Download - ...the Fully Enlightened One - Navidu Samarakkodi

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“ . . . T H E F U L L Y E N L I G H T E N E D O N E … ”

“...the Fully

Enlightened

One...”

A booklet based on the Bodhisattva's lay life of

his last birth, in which he freed many from the

bind of sorrow...

N a v i d u S a m a r a k k o d i

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N A V I D U S A M A R A K K O D I

Acknowledgements- I, Navidu Samarakkodi, would like to thank every person that has been an assistance in the authoring of this booklet, and also apologizes for any unknowns that have been a help in the success of this booklet. I also apologize any party whose copyrights have been overlooked, and would be happy to rectify any misunderstandings. This booklet was published for the main purpose of the writer’s education, and for reading purposes for the good of many. Acknowledgements especially go out to:

First to begin with, Dinushke Arthanayake, my dhamma school teacher, who acted as the vital ‘fuel’ that makes the engine run, no matter how strong it is (I would rather call him the ‘silent-killer’)!

All my past teachers who ‘created the anti-rusting material’ to sustain the metal all this time.

‘Guide to the Study of Theravada Buddhism’ series published by the YMBA Colombo.

‘A Manual of Buddhism’ by Narada Thera.

Images courtesy of our photos at Thailand, Microsoft Clip-Art Gallery, Buddhabasa Blogspot, kushalathero.elakiri.com, Kelani Vihara Murals courtesy of ‘Guide to the Study of Therevada Buddhism’ series, ‘The Life of the Buddha’ Part I & II by Rev. Sirid-hamma.

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“...the Fully

Enlightened

One...”

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Namo Tassa, Bhagavato, Arahato, Samma-sambuddhassa! Namo Tassa, Bhagavato, Arahato, Samma-sambuddhassa! Namo Tassa, Bhagavato, Arahato, Samma-sambuddhassa!

“Homage to Him, the Blessed One, the Exalted One, the Fully-Enlightened One!”

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Contents-

Chapter 1.0 Before Birth 1.1 Niyata Vivarana (First Affirmation) .............................................................................. 07 1.2 Invitation of the Devas and the Five Great Observations ........................................... 08 1.3 The Bodhisatva is conceived ........................................................................................ 09 1.4 Bodhisattva’s Birth...........................................................................................................

Chapter 2.0 His Lay Life 2.1 Prince Siddhartha’s Childhood ........................................................................................ 2.1.1 King Suddhodana worships his son– First instance 2.1.2 Ascetic Asita’s change of emotions 2.1.3 The Naming Ceremony 2.1.4 Queen Mahamaya passes away to Tusita Heaven 2.1.5 The king worships his son the second time– The Ploughing Ceremony 2.2 His Youth .......................................................................................................................... 2.2.1 The king tries to isolate the prince from misery 2.2.2 Prince Siddhartha marries his cousin, Princess Yasodhara 2.3 The Four Visions ..............................................................................................................

Chapter 3.0 “...Now or Never...” 3.1 “...A Rahula is Born to Me…” ........................................................................................... 3.2 Kisa Gotami utters the ‘Nibbuta Pada’ ............................................................................ 3.3 Now or Never—The Great Renunciation ........................................................................

Appendix 01—Affirmations of the Past Buddhas Glossary (of Pali Terms)

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This booklet is dedicated to all beings wanting to follow that straight and

narrow ethical middle path...

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Chapter 1.0—Before Birth

1.1 Niyata Vivarana (First Affirmation)

The Fully-Enlightened One, Exalted and Omniscient, had to undergo years and years of paramitha, fulfilling each of the ten perfections, and among his many previous lives, mentioned in the Jataka Tales, he received Niyata Vivarana from approximately 24 buddhas such as Dipankara Buddha, Mangala Buddha, Sumana Bud-dha and Revata Buddha; etc, and also from people such as his mother, and according to Buddhist Literature, even when he was a Naga and lion too (though the exact prophecy would be from a Buddha himself). But, however, His ‘First Affirmation’ was in his life as Sumedha, where he received Niyata Vivarana from Di-pankara Buddha (who was the 4th Buddha in line starting from Tanhankara). Thousands of aeons (kappa or incalculable years) ago, the Bodhisatva (of our present Gotama Buddha Sa-sana), was born as a certain Brahmin child, in the city of Amorn. His name was Sumedha, known in Sinhala as Sumedha Tāpasa. His parents passed away when he was at a very young age. He therefore inherited a lot of gold, money and wealth from his parents, who was of a very high rank (at that time, when the class system was present). When he had then grown up, he started thinking that though his ancestors; grandparents and parents had collected so much of wealth and money, they did not take at least one piece of gold along with them when they ‘left the world’. He realized that it would be better if he took good use of what they left behind for him, and thinking such, he went to the king and requested the king to add his wealth to the royal treasuries, say-ing “I do not like this household life. I prefer to be a hermit”. The king refused to take any of his wealth and told Sumedha to do whatever he likes with it. Sumedha distributed all his wealth among the poor and needy and then left to the Himalayas, and in the Himalayan forests he dwelt a hermit’s life. He meditated in the peaceful atmospheres, and by striving hard, gained Jhānas in no time. Once when he was travelling through air (using his physic powers), he saw the citizens beneath him enthusiastically deco-rating the roads and filling up muddy and dilapidated areas. Curiously he asked them “Noble men, could you please tell me whom you are decorating the roads for?”. The men replied that the holy Dipankara Buddha who has unveiled the dhamma is coming to their city of Ramma and hence they are decorating and repairing the roads with respect for him. He kindly asked if he could help in fixing the roads for the Buddha too. “Friends, kindly give me a portion of the road to fill-up and decorate please”. The town folk gave him a section of the path to fill up. Some stories say that knowing Sumedha’s powers, he was asked to bring some soil down to fill a big muddy hole. He had then also worked manually rather than using his powers which he thought was not worthy enough to respect the Buddha. However, in all stories, it ends in Sumedha not being able to complete his portion of land when Dipankara Buddha arrived. He respectfully laid down his deerskin he had, untied his hair, and laying it down, he laid down on the muddy hole himself too, addressing the Buddha to walk on him instead. While lying down on the road he thought to him-self “It would be useless for me to attain nirvana alone by being an arahant. I would like to some day become a Buddha like Dipankara Buddha and attain Full Enlightement to be of service

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to mankind and bring men and gods to cross the rivers of passion and enter the realms of the noble truths”. Dipankara Buddha, realizing his wish, scanned the future to see if his wish would come true. He saw that the Brahmin would in his future births, after many lives of fulfilling perfections, would become a Buddha by the name Gautama. He addressed the bhikkus that were with him and declared “This ascetic lying on the mud will, after a hundred thousand aeons and four incalculable years (Asankheyya) from now, become a Buddha by the name of Gautama. Honour him as he is worthy of respect”. Hermit Sumedha was extremely happy and for many years and lives kept on fulfilling perfections. This was his First Affirmation where he received Niyata Vivarana from Buddha Dipankara. Later on, he was prophe-sized firmly, by 23 other Buddhas, that he would attain enlightenment as Gautama Buddha (refer Appendix).

1.2 Invitation of the Devas and the Five Great Observations Gautama Bodhisattva had completed all the 30 necessary perfections (Paramita) by after his last human exis-tence as Wessantara, and was then born in the Devaloka Tusita (Tusita Heaven), where he lived for 576 Mil-lion human years, ‘enjoying heavenly happiness’. When the correct timing for the appearance of the next Buddha, the twenty-eighth, all the Devas and Brah-mas assembled and approaching the Gautama Bodhisattva, said kindly, “All these past eons you were fulfill-ing worldly perfections, not to be born anything else like a Sakka, Brahma, or a Universal Monarch, but a Buddha to be born in the human world to be of service to them for the welfare of many. Now the time has arrived for you to take up the noble service of a Buddha”. The Bodhisattva accepted the invitation, but before implantation in a human uterus, he too, like all past Bo-dhisattvas, made the Five Great Observations (Panca Maha Vilokana). They were namely:

1. Kāla — Time 2. Dīpa — Continent 3. Dēsa — Country 4. Kula — Clan 5. Mātā — Mother

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1.3 The Bodhisattva is Conceived He chose Asia as the continent, with the country being Jambudvīpa (India), where all other Buddhas were born. It is still known that all Buddhas were, and will be born in India. He chose the warrior clan of the Sakyans, to be his clan, with his mother being Queen Mahamaya, the wife of King Suddhodhana of Kapi-lavattu in the Madhya Pradesa. The conception took place early morning under the ‘Uttarasalha’ (nakkhatta) asterism on the full-moon day of the month of Esala (July—August; in the present, July). It is said that the earth quaked and 32 other miracles had occurred too. At the time of conception, it is well known about Queen Mahamaya’s dream in which she witnessed four dei-ties (devas) carrying her to the pond Anothatta hidden in the Himalayas rising above Kapilavattu. She was then bathed and dressed in heavenly clothes. She then dreamt a white elephant holding a white lotus in its trunk entering her womb from her right, after he had walked thrice around her, with his right towards the couch on which she was lying. The Brahmins who interpreted the dream said that a fortunate son has been conceived and he would grow up to be either a universal monarch if he remained lay in household life, or would become a Fully Enlight-ened One (i.e.: Buddha) if he renunciated and became an ascetic. When it was close to the time for birth, Queen Mahamaya told the King that she would prefer being at her parents house in Devadaha at the time of delivery. It was known to be a custom of the past for the pregnant daughter to visit her parents when close to giving birth. King Suddhodhana agreed and made sure that the entire path from Kapilavattu to Devadaha was decorated, and Queen Mahamaya set off on a golden palan-quin together with a large retinue of courtiers, both men and women.

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1.4 Bodhisattva’s Birth On the full moon day of the month of ‘Vaishaka’ (Vesak; May), the queen decided to rest at the lovely Sal grove between Kapilavattu and Devadaha, the Lumbini Sal Park, which attracted her. She had desired to hold a branch of the Mangala Sal Tree, which was full of blooming flowers from top to bottom. It is even said that it “bent down to her reach like a tender reed so that she could take hold of it”. Immediately, labour pains arose. Her attendants looked into her and hung a curtain around her, while she was, as well-known, holding the branch of the tree. The birth/delivery of our Gautama Bodhisattva took place. Brahma Sahampati received the new-born baby, on a golden net (or clothe), and handed him over to the four guardian deities, who, in turn, gave him to the attendants, who received him in a golden clothe once more. Buddhist Literature explains some of the great incidents that had occurred afterwards:

It is well-known that the bodhisattva, getting down from the hands of the attendants, kept seven strides forward. At each step, a full-bloomed pink lotus to receive the smooth and tender feet of the bodhisattva.

It is also determined that at the seventh step, the bodhisattva, raising his right index finger, had ut-tered his first paean of joy, as below-

Aggo hamasmi lokassa, Jetto hamasmi lokassa, Setto hamasmi lokassa,

Ayamantima jati nattidāni punabbhavo

I am the chief in the world, There is no equal to me (in the world),

I am supreme (in the world), This is my last birth– no rebirth for me

Yasodhara, who became the prince’s wife, Channa, his friendly charioteer, Kantaka, his favourite horse, Kaludayi, who became King Suddhodhana’s minister, and Ananda, the Buddha’s attendant were born at the same moment as the Bodhisattva, along with the great treasures and the Maha Bodhi tree, which appeared along with the Bodhisattva’s birth too.

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Chapter 2.0—His Lay Life

2.1 Prince Siddhartha‟s Childhood 2.1.1 King Suddhodhana worships his son– First instance At the birth of the Bodhisattva, who was the one to be the future buddha, all thirty three devas in the realm of thirty three gods (Tavatimsa) were celebrating happily too. Ascetic Asita, also known as Kaladevala, who was also King Suddhodhana’s teacher, had gone to the abode of the devas for his typical noon rest. He, see-ing the gleeful celebrations of the devas, asked them why they are all rejoicing merrily, today. “A fortunate boy is born today,” and by answering, said that he was the bodhisattva who would be a buddha and preach the doctrine, born to the royal family of Kapilavattu. Asita, being a close associate of the king, left straight to the palace, to see the new-born prince. The king, be-ing glad at the visit of ascetic Asita, got the little child nicely dressed, and brought him to the ascetic, asking him to worship Asita. But, in fact, what happened was that the feet of the child were twirled and got planted on Asita’s locks of hair. It is also said to have knocked on his forehead. No one is worthy of respect from a bodhisattva, in his last birth. Asita, knowing why this happened, rose from his seat, and respected the bodhisattva. The king too, respectfully worshipped his son for the first time.

2.1.2 Ascetic Asita’s change of emotions

Ascetic Asita, being highly intelligent, was able to see the past and future within a long range of time. He knew that this young prince would once become a buddha. Realizing this, he smiled happily at the success of the prince. He anyhow also foresaw that he would not survive long till the bodhisattva attained enlighten-ment. Therefore, he then wept too, at not being able to see the Fully Enlightened One this birth. The ministers, seeing this sudden change of emotions, consulted him saying, “Sir, why do you first smile and then weep? Is there any bad luck for the prince?”. He replied, “No, I smiled because I was glad at him becom-ing a buddha, but wept as I won’t be able to live long enough to witness it.” Asita reflected on whether any of his relatives would be able to gain good from this grand opportunity. He saw that his sister’s son Nalaka, was eligible of becoming one of the disciples of the buddha. Asita, then, summoning his nephew, asked him to retire from worldly life for the sake of the future buddha, and though Nalaka and his family possessed lots of comforts and riches, Nalaka could not only agree more with the as-cetic. Therefore, taking into yellow robes, and holding an earthen bowl, retired to the Himalayas, as an as-cetic, until time came for him to join the Blessed One’s disciples.

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2.1.3 The Naming Ceremony

On the fifth day after his birth, it was time for the naming ceremony of the little prince. The royal palace was fully cleaned and decorated beautifully with sweet flowers, and perfumes too. One hundred and eight Brah-mins capable of interpreting body marks were summoned, and given the highest choices of foods. The eight leading Brahmins, namely Kondanna, Rama, Dhaja, Lakkhana, Manti, Bhoja, Suyama, and Sudatta, were re-quested to observe the bodily signs of the prince and predict his future. These were the same Brahmins who were invited to interpret the dream of Queen Mahamaya. Having seen his bodily marks, each raising two fingers said that the prince would either be an Universal Mon-arch or a great Buddha. The youngest of them all, and undoubtedly the wisest, Kondanna, noticing the clock-wise turned hair (urna roma) on his forehead, raising one finger, said, “Undoubtedly, this prince will not re-main in household life but become the all-knowing Buddha who will remove the veil of ignorance from man-kind and all worldly beings”. The Brahmins suggested the name ‘Siddhartha’ which means, in simple, ‘wish-fulfilled’.* *His other name ‘Gotama’ was his clan name. He was also said to be called Sakyamuni Buddha.

2.1.4 Queen Mahamaya passes away to Tusita Heaven

“In accordance with the last of the Five Great Observations (Panca Maha Vilokana), Queen Mahamaya passed away seven days after Bodhisattva’s birth”. It was usual for the mother of a Bodhisattva in his last birth, to pass away seven days after birth of him. Ma-hamaya, having performed her noble duty of giving birth to the great Bodhisattva, was reborn in Tusita De-valoka (heaven), as the mother of a Bodhisattva in his year of Buddha hood, was not supposed to give birth to a second child in the same womb. Maha Prajapati Gotami, Queen Mahamaya’s youngest sister (Mahamaya was the eldest), was made the neq queen consort of the king. She acted as the young prince’s mother, and treating him like her very own, made the young prince ignorant of his real mother. She loved the prince whole-heartedly and very dearly. She had two children, a son and daughter (one being the prince Nanda) of her own and King Suddhodhana’s.

2.1.5 The king worships his son the second time– The Ploughing Ceremony

It was customary at that time for the fields to be ploughed in ceremony, similar to a harvest, and this cere-mony is held in India very grandly, with the invitation of the king, acting as the head farmer (representative; remembering that India was and is a very agricultural based country), using a golden plough, and the minis-ters using silver ones. All slaves, servants and minority staff were given new clothes and the king too, was dressed magnificently. The bodhisattva prince was also carried in a golden palanquin, some sources say that he was rather grown up, but anyhow, he was placed on a couch, under a shady rose-apple, or jambu tree, and, in fact, 32 maids were dedicated to attend on him. This was when the incident of him entering into the first trance occurred. There are two theories to continue with-

I. The place was covered with curtains, and nurses entrusted in looking after the prince. When the fes-tival commenced, the nurses came out to watch it, leaving the prince alone. He, seeing no one in the place, rose up, and sitting cross-legged, breathed in and breathed out, practicing the Ānāpānasati meditation, the first trance.

-OR-

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II. Once he was left along with his attendants, and the king had then left, the maids, as usual, went about laughing and gossiping about. The future Buddha had seen a sight of nothing but distress and sorrow. He saw the sad eyes of the oxen, dragging the ploughs, along with the farmers, tired after walking in the mud along with the oxen. Both exhausted and weary of the work. In the field being ploughed, what else was happening, than the little insects and creatures being trodden on and killed. Hundreds of eggs were being destroyed. Witnessing all of this, Prince Siddhartha got into his first spell of meditation.

Both of them do have pluses and minuses both, but, nevertheless, the story goes as follows. When the maids realized that they had left the prince alone, they hurried back to the tree, only to see, to their surprise, the young prince meditating, cross-legged, all alone. Though the sun had set, the shadow of the rose-apple tree remained, unmoved like an umbrella, protecting the bodhisattva from the heat and sunshine. Seeing all this things bewildered them, and considering it a miracle, reported this to the king, “My Lord, the prince is seated cross-legged, in meditation under the tree, and also, although the sun has set, the shadow of the rose-apple tree remains, covering the prince like an umbrella.” The king too, surprised by the news, came hastily to see the prince. He too was surprised, and seeing the miracles, he worshipped his son saying, “My dear son, for the second time, I pay respect to you.”

2.2 His Youth 2.2.1 The king tries to isolate the prince from misery

When the prince was eight years old, Brahmin Sarvamitta, the well-learned teacher, was summoned to teach the prince. He knew all the branches of wisdom that was said to be necessary for a royal prince. Very soon, the prince mastered all arts and sciences exceptionally well, also said to be due to his great experiences of his past paramita. The king had also got down other teachers to train the prince in sports, and warrior skills such as the usage of the bow & arrow. King Suddhodhana was told that the prince will get sick of life after seeing the 4 signs, an old man, sick man, a dead body and finally a monk, when he questioned the Brahmins to foretell what would make the prince dislike happiness in household life. The king, wanting his son to be an Universal Monarch instead, got his ministers announce that no old, sick or dead men are allowed in the city, including monks too. Furthermore, he kept guards at all four gates to stop people of this type to be brought in. As time passed, and the prince grew up, the king was still worried about the foretold prophecy, and did not like the sound of his son, who could be an Universal Monarch, renunciate. To prevent him dislike and leave household life, he did as much as possible to make his life pleasant, comfortable, and enjoyable. He was given a vast choice of innumerable food and drink, incomparably rich clothing, and various ways of amuse-ment. Many maids, musicians and dancers were all employed to serve the prince, and for his pleasure, en-joyement and entertainment.

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2.2.2 Prince Siddhartha marries his cousin, Princess Yasodhara To make the prince more attached to lay, worldly life, the king was suggested by the advisors, ministers and elders at the court, that he should get married. To continue with the hope of getting him married, King Suddhodhana sent word to all the Sakyan and Koliyan families, expressing his hope of getting a suitable bride for his son, Prince Siddhartha. But, what happened was that the other kings, and chiefs; etc said that though Siddhartha is handsome and strong, he doesn’t seem to possess the skills of a good warrior prince.” Once the king heard this, and conveyed it to his son, the prince, who was now sixteen, replied, “Father, make a proclamation via the beat of drums in the city, to the Sakyan and Koliyan chiefs and kings that I will demonstrate my skills of martial arts in seven more days, and so tell them to arrive here next week.” In a weeks time, on the scheduled day of the ceremony, a large pavilion was erected in the palace premises, to where around 160 000 Sakyan and Koliyan relatives assembled to witness the prince’s martial talents. In their presence, he displayed his skills of acts such as using the bow and arrows, the eighteen silpas and other various arts and sciences that are essential for a royal prince to know. The relatives witnessing the act, highly satisfied and contented, were ready to send their daughters to the svayamvara, where he would select his bride. They were all made to go in procession to the prince, each re-ceiving a gift from the prince to express his wishes. Nearly all beauties passed before him, but he still wasn’t able to select his bride; none of them were able to win his heart. At the last moment, Yasodhara, daughter of the Koliyan chief Suppabuddha, came hastily. Now when the prince witnessed her, he had no gifts left for her, but him, taking a valuable string of jewels from his neck, tied around her. The ministers who were to judge the winner in the svayamvara, knew now that the prince had selected Yasodhara as his bride. All the other 40 000 girls became attendants of the palace. King Suddhodhana, thinking that in this way, he would be able to make the prince remain with family for the rest of his life, held three ceremonies on the same day– the prince’s wedding, coronation, and house warm-ing. He was given three magnificent palaces, built uniquely for him, to suit the three seasons in India, the

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These three were called Ramma, Suramma, and Subha. Old, sick and decaying people were not allowed to come in, as before, and even faded flowers were at once removed from the parks and gardens. For sixteen years did he live in luxury in his palaces, not knowing the reality of the outside world, until he did start to no-tice things…

2.3 The Four Visions

As time passed on, nearing the Great Renunciation (Abhiniskramana), the ‘safety measures’ taken by the king to make the prince more attached to lay household life were somewhat not getting good enough. The prince, who was almost like being kept prisoner, felt bored, (leaving all the entertainment aside that is)! He too felt that he needed a change. So one day, summoning his friend and charioteer Channa, he asked him if they could go out and spend some time in the park. Channa, agreeing, said that he will get the chariot ready with four white horses of good breed harnessed to it. First, before continuing, the Four Visions were namely-

1. An old man 2. A sick man 3. A dead corpse 4. A monk

In the meantime, at the Devalokas too, the deites knew that time was approaching for the Great Renuncia-tion, and it would be not much use if his life goes on like this. They thought that it was time for the Four Vi-sions to be revealed to him to make the bodhisattva aware of life’s reality. Some sources do mention that it was the devas taking different forms as an old man, sick man; etc, to hasten the renunciation, although we can’t be certain which source to rely on. 1. The prince witnesses old age: Whether or whether not a deva took the form of an old man, decaying and broken toothed, gray-haired, hunchbacked, the prince and Channa did see this certain person. Some sources say that the king too knew about the prince’s journey and had pre-arranged the whole road decorated, with people smiling and wel-coming the prince, too, but whatsoever, somehow or other, the prince did see the four sights. Immediately stopping the chariot, he interrogated Channa, shocked and surprised. “Channa, who is this per-son? Is he also a human? What has happened to him– hair gray and body bent?”. Infact he didn’t even know the word ‘poor’ itself! Channa faithfully replied, “He is an old man, dear prince. There is nothing strange in him, it’s a common sight. He is over 80 years old, and therefore his hair is grey and has a back pain. Although you didn’t know before, we all will grow old some day, like this man, who was also like any of us 30 years ago.” The prince even shocked and totally taken aback even more than before exclaimed, “What do you mean??? Will we all, me, my wife Yasodhara, and all beautiful and handsome people now, will grow old with wrinkles on the face and sunken cheeks?!” Channa had no choice but to answer, “Yes my prince, it is a well-accepted truth.” The prince, totally displeased and sorrow shocked, went back to the palace, knowing that he can’t go any further. The king, seeing the sulky look, asked Channa about the change. Channa, emitting out all that hap-pened, made the king feel the need for more security, and tried to introduce many ways to make the prince indulged in happy household life and forget the ‘disgusting experience’.

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2. The prince witnesses disease: After a few days later, the prince wished to go out to the park again. On his way, this time he witnessed a sick man crying in pain moaning and rolling on the ground. The man tried to grasp the grass and rise but he failed. The prince shocked and surprised in disgust and compassion again, asked what had befallen on this man. He enquired why the man couldn’t rise up. Channa, not at all surprised compared to the poor shocked prince, replied simply that he had acquired a plague or some disease. He said that he is a sick man and is almost out of breath.” The prince, compassionately, tried to touch him and console him, but, at once, Channa stopped him saying, “Dear prince, do not touch him! The sickness might even pass onto you!” The prince even rather taken aback asked him what he meant. “Even I might get sick like this? Channa, are there any other people like this?” Channa, faithful to his friend and prince as ever, answered again, “Dear prince, sickness can attack anybody, in any various form like leprosy, indigestion, and fevers. They come unobserved and strike you, therefore people always live in such fears”. Again as before, the prince stooped the journey and returned sadly to the palace, rather greatly moved by the scene. 3. The prince witnesses death: On the next occasion when the prince was going to the park, unknown of what scene might he witness this time, they came across nothing else but a funeral procession. Sources again do say that the dead body was of Asita’s, who knew he would die before the prince’s enlightenment. Others say that it was a group of devas again, and the rest say that it was a normal funeral of a common person. Seeing, everyone except the dead body (laying lifeless and gloomy), sorrow stricken and crying; weeping and lamenting over the person’s death, he this time asked, “ Is this what follows old age and illness?”, thoroughly depressed. Channa replied, “Yes, well, this is the end of life. Sooner or later, death comes upon all living beings, whether good or bad, high or low, rich or poor. Death is certain, and it too, is an accepted truth.” Pondering over these sorrow-stricken sights, Siddhartha, almost realizing all that was hidden from him, thought about the simple principle of life, (if I quote from ‘Guide to the study of Theravada Buddhism’ Book 1), ““All component things are uncertain. I know that life is not certain. I saw what old age is...” I now know about illness and death too...” And, thus the bodhisattva, thinking about his father, the king, who hid all these virtues of life from him, returned once more to the palace unhappily. 4. The prince witnesses a monk– renounced life: Then again, the king seeing his son’s melancholic emotion, made even more restrictions and this time pro-claimed to the city clearly, in detail that no person in a yellow garb or robe is allowed within the city gates, (he too knew that the fourth sight was that of a monk or ascetic). But, somehow rather, he did see the fourth sight too. Some sources again do say that the deities who created the three previous visions made the prince see the vision of a monk too, but there are still people who do not accept the fact too; well, you can’t be cer-tain of relying on every source you research from, of course!

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Eventually, anyhow, he did see the vision of a monk too, when he set out the next time, wearing orange robes, bowl in hand, simple and tranquil. This vision somehow rather changed the prince. He felt that the monk’s pleasant, calm and serene feeling, was just what he might have needed. He seemed so ‘balanced’ that there seemed to be nothing in the world, joyous or melancholy, to move him. Channa, who was asked about the monk too, again by the prince, replied, “He is one who has retired from worldly household life. He is an ascetic, living on what he gets by donors. He has no permanent place to live or rest, claiming no piece of land as his. He even lives in caves and thickets– with the quiet atmosphere. He travels from place to place, and meditates too, seeking freedom from sorrow and suffering.” That was all he needed. This sight was totally different from the three previous sights of woeful states. The bodhisattva, now feeling better and relieved, did not turn back as before. Instead, he sported in the park till the end of the day.

Chapter 3.0—“...Now or Never...”

3.1 “...A Rahula is Born to Me…” While Siddhartha was about to return to the palace, after he was on the pleasure park, a messenger arrived from the royal palace of Kapilavattu. The messenger, meeting the prince, said that a son is born to his wife Yasodhara, and the king would like him to return to the palace soon. As he heard of the news, he considered it his mistake and that the birth was another obstacle to his hopes of leaving family life. These few words which were said by the prince at once, are also very well-known in Bud-dhist Literature- “Rahula jato—bandhanan jatam” which translates as “An eclipse has appeared—a bond created” and to put it simply- “An obstacle is born to me…” When word reached King Suddhodhana, still trying to please his son, though he knew that the four visions have already been revealed to him, proclaimed, “My son has given the name Rahula to my newborn grand-son, and so shall it be.”

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3.2 Kisa Gotami utters the „Nibbuta Pada‟ After witnessing the fourth sight, which he considered very different from the others, his mind was much more peaceful again, as he had thought that this was the method he needed to find the truth to emancipate sorrow, and he looked more peaceful and handsome. While he was returning home, to the palace, he passed the room of another beautiful princess called Kisa Gotami, who was watching out towards the city. Seeing the once-more handsome prince, highly fascinated, uttered the well-known ‘Nibbuta Pada’ to the prince:

Nibbutā nūna sā mātā Nibbutā nūna sō pitā Nibbutā nūna sā nārī Yassāyam īdi sō patī

Happy indeed is the mother Happy indeed is the father Happy indeed is the wife

Who has a husband like this

The bodhisattva, now hearing the word ‘nibbuta’ which translates as ‘extinguishing’ or ‘emancipating’, sent her a valuable pearl necklace, as a gift. Kisa Gotami, who thought it was sent as a token of love from him, and was really happy, didn’t know that it was because her ‘nibbuta’ awakened the prince’s ideas of extinguishing sorrow and attachment from this world.

3.3 Now or Never—The Great Renunciation The king had arranged a grand dinner and dance, with his last attempt of keeping his son lay, and had got the best dancers and singers in the country to celebrate the birth of his grandson. The prince merely attended the celebration to please his father, and in fact, he was really tired and ex-hausted of thinking of how he could stop sorrow: old age, sickness and death. When he lay on his couch, the dancers, musicians and singers started to perform and please him, beautifully. But, the prince’s depression of worldly pleasures did not make him comfortable to take delight. Very soon, exhausted and worn-out, he fell asleep. The performers, who saw that the prince sleeping, realizing that they were dancing to a sleeping prince, stopped performing, and thus leaving their instruments aside, lay down on the floor on various places. Some time later that night, Siddhartha, waking up, sat on the couch again, to see the prettiest, charming and most talented dancers and performers in the country, who some time ago was trying to please him, were now all over the floor, fallen at different places, in most ugly, loathsome and shameful positions, limbs outstretched, snoring like pigs, groaning in sleep, sleep-talking, mouths wide opened, grinding and chewing their teeth like hungry devils, saliva dripping from the mouth. The prince, thinking that these dancers who were very differ-ent some time ago, have now made the palace like an old cemetery, and surprised over the sudden change, was even more disgusted and very much taken-aback.

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The four sights, the Nibbuta Pada, the ugly sight which occurred a few minutes ago, all got collected up in his mind together, making him so reluctant to live in household life which he realized was full of sorrow (see pic-ture on pg. 17). All his perfections he had been fulfilling in his samsara had started bearing fruit. Rising up slowly, not wanting to wake up anybody, decided to renounce worldly life, and calling Channa, his faithful charioteer and friend, asked him to saddle and get ready his favourite white horse Kantaka. While Channa was preparing the horse for the Great Renunciation, he went quietly to the bedchamber, to see his son Rahula for the first time, and last in his lay life. The little newborn Rahula was sleeping peacefully with his mother, and taking a glance, saw that Yasodhara’s hand was covering the son’s face. He thought that he might wake them up if he went further, and prevent his departure, and decided to come back after he has found the virtue. And then, thinking “Now or Never” left the palace for good. Going back to the stables, he asked Channa to be at the back of the horse, sources say holding the tail, left at the middle of the night, from the south-eastern gate of the city, after patting Kantaka saying, “Dear Kantaka, with your help I am going to renounce the world of sorrow and attain enlightenment for the good of all man and gods.” He set off on the full moon day of the month of July (Esala) passing the asterism of Pussa (nakkhatta of Pussa) during their middle watch of the night. The deities inhabiting the entrance had opened the gate for him without being seen nor heard by the guards. Māra appears to prevent the renunciation: At that moment, Māra appeared, and persuaded the bodhisattva to stay back. He persuasively said, “Sir, please do not leave the kingdom now. Seven days from now, the Wheel of the Empire (Cakkaratana) will ap-pear to you, enabling you to rule the great continents and their two thousand attendant islands. Turn back and accept it.” The bodhisattva asked who s/he was and was replied, “I am Vasavārtī Māra.” He said, “Māra, I know that I am to possess the Wheel of the Empire, but I do not wish to wage war and wet the wheels of my royal char-iot with the blood of innocent people. I will attain Enlightenment and cause the entire world system to thun-der with my becoming a Buddha” (‘Guide to the study of Therevada Buddhism’ Book 1 pg. 20) Māra disappeared at once, thinking within himself, “I will get hold of yourself at a time when you are weak-ened by lust, hatred or unkind thought.” And from then onwards, Māra followed him like his own shadow. But, also, a large retinue of deities bearing lighted torches protected him throughout his blessed journey, in front of him, behind him, to the left of him, and the right of him, sixty thousand on each side. Thus at the age of 29, the Bodhisattva, who could have become an universal monarch, renounced worldly life, discarding his royal splendor, sovereignty and the Four Great Treasures which he inherited, for the hap-piness and delight of many. Siddhartha becomes Ascetic Gotama: The prince then crossed the river Anoma, and addressed Channa, saying, “My dear friend Channa, I am from now, retiring worldly life, to find a way to end sorrow. Please hand over my belongings to my father.” Channa, too, saddened, asked the Bodhisattva if he too could come along with him, and be his disciple. He requested it three times, but each time the Bodhisattva refused saying, “No, Channa, you have to take my message to my father, please, as if you don’t, they will all not know what happened to me, and will be ex-tremely worried. You can join me later, once I achieve my goal.” And thus, the prince pulled his sword out of the scabbard, and holding his long hair in his left hand, cut it

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straight off. He threw the lock of hair to the sky, thinking that if he is to attain enlightenment, this will remain in the sky. It did remain there, and was received in a gem-set casket by Sakka. It was placed in the relic cham-ber in Tavatimsa, the abode of the thirty three.

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The prince was wearing silken royal garments, which were not suitable for an ascetic. Therefore, Ma-habrahma Ghatikara, who was a friend of the Bodhisattva when he was born as Brahma Jotipala, during the time of Buddha Kassapa, presented to the prince the Eight Requisites (Attaparikkhara or Atapirikara) needed by a monk and offered them to him. These consisted of:

1. 2. 3 robes 3. 4. Alms/begging bowl 5. Water strainer 6. Belt 7. Razor (blade) 8. Needle

The prince wore these robes, and bowl in hand, appeared as a monk. Channa worshipped him, and Kantaka licked his feet in respect. As Channa was about to go, Kantaka refused, and Ascetic Gotama stroked his head and told him to go home with his friend, Channa. As the ascetic went out of sight, and Kantaka had walked heavy-heartedly a little distance, he stopped, and looking at the disappeared prince, died and collapsed to the ground out of sorrow. With the death of Kantaka, Channa’s grief doubled too, and he returned to the palace with unbearable sor-row, and reported all that happened to the king, and handed over the prince’s belongings. Meanwhile, the Bodhisattva ascetic who lived a life of luxury for twenty-nine years, walked away as Ascetic Gotama to Rajagaha, where King Bimbisara, surprised at his friend, King Suddhodhana’s son’s renunciation, offered him half of his kingdom, which the ascetic refused, and then told him to dwell at the Anupiya mango grove in Rajagaha, promising to visit King Bimbisara first, as soon as he attains enlightenment. And then, after six years of great suffering, the ascetic, realizing that the path to enlightenment was not too indulged, too self-sacrificed, but the Middle Path (Majjhima Patipada) attained enlightenment in his 30th year, on a Vesak full-moon poya day.

“May the triple gem bless you!”

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Appendix 01—Affirmations of the Past Buddhas

From… Bodhisattva as... Buddha Dipankara Ascetic Sumedha Buddha Kondanna Universal Monarch Vijitavi Buddha Mangala Brahmin Suruci Buddha Sumana Naga king Atula Buddha Revata Brahmin Atideva Buddha Sobhita Brahmin Sujata Buddha Anomadassi Yakkha General Buddha Paduma A Lion Buddha Narada An Ascetic Buddha Padumuttara District Governor Jatila Buddha Sumedha Youth named Uttara Buddha Sujata Universal Monarch Buddha Piyadassai Brahmin Kassapa Buddha Atthadassi Brahmin Suseema Buddha Dhammadhassi Sakka, king of gods Buddha Siddhartha Ascetic Mangala Buddha Tissa Sujata Buddha Phussa King Vijitavi Buddha Vipassi Naga king Atula Buddha Sikhi King Arindama Buddha Vessabhu King Sudassana Buddha Kakusanda King Kshema Buddha Konagamana King Parvata Buddha Kassapa Brahmin Jotipala

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Glossary

(...of Pali terms mentioned in the booklet)

Abhiniskramana The Great Renunciation Anāpānasati Meditation on Breathing-in and Breathing-out Assankheya Incalculable years Attaparikkhāra The Eight Requisites needed by clergy Cakkaratana Wheel of the Empire– a sign of Universal Monarch-ship Esala Month of July Jhānas Absorptions, due to meditation and concentration, giving rise to Abhinna– physic powers Kappa Aeons Nakkhatta Asterism Nibbuta Extinguishing/emancipating; to get rid of Niyata Vivarana Affirmations by Buddhas that he/she would become a future Buddha Panca Maha Vilokana Five Great Observations Paramitā Thirty perfections to be fulfilled in previous births to become a Buddha Rahula Obstacle; eclipse Svayamvara Ceremony in which the royal prince chooses his wife Urna roma Clockwise turned hair on the forehead Vaishaka Vesak; month of May

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A booklet based on

the Bodhisattva's

lay life of his last

birth, in which he

freed many from the

bind of sorrow,

from his First

Affirmation, to the

Great Renunciation.

“...the Fully

Enlightened

One...”
