Tathagata – Traou an Dour

The Buddha’s Father – Suddhodana

THE Buddha’s name became famous over all India and Suddhodana, his father, sent word to him saying: “I am growing old and wish to see my son before I die. Others have had the benefit of his doctrine, but not his father nor his relatives.” And the messenger said: “O world-honored Tathagata, thy father looks for thy coming as the lily longs for the rising of the sun.”

The Blessed One consented to the request of his father and set out on his journey to Kapilavatthu. Soon the tidings spread in the native country of the Buddha: “Prince Siddhattha, who wandered forth from home into homelessness to obtain enlightenment, having attained his purpose, is coming back.”

Suddhodana went out with his relatives and ministers to meet the prince. When the king saw Siddhattha, his son, from afar, he was struck with his beauty and dignity, and he rejoiced in his heart, but his mouth found no words to utter. This, indeed, was his son; these were the features of Siddhattha. How near was the great samana to his heart, and yet what a distance lay between them! That noble muni was no longer Siddhattha, his son; he was the Buddha, the Blessed One, the Holy One, Lord of truth, and teacher of mankind. Suddhodana the king, considering the religious dignity of his son, descended from his chariot and after saluting his son said: “It is now seven years since I have seen thee. How I have longed for this moment!”

Then the Sakyamuni took a seat opposite his father, and the king gazed eagerly at his son. He longed to call him by his name, but he dared not. “Siddhattha,” he exclaimed silently in his heart, “Siddhattha, come back to thine aged father and be his son again!” But seeing the determination of his son, he suppressed his sentiments, and, desolation overcame him. Thus the king sat face to face with his son, rejoicing in his sadness and sad in his rejoicing. Well might he be proud of his son, but his pride broke down at the idea that his great son would never be his heir.

“I would offer thee my kingdom,” said, the king, “but if I did, thou wouldst account it but as ashes.”

And the Buddha said: “I know that the king’s heart is full of love and that for his son’s sake he feels deep grief. But let the ties of love that bind him to the son whom he lost embrace with equal kindness all his fellow-beings, and he will receive in his place a greater one than Siddhattha; he will receive the Buddha, the teacher of truth, the preacher of righteousness, and the peace of Nirvana will enter into his heart.”

Suddhodana trembled with joy when he heard the melodious words of his son, the Buddha, and clasping his hands, exclaimed with tears in his eyes: “Wonderful in this change! The overwhelming sorrow has passed away. At first my sorrowing heart was heavy, but now I reap the fruit of thy great renunciation. It was right that, moved by thy mighty sympathy, thou shouldst reject the pleasures of royal power and achieve thy noble purpose in religious devotion. Now that thou hast found the path, thou canst preach the law of immortality to all the world that yearns for deliverance.” The king returned to the palace, while the Buddha remained in the grove before the city.

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BUDDHA, THE GOSPEL

By Paul Carus

Chicago, The Open Court Publishing Company,

[1894]

buddhism, Quotations

The Four Stages of Attainment

Excerpted from Wikipedia https://en.wikipedia.org/wiki/Four_stages_of_enlightenment

The four stages of attainment

The Sangha of the Tathagata’s disciples (Ariya Sangha) can be described as including four or eight kinds of individuals. There are four {groups of noble disciples} when path and fruit are taken as pairs, and eight groups of individuals, when each path and fruit are taken separately:

(1) the path to stream-entry; (2) the fruition of stream-entry;

(3) the path to once-returning; (4) the fruition of once-returning;

(5) the path to non-returning; (6) the fruition of non-returning;

(7) the path to arahantship; (8) the fruition of arahantship.

Stream-enterer

The first stage is that of Sotāpanna (Pali; Sanskrit: Srotāpanna), literally meaning “one who enters (āpadyate) the stream (sotas),” with the stream being the supermundane Noble Eightfold Path regarded as the highest Dharma. The stream-enterer is also said to have “opened the eye of the Dharma” (dhammacakkhu, Sanskrit: dharmacakṣus).

A stream-enterer reaches arahantship within seven rebirths upon opening the eye of the Dharma.

Because the stream-enterer has attained an intuitive grasp of Buddhist doctrine (samyagdṛṣṭi or sammādiṭṭhi, “right view”) and has complete confidence or Saddha in the Three Jewels: Buddha, Dharma, and Sangha, and has removed the sankharas that force rebirth in lower planes, that individual will not be reborn in any plane lower than the human (animal, preta, or in hell).

Once-returner

The second stage is that of the Sakadāgāmī (Sanskrit: Sakṛdāgāmin), literally meaning “one who once (sakṛt) comes (āgacchati)”. The once-returner will at most return to the realm of the senses (the lowest being human and the highest being the devas wielding power over the creations of others) one more time. Both the stream-enterer and the once-returner have abandoned the first three fetters. The stream-enterer and once-returner are distinguished by the fact that the once-returner has weakened lust, hate, and delusion to a greater degree. The once-returner therefore has fewer than seven rebirths. Once-returners do not have only one more rebirth, as the name suggests, for that may not even be said with certainty about the non-returner who can take multiple rebirths in the five “Pure Abodes”. They do, however, only have one more rebirth in the realm of the senses, excluding, of course, the planes of hell, animals and hungry ghosts.

Non-returner

The third stage is that of the Anāgāmī (Sanskrit: Anāgāmin), literally meaning “one who does not (an-) come (āgacchati)”. The non-returner, having overcome sensuality, does not return to the human world, or any unfortunate world lower than that, after death. Instead, non-returners are reborn in one of the five special worlds in Rūpadhātu called the Śuddhāvāsa worlds, or “Pure Abodes”, and there attain Nirvāṇa; Pāli: Nibbana; some of them are reborn a second time in a higher world of the Pure Abodes.

An Anāgāmī has abandoned the five lower fetters, out of ten total fetters, that bind beings to the cycle of rebirth. An Anāgāmī is well-advanced.

Arahant

The fourth stage is that of Arahant (Sanskrit: Arhat), a fully awakened person. They have abandoned all ten fetters and, upon death (Sanskrit: Parinirvāṇa, Pāli: Parinibbāna) will never be reborn in any plane or world, having wholly escaped saṃsāra. An Arahant has attained awakening by following the path given by the Buddha. In Theravada Buddhism the term Buddha is reserved for ones who “self-enlighten” such as Siddhartha Gautama Buddha, who discovered the path by himself.

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People who do not know what they are interacting with can make a mistake, a boo boo, in their self-diagnosed omniscience. They can assume many things and succumb to group confirmation bias.

buddhism, Quotations

The Buddha’s Father

Then the Sakyamuni took a seat opposite his father, and the king gazed eagerly at his son. He longed to call him by his name, but he dared not. “Siddhattha,” he exclaimed silently in his heart, “Siddhattha, come back to thine aged father and be his son again!” But seeing the determination of his son, he suppressed his sentiments, and, desolation overcame him. Thus the king sat face to face with his son, rejoicing in his sadness and sad in his rejoicing. Well might he be proud of his son, but his pride broke down at the idea that his great son would never be his heir.

“I would offer thee my kingdom,” said, the king, “but if I did, thou wouldst account it but as ashes.”

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BUDDHA, THE GOSPEL

By Paul Carus

Chicago, The Open Court Publishing Company,

[1894]

buddhism, Oracles, Prophecy, Quotations

METTEYYA

THE Blessed One proceeded with a great company of the brethren to the sala grove of the Mallas, the Upavattana of Kusinara on the further side of the river Hirannavati, and when he had arrived he addressed the venerable Ananda, and said: “Make ready for me, I pray you, Ananda, the couch with its head to the north, between the twin sala trees. I am weary, Ananda, and wish to lie down.”

“Be it so, Lord!” said the venerable Ananda, and he spread a couch with its head to the north, between the twin sala trees. And the Blessed One laid himself down, and he was mindful and self-possessed.

Now, at that time the twin sala trees were full of bloom with flowers out of season; and heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old. And Ananda was filled with wonder that the Blessed One was thus honored. But the Blessed One said: “Not by such events, Ananda, is the Tathagata rightly honored, held sacred, or revered. But the devout man, who continually fulfills the greater and lesser duties, walking according to the precepts, it is who rightly honors, holds sacred, and reveres the Tathagata with the worthiest homage. Therefore, O Ananda, be ye constant in the fulfillment of the greater and of the lesser duties, and walk according to the precepts; thus, Ananda, will ye honor the Master.”

Then the venerable Ananda went into the vihara, and stood leaning against the doorpost, weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me-who is so kind!”

Now, the Blessed One called the brethren, and said: “Where, O brethren, is Ananda?” One of the brethren went and called Ananda. And Ananda came and said to the Blessed One: “Deep darkness reigned for want of wisdom; the world of sentient creatures was groping for want of light; then the Tathagata lit up the lamp of wisdom, and now it will be extinguished again, ere he has brought it out.”

The Blessed One said to the venerable Ananda, as he sat there by his side: “Enough, Ananda! Let not thy self be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must separate from them and leave them? The foolish man conceives the idea of ‘self,’ the wise man sees there is no ground on which to build the idea of ‘self,’ thus he has a right conception of the world and well concludes that all compounds amassed by sorrow will be dissolved again, but the truth will remain. Why should I preserve this body of flesh, when the body of the excellent law will endure? I am resolved; having accomplished my purpose and attended to the work set me, I look for rest! For a long time, Ananda, thou hast been very near to me by thoughts and acts of such love as is beyond all measure. Thou hast done well, Ananda! Be earnest in effort and thou too shalt soon be free from evils, from sensuality, from selfishness, from delusion, and from ignorance!”

Ananda, suppressing his tears, said to the Blessed One: “Who shall teach us when thou art gone?”

And the Blessed One replied: “I am not the first Buddha who came upon earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One, a supremely enlightened One, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax, and glorious at the goal, in the spirit and in the letter. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim.”

Ananda said: “How shall we know him?” The Blessed One said: “He will be known as Metteyya, which means ‘he whose name is kindness.'”

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Excerpted from:

BUDDHA, THE GOSPEL

By Paul Carus

Chicago, The Open Court Publishing Company,

[1894]