Chapter VII

485 BC

The great return

 -OOo-

THE FINAL JOURNEY

In practice for over twenty years, the Buddha retreat rainy season in 485 BC at Savatthi. He did not see the fury of the Great United Vidudabha ravaged last tribes Sakiya related to him.

While residing at the Jetavana Vihara his Anathapindika, masters, or believe that his disciples were Sariputta common destiny Nalagamaka disease in the village, not far from Rajagaha. The Sa-di Cunda (ka), the Venerable Sariputta advised to bring information to the relics of deceased monks: bowls, foreign medical and religious relics of the author is forced to make use of cloth towel filtered water (SN 47. 3. 2. 3).

As the rainy season has ended, the Buddha started traveling again, this time heading south. When he stopped at the village Ukhacela (or Ukhavela) on the Ganges, as news of the Venerable Moggallana, disciples his second, common destiny to his ear. Touched, he told the monks monks that "this church he was missing two. Much like a mighty tree with branches full of great vitality and decay, as well as Sariputta and Moggallana from Church common destiny. But how can something that has not eradicated arise? " (SN 47. 3. 2. 4).

Story of Buddha No. 522 (JAT 522) provide details about the death of the Venerable Moggallana. According to this story, the disciples was murdered near Rajagaha, in the Black Stone Isigili top (this is the Holy Son Mountain Udaya?) Because this false religion has attracted so many disciples of the recluse sect other so they hired a robber killed him. On Venerable Sariputta common destiny to be remembered as Kattika fifteenth month (October - Eleven), also passed away on the roof of the Venerable Moggallana week next month (Jat 95). According to this, the two disciples have passed away in 486 BCE.

The last months of the rainy season also saw the Buddha in 485 seniors in Rajagaha, where courtiers look Vassakara opportunity to consult his people Vajji. Soon after, he left to go to the north, the attendant Ananda and assembly of monks escort. The story of the Digha Nikaya (The School of Economics 16. 1) says that he met Venerable Sariputta near Nalanda was probably put into this context by mistake, because this point in time, Venerable Sariputta had passed away a year round.

The next stop on the Pataligama, where masters observed the process of building the new capital of Magadha and Pataliputta ramparts. Among other things happen, there's something you do VIPs and Vassakara Sunidha the courtiers, who is overseeing the construction. They named the port he went through the left into the "Gateway Gotama" to honor him. The Ganges in Patna zone to 2.5 km wide can and am flooding, Buddha across the river but not difficult at all (DN 161. 19).

In 484 began long ago, the monks monks wearing saffron robes came Vesali (now Vaishali) after they went up through the village and Nadika Kotigama. Vesali City is the capital of the Republic of Licchavi, where monks reside in the Ambapali mango (Mango Garden Girl), the geisha chic of the city but still has the odd spring. Previously Ambapali had a son with weeds United Bimbisara, named Vimalakondanna, the latter becoming monks. As soon as she heard the Master's tent her son in her mango grove, where she immediately rushed to his request that meal the next day. Buddha accepted by silence.

The other resident of Vesali also want to treat the masters and extremely disappointed to hear the news Ambapali go underground water was higher than them. Courtesan who rejected their proposal gave her a lot of money to give to their party preferences was the guest of honor. The next morning, she offered them the Buddha and a hearty meal, and then to offer her gifts mango (Ambapalivana) to the Master and the Church as his residence (DN 16. 2. 11) - certainly partly in the hope her son a chance to settle in the rainy season. During spring colors, she has set out kahapanas $ 50, the price of milk cows, to be a night of intimacy with her, so she is more than capable of providing expensive gifts. Shortly thereafter, she joined the congregation of monks-nuns and is also considered to have attained the holy A-la-han (thig 252 -70).

Guru has traveled until they Vesali with the monks, but the rainy season that year, 484 BC, he wants only solitude and Ananda, the most faithful attendant, meditation dedicated to him. From the rain began to fall, he asked the monks to find the crystal hall (vihara) for themselves in the outskirts of Vesali, while the rainy season, he will retreat in Beluva (now Basarh), a suburb Car in the south of the (DN 16. 2. 22).

It was a period of insecurity. Masters old and seriously ill and suffered pain. However, he remained lucid mind and photography for the illness by strength of will. When he can stand up and sit under the shade of the hermitage, Ananda expressed concern about his sad past was also in disease. Venerable said to be a false religious consolation to think that the Tathagata will not enter Nirvana numerous medical opinion before preparing for the Sangha. however, the Buddha did not want to do anything about it both:

"Ananda, why do we wait for the monks in this one? We preached Dharma without discrimination" esoteric "and" exoteric "because there is no Tathagata" clenched fist of the Teacher "retains that element of truth sometimes. If anybody thought," I will lead the Church "or" the Church must be our guide, "it will be the people's right to injunctive Church related issues. part Tathagata does not think that way. So why Tathagata (ie us) to move back to training for the Sangha? Now I've aged, have weakened, was to limit any end of life, one who turns eighty years old. Ananda, as old vehicles are run through clouds made leather interlaced support, too, maintained themselves as future activities through support belt ...

Therefore, Ananda, be islands do for yourself, make your own shelter for yourself, do not find any other place to dwell, get to the island Dharma, Dharma as a place to take refuge, not looking any other place to dwell ...

Ananda, the monks do now or days after yourself island for yourself, take the Dhamma as a place of refuge, rather than seek refuge else, these are enthusiastic practice such as the spleen our true brethren and photography will serve darkness of ignorance, the cycle of birth and death. " (DN 16. 2. 25, abridged)

Thus, only the Buddha, not a Teacher, which is the French Path ( Dhamma ) as the future leaders of the Church. A few days after saying the words to Ananda, he had recovered enough to go into Vesali for alms (DN 16.3.1).

Like new people back to life after a serious illness, old Buddha external look with bright eyes. During his journey to the temple Capala, he speaks of the beauty of the Vesali endearing and around the temple by the barrier of the language almost emotional (DN 16. 3. 2) and shortly after that, when he left Vesali to anticipate that he will never see the city anymore, he turned to look at it from far away to look thoughtfully (DN 16. 4. 1).

The journey continues through the village slowly Bhandagama, Hatthigama, Ambagama, Jambugama, then Bhoganagara, and are moving toward the northwest forever. Obviously he wanted to wait for his moment of destiny that we feel is coming, in one of his residence in the city of Savatthi. After he did not specify any monks to his successor, church leaders, and announced Dhamma is the supreme authority of the Sangha, he used a little time left on the road to failure Rising we must consider how attitudes towards any monks can claim to have heard this doctrine or teaching it from the masters mouth. In such cases, he taught the monks in Bhoganagara that the words of the monks had to be considered carefully because they can be proven to be equivalent to a prayer ( Sutta ) and in accordance with the Law ( Vinaya ) .

Only when this is ascertained, the words can be recognized as the teachings of the Tathagata (DN 16. 4. 8). The claims asserted in this show Buddha's Dharma surely he will be remembered in the minds monks and monks are always handed to the next generation.

 

DAI passing

At Pava, (perhaps Fazilnagar present, about 16 km in the southeast Kasia), the Master and his congregation was a blacksmith Cunda (Net-momentum) offer real life the next day. To offer up special dishes for guests dignified, in addition to other food, food moved blacksmith Cunda Sukaramaddava. dish is exactly what this is uncertain. Some scholars think it was pork, another one for the soft bamboo grown near the pig farm, the other for a fungus, mushrooms can be. But there is something going again, the Buddha had this dish looked suspiciously, and told Cunda the blacksmith did not invite Sangha dishes. However, he left the life of the other items for the purpose of not grieve blacksmith intentioned (DN 16. 4. 13).

This concern for the benefactor was a mistake. Buddha consecutive blood disease suffered dysentery and abdominal pain torments. Though frail and exhausted so he has to leave and carry on Kusinara Pava. Many times he was forced to turn to the side to remove the uterus and in the rest of the road.

Abdominal pain and blood dysentery that caused a loss of water associated with thirst. When he asked for a drink of water, the attendant Ananda pointing towards spring wagon was passing clouds muddied should not only dirty water to drink - it is better to continue Kakuttha River (now Badhi or Barhi) is not that much distance. Song masters insisted, and he drank water from the stream that the right time has come to settle peace and clarity as the old (DN 16. 4. 20).

Just as he has a son from going to tribal Malla. His name is Pukkusa. He talked to the Buddha turned out that Pukkusa, a disciple of Alara Kalama teacher who formerly studied Buddha before Enlightenment. When good men Pukkusa see the robes of masters level is ill and his attendants were dirty, he said to the servant brought two gold robes offered excellent Buddha and Ananda. (DN 16. 4. 26)

Even when good men Pukkusa just out of sight, we continued up the road and the river Kakuttha, where masters drinking, bathing and resting on the other side, and then he told Sa-di Cundaka foreign medical cover up ground under the mango tree. The presence of Sa-di Cundaka Buddha recalls that the blacksmith Cunda, at him he had food poisoning for the other, so he emphasized the Ananda Sangha should not be construed as blaming the blacksmith had supreme faith (DN 16. 4. 37). As soon as he regained his strength somewhat, the journey continues as before.

Masters were still exhausted so we wade through the Boost ñ avati Hiran River (now the Little Gandak river), until Kusinara, second capital of the Malla clan, where he was known for traveling several times before (MN 103, AN 10. 44).

When he said he got tired and wanted to lie down, Ananda arranged accommodation for him in the woods sometimes Upavattana Sala in the southern coastal city. The tree Sala ( Shorea robusta ) is blooming flowers, which specifies the March and investments, as opposed to traditional recording masters passing month Vesakha (private-years). He tried to rest, lying on the organic side, perhaps slightly shrink because of pain. Because sweating associated with abdominal pain and disturbed bowel as he felt the cold, he said Monks Upavana are fans serving him, go back out. (DN 16. 5. 1)

Now he has to make sure that from this place in the woods near Sala Kusinara life but he will never come up again. Mind at ease, he told Ananda about what to do with his body. Monks do not need to be concerned about his funeral, which should only diligent efforts to liberate. There are many full devotion to the Tathagata will do everything necessary. (DN 16. 5. 10)

Ananda came out weeping and reveal their troubles: "Oh, we are still learning who own, we will have to practice a lot (in part one). Nevertheless, this guru, who had injured my thoughts , passing back soon. "

When the Buddha found the attendant loyalty he was not there, he was to call he to and comforting:

"Enough, Ananda, do not weep sorrow. Told him I was not often that we have separated from everything familiar, endearing to us, we must leave them because there is no object exists forever or what? Every object is being run, get into shape, the artifact (by now (kamma) of the past life) all suffered damage variables. impossible to have such a thing does not kill. Ananda, a long time he was at my side and take care of it with patience, kindness, caring devotedly bring us immeasurable happiness. He has made ​​many blessings through it. Be crystal tons of effort, he will soon rid the cankers. " ( DN 16. 5. 14, abridged)

Perhaps during a morning alms, and certainly the Buddha's instruction, Ananda has informed masters of the Kusinara sick. Just then, a multitude of people to urban life in song Sala forest to the upper level is the venerable congregation, whom they had heard many wonderful things over the past forty-five years. Ananda tried his best to prevent masters are too tired from being annoying.

Subhaddha, a heathen recluses, this evening visited the mainland masters were sent out, but the Buddha heard the story, he told Ananda for her guests on. When the conversation ended with the Buddha, requesting wanderer Subhaddha masters he received the Sangha, and Ananda ordaining ( pabbajja ) for him. Wanderer Subhaddha the last person to be recognized as Sa-di in the Church at the Buddha remains in the world. Later, when the trial period expires for the heathen recluses, he was also ordained monks ( upasampada ) (DN 16. 5. 19th).

The precaution that any monks Church leaders claim is important to talk to the Buddha just before his passing, he also stressed again the guiding function for Dharma Sangha:

"Ananda, maybe some of you thought the Master's teachings were lost, now we are no longer masters! Ananda, do not think so. French and Law which we preached to you, after my passing, be your mighty Teacher. " (DN 16. 6. 1)

This presupposes that there is no point unclear can lead to interpretations different later. So the Buddha for monks last chance to question him:

"This, monks, there may be a few monks doubt or wonder about the Buddha, Dharma and Sangha, or (Eightfold Path) Path, or practices (for free). Therefore the Pi- Pretentious, ask away, day after word lest you feel sorry for thought: "We were faced by the masters, however we did not ask him yourself." (DN 16. 6. 5)

Song monks monks remain silent. Then the Buddha to tell you one last chance: if you do not dare ask for respect you, then you ask a fellow. Again monks monks to remain silent. There's no point do not light anywhere at all.

Night was late already. Scenes totally quiet in the woods masters coming Sala common destiny text message that monks again:

 "This, monks, the monks have advised: The compounded (the act: sankhàra) are impermanent, subject to change destructive. Be diligent effort (to achieve liberation)" . (DN 16. 6 . 7)

These are the last words of the Buddha. Then he gradually into a state of lethargy that Venerable Anuruddha estate claims that the monks meditate, and then not again revived, eighty masters attained Nirvana numerous medical opinion, a condition free state after suffering sambhogakaya discharge (DN 16. 6. 8). Most historians in India recorded the event in 483 BCE.

 

CEREMONY TEA-billion (CREMATION)

Between people, calm the Venerable Anuruddha, cousin of the Buddha and his other parent with Ananda, he has comforted monks monks, of which some are crying, just repeat teachings of the Master was passing the impermanent nature of all things. By the morning close, he told Ananda went to the Tathagata Kusinara news for urban residents passing. Elder Ananda always ready to implement this mission. The venerable narrative masters events passing in the hall, where the Malla clan is gathered. Immediately the congregation ordered celebrate cremated. (DN 16. 6. 11)

Passage of Scripture describes the funeral procession bearing a striking landscape complete chaos. While only small groups Sangha are the monks Ananda, Cundaka, Anuruddha, Upavana, and maybe add a few more, had received instructions to all the Buddha's funeral held for students at home, however, the crowd clearly lay in Kusinara not crowded, and nobody really feels responsible for both. The signs of mourning wreath form and flavor indeed plentiful, but no one seems willing to take on the cost of wood for the funeral pyre. Cremation to be postponed from one day to the next day, it was extended stories throughout the week.

Moreover, there is disagreement about the funeral arrangements to celebrate the stars. Giants have a common destiny Sakiya tribal people, an imperial prince-Police-town, but also a recluse ritual she opposed his Brahmin teacher. What new forms appropriate to the funeral with him? You must be cremated south or east of the city? Finally they decided on the east, and carried the Buddha relics were wrapped into a tight fabric of North Gate, East Gate and go up to the temple by Makuta-bandhana, there probably is considered to funeral hall ceremony, open to all the information, in the place of cremation. (DN 16. 6. 13)

Meanwhile Mahakassapa Elder (Great-Ca-lettuce) was on his way to a meeting with them Kusinara monks, probably with the intention of settling the upcoming rainy season in Savatthi. After two Venerable Sariputta and Moggallana passed away, Venerable monks Mahakassapa is the best in the Church, and if the former Buddha appointed heir, he probably chose this position. This is an original She-la-keeper in the village in the country of Magadha Mahatittha. Many years before, the Buddha has personally invited him to join the Sangha when the two reunite at distances between Rajagaha and Nalanda. Within one week later, the monks had attained supreme position Kassapa (SN 16. 11) and thus become an A-la-drought.

The venerable proud to bring foreign Mahakassapa y (Sangha Chile) hemp was torn by the masters. Actually this honor because he just happened. One day, Enlightened want to sit under a tree next trip, Venerable Kassapa lined plate unintended her and invited masters sit up. Buddha accepted, and he is now feeling back pain should realize that the medicine is particularly soothing. So Venerable Kassapa's robes and offered him in return, he received a ragged chalk algae are no longer wearing the masters. Based on this, he calls himself a "true son of the Buddha, was born from his mouth," that is, who deserves special duty (SN 16. 11).

Buddha always best credit Venerable Kassapa, when he came to visit he severely ill (SN 46. 2. 4), and before the younger monks, he was hailed as a monk Venerable Monks lived exemplary lives and sexual minorities contentment (SN 16. 1). But at the same time, he did not not understand the difficulties of the Venerable Kassapa, and how this false religion requires discipline themselves up from the young monks not always show the feeling full or condescending tolerance.

There is a Sa-di, driven to despair desperate stab to the burning of draft Venerable am just an apartment building for the rainy season (Jat 321), that he did not do anything to increase the sympathies of Elder Kassapa generation of young monks! More than one author has rebuffed religious right word Buddha asked Venerable monks teaching the younger crowd (SN 16. 6, 7, 8).

Now, the Venerable Mahakassapa along with some monks on the road from Pava to stay Kusinara and sitting under a tree, a wanderer walking Ajivika sent to. The following conversation took place:

Monks Mahakassapa Hey sage, sage guru's know we do not?

Wanderer Ajivika: Of course I know. Recluse Gotama attained Nirvana ultimatum a week ago. (DN 16. 6. 19)

This is a sad news that the monks only achieve profound intellectual could accept calmly, remaining all crying. Except Subhadda monks - not to be confused with the namesake Subhadda Sa-di, who has been ordained Buddha allowed at night he passed away soon - this Subhadda monks, formerly a barber in the village Atuma, just recently ordained at his advanced age, and he said: "That's enough, the sage, not mournful lament. they're completely out great recluse. Previously we have always been annoying because his words: "Do you get this to work. Do you not allowed to do that. "Now we can do what we like and what we do not like!" (DN 16. 6. 20).

The venerable Mahakassapa no answer to this, but soon had reason to recall them. Venerable immediately rushed to the monks at the Kusinara take place just in time to see the cremation pyre burned Buddha relics are not lit. Number of firewood is contributing to this recording clearly too little for the fact that the legs were wrapped canvas remains still reveal confidential.

After Mahakassapa Venerable monks and other relics were circumambulating three times on the property (in clockwise direction) and hands bow my head is finished, start the pyre lit. When the pyre was completely burned, ashes are extinguished with water. Buddha's relics are left with a little bone relics, the bones were placed in a clay pot in place of the Malla and cremation marked this place by plugging the spear (knives) to the ground around them. (DN 16. 6. 22)

Looks like Malla tribe in Kusinara not think that other tribes may claim entitlement relics of the Buddha. So they were surprised when messengers from all the requests piling Kusinara a share Buddhist relics.

At first they did not want to compromise any part less relics, but ultimately must listen to the advice of his Brahmin Ms. Dona cremation charge, this position stating a selfish, narrow-minded attitude for-profit centers will lead to instability of disputes, in addition to contrary to the teachings of the recently deceased masters, who previously always supported peace (DN 16. 6. 25). So, she shared his Brahmin Dona relics into eight equal parts, each part that brought about:

1. O King Ajatasattu Magadha country in Rajagaha.
2. Licchavi tribe in Vesali.
3. Tribal Sakiya in (Tan) KAPILAVATTTHU.
4. Tribal Buli in Allakappa.
5. Tribes in Ramagama Koliya.
6. A Ba-la-keeper in Vethadipa.
7. Malla tribe at Pava.
8. Malla clan in the eighth Kusinara hold.

When the relics were divided so complete, a messenger from the Moriya tribe demanded Pipphalivana to share. He had to be getting a little ash at stake. But his Brahmin Ms. Dona keep their land has pots containing relics after cremation and be used to split parts (DN 16. 6. 24). All ten average relics or mementos that are worshiping in ten towers (DN 16. 6. 27).

So far, two of the comments that have been discovered by archaeologists and is observed. Small spherical vase with a note on the cover of devotees that ancient tribal ceremony Sakiya enter the tower at this location is the Piprava (KAPILAVATTTHU II) was placed in the National Museum of India in Calcutta, but not ash, because ash had been donated the King of Siam (Thailand) many decades ago.

Also covered vase that had preserved the Licchavi relics dug up for them at Vesali 1958. Cylinders containing the bones ash and many other things and now under the custody of the Department of Archaeology and Museums Government National Bihar in Patna.

 

Kusinara - archaeological sites

According to Ananda, the Kusinara of the Malla as a "poor little town full mud cottages located on the back deep in the jungle" (DN 16. 517). Today not find a trace of it anymore. View from Kusinara only identify monuments Great passing places, where today we can come in very handy from Gorakhpur cart. The distance was about 55km to the east.

Prior to Kasia village 2km, we turn south and take place to the Buddha passed away, but Sala forest life again after 500 m. The effort of the Indian government trying Sala trees in reforestation areas is still early, but promising success.

Most prominent in this location is Tower Nirvana ( Nibbana Stupa ), 20m tall, the tower's original core is wrapped in multiple layers of clay, may have been present from the 3rd century AD. Tower restored upright hemispherical in 1927. The height of the tower of the old days of the respondents about 45 m. Just before the tower and in the same campus is rectangular Nirvana Temple, was restored in 1956, which is a hall-style roof prisms of crystal hall ( vihara ) with bamboo ribs arc primitive times. Temple Buddha statue Enter Nirvana, is leaning towards organic, carved sandstone 6.2 m long, emerged from the fifth century.

To the west, north and east of this temple are two relics of his residence, the oldest house around the third century AD and the last house on the twelfth century. The walls are preserved to a height to the shoulder portion, enough for us to realize inner courtyard and the home of monks hermitage around her yard. The solidification of the brick buildings in this Vihara giving the impression they are more like the old days floors.

Industry archaeological research has demonstrated that this population was destroyed in a fire around the fourth century or Thursday after AD. The worship of China France Show still saw a few monks reside here in the fifth century, but Xuanzang, a Chinese travel through this other in the seventh century to describe this area ruined ruins. Later it revived, in the middle of the ninth century and the first few Vihara twelve newly erected. But in the thirteenth century, all religious activity seems to have stopped.

The tower marks tea-ceremony venue spleen and division Buddhist relics at about 1.5 km east of Tower Nirvana and today is referred to by locals as Sanskrit name Angarastupa (Di Tower Reinforcement) or in Hindi called Ramabhar-Tila (Peak Ramabhar) by Ho Ramabhar east. Tower built on a flat base and a diameter of 34 m. This height can not predict the past, because hordes of treasure hunt and steal bricks gradually took part in this tower for centuries. In terms of archeology, the tower is no longer important value, but for any tourist pilgrims worship somewhat familiar with the history of the Buddha's life, this was a relic full of memories sacred recalled how emotional cause.END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.THE MIND OF ENLIGHTMENT=WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.4/11/2013.NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).