Werk:Monistic Metaphysics of the Sakya disciples/The Tathagata

Of what religion are you?

I am a Buddhist who follows the teachings of the law of illumination laid out by Shakyamuni Buddha 2500 years ago.

What is this Buddhist faith that you speak of?

Put simply I should state that the paraphrasable core of Buddhism is: Every Being possesses a deathless essence (Attan), but that they are afflicted with lustfulness for

this world they are in a constant flux of rebecoming within rebirth due to their ignorance of the supreme truth; such that they are continuously refocusing on the unreal

realm of phenomena and temporal aggregated existence. Such as them are perpetually destined to befall suffering in states of painful womb birth, otherworldly

sufferings, and renewing their own endless cycle of manifold aggregated existence at the hands of their own ignorance. Utmost deathlessness in supreme fulfillment is

only achieved through the Perfection of wisdom concerning the nature of all phenomena and antecedent-recollectiveness in the disembodied collecting of oneself within

Samma (Perfection) fulfillment and extraction from aggregated existence in painful realms of suffering. Only then is one able to see the hypostatic-matrix of totality,

and having seen this, to strive unswervingly in the vigilance of unfolding wisdom's Perfection at meeting that goal in its fulfillment before befalling death and rebirth

once again. Even more simple than this however is that Buddhism teaches that one must wake up as it were to the light which animates them and take full refuge in it

and disembody themselves from that which is suffering, namely the five Skandhas (forms, feelings, perceptions, impulses, and mental machinations). The point of

reference of Buddhism is to conjoin with the Unific (totality of bliss and Perfection) by escaping samsara (round of rebirth, pain, suffering, unreal existence, manifold

being). Everything within the teachings of Buddhism is either to point out that which is unreal and phenomena as such which should not be clung to, or to point out

once this is realized, how to disembody from the unreal and conjoin with the real, the blissful light of deathlessness within indivisibility of wisdom's Perfection and

winning the goal of sublime attainment and differentiate the real from the unreal and see that the unreal is painful, suffering, must not be clung to, must be forsaken and

to make oneself (True Self) part of that which is no longer suffering as such.

What summation did the Buddha make about his own path in a pithy form?

O’ monks. I have suffered many and various rounds of painful rebirths. I’ve run to and fro not finding it, seeking out the builder of this house, my body. Great woeful

pain indeed is it to suffer rebirth over and over, again and again! Lo! Builder of this house, my body! Free! I now see you truly! Never again will you build another

painful body to dwell in for me. I have broken apart entirely its foundation beams and its roof support; they are now forever utterly destroyed! Disembodied from it, no

more will my Spirit’s Essence go back into that vile phenomenal aggregated existence, having finally gone into that abode of indivisible fulfillment, that very sweet

Perfection supreme! Here! Know you all! Behold from whence you sprang, your utmost abode that sweet source deathlessness! By wisdom see it from all four corners.

By vigilance in recollective penetration O’ the source, know all that is both in the heavens and in the hells, see it all deeply! Perfect your True Self and forever ascend

vile rebirth into the womb. Be that chief of sages, utmost of highest accomplished transcendental supreme essence become! All forms and phenomena have come to

utmost end for you in this world by supreme wisdom’s awakening! Highest of high indivisible utmost excellent supreme fulfillment! That one! Indeed I call him great

Brahman! (KN 2.153-154, 423)

What school of Buddhism do you belong to?

Buddhasasana (Buddhism) has only one school and only one teaching. The various divisive sects and oriental ritualisms are a much later development that crept into

Buddhism long after the historical Buddha’s passing. There is no Theravada (School of the Elders), Mahayana (The Great Vehicle), Vajrayana (The Diamond Vehicle),

nor Zen (comes from a Chinese character which in turn came from the Pali Buddhist word jhana which means burning-penetrating-meditative-bliss-fulfillment-abiding;

but this meaning has been stripped from modern Zen) mentioned within Buddhism’s teachings. There is at its core only the doctrine of the Buddha that ends sweetly in

emancipation from all sufferings and ignorances. Those who wish only to inquire into sects, dogmas, and oriental ritualism are obviously less interested in the

illuminating law of Buddhism than they are in belonging to either a sect or even worse, that of a cult whose only purpose is to mislead one and take either their money,

their minds or both.

But I thought that there is the lesser vehicle of Buddhism, the greater vehicle of Buddhism, Zen, and that of Tibetan Buddhism headed by the Dalai Lama. Is this not the

case?

Indeed all those sects exist as such today, and are a sad result of 2500 years of sectarian divisiveness amongst the monks very long ago and the breaking apart of the

great Sangha after the murder of the Buddha at the various Buddhist councils, but essentially it cannot be stated that any of those vehicles exist whatsoever within

Buddhism as it was taught. Quite obviously as pointed out in the holy scriptures of non-sectarian Buddhism, that being the five sections of the Nikayas (Digha,

Majjhima, Samyutta, Anguttara, and Khuddaka), there is no such entity as any of these vehicles but only, as previously mentioned, that of the doctrine of the Buddha.

The suttas (scriptures) of the Nikayas, wrongfully, are associated sometimes with the Theravadans (the school of the elders, a specific sect of Buddhism) because within

the Tipitaka (the 3 baskets of the teachings) there exists the Vinaya Pitaka (rules for the monks, as well as some history of the life of the Buddha), the Nikayas (the five

nonsectarian sections comprising the corpus of the teachings of the Buddha), and the Abhidhamma (commentary on the Nikayas and the Vinaya, a very proprietary

Theravada sect specific work). Of those 3 sections, only the Nikayas are completely clean and free of any sect, for they were recorded at the first Buddhist council after

the passing of the Buddha. The Abhidhamma and the Vinaya are sectarian works that are Theravada specific and belong to that sect only. Without knowing Buddhist

history it may seem confusing, but it is all really quite simple. The five Nikayas are the authentic doctrine of the Buddha and the oldest works on earth as it pertains to

what the Buddha actually taught as such.

Why do the Theravadans claim to be the only authentic school of Buddhism?

The Theravadans are the oldest surviving school of Buddhism, but they in fact are very much so removed from the doctrine of the Buddha in their commentarialist

views which run contradictory to much of the recorded sermons of the Buddha as found in the Nikayas, their mistranslation and misinterpretation of the Pali texts

contained within it were much of the reason for the formation of Mahayana in one among many of the fights and splits within Buddhism over the centuries.

Theravadans, while old, do not fully reflect the Nikayan doctrine of the Holy Dharma as laid out in the five sections of the Nikayas which they claim as their own. The

Nikayas, simply put, are the point of reference for the entirety of the ancient teachings of Buddhism, regardless of sectarian divisiveness in this great age of decline of

Buddhism’s authentic teachings. They exist as the pinnacle and the only non-sectarian reference of scriptural work of Buddhism that is completely free of any and all

slant as to what Buddhism actually teaches.

But I had heard that the teachings of Buddhism were an oral tradition for many centuries before finally being recorded? Is this not the case?

That is an incorrect myth that is well spread within Zen most often, which itself is at many levels repulsed by the notion of the necessity of study of the suttas, even

though early Zen found penetration of the suttas not only very helpful but mandatory in the comprehension of Buddhism’s teachings. The Buddhist suttas of the

Nikayas we know at the least existed 100 years prior to 250 B.C. King Ashoka himself was converted to Buddhism in earlier half of the 3rd century B.C. by an oral

reading of the second book of the Dhammapada, which had already been in written record for at least 100 years prior to his conversion, and most likely very muchearlier. Buddhist suttas, and the stone pillars of King Ashoka which boasted of Buddhism’s profound truth, are in fact far and away the oldest records we have in all of

Indian history. Brahmanical (Hindu) literature only became a written record dating back until the 1st century A.D.

Cannot it be said that scripture is circumstantial as it pertains to the attainment of enlightenment through practice as expounded by the Buddha?

Any navigator can attest to the efficacy of the use of a navigation map. Such is the case within Buddhism, such that you may arrive at the goal without the use of a map,

namely the suttas, but it is infinitely more useful and fulfilling to use them to comprehend what Buddhism actually teaches and follow his instructions by putting them

into use. Every doctrine or faith must have a fulcrum, or point of reference to say what that teacher or faith in fact professes to be the way and the means. Oral traditions

are quickly corrupted and forgotten and the Buddhist Sangha realized this immediately and so recorded the doctrine of the Buddha for later generations who certainly

would not wish to know the teachings of Buddhism by means of opinions, sectarianism (namely Theravada) and conjecture as such. Very many thousands of monks

over the centuries have dedicated their lives, in addition to their comprehension of Buddhism, to the preservation of these scriptures that we have today and we should

realize and applaud the importance of the sacrifice of those many peoples over the centuries to preserve the doctrine of Buddhism for us to study and put into practice

today.

What is the refuge of Buddhism that I hear Buddhists take?

I take refuge in the honorific Buddha. I take refuge in the honorific true law Dharma of the supremely

awakened that leads to salvation. I take refuge in the honorific Order, the Sangha

What does this solemn and wholehearted declaration mean for the Buddhist?

He who utters the formula, publicly admits that he considers the Buddha to be the Grand master who is fully awake among all the worlds, who is above average

afflicted men lost in ignorance, above gods, and is the Grand teacher of wisdom. He affirms that the specific Dharma taught by the Buddha to be genuine and the only

method by which to obtain complete release from cyclic suffering and to embody within bliss. The true Sangha are the faithful followers of the Buddhist Dharma; are

the teachers of the true Dharma and have dedicated 100% of their being to the full comprehension through Sati and Samadhi practice to obtain the goal. Namely they

must possess the vision of the Unific before they can strive towards it.

Is this formula obligatory for all Buddhists or just the monastic community?

For all Buddhists this is the case. There is no distinction in authentic Buddhism as to whether or not one is a monk but that the Ariyasavaka understands and has

perceived by revelation (Sammaditthi) the unconditioned bliss of deathlessness. The distinctions between monastic and laypersons is mostly a secular one of

Theravadan Abhidhamma invention since many of the sermons are being addressed to the Ariyasavakas and not specifically to those who were monks as such.

Buddhism makes no distinctions originally as to whether one was a monk or not, but that at its core the sublime principle the Buddha laid out was fully understood. Any

such trite initiation into a brotherhood which would immediately convey mastery of any principle would run against the many sermons against externality and blind

ritual that Buddhism detests and says are not genuine nor conducive to insight into the sublime truth of things.

How should the Holy Triad (The Triple Gem) of Buddhism be properly called?

They are the unswerving guiding stars in the most north of sky which never move from their fixed position and guide by the truth of their illumination those deluded

and lost peoples that probe the nature of all things of this world and the next by wisdom's exertion. Reverence to the Blessed One (Buddha), who has overcome the

world and its phenomena, the supremely self-enlightened one, the Sammasambuddha (supreme Buddha that dwells in Samma-Perfection) unsurpassed among all being

both on earth and in the heavens. Reverence to the holy Dharma of the Buddha, that unequaled truth which ends sweetly in deathlessness within no rebirth and escaping

forever all sufferings and delusions. Reverence to the Brotherhood of truth seeking Buddhists who possess otherworldly insight, who are Samadhi penetrating warriors

along the path to salvation, and dwell sweetly in the bliss of everlasting illumination through the practice of the Buddha-dharma.

Who is the Buddha?

The word “Buddha” itself is a generic name well known in times before the historical Buddha, its meaning is “A noble ascetic who has attained superior enlightenment

above all others in the world by his divine knowledge and otherworldly meditative skills”. The Buddha was born to our best current knowledge of retrogressive

astronomical investigation in the year 572 B.C. on April 11th at 10:30 AM. He was born a noble prince to Ksatriyan warrior class of nobility of the Sakya clan. His

father was named Suddhodana, and his mother was Queen Mayadevi. He was named Siddhattha (Siddhartha [supremely accomplished purpose]) Gotama (gone utmost

north from darkness and suffering). He is often called Shakyamuni (The body of light of the supremely enlightened sage) Buddha. We are unsure as to the validity of

the Buddhas parents names since they mean “holy insemination” and “magic womb, holy godlike birth”, such that they could actually be allegorical representations of

the Buddhas spiritual awakening as such when he became supremely enlightened to the world and was essentially born anew as the supremely enlightened one. We

know that his father was the king of a warrior class of the Shakyan race who it seems to be, were not indigenous to India but rather invading warriors who settled in the

area and whose roots hail back to Europe from Manu kingship.

Is the Buddha a God who has revealed himself to mankind?

No, the Buddha is above the Gods in every respect as stated in scripture. The Gods themselves only serve a limited time in the heavens and are ignorant of that which

animates themselves and how the entirely of the cosmos operates. They dwell in heaven for a time and fall back into aggregated existence again when their good works

have been exhausted as such. Only throughout the entire cosmos is a perfectly enlightened Sammasambuddha (Samma [hypostasis, Perfection] dwelling Buddha)

supremely awake to all things seen and unseen and unaffected by the need for favorable rebirth by performing meritorious deeds or the desire for any heaven. A Buddha

in this human realm possesses his last corporeal body and no long shall return to the vileness and pain of this world.

Then he was a man?

Yes indeed, he suffered common maladies and sickness as any other person of this aggregated realm. His superhuman ability to prolong life is of little consequence

since, irrelevant of possibly living to be 120 or more, the body must inevitably pass away back into the earth and dust. All things that arise must pass away; this includes

the body of the Buddha's corporeal form here on earth, but not his Attan (True Self), which is ab-extra to the aggregated body as such. At the end of his life, he was

cremated and his remains divided up and buried under man made earthen mounds called stupas.

So, the name Buddha is not a proper name?

Correct, the word Buddha existed long before the birth of the historical Buddha that everyone is so familiar with, Buddha meaning: “A noble ascetic who has attained

superior enlightenment above all others in the world by his divine knowledge and otherworldly meditative skills”. In the case of Buddhism however, the practice is

known as Sammasamadhi and Sammasati, which cannot objectively be called “meditation” as such, but refers to something much more special and specific as it relates

to proper attainment in the methodology as Buddhism teaches it.

Was the Buddha’s destiny in any way foretold?

The Brahmins who were the priestly astrologers of the great Chieftain Suddhodana’s court foretold indeed his birth. They proclaimed that if the prince continues in the

world, he would become a mighty monarch, a king of kings. But if he renounces the world, he will become a supreme sage and liberator by wisdom of the entire world.

The holy recluse Kaladevala came down from the wilds of the Himalayas and prostrated himself before the child, and said: “ Verily this child will become a supreme

Buddha, and will show men the way to Perfection and salvation.” And he wept to think that he would not live to behold his teachings.

Was King Suddhodana glad to hear this prediction?No; on the contrary, he tried by all possible means to prevent its coming to pass. His utmost desire was that Prince Siddhartha should become a mighty monarch.

By what means did he try to gain this object?

He kept out of the prince's sight everything that might have given him an idea of human suffering and death. He surrounded him with every enjoyment and royal luxury.

Meantime the best masters had to instruct him in all arts and sciences and princely accomplishments. When Prince Siddhartha was grown up his father gave him three

palaces, one for each of the Indian seasons: the hot, the cold, and the rainy season. These palaces were fitted up with every imaginable luxury, and surrounded with

beautiful gardens and groves, where grottoes, fountains, lakes, all lovely with the lotus, and beds of fragrant flowers lent enchantment to the scene. In this delightful

abode the prince passed his young life, but he was not allowed to go beyond the boundaries, and all poor, sick and aged people were strictly forbidden entrance.

Did Prince Siddhartha live quite by himself in these palaces and gardens?

No. A great number of young nobles were in attendance on him, and when he was sixteen his father gave him to wife Princess Yasodhara, the daughter of King

Suprabuddha. Many beautiful maidens, too, trained in the arts of music and dancing, were always in waiting for his amusement.

How could the idea of leaving the world occur to the prince amidst all these delights?

During his chariot drives he saw four most impressive sights that enlightened him as to the real nature of human life

What were these sights?

A decrepit old man, broken down by infirmity; a sick man covered with sores, and a decaying body and a venerable hermit.

What impressions did these visions make on Prince Siddhartha?

They moved him to the heart's core, and showed him the utter vanity and nothingness of unreal life. Its deceptive, transitory pleasures, to be followed by old age,

sickness and death, had no longer any attraction for him. Henceforth he discarded all amusements, and he came to the conviction that life is not a gift to be desired and

wasted, but rather an evil that must be surpassed and overcome, and that it is unworthy of our higher nature to seek for sensual enjoyment as highest. All his efforts

were now directed towards the attainment of a higher aim.

What was the aim?

To find out the cause of suffering, of death, of birth-renewal, and to discover the means of overcoming it. In imitation of the venerable recluse he had met, he resolved

to retire from the world into the wilderness.

Was it a great trial for him to carry out his resolution?

Yes; for he rejected most all that is generally the most prized by men: royalty, riches, power, honor, delights, and even the companionship of his beloved wife and his

infant son Rahula. Later he attains the revelation that such rejection in and of itself is mere externality and in no way has any bearing on genuine wisdom and

penetration which would emancipate any true seeker.

Did his father and his wife try to dissuade him from this purpose?

He kept them in ignorance of his designs and went away secretly for fear the entreaties of his aged father and the tears of his wife might make him swerve from his

resolve.

How did he effect his escape?

One night, when everybody was asleep, he softly got up, took a last parting look at his wife and child, woke up his attendant Channa, ordered him to saddle his favorite

horse Kanthaka, and rode away. The sentry at the gate did not notice him, and he hastened off in the darkness as fast as his horse could carry him.

How old was Prince Siddhartha when he rode off for the forest?

He was in his twenty-ninth year.

Where did he first go?

To the river Anoma. There he cut off his beautiful long hair with his sword, and gave in charge to the faithful Channa his arms, his jewels, and his horse, to take them

back to Kapilvasthu, and to tell the king and the princess what had become of him. After Channa's departure, Siddhartha passed seven days near the banks of the river

Anoma, lost in deep meditation, and rejoicing to have taken the first and all-important step in the attainment of knowledge, and to have cast off the shackles of a

worldly life. He then exchanged clothes with a passing beggar, and proceeded to Rajagriha, the capital of the kingdom of Magadha.

Why did he go there?

There were two Brahmans living there. Alara and Uddaka, both reputed to be very wise and holy men. He became their disciple, under the name of Gotama.

What did they teach?

redemption.

They taught that the soul may be purified by prayer, sacrifices, external rituals, and various other religious observances; and may thus, by divine mercy, attain

Did Gotama find what he sought?

No; he learnt all these Brahmans could teach him, and joined in all their religious exercises without gaining the knowledge he sought; and he became convinced that

their teaching could not ensure him deliverance from suffering, death, and birth-renewal. Neither did their doctrine convey mastery by wisdom into the penetrative

comprehension of matters.

What did he do after this failure?

There were other Brahmans, who taught that deliverance could be attained by mere processes of self-mortification. Gotama made up his mind to practice asceticism in

its severest form, and for that purpose he retired into a jungle not far from Uruvela, where, in utter solitude, he gave himself up to all kinds of penances and tortures.

The fame of his sanctity soon began to spread, and he was joined be five other ascetics, who, full of admiration for his fortitude and perseverance, remained with him, in

the sure conviction that such a life of self-mortification would lend him speedily to the attainment of supreme knowledge and Perfection. Then they would become his

disciples.

What are the names of these five ascetics?

Kondanya, Bhaddiya, Vappa, Mahanama, and Assaji.

How long did Gotama remain in the wilderness near Uruvela?

Upwards of six years. His bodily strength at last gave way under these continued self-inflictions, vigils, and fastings, but he did not relax. One night, when lost in deep

meditation, he was pacing up and down, he suddenly fell down, utterly exhausted in a fainting fit. His companions thought he was dying, but he soon revived again.

Did he nevertheless persevere in his ascetic life?No. He was now convinced that asceticism, instead of giving him the peace of mind and the knowledge he desired, was only an external mortification and more vile

than that it was purely a morality based stumbling block in the way of truth and Perfection. He discontinued his fastings and penances, and was in consequence deserted

by his companions as an apostate.

Did Gotama despair of reaching his end?

No, not for a moment. Left entirely to himself and his own devices, he was determined to follow henceforward exclusively his own inner light. He abandoned all his

ascetic practices, and, whilst restraining worldly thought and desire, was intent alone on the highest development of his mental faculties. One night he was apprised, in

prophetic dreams, that he was approaching the goal. He awoke, bathed in the river Niranjara, and took some boiled rice, presented to him by a beautiful young maiden

named Sujata. He spent the whole day in deep meditation near the bank of the river. Towards evening he sat down beneath a mighty Nigrodha-tree that stood not far off,

and there remained sitting with his face to the East, firmly resolved not to leave the spot until he had attained supreme knowledge and understanding. Here it was that he

won the victory after a final struggle, the fiercest of all.

What struggle?

The struggle against human wishes and desires, which came back upon him with renewed force, though he had supposed himself to have gained already a complete

mastery over them: the struggle against delusions and love of unreal existence, against that craving, that will to live a life of corruption in chasing the senses, which is

the motive power of our being and the chief source of all our sufferings. The charms of wealth and power, and honor and glory, the sweet delights of home and love,

and all the enjoyments that the world has in store for its favorites, which began to glow again in their most brilliant light. An agonizing doubt seized upon him. But

Gotama never wavered in his resolve, rather choosing to die than to give up his high purpose. He wrestled with those terrible emotions and desires, and was victorious.

The last remnants of human frailty and of worldly desire were consumed in him. Then the deep peace of Samma Perfection within emancipation (Nirvana) entered his

heart, and the full light of truth rose within him. The goal was reached, the veil destroyed, and all knowledge attained. He had become a self-enlightened supreme

Sammasamuddha (utmost perfectly enlightened Buddha that dwells in Samma-Perfection).

Had he now discovered the cause of sorrow, of old age, of death, and of birth-renewal?

Yes, in the words of the Nikayan holy books, there opened within him the bright clear eye of "supreme truth." and he found what was the cause of birth and decay, of

sorrow and death and birth-renewal, but he also found its remedy and the true way to deliverance within Samma by entering Nirvana. The supreme light of the eternal

law suffused his body and he dwelled for some time within the boundless bliss of the fruit of his wisdom's cultivation. The holy truth that he had won by his vigilance

was sublime, not tainted by worldly merits, nor thought of loss or gain; he essence was truly free of all further desires and he saw deeply into all things. He had become

the supreme awake above spirits, men, and even the Gods themselves.

I recall that the Buddha was hesitant to teach what he had won?

Yes indeed this is the case, he was vexed to do so. The Buddha spontaneously thought " To end is this teaching of my sweet Dharma that I found so hard to reach. For it

cannot be penetrated by those men who are deeply lost in lust and evil; those very men who are died to the core in lusts and who are deep within pitch darkness and will

never penetrate that most sweetly sublime which goes against the stream, is sublime, deep and most subtly hard to perceive." A God named Brahma Sahampatri became

aware of the Buddha's state of vexation to teach the sweet law and proclaimed to himself "The world will be lost, most perfectly lost if the wisdom of the Perfect One

who is supremely illumined above all others favors inaction to teach his true Dhamma." He spontaneously appeared before the Buddha and knelt before his and pleaded

" Lord, let the Blessed One teach the Dhamma. Let the Sublime One teach the Dhamma. There are beings with little dust in their eyes that are wasting away in misery

upon not hearing the Dhamma. Some of them will gain supreme knowledge of the Dhamma!" The Buddha now set out to teach to those who could see the sublime truth

that he had won.

So the Buddha did not preach to anyone that would listen?

No, that would be akin to sowing seeds where no cultivation would be made, the Buddha only taught to those with sufficient faith and wisdom and little dust in their

eyes to see the sublimely true message. Buddhism doest not preach those ignorant puthujjanas (fools who are completely lost in sensory attachments) who cannot

comprehend the message of Buddhasasana (Doctrine of the Buddha). To seek the fellowship of fools is itself foolhardy and nothing that Buddhism advocates. Those

who joined the order of the light makers of the Buddhist order were not those that took vows and precepts, but those that saw deeply into the great matter and shared

with the Buddha that sublime fruit of perfect wisdom in great attainment through personal vigilance to penetrate the matter deeply. To take vows, shave the head and

wear the yellow robe does not make one a Buddhist. Unlike other religions that try to make converts and increase the numbers of followers, Buddhism does not wish to

have such foolish people who cannot penetrate the message and cultivate the doctrine, to do so would cause great harm to the doctrine such that these peoples would

quickly corrupt the message and twist the doctrine of the Buddha into a form of morality based good deed doing ecumenical Christian like doctrine, which sadly,

Buddhism has become today. By the acceptance of those unfaithful commoners into the holy order of the light-bringers who understood the sweet truth, the doctrine of

the Buddha quickly became corrupt after the passing of the Buddha and many unhealthy sects were formed which led to the great decline of Buddhism. The Buddha

himself prognosticated this fact to his disciples proclaiming that his true teachings would not last past 1000 years after his passing, and would be quickly corrupted to a

greater degree even before then. His prediction turned out to be lamentably altogether too true.

So you are saying that one is not a Buddhist even though he me be a monk who has taken vows and entered the Order?

Correct. There is nothing within the externality of a shaved head and yellow robes which can convey unto anyone the initiatory insight in the great matter. To say

otherwise would be condoning Brahmanical external ritualism that Buddhism has no part of. If taking precepts and wearing the robe with a shaved head conferred upon

anyone the comprehension of penetration into the great matter, then Buddhism would be nothing more than Christianity or Brahmanism. Such as: Woefully, there are

many necks that are draped with saffron robe who are unrestrained and follow after wicked dharmas. They are evil by the works they do. Those wicked monks will

surely be reborn in hell! That man! Him who is wretched and defiled, but in hypocrisy wears the Saffron robe of the adept, and is deprived of control and determination

in vigilance of wisdom. O’ monks, he is indeed unworthy to wear the noble robe of the adept! Whosoever has renounced unclean desirous impulses, having become

well established in the precepts and what is right. There! They go into that deathless realm of supreme truth. That one indeed O’ monks, is fit to wear the Saffron robe

of the Arahant! (KN 2.307, 9,10). There can never be any external vow, robe, trinket, mantra, and saying which can make one a penetrator into the sweet sublime truth

which is expounded by the Buddha in the Nikayas, to say otherwise is to cast despair and treachery upon the doctrine of the Buddha.

Is this the compassionate spreading of the doctrine?

Yes, but compassion is the much overused incorrect word within Buddhism, rather it is philanthropy to propagate the Dharma; the philanthropy of the Buddha was to

spread the doctrine of his emancipating law to the peoples who saw his message. The notion today of compassion in a Christian sense of feeding the poor, assisting the

afflicted, and doing general deeds of merit based seeking actually has no part in Buddhism. The Buddha's act of philanthropy was the dissemination of his doctrine and

nothing more, he himself rejected the seeking of merit and the path that only leads to favorable rebirth within vile samsara. This altogether missed sublime point is ever

pervasive in wholly corrupt Buddhism of today that have the false notion that Buddhism is some form of "help your neighbor" morality, which is not the case at all, but

rather the transcendence by disembodiment from this existence into that place where sorrow and death no longer reach. This very sublime point is hard for some people

to grasp and some think it rather heartless but it is rather logical and completely in line with emancipation. To concern oneself in life only with the red-cross first-aid

station type of humanism is only within the sphere of this world and in no way escapes it, such that you may assist many peoples in this life through external means,

which may prolong life and gain favorable rebirth but not truly help that person where it really matters. All beings suffer and die, to prolong the inevitable through

feeding and clothing the needy in no way addresses their root of true suffering which is ignorance and delusions which cause them to endlessly be reborn in this world

and in far worse realms. This does not mean that the Buddhist will step over the man on the road who is bleeding, indifferent to his needs; rather it means that the

Buddha understood that it is a horrific waste to falsely believe that working a soup kitchen for the homeless for example can make any lasting difference in the world as

it pertains to the destruction of desires, lusts, and clinging to the unreal realm of aggregated existence which ends only in painful rebirth within samsara (the round ofsuffering and rebirth). This body is racked with decay and all who are born are bound to suffer and die, the futility of attempting to window dress this corpse is foolish

and what is important is emancipation into supreme bliss before befalling death and rebirth once again, or worse still to fall into disembodied limbo or into hell itself.

That sounds sort of fatalistic and almost like giving into the bleak inevitability of death doesn't it?

On the contrary. Buddhism, more so than any other religion, has a higher view of the potential of man and his abilities. Along with the great potential for gain is also the

great potential for failure as well. Buddhism places no power for ones own salvation within that of the Gods or the grace of any God as such. The universe in its

befuddling complexity to the average man of wisdom is in fact quite fair in that you do indeed reap what you sow for yourself. There can be no last minute pardon from

the warden (God) as it were when having committed a lustful life racked with plentiful perversions and sensory attachments one is racked with regrets at the end and

wishes not to befall the inevitability of either hell or limbo and another painful rebirth. Buddhism is neither a philosophy, nor a dogmatic belief system where things are

taken to be true without investigation by wisdoms exertion. Buddhism's teaching is rather simple but it requires great effort on your part to literally push yourself to the

brink in order to obtain that which the Buddha had won.

How long did the Buddha remain under the Bodhi-tree?

He remained there seven days absorbed in deep antecedent-recollective penetration within Samma-Perfection. Then he rose and went to the fig-tree Ajapala. Then Mara

the tempter came to him and said: "Pass away now, my Lord, from existence, satisfied with the blessed truth, which you have realized and which but very few can

attain. Men are governed by selfish motives only. Earth is their dwelling-place, and there only do they find satisfaction. They are unable to grasp the eternal law of the

Universe and of causation, and they refuse to listen to the great doctrine of absolute renunciation of the desire to fare on in aggregated existence, of the conquest of

earthly wishes and desires, and of the way to final deliverance. Desist, then, from the resolve to preach this doctrine and pass on to eternal peace."

Did the Buddha listen to the adversary's words?

No, he spurned him with contempt. "Get thee hence, Evil One," he said. "I shall not pass out of existence until this pure doctrine of mine is firmly implanted in the

hearts of my followers, until I have succeeded in winning a number of true disciples, who, when I am gone, will, in my stead, spread abroad the saving truth out of pity

for the afflicted multitudes, for the good, for the salvation, the deliverance of both gods and men." Then the tempter left him. The Buddha remained three weeks longer

near the fig-tree Ajapala, enjoying the perfect bliss of his deliverance and absorbed in the definite preparation of his doctrine. At the end of that time he rose and said:

"Welcome to all who enter the gates of salvation. He who has ears to hear, let him hear and believe." This turned out not to happen however that the Dharma of the

Buddha was fully spread to completion to his disciples since he was murdered by Cunda in a plot with Mahakashyapa in order to take over the monastic community.

Who were the first people that heard him preach?

The five ascetics who had stayed with him, and deserted him when he no longer practiced externalisms and fruitless asceticism.

Where did he find them again?

In a grove near Benares, at the hermitage of Migadya.

Did the ascetics lend a willing ear to his discourse?

They intended not to do so, as they considered him to be an apostate; but the majesty of his appearance and the sublime expression of his countenance made such a deep

impression on their minds, that against their own will they bowed down before him and listened reverentially to his words.

What is this first preaching of the Buddha called?

The Establishment of the Order of the Universe, or the Foundation of the Kingdom of Righteousness. This sermon contains the fundamental truths of the whole

doctrine, the Four Noble Truths and the Noble Eightfold Path.

What effect did this sermon have on the five ascetics?

They acknowledged the Buddha to be the perfectly enlightened one, the giver of truth, the guide to Samma-Perfection within Nirvana, and they desired to become his

disciples. Then the Blessed One admitted them as the first members into the Brotherhood of the elect (Sangha), with the following words: "Welcome, brethren, the truth

is clear. Live henceforth in holiness, and thus put an end to all suffering."

Which of the five disciples first realized the supreme truth?

The aged Kondanya. There opened within him the clear eye of truth and he attained the state of Arahant (supremely awake to the nature of all things by practice of Sati

and Samadhi within wisdom's exertion). The other four disciples soon followed.

Did the Buddha gain any more disciples at Benares?

Yes. The next convert was Yasa, a young nobleman. But the common people, as well as the higher classes, listened to the words of the sublime teacher; for he made no

distinction of caste or rank or position as the Brahmans do, but preached the doctrine of salvation to all those disposed to hear him with little dust in their eyes to behold

his message of emancipation, and his words were all powerful, searching the innermost heart. At the end of five months the number of his disciples amounted to sixty,

not including any lay adherents. The Buddha then began to send forth the brethren in various directions.

What is meant by the sending forth of the brethren?

The Buddha called them all together and bade them go out into the world, each separately by himself, and preach the doctrine of salvation to those with the proclivity to

hear its sublime truth. They did not try to teach to those ignorant many that are blinded by their senses.

What was the formula he made use of?

The Buddha, addressing the brethren, said: "You are free from all fetters, either human or divine. Depart, then, and preach the saving truth to all living beings, by

philanthropy towards suffering humanity, and for the benefit and welfare of both gods and men. There are many persons of pure heart and willing mind, who must

perish if they do not hear the doctrine of redemption. These will become your supporters and confessors of the truth "

Did the Buddha remain, alone at Benares?

No, he returned to Uruvela, where a great number of Brahmans lived in huts in the wilderness, kept up the sacred fire, and performed the religious rites and ceremonies

prescribed in the Vedas. The Buddha preached to them of the consuming fire of sensual desires, of passions and lusts. He converted many and they became his

disciples. He then proceeded to Rajagriha, where King Bimbisara and a great number of his nobles professed themselves his adherents. Thus the doctrine of salvation

continued to gain ground. Such as regarding the Brahmins: Month after month, a thousand offerings can he make a thousand times; but far better should he honor but

for a moment that one who has perfected his True Self! Far better is it to honor that man, than to make offerings for a hundred years! He may for a century attend to the

sacred flame in the sacrificial woods. But far better should he honor, if but for just a moment, that one who has perfected his True Self! Far better is it to honor that wise

man, than to make offerings for a hundred years! Just so the man who makes offerings and performs sacrifices all year long, seeking vainly after merit. Not worth a

fourth has he attained, compared to that one who pays respect to the vigilant upright men of the way! (KN 2.106-108)

Did not the Buddha return to his former home at Kapilavasthu?

From Rajagriha he went on to Kapilavasthu, and the fame of his doings went before him. In obedience to the rules of the Brotherhood of the light makers he stopped in

a grove outside the town, instead of returning to the royal palace. King Suddhodana and all his male relations came to welcome him, but when they saw him in the poordress of a mendicant (Bhikshu), with shaven hair and beard, they were scandalized. Early next morning the Buddha set out, accompanied by his disciples, carrying his

alms bowl, to beg his daily meal from door to door, as is the custom of the Brotherhood. When his father heard this he came in great haste and said reproachfully: "My

son, why do you bring such disgrace upon me, asking alms like a common beggar?" The Buddha replied: "Great king, this has been the custom of all my race of the

supremely awake." But King Suddhodana did not understand the meaning of these words, and exclaimed: "We are descended from a line of kings and noble race, and

none of us has ever fallen so low as to beg for meal from door to door." The Buddha said with a smile: "You and yours are right to claim descent from kings, but my

descent is from the Buddhas of long past centuries, and they were inclined to do as I do." Then King Suddhodana was silent, took him by the hand and led him to the

palace.

Did not the Buddha meet his wife and child once more?

That same day he went to see the Princess Yasodhara, accompanied by two of his disciples. And when Yasodhara saw him in the garb of a mendicant, she burst into

tears, and falling down before him clasped his knees. The Buddha raised her up, trying to comfort her with gentle words, and explained the doctrine to her. His words

fell on good ground and took root in her heart. After the Buddha had left her, Yasodhara dressed her son Rahula in his best attire and sent him to his father to ask for his

inheritance. And when the boy had come into the presence of the Buddha, he said: "Father, one day I shall be king, and rule over the Sakyas. I pray thee, give me my

inheritance." Then the Blessed One took him by the hand and led him outside the town to the Nigrodha grove, where he had taken up his abode with the disciples, and

said: "My son, thou asketh me for an earthly inheritance, which is perishable and fraught with sorrow. I have none such to give thee. The inheritance I leave thee is the

treasures I have gathered beneath the tree of knowledge; these can never be snatched from thee." He then gave orders to Sariputta to admit Rahula into the Brotherhood

of the Elect, and with him many of the Buddha's relatives, among them Ananda, Devadatta, Upali, and Anuruddha.

Who were the most distinguished disciples of the Buddha?

Sariputta, Mogallana, and Ananda.

How long did the Buddha remain at Kapilavasthu?

He spent the four months of the rainy season there, in the second year of his public teachings. Then he set out to pursue his great work elsewhere.

How long did he go on preaching the holy teachings?

Up to the hour of his death, forty-five years altogether. During the eight months of the dry season he used to go from place to place, accompanied by a number of his

disciples, exhorting the people, and teaching them by parables and sermons. But the time of the rainy season he always spent at one place, either at the house of one of

his disciples or in the gardens and groves bestowed upon the Order by some of the rich believers.

What where the favorite resorts of the Buddha?

The bamboo grove (Veluvana) near Rajagriha, which had once been a park of King Bimbisaras, and had been presented by him to the Buddha; and the Jeta grove

(Jetavana) near Sravasti, a gift of the rich merchant Anathapindika. In both these places there were hermitages for the use of the Bhikshus. They have become famous in

the history of Buddhism as being the spots where the Blessed One expounded most of the truths contained in the holy books of the Nikayas.

Did the Buddhist religion become firmly established within these forty-five years?

Yes, the fame of the Buddha and his holy doctrine spread rapidly. Thousands of people of all ranks and conditions saw the principle in its simplicity of what the Buddha

taught and were received into the Brotherhood (Sangha) as mendicants (Bhikshus, Samanas), and countless numbers professed as laymen believe in the Enlightened

One's very sublime doctrine so simple and yet so important to obtain. But during and very quickly after the passing of the Buddha his monks caused great dissension to

occur and corruption of the Dhamma, thankfully not before the recording of the Blessed One's sermons.

Had not the Buddha to suffer any persecution or hostility on the part of the followers of the dominant Brahman religion?

No, all intolerance of nonconformists, all religious fanaticism are equally averse to both Buddhism and true Brahmanism. It was some of the Buddha's own disciples

who rose up against him and Cunda the Kammaraputta that murdered him.

Who was it?

Cunda (his name meaning betrayal or also serpent who envenomates) who was called the Kammaraputta (son of the Great Evil One [Mara], or also meaning son of the

great evil deed) was one of the Buddha's monks that poisoned him with "pig's demise" (poison mushroom most likely, or a type of tree fungus growth). This is found in

the Mahaparanibbana Sutta account. It is believed to be Cunda that murdered his older brother Shariputra with poisoning since he was beloved above all others in the

Buddhas order and the Buddha sang his praises above that of anyone else which of course would make Shariputra the natural leader of the Sangha after the Buddhas

natural death; and Cunda also spurned Channa to commit suicide rather than to live on further, he caused great dissension in the Buddhist Sangha and the Chief of the

Jains was most likely murdered by Cunda at his home. It is gathered from scripture that the Buddha was murdered essentially by but a few of his own monks that

plotted his murder in order to take over his Sangha, namely that of Cunda whose fathers name was "death" and his mothers name was "pestilence". The Buddha later in

his years found much of his Sangha to be involved in petty arguments about monastic rules and other such unimportant matters that had no bearing on their own

enlightenment. The Buddha himself left his own followers for a long period of time because he found them so corrupt.

Have we any account of the Buddha's last days?

Yes: the Mahaparinibbana Sutta, or the Book of the Buddha's final passing, gives a full account thereof.

What is the account?

When the Blessed One was in his eightieth year he felt his strength ebbing away. And he said to his constant companion, Ananda: "I am a town bowed down by age,

Ananda. The measure of my days are full and my life is drawing to a close." Then Ananda was sorely troubled, and he entreated the Master not yet to depart. But the

Buddha rebuked him, saying: "Have I not on many former occasions taught you, that it is in the very nature of all things, however near and dear to us, that we must lose

them, leave them, separate from them? There is no such thing as an eternal duration within this aggregated body. Everything born, brought into existence and organized,

of necessity inherits dissolution. How, then, could it be possible that any human being, yea even a supreme Buddha in this form should not be dissolved from this

body." Behold! I tell you true, this day three months from now the Tathagata will pass away out of this existence. Therefore, brethren, ye to whom I have made known

the truth, be always the true doers of it; practice it; be earnest in effort to work out your own Perfection, and proclaim the doctrine to all when I am gone, that it may be

instilled into the hearts of the hearers and be preserved in its purity. The Dharma will be the teacher after I am gone. He who keeps in the path of true holiness, will

safely cross this dreary ocean of life, and reach the heaven of eternal peace, where all suffering and all birth-renewal is at an end." And though the Blessed One was

very weak and suffering, he still went on from place to place, gathering round him his disciples and followers, exhorting them to persevere and to keep in the right way

that which leads to salvation. On his arrival at Bhoya-nagara he stopped at the Ananda-Vihara, and there he addressed his disciples: "When I have departed, brethren,

there will be some amongst you, elders or brethren or hermits, who may say: From the mouth of the Tathagata I have heard it, from his own mouth have I received it.

This is the truth, the doctrine, the teaching of the Master. Such words you are neither to receive indiscriminately nor treat them scornfully, but without prejudice you are

to listen to each word and syllable, and compare them with the fundamental doctrines and rules laid down for the Brotherhood. If after careful examination they do not

agree with the doctrine and the rule of the Brotherhood, reject them; otherwise receive them as my own words. This is my instruction to you." The Buddha went to

Bhoya-gama, and from there to Pava, where he stayed at the mango grove of Cunda, the "son of the Evil One". When Cunda heard it he was glad, and he came to salute

the Enlightened One, and to ask him to take his meal with him at his house, together with the brethren. And the Buddha gave a silent assent. Then Cunda made ready

the best he possessed, rice and sweet cakes and some "pig's demise". When the Buddha saw it be addressed Cunda and said: "As to the "pigs demise" you have made

ready, Cunda, serve it to me alone, and the rice and the sweet cakes give to the brethren." And Cunda did as he desired. And when the Buddha had finished his meal, heturned again to Cunda, and said: "Whatever is left over of the "pigs demise" put that death in a hole (so that no animal would die if it found it and ate it), for there is

none in heaven, hell and earth, among the Samanas or Brahmanas, among gods or men, by whom could make use of it for the going forth unto the fulfillment of

Samma-dwelling-Perfection, save alone the Tathagata."

Give, some further account of the Buddha's last hours.

After the Buddha had gladdened and edified Cunda by his religious discourse, he went on to Kusinara. On the way a dire sickness, bloody death spasms and sharp pain

came upon him, but he bore it all with fortitude and without complaint. Soon his weakness became so great that he had to sit down under a tree by the wayside. And he

addressed Ananda and said: "Fetch me, I pray thee, a little water, for I am thirsty." And Ananda answered: "Master, a caravan of carts has just gone over the brook. The

water has become stirred up by the wheels, and has become turbid and muddy:" But the Blessed One repeated his request. Then Ananda took his bowl and went down

to the brook. And behold! The water that but now had been turbid and muddy, flowed clear and free from all turbidity. Ananda wondered but he filled his bowl and

brought it to the Buddha, who drank it and felt refreshed. Now, a young Mallian, by the name of Pukkusa, the owner of the caravan, was passing along the road. When

he saw the Blessed One sitting under the tree, he went up to him and saluted him full of reverence. Then he gave orders to one of his attendants to fetch him two suits of

cloth of gold, burnished and ready to wear. And addressing the Buddha, he said: "My Lord, do me the favor to accept these suits from my hands." The Buddha

answered: "Then give me one of them, and Ananda one." And Ananda put one of the robes of cloth of gold upon the Buddha, and when he had done so it seemed to

have lost all its glitter. Ananda was astonished, and said: "Master, what a wonderful thing is this! Your countenance is of such marvelous beauty and brightness that the

robe of gold cloth seems to have lost all its glitter," The Blessed One answered: "Even so, Ananda. There are two occasions on which the face of a Tathagata becomes

exceedingly bright and otherworldly-illumined: on the night in which he attains supreme and perfect illumination, and again on the night when he passes away out of

this existence. And now this night, in the third watch, the final passing away of the Tathagata will take place." Then the Enlightened One rose, greatly refreshed, and

with his disciples went to the Sala grove of the Mallas near Kusinara, on the banks of the river Hiranyavati. And, addressing Ananda, said: "Put for me, I pray thee, the

couch between the two sala-trees, for I am tired and would lie down." "I do so, Master," replied Ananda. Then he made the couch ready between the twin sala-trees.

And the Blessed One lay down, with his head to the north. And behold! The sala-trees were one mass of blossoms, though it was not the season for flowers. They fell

like rain on the body of the Blessed One, and sweet music came wafting from the skies. And the Buddha said: "Behold, brethren! Heaven and earth vie with each other

to do reverence to the Tathagata. But it is not thus that the Tathagata is duly honored and reverenced. Those of my disciples who continually live in spirit and in truth,

and who walk always in the light of my law, those alone do rightly honor and reverence the Tathagata." And after awhile he turned again to his disciples, and said:

"There may be some among you, who might think after I am gone: Our teacher is dead; we have no longer any guide. But it is not thus you should think. The doctrine I

have taught you and the rules of the Brotherhood I have laid down for you, these are to be, after I am gone, your teacher and guide." And the Buddha lifted up his voice

once more and said: "Brethren, keep in mind those words of mine: Whatever is born perishes. Strive unceasingly for your deliverance." These were the Buddha's last

words. Then his spirit sank into a deep Samadhi-conjoinment repose, until all ideations and thinking-consciousness of false self ceased, and so he passed into the

supreme Samma-Perfection within Nirvana. When the Buddha finally passed from this world there was a tremendous earthquake and the heavens made a cracking

sound that was deafening and that was so frightful that peoples hair stood on end. Sakka, ruler of the Gods proclaimed at this moment "Phenomena are truly

impermanent, their very nature is to arise and pass away. There is no corner where they do not arise and pass. True sweet bliss lies within transcending them!" Some of

the followers of the Buddha who had not fully comprehended the Dhamma fell to the ground, tore out their hair and rolled in the dirt wailing to the heavens in great

sorrow with their hands over their eyes saying "Woe, so soon has the blessed one departed this world unto Nibbana! So soon has the great center of all things vanished

from the world!" Outside the eastern gates of Kusinara the Mallas set fire to the Blessed One's funeral pyre, and paid hint the entire honor due to a universal-king. His

remains were divided up in eight different sections over which peoples fought to possess and monuments were built over the vessels containing the remains of the

warrior, the Blessed One. An urn at Piprahwa containing part of the remains of the Buddha was unearthed not long ago, it is a spherical urn with writing around the top

stating: "This is the urn of the relics of the Bhagavat (Lord), the Buddha of the Shakya tribe contained within."