Life of the Buddha Chapter 1 to 5
Life of the Buddha
Mainly based on The Great Chronicles of the Buddhas
Written by Yap Pak Choong
Illustrated by Wong Shook Heong (Shu Xiang)
1 Sumedha the Future Buddha
Sumedha was a Brahmin who lived in a flourishing city called Amaravatī four asaṅkhyeyya and a hundred thousand aeons[i] ago. His family was rich, had great treasures in store and abundant grain, commodities for daily use. Being a Brahmin, he was well educated since young, and thus able to recite the Vedas Vedic texts flawlessly, besides being equally well-versed with the Lokāyata philosophical work.The parents of Sumedha passed away when he was young. However, they left with him much wealth which included those passed down from the last seven generations of his ancestors.
“Miserable is birth, old age and sickness, I will seek Nibbāna where old age, death and fear are distinct.”
Soon a great idea of renunciation also emerged.
After giving away all his wealth, Sumedha renounced the world and left for the Himalayas. Knowing his intention to be a recluse, Lord Sakka, King of the Devas had instructed Vissakamma, his chief architect and builder to create a well-protected hut and a faultless walkway.
Staying there for a night time, Sumedha abandoned the comfortable hut and stayed at the foot of trees; and lived only on the fruits that fall from trees. He made strenuous efforts to meditate, and at the end of seven days, he achieved eight mundane jhānas and five psychic powers (abhiñña).
One day, Buddha Dīpaṅkara came to Sudassana (Good Appearance) Monastery at Rammavatī (City of Enjoyable) with four hundred thousand Arahant disciples, and they were invited for meals in the city next day. Before their arrivals, all necessary preparations were being made by the peoples of Rammavatī cheerfully, and Sumedha was also participating in road-mending works.
However, before Sumedha could complete the assigned works, Buddha Dīpaṅkara and His Arahant disciples arrived.
At that time, human beings were visible to devas and devas were visible to human beings, they all followed the Buddha, some raising their hands in adoration and other playing their musical instruments, like drum etc, and singing song of welcome in honour of Him. Devas, coming along through the air, and sprinkled all kinds of celestial flowers all over the place, in honour of the Buddha. Humans also did similar honour to the Buddha by scattering different kinds of flowers.
Gazing at the Buddha unblinkingly, a thought arose in Sumedha’s mind that he ought to sacrifice his life for them, so that they won’t suffer by walking on the murky ground. Having decided, he loosened his hair-knot, spread the mat of black-antelope skin, and fibre-robe (grass garment) on the murky swamp, he then prostrated on the muddy ground allowing Buddha and His Arahant disciples to tread on his back.
While lying down, an aspiration to become Buddha had arisen in his mind:
After giving away all his wealth, Sumedha renounced the world and left for the Himalayas. Knowing his intention to be a recluse, Lord Sakka, King of the Devas had instructed Vissakamma, his chief architect and builder to create a well-protected hut and a faultless walkway.
Staying there for a night time, Sumedha abandoned the comfortable hut and stayed at the foot of trees; and lived only on the fruits that fall from trees. He made strenuous efforts to meditate, and at the end of seven days, he achieved eight mundane jhānas and five psychic powers (abhiñña).
The Arrival of Dīpaṅkara Buddha
One day, Buddha Dīpaṅkara came to Sudassana (Good Appearance) Monastery at Rammavatī (City of Enjoyable) with four hundred thousand Arahant disciples, and they were invited for meals in the city next day. Before their arrivals, all necessary preparations were being made by the peoples of Rammavatī cheerfully, and Sumedha was also participating in road-mending works.
However, before Sumedha could complete the assigned works, Buddha Dīpaṅkara and His Arahant disciples arrived.
Gazing at the Buddha unblinkingly, a thought arose in Sumedha’s mind that he ought to sacrifice his life for them, so that they won’t suffer by walking on the murky ground. Having decided, he loosened his hair-knot, spread the mat of black-antelope skin, and fibre-robe (grass garment) on the murky swamp, he then prostrated on the muddy ground allowing Buddha and His Arahant disciples to tread on his back.
While lying down, an aspiration to become Buddha had arisen in his mind:
“What is the use of selfishly escaping the cycle of births alone…I will strive for attainment of Omniscient Buddhahood so that I can liberate all beings including devas from the cycle of births, which is the sea of suffering…”
A young Brahmin maiden named Sumittā was also in the crowd to welcome Dīpaṅkara Buddha. As soon as her eyes fell on Sumedha, a feeling of love arose. When she handed over five lotus blooms for him to offer, in her mind she expressed her wish: “Venerable Hermit, throughout the period you are fulfilling Perfections for Buddhahood, may I be the partner sharing your life.”
Observing this, Buddha Dīpaṅkara predicted and uttered: “O Sumedha, this girl Sumittā will be your partner who will share life with you, assisting you for your attainment of Buddhahood. In your final existence, she will become a female disciple who will receive your spiritual inheritance of Arahantship complete with supernormal psychic powers.”
Knowing that Sumedha was endowed with all prerequisites required to attain the Buddhahood, Buddha Dīpaṅkara then exercised the insight knowledge/wisdom of seeing into the future to look out for his future. He uttered the prophecy in nine verses:
“Sumedha will become a Buddha, Gotama by name, after four asaṅkhyeyya and a hundred thousand aeons have passed from the present one.” The detailed events of his final birth, as well as his family background were similarly mentioned.
After hearing the prophecy, Sumedha felt certain that he would one day attain Buddhahood. He then contemplated the factors that condition such attainment, i.e. the Ten Perfections, both in forward and reverse order, as well as beginning with the middle, in group of two, and beginning from the two ends. After thoroughly contemplating, the earth trembled and shook violently.
The Ten Perfections practiced by Sumedha were (a) dāna or generosity, (b) sīla or morality, (c) nekhamma or renunciation, (d) paññā or wisdom, (e) vīriya or energy, (f) khantī or forbearance, (g) sacca or truthfulness, (h) adhiṭṭhāna or determination, (i) mettā or loving-kindness, and (j) upekkhā or equanimity.
At that time, Sumedha solemnly undertook the virtue of the Buddha; with steadfast mind he directed towards Buddha Dīpaṅkara, and he paid homage to Him from far. With well wishes and auspicious words from devas and peoples of Rammavatī, Sumedha went to a great forest in Himalayas, determined to fulfill the Ten Perfections. Since then, he continued to practise for many lives in order to perfect all these Perfections.
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In the Tusita Heaven there lived a deva by the name of Setaketu, who had been predicted as future Buddha by all the past twenty-seven Buddhas ranging from Dīpaṅkara to Kassapa (throughout the period of four asaṅkhyeyya and one hundred thousand aeons). While living in Tusita, Deva Setaketu endeavoured to perfect the Ten Perfections (Paramī) which would enable him to attain Buddhahood in the next life.
One day, after Brahmā Suddhāvāsā had proclaimed the forthcoming appearance of Omniscient Buddha in Human world, a meeting was held with the attendances of Lord Sakka, Catumahārājā devas, Mahā Brahmās etc. After the meeting they requested Deva Setaketu to take rebirth in Human world, and gained Enlightenment in order to liberate all sentient beings in the samsaric world (saṃsāra; round of rebirth).
Bodhisatta Setaketu then made five investigations regarding the proper time to appear in human world; the island or continent; the country; the family, and the life span of the mother. Upon the completion of survey, he resolved to the devas and Brahmās from the ten thousand world-systems who had assembled to request him.
He was accompanied by devas to the Nandavana Celestial Garden, while recollecting all his past merits, he passed away there.
Meanwhile in the human world at Kapilavatthu, on the full moon day of Āsāḷhā (June-July), Queen Mahāmāya, the Chief Queen of King Suddhodana of the Kingdom of Kapilavatthu spent the entire day observing eight precepts. Later she felt asleep in the royal chamber, and had a dream during the last watch of the night.
She dreamt about the Four Catumahārājā Devas lifting her to Lake Anotatta in the Himalayas. After taking her bath, cleaned, dressed and adorned with flowers, she was put to sleep in an inner chamber of a golden mansion located near the lake. Later, she saw a pure white elephant descended from a golden mountain nearby and came inside her chamber. It walked around the Queen clockwise before entering into her womb, and conception thus took place. This incidence took place at the precise moment when Deva Setaketu passed away in the Tusita Heaven, with full mindfulness and comprehension.
With the conception, the whole ten thousand world-systems trembled and shook violently. The thirty-two great prophetic phenomena (wonders) that accompanying the conception also appeared.
When she woke up, she reported her dream to King Suddhodana who summoned sixty-four leading Brahmin gurus in the very next morning, to interpret the dream. The Brahmins replied:
“Great king, do not worry, the Queen has conceived and you will have a son. When he grows up, he will either be a Universal Monarch or a Buddha.”
After the conception, one of the Deva kings (Catumahārājā Devas) called Vessavana, and together with other devas, entered Queen Mahāmāya’s chamber to offer protection, day and night, in order to ward off ghosts and evil spirits as well as those evil sights and sounds which could cause anxiety and fear to Queen. Similarly, forty thousand Mahārājā Devas (four such Deva Kings for each world-system) guarded the entire space from Queen’s chamber to the edge of the world-system.
Queen Mahāmāya kept strict moral precepts by herself, and free of all sensuous desire for any man as it was her nature to remain chaste and pure.
When the conception had reached an advance stage, the skin of Queen Mahāmāya became extraordinarily clean, smooth and free from all impurities like a sheet of transparent glass. She could see through the skin of her stomach, the baby Bodhisatta sitting cross-legged in the lotus-like chamber of her womb (like an object encased in a crystal-clear glass box), leaning on the backbone of the mother. The Queen could see the baby meditating inside her womb was due to her merits accrued in her past existences.
The Queen remained in the palace at Kapilavatthu, well protected by many devas until the date of delivery.
Sumittā the Future Yasodharā
Observing this, Buddha Dīpaṅkara predicted and uttered: “O Sumedha, this girl Sumittā will be your partner who will share life with you, assisting you for your attainment of Buddhahood. In your final existence, she will become a female disciple who will receive your spiritual inheritance of Arahantship complete with supernormal psychic powers.”
The Utterance of Prophecy by Buddha Dīpaṅkara
Knowing that Sumedha was endowed with all prerequisites required to attain the Buddhahood, Buddha Dīpaṅkara then exercised the insight knowledge/wisdom of seeing into the future to look out for his future. He uttered the prophecy in nine verses:
“Sumedha will become a Buddha, Gotama by name, after four asaṅkhyeyya and a hundred thousand aeons have passed from the present one.” The detailed events of his final birth, as well as his family background were similarly mentioned.
The Practice of Ten Perfections (dasapāramī)
After hearing the prophecy, Sumedha felt certain that he would one day attain Buddhahood. He then contemplated the factors that condition such attainment, i.e. the Ten Perfections, both in forward and reverse order, as well as beginning with the middle, in group of two, and beginning from the two ends. After thoroughly contemplating, the earth trembled and shook violently.
The Ten Perfections practiced by Sumedha were (a) dāna or generosity, (b) sīla or morality, (c) nekhamma or renunciation, (d) paññā or wisdom, (e) vīriya or energy, (f) khantī or forbearance, (g) sacca or truthfulness, (h) adhiṭṭhāna or determination, (i) mettā or loving-kindness, and (j) upekkhā or equanimity.
At that time, Sumedha solemnly undertook the virtue of the Buddha; with steadfast mind he directed towards Buddha Dīpaṅkara, and he paid homage to Him from far. With well wishes and auspicious words from devas and peoples of Rammavatī, Sumedha went to a great forest in Himalayas, determined to fulfill the Ten Perfections. Since then, he continued to practise for many lives in order to perfect all these Perfections.
[i] Kappa (Era, Aeon, Eon): A long period of time. Let us say, there was a huge rock of one solid mass which was one yojana long, one yojana wide and one yojana high, and in every hundred years, a man would rub it with a piece of silk. Then, that huge rock would wear off and disappear quicker than an aeon.
2 The Conception of Bodhisatta
In the Tusita Heaven
In the Tusita Heaven there lived a deva by the name of Setaketu, who had been predicted as future Buddha by all the past twenty-seven Buddhas ranging from Dīpaṅkara to Kassapa (throughout the period of four asaṅkhyeyya and one hundred thousand aeons). While living in Tusita, Deva Setaketu endeavoured to perfect the Ten Perfections (Paramī) which would enable him to attain Buddhahood in the next life.
One day, after Brahmā Suddhāvāsā had proclaimed the forthcoming appearance of Omniscient Buddha in Human world, a meeting was held with the attendances of Lord Sakka, Catumahārājā devas, Mahā Brahmās etc. After the meeting they requested Deva Setaketu to take rebirth in Human world, and gained Enlightenment in order to liberate all sentient beings in the samsaric world (saṃsāra; round of rebirth).
Bodhisatta Setaketu then made five investigations regarding the proper time to appear in human world; the island or continent; the country; the family, and the life span of the mother. Upon the completion of survey, he resolved to the devas and Brahmās from the ten thousand world-systems who had assembled to request him.
“I will descend to the Human world and become a Buddha.”
He was accompanied by devas to the Nandavana Celestial Garden, while recollecting all his past merits, he passed away there.
Queen Mahāmāya’s dream
Meanwhile in the human world at Kapilavatthu, on the full moon day of Āsāḷhā (June-July), Queen Mahāmāya, the Chief Queen of King Suddhodana of the Kingdom of Kapilavatthu spent the entire day observing eight precepts. Later she felt asleep in the royal chamber, and had a dream during the last watch of the night.
With the conception, the whole ten thousand world-systems trembled and shook violently. The thirty-two great prophetic phenomena (wonders) that accompanying the conception also appeared.
After conception
When she woke up, she reported her dream to King Suddhodana who summoned sixty-four leading Brahmin gurus in the very next morning, to interpret the dream. The Brahmins replied:
“Great king, do not worry, the Queen has conceived and you will have a son. When he grows up, he will either be a Universal Monarch or a Buddha.”
After the conception, one of the Deva kings (Catumahārājā Devas) called Vessavana, and together with other devas, entered Queen Mahāmāya’s chamber to offer protection, day and night, in order to ward off ghosts and evil spirits as well as those evil sights and sounds which could cause anxiety and fear to Queen. Similarly, forty thousand Mahārājā Devas (four such Deva Kings for each world-system) guarded the entire space from Queen’s chamber to the edge of the world-system.
Queen Mahāmāya kept strict moral precepts by herself, and free of all sensuous desire for any man as it was her nature to remain chaste and pure.
When the conception had reached an advance stage, the skin of Queen Mahāmāya became extraordinarily clean, smooth and free from all impurities like a sheet of transparent glass. She could see through the skin of her stomach, the baby Bodhisatta sitting cross-legged in the lotus-like chamber of her womb (like an object encased in a crystal-clear glass box), leaning on the backbone of the mother. The Queen could see the baby meditating inside her womb was due to her merits accrued in her past existences.
The Queen remained in the palace at Kapilavatthu, well protected by many devas until the date of delivery.
3 The Birth of the Bodhisatta
Journey to Devadaha
Unlike other women, the pregnancy of Queen Mahāmāya lasted precisely ten full months from the date of conception, and her delivery was easy without any pain.
Since the conception, Queen Mahāmāya stayed in the palace at Kapilavatthu, and was well protected by the devas. Upon reaching the final stage of pregnancy, she felt the urge to visit her relatives in Devadaha City of Koliya Kingdom. She then requested King Suddhodana, who graciously agreed, and preparations were then made to ensure her safety during the journey.
The roads between Kapilavatthu and Devadaha were well repaired, levelled and decorated, and many types of plants were planted along the roadside. When the time arrived, the pregnant Queen was asked to sit inside a newly made golden palanquin to be carried by one thousand royal servants, and accompanied by many guards and attendants. They then set off to Devadaha.
Lumbinī Garden
Lumbinī was a sāla grove located in between Kapilavatthu and Devadaha. It was a popular resort for peoples of both kingdoms. When Queen Mahāmāya and her retinue had reached the Grove, all sāla trees were in full bloom, and birds of all species chirped, producing sweet melodious sounds. On seeing such spectacular scene, Queen Mahāmāya decided to enter the Grove and had a brief rest.
At this moment all devas and Brahmās from ten thousand world-systems gathered, exclaiming that a Bodhisatta would be born very soon. They brought along a large variety of auspicious as gifts. The devas and Brahmās were so numerous that the whole space above the Grove was over-crowded. Celestial white umbrellas were seen covering above the Grove by the devas, celestial music and songs were heard, and some devas were blowing the conch shells.
When the pregnant Queen had entered the Grove, she had an urge to hold the branch of sāla tree. Before her thought disappeared, a tree branch which was straight and round, bent down itself like a cane stalk for her to hold.
The birth of Bodhisatta
While standing under the tree holding the branch firmly, she had the signs of impending birth. Noticing this, her maids hastily used pieces of curtains to cordon off that area, and withdrew. At this moment, great oceans roared and ten thousand world systems instantly quaked, trembled and shook violently.
Devas and Brahmās exclaimed with joy, they showered heavenly flowers from the sky down into the sāla Grove. The whole sky now became very clear and bright. These strange and wonderful phenomena heralded the birth of Bodhisatta, which fell on the full moon day of Summer month Vesākha.
The four great Brahmās received the baby with a golden net, they then held the baby to the mother and said: “Great Queen, rejoice, a son of great power had been born to you!”
The baby Bodhisatta was delivered clean and pure without any impurity (like blood and mucus), unlike those who were just delivered from mother’s womb. When the Bodhisatta was delivered, two streams of spring water, one warm and the other cold, were poured down from the sky onto the bodies of mother and the baby.
From the hands of Great Brahmās, the baby was then received by the four great Devas before handling over to the Queen’s maids. After leaving the hands of the maids, Bodhisatta stood firmly on his feet and looked towards the East. Instantly the sky was wide open, peoples and devas of the Eastern quarter of the world-systems respectfully paid homage to the Bodhisatta, saying: “O the noble One, there isn’t anyone here who is as equal as you!”
Then the Bodhisatta looked at the rest of the ten directions, one after another, and saw no one equal to him.
Thereupon he faced north, from there he took seven steps forward, to be followed by Mahā Brahmā, King of Brahmās who held a royal white umbrella measuring three yojanas to provide him the shade, and Deva Suyāma who held a yak-tail fly-flap. Other devas followed behind, carried the footwear, sword and crown that symbolizing Bodhisatta’s royal status. Thousands of conches were being blown, celestial musical instruments were being played, and devas and peoples were dancing joyfully to celebrate the birth of Bodhisatta.
After walking the seventh step, the Bodhisatta stopped and made the fearless roar:
“I am the most superior among the living beings of the three Worlds.
I am the greatest among the living beings of the three Worlds.
I am the most exalted among the living beings of the three Worlds,
this is my last birth, and there is no more rebirth for me.”
This event of Bodhisatta’s rebirth occurred on the auspicious full moon day of Summer month Vesākha, at the Lumbinī sāla grove.
4 Hermit Kāladevila’s Prediction and the Naming Ceremony
Kāladevila’s (Asita) Prediction
After the delivery at Lumbinī Grove, Queen Mahāmāya and the baby Bodhisatta returned to the palace at Kapilavatthu.
At that time there was a hermit by the name of Kāladevila, or Asita who had already attained the eight mundane jhānas (the Eight Attainments) and the Five Higher Knowledge or psychic powers (abhiññā). Kāladevila used to receive alms-foods from King Suddhodana, and after the meal he would normally spend the rest of his day in Tāvatiṃsa Heaven, staying in the jeweled-mansion and practicing his meditation there.
One day after emerging from the bliss of jhāna during his meditation, he saw Lord Sakka and other devas were enjoying themselves on the celestial main road.
He asked the devas: “Oh devas, what makes you so happy?”
The devas replied: “Oh Hermit, a noble son is born to king Suddhodana. He will become a Sammāsambuddha (the perfectly Self-Enlightened One) in future, and will preach the Dhamma. We are happy because we will have an opportunity to hear it.”
Kāladevila then examined the body of Bodhisatta, he noticed the thirty-two major and eighty minor characteristics of a Great Man. With his psychic power he predicted that the baby would certainly become a Buddha in future. Knowing this, the Hermit smiled happily.
At the same time, he also predicted that his next existence would be in Arūpa Loka or Formless Realm. Thus he pondered: “I would not have the opportunity to see and pay respect to him when he becomes Buddha, and I also won’t have the opportunity to listen to the Dhamma preached by him.” Feeling sad, he wept bitterly.
Head-washing and Naming (nāmakaraṇa) Ceremonies
King Suddhodana held the head-washing ceremony on the fifth day after the birth of Bodhisatta. He had his palace well decorated, and choice foods were prepared before the arrivals of one hundred and eight learned Brahmins. Out of these large group of learned Brahmins, eight were selected to examine the physical marks on the body of Bodhisatta.
Of these, seven raised two fingers, and told King Suddhodana: “If your son chooses to live the life of a householder, he will be the Universal Monarch, if he becomes a monk, then he will be a Buddha.”
However, the youngest of these eight Brahmins named Koṇḍañña, raised only one finger, saying that: “He will not remain in household life, he will certainly become a Buddha!”
After further discussions, the learned Brahmins name the baby “Siddhattha” as good omen. They hoped the Bodhisatta would successfully accomplish the task for the benefit of all sentient beings.
On the seventh day after giving birth to the Bodhisatta, Queen Mahāmāya passed away and was reborn in Tusita Heaven as a (male) deva with the name of Santusita. The baby Bodhisatta was then taken care of by his aunt (step mother) Mahāpajāpatī Gotamī who breast-fed him.
(Note: The Brahmanical tradition states that name-giving ceremony is one of the essential purifying rituals (samskara) in human life.)
5 The Ploughing Festival
The Ceremony
Ploughing Festival was an annual affair for the Sakyans of Kapilavatthu Kingdom. On that day the whole city would be decorated like a fairyland, peoples would put on their best attires and adorned with flowers.
When that day arrived, lots of peoples had already gathered in the palace square early in the very early morning, they followed the king and his large number of his ministers, guards etc. to the fields. Upon reaching, one thousand ploughs were already being placed there. The king also brought Bodhisatta along to the ceremonial site. He was kept under the cool shade of a Rose-apple tree, and was taken care of by the maids and the guards. The king and all his ministers then proceeded to the fields where ceremony would be held.
While the king was performing the ceremony on the field, the maids and the guards also left to see the royal performance, thus they had neglected the Bodhisatta who was sitting alone under the tree.
Attainment of Jhāna
The Bodhisatta meditated for quite some time. All the trees had their shades changed in line with the shifting position of the sun, except the shade of the tree under which the Bodhisatta sat, remained unchanged.
When the nursing maids and the guards remembered their duties, they rushed back and saw the Bodhisatta sitting cross-legged. They noticed the miracle that the shade of the rose-apple tree remained fixed, though the position of the sun had changed.
King Suddhodana was duly informed, and he quietly came and observed. On seeing these two strange miracles, he saluted the Bodhisatta (this was the second time).