History of Sakya-Muni Buddha

Transcription

1 History of Sakya-Muni Buddha Prince Siddhartha Statue in Nepal: The statue is on the way to Lumbini from the India-Nepal border (Photo taken in December 2001). The Sakya-Muni Buddha was the founder of Buddhism, a religion originated from North India. The full name of the Buddha is Siddhartha Gautama. He belonged to the Sakya clan. His father was King Suddhodana of Kapilavatthu, a small kingdom in southern Nepal near the India boundary today. His mother was Queen Maha- Maya, a princess of Koliya, North of Kapilavatthu.

2 A. Prince Siddhartha's Childhood 1. Prince Siddhartha's Birth Place Emperor Asoka s Pillar at Lumbini Garden: The pillar is at the south face of the foundation of an ancient temple that was built at the location of the very sal tree where Prince Siddhartha was born (Photo taken in December 2001). On a full-moon day of the fourth lunar month, according to the customs in those days, Queen Maha-Maya was on the way to her parents' home to give birth to her first child. On the way from Kapilavatthu to Devadaha (a city of Koliya), she stopped and took a rest in the Lumbini Garden, under a flowering sal tree. At this very place, in southern Nepal today, the queen brought forth a son, who was later named Siddhartha, which literally means, "The one who will achieve his aim". Later, Emperor Asoka (?- 226 BCA) of India erected a stone pillar engraved with a horse figure to mark the prince's birthplace. On the pillar, there were 93 Asokan (Brahmi) characters including "Hida Budhe jate Sakyamuni" (Here was born the Buddha, the sage of the Sakyans). Today, the world Buddhist community agrees that Prince Siddhartha was born in 624 BCE (Before the Common Era). 2. Prince Siddhartha's Virtuous Characters Seven days after giving birth, Queen Maha-Maya died. The queen's sister, Princess Pajapati Gotami, nursed the prince as her own child. Prince Siddhartha was very modest and intelligent. He became skilled in many study disciplines such as history, literature, philosophy, religion, martial art, etc. However what made his teachers and friends respect him were his humility and loving nature. 2

3 Prince Siddhartha's compassion was developed very early and very widely. His love covered from insects to humans, from old people to children. One day at the age of eight, during a ceremony of the ritual of rice field ploughing, Prince Siddhartha recognised the sufferings of all living beings, from the hardship of farmers under the burning sunshine, the pain of earth worms being cut by ploughs, to the fighting of birds for painful worms. The scene touched deeply the young prince: He felt sorrow for all living beings. He retired from the ceremony and sat silently under a rose-apple tree. He recollected what he had seen. As he looked deeper and deeper in the natures of the sufferings, his mind became more and more concentrated and calm. B. Searching for the Way 1. Renouncing the Worldly Ties Day by day, Prince Siddhartha found that all living beings were in sufferings: old age, sickness, death, etc. The prince wondered "Whether we, all living beings, have to experience sufferings", "Is there a Way to relieve all living beings' sufferings?" Prince Siddhartha consulted some contemporary religious leaders, but found no satisfying answer. After growing up, Prince Siddhartha got married to Princess Yasodhara, a daughter of King Suppabuddha and Queen Pamita of Koliya, a neighbour country north of Kapilavatthu. The young couple had a royal life of luxury. However the sufferings of living beings were still in the prince's heart. One day Prince Siddhartha saw a monk walking calmly and serenely. He learnt that the man had left his home and had been living a detached life to seek the Truth. Prince Siddhartha asked his father, King Suddhodana, for permission to leave home to become a monk. His request was refused. Prince Siddhartha asked whether his father could save him from old age, sickness and death. The king had no answer. When Princess Yasodhara gave birth to a son, Prince Siddhartha joyfully named him Rahula. However the happiest one was King Suddhodana, who though that, with the newly born child, the family ties would be stronger and Prince Siddhartha would forget the thought of renouncing his future kingship. On the contrary, Prince Siddhartha found his responsibilities becoming heavier. He brought Rahula to the world, and his son would soon be living in sufferings, as had been Yasodhara and King Suddhodana. The royal and luxury life could not free them from old age, sickness and death. It was compassion and the sufferings of all living beings that moved Prince Siddhartha's heart towards the Great Renunciation. Late one night after a royal 3

4 party, the prince silently made the last parting glance at his beloved wife asleep with their child in her arms. He left the Kapilavatthu Kingdom with his servant Channa, and the horse Kanthaka. After crossing the Anoma River, about 60 km South of Kapilavatthu, Prince Siddhartha stopped and told Channa to go back with Kanthaka to inform King Suddhodana of the prince's unshakeable determination. Prince Siddhartha then started an ascetic life at the age of twenty-nine. 2. Ascetic Siddhartha Kusa Grass Temple: The temple is on the Neranjara river bank; across the river is Bodh Gaya (Photo taken in December 2001). After Channa and Kanthaka had left, Prince Siddhartha went into a forest to begin a hermit life. Ascetic Siddhartha learnt how to find and survive on edible wild fruits and plants. Later, following some monks' advice, Ascetic Siddhartha came to the study centres of Masters Alara Kalama and Uddaka Ramaputta to practise meditation. He reached the meditation attainment levels of those of the two masters. However Ascetic Siddhartha found that attaining these meditation levels would not transcend him above old age, sickness and death. He wanted to find a 4

5 Way to relieve all living beings' sufferings: He was realising the vow of a Bodhisattva and would now be known as Bodhisattva Gautama. Leaving Uddaka Ramaputta, his last teacher, Bodhisattva Gautama wandered in search for the Way, which eventually he thought could not be found anywhere but in himself. He waded across Neranjara River near Uruvela village and reached Dangsiri Mountain. There, Bodhisattva Gautama decided to practise extreme asceticism. Five other ascetics, Kondanna, Bhaddiya, Vappa, Mahanama and Assaji, who admired his determined effort later joined him. They practised selfmortification. They reduced their daily food. Bodhisattva Gautama even went further; he had only a few seeds of grain or nothing for days. The Bodhisattva grew thinner and thinner. Six years had passed since his great renunciation. The young prince of Kapilavatthu became little more than a living skeleton, but still he continued practising austerity and meditation. He overcame all greed and fear. His mind became clean and clear, but it was only like a glass of water with impurity still at the bottom. It was necessary to take all taints out of his mind. Full enlightenment had not yet come: The liberation of living beings from old age, sickness and death was still the Bodhisattva's ultimate goal. One day, a jolt occurred to Bodhisattva Gautama. He remembered the peace of his mind during meditation in his childhood under the rose-apple tree. He thought that neither way, living in luxury or practising austerity, would help him to discover the Truth. He confidently felt: "This is the Path!" but he was too weak; he collapsed unconsciously. 5

6 C. Supreme Enlightenment Bodhi tree at Bodh Gaya: A branch of the original pippala tree was planted in Sri Lanka by a delegation of the Emperor Asoka; when the original tree was destroyed, a branch from the tree in Sri Lanka was brought back and planted at its original location (Photo taken in December 2001). 6

7 Then a young lady, Sujata, found Bodhisattva Gautama lying nearly dead in the forest. She gave him some milk. After regaining his consciousness, the Bodhisattva abandoned self-mortification and took normal meals with simple food. His five ascetic companions left him in disappointment and continue their austerity. Alone, in sylvan solitude, the Bodhisattva came to a pippala tree on the bank of Neranjara River at Gaya. He spent most of his time in meditation under the tree. While concentrating on in-and-out breathing (ana-apana sati), the Bodhisattva found his mind becoming calm. Going more deeply into meditation, he recognised that all things were interdependent and conditional. He remembered the events happening in the ploughing ceremony he had attended in his childhood. He realised that a rice plant originated from a grain, and the plant could not grow up without the sunshine, soft soil and water. He saw that all phenomena, from the universe to very tiny particles, were impermanent: they were changing even during a very short period of time (ksana). There was not what was called "self" (atman) in any thing in this phenomenal world. There was not a thing that was sustained by itself and unchanged with time. Eventually the Bodhisattva saw the emptiness nature (sunyata) of all phenomena, and slowly he realised the insight into all phenomena. He perceived that in the presence of a rice plant, there was the presence of others such as his father, the farmers, the insects, birds, soil, water, sunshine, etc. The Bodhisattva saw the presence of the whole universe appearing in the grain, the plant, the birds and the farmers. Directing the contemplation towards his ultimate goal, the relieving of living beings' old age, sickness and death, Bodhisattva Gautama saw that all sufferings were conditional. All living beings, from the worms, the birds, to the farmers, the kings, etc. experienced sufferings due to their greed, hatred and delusion, which in turn were from ignorance and erroneous perception. If sufferings were caused by ignorance then breaking through ignorance would end all forms of sufferings. Hence the key for the ending of all sufferings was the right understanding (wisdom -prajna). With right understanding people could control their activities (by keeping precepts -silas) to have right thoughts, right speeches and right actions as well as to live in right livelihood, right diligence and right mindfulness. Living in such conditions one might easily achieve right concentration (samadhi), which in turn improved the right understanding. This was called the Eightfold Noble Path presented in the Three Disciplines (sila-samadhi-wisdom) format. The Bodhisattva realised in accordance with facts: "This is the suffering, this is the arising of the suffering, this is the ending of the suffering, and this is the path, the noble path, leading to the ending of the suffering." They were the Four Noble Truths. With the insight into all phenomena, Bodhisattva Gautama directed his contemplation to all his mental activities including feeling and perception; he saw 7

8 that they were also phenomena, and as a consequence, they were impermanent and conditional. As well, they had an emptiness nature. All phenomena did not originate, nor became extinct; they were neither impure nor pure; they neither increased nor decreased. Furthermore, in emptiness, there were no five aggregates, no six senses, etc. There were neither sufferings, nor origin, nor cessation, etc. (Heart Sutra). There was only a process-like coming and going. To experience sufferings was conditional: it was the result of ignorance, which caused wrong perception and prejudices. Faced with the same reality, one might experience sufferings while some other might not; that depended on whether they were free from ignorance or not. Therefore, with ultimate right understanding (prajnaparamita), all sufferings would end although phenomena might continue appearing. The Bodhisattva then realised in accordance with facts: "These are the taints, this is the arising of the taints, this is the cessation of the taints, this is the path leading to the cessation of the taints." One night, with unshakeable determination, Bodhisattva Gautama directed his calm and pure mind to the knowledge of the reminiscence of past births, and recalled numerous previous lives of his own and others. This is the first knowledge the Bodhisattva realised during the first watch of the night. He then directed his mind to the knowledge of the disappearances and reappearances of beings of varied forms, from the universe to small insects. He perceived that after disappearing from one state of existence, living beings reappeared in others, happier or more woeful depending on their thoughts, speeches and actions (karmas), performed in their pasts. He saw the karma of every individual living being. This was the second knowledge the Bodhisattva attained in the middle watch of the night. Bodhisattva Gautama then directed his contemplation on his mind itself. He saw that it was perfectly pure without a single trace of taints, i.e., there were no taints of sensual craving, of craving for existence or of ignorance. He knew: "Rebirth is ended; fulfilled the holy life; done what was to be done; there is no more of this state again." The Bodhisattva had realised the Supreme Enlightenment (Sammasam-bodhi)! Darkness had vanished; the morning star had risen on the horizon! The pippala tree where the Buddha realised the Supreme Enlightenment has been called "The Bodhi tree" (the Tree of Enlightenment or the Tree of Wisdom, of Understanding). Emperor Asoka erected a pillar engraved with figures of lion heads near the very Bodhi tree. Now there is a great temple at Gaya called Bodh- Gaya that attracts many pilgrims. 8

9 Emperor Asoka s Pillar at Bodh Gaya: The pillar is on the left of the main temple. Behind the photographer is a lotus pool where the Buddha spread the Avatamsaka Sutra (Photo taken in December 2001). 9

10 D. Turning the Dharma Wheel Emperor Asoka s pillar at the Dear Park (Isipatana -Sarnath): The pillar with the lion capital, the national symbol of India. The capital with its four magnificent lions upholds the "Dharma Wheel" (Dharma Cakra) now stands in the museum of Sarnath (Photo taken in December 2001). After realising the Supreme Enlightenment, the Buddha stayed in the vicinity of the Bodhi tree for several weeks, thinking of the Way He had discovered. He thoroughly reflected on dependent arising (the Twelve-Link Causation Theory - paticcasamuppada) in direct order, i.e., from CAUSE to EFFECT, e.g. Dependent on CAUSE, EFFECT arises or CAUSE EFFECT. (1) Ignorance (avijja) (2) Immoral conditioning activities (samkhara) (3) Consciousness (4) Mind and matter (nama-rupa) (5) Six spheres of sense (6) Contact (7) Feeling (8) Craving (9) Grasping (10) Becoming (11) Birth (12) Sufferings (decay, death, sorrow, lamentation, pain, grief, despair, etc.). 10

11 The Buddha then reflected on dependent arising in reverse order, e.g. to cease EFFECT, stop CAUSE, or EFFECT CAUSE (12) No sufferings (11) No birth (10) No becoming (9) No grasping,- (8) No craving (7) No feeling (6) No contact (5) No six spheres of sense (4) No mind and matter (3) No consciousness (2) No moral and immoral conditioning activities (1) No ignorance. After thoroughly checking the Way, especially the Four Noble Truths, the Twelve- Link Causation Theory and the Eightfold Noble Path, the Buddha decided to go spreading the Dharma, the Way He had just discovered. First He thought of His two teachers, Alara Kalama and Uddaka Ramaputta. However they had died. He then knew that His former ascetic companions, Kondanna, Bhaddiya, Vappa, Mahanama and Assaji, were practising austerity at the Deer Park in Isipatana near Benares (now Sarnath). The Buddha went there and gave them the first discourse about the Four Noble Truths, the Dhammacakkappavattava (Turning the Wheel of Dharma) Sutra. Through this sutra, the Buddha expounded the Middle Way, which guided people to avoid the two extremes: to plunge oneself into sensual pleasures or to practise extreme asceticism. The Turning the Dharma Wheel sutra has formed the essence of the Buddha's teaching. Hearing the sutra, Kondanna, and then the other four ascetics, attained the first stage of sainthood (Sotapatti -Stream-Winner). On hearing some other sutras, including the Anattalakkhana, which dealt with the impermanence and the non-self nature of all things, the five ascetics attained the second, the third and the final stages of sainthood (Sakadagami -Once-Returner, Anagami -Never-Returner, and Arahant). Kondanna, Bhaddiya, Vappa, Mahanama and Assaji were the Buddha's first disciples. From that time there were the Three Jewels: the Buddha, the Dharma and the Sangha. It was stated that many invisible living beings from other realms also took advantage of the golden opportunity to listen to the sutras. The Buddha then continued spreading the Dharma for 45 years. Most of the days, the Buddha and His disciples meditated and studied in the morning. Before noon, they went for alms (begging for food) from house to house of poor as well as rich people. This practice was part of the Eightfold Noble Path (Right Livelihood). It gave opportunities for people to practise generosity through charity, as well as for the Sangha to improve their humility and to keep in touch with society. After the alms, the Buddha and the Sangha went back to monasteries or found quiet spaces (forests or trees) to have lunches. After the meals, the Buddha Himself or a senior discipline gave a talk to the whole community, including monks, nuns, and laity. In the afternoon and evening, monks and nuns meditated or discussed the Dharma. Sometimes they explained the Dharma to lay disciples. 11

12 Nalanda University in Rajagaha (Rajgir): This is one of the oldest universities in the world; it was well established before the development of Paris and its university. Nalanda is about 110 km North-East of Bodh Gaya (Photo taken in January 2002). Every year, during the rainy season, the Buddha and the Sangha did not go for alms. They stayed in monasteries to keep them away from the rain as well as to avoid stepping on insects. This practice showed the Buddha's love towards His disciples and living beings. The annual rain season retreats were opportunities for the Sangha as well as lay disciples to spend more time on their study under the direct guidance of the Buddha or His senior disciples. 12

13 Following are important places where the Buddha and His disciples stayed and spread the Dharma in a chronical order: Place Sutra and Activities Important Disciples Bodh Gaya Supreme enlightenment Sujata and Svastika Deer Park (Isipatana) Four Noble Truths (First rainy season) Kondanna, Bhaddiya, Vappa, Mahanama and Assaji. Uruvela All in Flames (Adittapariyaya) Three Kassapa brothers: Uruvela, Nadi and Gaya Kassapa. Gijjhakuta Mountain, Vulture Peak, Rajagaha, Bamboo Forest (Venuvana) Monastery (Magadha) Nigrodha Park Kapilavatthu Anupija (Kosala) Bamboo Forest Monastery Great Forest, Mango Grove (Vesali) Dependent Co-Arising: "From interdependent origins all things arise and pass away. So teaches the Enlightened One." Vedana Pariggaha (Dighanakha) Traditition of Rainy Season Retreat (Second rainy season) Vessantara Jataka, Dhamma-pala Jataka, Candakinnara Jataka (previous lives) Third Retreat Season King Bimbisara, Queen Videhi and Prince Ajatasattu. Sariputta and Moggallana Kaludayi, Dighanakha. Ambapali and Jivaka (King Bimbisara's son). King Suddhodana, Nanda, Rahula Upali, Anuruddha, Baddhiya, Bhagu, Kimbila, Devadatta and Ananda. Maha-Kassapa (wife Bhadra Kapilani) Sudatta (Anathapindika - Philanthropist) Ambapali and Jivaka. Otthaddha and Sunakhatta (of Licchavi clan) 13

14 Jetavana -Savatthi (Kosala) Kutagarasala Great Forest Monastery (Vesali) Kapilavatthu "Every person's blood is red. Every person's tears are salty." "Only greed, hatred, and delusion can pollute us." Fourth Retreat Season King Suddhodana sick. Fifth Retreat Season King Suddhodana died. King Mahanama's coronation. King Pasenadi, Queen Mallika, Prince Jeta and Princess Vajiri. Punnalakkhana (Suddata's wife), Sunita Vesali The Eight Rules for bhikkhunis Mahapajapati (Gotami) Makula Samkasya Sumsumara-gira (Bhagga) Ghosira Monastery (Kosambi) Eastern Bamboo Forest (Balakalonakaragama Rakkhita Forest (Parileyyaka) Jevavana Rajagaha Savatthi Vejanra Calika Sixth Retreat Season Seventh Retreat Season Eight Retreat Season Sangha conflict. Ninth Retreat Season Six Principles of Harmonious Living Tenth Retreat Season (Buddha alone) Seven Practices of Reconciliation (Saptadhikarana-samatha) 11 th Retreat Season Four immeasurables: Loving kindness, compassion, sympathetic joy and nonattachment. 12 th Retreat Season 13 th Retreat Season Anuruddha, Nandiya and Kimbila. Rahula 14

15 Jetavana (Savatthi) Rahula's ordination (20 years old).bhaddekaratta (Knowing the better way to live alone) Sutra. The Buddha's lotus flower and Maha-Kassapa's smile (origin of Zen). 14 th Retreat Season Nigrodha Kapilavatthu Alavi Venuvana Koliya Rajagaha Jetavana Kammassadhamma (Kuru) Jetavana Sakya and Koliya conflict 15 th Retreat Season 16 th Retreat Season 17 th Retreat Season 18 th Retreat Season 19 th Retreat Season Ananda became the Buddha's attendant. Jetavana (Savatthi) became permanent centre for annual Retreat Season. 20 th Retreat Season Satipatthana (Four Establishments of Mindfulness) sutra: body, feeling, mind states (activities) and objects of mind. Seven Factors of Awakening: investigating dharmas, energy, joy, ease, full attention, concentration, and letting-go. Rahula Maha-Kassapa. Vrsabahhaksatriya (King Pasenadi's 2 nd wife -King Mahanama's daughter) and Prince Vidudabha. Lady Visakha (Purvarama Monastery) Angulimala Pava Buddha's last meal Cunda Sala Grove Kusinara Buddha entering into Nirvana: "Strive on with Diligence!" Subhadda, Buddha's last disciple. 15

16 Asokan Pillar and Stupa Complex Kolhua at Vesali (Vaishali): The pillar is 110 m (feet?) high with a seated lion capital. Other monuments at the site are a brick stupa (North of the pillar), a large tank and a monastery (West of the Pillar). The stupa was built to commemorate the event of the monkey chief offering honey to the Buddha (Photo taken in January 2002, site details were extracted from the site information). 16

17 Buddha with Lotus Flower: The Buddha statue at Maha-Kassapa stupa in Bodh Gaya. In the beginning of a Dharma talk, the Buddha kept silence, and slowly raised a lotus flower with His hand. The whole community did not understand the Buddha s intention, except Maha- Kassapa, who smiled slightly. Maha-Kassapa is the first patriarch of Buddhist Zen tradition. 17

18 E. Buddha Entering into Nirvana Kusinara temple: The temple was built in the Sala Grove, Kusinara (Kushinagara), North of India; the Buddha went to nirvana here after 45 years of spreading the Path (Photo taken in December 2001). The Buddha was seriously ill while spending the 45 th retreat season at Beluvagamaka village near Vesali. By the end of the retreat season, He regained His strength. Some of the Buddha's senior disciples had passed away: Moggallana, Sariputta, Uruvela Kassapa, Pajapati, Yasodhara, Rahula, etc. One day, while Venerable Ananda was practising walking meditation outside a temple in Capala near Vesali, he felt the earth suddenly quaking beneath his feet, his mind and body shaken. He went inside the temple and told the Buddha of his feeling. The Buddha said: "Ananda, the Tathagata," the term the Buddha often used to call Himself, "has made His decision. In three months, I will pass away." Venerable Ananda instantly knelt before the Buddha and begged Him to stay 18

19 longer for the benefits of all disciples. The Buddha refused and just repeated that it was time for Him to enter into nirvana. Later, the Buddha told to the whole Sangha: "Bhikkhus and Bhikkhunis, whatever truths the Tathagata has expounded, you should study them well. Observe, practise and verify them for yourselves so that the Dharma can be transmitted to future generations, for the peace, joy and happiness of all beings. "Bhikkhus and Bhikkhunis, what are those truths? They can be found in the Four Establishments of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Strength, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. Study, practise, realise, and transmit these teachings. "Bhikkhus and Bhikkhunis, transient are all conditional things. Be diligent! In three months, the Tathagata will pass away." The Buddha then continued spreading the Dharma, from village to village. One day, the Buddha arrived at Pava, where Cunda, a blacksmith's son offered the Buddha a special delicious dish made from mushrooms picked on a sandalwood tree. When the meal finished, the Buddha asked Cunda to burry all remaining mushrooms and do not let anyone else use them. After the meal, the Buddha went towards Kusinara. On the way, He was seized with severe stomach cramps. He had to stop many times on a journey of about ten kilometres. After taking a bath in Kakuttha River, the Buddha told Venerable Ananda: "Ananda, the meal at Cunda's home was the Tathagata's last meal. There were two meals I treasure the most: one offered by Sujata, and one by Cunda. These two offerings are of equal fruit and of equal profit, and of much greater fruit and of much greater profit than any other. "Ananda, tonight the Tathagata will enter into nirvana." It was dusk when the Buddha arrived at the Sala Grove in the vicinity of Kusinara. Venerable Ananda prepared for the Buddha a place between two Sala trees. The Buddha lay on His right side, His head facing north with the Sangha around Him respectfully and serenely. Seeing Venerable Ananda and other disciples' sadness, the Buddha exhorted: "Ananda, a Bhikkhu, Bhikkhuni, Upasaka or Upasika who lives in accordance with the Dharma, conducts oneself dutifully, and acts righteously is the one who respects, reverences, and honours the Tathagata with the highest homage." 19

20 The Malla people living in Kusinara heard that the Buddha would attain Parinirvana that night. They hastily went to the Sala Grove. Subhadda, an ascetic, was among them. He knelt before the Buddha and asked: "Lord, I have heard about spiritual leaders such as Purana Kassapa, Makhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sanjaya Belatthiputta and Nigantha Nathaputta. I would like to ask if, according to You, any of them attained true enlightenment." The Buddha answered: "Subhadda, whether or not they attained enlightenment is not a necessary thing to discuss now. Subhadda, the Tathagata will show you the path by which you yourself can attain enlightenment." The Buddha then explained the Noble Eightfold Path, and concluded: "Subhadda, wherever the Noble Eightfold Path is truly practised, you will find people who have attained enlightenment. Subhadda, if you follow this path, you, too, can attain enlightenment." Subhadda was the Buddha's last disciple. The Buddha then asked if anyone had questions relating to His teachings. Venerable Ananda confirmed that the teachings were clear. No one had any doubt. The Buddha looked quietly over the whole community: "Behold, O disciples, I exhort you. Subject to change are all component things. Strive on with diligence." That was the Buddha's last words. The Tathagata then closed His eyes and entered peacefully into nirvana. Actually, the Tathagata is still with us. The Tathagata exists everywhere at anytime. If we sincerely practise the Buddha's teachings, we may always see the Tathagata, in the Dharma, in the Sangha, in every living being, in forests, rivers, trees, and especially, in our heart, the Dharmakaya. 20

21 Vesali Relic Stupa: This stupa is one of the eight stupas that were built to worship the Buddha s relic. This Vesali (Vaishali) stupa of 8 m in diameter was originally built with mud (Photo taken in January 2002). After attaining nirvana, the Buddha s body was cremated and the remains (relics) was distributed in eight parts (based on the information at the Vesali relic stupa) for 1) Lichchavis of Vaisali (Vesali), 2) Ajatshatru of Magadha, 3) Shakyas of Kapilavatthu (Kapilvastu), 4) Bulis of Alikappa, 5) Koliyas of Ramgrama, 6) A Brahmin of Vethadipa, 7) Mallas of Pawa, and 8) Kusinara (Kushinagara). The relics of Shakya (Sakya) part were discoved in 1898, and brought to Bangkok. 21

22 Buddha relic stupa in Bangkok: In 1898, Peppe excavated a burial mound (stupa) in the area believed to be the city of Kapilavatthu, and discovered Buddha relics in an urn inscribed with ancient scripts. The relics were brought to King Rama V of Thai. Part of the relics was inserted into a bronze pagoda, which was put in the top of the Golden Mount, Bangkok, in 1899 (Photo taken in January 2002, details were take from the pagoda information). 22