Exam

Question 1

What are the three trainings employed for developing awareness, as taught by the Buddha?

Answer 1

Listening, contemplating and meditation

Question 2

Describe the “four kinds of cups” that are analogies for ways to listen to the teachings, and identify your own relationship to these cups.

Answer 2

Cracked cup: listen to teachings but forget afterwards.
Upside down cup: can’t pour anything in. Teachings just run over outside. Closed off.
Cup full of poison: editing the teachings. Whole recipe isn’t followed. Twist teachings or negative reaction based on karma.
Full cup: think that we know it already. Teachings can’t go in.

Question 3

• What factors influenced the Buddha’s early life? (Family Members, Events)

Answer 3

The Buddha’s early life was influenced by the death of his mother and the prophecy that said he would either be a chakravartin, world monarch or a Buddha. The Buddha’s father wanted him to become a world monarch and not a king and sheltered him inside the palace providing him with every desire he could wish for. By protecting and sheltering him, the King hoped that the Buddha would not want to renounce the world and become a Buddha. His every need and desire was provided for.

A significant event in the Buddha’s early life was when he was sheltering under a tree at a plowing ritual and he naturally went into a state of deep meditation.

When the Siddarthda developed in interest in women as a teenager a harem was provided for him.
A Bride for him was found when he was 16, Yasodhara.

Question 4

• What were the ‘four sights’ the Buddha saw when he left the palace spontaneously?

Answer 4

The four sights that the Buddha saw were an old man, a sick man, a funeral procession with a dead body, and an ascetic.

Question 5

• When Mara appeared before the Buddha for the first time, how did he try to lure the Buddha back? What does this represent? How does this particular aspect of Mara appear in your life?

Answer 5

Mara appears for the 1st time when he is leaving and looking back at the palace. “in 7 days you will be the Chakravartin, go back to the palace”.

Mara tries to convince Siddharatha that in 7 days everything will be great and should stay at the palace. The idea that samaric pleasures will eventually bring as happiness.

Mara tries to lure the Buddha back by appealing to his sense of ego and the power he would have being a Chakravartin. This represents our shadow side and our desire, and greed. The idea that we will be happy in samsara when we fufill our desires.

This particular aspect of Mara appears in my life by looking for happiness in samsara and by thinking that when I have the perfect house, job, partner etc then I will be completely happy and satisfied.

Question 6

• What was the Buddha’s journey after he left the palace before the night of his enlightenment under the Bodhi tree?

Answer 6

Buddha tells Chandaka to go back to the palace and not tell anyone where he went. Then he takes out sword and cuts off hair. Swaps his fancy princely clothes with hunter.

Buddha finds 1st teacher Arada and becomes best student and is asked to become co-teacher. Buddha declines realising it won’t bring him liberation and end of suffering.

Buddha then finds 2nd teacher Ramaputra, who is more advanced. Again realises it won’t answer his questions and bring liberation.

He then decides to practice ascetiscm. He becomes a very good and famous ascetic. Practices for 6 years and becomes very weak and near death. He realises that it won’t bring enlightenment and the answers to questions he seeks.

Coming into balance with feminine aspects of his psyche. Remembers experience of spontaneous mediation as a child. Realises enlightenment does not come from pursuing extremes = Middle Way.

His five ascetic friends think that he has given up and abandon him. Village women come to take care of him and feed him. A woman Sugata feeds him milk rice with wild honey, his last meal before enlightenment.

Question 7

• What was the order of Mara’s appearances on the night of Buddha’s enlightenment?

Answer 7

Sets up seat under Bodhi tree on east side and vows to not get up until he reaches enlightenment. Mara appears intensely.

Mara first says “this is my seat, how dare you ,go back to the palace”. Cultural norm that you do what you are suppose to do according to your family. Inner conflict about going against his fathers wishes.

Mara then comes in form of love and desire. Mara’s daughters – desire and sexual longing. He does not react.

Mara summons war elephants, warriors and ghost spirits. Seduction to aggression. Buddha remains in equanimity.

Mara finally asks “By what right do you occupy this seat?” Buddha replies “ by the merit of countless lifetimes, I occupy this seat. Mara asks “ who is your witness. Buddha replies “the earth is my witness” and affirms his right to enlightenment.

Ground of mother earth supporting him. She is a living presence. Deep connectedness to nature.

Question 8

What are the twelve nidanas?

Answer 8

Ignorance: Blind old woman walking along with a cane.
Karmic Formations: Potter, who creates different pots that are virtuous or non-virtuous.
Consciousness: Monkey in a house with 6 windows.
Name and form (5 skandas): Boat which is travelling from one life to another.
Sense/Sense powers: Empty house with 6 windows.
Contact: A couple in bed.
Feeling (Good, bad, neutral). Arrow and the eye.
Craving: person drinking beer.
Attachment: Monkey in the tree.
Becoming: Woman 9 months pregnant.
Birth: Woman in childbirth or holding baby.
Sickness, old age and death. Old person carrying a corpse.

Question 9

What is the first nidana and why is it important?

Answer 9

The first nidana is ignorance and it is important because not being aware of our true nature is what causes samsara and cyclic existence.

Question 10

What are the five skandas?

Answer 10

The five skandas are: 
Form
Feeling
Perception
Mental formation/Karmic Volition
Consciousness

Question 11

What role did the feminine have preceding and during the Buddha’s enlightenment?

Answer 11

The death of his mother Maya may have lost trust in life. Mahapajapati gave him love like a mother.
Yasodhara was a friend and peer. Sujata fed him milk porridge with honey on the eve of his
Enlightenment, balanced and healed him.

On the eve of his enlightenment, in some of the early Buddhist iconography paintings and sculptures, as the Buddha reaches down to touch the Earth- there’s a figure of the goddess of the Earth coming up to meet the Buddha, and touching his fingers. So this, again is another connection with the Feminine in Buddhism.

Later his mother and Yasodhara took refuge and devoted their lives to practice. His mother was the first nun and was the head of the order of nuns till her death.

Question 12

12. What happened immediately after the Buddha’s enlightenment and how did he start teaching?

Answer 12

He didn’t immediately start teaching. He wasn’t sure if people would be able to understand because his ideas were so revolutionary. Two main ideas were no-self and no creator god.
God Sahampatti/Brahma appeared and asked him to teach.

Question 13

13. Describe the process that occurred on the night of the Buddha’s enlightenment.

Answer 13

4 Mara’s: 1st Mara tempts him to go back to the palace by appealing to his ego. “In 7 days you will be a charkavartin, go back to the palace”.

Mara then tempts him with desire and sexual longing. Mara’s daughters.

Mara then attacks with aggression.

Mara then questions his worthiness. “By what right do you occupy this seat?”
“By the merit of all my past lives” The Buddha responds.
Who is your witness?
The earth is my witness.

4 watches of the night:

1: He understands the 12 nidanas and remembers his past lives.
2: He understands karma.
3: He understands the cause of suffering and the end of suffering.
4: He attains enlightenment.

Question 14

14. What insights did the Buddha gain the night of his enlightenment?

Answer 14

12 Nidanas and his past lives.
Karma.
Cause of suffering and the end of suffering.

Question 15

15. Identify the four Noble Truths and how they relate to each other.

Answer 15

Truth of suffering: all condition beings are subject to birth, old age, sickness and death. 3 types of suffering, suffering of suffering, suffer of change, all pervasive suffering.

Causes of suffering- craving and desire is the cause of suffering. Needs to be abandoned.
Truth of Cessation of suffering: IT is possible to be free of suffering if we can uproot the cause of suffering: craving based on ignorance.

Truth of the path leading to the end of suffering: Noble eightfold path. The eightfold path is really the essential teaching of the Buddhist path and we need to follow it.

Question 16

16. What are the 3 kinds of suffering?

Answer 16

1. Suffering of suffering
2. Suffering of change (impermanence)
3. Suffering of Formation( all pervading suffering).

Question 17

17. Describe the second noble truth.

Answer 17

The second noble truth is the Truth of the source of suffering. (“Suffering has a cause or causal arising”) The cause is craving and grasping. The Buddha said, “Craving, and desire for being, is the cause of suffering.” That involves sensual desires, and all of our cravings, all of our grasping. This applies to both things we want and don’t want. We are constantly trying to control everything and pin it down (“mine”) or trying to push it away. We are constantly appropriating people and object and “my” and “mine”. This is what needs to be abandoned. This led to the Buddha’s teachings on renunciation.

Question 18

18. How is the third Noble Truth described?

Answer 18

Third Truth is the Truth of Cessation of Suffering: It is possible to be free of suffering. The Buddha saw that this is possible to free oneself from suffering if you can uproot the source, the cause of suffering (craving/grasping based on ignorance). So there is this possibility of Nirvana…release. We can get off this wheel.

Question 19

19. What is anatman and how are these teachings unique within Buddhism?

Answer 19

Anatman means “no atman” or “no self”. The Buddha taught the non existence of Atman, a soul, or awakened self that travels from life to life. The Buddha saw change – a mindstream that is changing.

Question 20

20. What is karma? What are the three aspects that makes a complete Karmic act? What are the ways in which Karmic results manifest?

Answer 20

Karma means action. Every action will have a result. What we think, say, and do matters. A complete Karmic act has three components. The 1) Intention, 2) Action, and 3) Satisfaction.

Karmic Results Manifest in Tendencies, Conditions, and Results.
Tendencies/habits: If you killed people in your life, you will be reborn with the tendency to kill/harm others.
Conditions: If you were violent in your life, you will have the conditions to be reborn in a place where violence is occurring.

Result: If you killed people in your life, you would be reborn with the result coming back to you – a likelihood to experience the result of being killed yourself.

Question 21

21. What are samskaras (bakchag)?

Answer 21

Samskaras are the concepts or impressions left on the mindstream from our experiences. These can be mental
impressions, recollections, and/or psychological imprints.

Question 22

22. How does one reconcile the teachings of karma passed from one lifetime to the next, with the teachings of
    no-self?

Answer 22

The Buddha taught anatman, the non-existence of a permanent self. He saw change. A mindstream/awareness that is
flowing from life to life. Karmic seeds from our positive and negative actions are imprinted on this mindstream.

Question 23

23. The 8-fold path is divided into 3 trainings. Identify and describe them.

Answer 23

1. One is the training of prajna, or wisdom.
2. One is the training of shila, or ethics.
3. And the third is the training of meditation, or samadhi.
   The training in wisdom is the Right View and Right Intention. The training in shila, or ethics, is Right Speech, Right
   Action, and Right Livelihood. And the training in meditation is Right Effort, Right Mindfulness, and Right Concentration.

Question 24

24. What three aspects of the Eightfold Path are identified with Shila? Of these 3, which is your biggest
    challenge?

Answer 24

Shila – Ethics: Right Speech, Right Action, and Right Livelihood

Question 25

25. Name the four types of Right Speech. Of these 4, which is your biggest challenge?

Answer 25

1. Avoid lying / Speaking the truth
2. Avoid Backbiting – speaking negatively about someone behind his/her back. Best to use words that help people
   and do not harm them.
3. Avoid Harsh Speech – speech that is rude, impoliteness, speaking maliciously or abusively, swearing.
4. Avoid Idle Chatter – gossip, spreading rumors, etc.

Question 26

26. Name the four types of Right Action.

Answer 26

1. Not destroying life
2. Not stealing
3. Not having dishonest dealings
4. Not engaging in sexual misconduct

Question 27

27. Identify the four aspects of Right Livelihood.

Answer 27

• Defined as harmless, honorable, and beneficial
• Avoids professions that are:
1. Trading in Arms
2. Selling intoxicating drinks
3. Selling poisons
4. Killing animals

Question 28

28. What was the Buddha’s main practice?

Answer 28

Anapanasati – mindfulness of the in- and the out-breath

Question 29

29. What are the four foundations of mindfulness?

Answer 29

1. Mindfulness of body (kaya)
2. Mindfulness of sensations or feelings (vedana)
3. Mindfulness of activities of the mind (citta)
4. Mindfulness of ideas, thoughts, and concepts – of all objects of awareness/phenomena (dharma)

Question 30

30. Name the eight aspects of the Eightfold Path.

Answer 30

Wisdom - Prajna
1. Right View
2. Right Intention
Ethics - Shila
3. Right Speech
4. Right Action
5. Right Livelihood
Meditation - Samadhi
6. Right Effort
7. Right Mindfulness
8. Right Meditation

Question 31

31. What steps of the Eightfold path are associated with the third training and what is that training called?

Answer 31

• The third training is called Meditation/Samadhi.
• The aspects are – Right Effort, Right Mindfulness, and Right Concentration/Meditation.
• Right Effort:
a. Effort to prevent evil and unwholesome states of mind from arising.
b. Effort to get rid of such states of mind that have arisen.
c. Effort to cause to arise/produce good/wholesome states of mind.
d. Effort to develop wholesome states of mind without lapse, causing them to
develop and reach full growth
• Right Mindfulness:
a. Mindfulness of body (kaya)
b. Mindfulness of sensations or feelings (vedana)
c. Mindfulness of activities of the mind (citta)
d. Mindfulness of ideas, thoughts, and concepts – of all objects of
awareness/phenomena (dharma)
• Right Meditation/Concentration (Four Dhyanas)
a. Discard Passionate thoughts or thoughts of skepticism and ill will.
b. Discard Intellectual activities.
c. Develop one-pointedness. Joy disappears but there is a tendency toward
happiness.
d. Joy, sorrow disappear and all rests in equanimity.

Question 32

32. Right concentration is the result or product of which of the other two on the eight-fold path?

Answer 32

Right Effort and Right Mindfulness

Question 33

33. Of the three trainings (from the Eightfold Path) which one is unique to Buddhism?

Answer 33

Prajna or Wisdom. Emptiness of self and all phenomena.

• All phenomena are empty of any inherent qualities or discrete separateness

Question 34

34. Describe “The Middle Way” or “Middle Path”.

Answer 34

The Eightfold Path is known as the Middle Way. It is the Middle Way because it avoids the two extremes of
searching happiness through 1) pleasure of the senses or 2) searching for happiness through self mortification or
extremes of austerities/aestheticism

Question 35

35. As your meditation progresses, you may have experiences. What are these experiences called and what are
    the three main ones? What comes after these experiences?

Answer 35

• Meditative experiences are called nyams. Tears, bliss, joy, yawning, strange sensations, visions,
lightness, heaviness, uncontrollable laughter, crying etc.
• The three types of ‘positive’ meditation experiences are:
• bliss
• clarity
• absence of thoughts
• These mean that some things are developing in our practice.
• When you experience bliss, it’s a sign that desire has temporarily dissolved.
• When you experience real clarity, it’s a sign that aggression has temporarily ceased.
• When you experience a state of absence of thought, it’s a sign that your ignorance has
temporarily subsided.
• By themselves they are good experiences, but if you get attached to them they become obstacles –
“The golden chain”
• We have to keep letting go and just go back to the breath, not just sit there waiting for the nyams
or recreate them.

Question 36

36. With regard to right concentration/meditation, what is the process or what are the steps to meditative
    equanimity? What are the 4 stages of Dhyana?

Answer 36

The process or four steps of Meditative equanimity (Four Stages of a Dhyana):

1. Grosser emotions become quieted
2. Intellectual activities are discarded
3. Disposition of happiness that remains
4. Equipoise or Equanimity a settled state.

Question 37

37. What is the difference between the Theravadin and Tibetan understanding of Vipassana (Lhakthong)?

Answer 37

Vipassanā, means insight. For Theravadin Buddhists, this is the insight into breathing, thoughts, feelings and
actions. Vipassanā can be cultivated by the practice that includes contemplation and introspection although
primarily awareness and observation of bodily sensations. For Mahayana Buddhists, this insight leads the
practitioner to the insight into the true nature of reality and two-fold emptiness of phenomena and self. Although
Theravada and Mahayana are different streams of Buddhism that developed over time, their practice however,
may reflect emphasis on insight as a common denominator:

Question 38

38. What are the 4 seals or the 4 distinctions?

Answer 38

1. All conditioned existence and all phenomena are impermanent (anitya)
2. All conditioned phenomena are suffering (dukkha)
3. All phenomena are empty of a permanent self (anatman)
4. There can be cessation of suffering (nirvana)

Question 39

39. What is the basic split and how does the self clinging mind form and what are the 3 poisons that manifest
    out of it?

Answer 39

The basic split is the original instant of non-recognition or ignorance of oneness with the ground of being. This
split causes anxiety. It causes us to move and look outward to find stability, connection, and happiness (all the
while, with an inner tugging that you are “not ok” or “this won’t last” or “something is wrong” or “not feeling
complete”). The three poisons of grasping/desire, aversion/anger, and ignorance grow out of the mind’s attempts
to secure itself. This creates and reinforces the self-clinging mind.

Question 40

40. How does meditation address the basic split?

Answer 40

Through meditation we begin to turn back to rediscover our innate oneness with the ground of being (Buddha
Nature).

Question 41

41. What role did women play in the life of the Buddha after his enlightenment? How did women enter the
    Buddha’s sangha?

Answer 41

The sister of the Buddha’s mother (Mahaprajapati) who took care of him and nursed him as a baby (was a mother
to him). After the death of the Buddha’s father, she decided she wanted to become a nun and follow the teachings
of the Buddha. She came to the Buddha with 500 women and asked for ordination. The Buddha said, “Enough.
Do not ask this” She asked two more times and he refused. Then, she went away really sad and thought if the
group looked like nuns he would accept them. They shaved their heads, donned robes, and left their shoes at the
palace. They walked bare foot hundreds of miles to the Buddha, and then Ananda (Buddha’s cousin and assistant)
took pity on the site (their feet were bloody and swollen, the women were dusty and exhausted). Ananda went to
the Buddha asked the Buddha to allow them to enter the Sangha. At first, the Buddha refuses but Ananda asks two
more times. He asks “Can women attain the four levels of realization?” Buddha says that they can. Then Ananda
says, “Since Mahaprajapati nursed you and raised you like a son, and now stands outside with swollen and bloody
feet, can you not allow her to enter the Sangha?” The Buddha allows them to enter and gives them eight special
precept vows.

Question 42

42. What is the Tripitaka?

Answer 42

These are canonical texts revered as exclusively authoritative in Theravada Buddhism. The Tripitaka or the “three
baskets”: (1) the basket of expected rules/discipline for Sangha (Vinaya Piṭaka), (2) basket of discourse, the
discourses of the Buddha (Sūtra Piṭaka, Nikayas), and (3) basket of Buddhist psychology and philosophy
(Abhidharma Piṭaka).

Question 43

43. How many schools developed after the death of the Buddha?

Answer 43

Eighteen. Eighteen schools with varying shades of opinion on points of discipline developed by the end of the 3
rd
Century. All considered themselves to be part of the spiritual family of the Buddha and were generally accepted as
such. It was common for monks of different schools to live and travel together.

Question 44

44. What is the difference between the Sautantrika and Vaibhashika schools?

Answer 44

The Vaibhashika school believes that absolute truth is the indivisible moment of consciousness (moments of time)
which intellectual analysis is unable to divide into past, present, and future. They also believe that there are
indivisible particles of matter (partless particles) that have an ultimate reality and are absolute truth. Relative truth
that is composed of these particles and no true existence.
Sautantrika, like the Vaibhashika school, this school believes in the reality of two kinds of partless particles. Particles
of matter and particles of consciousness. But, this school believes that only particles of matter (material atomic
particles, partless particles) are ultimately real or absolute truth. Time has no substantial existence and that space
itself is not a real entity. According to this school time and all mental images have no inherent existence and are
relative truth.

Question 45

45. Describe the First and Second Councils, who lead them and their purpose.

Answer 45

First Buddhist council (c. 400 BCE)
According to the scriptures of all Buddhist schools, the first Buddhist Council was held soon after the parinirvana
of the Buddha, around 400 BC. The monk Mahakasyapa (Pipali) convened an assembly of 500 arhats at Rajgir. At
this council they developed the three baskets to preserve the Buddha teachings. The Sutras were recited
by Ananda. The Vinaya was recited by Upali. The Mahakasyapa (Pipali) recited the Abhidhamma Pitaka.
Second Buddhist council (100 years after first council in Vashali): A list of “ten points” of lax conduct were
discussed especially focusing on what was given; accepting gold and silver donations.

Question 46

46. What is the story of how Shariputra and Maudgalyayana met the Buddha and what did they each become
    most expert in?

Answer 46

Shariputra and Maudgalyayana. And they were to become the two most important disciples of the Buddha
(question #51).
And the story is that they were two young Brahmans and they were living near Rajgir, which is the same town
that this king was connected to. They had mastered the brahmanical texts, they were scholars. They were
wandering around in search of immortality.
It seems that there were a lot of people wandering around at the time of the Buddha, trying to figure things out, in
the forest. It was something that people did at that time in India: at a certain point, they would leave home and
commit themselves to the search for truth. We see this tradition still in India today. There’s a whole tradition of
people doing this, and they are called sadhus. And of course there are Buddhist monks doing it as well.
Shariputra sees Asvajit in the forest going to beg for food, Asvajit is one of the first of the five to become
students of the Buddha. Shariputra was impressed by his radiant and peaceful countenance so he asks him: “Who’s
your teacher? And what does he teach?”
Then Asvajit makes this famous response:
“Whatever things proceed from a cause, of them the Buddha has stated the cause. And what their
dissolution is. This is what the great shamana teaches.”
This is actually the mantra that we do in many of our practices like Ngondro, Tara, and White Dakini:
Ye Dharma Hetu Prabhawa
Hetun Tekhen Tathagata Hayawadata
Tekyen Tsa Yo Nirodha Ewam Wadi Maha Shramana Swa Ha
That’s the origin of that mantra: this meeting of Shariputra and Asvajit in the forest.

When Shariputra hears these words along with seeing the mindful disposition of this monk, he becomes inspired
and he has a pure vision of the Dharma. He has a direct insight into the Dharma. And he sees that the sense
of self has arisen from a cause and that it is also subject to cessation. And this means that there’s no obstacle to his
liberation.
Shariputra goes and tells his friend, Maudgalyayana. And they go to the Buddha. And as they approach, the
Buddha sees them coming toward him and he says, “That auspicious pair of friends have already recognized
the truth and will be my chief disciples.”
He knows that they are going to be his most important disciples. So they take refuge and are highly esteemed as
great scholars by the Buddha.

Shariputra excels in Wisdom and Insight
Maudgalyayana excels in supernormal abilities

Question 47

47. What is the story of Pippali and who did he become?

Answer 47

The next important disciple to arrive is Pippali. Beautiful story:
Buddha was teaching near Vulture Peak, near Rajgir. This young man, Pippali, showed up in the big crowd and
cries out for refuge. The Buddha could see he was ready and so he accepted him saying “Welcome.”
Pippali, relived of his weariness, stood there gazing at the Buddha, transfixed with devotion and connection.
Buddha caught his eye and held up a flower and smiled. At that moment, the ultimate knowledge was transferred
from Buddha to Pippali. Pippali smiled back. Pippali was the only one who smiled so Buddha recognized that he
was only one who really understood this teaching that he had given and symbolized by the flower.
Afterwards, because he attained realization of an arhat with such sudden and completeness, he was called Maha
Kasyapa by the Buddha.
Years later after the Buddha’s death he was first monk to lead the sangha and he held what was called the First
Council after the Buddha’s Parinirvana.
Flower teaching is an Example of symbolic transmission.

Question 48

48. Who was the Buddha’s worst enemy and in what ways did he try to kill the Buddha and undermine the
    Sangha?

Answer 48

But Devadatta was another story. It’s quite an interesting relationship, one of jealousy, which is something we
find in many families, where if somebody excels in a family, then others are jealous. And in this case, it really
took on an incredibly strong quality and Devadatta became sort of of the Buddha’s archenemy throughout his
life, even though he was his cousin.
When Buddha was 72, Devadatta—who remember was his cousin, his problematic cousin—had followed the
Buddha and he had attained a level of realization in which he had supernormal powers. But he hadn’t attained
enlightenment. He was well-liked, he had charisma.
Once when he was meditating, he got the idea that when the Buddha died, he should be the one to take it over.
And so he convinced the King Bimbisara’s son, the prince and heir of the throne that he should take over and the
prince should be his student.
Having won over the prince, he grew in fame and prestige amongst the people of Rajgir. And he was emboldened
and he decided to try to take over the whole Sangha.
So he approached the Buddha when the Buddha was in a group of students and he said:
“The Blessed One is now old aged, advanced in years, at the last stage of life, nearing the end of his life.
The Buddha should rest now, have respite from his work, spend days in blissful contemplation. For this
reason, let the Blessed One hand over the leadership of the Sangha to me.”
Buddha says, “Abandon this idea, Devadatta. Do not aspire to lead the Sangha.”
But Devadatta ignores the Buddha and he repeats this three times. And every time he says it, he says it louder. So
by the end he’s shouting.
And the Buddha finally says, “I would not hand over the leadership of the Sangha to Shariputra or
Maudgalyayana. So why would I give it to you, you who are like something bad tasting in the mouth that
needs to be spit out?”
So that’s pretty strong language. But I think he had e had to sort of break through. I mean, Devadatta was just not
listening. And so Devadatta got really angry after this. And of course it was somewhat of a public humiliation also
because he hadn’t done it privately, he had done it in front of all these people. He thought the Buddha would do it
because he had all this support.
And so this kind of drama began between the Buddha and Devadatta.

Question 49

49) Who was the Buddha’s attendant and what did the Buddha tell him when he said he
was sure the Buddha wouldn’t die without giving final teachings?

Answer 49

Ananda was the Buddha’s main helper. He was his attendant, he traveled with him
everywhere, and he was living with him for many, many, many years and was the Buddha’s
main confidant. Ananda agreed to take the role as the Buddha’s official assistant only after
he made a vow that he would not misuse this position for gathering wealth or information. In
other words, he would not gossip about what he knew because of his intimate position
with the Buddha. And it was he himself who came up with those commitments because he
didn’t want to take that position and then be accused of such things.

Question 50

50) What did he say to his attendant when his attendant said if he died the teacher would
be gone? (paraphrase is fine)

Answer 50

During his last year he got seriously ill at a place called Venugramaka. But he bore this pain
with equanimity. He was thinking that he might die but then the Sangha and his close
attendants made a strong wish that he not die.
And he also made this strong…with his will, he made this decision that he wouldn’t die.
Ananda was afraid that he was going to die but he consoled himself thinking that the
Buddha wouldn’t leave without giving final instructions. And he says this to the Buddha
and says, “I’m kind of worried but I know that you won’t die because you haven’t
given any final last words.”
And then Sakyamuni says,
“But Ananda, I have spent 45 years giving instructions for the guidance of the Sangha. I am
not one of those who jealously keeps their important teachings with a closed fist. The Dharma
has been clearly revealed. Should I declare which direction the Sangha should take? If I did
that, I would be saying the Sangha is dependent on me. But the Tathagata does not think that
way. How could they? I am like an old cart, held together by thongs. I only experience ease in
my body by withdrawing my attention into my heart. Rather than depending on another, each
of you should be an island. Let your refuge be the Dharma. By practicing the Four
Foundations of Mindfulness, that is the way. Now or after I am gone, whoever makes himself
an island, or the Dharma an island, will be foremost amongst the Sangha.”
This is very interesting, that the Buddha isn’t trying to deify himself or make them
dependent on him. He’s saying, “Follow what I taught. Don’t follow or depend on me as a
human being. I gave you the Dharma, I gave you everything. And if I were to make you
dependent on me as a person, that wouldn’t be healthy. And that wouldn’t be also in accord
with my teachings.”

We all need to remember this as practitioners. That the Dharma is our refuge and that by
saying each one of you needs to be an island unto yourself, The Buddha is not saying that
you should isolate yourself, but rather, that you should hold the Dharma within yourself
and not make it dependent on someone else, even a great teacher like the Buddha.

Question 51

51) Who were the Buddha’s two main disciples?

Answer 51

Shariputra – excels in wisdom and insight.

Maudgalyayana – excels in supernormal abilities.

Question 52

52) Describe the Buddha’s parinirvana.

Answer 52

During the last year of Buddha’s life, he gets very ill and buries his pain with equanimity. His
attendants and sangha makes a strong wish that he not pass away. Ananda implores the
Buddha not to pass away. Buddha says, “I have taught generously for 45 years, withholding
nothing. Rather than depending on another, each of you should be an island. Let your refuge
be the dharma. By practicing the four foundations of mindfulness, that is the way. Now or
after I am gone, whoever makes themselves or the dharma an island will be foremost amongst
the Sangha.”
The Buddha makes his way North. In a place called Pava, the Buddha stops in a grove and
goes to a Goldsmith Pava’s house. A meal is prepared and the Sangha is invited. The Buddha
asks to serve the pork dish only to him and the rest of the food the the sangha. The Buddha
gets sick and is bleeding from the bowls. They go to a place called Kushinagra and the group
comes to a river, bathe, cross the river and lay down. Buddha told Ananda to tell the
Goldsmith, “The last meal before enlightenment and parinirvana are meals that accrue special
merit. The fact that he fed the meal to the Buddha was good fortune.” Ananda asks what to do
with the Buddha’s remains.
Buddha says to strive for enlightenment and not venerate his remains. Ananda is very upset
and Buddha says to him, “Don’t worry, even though you have been serving me this whole time
and unable to practice, you will reach enlightenment one I am gone.” Buddha tells Ananda to
go to Kushinagra and tell the people he would die that night. People come and surround the
Buddha and even on his death bead that night, he ordains one aesthetic to be a monk – name
Subhadra.
After Subhadra had left, he said to Ananda,
“When the Blessed One is gone, you might think that the Teacher is gone, that you no
longer have a teacher. This is not true. The Dharma, the discipline, and the practice will
be your teacher when I am gone.”
At that point, he asked the Bhikshus if they had any more questions, if they had any doubts that
they needed any clarification about. And the monks were silent. And then Ananda said it was
wonderful that there were no doubts, and that this was a sign, really, that it was the Buddha’s
time to go, that all the doubts were cleared.
At that point, the Buddha said to Ananda, “You speak from confidence, but the Tathagata
knows from direct knowledge that there is not a Bhikshu in all the 500 who has a doubt.
The least advanced has entered the stream and will not fall back.” And then he said,
“Truly, monks, I declare to you it is the nature of whatever is formed to dissolve. Attain
perfections through diligence.” And those were his last words.
And then he went by stages into Nirvana. And at the point where he really passed into
Nirvana, which is why it’s called his Paranirvana, or second Nirvana, there was thunder in
the heavens and there was an earthquake. So again, the Earth spoke as it had at the time of his
enlightenment.