlightenment and Nibbana.

The Buddha then taught the four noble truths in his first sermon. They are the Noble Truths of Sorrow, its cause, its End and the way to its end. Everything in this world is full of sorrow and the cause of sorrow is craving. The end of sorrow is Nibbana, and the way to the end of sorrow is the Noble Eightfold Path. The Buddha said that He was Enlightened only after he understood these Four Noble Truths. The Noble Eightfold Path has eight parts or factors: Right Understanding, Right thoughts, Right speech, Right Action, Right Livelihood, right Effort, Right mindfulness and Right concentration.

1. Right Understanding means to know and understand the Four Noble Truths.

2. Right thoughts means to think three kinds of thoughts:

a) Thoughts of renunciation or thoughts which do not have lustful desires.

b) Thoughts of goodwill to others which are opposed to ill will.

c) Thoughts of harmlessness as opposed to cruelty.

3. Right speech deals with refraining from falsehood such as telling lies or not telling the truth; slandering or saying bad about other people; harsh words and frivolous talks such as gossiping.

4. Right Action deals with refraining from killing, stealing and sexual misconduct.

5. Right Livelihood deals with the five kinds of trades which should be avoided in order to lead a noble life. They are trading in arms (weapons), living beings, flesh (breeding animals for slaughter), intoxicating drinks, and poison.

6. Right Effort has four parts:

a) To try to stop evil thoughts that have arisen

b) To prevent evil thoughts from arising

c) To try to develop unrisen good thoughts

d) To try to continue good thoughts that has arisen.

7. Right Mindfulness is also fourfold. It is mindfulness of sensations, mindfulness of thoughts passing through the mind and mindfulness of Dhamma.

8. Right concentration is the one-pointedness of the mind which stays on one object as opposed to the distracted mind which jumps from one thing to another.

The eight factors can be grouped into three smaller groups as follows:

Sila (morality): Right Speech, Right Action, Right Livelihood

Samadhi (concentration) : Right Effort, Right Mindfulness, Right Concentration

Panna (wisdom): Right Understanding, Right Thoughts

Sila, samadi and Panna are the three stages on the path to mental purity whose object is Nibbana. These stages are described in a beautiful verse:

To cease from evil,

To do what is good To cleanse one’s mind: This is the advice of all the Buddha’s

DEVADATTA

The Buddha's greatest personal enemy

Devadatta was the son of King Suppabuddha and Pamita, an aunt of the Buddha. His sister was Yasodhara. He was thus a cousin and brother-in-law of Buddha. Together with Ananda and other Sakyan Princes, he entered the order of monks in the early part of the Buddha’s ministry. Unable to attain any stage of Sainthood, he worked hard for worldly psychic powers which he got.

In his early days, he was a good monk known for his grace and psychic powers. Later he became conceited with worldly gain and fame. As his ill-will and jealousy towards the Buddha increased, he became the greatest personal enemy of the Buddha.

One day in a large assembly which included kings and princes, Devadatta approached the Buddha and requested him to make him the leader of the sangha. Since he was not capable and worthy enough, the Buddha turned down his request. He became very angry as a result and vowed to take revenge on the Buddha.

Although Devadatta was an evil monk, he had many admirers and followers. One of his chief supporters was king Ajatasattu with whom he planned to kill king Bimbisara and the Buddha. Ajatasattu succeeded in killing his father, but Devadatta failed to kill the Buddha. His first attempt to kill the Buddha was to hire a man to kill the Blessed One. That man would be killed by two other men who would in turn be killed by four other men. Finally, the four men would be killed by eight other men. But when the first man came close to the Buddha, he became frightened. He put aside his weapons and took refuge in the Buddha. Eventually, all the men who were hired to kill one another became the disciples of the Buddha.

Then Devadatta himself tried to kill the Buddha. When the Buddha was walking on vultures’ Rock, Devadatta climbed to the peak and hurled a huge rock at the Buddha. On its way down, the rock struck another rock and a splinter flew and wounded the Buddha’s foot, causing blood to flow. The Buddha looked up and seeing Devadatta, he remarked with pity, "Foolish man, you have done many unwholesome deeds for harming the Buddha."

Devadatta’s third attempt to kill the Blessed One was to make the fierce man-killer elephant, Nalagiri, drunk with liquor. When Nalagiri saw the Buddha coming at a distance, it raised its ears, tail and trunk and charged at the Buddha. As the elephant came close, the Buddha radiated His loving-kindness (Metta) towards the elephant. So vast and deep was the Buddha’s love that as Nalagiri reached the Buddha, it stopped, became quiet and stood before the Master. The Buddha then stroked Nalagiri on its trunk and spoke softly to it. Respectfully, the elephant removed the dust at the Master’s feet with its trunk, and scattered the dust over its head. Then it retreated, with its head facing the Buddha, as far as stable, and remained fully tamed. Usually, others tame elephant with whips and weapons, but the Blessed One tamed the elephant with the power of Metta.

Still trying to be the leader of the Sangha, Devadatta tried yet another plan – a deceitful one. With the help of five hundred misled monks, he planned to split the Sangha community. He requested the Buddha to make it compulsory for monks to follow extra five rules:

a) Dwell all their lives in the forest

b) Live only on alms obtained by begging

c) Wear robes made from rags collected from the dust heaps and cemeteries

d) Live at the foot of trees

e) Refrain from eating fish or meat throughout their lives.

Devadatta made this request knowing full well that the Buddha would refuse them. Devadatta was happy that the Buddha did not approve of the five rules, and he used these issues to gain supporters and followers. Newly ordained monks who did not know the Dhamma well left the Buddha and accepted Devadatta as their leader. Eventually after venerable sariputta and venerable Moggallana had explained the Dhamma to them, they went back to the Buddha.

After this, evil days fell on Devadatta. He fell very ill at the failure of his plans, and before his death he sincerely regretted his actions and wanted to see the Buddha he died. But the fruits of his evil Kamma had begun to ripen and prevented him from doing so. He died on the way to see the Buddha, near the gate of Jetavana monastery. But before he died, he took refuge in the Buddha.

Although he has to suffer in a woeful state because of his terrible crimes, yet as a result of the Holy Life he led at the early part of his career, it is stated that he would become a Pacceka Buddha named Atthissara in the distant future. As a Pacceka Buddha he would be able to achieve Enlightenment by his own efforts.

King Bimbisara

The Buddha’s first royal patron

King Bimbisara had earlier offered half his kingdom to the ascetic Gautama which he turned down because he wanted to search for Enlightenment. King Bimbisara had asked him to return to Rajagaha to enlighten him should the ascetic find what he was looking for. When Gautama became the Buddha, The Enlightened One, he did not forget his promise to come back. Followed by a large number of his disciples, he decided to revisit Rajagaha. His fame as a religious teacher was spreading in the city and it eventually reached the ears of King Bimbisara.

On heating that the Buddha had arrived at the city’s gateway, the king went out with a large number of his subjects to welcome the Buddha and his disciples. He approached the Buddha and paid his respects, but some of his subjects did not know to whom they should pay respects: the Buddha or Venerable Kassapa. They wondered whether the Buddha was leading a Holy Life under Venerable Kassapa or the reverse as both were highly respected religious teachers.

The Buddha read their thoughts and asked Venerable Kassapa why he had given-up his fire-sacrifice. Understanding the motive behind the question Venerable Kassapa explained that he preferred the peaceful state of Nibbana to useless sensual pleasures. After this he fell at the feet of the Buddha and said, "My teacher, lord, is the Exalted One: I am the disciple."

The devout people were very glad to hear of conversion. The Buddha then preached the Dhamma, and Bimbisara attained the first stage of Sainthood. After realizing the doctrine, king Bimbisara addressed the Buddha, "Formerly, O Reverend Sir, when I was a prince, I had five wishes. They are now fulfilled. My first wish was to become king. My second wish was that a fully Enlightened One should visit my country. My third wish was that I should associate with such Enlightened One. my fourth wish was that He should preach to me the doctrine. Now all these wishes are fulfilled."

Out of gratitude for this spiritual gift from the Buddha, king Bimbisara gave a park with a quiet bamboo grove for the use of the Buddha and his disciples. This park was named the Bamboo Grove. The Buddha spent three successive rainy seasons there and three other rainy seasons later. After listening to the Dhamma, the king became a good and pious ruler but to his past bad Karma, he had to face an untimely and miserable death caused by his son’s wickedness.