A Typical Day in the Life of the Buddha.
A Buddha appears in the world for the welfare of all living beings. After Awakening, instead of dwelling in the blissful peace of Phalasamapatti he was always striving for the well-being of all living beings. His Omniscience ( knowing whatever he directs his mind towards) enabled him to know whom, what, and how to teach. The Buddha surveyed the whole world once in the morning and once in the afternoon to see if there was anyone ready to awaken, and went there however far it might be. Throughout the 45 years, he divided his daily routines into five periods.
1. Teaching Lay Disciples and Monastic Disciples
In the Morning the Buddha put on his robes and carry his bowl and outer robe to a nearby village for alms by himself or with disciples. The Buddha sometimes travels with supernormal power and flies with other highly developed disciples or by himself. At other times he just walks by himself or with undeveloped disciples who can't fly. Wherever he went the rough and stony roads became automatically smooth and even. Lay devotees would gather with fragrant flowers and carried the Buddha's alms-bowl to a certain spot where they prepare the place before offering him alms-food. After the meal, the Buddha delivered a discourse that is suitable to their mental disposition. Then he returned to his monastery.
After arriving at his monastery, the Buddha sat at the prepared seat in the pavilion decorated with flowers and perfumes to wait for all his disciples to come back from their meals before going towards his chamber to wash his feet at a well- prepared place near his perfumed chamber. He usually delivered a Buddha-discourse to the Sangha, ending with a theme which he gave out for meditation before dismissing the bhikkhus. The Buddha often motivated them to be diligent in their meditation practice with the following: "
Oh, Bhikkhus! Strive on with diligence.
Rare to appear is the Awakened One in the world.
Rare is it to be born as a human being.
Rare is it to be endowed with the conviction in the Triple Gems, Kamma and its result.
Rare is it to attain the bhikkhuhood
Rare is it to hear the Teaching of the Buddha"
After arriving at his monastery, the Buddha sat at the prepared seat in the pavilion decorated with flowers and perfumes to wait for all his disciples to come back from their meals before going towards his chamber to wash his feet at a well- prepared place near his perfumed chamber. He usually delivered a Buddha-discourse to the Sangha, ending with a theme which he gave out for meditation before dismissing the bhikkhus. The Buddha often motivated them to be diligent in their meditation practice with the following: "
Oh, Bhikkhus! Strive on with diligence.
Rare to appear is the Awakened One in the world.
Rare is it to be born as a human being.
Rare is it to be endowed with the conviction in the Triple Gems, Kamma and its result.
Rare is it to attain the bhikkhuhood
Rare is it to hear the Teaching of the Buddha"
2. Solitude Retreat
Then the Bhikkhus go to a meditation hut, a foot of a tree, or a river bank, to spend time in solitude meditation . The Buddha also goes to his gandha kuti or beneath a tree to abides in boundless Metta, "Cessation of Perceptions and Feelings" ( saññā - vedayita - nirodhaṃ ), or Sunnata . Sometimes during the hot season, the Buddha would set out his outer robe folded in four, lying down on his right side, and falling asleep while mindful and alert (Maha-Saccaka Sutta).
However , during the dry season ( November to June) the Buddha often wanders about teaching the Dhamma and ministering to people instead of staying in one location.
In the Venagapura Sutta, the Buddha describes this part of the day when he dwells in solitude:
" ..After the meal is over and returning from the alms round, I roam in that forest stretch. Gathering some grass or leaves together into one place , I sit there cross legged , keeping the body straight and establishing mindfulness in front.
ABIDING IN THE FOUR JHANAS
1." Being quite secluded from sensual pleasures, I seclude my mind from unwholesome mental states. And with initial application & sustained application ( vitakka & vicara), rapture ( piti) , and happiness ( sukkha) born of solitude , I enter and dwell in the first jhana.
2. " With the subsiding (vupasama) of initial application and sustained application (vitakkavicaranam) , the mind is inwardly tranquilized and brought to a single point . Free from initial application and sustained application ( avitakkam avicaram) , with rapture ( piti) and inner happiness ( sukkha) born from concentration , I enter and dwell in the second jhana.
3. " With the fading away of rapture (piti) as well, I dwell equanimous, mindful and aware. Experiencing happiness with the body, I enter and dwell in the third jhana. That the noble ones say, 'Abiding in equanimity and mindfulness he dwells happily. ' (sukhavihari'ti ).
4. " Furthermore, I abandon pleasure and pain, and with the setting down of previous joy and displeasure there is neither pain nor pleasure. And with mindfulness fully purified by equanimity , I enter an dwell in the fourth jhana.
"... in that abiding I walk, then my walking is divine to me. In that abiding I stand, then my standing is divine to me. In that abiding I sit, then my sitting is divine to me. In that abiding I recline, then my reclining is divine to me . .."
SOMETIMES THE BUDDHA WOULD ABIDE IN THE STATE OF LOVING-KINDNESS, COMPASSION, ALTRUISTIC JOY, AND EQUANIMITY INSTEAD
"... After the meal is over and returning from the alms round, I roam in that forest stretch. Gathering some grass or leaves together into one place , I sit there cross legged , keeping the body straight and establishing mindfulness in front.
1. "...I dwells pervading one quarter with a mind filled with Lovingkindness; likewise the second quarter, likewise the third quarter, likewise the fourth quarter. Thus above, below, across, everywhere and to everyone as well as to myself, I dwell pervading the whole world with lovingkindness that is vast, exalted, boundless, without enmity, without ill-will.
2. "Furthermore, I dwell pervading one quarter with a mind filled with Compassion…per-vading the whole world with compassion...boundless, without enmity, without ill-will.
3. "I dwell pervading one quarter with a mind filled with Altruistic Joy…pervading the whole world with altruistic joy...boundless, without enmity, without ill-will.
4 . "I dwell pervading one quarter with a mind filled with Equanimity, likewise the second quarter, likewise the third quarter, likewise the fourth quarter. Thus above, below, across, everywhere and to everyone as well as to myself, I dwell pervading the whole world with equanimity that is vast, exalted, boundless, without enmity, without ill-will.
"... in that abiding I walk...In that abiding I stand... In that abiding I sit... In that abiding I recline.."
ABIDING IN A STATE WITHOUT THE THREE UNWHOLESOME ROOTS : RAGA, DOSA, MOHA ( delusion)
"After the meal is over and returning from the alms round, I roam in that forest stretch. Gathering some grass or leaves together into one place , I sit there cross legged , keeping the body straight and establishing mindfulness in front.
Then I know thus:
‘Passion ( raga) has been abandoned, pulled out at the root, made them like a palm-tree stump, done away with them so that they are not subject to grow again.
Aversion ( dosa) has been abandoned, pulled out at the root, made them like a palm-tree stump, done away with them so that they are not subject to grow again.
Delusion (moha) has been abandoned, pulled out at the root, made them like a palm-tree stump, done away with them so that they are not subject to grow again.’
"... in that abiding I walk...In that abiding I stand... In that abiding I sit... In that abiding I recline.." - Venagapura Sutta
However , during the dry season ( November to June) the Buddha often wanders about teaching the Dhamma and ministering to people instead of staying in one location.
In the Venagapura Sutta, the Buddha describes this part of the day when he dwells in solitude:
" ..After the meal is over and returning from the alms round, I roam in that forest stretch. Gathering some grass or leaves together into one place , I sit there cross legged , keeping the body straight and establishing mindfulness in front.
ABIDING IN THE FOUR JHANAS
1." Being quite secluded from sensual pleasures, I seclude my mind from unwholesome mental states. And with initial application & sustained application ( vitakka & vicara), rapture ( piti) , and happiness ( sukkha) born of solitude , I enter and dwell in the first jhana.
2. " With the subsiding (vupasama) of initial application and sustained application (vitakkavicaranam) , the mind is inwardly tranquilized and brought to a single point . Free from initial application and sustained application ( avitakkam avicaram) , with rapture ( piti) and inner happiness ( sukkha) born from concentration , I enter and dwell in the second jhana.
3. " With the fading away of rapture (piti) as well, I dwell equanimous, mindful and aware. Experiencing happiness with the body, I enter and dwell in the third jhana. That the noble ones say, 'Abiding in equanimity and mindfulness he dwells happily. ' (sukhavihari'ti ).
4. " Furthermore, I abandon pleasure and pain, and with the setting down of previous joy and displeasure there is neither pain nor pleasure. And with mindfulness fully purified by equanimity , I enter an dwell in the fourth jhana.
"... in that abiding I walk, then my walking is divine to me. In that abiding I stand, then my standing is divine to me. In that abiding I sit, then my sitting is divine to me. In that abiding I recline, then my reclining is divine to me . .."
SOMETIMES THE BUDDHA WOULD ABIDE IN THE STATE OF LOVING-KINDNESS, COMPASSION, ALTRUISTIC JOY, AND EQUANIMITY INSTEAD
"... After the meal is over and returning from the alms round, I roam in that forest stretch. Gathering some grass or leaves together into one place , I sit there cross legged , keeping the body straight and establishing mindfulness in front.
1. "...I dwells pervading one quarter with a mind filled with Lovingkindness; likewise the second quarter, likewise the third quarter, likewise the fourth quarter. Thus above, below, across, everywhere and to everyone as well as to myself, I dwell pervading the whole world with lovingkindness that is vast, exalted, boundless, without enmity, without ill-will.
2. "Furthermore, I dwell pervading one quarter with a mind filled with Compassion…per-vading the whole world with compassion...boundless, without enmity, without ill-will.
3. "I dwell pervading one quarter with a mind filled with Altruistic Joy…pervading the whole world with altruistic joy...boundless, without enmity, without ill-will.
4 . "I dwell pervading one quarter with a mind filled with Equanimity, likewise the second quarter, likewise the third quarter, likewise the fourth quarter. Thus above, below, across, everywhere and to everyone as well as to myself, I dwell pervading the whole world with equanimity that is vast, exalted, boundless, without enmity, without ill-will.
"... in that abiding I walk...In that abiding I stand... In that abiding I sit... In that abiding I recline.."
ABIDING IN A STATE WITHOUT THE THREE UNWHOLESOME ROOTS : RAGA, DOSA, MOHA ( delusion)
"After the meal is over and returning from the alms round, I roam in that forest stretch. Gathering some grass or leaves together into one place , I sit there cross legged , keeping the body straight and establishing mindfulness in front.
Then I know thus:
‘Passion ( raga) has been abandoned, pulled out at the root, made them like a palm-tree stump, done away with them so that they are not subject to grow again.
Aversion ( dosa) has been abandoned, pulled out at the root, made them like a palm-tree stump, done away with them so that they are not subject to grow again.
Delusion (moha) has been abandoned, pulled out at the root, made them like a palm-tree stump, done away with them so that they are not subject to grow again.’
"... in that abiding I walk...In that abiding I stand... In that abiding I sit... In that abiding I recline.." - Venagapura Sutta
3. First Watch of the Night ( 6-10)
In the evening, he surveyed the whole world with his divine eye to see who has the potential to awaken and visits them to give them the counsel they needed for Awakening. Sometimes the lay-devotees from the surrounding areas brought some drink, fragrant flowers, and other offerings to him and waited to hear the dhamma. Sitting at the Dhamma pavilion, he teaches the dhamma that is appropriate to the time, situation, and people. Each felt as if he were speaking especially to him or her. After the discourse the lay-devotees returned home.
He sometimes teaches that:
" There are ways of making merit by giving (being generous) , by moral discipline ( purity in word, though, action), and by the development of meditation.”
First Watch of the Night ( 6-10)
The Buddha have a bath in the evening. After taking a bath, the Buddha donned his inner robe, fastened the girdle and draped his outer robe, putting the corner of it on his left shoulder. He stayed there in solitude for awhile until the bhikkhus assembled. The Buddha answered all their questions and expounded the Dhamma for the whole first watch of the night.
He sometimes teaches that:
" There are ways of making merit by giving (being generous) , by moral discipline ( purity in word, though, action), and by the development of meditation.”
First Watch of the Night ( 6-10)
The Buddha have a bath in the evening. After taking a bath, the Buddha donned his inner robe, fastened the girdle and draped his outer robe, putting the corner of it on his left shoulder. He stayed there in solitude for awhile until the bhikkhus assembled. The Buddha answered all their questions and expounded the Dhamma for the whole first watch of the night.
4. Teaching Devas
The Middle Watch of the Night ( 10-2 )
The middle watch of the night was reserved for the devas and brahmas from ten thousand worlds. When the rest of the world immersed in deep sleep, the devas often come to visit the Buddha. Sometimes the devas come to recite verses in praise of the Blessed One. Other times to ask questions and request instruction . The Mangala Sutta , Parabhava Sutta , Devatasamyutta , and Devaputtasamyutta are some suttas which were expounded during this period.
The middle watch of the night was reserved for the devas and brahmas from ten thousand worlds. When the rest of the world immersed in deep sleep, the devas often come to visit the Buddha. Sometimes the devas come to recite verses in praise of the Blessed One. Other times to ask questions and request instruction . The Mangala Sutta , Parabhava Sutta , Devatasamyutta , and Devaputtasamyutta are some suttas which were expounded during this period.
5. The Last Watch of the Night ( 2- 6)
The Buddha spent the first part by walking up and down in order to relieve his physical tiredness. Then he retired to his Perfumed Chamber and slept for one hour before beginning a new day. At the last part, he rose from the lying posture and sat cross-legged. He surveyed the whole world to find out persons who has the potential for awakening or performed meritorious deeds during the time of former Buddhas.
The bhikkhus mentioned that :
" The Blessed One.... takes bowl and robe, and goes on a journey of eighteen leagues or more. ...Every year he goes on pilgrimage in three districts ( Kosala, Vaji, Magadha) , and to people that are capable of receiving, he gives the Refuges ( Buddha , Dhamma, Sangha) , the Virtues, and the fruits of the different stages ( Stream-entry, Once-returner, Non-Returner, Arahantship) ..." - J 469.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.2/5/2014.THICH CHAN TANH.THE MIND OF ENLIGHTMENT.
The bhikkhus mentioned that :
" The Blessed One.... takes bowl and robe, and goes on a journey of eighteen leagues or more. ...Every year he goes on pilgrimage in three districts ( Kosala, Vaji, Magadha) , and to people that are capable of receiving, he gives the Refuges ( Buddha , Dhamma, Sangha) , the Virtues, and the fruits of the different stages ( Stream-entry, Once-returner, Non-Returner, Arahantship) ..." - J 469.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.2/5/2014.THICH CHAN TANH.THE MIND OF ENLIGHTMENT.
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