Toto je ukázka hagiografie Buddhy Šákjamuniho, která obsahuje jednu verzi nejznámějších příběhů z Buddhova života spolu s interpretací čtyř ušlechtilých pravd a ušlechtilé osmidílné stezky

Toto je ukázka hagiografie Buddhy Šákjamuniho, která obsahuje jednu verzi nejznámějších příběhů z Buddhova života spolu s interpretací čtyř ušlechtilých pravd a ušlechtilé osmidílné stezky. Text slouží jednak jako připomínka událostí Buddhova života a základů učení, jednak jako ukázka toho, jak se některé z důležitých termínů někdy překládají do angličtiny. Pěkné počtení! :-)

Buddha´s life

Birth
There are many Jataka stories which tell the story of the Buddha in many lives prior to his human birth. However the usual image that begins the Buddha´s story is that of Queen Maha Maya´s dream where she envisioned a white elephant piercing her right side. After exactly ten (lunar) months the Queen set out for her home town but stopped at Lumbini Park where she gave birth to a son, Siddhattha. Images usually show her giving birth standing up holding onto the branch of a tree. Some images show the baby being born from her right side. She died 7 days after the birth and Siddhattha was raised by her sister. This happened 563 BC according to the Sri Lankan tradition. Another popular image of this time is the baby, having been born perfectly clean, on his feet, then taking seven steps to the north. With each step a lotus flower sprang from the ground.
With the birth of Siddhattha there were many wondrous signs – stars and lights in the sky, trees flowering out of season. These were seen from his remote hermitage by the great sage, Asita, who travelled to the palace. He predicted that the child would be a Buddha but wept, knowing that he would die before the enlightenment.
Eight Brahmins were called to read the future of the child. Seven of them raised a hand with two fingers – indicating that he would either be a great world ruler or a Buddha. The youngest brahmin raised only one finger. This was Kondańńa who became one of the five ascetics.

Young age
At the annual ploughing festival King Suddhodana, Siddhattha´s father, leads the celebrations but Siddhattha gets bored and wanders off, eventually settling under a rose apple tree. He sees death in nature, goes into meditative absorption. The amazing thing is that when he is found the shadow of the tree has not moved, but stayed in place shading the boy.
Siddhattha's cousin, Devadatta, is generally presented as the black sheep of the family - the bad guy. He shot a white swan which Siddhattha rescued. Devadatta was very angry, claiming the bird was his as he had shot it. The matter was taken before the palace council who eventually agreed the bird was Siddhattha's as he had saved its life. This is one of the classic stories exemplifying compassion.
When Siddhattha was 16 his father saw that his son was thinking about life too much and worried about the predictions of Asita and the 8 Brahmins. He thought: 'I want my son to be a King, not a Buddha'. His ministers suggested: Get the boy a wife, that will bring his mind more into 'the world'. Siddhattha got married to princess Yashodhara.
Siddhattha is 29 and many questions still trouble him. He goes into Kapilavatthu and sees old age, sickness, death and a holy man (either sequentially or on separate visits). After much anguishing it is this that finally decides him to leave home in search of truth - only to then find that he is to become a father. Tradition has it that he left on the day his son, Rahula, was born. There was a party to celebrate the birth. Afterwards, late in the night, Siddhattha awoke to find the whole palace in a deep sleep. The place was in a real mess after the party and he was disgusted. He called Channa to prepare his horse and the three of them left the palace. It is said that the gods induced the sleep, opened the gates and (the god Hrideva) muffled the horses hooves. Once across the River Anoma Siddhattha cut off his hair and gave his regal finery to Channa. He later swapped clothes with a woodcutter.

Enlightenment
Siddhattha traveled from the Anoma river to Rajagaha, the capital of Magadha. He impressed the populace with his distinguished and graceful manner and King Bimbisara got to hear of his presence. The King went to Pandava Hill, were Siddhattha was staying, and offered him a share of his kingdom. Siddhattha declined saying he was after enlightenment. Bimbisara asked him to return to Rajagaha when he had found it. Siddhattha traveled on spending time with two famous teachers of the time - Alara Kalama and Udakka Ramaputta. They taught him everything they knew (7^th and 8^th jhana) and Siddhattha quickly mastered their knowledge. They led him into ever deeper states of consciousness but somehow Siddhattha knew that this was not the true liberation he sought. They both offered him shared leadership of their communities but he declined.

It was customary for truth seekers to undertake a range of renunciate, ascetic practices and Siddhattha tried this. He met with a group of five others. Kondańńa was the youngest of the 8 Brahmins at the earlier naming ceremony. The other four were sons of the other Brahmins - so Kondanna was the eldest of the five. He became increasingly weak and taking a bath one day almost. 'What use is this?' he thought, and decided to eat more regularly and take better care of his body. Sujata offers Siddhattha a bowl of milk rice. His five companions are disappointed, thinking that he has given up his quest. They leave in disgust.

Siddhattha's strength returns and he is confident that his goal is near. Sottiya the grass cutter meets Siddhattha and offers him some kusa grass to make a seat. This he does under the Bodhi Tree. Seated in meditation Siddhattha made the determination - 'Even if my blood should run dry I will not leave this seat until truth has been realised!' He recalled his innocent meditation under the Rose Apple tree and thought this would be a good way to start. And then... Mara came! All that is beautiful, alluring and pleasant - and all that is terrifying, monstrous and fearful. 'What right have you to pretend you are sitting on the throne of enlightenment?' Mara boomed, surrounded by his great army. Sitting under the Bodhi tree on the full moon of May in his 35th year, Siddhattha became enlightened. Ignorance was dispelled and wisdom arose. He knew: 'Delivered am I, rebirth is ended, fulfilled is the holy life, I have done what was to be done.'

Teaching
After enlightenment the Buddha continued sitting under the Bodhi Tree. Two merchants, Tapussa and Bhalluka, passed by and stopped to offer food. The Buddha merged four bowls into one to receive the food. So impressed were they with the Buddha's countenance that they took refuge and became the very first lay Buddhists.
It was just after this that the Brahma god Sahampati begged the Buddha to teach - 'as there are those with only a little dust in their eyes.' (Brahma ca lokadhipati sahampati katanjali andhivaram ayacatha santidha sattapparajakajjatika desetu dhammam anukampimam pajam - Lord Sahampati Brahma, hands together, bowed and invited the Buddha, he who is endowed with excellent qualities, saying, 'There are beings in this world who are free enough of defilements to understand the Dhamma. May the Lord please teach the Dhamma to help the beings of this world.)
The Buddha walked from the Bodhi tree at Gaya to Sarnath where his five friends were staying. On the way he met Upaka, an ascetic who, impressed by his radiance, asked him about his teacher. The Buddha replied that he had no teacher and that he was fully enlightened. Upaka had no choice but to believe or not - he went off by a side road. The Buddha wondered about how he might best teach his fine friends.
The Dhammacakka sutta is generally considered to be the first formal teaching discourse that the Buddha gave, standing unquestioned as containing the essence of Buddhist thought. If the entire teachings are considered as a pyramid, then those contained in this sutta would be found at the apex. Spreading out below is an intricate structure, expanding and classifying these basic principles.

Dhammacakka Sutta is found in the Samyutta-nikaya.

It is interesting to note that this sutta - reputed to be the ‘first’ is found not at the beginning of the sutta pitaka but toward the end. In the vinaya, which has a more narrative style, entries tend to be more chronological and begin "This was on such an occasion" (ekasmin samaye...), where suttas often begin "thus have I heard (evam mayá sutam)."
When the Buddha came upon his 5 associates they initially chose to ignore him (still thinking him self-indulgent) but as he drew near they were unable to maintain their aloofness, such was the Buddha’s radiance. They called him by his name and as ‘friend’ but the Buddha said they should address him as a Buddha. They eventually realised enlightenment and requested to be disciples of the Buddha. Now there were five monks.
Immediately prior to the actual teaching we read, in the Vinaya rendition, of the Buddha addressing his 5 associates: "give ear, monks, the deathless has been found; I instruct, I teach Dhamma." Their doubt was not as great as that of Upaka but the Buddha had to repeat this three times, followed by an entreaty: "have I ever spoken thus before?" before they would "give ear and arouse their minds ready to receive profound knowledge".
There are, throughout the canon, many renditions of parts of this sutta; most notably in the Mahavagga, contained in the Vinaya, where we find the discourse almost in it's entirety. The integrity of the Vinaya gives confidence when evaluating this particular sutta.
The chapter entitled "Dhammacakkapavattana-vaggo Dutiyo" actually includes several suttas. The first of these, called "Spoken by the Buddha", is traditionally thought of as the Dhammacakka Sutta and is regarded as the first teaching. The sub-title, "Spoken by the Tathagata", makes it quite clear that the Buddha himself gives the discourse although the opening line, "Thus have I heard," indicates that the actual words are a later recitation by someone else. The setting is the deer park in Isipatana, near Benares. It begins without any of the usual introductory paying of respects or questions by those present, namely the group of five.
• The first section deals with modes of practice. The initial reason for the five monks previously leaving the Buddha was because of disagreement on this issue. It seems obvious that the Buddha would have seen the need to clarify this "and arouse their minds ready to receive profound knowledge". He assured them that he still considered devotion to pleasure of the senses as unprofitable but, then added, that devotion to self-mortification was likewise unprofitable. The alternative being that:- "By avoiding these two extremes the Buddha has gained knowledge of that middle path which leads to enlightenment."

• The second section contains the teaching; specifically the eightfold path, the four noble truths and the 5 groups (mental formations (sankhára), form (rúpa), consciousness (vińńána), perception (sańńá), feeling (vedaná)).

The Noble Eightfold Path

Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration

1. Right View

Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

2. Right Intention

While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion. (1 – 2 = pańńá = wisdom)

3. Right Speech

Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

4. Right Action

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.

5. Right Livelihood

Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided. (3 – 5 = síla = ethics)

6. Right Effort

Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.

7. Right Mindfulness

Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.

8. Right Concentration

The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations. (6 – 8 = samádhi = concentration)

The Four Noble Truths

1. Life means suffering.

2. The origin of suffering is craving.

3. The cessation of suffering is attainable.

4. The path to the cessation of suffering (The noble eightfold path).

1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

2. The origin of suffering is craving.

The origin of suffering is craving for and attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. All forms of clinging and attachment are extinguished. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nibbana. Nibbana means freedom from all worries, troubles, complexes, fabrications and ideas. Nibbana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.

• The third section is a summary and expansion of the four truths. The Buddha outlines his enlightenment progressively in relation to three phases of each truth in turn. There are then twelve aspects in all to be attained or realised. The Buddha concludes this section saying:- "so soon as my knowledge of the three phases of these four truths was quite purified then I was assured what it is to be enlightened."

• The fourth section is relatively brief involving Venerable Kondańńa's enlightenment and a statement of teaching on impermanence - "whatsoever is of a nature to arise is likewise of a nature to cease."
• The fifth section has an allegorical feel about it and involves the ecstatic broadcasting of the Buddha's "setting in motion the wheel of truth" by the respective deities, from one heavenly realm to another. "These truths, unsurpassed, can not be overset by any recluse or brahmin; any Deva or Mara or Brahma, or by anyone whatsoever in the world - - - and (with the news universally known) the thousandfold world-system quaked and quaked again- - - and an immeasurable mighty radiance shone forth."
• The sixth and final section shows that the whole thing was worth the Buddha's effort. He exclaims: "Kondańńa indeed has understood!" In retrospect, the value of the Buddha's ministry is beyond question but at that time, especially considering his earlier reluctance to teach, the enlightenment of Kondańńa must have been a joyous event for the Buddha to the extent that his exclamation is repeated twice.

In the Vinaya rendition Kondańńa then asks to become a disciple of the Buddha and we read of the first ordination, the foundation of the Sangha. This is thought to be the oldest formula of bhikkhu ordination.

"May I receive ordination?" (upasampadé) and the Buddha replies "Come monk." (ehi bhikkhu).

While the Buddha was still at Sarnath a young man called Yasa left home out of dispassion for the householders life. He wandered and eventually met the Buddha who could see that Yasa's mind was: 'as a clean, unstained cloth that would take the dye (teachings) evenly.' Indeed Yasa got enlightened. In the meantime his parents were out searching for him. His father found him and also got enlightened. Yasa ordained and when his friends heard of this they too requested ordination. Now there were 60 monks.

The Buddha travelled to Uruvela and met a large group of fire worshipping, matted-hair ascetics led by the three Kassapa brothers. The Buddha slept in their fire chamber, defeating the royal, fire breathing naga. A series of other miracles impressed the brothers and they and their followers became disciples of the Buddha. They all went to Rajagaha and met a flock of sheep destined for a sacrifice organised by King Bimbisara. The King becomes a disciple of the Buddha, calls off the sacrifice and donates a bamboo grove, the Veluvanna, to the Sangha thus becoming the first royal patron.
There were two friends, Upatissa and Kolita, who had agreed that if one found the truth they would inform the other. Upatissa saw the monk Assaji walking on alms round and was very impressed. He approached him and received a teaching in brief. The two friends travelled to meet the Buddha and both ordained - as Sariputta and Moggallana. They are often seen flanking the Buddha on a shrine.
King Suddhodana heard of his son's enlightenment and invited him to return but the messengers were so inspired they ordained and never passed on the message. Finally the Buddha returned to Kapilavatthu. His father became angry at his son, the prince, begging for alms. They resolved this and went to the palace where his father offered the Buddha a meal. He meets with his former wife - his son asks for his inheritance - the Buddha later ordains him as a novice. Several other male members of the household ordain - notably Ananda who became the Buddha's attendant. Not long after this King Suddhodana died.
Maha Prajapati Gotami, Buddha's step mother, requested ordination. He refused and eventually travelled on to Vesali. Gotami followed with a large group of ladies and on arrival met Ananda, the Buddha's attendant, who agreed to ask the Buddha on their behalf. Eventually - if reluctantly - the Buddha agreed, subject to eight points.
Kisa Gotami was grief stricken when her only son died when still a baby. She refused to believe he was truly dead. Eventually she met the Buddha who said he could help her but she must get a handful of mustard seed from a house where there had been no death. She went from house to house but everywhere she met people who shared their own grief of lost friends and relatives. Kisa Gotami realised her stupidity and had her son cremated. She became a nun and eventually realised enlightenment on watching a lamp being extinguished - 'and so too is human fragile and brief.'
Patachara came from a wealthy family but ran away with one of the servants. Several years later she has two children and wants to see her family and get their forgiveness. She sets out but her husband and the two children are killed. She finally arrives home only to find that her parents are also dead. She ordains as a nun and became enlightened when washing her feet. She noticed that the water ran across the ground a little and soaked in, on pouring a little more she noticed it ran a little further, and a third time. Her insight was that some die young, some in middle age, some old age - but all must die.

Angulimala was misdirected by his teacher to murder 1000 people to prove his dedication. He ravaged the area around Kosala and kept count of his victims by stringing a finger from each on a necklace. King Pasenadi sent soldiers to capture him but his mother heard of this and went to warn him. Angulimala had 999 fingers when he saw her and was so blinded by blood that he was going to make her finger the last. The Buddha saw all this in his mind and positioned himself just ahead of Angulimala who chased him instead but failed to catch him.
Devadatta was jealous of his cousin and wanted to be in charge of the Sangha - the Buddha refused. Devadatta tried three times to kill the Buddha. He hired archers - they ordained! He pushed a rock off a cliff to crush him - it split into harmless pieces! He sent a drunk elephant charging at him - it was subdued by loving kindness. Unable to kill the Buddha he tried political means attempting to create a split in the order over details of the rules (vinaya). Early on he had enlisted the help of Prince Ajatasattu (who eventually went on to kill his own father). The story tells of Devadatta finally repenting but being swallowed by the earth on his way to ask the Buddha for forgiveness.

Parinibbana
The last year of the Buddha's life is quite well documented in the Pali Canon. It is 483 BCE and he is now 80 years old.
In Rajagaha, the capital of Magadha, king Ajatasattu (who had killed his father on Devadatta's advice) planned to attack the neigbouring Vajjians and asked the Buddha about his chances. He replied that as long as the Vajjians: met frequently; met and parted in harmony; maintained their laws; respect their elders; respect their women; honour their religion and offer support for Truth seekers then they can be expected to prosper, not decline. King Ajatasattu decided that the Vajjians could not be beaten in war.
Having travelled from Rajagaha to Nalanda the Buddha gave many uplifting discourses. The venerable Sariputta praised the Buddha saying: 'Never has there been, nor will there ever be, any other monk more wise, compassionate and enlightened.' The Buddha questioned Sariputta on his knowledge of Buddha's past - he agreed he knew nothing. The Buddha did not approve and discouraged such praise or acclaim.
Ambapali was a renowned courtesan of Vesali. When she heard that the Buddha was nearing she had coaches prepared and went to meet him. 'I invite you, venerable Sir, and all your monks to stay in my mango grove and to accept a meal from me tomorrow.' He agreed. The young Licchavi noblemen later also invited him for a meal - he declined, as he had already accepted Ambapali's offer. They were annoyed at being beaten and offered her a large sum but she would not miss the opportunity: '... for Vesali with all of its lands.' She later donated the mango grove to the Buddha.
Leaving Ambapali's grove they travelled to Beluvagamaka on the outskirts of Vesali where the Buddha was stricken with severe sickness. He thought: 'It is not right that I attain final nibbana without taking proper leave of the Sangha.' He told them: 'This dhamma has no secret and public versions - all I have taught is here to be seen by all. I will die but the Sangha needs no leader, seek no external refuge, with the dhamma be islands unto yourselves.' It was shortly after this that the Buddha had news of Sariputta and Mogallana's death.
There was a great earthquake and Ananda asked the Buddha about it. 'There are 8 reasons. The last two are when a Buddha relinquishes the will to live and when he attains final nibbana. This day at the Capala Shrine I mindfully and fully aware relinquish the will to live.' Later he told the monks: 'Transiency is the nature of all formations, they change, dissolve. Strive on with diligence!' Soon after they left and the Buddha stood at the river's edge looking back at Vesali and said to Ananda: 'This will be the last time I ever gaze thus. Let us go.'
They travelled on to Pava where they were received by Cunda the goldsmith who invited them for a meal the next day. A special dish was prepared (some say pork, or mushrooms) and the Buddha instructed that it only be offered to him and the rest buried. Shortly after he took violently ill. They left for Kusinara; he announced he would die that night but made it clear that Cunda had made great merit by offering the last meal. Ananda weeps as he has not yet attained enlightenment.
Subhadda, a truth seeker, had heard the Buddha was near and wanted to see him. Ananda stopped him saying: 'The Buddha is tired and ill, now is not the time.' However the Buddha could see Subhadda's potential, called him forward and gave a dhamma talk which opened Subhadda's mind. He asked for ordination, Ananda shaved his head and this was the last ordination conducted by the Buddha. The Buddha asked the monks if there remained any doubts about the teaching or vinaya. They were silent.
Many of the town and village folk of Kusinara had gathered around the Buddha as he lay on a couch between two sal trees. He said to Ananda: 'You wonder who will lead the Sangha. Whatever dhamma and vinaya has been taught by me, that will be your teacher when I am gone.' Again he asked if any of the monks had any doubts. They were silent. 'Subject to change are all compounded things. Strive on with diligence!' These were the last words of the Buddha.
The folk of Kusinara collected scents, flowers and musical instruments and spent six days paying honour, respect, reverence and veneration to the Buddha's body which had been prepared for cremation. The fire would not light because the gathered devas could see that venerable Maha Kassapa was soon to arrive. When he did he, and his assembly of monks, circumambulated the pyre three times - it ignited automatically when they had finished. Eight neighbouring kings disputed ownership of the bones. They were divided by Drona who claimed the vessel they had been in. Eight stupas were built over the bones, one over the vessel and one over the ashes. And so it was.
(see www.buddhamind.info, www.thebigview.com)