Birth
On the full moon day of May, in the year 623 B.C. there was
born in the Lumbini Park at Kapilavatthu, on the Indian borders of present
Nepal, a noble prince who was destined to be the greatest religious teacher of the world.
His father was King Suddhodana of the aristocratic Sakya
clan and his mother was Queen Maha Maya. As the beloved mother died seven days
after his birth, Maha Pajapati Gotami, her younger sister, who was also married to
the King, adopted the child, entrusting her own son, Nanda, to the care of the nurses.
Great were the rejoicings of the people over the birth of
this illustrious prince. An ascetic of high spiritual attainments, named Asita,
also known as Kaladevala, was particularly pleased to hear this happy news, and being a
tutor of the King, visited the palace to see the Royal babe. The King, who felt honoured
by his unexpected visit, carried the child up to him in order to make the child pay him
due reverence, but, to the surprise of all, the child's legs turned and rested on the
matted locks of the ascetic. Instantly, the ascetic rose from his seat and, foreseeing
with his supernormal vision the child's future greatness, saluted him with clasped hands.
The Royal father did likewise.
The great ascetic smiled at first and then was sad.
Questioned regarding his mingled feelings, he answered that he smiled because the prince
would eventually become a Buddha, an Enlightened One, and he was sad because he would not
be able to benefit by the superior wisdom of the Enlightened One owing to his prior death
and rebirth in a Formless Plane (Arupaloka).
Naming Ceremony
On the fifth day after the prince's birth he was named Siddhattha
which means "wish fulfilled". His family name was Gotama.
In accordance with the ancient Indian custom many learned
brahmins were invited to the palace for the naming ceremony. Amongst them there were eight
distinguished men. Examining the characteristic marks of the child, seven of them raised
two fingers each, indicative of two alternative possibilities, and said that he would
either become a Universal Monarch or a Buddha. But the youngest, Kondanna, who
excelled others in wisdom, noticing the hair on the forehead turned to the right, raised
only one finger and convincingly declared that the prince would definitely retire from the
world and become a Buddha.
Ploughing Festival
A very remarkable incident took place in his childhood. It
was an unprecedented spiritual experience which, later, during his search after truth,
served as a key to his Enlightenment.
To promote agriculture, the King arranged for a ploughing
festival. It was indeed a festive occasion for all, as both nobles and commoners decked in
their best attire, participated in the ceremony. On the appointed day, the King,
accompanied by his courtiers, went to the field, taking with him the young prince together
with the nurses. Placing the child on a screened and canopied couch under the cool shade
of a solitary rose-apple tree to be watched by the nurses, the King participated in the
ploughing festival. When the festival was at its height of gaiety the nurses too stole
away from the prince's presence to catch a glimpse of the wonderful spectacle.
In striking contrast to the mirth and merriment of the
festival it was all calm and quiet under the rose-apple tree. All the conditions conducive
to quiet meditation being there, the pensive child, young in years but old in wisdom, sat
cross-legged and seized the opportunity to commence that all-important practice of intent
concentration on the breath-on exhalations and inhalations -- which gained for him then
and there that one pointedness of mind known as Samadhi and he thus developed the First Jhana
(Ecstasy). The child's nurses, who had abandoned their precious charge to enjoy themselves
at the festival, suddenly realizing their duty, hastened to the child and were amazed to
see him sitting crosslegged plunged in deep meditation. The King hearing of it, hurried to
the spot and, seeing the child in meditative posture, saluted him, saying-- "This,
dear child, is my second obeisance".
Education
As a Royal child, Prince Siddhattha must have received an
education that became a prince although no details are given about it. As a scion of the
warrior race he received special training in the art of warfare.
Married Life
At the early age of sixteen, he married his beautiful
cousin Princess Yasodhara who was of equal age. For nearly thirteen years, after
his happy marriage, he led a luxurious life, blissfully ignorant of the vicissitudes of
life outside the palace gates. Of his luxurious life as prince, he states:
"I was delicate, excessively delicate. In my father's
dwelling three lotus-ponds were made purposely for me. Blue lotuses bloomed in one, red in
another, and white in another. I used no sandal-wood that was not of Kasi. My turban,
tunic, dress and cloak, were all from Kasi."
"Night and day a white parasol was held over me so that I might not be touched by
heat or cold, dust, leaves or dew."
"There were three palaces built for me -- one for the cold season, one for the hot
season, and one for the rainy season. During the four rainy months, I lived in the palace
for the rainy season without ever coming down from it, entertained all the while by female
musicians. Just as, in the houses of others, food from the husks of rice together with
sour gruel is given to the slaves and workmen, even so, in my father's dwelling food with
rice and meat was given to the slaves and workmen."
With the march of time, truth gradually dawned upon him.
His contemplative nature and boundless compassion did not permit him to spend his time in
the mere enjoyment of the fleeting pleasures of the Royal palace. He knew no personal
grief but he felt a deep pity for suffering humanity. Amidst comfort and prosperity, he
realized the universality of sorrow.
Renunciation
Prince Siddhattha reflected thus:
"Why do I, being subject to birth, decay, disease, death, sorrow and impurities,
thus search after things of like nature. How, if I, who am subject to things of such
nature, realize their disadvantages and seek after the unattained unsurpassed, perfect
security which is Nibbana!" "Cramped and confined is household life, a den of
dust, but the life of the homeless one is as the open air of heaven! Hard is it for him
who bides at home to live out as it should be lived the Holy Life in all its perfection,
in all its purity."
One glorious day as he went out of the palace to the
pleasure park to see the world outside, he came in direct contact with the stark realities
of life. Within the narrow confines of the palace he saw only the rosy side of life, but
the dark side, the common lot of mankind, was purposely veiled from him. What was mentally
conceived, he, for the first time, vividly saw in reality. On his way to the park his
observant eyes met the strange sights of a decrepit old man, a diseased person, a corpse
and a dignified hermit. The first three sights convincingly proved to him, the inexorable
nature of life, and the universal ailment of humanity. The fourth signified the means to
overcome the ills of life and to attain calm and peace. These four unexpected sights
served to increase the urge in him to loathe and renounce the world.
Realizing the worthlessness of sensual pleasures, so highly
prized by the worldling, and appreciating the value of renunciation in which the wise seek
delight, he decided to leave the world in search of Truth and Eternal Peace.
When this final decision was taken after much deliberation,
the news of the birth of a son was conveyed to him while he was about to leave the park.
Contrary to expectations, he was not overjoyed, but regarded his first and only offspring
as an impediment. An ordinary father would have welcomed the joyful tidings, but Prince
Siddhattha, the extraordinary father as he was, exclaimed -- "An impediment (rahu)
has been born; a fetter has arisen". The infant son was accordingly named Rahula by
his grandfather.
The palace was no longer a congenial place to the
contemplative Prince Siddhattha. Neither his charming young wife nor his lovable infant
son could deter him from altering the decision he had taken to renounce the world. He was
destined to play an infinitely more important and beneficial role than a dutiful husband
and father or even as a king of kings. The allurements of the palace were no more
cherished objects of delight to him Time was ripe to depart.
He ordered his favourite charioteer Channa to saddle
the horse Kanthaka, and went to the suite of apartments occupied by the princess. Opening
the door of the chamber, he stood on the threshold and cast his dispassionate glance on
the wife and child who were fast asleep. Great was his compassion for the two dear ones at
this parting moment. Greater was his compassion for suffering humanity. He was not worried
about the future worldly happiness and comfort of the mother and child as they had
everything in abundance and were well protected. It was not that he loved them the less,
but he loved humanity more.
Leaving all behind, he stole away with a light heart from
the palace at midnight, and rode into the dark, attended only by his loyal charioteer.
Alone and penniless he set out in search of Truth and Peace. Thus did he renounce the
world. It was not the renunciation of an old man who has had his fill of worldly life. It
was not the renunciation of a poor man who had nothing to leave behind. It was the
renunciation of a prince in the full bloom of youth and in the plenitude of wealth and
prosperity -- a renunciation unparalleled in history.
It was in his twenty-ninth year that Prince Siddhattha made
this historic journey.
He journeyed far and, crossing the river Anoma,
rested on its banks. Here he shaved his hair and beard and handing over his garments and
ornaments to Channa with instructions to return to the palace, assumed the simple yellow
garb of an ascetic and led a life of voluntary poverty.
The ascetic Siddhattha, who once lived in the lap of
luxury, now became a penniless wanderer, living on what little the charitably-minded gave
of their own accord.
He had no permanent abode. A shady tree or a lonely cave
sheltered him by day or night. Bare-footed and bare-headed, he walked in the scorching sun
and in the piercing cold. With no possessions to call his own, but a bowl to collect his
food and robes just sufficient to cover the body, he concentrated all his energies on the
quest of Truth.
Search for Truth
Thus as a wanderer, a seeker after what is good, searching
for the unsurpassed Peace, he approached Alara Kalama, a distinguished ascetic, and
said: "I desire, friend Kalama to lead the Holy Life in this Dispensation of
yours." Thereupon Alara Kalama told him: "You may stay with me, O Venerable One.
Of such sort is this teaching that an intelligent man before long may realize by his own
intuitive wisdom his master's doctrine, and abide in the attainment thereof."
Before long, he learnt his doctrine, but it brought him no
realization of the highest Truth.
Then there came to him the thought: When Alara Kalama
declared: "Having myself realized by intuitive knowledge the doctrine, I -- 'abide in
the attainment thereof --, it could not have been a mere profession of faith; surely Alara
Kalama lives having understood and perceived this doctrine."
So he went to him and said "How far, friend Kalama,
does this doctrine extend which you yourself have with intuitive wisdom realized and
attained?"
Upon this Alara Kalama made known to him the Realm of
Nothingness (Akincannayatana), an advanced stage of Concentration.
Then it occurred to him: "Not only in Alara Kalama are
to be found faith, energy, mindfulness, concentration, and wisdom. I too possess these
virtues. How now if I strive to realize that doctrine whereof Alara Kalama says that he
himself has realized and abides in the attainment thereof!"
So, before long, he realized by his own intuitive wisdom
that doctrine and attained to that state, but it brought him no realization of the highest
Truth. Then he approached Alara Kalama and said; "Is this the full extent, friend
Kalama, of this doctrine of which you say that you yourself have realized by your wisdom
and abide in the attainment thereof?"
"But I also, friend, have realized thus far in this
doctrine, and abide in the attainment thereof."
The unenvious teacher was delighted to hear of the success
of his distinguished pupil. He honoured him by placing him on a perfect level with himself
and admiringly said:
"Happy, friend, are we, extremely happy; in that we look upon such a venerable
fellow-ascetic like you! That same doctrine which I myself have realized by my wisdom and
proclaim, having attained thereunto, have you yourself realized by your wisdom and abide
in the attainment thereof; and that doctrine you yourself have realized by your wisdom and
abide in the attainment thereof, that have I myself realized by my wisdom and proclaim,
having attained thereunto. Thus the doctrine which I know, and also do you know; and the
doctrine which you know, that I know also. As I am, so are you; as you are, so am I. Come,
friend, let both of us lead the company of ascetics."
The ascetic Gotama was not satisfied with a discipline and
a doctrine which only led to a high degree of mental concentration, but did not lead to
"disgust, detachment, cessation (of suffering), tranquillity; intuition,
enlightenment, and Nibbana." Nor was he anxious to lead a company of ascetics even
with the co-operation of another generous teacher of equal spiritual attainment, without
first perfecting himself. It was, he felt, a case of the blind leading the blind.
Dissatisfied with his teaching, he politely took his leave from him.
In those happy days when there were no political
disturbances the intellectuals of India were preoccupied with the study and exposition of
some religious system or other. All facilities were provided for those more spiritually
inclined to lead holy lives in solitude in accordance with their temperaments and most of
these teachers had large followings of disciples. So it was not difficult for the ascetic
Gotama to find another religious teacher who was more competent than the former.
On this occasion he approached one Uddaha Ramaputta
and expressed his desire to lead the Holy Life in his Dispensation. He was readily
admitted as a pupil.
Before long the intelligent ascetic Gotama, mastered his
doctrine and attained the final stage of mental concentration, the Realm of Neither
Perception nor Non-Perception (N'eva Sanna N'asannayatana), revealed by his
teacher. This was the highest stage in worldly concentration when consciousness becomes so
subtle and refined that it cannot be said that a consciousness either exists or not.
Ancient Indian sages could not proceed further in spiritual development.
The noble teacher was delighted to hear of the success of
his illustrious royal pupil. Unlike his former teacher the present one honoured him by
inviting him to take full charge of all the disciples as their teacher. He said:
"Happy friend, are we; yea, extremely happy, in that we see such a venerable
fellow-ascetic as you. The doctrine which Rama knew, you know; the doctrine which you
know, Rama knew. As was Rama so are you; as you are, so was Rama. Come, friend, henceforth
you shall lead this company of ascetics."
Still he felt that his quest of the highest Truth was not
achieved. He had gained complete mastery of his mind, but his ultimate goal was far ahead.
He was seeking for the Highest, the Nibbana, the complete cessation of suffering, the
total eradication of all forms of craving. "Dissatisfied with this doctrine too, he
departed thence, content therewith no longer."
He realized that his spiritual aspirations were far higher
than those under whom he chose to learn. He realized that there was none capable enough to
teach him what he yearned for -- the highest Truth. He also realized that the highest
Truth is to be found within oneself and ceased to seek external aid.
Taken from "The
Buddha and His Teachings"
Written by Ven. Narada
Published by Cultural Conservation Trust
 
|