February 17, 2023
 

In accordance with the Buddhas’ custom, Venerable Sārīputta was informed that they would not go straight home but instead practice begging for alms when visiting relatives. Then, with a coral-colored robe over his shoulder and a pitch-black stone bowl in his hand, the Buddha, like a lion king with golden hair, led over five hundred Arahant monks into the city. They walked from one road to another, from door to door, regardless of residents’ wealth or status – rich or poor, royal or common… This was the first time the city of Kapilavatthu had been illuminated by the presence of monks, who had become the talk of the town since yesterday afternoon! It was said that the founder of this new religion was the Buddha, who was none other than their beloved Prince Siddhattha, known for his moral nature! Word-of-mouth spread rapidly throughout the city, and soon people were curious and surprised to see the Buddha and his group of monks. They gathered, pointed, and discussed. Then they went together to see and respectfully offered alms to the Buddha and his companions.
 
Upon hearing the news from his servants, King Suddhodāna felt a mix of anger and sympathy. He immediately departed from the palace on a four-horse carriage and arrived on the main road, where he saw a line of recluses like a winding dragon that stretched out across the landscape. The Buddha, with his tall, majestic, and dignified figure, took the lead step by step like a phoenix lord! Unconsciously, respect welled up within the King and his anger suddenly dissipated. Approaching the Buddha, he politely bowed, but spoke in a tone of disbelief and disappointment:
 
“Anyway, the Crown Prince is still considered the king of this country! Are you suggesting that neither the royal family nor I can provide a single meal for you? Must you beg and wander like a common beggar on the streets? How could the Prince hurt the royal family like this? Did you mean to humiliate our long-standing tradition in such a manner?”
 
The Buddha came to a halt and offered a gentle smile.
 
“That is not the case, Your Majesty, Father! The Tathāgata has never intended to hurt or to humiliate the royal family or the long-standing tradition. Going from house to house to seek alms is a tradition and a part of the lineage of the Tathāgata.”
 
The king’s tone softened, but his will remained steadfast.
 
“The Sakya clan has been known for its brave warriors. I have never seen anyone from our lineage begging and enduring such humiliation.”
 
The Buddha spoke gently to the king. “Your Majesty, Father,” he said, “although it may not be the tradition of the heroic Sakya lineage, it is the tradition of the buddhas of the three temporal dimensions: past, present, and future. In this tradition, everyone must beg for food. A spoonful of porridge, a patch of rice from the poor, or a delicacy from a king is equally valued by a monk. In the eyes of a monk, all are equal regardless of their wealth, nobility, or social status. Whether a person is a Brāhmaṇa (priests, gurus, academic class), Khattiya (rulers, administrators, warriors), Vessa (artisans, tradesmen, farmers, merchants), Sudda (manual laborers), or Caṇḍāla (slaves, the untouchables), they are human beings possessing equal dignity and worth. Everyone is capable of enlightenment and liberation.”
 
After taking a short break, the Buddha signaled his attendant Nāgita to follow and hold his bowl for him and asked Venerable Sārīputta to go with him. Meanwhile, Venerable Mahākassapa and Venerable Kāḷudāyi led the Sangha to disperse on the streets and beg for alms, and then they returned to Nigrodhārāma park to wait for him.
 
As the Buddha held his father’s hand and walked back to the palace, he continued the story. “Do you see, Father, our society is too disparate in property and unequal in rights. Some people are too poor and needy, some people are too rich and luxurious. Discrimination and class racism have created a gulf of separation, causing many people to lose their human values. The Dhamma that the Tathāgata enlightened and realized is human-centered, and everyone is equal. Thus, begging through the door of every house without distinction is the practice method of all monks from thousands of years ago to thousands of years later. While walking for alms, they are humble and quiet; they are mindful and alert; they are non-materialistic and minimalist; they are selfless and modest; they are relaxed and transcendent! In addition, they also create opportunities for people to open their hearts. Anyone can give alms, make offerings, and sow the Dhamma seed. Doing so brings happiness and peace to yourself and others. Human values and principles ​​- that wonderful aesthetics – should have been applied by the dynasty, respecting the dignity of every human for equality, love, and the happiness of all peoples.”
 
Upon hearing the Buddha’s words, the conditions became favorable, and King Suddhodāna attained the Stream-entry level. He experienced a clarity of mind, unshakable faith, and all doubts were resolved. He humbly and joyfully invited the Buddha to the palace for a meal. And just like that, after the Buddha’s subsequent teachings, the King attained the status of a One-Returner. The Buddha’s stepmother Gotamī also reached the Stream-entry level, the last seven-birth level (Sotāpatti).
 
Princess Yasodharā was still overcome with tears in the harem, uncertain how to face the Buddha. However, the Buddha understood Yasodharā’s thoughts and went to sit on the seat that had been arranged for Him. Yasodharā, dressed in a moon-colored sarī, without any flashy makeup, jewelry, perfume, and flowers, walked on her knees from the harem to Buddha’s feet. She knelt before him with her face down, weeping uncontrollably. Buddha allowed her to cry and express her emotions. After some time, as her tears washed away her long-suppressed sentiments, the Buddha spoke softly to her.
 
“Dear Yasodharā! Dear Gopā! The Tathāgata is still the same as before! The Tathāgata is still the same man! But now, the Tathāgata’s mind is purer, and the Tathāgata’s wisdom is more radiant! The Tathāgata has found the eternal value of life that, once upon a time, the kings and we pondered together, sleeplessly. Now, the Tathāgata embodies what is within this life – but also outside and beyond this life, to help all sentient beings. Therefore, the Tathāgata no longer lives for himself but lives for the happiness and well-being of sentient beings of the three spheres and four forms of births. Dear Gopā! As a wise person, who shares the Tathāgata’s joy and suffering and shares the same Perfection of vows with the Tathāgata, Gopā should understand this!”
 
Receiving the words that opened her heart, Yasodharā wiped away the tears. Queen Gotamī looked at the Princess affectionately and praised her virtues:
 
“Since the day the Prince left the palace, the Princess had been extremely sad, as if she had lost the most precious treasure in the world. Despite this, she managed to maintain a rare level of self-control. Her greatest source of comfort was young Rahula. Upon hearing that the Prince was living an ascetic life, wandering without a home or possessions, the Princess gave up her jewels and makeup and started wearing a simple white sarī. She also began to follow an ascetic lifestyle, giving up perfumes, ointments, high beds, and warm blankets. Instead, she just used tree trunks for a pillow, lay on the ground, and ate only a little food every day at noon. Although many kings, princes, and other wealthy aristocrats came to ask for her hand in marriage, the Princess refused them all. When she heard that the Prince had attained Buddhahood, wearing a yellow robe and leading a pure and tranquil Sangha to visit the homeland, the Princess also wore a yellow sari. The Princess possesses perfect virtues and empathizes with and shares the Prince’s suffering every year, month, and day of separation.”
 
“Yasodharā went to the Queen’s side and abruptly interrupted her, saying, “Mother, let us not speak further. The Prince is now a Buddha, and there is nothing that a Buddha does not know.”
 
“That’s right, Gopā! There is nothing that the Tathāgata does not know! The Tathāgata possesses knowledge that extends beyond what one can imagine.” Then He continued, addressing the King and Queen Gotamī, “Such is Gopā, not only in this present life but also in immeasurable past lives, from the time of Buddha Dīpaṅkāra and through twenty four Perfect Self-enlightened Buddhas (Sammasambuddha), she has embodied correctness, dignity, virtue, and faithfulness. She shared in the Tathāgata’s joy and sorrow and constantly provided support and encouragement in the Tathāgata’s practice to become the Perfect Self-enlightened Buddha.”
 
Having said that, the Buddha lifted the veil of the past:
 
Excerpted from Cuộc Đời Một Vầng Nhật Nguyệt 2
 
(To be continued…)
 
 

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Source: Dhammacetiya