ທ່າມກາງໂລກທີ່ເຕັມໄປດ້ວຍຄວາມທຸກ ຄວາມປ່ຽນແປງ ແລະ ການສະແຫວງຫາຄວາມໝາຍຂອງຊີວິດ ມີບຸກຄົນຜູ້ໜຶ່ງທີ່ຈູດແສງສະຫວ່າງທາງຈິດວິນຍານໃຫ້ກັບມະນຸດຊາດ ຜູ້ນັ້ນຄື ພຣະພຸດທະເຈົ້າ ພຣະອົງບໍ່ໄດ້ເປັນພຽງສາສະດາ ແຕ່ຄືຜູ້ຮູ້ແຈ້ງດ້ວຍພຣະອົງເອງ ຜູ້ສະຫຼະຄວາມສຸກແຫ່ງໂລກີຍະເພື່ອອອກສະແຫວງຫາຫົນທາງດັບທຸກ ແລະ ດ້ວຍພຣະປັນຍາອັນສູງສົ່ງ ພຣະອົງໄດ້ຄົນພົບ "ອາຣິຍະສັດ4" ແລະ "ທາງສາຍກາງ" ທີ່ກາຍເປັນແກ່ນແທ້ ຂອງພຣະພຸດທະສາສະໜາ ປະຫວັດຂອງພຣະພຸດທະເຈົ້າ ບໍ່ພຽງແຕ່ເປັນເລື່ອງລາວຊີວິດອັນຍິ່ງໃຫຍ່ ແຕ່ຍັງເປັນແສງນຳທາງແຫ່ງຄວາມເຂົ້າໃຈຕົນເອງ ເມຕຕາ ແລະ ການປົດປ່ອຍຈາກພັນທະນາການທັງປວງ ປະສູດ(ເກີດ)
ພຣະພຸດທະເຈົ້າພຣະນາມເດີມວ່າ " ສິດຖັດທະ" ເປັນພຣະໂອຣົດຂອງພຣະເຈົ້າສຸດໂທທະນະ ແລະ ພຣະນາງສິຣິມະຫາມາຍາ ແຫ່ງ ກຸງກະບິນລະພັດ ແຄວ້ນ ສັກກະ ພຣະອົງຊົງກຳເນີດໃນສາກະຍະວົງ ຕະກູນໂຄຕະມະ ພຣະອົງ ປະສູດໃນວັນສຸກ ຂຶ້ນ 15 ຄ່ຳ ເດືອນວິສາຂະ ປີ ຈໍ ກ່ອນພຸດທະສັກກາລາດ 80 ປີ ຢູ່ ສວນລຸ່ມພິນີວັນ ເຊິ່ງຕັ້ງຢູ່ລະຫວ່າງ ກຸງກະບິນລະພັດ ແຄວ້ນສັກກະ ກັບ ກຸງເທວະທະຫະ ແຄວ້ນ ໂກຣິຍະ (ປັດຈຸບັນຄືບ້ານ ລຸມມິນເດ ປະເທດເນປານ )
ການຂະນານພຣະນາມ ແລະ ຊົງຈະເລີນພຣະຊົນ
ພຣະຣາຊກຸມານໄດ້ຮັບການທຳນາຍຈາກອະສິຕະລືສີ ມະຫາລືສີຜູ້ບຳເພັນຍານຢູ່ໃນປ່າຫິມະພານເຊິ່ງເປັນທີ່ເຄົາລົບຂອງພຣະເຈົ້າສຸດໂທທະນະວ່າ ພຣະຣາຊກຸມານນີ້ເປັນອັດສະຣີຍະມະນຸດ ມີລັກສະນະມະຫາບຸຣຸດຄົບຖ້ວນ ບຸກຄົນທີ່ມີລັກສະນະແບບນີ້ ຈະຕ້ອງໄດ້ສະເດັດອອກບວດຈາກພຣະຣາຊວັງ ບວດເປັນບັນພຣະຊິດແລ້ວຕຣັສຮູ້ເປັນພຣະອໍລະຫັນຕະສັມມາສັມພຸດທະເຈົ້າ ຜູ້ບໍ່ມີກິເລດໃນໂລກແນ່ນອນ
ຫຼັງຈາກປະສູດໄດ້ 5 ມື້ ພຣະເຈົ້າສຸດໂທທະນະໄດ້ໂປຣດໃຫ້ປະຊຸມພຣະປະຍູຣະຍາດ ແລະ ເຊີນພຣາມຜູ້ຮຽນຈົຍໄຕຣເພດ ຈຳນວນ 108 ຄົນ ເພື່ອມາທຳນາຍພຣະລັກສະນະຂອງພຣະຣາຊກຸມານ
ພຣະປະຍູຣະຍາດ ໄດ້ພ້ອມໃຈກັນຖວາຍພຣະນາມວ່າ "ສິດຖັດທະ" "ມີຄວາມໝາຍວ່າ ຜູ້ມີຄວາມສຳເລັດສົມປະສົງ ທຸກສິ່ງທຸກຢ່າງທີ່ຕົນຕັ້ງໃຈຈະເຮັດ" ສ່ວນພຣາມເຫຼົ່ານັ້ນຄັດເລືອກກັນເອງສະເພາະຜູ້ທີ່ຊົງວິທະຍາຄຸນປະເສີດກວ່າພຣມມທັງໝົດໄດ້ 8 ຄົນ "ຖ້າພຣະຣາຊກຸມານ ສະເດັດຢູ່ຄອງເຮືອນກໍ່ຈະໄດ້ເປັນຈັກກະພັດຜູ້ຊົງທັມ ແລະ ຍິ່ງໃຫຍ່ ຫຼື ຖ້າສະເດັດອອກບວດເປັນບັນພຣະຊິດກໍ່ຈະເປັນພຣະອໍລະຫັນຕະສັມມາສັມພຸດທະເຈົ້າ ຜູ້ບໍ່ມີກິເລດໃນໂລກ ສ່ວນໂກທັນຍະພຣາມ ຜູ້ມີອາຍຸນ້ອຍກວ່າທຸກຄົນ ໄດ້ທຳນາຍພຽງປະການດຽວວ່າ ພຣະຣາຊກຸມານຈະສະເດັດອອກບວດເປັນບັນພຣະຊິດ ແລະ ຕຣັສຮູ້ເປັນພຣະສັມມາສັມພຸດທະເຈົ້າແນ່ນອນ
ເມື່ອເຈົ້າຊາຍສິດຖັດທະປະສູດໄດ້7ມື້ ພຣະມານດາກໍ່ສະເດັດສະຫວັນຄົດ (ການສະເດັດສະຫວັນຄົດດັ່ງກ່າວເປັນປະເພນີຂອງຜູ້ທີ່ເປັນພຣະມານດາຂອງພຣະພຸດທະເຈົ້າ)ພຣະເຈົ້າສຸດໂທທະນະຊົງມອບໃຫ້ພຣະນາງ ມະຫາປະຊາບໍດີໂຄຕະມີເຊິ່ງເປັນພຣະກະນິດຖາ ຂອງພຣະນາງສິຣິມະຫາມາຍາ ເປັນຜູ້ຖວາຍອະພິບານລ້ຽງດູ ເມື່ອເຈົ້າຊາຍສິດຖັດທະຈະເລີນມີພຣະຊົນມາຍຸໄດ້ 8 ພັນສາ ໄດ້ຊົງສຶກສາມໃນສຳນັກອາຈານວິສະວາມິດ ເຊິ່ງມີກຽດຕິຄຸນແຜ່ໄປກວ້າງຂວາງ ເພາະເປີດສອນສິນລະປະວິທະຍາເຖິງ 18 ສາຂາ ເຈົ້າຊາຍສິດຖັດທະຊົງສຶກສາສິນລະປະວິທະຍາເຫຼົ່ານີ້ ໄດ້ແບບວ່ອງໄວແລະເກັ່ງກ້າຈົນໝົດວິຊາສາມາດຂອງອາຈານ
ອະພິເສກສົມຣົດ
ດ້ວຍພຣະຣາຊບິດາມີພຣະຣາຊປະສົງໝັ້ນຄົງທີ່ສິໃຫ້ເຈົ້າຊາຍສັດຖັດທະຊົງຄອງເພດຄາລະວາດ ເປັນພຣະຈັກກະພັດຜູ້ຊົງທັມ ຈຶ່ງພຣະຣາຊທານຄວາມສຸກກະເສມສຳລານ ແວດລ້ອມດ້ວຍຄວາມບັນເທີງນານາປະການແກ່ພຣະຣາຊໂອຣົດເພື່ອຜູກພຣະໄທໃຫ້ໝັ້ນຄົງໃນທາງໂລກ ເມື່ອເຈົ້າຊາຍສິດຖັດທະຈະເລີນພຣະຊົນມາໄດ້16 ພັນສາ ພຣະເຈົ້າສຸດໂທທະນະມີດຳຣິວ່າ ພຣະຣາຊໂອຣົດຄວນສິໄດ້ອະພິເສກສົມຣົດ ຈຶ່ງໄດ້ໃຫ້ສ້າງຜາສາດອັນວິຈິດງົດງາມຂຶ້ນທັງສາມລະດູ ຄື ລະດູຮ້ອນ ລະດູຝົນ ແລະ ລະດູໜາວ ແລ້ວຕັ້ງຊື່ຜາສາດນັ້ນວ່າ ຣະມະຍະຜາສາດ ສຸຣະມະຍະຜາສາດ ແລະ ສຸພະຜາສາດຕາມລຳດັບ
ແລະ ຊົງສູ່ຂໍພະນາງພິມພາຫຼືຍະໂສທາຣາ ພຣະຣາຊທິດາຂອງພຣະເຈົ້າສຸບປະພຸດທະ ແລະ ນາງອະມິດຕາ ແຫ່ງເທວະທະຫະນະຄອນ ໃນຕະກູນໂກຣິຍະວົງ ໃຫ້ອະພິເສກກັບເຈົ້າຊາຍສິດຖັດທະ ເຈົ້າຊາຍສິດຖັດທະໄດ້ສະເຫວີຍສຸກສົມບັດ ຈົນພຣະຊົນມາຍຸໄດ້ 29 ພັນສາ ພຣະນາງພິມພາຍະໂສທາຣາຈຶ່ງປະສູດພຣະໂອຣົດ ພຣະອົງມີພຣະຣາຊໄທສິເນຫາ ໃນພຣະໂອຣົດຕຣັສວ່າ “ ຣາຫຸນ ຊາໂຕ ພັນທະນະ ຊາຕະ ບ່ວງເກີດເກີດແລ້ວ ເຄື່ອງຈອງຈຳເກີດແລ້ວ"
ອອກບັນພະຊາ
ເຈົ້າຊາຍສິດຖັດທະຊົງເປັນຜູ້ມີພຣະບາລະມີອັນສົມບູນ ເຖິງແມ່ນພຣະອົງຈະຊົງພຽງພ້ອມດ້ວຍສຸກສັມບັດມະຫາສານກໍ່ບໍ່ໄດ້ພໍພຣະໄທໃນຊີວິດຄະລືຫັດ ພຣະອົງຍັງມີພຣະໄທຕັ້ງໝັ້ນໄຝ່ຫາ ສັດຈະທັມທີ່ສິເປັນເຄື່ອງນຳທາງສູ່ຄວາມພົ້ນທຸກຢູ່ຕະຫຼອດ ພຣະອົງເຄີຍສະເດັດປະພາດອຸທະຍານໄດ້ທອດພຣະເນດເຫັນເທວະທູດທັງ4 ຄື ຄົນແກ່ ຄົນເຈັບ ຄົນຕາຍ ແລະ ບັນພະສິດ ພຣະອົງຈຶ່ງສັງເວດພຣະໄທ ໃນຊີວິດ ແລະ ພໍພຣະໄທໃນເພດບັນພະຊິດ ມີຄວາມຕັ້ງພຣະໄທອັນເດັດຂາດ ທີ່ຈະອອກບວດ ເພື່ອສະແຫວງຫາໂມກຂະທັມອັນເປັນທາງດັບທຸກຖາວອນ ພົ້ນຈາກວັດຕະສົງສານບໍ່ກັບມາວຽນວາຍຕາຍເກີດອີກ ພຣະອົງຈຶ່ງຕັດສິນພຣະໄທສະເດັດອອກບວດ ໂດຍພຣະອົງຊົງມ້າກັນທະກະພ້ອມກັບນາຍສັນນະ ມຸ່ງສູ່ແມ່ນ້ຳອະໂນມານະທີ ແຄວ້ນມັນລະ ລວມໄລຍະທາງ 30 ໂຍດ (ປະມານ 480 ກິໂລແມັດ) ສະເດັດຂ້າມຝຣັ່ງແມ່ນ້ຳອະໂນມານະທີ ແລ້ວຊົງອະທິຖານເພດບັນພະຊິດ ແລະ ຊົງມອບໝາຍ ໃຫ້ນາຍສັນນະນຳເຄື່ອງອາພອນ ແລະມ້າກັນທະກະ ກັບນະຄອນກະບິນລະພັດ
ເຂົ້າສຶກສາໃນສຳນັກດາບົດ
ພາຍຫຼັງພຣະອົງບວດແລ້ວ ພຣະອົງໄດ້ປະທັບຢູ່ ອະນຸປິຍະອັມພະວັນ ແຄວ້ນມັນລະ ເປັນເວລາ 7 ມື້ ຈາກນັ້ນຈຶ່ງສະເດັດໄປຍັງກຸງຣາຊຄຶ ແຄວ້ນມະຄົດພຣະເຈົ້າພິມພິສານຳໄດ້ສະເດັດເຂົ້າເຝົ້າພຣະອົງ ຢູ່ພູເຂົາປັນທະວະ ໄດ້ຊົງເຫັນພຣະຈາຣິຍະວັດອັນງົດງາມຂອງພຣະອົງກໍ່ຊົງເຫຼື້ອມໃສ ແລະ ຊົງຮູ້ວ່າພຣະສະມະນະສິດຖັດທະຊົງເຫັນໂທດໃນກາມ ເຫັນທາງອອກວ່າເປັນທາງອັນກະເສມ ສິຈາຣິກໄປເພື່ອບຳເພັນພຽນ ແລະຊົງຍິນດີໃນການບຳເພັນພຽນນັ້ນ ພຣະເຈົ້າພິມພິສານໄດ້ຕຣັສວ່າ " ທ່ານຈະເປັນພຣະພຸດທະເຈົ້າແນ່ນອນ ແລະ ເມື່ອໄດ້ເປັນພຣະພຸດທະເຈົ້າແລ້ວ ຂໍໃຫ້ສະເດັດມາຍັງແຄວ້ນຂອງຂ້ານ້ອຍເປັນແຫ່ງທຳອິດ " ເຊິ່ງພຣະອົງກໍ່ຖວາຍປະຕິຍານແດ່ພຣະເຈົ້າພິມພິສານ ການສະແຫວງຫາທັມມະໄລຍະທຳອິດຫຼັງຈາກການບວດແລ້ວ ສຳມະນະສິດຖັດທະ ໄດ້ຊົງສຶກສາໃນສຳນັກອາຣາລະດາບົດ ກາລາມະໂຄດ ແລະ ອຸທະກະດາບົດ ຣາມະບຸດ ຢູ່ ກຸງຣາຊຄຶ ແຄວ້ນມະຄົດ ພຣະອົງໄດ້ຊົງປະພຶດພຣົມມະຈັນໃນສຳນັກຂອງອາຣາລະດາບົດ ກາລາມະໂຄດ ຊົງໄດ້ສະມາບັດຄື ທຸຕິຍະຊານ ອາການສະນັດຈານະຕະນະຍານ ວິນຍານັດຈາຍະຍານ ແລະ ອາກິນຈັນຍາຕະນະຍານ ສ່ວນການປະພຶດພຣົມມະຈັນໃນສຳນັກອຸທະກະດາບົດ ຣາມະບຸດ ນັ້ນຊົງໄດ້ສະມາບັດ 8 ຄື ເນວະສັນຍານາສັນຍະຕະນະຍານ ສຳຫຼັບຍານທີ່ໜຶ່ງນັ້ນ ຄືປະຖົມຍານນັ້ນ ພຣະອົງຊົງໄດ້ຂະນະປະທັບຂັດສະມາທິຈະເລີນອານາປານາສະຕິກຳມະຖານຢູ່ໃຕ້ຕົ້ນຫວ້າ ເນື່ອງໃນພຣະຣາຊພິທີວັບປະມົງຄຸນ (ແຮກນາຂວັນ) ຕອນນັ້ນຊົງພະເຍົາຢູ່ ເມື່ອຈົບການສຶກສາຈາກທັງສອງສຳນັກນີ້ແລ້ວພຣະອົງຊົງຮູ້ວ່າ ບໍ່ແມ່ນຫົນທາງພົ້ນທຸກ ບັນລຸພຣະໂພທິຍານຕາມທີ່ຕ້ອງການ ພຣະອົງຈຶ່ງໄດ້ລາອາຈານທັງສອງ ສະເດັດໄປໃກ້ແມ່ນ້ຳເນລັນຊະຣາ ຢູ່ບ້ານ ອຸຣຸເວລາເສນານິຄົມ ກຸງຣາຊຄຶ ແຄວ້ນມະຄົດ
ບຳເພັນທຸກກະຣະກິຣິຍາ
"ທຸກ" ໝາຍເຖິງສິ່ງທີ່ເຮັດໄດ້ຍາກ "ທຸກຣະກິຣິຍາ" ໝາຍເຖິງການກະທຳກິດທີ່ທຳໄດ້ຍາກ ໄດ້ແກ່ການບຳເພັນພຽນເພື່ອບັນລຸທັມວິເສດ"
ເມື່ອພຣະອົງຊົງຫັນມາສຶກສາຄົ້ນຄວ້າດ້ວຍພຣະປັນຍາອັນຍິ່ງດ້ວຍພຣະອົງເອງ ແທນການສຶກສາຮ່ຳຮຽນໃນສຳນັກອາຈານ ຢູ່ພູເຂົາດົງຄະສິຣິ ໃກ້ລຸ່ມແມ່ນ້ຳເນລັນຊະຣາ ພຣະອົງຊົງບຳເພັນທຸກກະຣະກິຣິຍາ ຄືບຳເພັນພຽນແບບທໍລະລະມານຮ່າງກາຍໃນລັກສະນະຕ່າງໆ ເຊັ່ນ ການອົດອາຫານ ການທໍລະມານພຣະວໍລະກາຍ ໂດຍການກັ້ນພຣະອັດສາສະ ພຣະປັສສາສະ(ລົມຫາຍໃຈ) ການກົກພຣະທົນການກົດພຣະຕາລຸ (ເພດານປາກ) ດ້ວຍພຣະຊິວຫາ (ລິ້ນ) ດັ່ງນີ້ເປັນຕົ້ນ ພຣະມະຫາບູຣຸດໄດ້ຊົງບຳເພັນທຸກກະຣະກິຣິຍາເປັນເວລາ 6 ປີ ກໍ່ຍັງບໍ່ໄດ້ຄົ້ນພົບສັດຈະທັມອັນເປັນຫົນທາງຫຼຸດພົ້ນຈາກທຸກ ພຣະອົງຈຶ່ງຊົງເລິກການບຳເພັນພຽນ ທຸກກະຣະກິຣິຍາ ແລ້ວກັບມາສະເຫວີຍພຣະກະຍາຫານ ເພື່ອບຳລຸງພຣະວໍລະກາຍໃຫ້ແຂງແຮງໃນການຄິດຄົ້ນວິທີໃໝ່ ໃນຂະນະທີ່ພຣະມະຫາບຸຣຸດຊົງບຳເພັນທຸກກະຣະກິຣິຍານັ້ນ ໄດ້ມີປັນຈະວັກຄີທັງ5 ເປັນຜູ້ເຝົ້າຮັບໃຊ້ ໄດ້ແກ່ ໂກທັນຍະ ວັບປະ ພັດທິຍະ ມະຫານາມະ ແລະ ອັດສະຊິ ເປັນຜູ້ປະຕິບັດຮັບໃຊ້ ເພາະຫວັງວ່າພຣະມະຫາບຸຣຸດຕຣັສຮູ້ແລ້ວ ພວກຕົນຈະໄດ້ຮັບການສັ່ງສອນ ຖ່າຍທອດຄວາມຮູ້ແກ່ພວກຕົນ ແລະເມື່ອພຣະມະຫາບູຣຸດເລິກລົ້ມການບຳເພັນພຽນທຸກກະຣະກິຣິຍາ ປັນຈະວັກຄີກໍ່ໄດ້ຊວນກັນຖິ້ມພຣະອົງແລ້ວໄປຢູ່ ປ່າອິສິປັດຕະນະມະລຶຄະທາຍະວັນ ນະຄອນພະຣາຍນະສີ ເປັນຜົນໃຫ້ພຣະອົງໄດ້ປະຖັບຢູ່ຕາມລຳພັງ ໃນບ່ອນອັນຫງຽບສະຫງົບ ປັດສະຈາກສິ່ງກໍ່ກວນທັງປວງ ພຣະອົງໄດ້ຊົງຕັ້ງສະຕິດຳເນີນທາງສາຍກາງ ຄື ການປະຕິບັດໃນຄວາມພໍເໝາະພໍຄວນ ນັ້ນເອງ
ຕຣັສຮູ້ ພຣະພຸດທະເຈົ້າຊົງຕຣັສຮູ້ ໃນເວລາຕອນເຊົ້າ ໃນວັນເພັງ ເດືອນ 6 (ເດືອນວິສາຂະ) ປີລະກາ ກ່ອນພຸດທະສັກກາລາດ 45 ປີ ນາງສຸຊາດາໄດ້ນຳເຂົ້າມະທຸປາຍາດ ເພື່ອໄປບວງສວງເທວະດາ ເມື່ອເຫັນພຣະມະຫາບຸຣຸດປະທັບຢູ່ໃຕ້ຕົ້ນອະຊະປາລະນິໂຄດ (ຕົ້ນໄຊ) ດ້ວຍອາການອັນສະຫງົບ ນາງຄິດວ່າເປັນເທວະດາ ຈຶ່ງຖວາຍເຂົ້າມະທຸປາຍາດ ແລ້ວພຣະອົງກໍ່ຂໍຖາດທອງຄຳທີ່ໃສ່ເຂົ້າມາ ແລ້ວໄປຍັງແຄມແມ່ນ້ຳເນຣັນຊະຣາ ຊົງວາງຖາດຄຳບັນຈຸເຂົ້າມະທະປາຍາດ ແລ້ວລົງສົງສະນານຊຳຣະລ້າງພຣະວໍລະກາຍ ແລ້ວຮົ່ມ້າກາສາວະພັດອັນເປັນທຸງໄຊຂອງພຣະອໍຣະຫັນຕະສັມມາສັມພຸດທະເຈົ້າທຸກພຣະອົງ ຫຼັງຈາກສະເຫວີຍແລ້ວ ພຣະອົງຊົງຈັບຖາດທອງຄຳຂຶ້ນມາອະຖິຖານວ່າ " ຖ້າເຮົາຈະສາມາດຕຣັສຮູ້ໄດ້ ໃນມື້ນີ້ ກໍ່ຂໍໃຫ້ຖາດທອງຄຳນີ້ ຈົ່ງລອຍທວນກະແສນ້ຳໄປເຖີດ" ແລ້ວຊົງປ່ອຍຖາດທອງຄຳລົງໄປໃນແມ່ນ້ຳ ຖາດທອງຄຳລອຍທວນກະແສນ້ຳໄປຈົນຮອດກາງແມ່ນ້ຳເນລັນຊະຣາ ແລ້ວລອຍທວນຂຶ້ນໄປອີກ 80 ສອກ ຈຶ່ງຈົມລົງບ່ອນກະແສນ້ຳວົນ ໃນເວລາກາງຄືນພຣະອົງ ສະເດັດກັບມາຍັງຕົ້ນໂພບ່ອນປະທັບ ຄົນຫາບຫຍ້າຊື່ ໂສທິຍະ ໄດ້ຖວາຍຫຍ້າປູລາດບ່ອນປະທັບ ຢູ່ໃຕ້ຕົ້ນໂພ ພຣະອົງປະທັບຫັນພະພັກໄປທາງທິດຕາເວັນອອກ ແລະ ຊົງຕັ້ງຈິດອະທິຖານວ່າ "ເຖິງແມ່ນເລືອດໃນກາຍເຮົາຈະເຫືອດແຫ້ງ ໄປເຫຼືອແຕ່ໜັງ ເອັນ ກະດູກ ກໍ່ຕາມ ຖ້າຍັງບໍ່ບັນລຸທັມວິເສດແລ້ວ ຈະບໍ່ຍອມຢຸດຄວາມພຽນເປັນອັນຂາດ " ເມື່ອຊົງຕັ້ງຈິດອະທິຖານແບບນັ້ນແລ້ວ ພຣະອົງກໍ່ຊົງສຳລວມຈິດໃຫ້ສະຫງົບໝັ້ນຄົງ ມີສະຕິຕັ້ງໝັ້ນ ມີພຣະວໍລະກາຍອັນສະຫງົບ ມີພຣະໄທໜັ້ນທ່ຽງ ເປັນສະມະທິບໍລິສຸດຜຸດຜ່ອງປັດສະຈາກກິເລດ ປັດສະຈາກຄວາມເສົ້າໝອງ ອ່ອນໂຍນ ເໝາະແກ່ການງານ ຕັ້ງໝັ້ນບໍ່ຫວັ່ນໄຫວ ຊົງນ້ອມພຣະໄທໄປເພື່ອປຸພເພນິວາສານຸສະຕິຍານ (ຍານເປັນເຫດລະລຶກເຖິງຂັນທີ່ອາໃສໃນຊາດປາງກ່ອນໄດ້) .ໃນປະຖົມຍານແຫ່ງຣາຕຣີ ຕໍ່ຈາກນັ້ນນ້ອມພຣະໄທໄປເພື່ອ ຈູຕຸປາຕະຍານ ( ຍານກຳໜົດຮູ້ການຕາຍ ການເກີດຂອງສັດທັງຫຼາຍ ) ໃນມັດສິມຍາມແຫ່ງຣາຕຣີ ຕໍ່ຈາກນັ້ນນ້ອມພຣະໄທໄປເພື່ອອາສະວັກຂະຍະຍານ ( ຍານຢັ່ງຮູ້ໃນທັມເປັນທີ່ສິ້ນແຫ່ງອາສະວະກິເລດທັງຫຼາຍ ) ຄືຊົງຮູ້ຊັດເຈນຕາມຄວາມເປັນຈິງວ່າ ນີ້ທຸກ ນີ້ທຸກຂະສະມຸໄທ ນີ້ທຸກຂະນິໂລທະ ນີ້ທຸກຂະນິໂລທະຄສມິນີປິຕິປະທາ ເມື່ອຊົງຮູ້ເຫັນແບບນີ້ ຈິດຂອງພຣະອົງກໍ່ຊົງຫຼຸດພົ້ນຈາກກາມສະວະ ພະວາສະວະ ແລະ ອະວິຊາສະວະ ເມື່ອຈິດຫຼຸດພົ້ນແລ້ວ ພຣະອົງກໍ່ຊົງຮູ້ວ່າຫຼຸດພົ້ນແລ້ວ ຊົງຮູ້ຊັດເຈນວ່າຊາດນີ້ສິ້ນແລ້ວ ຢູ່ຈົບພຣົມມະຈັນແລ້ວ ເຮັດກິດທີ່ຄວນສຳເລັດແລ້ວ ບໍ່ມີກິດອື່ນເພື່ອຄວາມເປັນແບບນີ້ອີກຕໍ່ໄປ ນັ້ນຄືພຣະອົງຊົງບັນລຸວິຊາທີ່ສາມ ຄື ອາສະວັກຂະຍະຍານ ໃນປັດສິມຍາມແຫ່ງຣາຕຣີນັ້ນເອງ ເຊິ່ງກໍ່ຄືການຕຣັສຮູ້ພຣະສັບພັນຍູຕະຍານ ເປັນພຣະອໍລະຫັນຕະສັມມາສັມພຸດທະເຈົ້າ ຈາກການທີ່ພຣະອົງບຳເພັນພຣະບາລະມີມາດ້ວຍຄວາມຕັ້ງໝັ້ນ ພຣະອົງຊົງຕຮັສຮູ້ໃນວັນເພັງເດືອນ 6 ປີລະກາ ຕອນນັ້ນພຣະຊົນມາຍຸໄດ້ 35 ພັນສາ ນັບແຕ່ວັນທີ່ສະເດັດອອກບວດ ຮອດມື້ຕຣັສຮູ້ທັມ ລວມເປັນເວລາ 6 ປີ ພຣະທັມອັນປະເສີດທີ່ພຣະພຸດທະເຈົ້າຕຣັສຮູ້ນັ້ນ ຄື ອະຣິຍະ ສັດ4( ທຸກ ສະມຸໄທ ນິໂຣດ ມັກ ) ປະກາດພຣະສາສະໜາຄັ້ງທຳອິດ
ເມື່ອພຣະພຸດທະເຈົ້າຕຣັສຮູ້ແລ້ວ ຊົງສະເຫວີຍວິມຸດຕິສຸກ ຢູ່ບໍລິເວນຕົ້ນພຣະສີມະຫາໂພ ເປັນເວລາ 7 ອາທິດ ຊົງຄິດໃນໃຈວ່າທັມມະທີ່ພຣະອົງຕຣັສຮູ້ເປັນການຍາກສຳຫຼັບຄົບທົ່ວໄປ ຈຶ່ງນ້ອມໃຈໄປໃນທາງວ່າຈະບໍ່ປະກາດທັມ ພຣະສະຫັມບໍດີພຣົມຮູ້ວາຣະຈິດຂອງພຣະອົງ ຈຶ່ງອາຣາດທະນາໃຫ້ໂຜດມະນຸດ ໂດຍປຽບທຽບມະນຸດຄືດອກບົວ 4 ເຫຼົ່າ ແລະໃນໂລກນີ້ຍັງມີສັດຜູ້ທີ່ມີທຸລີໃນດວງຕາເບົາບາງ ສັດເຫຼົ່ານັ້ນຈະເຊື່ອມເພາະບໍ່ໄດ້ຟັງທັມ ເຫຼົ່າສັດທີ່ຮູ້ທົ່ວເຖິງທັມໄດ້ຍັງມີຢູ່ “ ພຣະພຸດທະເຈົ້າຊົງນ້ອມພຣະໄທໄປໃນການສະແດງທັມ ແລ້ວສະເດັດໄປໂຜດປັນຈະວັດຄີ ຢູ່ ປ່າສິອິປັດຕະນະມິລຶຄະທາຍະວັນ ຊົງສິແດງປະຖົມມະເທດສະໜາ ໃນມື້ຂຶ້ນ 15 ຄ່ຳ ເດືອນ 6 (ເດືອນອາສາລະຫະ) ເອີ້ນວ່າ ທັມມະຈັກກັບປະວັດຕະນະສູດ ໃນນະຂະທີ່ຊົງສະແດງທັມ ທ່ານອັນຍາໂກທັນຍະ ໄດ້ທັມມະຈັກຂຸ ຄືບັນລຸພຣະໂສດາບັນ ໄດ້ທູນຂໍອຸປະສົມບົດ ໃນພຣະທັມມະວິໄນ ຂອງສົມເດັດພຣະສັມມາສັມພຸດທະເຈົ້າ ເອີ້ນວ່າ ການບວດຄັ້ງນີ້ວ່າ ເອຫິພິກຂຸອຸປະສັມປະທາ ພຣະອັນຍາໂກທັນຍະ ຈຶ່ງເປັນພຣະພິກຂຸອົງທຳອິດ ໃນພຸດທະສາສະໜາ
ຊົງປະຣິນິພານ
ການຂະນານພຣະນາມ ແລະ ຊົງຈະເລີນພຣະຊົນ
ພຣະຣາຊກຸມານໄດ້ຮັບການທຳນາຍຈາກອະສິຕະລືສີ ມະຫາລືສີຜູ້ບຳເພັນຍານຢູ່ໃນປ່າຫິມະພານເຊິ່ງເປັນທີ່ເຄົາລົບຂອງພຣະເຈົ້າສຸດໂທທະນະວ່າ ພຣະຣາຊກຸມານນີ້ເປັນອັດສະຣີຍະມະນຸດ ມີລັກສະນະມະຫາບຸຣຸດຄົບຖ້ວນ ບຸກຄົນທີ່ມີລັກສະນະແບບນີ້ ຈະຕ້ອງໄດ້ສະເດັດອອກບວດຈາກພຣະຣາຊວັງ ບວດເປັນບັນພຣະຊິດແລ້ວຕຣັສຮູ້ເປັນພຣະອໍລະຫັນຕະສັມມາສັມພຸດທະເຈົ້າ ຜູ້ບໍ່ມີກິເລດໃນໂລກແນ່ນອນ
ຫຼັງຈາກປະສູດໄດ້ 5 ມື້ ພຣະເຈົ້າສຸດໂທທະນະໄດ້ໂປຣດໃຫ້ປະຊຸມພຣະປະຍູຣະຍາດ ແລະ ເຊີນພຣາມຜູ້ຮຽນຈົຍໄຕຣເພດ ຈຳນວນ 108 ຄົນ ເພື່ອມາທຳນາຍພຣະລັກສະນະຂອງພຣະຣາຊກຸມານ
ພຣະປະຍູຣະຍາດ ໄດ້ພ້ອມໃຈກັນຖວາຍພຣະນາມວ່າ "ສິດຖັດທະ" "ມີຄວາມໝາຍວ່າ ຜູ້ມີຄວາມສຳເລັດສົມປະສົງ ທຸກສິ່ງທຸກຢ່າງທີ່ຕົນຕັ້ງໃຈຈະເຮັດ" ສ່ວນພຣາມເຫຼົ່ານັ້ນຄັດເລືອກກັນເອງສະເພາະຜູ້ທີ່ຊົງວິທະຍາຄຸນປະເສີດກວ່າພຣມມທັງໝົດໄດ້ 8 ຄົນ "ຖ້າພຣະຣາຊກຸມານ ສະເດັດຢູ່ຄອງເຮືອນກໍ່ຈະໄດ້ເປັນຈັກກະພັດຜູ້ຊົງທັມ ແລະ ຍິ່ງໃຫຍ່ ຫຼື ຖ້າສະເດັດອອກບວດເປັນບັນພຣະຊິດກໍ່ຈະເປັນພຣະອໍລະຫັນຕະສັມມາສັມພຸດທະເຈົ້າ ຜູ້ບໍ່ມີກິເລດໃນໂລກ ສ່ວນໂກທັນຍະພຣາມ ຜູ້ມີອາຍຸນ້ອຍກວ່າທຸກຄົນ ໄດ້ທຳນາຍພຽງປະການດຽວວ່າ ພຣະຣາຊກຸມານຈະສະເດັດອອກບວດເປັນບັນພຣະຊິດ ແລະ ຕຣັສຮູ້ເປັນພຣະສັມມາສັມພຸດທະເຈົ້າແນ່ນອນ
ເມື່ອເຈົ້າຊາຍສິດຖັດທະປະສູດໄດ້7ມື້ ພຣະມານດາກໍ່ສະເດັດສະຫວັນຄົດ (ການສະເດັດສະຫວັນຄົດດັ່ງກ່າວເປັນປະເພນີຂອງຜູ້ທີ່ເປັນພຣະມານດາຂອງພຣະພຸດທະເຈົ້າ)ພຣະເຈົ້າສຸດໂທທະນະຊົງມອບໃຫ້ພຣະນາງ ມະຫາປະຊາບໍດີໂຄຕະມີເຊິ່ງເປັນພຣະກະນິດຖາ ຂອງພຣະນາງສິຣິມະຫາມາຍາ ເປັນຜູ້ຖວາຍອະພິບານລ້ຽງດູ ເມື່ອເຈົ້າຊາຍສິດຖັດທະຈະເລີນມີພຣະຊົນມາຍຸໄດ້ 8 ພັນສາ ໄດ້ຊົງສຶກສາມໃນສຳນັກອາຈານວິສະວາມິດ ເຊິ່ງມີກຽດຕິຄຸນແຜ່ໄປກວ້າງຂວາງ ເພາະເປີດສອນສິນລະປະວິທະຍາເຖິງ 18 ສາຂາ ເຈົ້າຊາຍສິດຖັດທະຊົງສຶກສາສິນລະປະວິທະຍາເຫຼົ່ານີ້ ໄດ້ແບບວ່ອງໄວແລະເກັ່ງກ້າຈົນໝົດວິຊາສາມາດຂອງອາຈານ
ອະພິເສກສົມຣົດ
ດ້ວຍພຣະຣາຊບິດາມີພຣະຣາຊປະສົງໝັ້ນຄົງທີ່ສິໃຫ້ເຈົ້າຊາຍສັດຖັດທະຊົງຄອງເພດຄາລະວາດ ເປັນພຣະຈັກກະພັດຜູ້ຊົງທັມ ຈຶ່ງພຣະຣາຊທານຄວາມສຸກກະເສມສຳລານ ແວດລ້ອມດ້ວຍຄວາມບັນເທີງນານາປະການແກ່ພຣະຣາຊໂອຣົດເພື່ອຜູກພຣະໄທໃຫ້ໝັ້ນຄົງໃນທາງໂລກ ເມື່ອເຈົ້າຊາຍສິດຖັດທະຈະເລີນພຣະຊົນມາໄດ້16 ພັນສາ ພຣະເຈົ້າສຸດໂທທະນະມີດຳຣິວ່າ ພຣະຣາຊໂອຣົດຄວນສິໄດ້ອະພິເສກສົມຣົດ ຈຶ່ງໄດ້ໃຫ້ສ້າງຜາສາດອັນວິຈິດງົດງາມຂຶ້ນທັງສາມລະດູ ຄື ລະດູຮ້ອນ ລະດູຝົນ ແລະ ລະດູໜາວ ແລ້ວຕັ້ງຊື່ຜາສາດນັ້ນວ່າ ຣະມະຍະຜາສາດ ສຸຣະມະຍະຜາສາດ ແລະ ສຸພະຜາສາດຕາມລຳດັບ
ແລະ ຊົງສູ່ຂໍພະນາງພິມພາຫຼືຍະໂສທາຣາ ພຣະຣາຊທິດາຂອງພຣະເຈົ້າສຸບປະພຸດທະ ແລະ ນາງອະມິດຕາ ແຫ່ງເທວະທະຫະນະຄອນ ໃນຕະກູນໂກຣິຍະວົງ ໃຫ້ອະພິເສກກັບເຈົ້າຊາຍສິດຖັດທະ ເຈົ້າຊາຍສິດຖັດທະໄດ້ສະເຫວີຍສຸກສົມບັດ ຈົນພຣະຊົນມາຍຸໄດ້ 29 ພັນສາ ພຣະນາງພິມພາຍະໂສທາຣາຈຶ່ງປະສູດພຣະໂອຣົດ ພຣະອົງມີພຣະຣາຊໄທສິເນຫາ ໃນພຣະໂອຣົດຕຣັສວ່າ “ ຣາຫຸນ ຊາໂຕ ພັນທະນະ ຊາຕະ ບ່ວງເກີດເກີດແລ້ວ ເຄື່ອງຈອງຈຳເກີດແລ້ວ"
ອອກບັນພະຊາ
ເຈົ້າຊາຍສິດຖັດທະຊົງເປັນຜູ້ມີພຣະບາລະມີອັນສົມບູນ ເຖິງແມ່ນພຣະອົງຈະຊົງພຽງພ້ອມດ້ວຍສຸກສັມບັດມະຫາສານກໍ່ບໍ່ໄດ້ພໍພຣະໄທໃນຊີວິດຄະລືຫັດ ພຣະອົງຍັງມີພຣະໄທຕັ້ງໝັ້ນໄຝ່ຫາ ສັດຈະທັມທີ່ສິເປັນເຄື່ອງນຳທາງສູ່ຄວາມພົ້ນທຸກຢູ່ຕະຫຼອດ ພຣະອົງເຄີຍສະເດັດປະພາດອຸທະຍານໄດ້ທອດພຣະເນດເຫັນເທວະທູດທັງ4 ຄື ຄົນແກ່ ຄົນເຈັບ ຄົນຕາຍ ແລະ ບັນພະສິດ ພຣະອົງຈຶ່ງສັງເວດພຣະໄທ ໃນຊີວິດ ແລະ ພໍພຣະໄທໃນເພດບັນພະຊິດ ມີຄວາມຕັ້ງພຣະໄທອັນເດັດຂາດ ທີ່ຈະອອກບວດ ເພື່ອສະແຫວງຫາໂມກຂະທັມອັນເປັນທາງດັບທຸກຖາວອນ ພົ້ນຈາກວັດຕະສົງສານບໍ່ກັບມາວຽນວາຍຕາຍເກີດອີກ ພຣະອົງຈຶ່ງຕັດສິນພຣະໄທສະເດັດອອກບວດ ໂດຍພຣະອົງຊົງມ້າກັນທະກະພ້ອມກັບນາຍສັນນະ ມຸ່ງສູ່ແມ່ນ້ຳອະໂນມານະທີ ແຄວ້ນມັນລະ ລວມໄລຍະທາງ 30 ໂຍດ (ປະມານ 480 ກິໂລແມັດ) ສະເດັດຂ້າມຝຣັ່ງແມ່ນ້ຳອະໂນມານະທີ ແລ້ວຊົງອະທິຖານເພດບັນພະຊິດ ແລະ ຊົງມອບໝາຍ ໃຫ້ນາຍສັນນະນຳເຄື່ອງອາພອນ ແລະມ້າກັນທະກະ ກັບນະຄອນກະບິນລະພັດ
ເຂົ້າສຶກສາໃນສຳນັກດາບົດ
ບຳເພັນທຸກກະຣະກິຣິຍາ
"ທຸກ" ໝາຍເຖິງສິ່ງທີ່ເຮັດໄດ້ຍາກ "ທຸກຣະກິຣິຍາ" ໝາຍເຖິງການກະທຳກິດທີ່ທຳໄດ້ຍາກ ໄດ້ແກ່ການບຳເພັນພຽນເພື່ອບັນລຸທັມວິເສດ"
ເມື່ອພຣະອົງຊົງຫັນມາສຶກສາຄົ້ນຄວ້າດ້ວຍພຣະປັນຍາອັນຍິ່ງດ້ວຍພຣະອົງເອງ ແທນການສຶກສາຮ່ຳຮຽນໃນສຳນັກອາຈານ ຢູ່ພູເຂົາດົງຄະສິຣິ ໃກ້ລຸ່ມແມ່ນ້ຳເນລັນຊະຣາ ພຣະອົງຊົງບຳເພັນທຸກກະຣະກິຣິຍາ ຄືບຳເພັນພຽນແບບທໍລະລະມານຮ່າງກາຍໃນລັກສະນະຕ່າງໆ ເຊັ່ນ ການອົດອາຫານ ການທໍລະມານພຣະວໍລະກາຍ ໂດຍການກັ້ນພຣະອັດສາສະ ພຣະປັສສາສະ(ລົມຫາຍໃຈ) ການກົກພຣະທົນການກົດພຣະຕາລຸ (ເພດານປາກ) ດ້ວຍພຣະຊິວຫາ (ລິ້ນ) ດັ່ງນີ້ເປັນຕົ້ນ ພຣະມະຫາບູຣຸດໄດ້ຊົງບຳເພັນທຸກກະຣະກິຣິຍາເປັນເວລາ 6 ປີ ກໍ່ຍັງບໍ່ໄດ້ຄົ້ນພົບສັດຈະທັມອັນເປັນຫົນທາງຫຼຸດພົ້ນຈາກທຸກ ພຣະອົງຈຶ່ງຊົງເລິກການບຳເພັນພຽນ ທຸກກະຣະກິຣິຍາ ແລ້ວກັບມາສະເຫວີຍພຣະກະຍາຫານ ເພື່ອບຳລຸງພຣະວໍລະກາຍໃຫ້ແຂງແຮງໃນການຄິດຄົ້ນວິທີໃໝ່ ໃນຂະນະທີ່ພຣະມະຫາບຸຣຸດຊົງບຳເພັນທຸກກະຣະກິຣິຍານັ້ນ ໄດ້ມີປັນຈະວັກຄີທັງ5 ເປັນຜູ້ເຝົ້າຮັບໃຊ້ ໄດ້ແກ່ ໂກທັນຍະ ວັບປະ ພັດທິຍະ ມະຫານາມະ ແລະ ອັດສະຊິ ເປັນຜູ້ປະຕິບັດຮັບໃຊ້ ເພາະຫວັງວ່າພຣະມະຫາບຸຣຸດຕຣັສຮູ້ແລ້ວ ພວກຕົນຈະໄດ້ຮັບການສັ່ງສອນ ຖ່າຍທອດຄວາມຮູ້ແກ່ພວກຕົນ ແລະເມື່ອພຣະມະຫາບູຣຸດເລິກລົ້ມການບຳເພັນພຽນທຸກກະຣະກິຣິຍາ ປັນຈະວັກຄີກໍ່ໄດ້ຊວນກັນຖິ້ມພຣະອົງແລ້ວໄປຢູ່ ປ່າອິສິປັດຕະນະມະລຶຄະທາຍະວັນ ນະຄອນພະຣາຍນະສີ ເປັນຜົນໃຫ້ພຣະອົງໄດ້ປະຖັບຢູ່ຕາມລຳພັງ ໃນບ່ອນອັນຫງຽບສະຫງົບ ປັດສະຈາກສິ່ງກໍ່ກວນທັງປວງ ພຣະອົງໄດ້ຊົງຕັ້ງສະຕິດຳເນີນທາງສາຍກາງ ຄື ການປະຕິບັດໃນຄວາມພໍເໝາະພໍຄວນ ນັ້ນເອງເມື່ອພຣະພຸດທະເຈົ້າຕຣັສຮູ້ແລ້ວ ຊົງສະເຫວີຍວິມຸດຕິສຸກ ຢູ່ບໍລິເວນຕົ້ນພຣະສີມະຫາໂພ ເປັນເວລາ 7 ອາທິດ ຊົງຄິດໃນໃຈວ່າທັມມະທີ່ພຣະອົງຕຣັສຮູ້ເປັນການຍາກສຳຫຼັບຄົບທົ່ວໄປ ຈຶ່ງນ້ອມໃຈໄປໃນທາງວ່າຈະບໍ່ປະກາດທັມ ພຣະສະຫັມບໍດີພຣົມຮູ້ວາຣະຈິດຂອງພຣະອົງ ຈຶ່ງອາຣາດທະນາໃຫ້ໂຜດມະນຸດ ໂດຍປຽບທຽບມະນຸດຄືດອກບົວ 4 ເຫຼົ່າ ແລະໃນໂລກນີ້ຍັງມີສັດຜູ້ທີ່ມີທຸລີໃນດວງຕາເບົາບາງ ສັດເຫຼົ່ານັ້ນຈະເຊື່ອມເພາະບໍ່ໄດ້ຟັງທັມ ເຫຼົ່າສັດທີ່ຮູ້ທົ່ວເຖິງທັມໄດ້ຍັງມີຢູ່ “ ພຣະພຸດທະເຈົ້າຊົງນ້ອມພຣະໄທໄປໃນການສະແດງທັມ ແລ້ວສະເດັດໄປໂຜດປັນຈະວັດຄີ ຢູ່ ປ່າສິອິປັດຕະນະມິລຶຄະທາຍະວັນ ຊົງສິແດງປະຖົມມະເທດສະໜາ ໃນມື້ຂຶ້ນ 15 ຄ່ຳ ເດືອນ 6 (ເດືອນອາສາລະຫະ) ເອີ້ນວ່າ ທັມມະຈັກກັບປະວັດຕະນະສູດ ໃນນະຂະທີ່ຊົງສະແດງທັມ ທ່ານອັນຍາໂກທັນຍະ ໄດ້ທັມມະຈັກຂຸ ຄືບັນລຸພຣະໂສດາບັນ ໄດ້ທູນຂໍອຸປະສົມບົດ ໃນພຣະທັມມະວິໄນ ຂອງສົມເດັດພຣະສັມມາສັມພຸດທະເຈົ້າ ເອີ້ນວ່າ ການບວດຄັ້ງນີ້ວ່າ ເອຫິພິກຂຸອຸປະສັມປະທາ ພຣະອັນຍາໂກທັນຍະ ຈຶ່ງເປັນພຣະພິກຂຸອົງທຳອິດ ໃນພຸດທະສາສະໜາ
ຊົງປະຣິນິພານ
- ຕອນເຊົ້າອອກບິນທະບາດເພື່ອໂຜດເວໄນຍະສັດ
- ຕອນແລງເທດໂຜດມະຫາຊົນທີ່ມາເຂົ້າເຝົ້າ
- ຕອນກາງຄືນປະທານໂອວາດແກ່ພິກຂຸທັງເກົ່າແລະໃໝ່
- ຕອນເດິກຊົງວິສັດສະນາປັນຫາໃຫ້ແກ່ເທວະດາຊັ້ນຕ່າງໆ
- ຕອນໃກ້ສິແຈ້ງກວດເບິ່ງສັດໂລກທີ່ສາມາດໂຜດໄດ້ແລະສາມາດບັນລຸທັມໄດ້ແລ້ວສະເດັດໄປໂຜດຮອດບ່ອນ ແມ່ນວ່າຫົນທາງສິຍາກປານໃດກໍ່ຕາມ
In a world filled with suffering, change, and the eternal search for meaning, there arose one being whose wisdom illuminated the path of liberation for all — the Buddha.
He was not merely a prophet, but an enlightened one — a seeker who renounced princely pleasures to pursue the truth beyond birth, aging, sickness, and death. Through deep meditation and unshakable resolve, he discovered the Four Noble Truths and the Middle Way, foundations of a teaching that would guide millions toward peace and awakening.
The story of the Buddha is not only a chronicle of a noble life, but a timeless beacon of self-realization, compassion, and spiritual freedom.
Birth
The Buddha, originally named Siddhartha, was the royal son of King Suddhodana and Queen Sirimahamaya of Kapilavastu in the Sakya kingdom. He was born into the Shakya clan of the Gautama lineage. His birth took place on a Friday, the full moon day of the sixth lunar month (Vesak month), in the Year of the Dog, 80 years before the Buddhist Era. He was born in Lumbini Garden, which was located between Kapilavastu in the Sakya kingdom and Devadaha in the Koliya kingdom (present-day Lumbini, Nepal).
Naming and Childhood
The royal prince received a prophecy from the sage Asita, also known as Kaladevala, a great hermit who practiced deep meditation in the Himavanta forest and was highly revered by King Suddhodana. The sage foretold, “This royal child is an extraordinary human being, possessing all the characteristics of a great man. A person with such features will undoubtedly renounce the palace life, become a monk, and eventually attain Enlightenment as a perfectly enlightened Buddha, free from all defilements in the world.”
Five days after the prince's birth, King Suddhodana summoned a gathering of royal relatives and invited 108 Brahmins who had mastered the Three Vedas to predict the prince’s future based on his characteristics.
The royal relatives unanimously gave him the name “Siddhartha,” which means “one who achieves his goals and fulfills all aspirations.” Among the Brahmins, eight were selected as the most learned and capable to interpret the signs. Seven of them gave a dual prediction: “If the prince remains in the royal household, he will become a righteous universal monarch (Chakravartin); if he renounces worldly life and becomes a monk, he will become a fully enlightened Buddha, free from all defilements.” However, the youngest Brahmin, Kondañña, predicted only one outcome: that the prince would indeed renounce the palace life, become a monk, and attain Enlightenment as a perfectly enlightened Buddha.
When Prince Siddhartha was seven days old, his mother passed away—a tradition said to occur with the mothers of Buddhas. King Suddhodana then entrusted the care of the prince to Princess Mahapajapati Gotami, the younger sister of Queen Sirimahamaya.
At the age of eight, Prince Siddhartha began his education under the tutelage of the renowned teacher Vishvamitra, whose fame had spread across many kingdoms. He taught 18 branches of knowledge and the arts. The prince excelled in his studies, mastering all fields of knowledge quickly and thoroughly—surpassing even his teacher’s ability.
Marriage
King Suddhodana firmly wished for Prince Siddhartha to remain in the worldly life and eventually become a righteous universal monarch (Chakravartin). To anchor the prince’s mind in worldly pleasures, he provided him with every kind of comfort and surrounded him with various forms of entertainment.
When Prince Siddhartha reached the age of 16, King Suddhodana deemed it appropriate for his son to marry. He ordered the construction of three magnificent palaces for the prince, each suited to one of the three seasons—summer, rainy season, and winter. The palaces were named Ramya Palace, Suramya Palace, and Subha Palace, respectively.
The king then sought the hand of Princess Bimba, also known as Yasodhara, the daughter of King Suppabuddha and Queen Amita of the Devadaha city, of the Koliya clan, to be married to Prince Siddhartha.
Prince Siddhartha lived a life of great luxury and happiness until the age of 29. During this time, Princess Yasodhara gave birth to a son. Upon hearing of his son's birth, Prince Siddhartha, though filled with deep affection for the child, is recorded as saying:
“Rahula jato, bandhanam jātam” —
“Rahula is born; a bond is born; a fetter has arisen.”
This reflected his realization that the attachment to his son would become a new chain binding him to the worldly life.
Ordination of Prince Siddhartha
Prince Siddhartha was endowed with great charisma and virtues. Despite possessing immense wealth and luxurious comforts, he was not content with worldly life. His mind constantly leaned toward seeking the truth — a path that could lead to liberation from suffering.
During his excursions to the royal gardens, he encountered the Four Divine Messengers: an old man, a sick man, a dead man, and a monk. These sights deeply moved him, evoking compassion and a realization of the impermanence and suffering inherent in worldly existence. Inspired by the serenity of the monastic life, he developed a strong determination to renounce the household life in pursuit of the ultimate truth — the path to liberation (moksha), a state free from the endless cycle of birth and death.
With firm resolve, Prince Siddhartha decided to renounce the world. Accompanied by his loyal charioteer Channa and riding his faithful horse Kanthaka, he journeyed toward the Anoma River in the Malla Kingdom — a distance of 30 yojanas (approximately 480 kilometers). Upon crossing the river, he formally renounced his royal status and adopted the robes of an ascetic. He then instructed Channa to return to Kapilavatthu with his royal garments and horse.
Studying Under the Hermit Teachers
After his ordination, the Buddha resided at Anupiya Mango Grove in the Malla kingdom for seven days. He then traveled to Rajagaha (Rajgir), the capital of the Magadha kingdom. King Bimbisara came to meet him at the Pandava Hill. Upon witnessing the Buddha's graceful demeanor and noble conduct, the king was deeply impressed.
The king came to understand that the ascetic Siddhartha had recognized the dangers of sensual pleasures and had chosen the renunciant life as a path to true peace. He realized that Siddhartha was determined to undertake a spiritual journey, dedicated to intense effort and self-discipline.
King Bimbisara then declared, “You shall undoubtedly become a Buddha. When that time comes, I ask that you kindly return to my kingdom as the first place you teach.” The Buddha gave his solemn promise to honor this request.
The Initial Search for the Dhamma In the early stage of his spiritual quest after ordaining, the ascetic Siddhartha studied under two renowned hermit teachers: Āḷāra Kālāma and Uddaka Rāmaputta, in the city of Rājagaha, in the Kingdom of Magadha.
Under Āḷāra Kālāma, he practiced the holy life (brahmacariya) and attained several high levels of meditative absorption (jhāna), including the second jhāna, the third jhāna, the sphere of infinite space (ākāsānañcāyatana), the sphere of infinite consciousness (viññāṇañcāyatana), and the sphere of nothingness (ākiñcaññāyatana).
With Uddaka Rāmaputta, he further practiced and attained the eighth level of absorption, the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).
As for the first jhāna (paṭhama jhāna), Siddhartha had already experienced it as a child, while sitting in meditation under a rose apple tree during the royal plowing ceremony (Vappa Mahotsava).
However, after completing his studies with both teachers, he realized that these meditative attainments did not lead to the end of suffering or to the full enlightenment (Bodhi) he was seeking. Therefore, he respectfully left both teachers and traveled to the area near the Nerañjarā River at Uruvelā Senānigama, near Rājagaha, in the Kingdom of Magadha.
Austerities (Tapa or Dukkaracariya)
The term "tukkara" means "that which is difficult to do," and "tukkaracariya" refers to undertaking extremely difficult practices — in this case, rigorous efforts aimed at attaining supreme enlightenment.
After renouncing formal study under teachers, the Great Being (Mahāpurisa) turned inward, choosing to pursue self-discovery through his own supreme wisdom. In the forest of Uruvelā near the banks of the Nerañjarā River, in the Dungkasiri Mountain region, he engaged in tukkaracariya — severe ascetic practices.
These practices included extreme self-denial and physical discipline, such as fasting to the point of near death, holding the breath for prolonged periods, pressing his tongue against the roof of his mouth, and other forms of physical mortification. The Great Being practiced these austerities for six long years, but ultimately realized that such extreme methods did not lead to the truth or to liberation from suffering.
Recognizing the futility of self-mortification, he abandoned these harsh practices and resumed eating to restore strength to his body in order to continue his search for enlightenment through a new, balanced approach.
During his period of asceticism, he was accompanied and served by five Brahmins — the Pañcavaggiya: Kondañña, Vappa, Bhaddiya, Mahānāma, and Assaji. They believed that once the Great Being attained enlightenment, they would benefit from his teachings.
However, when the Great Being chose to abandon the path of austerity, the five companions became disillusioned and left him. They departed to dwell in the Deer Park at Isipatana, near the city of Vārāṇasī.
Left alone in peace and free from all distractions, the Great Being resolved to follow the Middle Way — a path of moderation, avoiding both indulgence and extreme asceticism.
Enlightenment
The Buddha attained enlightenment at dawn on the full moon day of the 6th lunar month (Visakha), in the year of the rooster, 45 years before the Buddhist era.
On that day, Lady Sujata offered a bowl of rice pudding to the Buddha as a tribute to the deities. Upon seeing the Bodhisattva seated peacefully under the Aśvattha tree (fig tree), she mistook him for a deity and presented the offering. After receiving the offering, the Buddha proceeded to the riverbank of the Neranjara River, where he placed the golden bowl containing the rice pudding and bathed to cleanse his body. He then donned the kasaya robe, the emblem of all enlightened Arahants and Buddhas.
After eating, the Buddha held up the golden bowl and made a vow: “If I am to attain enlightenment today, may this bowl float upstream. If not, may it float downstream.” He released the bowl into the river, and miraculously, it floated against the current to the middle of the river, traveling 80 fathoms upstream before sinking at a whirlpool.
In the evening, the Buddha returned to the Bodhi tree. A grass cutter named Sottiya offered eight handfuls of kusa grass, which the Buddha laid down to form a seat beneath the tree. Facing east, he made a solemn vow: “Even if my blood and flesh dry up, leaving only skin, sinews, and bones, I will not rise from this seat until I have attained supreme enlightenment.”
With this determination, the Buddha focused his mind and body, entering a state of pure concentration free from defilements. He contemplated the Four Noble Truths:
Dukkha (suffering)
Samudaya (the origin of suffering)
Nirodha (the cessation of suffering)
Magga (the path leading to the cessation of suffering)
Through this profound insight, the Buddha overcame the three poisons: sensual desire, existence, and ignorance. He realized that birth and death had ended, the holy life had been lived, and his task was complete. He had attained the third knowledge, the knowledge of the destruction of the taints (Asavakkhaya-ñāṇa), and in the final watch of the night, he achieved full enlightenment—becoming an Arahant and a Sammasambuddha.
This event occurred on the full moon day of the 6th lunar month (Visakha) in the year of the rooster, 45 years before the Buddhist era, when the Buddha was 35 years old, having spent six years in spiritual practice since his renunciation.
The noble teachings the Buddha realized are the Four Noble Truths: Dukkha, Samudaya, Nirodha, and Magga.
The First Sermon of the Buddha
After attaining enlightenment, the Buddha remained in the vicinity of the Bodhi Tree, enjoying the bliss of liberation for seven weeks. He reflected deeply and realized that the Dhamma he had discovered was profound, subtle, and difficult for ordinary people to understand. Because of this, he initially inclined toward not teaching the Dhamma.
However, the Brahma Sahampati, knowing the Buddha’s thoughts, came to respectfully request that he teach the Dhamma for the benefit of all beings. He explained that among humans, there are those who are like lotus flowers—some still submerged, some just beneath the surface, some rising above the water, and others already in full bloom. Just as some lotus flowers are ready to receive sunlight, there are beings in the world with only a thin veil of dust in their eyes—beings who are capable of understanding the truth. These beings would be lost if they did not hear the Dhamma.
Moved by compassion, the Buddha accepted this request and resolved to share his teachings. He journeyed to the Deer Park in Isipatana (modern-day Sarnath) to teach the five ascetics (Pañcavaggiya), his former companions in spiritual practice.
On the full moon day of the eighth lunar month (Asalha), the Buddha delivered his first sermon, known as the Dhammacakkappavattana Sutta, or "The Discourse on the Turning of the Wheel of Dhamma." During this profound teaching, the ascetic Kondañña attained the Dhamma-eye (dhammacakkhu), realizing the first stage of enlightenment, Sotapanna (stream-enterer).
He then requested to be ordained as a monk in the Buddha’s path. The Buddha accepted him, saying, “Ehi bhikkhu” — meaning “Come, monk.” This form of ordination, known as Ehi Bhikkhu Upasampadā, marked the first monastic ordination in Buddhism. Thus, Venerable Aññā Kondañña became the first monk in the Buddha’s Sangha (monastic community)
The Buddha's Parinirvana
The Buddha engaged in his spiritual duties until the age of 80. He spent his final monastic retreat in the city of Vesāli. At that time, he was very old and seriously ill. He journeyed from Vesāli to the city of Kusinārā to attain parinirvana. Upon arrival, he looked back towards Vesāli, his former residence, marking his final view of the city. He then proceeded to Pāvā, where he had his last meal at the house of a goldsmith's son named Jūntha. Afterward, he fell seriously ill and, despite his suffering, managed to reach the Sālavanavana (the Sāl tree forest) in Kusinārā. Before entering parinirvana, he ordained the wanderer Subhadda, making him the last disciple to be ordained by the Buddha in the presence of both enlightened monks and ordinary ones.Suttas.com+1Wisdom Library+1Wikipedia
The king of Kusinārā and people from various regions, along with deities from all realms, gathered. The Buddha addressed Ānanda, saying, "Ānanda, the Dhamma and Vinaya that I have taught and established for you will be your teacher when I am gone." He then gave his final instructions to the monks: "Monks, this is my last advice to you: All conditioned things are subject to decay. Strive with diligence for your liberation."Wikipedia
Even though over 2,500 years have passed since the Buddha attained parinirvana in Kusinārā, India, his noble teachings have not disappeared. They remain as a guide for individuals to transcend the cycle of birth and death, leading to the ultimate liberation
Summary of the Buddha's Daily Activities
Morning Alms Round (Pindapāta): In the morning, the Buddha would go on alms rounds to collect food for himself and his disciples.buddhanet.net+1buddhalifes.blogspot.com+1
Afternoon Dhamma Teaching: In the afternoon, he would deliver Dhamma talks to the public who came to listen.
Evening Monastic Instructions: In the evening, he would provide guidance to both senior and junior monks.
Midnight Deva Consultations: Around midnight, he would answer questions from various deities.buddhanet.net
Dawn Observations: At dawn, he would assess the capabilities of beings to attain enlightenment and would go to teach them, regardless of the difficulties involved.
In a world filled with suffering, change, and the eternal search for meaning, there arose one being whose wisdom illuminated the path of liberation for all — the Buddha.
He was not merely a prophet, but an enlightened one — a seeker who renounced princely pleasures to pursue the truth beyond birth, aging, sickness, and death. Through deep meditation and unshakable resolve, he discovered the Four Noble Truths and the Middle Way, foundations of a teaching that would guide millions toward peace and awakening.
The story of the Buddha is not only a chronicle of a noble life, but a timeless beacon of self-realization, compassion, and spiritual freedom.
Birth
The Buddha, originally named Siddhartha, was the royal son of King Suddhodana and Queen Sirimahamaya of Kapilavastu in the Sakya kingdom. He was born into the Shakya clan of the Gautama lineage. His birth took place on a Friday, the full moon day of the sixth lunar month (Vesak month), in the Year of the Dog, 80 years before the Buddhist Era. He was born in Lumbini Garden, which was located between Kapilavastu in the Sakya kingdom and Devadaha in the Koliya kingdom (present-day Lumbini, Nepal).
Naming and Childhood
The royal prince received a prophecy from the sage Asita, also known as Kaladevala, a great hermit who practiced deep meditation in the Himavanta forest and was highly revered by King Suddhodana. The sage foretold, “This royal child is an extraordinary human being, possessing all the characteristics of a great man. A person with such features will undoubtedly renounce the palace life, become a monk, and eventually attain Enlightenment as a perfectly enlightened Buddha, free from all defilements in the world.”
Five days after the prince's birth, King Suddhodana summoned a gathering of royal relatives and invited 108 Brahmins who had mastered the Three Vedas to predict the prince’s future based on his characteristics.
The royal relatives unanimously gave him the name “Siddhartha,” which means “one who achieves his goals and fulfills all aspirations.” Among the Brahmins, eight were selected as the most learned and capable to interpret the signs. Seven of them gave a dual prediction: “If the prince remains in the royal household, he will become a righteous universal monarch (Chakravartin); if he renounces worldly life and becomes a monk, he will become a fully enlightened Buddha, free from all defilements.” However, the youngest Brahmin, Kondañña, predicted only one outcome: that the prince would indeed renounce the palace life, become a monk, and attain Enlightenment as a perfectly enlightened Buddha.
When Prince Siddhartha was seven days old, his mother passed away—a tradition said to occur with the mothers of Buddhas. King Suddhodana then entrusted the care of the prince to Princess Mahapajapati Gotami, the younger sister of Queen Sirimahamaya.
At the age of eight, Prince Siddhartha began his education under the tutelage of the renowned teacher Vishvamitra, whose fame had spread across many kingdoms. He taught 18 branches of knowledge and the arts. The prince excelled in his studies, mastering all fields of knowledge quickly and thoroughly—surpassing even his teacher’s ability.
Marriage
King Suddhodana firmly wished for Prince Siddhartha to remain in the worldly life and eventually become a righteous universal monarch (Chakravartin). To anchor the prince’s mind in worldly pleasures, he provided him with every kind of comfort and surrounded him with various forms of entertainment.
When Prince Siddhartha reached the age of 16, King Suddhodana deemed it appropriate for his son to marry. He ordered the construction of three magnificent palaces for the prince, each suited to one of the three seasons—summer, rainy season, and winter. The palaces were named Ramya Palace, Suramya Palace, and Subha Palace, respectively.
The king then sought the hand of Princess Bimba, also known as Yasodhara, the daughter of King Suppabuddha and Queen Amita of the Devadaha city, of the Koliya clan, to be married to Prince Siddhartha.
Prince Siddhartha lived a life of great luxury and happiness until the age of 29. During this time, Princess Yasodhara gave birth to a son. Upon hearing of his son's birth, Prince Siddhartha, though filled with deep affection for the child, is recorded as saying:
“Rahula jato, bandhanam jātam” —
“Rahula is born; a bond is born; a fetter has arisen.”
This reflected his realization that the attachment to his son would become a new chain binding him to the worldly life.
Ordination of Prince Siddhartha
Prince Siddhartha was endowed with great charisma and virtues. Despite possessing immense wealth and luxurious comforts, he was not content with worldly life. His mind constantly leaned toward seeking the truth — a path that could lead to liberation from suffering.
During his excursions to the royal gardens, he encountered the Four Divine Messengers: an old man, a sick man, a dead man, and a monk. These sights deeply moved him, evoking compassion and a realization of the impermanence and suffering inherent in worldly existence. Inspired by the serenity of the monastic life, he developed a strong determination to renounce the household life in pursuit of the ultimate truth — the path to liberation (moksha), a state free from the endless cycle of birth and death.
With firm resolve, Prince Siddhartha decided to renounce the world. Accompanied by his loyal charioteer Channa and riding his faithful horse Kanthaka, he journeyed toward the Anoma River in the Malla Kingdom — a distance of 30 yojanas (approximately 480 kilometers). Upon crossing the river, he formally renounced his royal status and adopted the robes of an ascetic. He then instructed Channa to return to Kapilavatthu with his royal garments and horse.
Studying Under the Hermit Teachers
After his ordination, the Buddha resided at Anupiya Mango Grove in the Malla kingdom for seven days. He then traveled to Rajagaha (Rajgir), the capital of the Magadha kingdom. King Bimbisara came to meet him at the Pandava Hill. Upon witnessing the Buddha's graceful demeanor and noble conduct, the king was deeply impressed.
The king came to understand that the ascetic Siddhartha had recognized the dangers of sensual pleasures and had chosen the renunciant life as a path to true peace. He realized that Siddhartha was determined to undertake a spiritual journey, dedicated to intense effort and self-discipline.
King Bimbisara then declared, “You shall undoubtedly become a Buddha. When that time comes, I ask that you kindly return to my kingdom as the first place you teach.” The Buddha gave his solemn promise to honor this request.
The Initial Search for the Dhamma In the early stage of his spiritual quest after ordaining, the ascetic Siddhartha studied under two renowned hermit teachers: Āḷāra Kālāma and Uddaka Rāmaputta, in the city of Rājagaha, in the Kingdom of Magadha.
Under Āḷāra Kālāma, he practiced the holy life (brahmacariya) and attained several high levels of meditative absorption (jhāna), including the second jhāna, the third jhāna, the sphere of infinite space (ākāsānañcāyatana), the sphere of infinite consciousness (viññāṇañcāyatana), and the sphere of nothingness (ākiñcaññāyatana).
With Uddaka Rāmaputta, he further practiced and attained the eighth level of absorption, the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).
As for the first jhāna (paṭhama jhāna), Siddhartha had already experienced it as a child, while sitting in meditation under a rose apple tree during the royal plowing ceremony (Vappa Mahotsava).
However, after completing his studies with both teachers, he realized that these meditative attainments did not lead to the end of suffering or to the full enlightenment (Bodhi) he was seeking. Therefore, he respectfully left both teachers and traveled to the area near the Nerañjarā River at Uruvelā Senānigama, near Rājagaha, in the Kingdom of Magadha.
Austerities (Tapa or Dukkaracariya)
The term "tukkara" means "that which is difficult to do," and "tukkaracariya" refers to undertaking extremely difficult practices — in this case, rigorous efforts aimed at attaining supreme enlightenment.
After renouncing formal study under teachers, the Great Being (Mahāpurisa) turned inward, choosing to pursue self-discovery through his own supreme wisdom. In the forest of Uruvelā near the banks of the Nerañjarā River, in the Dungkasiri Mountain region, he engaged in tukkaracariya — severe ascetic practices.
These practices included extreme self-denial and physical discipline, such as fasting to the point of near death, holding the breath for prolonged periods, pressing his tongue against the roof of his mouth, and other forms of physical mortification. The Great Being practiced these austerities for six long years, but ultimately realized that such extreme methods did not lead to the truth or to liberation from suffering.
Recognizing the futility of self-mortification, he abandoned these harsh practices and resumed eating to restore strength to his body in order to continue his search for enlightenment through a new, balanced approach.
During his period of asceticism, he was accompanied and served by five Brahmins — the Pañcavaggiya: Kondañña, Vappa, Bhaddiya, Mahānāma, and Assaji. They believed that once the Great Being attained enlightenment, they would benefit from his teachings.
However, when the Great Being chose to abandon the path of austerity, the five companions became disillusioned and left him. They departed to dwell in the Deer Park at Isipatana, near the city of Vārāṇasī.
Left alone in peace and free from all distractions, the Great Being resolved to follow the Middle Way — a path of moderation, avoiding both indulgence and extreme asceticism.
Enlightenment
The Buddha attained enlightenment at dawn on the full moon day of the 6th lunar month (Visakha), in the year of the rooster, 45 years before the Buddhist era.
On that day, Lady Sujata offered a bowl of rice pudding to the Buddha as a tribute to the deities. Upon seeing the Bodhisattva seated peacefully under the Aśvattha tree (fig tree), she mistook him for a deity and presented the offering. After receiving the offering, the Buddha proceeded to the riverbank of the Neranjara River, where he placed the golden bowl containing the rice pudding and bathed to cleanse his body. He then donned the kasaya robe, the emblem of all enlightened Arahants and Buddhas.
After eating, the Buddha held up the golden bowl and made a vow: “If I am to attain enlightenment today, may this bowl float upstream. If not, may it float downstream.” He released the bowl into the river, and miraculously, it floated against the current to the middle of the river, traveling 80 fathoms upstream before sinking at a whirlpool.
In the evening, the Buddha returned to the Bodhi tree. A grass cutter named Sottiya offered eight handfuls of kusa grass, which the Buddha laid down to form a seat beneath the tree. Facing east, he made a solemn vow: “Even if my blood and flesh dry up, leaving only skin, sinews, and bones, I will not rise from this seat until I have attained supreme enlightenment.”
With this determination, the Buddha focused his mind and body, entering a state of pure concentration free from defilements. He contemplated the Four Noble Truths:
Dukkha (suffering)
Samudaya (the origin of suffering)
Nirodha (the cessation of suffering)
Magga (the path leading to the cessation of suffering)
Through this profound insight, the Buddha overcame the three poisons: sensual desire, existence, and ignorance. He realized that birth and death had ended, the holy life had been lived, and his task was complete. He had attained the third knowledge, the knowledge of the destruction of the taints (Asavakkhaya-ñāṇa), and in the final watch of the night, he achieved full enlightenment—becoming an Arahant and a Sammasambuddha.
This event occurred on the full moon day of the 6th lunar month (Visakha) in the year of the rooster, 45 years before the Buddhist era, when the Buddha was 35 years old, having spent six years in spiritual practice since his renunciation.
The noble teachings the Buddha realized are the Four Noble Truths: Dukkha, Samudaya, Nirodha, and Magga.
The First Sermon of the Buddha
After attaining enlightenment, the Buddha remained in the vicinity of the Bodhi Tree, enjoying the bliss of liberation for seven weeks. He reflected deeply and realized that the Dhamma he had discovered was profound, subtle, and difficult for ordinary people to understand. Because of this, he initially inclined toward not teaching the Dhamma.
However, the Brahma Sahampati, knowing the Buddha’s thoughts, came to respectfully request that he teach the Dhamma for the benefit of all beings. He explained that among humans, there are those who are like lotus flowers—some still submerged, some just beneath the surface, some rising above the water, and others already in full bloom. Just as some lotus flowers are ready to receive sunlight, there are beings in the world with only a thin veil of dust in their eyes—beings who are capable of understanding the truth. These beings would be lost if they did not hear the Dhamma.
Moved by compassion, the Buddha accepted this request and resolved to share his teachings. He journeyed to the Deer Park in Isipatana (modern-day Sarnath) to teach the five ascetics (Pañcavaggiya), his former companions in spiritual practice.
On the full moon day of the eighth lunar month (Asalha), the Buddha delivered his first sermon, known as the Dhammacakkappavattana Sutta, or "The Discourse on the Turning of the Wheel of Dhamma." During this profound teaching, the ascetic Kondañña attained the Dhamma-eye (dhammacakkhu), realizing the first stage of enlightenment, Sotapanna (stream-enterer).
He then requested to be ordained as a monk in the Buddha’s path. The Buddha accepted him, saying, “Ehi bhikkhu” — meaning “Come, monk.” This form of ordination, known as Ehi Bhikkhu Upasampadā, marked the first monastic ordination in Buddhism. Thus, Venerable Aññā Kondañña became the first monk in the Buddha’s Sangha (monastic community)
The Buddha's Parinirvana
The Buddha engaged in his spiritual duties until the age of 80. He spent his final monastic retreat in the city of Vesāli. At that time, he was very old and seriously ill. He journeyed from Vesāli to the city of Kusinārā to attain parinirvana. Upon arrival, he looked back towards Vesāli, his former residence, marking his final view of the city. He then proceeded to Pāvā, where he had his last meal at the house of a goldsmith's son named Jūntha. Afterward, he fell seriously ill and, despite his suffering, managed to reach the Sālavanavana (the Sāl tree forest) in Kusinārā. Before entering parinirvana, he ordained the wanderer Subhadda, making him the last disciple to be ordained by the Buddha in the presence of both enlightened monks and ordinary ones.Suttas.com+1Wisdom Library+1Wikipedia
The king of Kusinārā and people from various regions, along with deities from all realms, gathered. The Buddha addressed Ānanda, saying, "Ānanda, the Dhamma and Vinaya that I have taught and established for you will be your teacher when I am gone." He then gave his final instructions to the monks: "Monks, this is my last advice to you: All conditioned things are subject to decay. Strive with diligence for your liberation."Wikipedia
Even though over 2,500 years have passed since the Buddha attained parinirvana in Kusinārā, India, his noble teachings have not disappeared. They remain as a guide for individuals to transcend the cycle of birth and death, leading to the ultimate liberation
Summary of the Buddha's Daily Activities
Morning Alms Round (Pindapāta): In the morning, the Buddha would go on alms rounds to collect food for himself and his disciples.buddhanet.net+1buddhalifes.blogspot.com+1
Afternoon Dhamma Teaching: In the afternoon, he would deliver Dhamma talks to the public who came to listen.
Evening Monastic Instructions: In the evening, he would provide guidance to both senior and junior monks.
Midnight Deva Consultations: Around midnight, he would answer questions from various deities.buddhanet.net
Dawn Observations: At dawn, he would assess the capabilities of beings to attain enlightenment and would go to teach them, regardless of the difficulties involved.
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