THE BUDDHA IN THE MAJJHIMA NIKĀYA

Biographical information for its own sake was never an overriding concern of the redactors of the Pali Canon, and thus the data the Majjhima provides on the life of the Buddha is scanty and uncoordinated, included principally because of the light it sheds on the Buddha as the ideal exemplar of the spiritual quest and the fully qualified teacher. Nevertheless, though it subordinates biography to other concerns, the Majjhima does give us the fullest canonical account of the Master's early life as a Bodhisatta, a seeker of enlightenment. With the Dīgha it shares the miraculous story of his conception and birth (MN 123), but its version of his great renunciation has been stripped to bare essentials and related in the stark terms of existential realism. In his youth, having seen through the sensual delights to which his princely status entitled him (MN 75.10), the Bodhisatta decided that it was futile to pursue things subject like himself to ageing and death and thus, with his parents weeping, he left the home life and went in search of the ageless and deathless, Nibbāna (MN 26.13). MN 26 tells of his discipleship under two accomplished meditation teachers of the day, his mastery of their systems, and his consequent disillusionment. MN 12 and MN 36 describe his ascetic practices during his six hard years of striving, a path he pursued almost to the point of death. MN 26 and MN 36 both relate in lean and unembellished terms his attainment of enlightenment, which they view from different angles, while MN 26 takes us past the enlightenment to the decision to teach and the instruction of his first disciples. From that point on connected biography breaks off in the Majjhima and can only be reconstructed partially and hypothetically.

Again, despite the absence of any systematic account, the Majjhima offers a sufficient number of cameo portraits of the

Buddha for us to obtain, with the aid of information provided by other sources, a fairly satisfactory picture of his daily activities and annual routine during the forty-five years of his ministry. A commentarial text shows the Buddha's daily schedule as having been divided between periods of instructing the bhikkhus, giving discourses to the laity, and secluded meditation, during which he usually dwelt either in the "abode of voidness" (MN 121.3, MN 122.6) or in the attainment of great compassion. The day's single meal was always taken in the forenoon, either received by invitation or collected on almsround, and his sleep was restricted to a few hours per night, except in the summer, when he rested briefly during the middle of the day (MN 36.46). The annual routine was determined by the Indian climate, which divided the year into three seasons a cold season from November through February, a hot season from March through June, and a rainy season from July through October. As was customary among the ascetics of ancient India, the Buddha and his monastic community would remain at a fixed residence during the rainy season, when torrential rains and swollen rivers made travel almost impossible. During the rest of the year he would wander through the Ganges Valley expounding his teachings to all who were prepared to listen.

The Buddha's main seats of residence for the rains retreat (vassa) were located at Sāvatthī in the state of Kosala and Rājagaha in the state of Magadha. At Sāvatthī he would usually stay at Jeta's Grove, a park offered to him by the wealthy merchant Anāthapindika, and accordingly a great number of Majjhima discourses are recorded as having been given there. Occasionally at Sāvatthī he would reside instead at the Eastern Park, offered by the devout lay-woman Visākhā, also known as "Migāra's mother." In Rājagaha he often stayed at the Bamboo Grove, offered by the king of Magadha, Seniya Bimbisāra, or for greater seclusion, on Vulture Peak outside the city. His wanderings, during which he was usually accompanied by a large retinue of bhikkhus, ranged from the Angan country (close to modern West Bengal) to the Himalayan foothills and the Kuru country (modern Delhi). Occasionally, when he saw that a special case required his individual attention, he would leave the Sangha and travel alone (see MN 75, MN 86, MN 140).

Although the Canon is precise and reliable in affording such details, for the early Buddhist community interest focuses upon the Buddha not so much in his concrete historical particularity as in his archetypal significance. Whereas outsiders might view him as merely one among the many spiritual teachers of the day - as "the recluse Gotama" - to his disciples "he is vision, he is knowledge, he is the Dhamma, he is the holy one,... the giver of the Deathless, the lord of the Dhamma, the Tathāgata" (MN 18.12). The last term in this series is the epithet the Buddha uses most often when referring to himself and it underscores his significance as the Great Arrival who brings to fulfilment a cosmic, repetitive pattern of events. The Pali commentators explain the word as meaning "thus come" (tatha ägata) and "thus gone" (tatha gata), that is, the one who comes into our midst bearing the message of deathlessness to which he has gone by his own practice of the path. As the Tathāgata he possesses the ten powers of knowledge and the four intrepidities, which enable him to roar his "lion's roar" in the assemblies (MN 12.9-20). He is not merely a wise sage or a benevolent moralist but the latest in the line of Fully Enlightened Ones, each of whom arises singly in an age of spiritual darkness, discovers the deepest truths about the nature of existence, and establishes a Dispensation (sāsana) through which the path to deliverance again becomes accessible to the world. Even those of his disciples who have attained unsurpassable vision, practice, and deliverance still honour and venerate the Tathāgata as one who, enlightened himself, teaches others for the sake of their enlightenment (MN 35.26). Looking back at him following his demise, the first generation of monks could say: "The Blessed One was the arouser of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path; he was the knower of the path, the finder of the path, the one skilled in the path," which is followed by and attained to afterwards by his disciples (MN 108.5).