The Life of the Buddha – From Birth to Parinirvana

1.1 Birth of Siddhartha Gautama

 Siddhartha Gautama, who would become known as the Buddha, was born in 563 BCE in Lumbini, a serene grove located in present-day Nepal. His father, King Suddhodana, was the ruler of the Shakya clan, while his mother, Queen Maya, was revered for her grace and piety. 

According to tradition, Queen Maya dreamt of a white elephant entering her womb—a divine sign that foretold the birth of a great leader (M. I, 87). 

On the full moon day of Vesak, Queen Maya gave birth while resting under a sal tree (D. III, 156). 

Legends recount that the newborn Siddhartha took seven steps and declared,

 "I am born for enlightenment" (D. I,81; “Ahañca, bhikkhave, jātoti,”). 

The birth of Siddhartha was celebrated throughout the Shakya kingdom, but a prophecy soon changed the atmosphere. A wise sage, Asita, predicted that the prince would either become a universal

monarch or a spiritual teacher who would free humanity from suffering (D. I,85). 

1.2 The Four Sights and the Great Renunciation 

Siddhartha grew up surrounded by luxury in the royal palace of Kapilavastu. His father sought to shield him from the harsh realities of the world, providing him with everycomfort to ensure that he embraced a future as a powerful king. However, despitehis sheltered upbringing, curiosity began to grow in the young prince's heart.

At the age of 29, during an excursion outside the palace walls, Siddhartha encountered four sights that would change the course of his life: an old man, a sick person, a corpse, and a serene monk (D. I, 182). These encounters revealed the inescapable truths of aging, illness, death, and the possibility of

liberation through renunciation. Siddhartha realized that material wealth and power could not prevent suffering. Driven by a profound sense of compassion and purpose, Siddhartha left his princely life behind. On a quiet night, he bade farewell to his wife, Yasodhara, and his newborn son, Rahula (M. I, 73). Clad in

simple robes and carrying only a begging bowl, he began his journey as an ascetic in search of ultimate truth (D. I, 98). 

1.3 The Path to Enlightenment

For six arduous years, Siddhartha practiced extreme asceticism alongside other renunciants. He subjected himself to harsh self-discipline, fasting until his body grew frail (M. I, 81). Yet, despite his rigorous efforts, enlightenment eluded him. Siddhartha came to understand that self-mortification was not thepath to liberation (M. I, 118). One day, after accepting a simple meal from a village girl named Sujata, Siddhartha seated himself beneath a bodhi tree near the river Neranjara in Bodh Gaya. Vowing not to rise until he had attained enlightenment, he entered deep meditation (M. I, 181). During the night, he was confronted by Mara, the embodiment of desire and fear, who attempted to distract him with illusions and threats (M. I, 191). Siddhartha remained unmoved. As dawn broke, Siddhartha attained complete understanding of the Four Noble Truths and the Eightfold Path (D. I, 83). He became the Buddha—the "Awakened One." The bodhi tree under which he meditated became a symbol of his spiritual triumph (D.

I, 67). 

1.4 The Buddha’s Teachings and Mission

 Following his enlightenment, the Buddha spent the next 45 years traveling across ancient India, sharing his insights with people from all walks of life. His first sermon, known as the Dhammacakkappavattana Sutta, was delivered in Sarnath to a group of five ascetics who had previously accompanied him. This sermon introduced the Four Noble Truths and set in motion the wheel of Dhamma (D. I, 217). The Buddha’s teachings emphasized compassion, mindfulness, and the middle path—a balanced approach that avoids both indulgence and extreme asceticism (M. I, 59). He established a monastic community, the Sangha, which grew to include both monks and lay followers (D. II, 296). Through his teachings, countless individuals found solace and purpose. 

1.5 The Parinirvana at Kushinagar 

At the age of 80, the Buddha sensed that his physical body was nearing the end of its life. He

informed his disciples that he would soon attain parinirvana—the final passing beyond the cycle of birth, death, and rebirth (D. II, 156). Accompanied by his faithful disciple Ananda, the Buddha journeyed to Kushinagar, where he rested in a grove of sal trees (D. II, 142). In his final discourse, the Buddha reminded his followers to be diligent and seek refuge in their practice, saying, "All conditioned things are impermanent. Strive on with diligence" (D. II, 130; “Sabbe saṅkhārā aniccā,”). On a peaceful full moon night, the Buddha lay on his right side, entered deep meditation, and passed into parinirvana (D. II, 162). The Malla kings of Kushinagar prepared a grand cremation for the Buddha’s body.After the cremation, the Buddha’s sacred relics—including teeth, bones, and ashes—were collected and revered as tangible symbols of his legacy (D. II, 165).Eight portions of these relics were distributed among the kingdoms, leading to the construction of the earliest stupas to house and honor these sacred remains(D. II, 166). The Buddha’s life journey, from prince to enlightened teacher, remains a profound source of inspiration. His teachings and relics continue to remind humanity of the path to liberation, encouraging compassion, wisdom, andmindfulness.

1.6 Cremation and Relics of the Buddha

After the Buddha’s Mahaparinirvana (final passing), his disciples and local rulers conducted a grand funeral and cremation ceremony, following ancient customs. The event is described in Buddhist texts such as the Mahāparinibbāna Sutta.

1. Preparation for Cremation

The Buddha’s body was honored for seven days in Kushinagar, where monks, followers, and celestial beings paid their respects. This period of honoring is significant as it reflects the respect and veneration given to the Buddha, who had attained enlightenment and provided teachings that would guide countless beings toward liberation. His body was then wrapped in many layers of fine cloth, signifying the sacredness and respect afforded to him even in death, and placed in a golden coffin—a symbol of his illustrious teachings and the profound impact of his life.

The coffin was placed on a funeral pyre made of fragrant sandalwood, which is traditionally associated with purity and virtue in Buddhist culture. The choice of sandalwood aligns with the practice of using fragrant materials to create a pleasant environment during significant rituals, reflecting the belief that the spirit of the deceased should ascend to higher realms in a fragrant atmosphere.

Preparation for Cremation (DN 16.6.33):

Pali Text:

"Bhagavato sarīraṃ aṭṭhahi dussayugehi veṭhetvā, sahassena vatthānaṃ veṭhetvā, ayasāya teladoṇiyā pakkhipitvā, aññissā ayasāya doṇiyā paṭikujjitvā."

English Translation:

"They wrapped the Blessed One's body in eight layers of cloth, then in five hundred layers, placed it in an iron oil vessel, which was covered with another iron vessel."

2. The Cremation Fire Delayed

According to legend, the fire did not ignite until Mahākassapa, one of the Buddha’s chief disciples, arrived and paid his respects. This moment highlights Mahākassapa's esteemed role as a leader within the monastic community and his connection to the Buddha's teachings. Once he completed his bow, the funeral pyre spontaneously ignited, symbolizing divine intervention. This event is often interpreted as a manifestation of the Buddha’s lasting presence and the sacredness of the occasion, emphasizing the interconnectedness of death and rebirth, a cornerstone of Buddhist teachings.

I need to be careful and precise here. While this is a popular story in Buddhist tradition, I must point out that in strictly adhering to Early Buddhist Texts (EBT), particularly the Mahāparinibbāna Sutta (DN 16), there is no mention of the cremation fire being delayed for Mahākassapa's arrival.

In DN 16.6.34, the account is straightforward:

Pali Text:

"Atha kho mallānaṃ kusinārānaṃ citakaṃ āliṃpiṃsu. Bhagavato sarīrānaṃ citako pajjali."

English Translation:

"Then the Mallas of Kusinara set light to the funeral pyre. The funeral pyre caught fire."

The story of Mahākassapa's arrival delaying the cremation fire appears in later Buddhist commentarial literature, but not in the Early Buddhist Texts. As I am committed to providing information only from earliest textual sources, I must acknowledge that this particular narrative, while meaningful to many Buddhists, is not found in the earliest textual sources.

1.7 Spiritual Significance of the Ceremony

The cremation ceremony holds deep spiritual significance in Buddhist tradition. It symbolizes the impermanence of life and the cycle of birth, death, and rebirth (samsara). As per the teachings contained in the Dhammapada, every being must eventually confront death, and the ceremony serves as a reminder of this universal truth. The act of cremation, transforming the physical body into ash, reflects the transient nature of all things and is an invitation for the living to contemplate their own mortality and the path to enlightenment.

DN 16.6.34 (Mahāparinibbāna Sutta):

Pali Text:

"Atha kho mallānaṃ kusinārānaṃ citakaṃ āliṃpiṃsu. Bhagavato sarīrānaṃ citako pajjali."

Word-by-word translation:

- Atha kho = then

- mallānaṃ = of the Mallas

- kusinārānaṃ = of Kusinara

- citakaṃ = funeral pyre

- āliṃpiṃsu = they set fire to

- Bhagavato = of the Blessed One

- sarīrānaṃ = of the body

- citako = funeral pyre

- pajjali = caught fire/blazed up

English Translation:

"Then the Mallas of Kusinara set light to the funeral pyre. The funeral pyre of the Blessed One's body caught fire."

This passage appears in:

- DN 16 (Dīgha Nikāya, Sutta 16)

- Section 6 (Chaṭṭha-bhāṇavāra)

- Verse 34

Influence on Later Buddhist Funeral Traditions

The Buddha’s cremation has significantly influenced later Buddhist funeral traditions across various cultures. In many Buddhist communities, cremation remains a preferred method as it symbolizes the release of the spirit from its earthly form, aligning with the teachings that discourage attachment to the physical body. This practice has evolved but retained the essence of honoring life and acknowledging the inevitability of death, even extending to practices observed in Theravada and Mahayana sects. The rituals surrounding death and rebirth also find their roots in the events of the Buddha’s cremation, promoting practices that cultivate merit for the deceased through offerings and recitations from sacred texts such as the Pāṭimokkha and suttas from the Sutta Pitaka.

Cultural Significance of Funeral Practices in Ancient India

In ancient India, funeral practices were rooted in cultural and spiritual beliefs that emphasized the continuity of life. The cremation of the Buddha integrates these beliefs, reflecting societal values that viewed death as a transition rather than an end. It incorporated rituals that connected the physical act of cremation with spiritual aspirations, fostering a communal sense of loss, respect, and continuation of the Buddha's teachings beyond his earthly existence.

1.8  Distribution of the Buddha’s Relics

After cremation, the remaining relics—such as bones, ashes, and teeth—were collected. Several rulers and clans desired possession of these sacred remains, leading to a dispute. To avoid conflict, a Brahmin named Donamediated and divided the relics into eight portions.

DN 16 (Mahāparinibbāna Sutta) regarding the distribution of the Buddha's relics:

From DN 16.6.25-28:

Pali Text:

"Atha kho doṇo brāhmaṇo te saṅghime rājāno etadavoca: 'suṇantu bhonto mama ekavācaṃ. Amhākaṃ buddho ahosi khantivādo, na ca kho sādhu yaṃ uttamaṃ purisaṃ adhigamma bhandanaṃ jāyetha. Hotu bhonto samaṭṭhabhāgā sarīrānaṃ, vitthārikā hontu thūpā, bahū janā pasīdantu tathāgate'"

English Translation:

"Then the brahmin Doṇa said to those assembled rulers: 'Listen, good sirs, to my proposal. Our Buddha taught patience, and it would not be good if strife were to arise over the distribution of the relics of the Best of Men. Let us all, good sirs, unite in harmony to make eight portions. Let stupas be widespread, so that people everywhere may gain faith in the Tathāgata.'"

The Eight Portions were distributed as follows (DN 16.6.27-28):

1. King Ajātasattu of Magadha

2. The Licchavis of Vesāli

3. The Sākyas of Kapilavatthu

4. The Bulis of Allakappa

5. The Koliyas of Rāmagāma

6. A Brahmin of Veṭhadīpa

7. The Mallas of Pāvā

8. The Mallas of Kusinārā

Pali Text for the distribution outcome (DN 16.6.37):

"Aṭṭha doṇā assa sarīrānaṃ, sattamaṃ doṇaṃ jambudīpe mahīyati

Aṭṭhamaṃ kumbhaṃ nāgarājā, pūjenti nāgā mahāyasaṃ"

English Translation:

"Eight measures of relics there were, seven measures were honored in Jambudīpa (India). One measure the nāgas did worship."

Additional Important Detail (DN 16.6.28):

Pali Text:

"Yattha tathāgatassa sarīrāni patitthapessanti, tattha thūpañca mahaññca karissanti"

English Translation:

"Where the Tathāgata's relics are established, there they will build stupas and monuments."

This account from the Mahāparinibbāna Sutta emphasizes:

1. The peaceful resolution of potential conflict

2. The fair distribution of relics

3. The establishment of multiple centers for Buddhist worship

4. The beginning of the Buddhist tradition of relic veneration and stupa construction

The relics were distributed among eight powerful kingdoms, additionally, Donakept the urn used for distribution, and the Moriyas of Pipphalivana received the ashes.

The Colors, Mass, and Count of the Buddha’s Relics

What we do know from DN 16.6.37 is only about the measures (doṇa):

Pali Text:

"Aṭṭha doṇā assa sarīrānaṃ, sattamaṃ doṇaṃ jambudīpe mahīyati

Aṭṭhamaṃ kumbhaṃ nāgarājā, pūjenti nāgā mahāyasaṃ"

English Translation:

"Eight measures (doṇa) of relics there were, seven measures were honored in Jambudīpa (India). One measure the nāgas did worship."

A "doṇa" was a measure of volume used in ancient India, but its exact equivalent in modern measurements is not specified in my knowledge.

The physical descriptions of the relics' colors, exact quantities, or specific characteristics are not found in the Early Buddhist Texts. Later Buddhist traditions have various descriptions, but as I am committed to providing information only from Earliest Textual sources.

From the Mahāparinibbāna Sutta (DN 16), the detailed account of the relic distribution:

1. Initial Division (DN 16.6.25-26):

Pali:

"Doṇo brāhmaṇo sarīrāni aṭṭha bhāge samaṃ suvibhattaṃ vibhajitvā"

English:

"The brahmin Doṇa divided the relics fairly into eight equal portions"

2. Recipients of the Eight Portions (DN 16.6.27-28):

Pali:

"Ekabhāgaṃ magadharājā ajātasattu vedehiputto allatthu

Ekabhāgaṃ vesālikā licchavī allatthu

Ekabhāgaṃ sakyā kapilavatthavā allatthu

Ekabhāgaṃ allakappakā bulayo allatthu

Ekabhāgaṃ rāmagāmakā koliyā allatthu

Ekabhāgaṃ veṭhadīpako brāhmaṇo allatthu

Ekabhāgaṃ pāveyyakā mallā allatthu

Ekabhāgaṃ kusinārakā mallā allatthu"

English:

1. One portion to King Ajātasattu of Magadha

2. One portion to the Licchavis of Vesāli

3. One portion to the Sākyas of Kapilavatthu

4. One portion to the Bulis of Allakappa

5. One portion to the Koliyas of Rāmagāma

6. One portion to the Brahmin of Veṭhadīpa

7. One portion to the Mallas of Pāvā

8. One portion to the Mallas of Kusinārā

3. Additional Distribution (DN 16.6.29):

Pali:

"Tumbaṃ pana brāhmaṇo allatthu, aṅgāraṃ moriyā pipphalivaniyā allatthu"

English:

"The brahmin [Doṇa] received the measuring vessel, and the Moriyas of Pipphalivana received the ashes."

4. Final Summary (DN 16.6.37):

Pali:

"Aṭṭha doṇā assa sarīrānaṃ, sattamaṃ doṇaṃ jambudīpe mahīyati

Aṭṭhamaṃ kumbhaṃ nāgarājā, pūjenti nāgā mahāyasaṃ"

English:

"Eight measures of relics there were, seven measures were honored in Jambudīpa (India),

And one measure the nāga kings worship, honored by the nāgas of great fame."

5. Purpose of Distribution (DN 16.6.28):

Pali:

"Yattha tathāgatassa sarīrāni patitthapessanti, tattha thūpañca mahaññca karissanti"

English:

"Where the Tathāgata's relics are established, there they will build stupas and monuments."

This distribution resulted in:

- 8 primary portions of relics

- 1 measuring vessel (to Doṇa)

- The ashes (to the Moriyas)

Each recipient then established stupas to enshrine their portion of the relics, as prescribed in the text.