Significance of Pilgrimage

The earliest centres of Buddhist pilgrimages were the places associated with the life and Teachings of the great Master. These four places are Lumbini, Bodh Gaya, Sarnath and Kusinara. Lumbini, in what is now Nepal, is the birthplace of Gautama Buddha. The others are in India: Bodh Gaya was the place, under the pipal or Bo tree, where the Buddha was enlightened after practising meditation for several years. Sarnath was the scene of His first teaching and Kusinara was the place of His death or final Nirvana.

Pilgrims meditating and paying respects at the place of the Buddha's Parinirvana at the Nirvana Temple, Kusinara.

After the death of the Buddha, the relics of His body were collected from the funeral pyre and divided into eight parts. These were distributed to the claimants and stupas, or burial mounds, were erected on the relics. The practice of pilgrimage in Buddhism probably started with visits to these places, the purpose of which was to achieve personal advantage such as rebirth in a good location, as well as to honour the great master. Thus the custom of pilgrimage has been widespread among Buddhist for many centuries and is common to both the Mahayana and Theravada traditions.

But if we consider the history of pilgrimage in Buddhism, we notice that in the earliest order and scheme of Buddhist monastic life as described in the Tripitika, there is no recognition of the duty or advantage of pilgrimage. According to a commentary to the Vinaya Sutra known as 'Lung-Treng-Tik' in Tibetan by the First Dalai Lama (1392-1474), the Buddha is said to have emphasised several times the importance of pilgrimage.

"Bhikkhus, after my passing away, all sons and daughters who are of good family and are faithful should as long as they live, go to the four holy places and remember: Here at Lumbini, the enlightened one was born; here at Bodh Gaya he attained enlightenment, here at Sarnath he turned the wheel of Dharma; and there at Kusinara he entered Parinirvana. Bhikkhus, after my passing away there will be activities such as circumambulation of these places and reverence to them. Thus it should be told to them for they, who have faith in my deeds and awareness of their own, will travel to higher states. After my passing away, the new Bhikkhus who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated Karmas or actions."

A pilgrim is defined in the Dhammapada as one who has abandoned the world. In Buddhist literature there is mention of becoming a 'wanderer' and being free of worldly attachments by becoming a member of the Buddhist Sangha or order. However, the wandering of a monk was not completely aimless, it included visits to sacred shrines for religious merits. It is mentioned in the Mahavagga, "Go ye Bhikkhus (monks), wander for the gain of the many for the welfare of the many, out of compassion for the world and for the gain and the welfare of gods and men". The wandering mode of living of Buddhist monks without a settled home and the practice of pilgrimage contributed to the spread of Buddhism.

source: http://www.buddhanet.net/e-learning/buddhistworld/about-pilgrim.htm

Lumbini - Birth Place of the Buddha

Lumbini is the place where the Buddha, known as the Tathagata* was born. It is the place which should be visited and seen by a person of devotion and which should cause awareness and apprehension of the nature of impermanence.' * Tathagata - One who has found the Truth. The birthplace of the Gautama Buddha, Lumbini, is the Mecca of every Buddhist, being one of the four holy places of Buddhism. It is said in the Parinibbana Sutta that Buddha himself identified four places of future pilgrimage: the sites of his birth, enlightenment, first discourse, and death. All of these events happened outside in nature under trees. While there is not any particular significance in this, other than it perhaps explains why Buddhists have always respected the environment and natural law.

Nativity scene [ click for full view ]

Lumbini is situated at the foothills of the Himalayas in modern Nepal. In the Buddha's time, Lumbini was a beautiful garden full of green and shady Sal trees (Shorea). The garden and its tranquil environs were owned by both the Shakyas and Kolias clans. King Suddhodana, father of Gautama Buddha was of the Shakya dynasty belonging to the Kshatriya or the warrior caste. Maya Devi, his mother, gave birth to the child on her way to her parent's home in Devadaha while taking rest in Lumbini under a sal tree in the month of May in the year 642 B.C. The beauty of Lumbini is described in Pali and Sanskrit literature. Maya Devi it is said was spellbound to see the natural grandeur of Lumbini. While she was standing, she felt labor pains and catching hold of a drooping branch of a Sal tree, the baby, the future Buddha, was born.

The bas relief above [ click to view ] depicts Maya Devi with her right hand holding on to a branch of a sal tree with a newborn child standing upright on a lotus petal, shedding an oval halo, around his head, while two celestial figures pour water and lotuses from vessels of heaven as indicated by the delineation of clouds. This nativity scene was installed by Malla Kings of the Naga dynasty from about the 11th to 15th Century in the Karnali zone of Nepal.

In 249 BC, when the Emperor Ashoka visited Lumbini it was a flourishing village. Ashoka constructed four stupas and a stone pillar with a figure of a horse on top. The stone pillar bears an inscription which, in English translation, runs as follows: "King Piyadasi (Ashoka), beloved of devas, in the 20 year of the coronation, himself made a royal visit, Buddha Sakyamuni having been born here, a stone railing was built and a stone pillar erected to the Bhagavan having been born here, Lumbini village was taxed reduced and entitled to the eight part (only)".

Maya Devi Temple

Lumbini remained neglected for centuries. In 1895, Feuhrer, a famous German archaeologist, discovered the great pillar while wandering about the foothills of the Churia range. Further exploration and excavation of the surrounding area revealed the existence of a brick temple and a sandstone sculpture within the temple itself which depicts the scenes of the Buddha's birth.

It is pointed out by scholars that the temple of Maya Devi was constructed over the foundations of more than one earlier temple or stupa, and that this temple was probably built on an Ashokan stupa itself. On the south of the Maya Devi temple there is the famous sacred bathing pool known as Puskarni. It is believed that Maha Devi took a bath in this pool before the delivery. By the side of the Ashoka pillar there is a river which flows southeast and is locally called the 'Ol' river. In 1996, an archaeological dig unearthed a "flawless stone" placed there by the Indian Emperor Ashoka in 249 BC to mark the precise location of the Buddha's birth more than 2,600 years ago, if authenticated, the find will put Lumbini even more prominently on the map for millions of religious pilgrims.

Recently, several beautiful shrines have been built by devotees from Buddhist countries. A visit to Lumbini, the birthplace of Buddha, is not only for spiritual enlightenment but also for solace and satisfaction that one gets in such a calm and peaceful place.

source: http://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm

Bodh Gaya - Place of Enlightenment

Seat of Enlightenment: The Diamond Throne, Vajrasana.

"Bodh Gaya is the place where Gautama Buddha attained unsurpassed, supreme Enlightenment. It is a place which should be visited or seen by a person of devotion and which would cause awareness and apprehension of the nature of impermanence".

Siddhartha Gautama, the Buddha-to-be, had been dwelling on the banks of the Nairanjana River with five ascetic followers for six years practicing austerities. Realising that austerities could not lead to realisation he abandoned them. His five ascetic companions disgusted at his seeming failure, deserted him and left for Sarnath.

He then moved towards the village of Senani where he was offered rice milk by a Brahmin girl, Sujata. Accepting from a grass-cutter a gift of kusa grass for a mat, the Bodhisattva took a seat under a pipal tree facing east. Here he resolved not to rise again until enlightenment was attained.

"Here on this seat my body may shrivel up,
my skin, my bones, my flesh may dissolve,
but my body will not move from this seat
until I have attained Enlightenment,
so difficult to obtain in the course of many kalpas".

As Gautama sat in deep meditation, Mara, Lord of Illusion, perceiving that his power was about to be broken, rushed to distract him from his purpose. The Bodhisattva touched the earth, calling it to bear witness the countless lifetimes of virtue that had led him to this place of enlightenment. When the earth shook, confirming the truth of Gautama's words, Mara unleashed his army of demons. In the epic battle that ensued, Gautama's wisdom broke through the illusions and the power of his compassion transformed the demons' weapons into flowers and Mara and all his forces fled in disarray.

The Maha Bodhi Temple

The historical place at which the Enlightenment took place became a place of pilgrimage. Though it is not mentioned in the scriptures, the Buddha must have visited Bodh Gaya again in the course of his teaching career. About 250 years after the Enlightenment, the Buddhist Emperor, Ashoka visited the site and is considered the founder of the Mahabodhi Temple. According to the tradition, Ashoka, as well as establishing a monastery, erected a diamond throne shrine at this spot with a canopy supported by four pillars over a stone representation of the Vajrasana, the Seat of Enlightenment.

The temple's architecture is superb but its history is shrouded in obscurity. It was constructed with the main intention of making it a monument and not a receptacle for the relics of the Buddha. Several shrines were constructed with enshrined images for use as places of worship.

The basement of the present temple is 15m square, 15m in length as well as in breadth and its height is 52m which rises in the form of a slender pyramid tapering off from a square platform. On its four corners four towers gracefully rise to some height. The whole architectural plan gives pose and balance to the observers.

Inside the temple there is a colossal image of the Buddha in the "touching the ground pose", bhumisparsha mudra. This image is said to be 1700 years old and is facing east exactly at the place where the Buddha in meditation with his back to the Bodhi tree was enlightened.

The Bodhi Tree

For seven days after the Enlightenment, the Buddha continued to meditate under the Bodhi tree without moving from his seat. During the second week he practiced walking meditation. A jewel walk, Chankramanar, was built as a low platform adorned with nineteen lotuses which are parallel to the Maha Bodhi temple on its north side. For another week the Buddha contemplated the Bodhi tree. In this place a stupa was built called Animeschalochana situated to the north of the Chankramanar.

On the back of the main temple situated to the west (see picture) there is an ancient pipal tree Ficus religiosa or Bodhi tree. It was under this tree that Gautama sat for enlightenment. The present tree is considered only as the descendant of the original tree. There is a tradition that Ashoka's wife had it secretly cut down because she became jealous of the time Ashoka spent there. But it grew again and a protective wall was also built at the time. Many sacred trees in India and other countries are originally raised from seeds brought from the ancient Bodh Gaya tree. A shoot of the original Bodhi tree was taken to Sri Lanka in the 3rd century B.C. by Bhikkhuni Sangamitta, daughter of Ashoka, where the Lankan king Devanampiyatissa planted it at the Mahavihara monastery in Anuradhapura where it still flourishes today. While the Vajrasana was the specific site of the enlightenment, the Bodhi tree, closely linked to the Buddha's accomplishment, became a central focus of devotion early in the history of the Sangha. Pilgrims sought the Bodhi Tree's seeds and leaves as blessings for their monasteries and homes.

Around the Bodhi tree and the Mahbodhi temple there are quadrangular stone railings around 0.2m high with four bars including the top piece. These are of two types and can be distinguished from each other in style and material used. The older set is dated to about 150 BC and made of sandstone while the latter set is probably of the Gupta period (300-600 AD) and constructed from course granite. The older set has a number of designs representing scenes from the purchase of Jetavana by Ananthapindika at Sravasti, Lakshmi being bathed by elephants, Surya riding a chariot drawn by four horses, etc. On the latter set there are figures of stupas, Garudas, etc. In most of these railings lotus motifs are commonly used.

Bodhgaya Revitalised

Since 1953, Bodh Gaya has been developed as an international place of pilgrimage. Buddhists from Sri Lanka, Thailand, Burma, Tibet, Bhutan and Japan have established monasteries and temples within easy walking distance of the Mahabodhi compound. The site of the enlightenment now attracts Buddhists and tourists from all over the world.

At any time during the cooler months between December and March, a visitor to Bodh Gaya can observe a continual stream of Indian and international pilgrims walking the roads or arriving in buses, circumambulating the temple, performing prostrations and offering prayers in a multitude of languages. For those who aspire to awaken their full potential, Bodh Gaya today is truly a field vibrant with the potentiality of enlightenment. Enriched by devotion of Buddhists of all traditions, this holy site is emerging as a powerful inspiration to the modern world, awakening people of all nations to the real possibility of enlightenment.

source: http://www.buddhanet.net/e-learning/buddhistworld/bodgaya.htm

Sarnath - The First Teachings

After attaining enlightenment at Bodh Gaya the Buddha went to Sarnath; and it was here that he preached his first discourse in the deer park to set in motion the 'Wheel of the Dharma'. It is one of the most holy sites as in this place the stream of the Buddha's teaching first flowed.

At this place, the Buddha encountered the five men who had been his companions of earlier austerities. On meeting the enlightened Buddha, all they saw was an ordinary man; they mocked his well-nourished appearance. "Here comes the mendicant Gautama," they said, "who has turned away from asceticism. He is certainly not worth our respect." When they reminded him of his former vows, the Buddha replied, "Austerities only confuse the mind. In the exhaustion and mental stupor to which they lead, one can no longer understand the ordinary things of life, still less the truth that lies beyond the senses. I have given up extremes of either luxury or asceticism. I have discovered the Middle Way". Hearing this the five ascetics became the Buddha's first disciples.

Gautama Buddha started teaching not to debate but for the advantage of and out of compassion for human beings. He explained the middle way which avoids extremes, the Four Noble Truths, and prescribed the Eight-fold path. The Four Noble Truths are: 1. There is suffering; 2. Suffering has a cause; 3. The cause is removable, and 4. There are ways to remove the causes. So as to remove the causes the Buddha prescribed an Eight-fold Path: Right speech, Right action, Right livelihood, Right effort, Right mindfulness, Right concentration, Right attitude and Right view.

A Monastic tradition flourished for over 1,500 years on the site of the deer park at Sarnath. In the third century BC Ashoka erected a column 15.24 m in height which had four lions as its capital which is now treasured in the archaeology museum. The lion symbolises both Ashoka's imperial rule and the kingship of the Buddha. The four-lion capital was adopted as the emblem of the modern Indian republic. The last and largest monastery constructed before the Muslim invasion was Dharma-Chakar-Jina Vihar, erected by Kumardevi, wife of King Govinda Chandra, who ruled over Benares during 1114 to 1154. In 1194 AD, Kutubuddin Aibak, the Muslim conqueror, leveled the city to the ground. Sarnath became a forest of debris below which the historical ruins remained buried. Of the two great stupas which adorned the city only the Dhamekha remained which is of the 6th century.

The Dhamekha Stupa

This is the most conspicuous structure at Sarnath. Colonel Cunningham bore a shaft from the top centre of the stupa and discovered a stone tablet on which an inscription is written with the word Dhamekha, and mentions that this is the spot where the Buddha delivered his first sermon. Dhamekha seems to be a distorted form of Dharma Chakra which means turning the wheel of the Dharma. It is also said that at this spot the five ascetics who left Gautama Buddha in Bodh Gaya used to live in huts. The original stupa was constructed by Ashoka. The present size of the stupa is 31.3 m high and 28.3 m in diameter. The lower portion of the stupa is covered completely with beautifully carved stones. The design consists of a broad band of Swastika (fylfot) carved in different geometrical patterns with a finely chiselled lotus wreath, running over and below the swastikas.

The Dhamekha stupa is considered to be the sacred place where the voice of Buddhism was first heard. Many dignitaries of Buddhist countries visit this place for circumambulation of this sacred stupa and to worship the Buddha. Tibetans Buddhist circumambulate it chanting the mantra 'Om mani padme hum'. The first discourse of the Buddha was on the 'Wheel of Law'. The wheel symbolises samsara (world), the eternal round of existence which goes on and on, life after life because of ceaseless cravings and desire.

source: http://www.buddhanet.net/e-learning/buddhistworld/sarnath.htm

Kusinara - Place of the Great Passing Away

The Buddha's last days are described in the Pali text called the Great Parinirvana Sutra (Parinirvana meaning "completed nirvana"). The Buddha's living nirvana, achieved during enlightenment, at death transforms to nirvana without human residue. Self possessed, without psychological pain, untroubled by the thoughts of death, the Buddha identifies four places of future pilgrimage: the sites of his birth, enlightenment, first sermon, and death. "But don't hinder yourself by honouring my remains," he added.

On reaching the village of Kusinara of the Mallas on the further side of the Hiranyavati river, the Buddha realised that his end was fast approaching. He told Ananda to prepare a bed for him with its head turned towards the north between two sal trees. Ananda who served him for 20 years was deeply upset. "Don't grieve, Ananda!" the Buddha consoles him. "The nature of things dictates that we must leave those dear to us. Everything born contains its own cessation. I too, Ananda, am grown old, and full of years, my journey is drawing to its close, I am turning 80 years of age, and just as a worn-out cart can only with much additional care be made to move along, so too the body of the Buddha can only be kept going with much additional care".

As desired by the Buddha, the Mallas of Kusinara were informed of his impending death, and they came to pay respects to him. Among them was a mendicant named Subhadra, a 120 year old Brahmin. He had earlier been turned away by Ananda but when the Buddha overheard this he called the Brahmin to his side. He was admitted to the Sangha (Buddhist order) and immediately after his conversion he passed away.

The Ramabhar Stupa: The Buddha's cremation place, Kusinara.

When the third quarter of the night approached, the Buddha asked his disciples three times if there were any doubts about the teachings or the disciplines. The Bhikkhus stood silent. "Not one, Ananda, has misgivings. All will eventually reach enlightenment.

The Buddha then said his final words, "Listen, Bhikkhus, I say this: all conditioned things are subject to decay, strive with diligence for your liberation".

He then passed into meditational absorptions and entered Mahaparinirvana (the great passing away). It was the full moon of the month of Vaisakha (April-May) and the year was probably between 487 and 483 B.C. However, according to the Sri Lankan tradition and other southeastern countries, it is believed that the Buddha entered Parinirvana in 544-543 B.C.

For the next six days the body of the Great Master was laid in state. Preparations were made for his funeral under the direction of Anirudha a cousin and follower of the Buddha. On the seventh day, after honouring the body with perfumes and garlands, it was taken to the Mukutbandhana Chaitya, the sacred shrine of the Mallas. The last ceremony was performed by Maha Kasapa and the body of the Great Master was cremated with due honour. When the cremation was completed the ashes were collected by the Mallas as relics, which consisted of a skull bone, teeth and inner and outer shrouds. The relics were then distributed into eight shares amongst the representatives of the other eight Kingdoms which constituted ancient northern India. These relics were again subdivided after King Ashoka decided to build 84,000 stupas. Today these relics are enshrined in stupas across Asia.

Mahaparinirvana Temple, Kusinara.

The present temple was built by the Indian Government in 1956 as part of the commemoration of the 2,500th year of the Mahaparinivana or 2500 BE (Buddhist Era). Inside this temple, one can see the famous Reclinging Buddha image lying on its right side with the head to the north. The statue is 6.1 m long and rests on a stone couch. [ see link ]

On the front of the couch are three sculptures, believed to represent Ven. Ananda near the feet, Ven. Subhadda at the middle and Ven. Dabba Malla at the corner. At the centre is an inscriptionof the 5th century AD, which states the statue was "a gift of the monk Haribala of the Mahavihara and was fashioned by Dinna". This 1500-year old reclining Buddha image was executed out of one block of red sandstone brough in from Mathura during the Gupta period. It was discovered in 1876 in a dilapidated condition and the scattered fragments were successfully pieced together.

Excavation showed that the original temple on the site consisted of an oblong hall and antechamber with its entrance facing the west. Large number of bricks with carved surfaces found among the rubbish indicated that the temple had a barrel-vaulted roof not unlike that on the modern temple.

source: http://www.buddhanet.net/e-learning/buddhistworld/kusinaga.htm