Notes on the life of Shakyamuni Buddha
written by Vova, a layman and yogi.
-13-
Many came to the Buddha seeking refuge and a ford in the ocean of suffering. Confused, they would ask questions that bore no direct relation to the fulfillment of their true goal, but the Tathagata (One Who Has Crossed) kindly explained to them the differences between useful reflections and delusion-inducing sophistry. He taught them the essential components for achievement of enlightenment: right conduct, right concentration, and right wisdom.
Right conduct is like a vessel for drinking that does not leak and is this pure and well-fitted for its purpose. Right concentration is like water that has no flavor other than the taste of satisfaction. Right wisdom is to skillfully tread the path so as not to spill from the vessel.
Yet for the confused beings, even simplicity was a struggle. The Buddha encountered many such beings, especially from the human realm.
Channa, once Siddhartha's charioteer, fell ill with a condition called the disease of the “son of Gods”[30].
"The Buddha and Dharma is all mine," he claimed. "I was the young master's charioteer when he discovered the truth. I steered the chariot then, now it behooves me to steer the Sangha (Community)."
Though Channa tended to look down on his Dharma brothers, the Tathagata asked others not to scold or admonish him. Soon Channa discovered that his pride was becoming dull for him. With time he began to sober up and follow the Buddha's teachings with great fervor.
Another student, Devadatta, was a relative of the Buddha. At first he observed the rules of the community, but soon became envious of the Buddha's fame. Devadatta declared that he too had reached enlightenment and, attempting to emulate the great teacher's conduct, established his own sangha. However, his delusion came to an end one day when, after declaring he was going to be engaged in a profound contemplation, he fell asleep.
While weeds grow fast, cultivated plants mature slowly. Time followed its own course and many of the Buddha's students reached the freeing abode of nirvana. One of the Arhats approached the Blessed One with a question:” Is it possible for other beings to reach spontaneous self-liberation the way it happened with the Bhagavan?"
"You should know, my friend," answered the Buddha, "that in my past incarnations I also had virtuous teachers.[31] Following their determination in noble truth, they too freed themselves from ignorance. Their wisdom, though shrouded in different words, had the same taste of freedom in the beginning, middle, and end."
Another student once declared:”I am convinced that there can be no other Buddha equal to you in resplendent virtue and wisdom!"
"Tell me, friend," asked Shakyamuni, "do you know the qualities of all the Buddhas from the past, present and future?"
"No, I do not know them, Lord."
"Then why do you declare and assert your admiration for me over others? Could this be because the vessel of your humility cannot contain your devotion? Perhaps, through this declaration you increase your own pride?"
Students often had difficulty establishing the right relationship between explanations of the teachings and their implementation in practice. The Buddha clarified: "Tathagata's words are like a raft for crossing a river. Would you carry the raft on your back after reaching the other shore?"
"No, Lord."
“What were you to do then if there were a need for another raft?”
"I would use my knowledge and skills to build another raft"
"What is knowledge of liberation other than liberation itself? The Buddha passes his teachings on as a direct experience of liberation, transmitting it through various Truths. That is why the Buddha's name and teachings are not burdensome to his followers. They do not fetter or make one stagnant."
"How then can an immature person recognize that he beholds the wisdom of the Bhagavan upon encountering teachings disguised by various words?"
"Those teachings that unify wisdom and virtue are my path. Through purification of mind and refinement of conduct my path leads to the cessation of suffering.
If you discover there to be some additional requirement or condition, then it is a path decorated by worldly weaknesses. If you find less than the unity of wisdom and virtue, then it is a path diseased by pride. [32]
[30] i.e.the illusion of self-grandeur
[31] The sutras mention Buddha Dipankara as one of Buddha Shakyamuni’s teachers in a previous life.
[32] The most difficult task is to unify virtue and wisdom, to believe that either alone is sufficient is pride. To be enticed by these extremes is nothing else but the influence of Mara.