Maha Buddha Exhibition Hall

၃၃။    တောထွက်သောအရွယ်                        =     (၂၉)နှစ် အရွယ်။

၃၄။    တောထွက်သည့်ခုနှစ်                          =     မဟာသက္ကရာဇ် (၉၇)ခုနှစ်။

၃၅။    တောထွက်သည့် လ၊ နေ့၊ အချိန်             =     ဝါဆိုလပြည့်၊ တနင်္လာနေ့၊ ညသန်းခေါင်ယံအချိန်။

၃၆။    တောထွက်နိုင်ရန် ကူညီသူများ              =     ဖွားဖက်တော်၊ ဆန္ဒအမတ်နှင့် ကဏ္ဍကမြင်း။

၃၇။    တောမထွက်အောင် တားဆီးသောနတ်    =     မာရ်နတ် (နတ်အဖျက်သမား)။

၃၈။    ဘုရားလောင်းအား သင်္ကန်းလှူသူ          =     ဃဋိကာရဗြဟ္မာမင်း။

၃၉။    ဆံတော်ပယ်သည့်နေရာ                       =     အနော်မာ သောင်ပြင်။

၄ဝ။    ဘုရားလောင်း၏ ဆံတော်ကိုခံယူသူ        =     သိကြားမင်း (ရတနာပန်းကလပ်ဖြင့် ခံယူသည်)။

၅၀။   ဘုရားလောင်းအား မြက်ရှစ်ဆုပ်လှူသူ    =     မြက်ရိတ်ပုဏ္ဏား သောတ္ထိယ (သွတ်ထိယ)။

၅၁။    ဘုရားဖြစ်ခါနီး လာနှောင့်ယှက်သူ  =     မာရ်နတ်။

၅၂။    ရရှိသောဉာဏ်တော်များ   =     ညဉ့်ဦးယံ၌ ပုဗ္ဗေနိဝါသာနုဿတိဉာဏ်ကိုရသည်။ သန်းခေါင်ယံ၌ ဒိဗ္ဗစက္ခုဉာဏ်ကိုရသည်။ မိုးသောက်ယံ၌ အာသဝက္ခယဉာဏ်ကိုရသည်။

၅၃။    ဘုရားဖြစ်ချိန်သက်တော်      =     ၃၅-နှစ်။

၅၄။    ဘုရားဖြစ်သည့် ခုနှစ်          =     မဟာသက္ကရာဇ် (၁ဝ၃) ခုနှစ်။

၅၅။   ဘုရားဖြစ်သည့် လ၊ နေ့၊ အချိန်    =     ကဆုန်လပြည့်၊ ဗုဒ္ဓဟူးနေ့၊ နံနက်အရုဏ်တက်ချိန်။

၅၆။   ဘုရားအဖြစ်သို့ ရောက်ရှိသောနေရာ    =     ဖွားဖက်တော် မဟာဗောဓိညောင်ပင်ရင်း အပရာဇိတ ရတနာပလ္လင်တော်။

၅၇။   ဘုရားရှင်ဘွဲ့တော်  =    ဂေါတမမြတ်စွာဘုရား။

၅၈။   ဘုရားပွင့်ရာသက်တမ်း   =     အနှစ် (၁ဝဝ) တမ်း။

၅၉။   တရားဦး ဓမ္မစကြာဟောသည့်နေရာ   =     ဗာရာဏသီပြည်၊ မိဂဒါဝုန်တော။

၆ဝ။   ဓမ္မစကြာဟောသည့် လ၊ နေ့၊ အချိန်   =     မဟာသက္ကရာဇ် ၁၀၃-ခုနှစ်၊ ဝါဆိုလပြည့်၊ စနေနေ့၊ နေဝင်ခါနီးအချိန်။

၅၁။    ဘုရားဖြစ်ခါနီး လာနှောင့်ယှက်သူ    =     မာရ်နတ်။

၅၂။    ရရှိသောဉာဏ်တော်များ   =     ညဉ့်ဦးယံ၌ ပုဗ္ဗေနိဝါသာနုဿတိဉာဏ်ကိုရသည်။ သန်းခေါင်ယံ၌ ဒိဗ္ဗစက္ခုဉာဏ်ကိုရသည်။ မိုးသောက်ယံ၌ အာသဝက္ခယဉာဏ်ကိုရသည်။

၅၃။    ဘုရားဖြစ်ချိန်သက်တော် =     ၃၅-နှစ်။

၅၄။    ဘုရားဖြစ်သည့် ခုနှစ်   =     မဟာသက္ကရာဇ် (၁ဝ၃) ခုနှစ်။

၅၅။   ဘုရားဖြစ်သည့် လ၊ နေ့၊ အချိန်  =     ကဆုန်လပြည့်၊ ဗုဒ္ဓဟူးနေ့၊ နံနက်အရုဏ်တက်ချိန်။

၅၆။   ဘုရားအဖြစ်သို့ ရောက်ရှိသောနေရာ  =     ဖွားဖက်တော် မဟာဗောဓိညောင်ပင်ရင်း အပရာဇိတ ရတနာပလ္လင်တော်။

၅၇။   ဘုရားရှင်ဘွဲ့တော်  =   ဂေါတမမြတ်စွာဘုရား။

၅၈။   ဘုရားပွင့်ရာသက်တမ်း   =     အနှစ် (၁ဝဝ) တမ်း။

၅၉။   တရားဦး ဓမ္မစကြာဟောသည့်နေရာ  =  ဗာရာဏသီပြည်၊ မိဂဒါဝုန်တော။

၆ဝ။     ဓမ္မစကြာဟောသည့် လ၊ နေ့၊ အချိန်   =   မဟာသက္ကရာဇ် ၁၀၃-ခုနှစ်၊ ဝါဆိုလပြည့်၊ စနေနေ့၊ နေဝင်ခါနီးအချိန်။

၆၁။    ဓမ္မစကြာတရားနာသူများ  =     လူသာများထဲမှ ပဉ္စဝဂ္ဂီငါးဦးနှင့် နတ်ဗြဟ္မာများ။

၆၂။    ပဉ္စဝဂ္ဂီငါးဦး၏အမည်    =     အရှင်ကောဏ္ဍည (ကွန်ဒင်ည)၊ အရှင်ဝပ္ပ၊ အရှင်ဘဒ္ဒိယ၊ အရှင်မဟာနာမ်၊ အရှင်အဿဇိ။

၆၃။    ပထမဆုံး သရဏဂုံ ၂-ပါးတည်သူ     =     ဥက္ကလာပဇနပုဒ်မှ (ယခုရန်ကုန်မြို့ဟု အချို့ယူဆကြသည်) တပုဿ(တပုတ်သ)နှင့် ဘလ္လိက (ဘန်လိက) ကုန်သည်ညီနောင် နှစ်ယောက်။

၆၄။    ၎င်းတို့အား ဘုရားရှင်ချီးမြှင့်သည့်အရာ =     ဆံတော် (၈)ဆူ။

၆၅။   ဆံတော်ဌာပနာထားသည့်စေတီ =     ရန်ကုန်မြို့ရှိ ရွှေတိဂုံစေတီတော်။

၆၆။   ပထမဆုံး သရဏဂုံ ၃-ပါးတည်သူ  =     ယသ သတိုးသားနှင့် မိသားစု။

၆၇။   အောင်ခြင်း (၈)ပါး   =     မာရ်နတ်၊ အာဠဝကဘီလူး၊ နာဠာဂိရိဆင်၊ အင်္ဂုလိမာလလူဆိုး၊ စိဉ္စမာဏဝိကာ မိန်းမယုတ်၊ နန္ဒေါပနန္ဒနဂါးမင်း၊ ဗကဗြဟ္မာ၊ သစ္စကပရိဗိုဇ်။

၆၈။   ပထမနှင့် နောက်ဆုံးကျွတ်တမ်းဝင်သောသာဝက  = အရှင်ကောဏ္ဍညနှင့် သုဘဒ္ဒပရိဗိုဇ် (သုဘတ်ဒပရိဘိုက်)။

၆၉။   လက်ျာရံ အဂ္ဂသာဝက =     အရှင်သာရိပုတ္တရာ။

၇ဝ။   လက်ဝဲရံ အဂ္ဂသာဝ   =     အရှင်မောဂ္ဂလ္လာန် (မောက်ဂန်လန်)။

၇၁။    အဆုံးအမ သာသနာ  =     ပရိယတ္တိ သာသနာ ၊ ပဋိပတ္တိ သာသနာ၊ ပဋိဝေဓသာသနာ။

၇၂။    ကျင့်စဉ်သိက္ခာ =     သီလ သိက္ခာ၊ သမာဓိ သိက္ခာ၊ ပညာ သိက္ခာ။

၇၃။    ဘုရားရှင်ချမှတ်သောလမ်းစဉ်  =     မဇ္ဈိမပဋိပဒါ (=အလယ်အလတ်) လမ်းစဉ်။

၇၄။    လောကအကျိုးသယ်ပိုးခဲ့သည့်နှစ်ပေါင်း   =   (၄၅)ဝါ၊ (၄၅)နှစ်။

၇၅။   ပရိနိဗ္ဗာန်စံချိန် သက်တော်၊ ဝါတော်  =     သက်တော် (၈ဝ)၊ ဝါတော် (၄၅)။

၇၆။   ပရိနိဗ္ဗာန်စံသော ခုနှစ်, လ,‌ နေ့, အချိန်   =     မဟာသက္ကရာဇ် (၁၄၈)ခုနှစ်၊ ကဆုန်လပြည့်၊ အင်္ဂါနေ့၊ နံနက် အရုဏ်တက်ခါနီးအချိန်။

၇၇။   ပရိနိဗ္ဗာန်စံသည့်နေရာ    =     ကုသိနာရုံပြည်၊ မလ္လမင်းတို့၏ အင်ကြင်းဥယျာဉ်။

၇၈။   တေဇောဓာတ် လောင်တော်မူသောနှစ်,လ, ရက်, နေ့   =     မဟာသက္ကရာဇ် (၁၄၈)ခု၊ ကဆုန်လဆုတ် (၁၂)ရက်၊ တနင်္ဂနွေနေ့။

၇၉။   ကြွင်းကျန်သည့်ဓာတ်တော်ပမာဏ    =     ရှစ်စိတ် (=၂တင်း)။

၈ဝ။   ဓာတ်တော်ကြွင်းကျန်ရစ်စေရန် ဘုရားရှင်ဓိဋ္ဌာန်ရသည့် ရည်ရွယ်ချက်  =     ဓာတ်တော်များကို ပူဇော်နိုင်ရန်နှင့် သတ္တဝါများ ချမ်းသာတိုးပွားအကျိုးများစေရန်။

၈၁။     ဘုရားရှင်၏နောက်ဆုံးအမှာစကား  =   ဖြစ်ပေါ်လာသော ရုပ်နာမ်မှန်သမျှ ပျက်စီးတတ်သောသဘောရှိသောကြောင့် အရာရာမှာ သတိဖြင့်နေကြ။

2. THE FUTURE BUDDHA LIVES A PRINCELY LIFE

When the future Buddha was sixteen, the Royal Father Suddhodana built for him Ramma, the Winter Palace, Suramma, the Summer Palace and Subha, the Rainy Season Palace and made him reside in these three palaces in turn to prevent him from going into reclusion.
The King married Prince Siddhattha, the future Buddha to Princess Yasodhara who was as exquisite as gold, and provided him a luxurious princely life enjoying the worldly pleasures of the five senses.

3. PRINCE SIDDHATTHA, THE FUTURE BUDDHA SEES THE FOUR GREAT OMENS

On the fullmoon day of Wazo, Great Era 96, as the future Buddha was going to the royal park in a coach drawn by four horses, he saw on the way an old man and he realized he too would have to grow old. On another occasion the future Buddha saw a sick man and he realized he too would be sick one day. On another occasion the future Buddha sighted adead man and he realized he too would have to die one day. On the next occasion he saw an ascetic and he felt that the practices and conduct of an ascetic would be of benefit to all living creatures and would lead to escape from existence.

4. THE FUTURE BUDDHA RENOUNCES WORLDLY LIFE

When the realization of the law of ageing, of sickness, and of death alarmed the future Buddha, he resolved to go into reclusion and live the life of an ascetic. At midnight on Monday, the fullmoon day of Wazo, Great Era 97, the future Buddha called his courtier Channa, mounted the royal horse Khantaka, and started out into reclusion. On arrival at the River Anoma, intending to go into reclusion alone, he handed over to Channa his royal robes and horse and sent him back to the capital City.

5. THE FUTURE BUDDHA PRACTISES SEVERE AUSTERITIES

The future Buddha practised severe austerities in the woods of Uruvela. Intially, the future Buddha collected and ate alms-food. Later, he was austere in respect of food. He ate only one grain of rice, one grain of gram or a spoonful of boiled bean water. Because of the meagre nutrition he became thin, pale and weak. His head and face were shrunken like a tender gourd dried in the hot sun. His skin was dry and dark like that of a mangura fish or the back of a bed-bug. The body hair came away when he stroked his body with his palms. His ribs were like the deranged rafters of a dilapidated rest-house. His buttocks were shrivelled like the hoof of a camel. When he touched the skin of his belly it was his backbone that he got hold of. When he stood up he fell down. He aspired to gain omniscience and therefore practised such severe austerities for six years.

6. THE BUDDHA TO BE GAINS ENLIGHTENMENT

When the Buddha to be failed to gain omniscience after six years of severe austerities, he changed over to the middle way, practised inbreathing and out-breathing meditation and penetrated and abided in the fourth jhana or stage of absorption. For the strength to do this, he partook of a fair quantity of nourishment by collecting alms-food. On Wednesday, the fullmoon day of Kason, Great Era 103, sitting cross-legged on the Aparahita throne at the foot of the Maha Bodhi Tree, he conquered the hordes of Mara before sunset. In the first quarter of the night, he acquired the Knowledge of Past Lives. In the middle watch of the night he acquired the Knowledge of the Divine Eye.
In the last watch of the night he acquired the Knowledge of the Destruction of the Taints and attained the supreme Enlightenment of a Buddha. He then pronounced the verse beginning “Throughout the unending births of samsara.”

7. BUDDHA DELIVERS DHAMMA SAKKA THE FIRST SERMON

After attaining Buddhahood, Buddha thought that if He should teach the Dhamma to beings living in sensual pleasures they would not understand and the only result would be lost effort. However, on the plea of Brahma Sahampati, Buddha looked around to see who would be the most fitting persons to preach to and saw the earlier companions, the Five Recluses. Buddha then proceeded to the Migadaya Wood where the Five Recluses were, and on the evening of Saturday, the fullmoon day of Wazo, Great Era 103, just when the sun was about to set and the moon about to rise, He delivered the First Sermon “The Wheel of Law” which begins: “Bikkhus, there are two extremes.”

8. YASA BECOMES A MONK

Yasa, the son of a wealthy merchant revelled in the pleasures of musical entertainment performed only by females. One night, he awoke after midnight and saw the female entertainers sleeping in disgusting disarray as in a cemetery. He became weary of sensual pleasures, departed from his chamber and arrived in the Migadaya Wood where he met The Buddha. Lord Buddha preached the Dhamma, whereupon he attained the stage of Stream-winner. Yasa’s father and his wife Sujata came in search of their lost son, met the Buddha. On hearing Dhamma taught by The Buddha, they became established in the Triple Refuge. Yasa continued to attain the three higher stages and bacame an Arahat. The rich Merchant and his wife were the first to be established in the Triple Refuges.

9. YASODARA REVERENCING THE BUDDHA:
RAHULA ASKS FOR HIS INHERITANCE

Buddha, attended by his two senior disciples, entered the chambers of Yasodara. Yasodara, placing her hands on the insteps of Buddha, reverenced Him and wept. The Royal Father. King Suddhodana, informed Buddha that Yasodara had lived in austerity even as the future Buddha was practising the severe austerities in the woods. Buddha then Preached the Canda Keinnari Jataka.
Prompted by Yasodara, son Rahula asked his father, Buddha, for inheritance. Buddha appointed Sariputta as Preceptor, made Rahula a samanera novice and thus bestowed upon the boy the legacy of the Sasana.

10. BUDDHA PREACHING THE SERMON OF PEACE ON ROHINI

Farmers of Kapilavatthu and Koliya disputed over the use of the waters of the river Rohini that ran between the two states. Kings of the two states prepared for war. Buddha, in order to avoid bloodsned, came and stood above the waters of the Rohini between the two armies and admonished them by preaching the sermon of peace that the very valuable lives should not be lost for the sake of a little bit of worthless water. Thus the war was averted and there was no bloodshed.

11. BUDDHA GAVE PERMISSION FOR WOMEN
TO ESTABLISH THE ORDER OF BIKKHUNIS

While Buddha stayed in Kapilavatthu, His step-mother, Gotami, begged permission for women to be admitted into the Order as Nuns three times but without success. When Buddha was staying in Vesali, Gotami, attended by five hundred sakyan women, with their heads shaven and wearing yellow garments, came to the Buddha.
Petitioned by Venerable Ananda, Buddha permitted step-mother Gotami to establish the Order of Bikkhunis provided they would practice the Eight Weighty Rules.

12. BUDDHA TEACHES QUEEN KHEMA

The beautiful Queen Khema, who was proud of her beauty, avoided Buddha who used to teach about the detestable blemishes of physical beauty. The Queen heard a song about the beauty of Veluvana Monastery and arrived there. To her amazement, the Queen saw a woman, many times more beautiful than herself, fanning Buddha in the monastery. But even as the Queen watched, the beautiful woman fanning Buddha grew older and older fell down through infirmity, began to moan and died. Queen Khema realized the process of life and repented. The Queen accepted Buddha’s guidance and became a bikkhuni.

13. BUDDHA FORBIDS MONKS TO DISPLAY SUPERHUMAN POWER

A wealthy man of Rajagaha hung an almsbowl made of sandalwood on the top of a pole sixty cubits (90 feet) high and proclaimed he would give away all his property including himself and his family as slaves to any monk who claimed to be an Arahant and displayed his ability by travelling through the air and removing the almsbowl. When no one could perform the feat, the men of the city, inebriated with alcohol, mocked and jeered with the challenge: “Are there no such persons as Arahants?” When the bikkhu Pindola Bharadvaja heard the mockery which could harm Buddha’s Sasana, he came and performed the feat. The whole town broke into an uproar. Buddha learned of this and summoned Pindola Bharadvaja. Buddha laid down the rule that henceforth no monk should display superhuman powers.

14. BUDDHA PREACHES ABHIDHAMMA

Buddha spent the seventh rainy season retreat in the Tavatimsa abode of devas. Sitting cross-legged on the throne, he preached the Abhidhamma to devas and brahmas headed by the deva who had been His mother. Buddha visited the Earth everyday and had meals in the forest of sandalwood trees. He there repeated to shin Sariputta a resume of the Abhidhamma which had been preached in Tavatimsa. The holy Double Image continued to preach in Tavatimsa. After preaching the Abhidhamma for the duration of the rainy season retreat, Buddha descended to Earth on the fullmoon day of Thadingyut along a ruby stairway from Tavatimsa to Sankassa.

Buddha saw Singala youth with hair and clothes wet, doing obeisance to the points of the compass. Upon enquiry, the youth explained that he was doing obeisance to the six directions as taught by his parents. Buddha explained to the youth that the six directions represented mother, father, teacher, husband, wife, son and daughter and also explained the duties of each. (Singalovada Sutta embodies the duties of parents and teachers as taught by Buddha and practised by Myanmars.)

Angered by brahmins from his clan frequently entering the Sangha, Akosa Bharadvaja Brahmin riled and vituperated Buddha, hurhngblasphemies and curses. Buddha tolerated the scurrilous attacks and asked the brahmin: “Suppose your kinsmen visiting your house went away without accepting the food you offered, where will the food be left?” The brahmin said that the food would be left with him. Buddha said: “I do not accept your hundred uncivil expletives. They now remain with you.” Buddha preached a sermon on how anger is conquered by non-anger.

When Buddha had completed twenty rainy season retreats, there rose the need for a permanent personal attendant. Buddha asked the monks to select a suitable person for the purpose. The monks urged cousin Ananda to seek Buddha’s permission to serve as the personal attendant. Shin Ananda expressed readiness to serve Buddha provided he would be allowed not to accept four kinds of awards he did not wish to have and to be allowed four privileges he wished to have. The four awards he did not wish to have were fine robes offered to Buddha, alms food offered to Buddha, to stay with Buddha in the Perfumed Chamber and to accompany Buddha to invitations. The four privileges he wished to have were for Buddha to accompany Ananda on invitations, for Buddha to preach on matters on which Ananda was in doubt, to repeat to him sermons preached by Buddha in his absence and to let pilgrims from afar into His presence at any time if brought by Ananda. Shin Ananda acquired the boons he asked for and thereafter he attended on Buddha’s person till Buddha passed away into Parinibbana.

Men belonging to the clan of Kalamas approached Buddha and enquired: “Wandering Brahmins keep taeching that only their doctrines are true: they condemn the doctrines of others. Whose doctrines are really true?” Buddha delivered the Kesamutti Sutta in which is declared: “Do not accept any doctrine to be true because it confroms with word of mouth, word in writing or with tradition. Discard those doctrines you personally know to be ill and believe in those you personally know to be fruitful.”

In the course of His perambulations, Buddha accompanied by Shin Ananda came upon an aged monk afflicted with diarrhoea, writhing and rolling in his own excrement. On enquiry the aged monk told Buddha that he had noboby to attend on him. Buddha personally washed the sick monk with warm water and nursed him. Thereafter, Buddha offered the monks to assemble and told them to look after one another. Buddha told the monks: “Monks desiring to serve me must also serve the sick.”

While Buddha was in residence in Jetavana, the monk Malunkyaputta approached Buddha and said: “Buddha has not yet said whether the world is permanent or not permanent. If Buddha does not know, let Him admit it. I will leave the Order if this is not clarified. “Buddha said: “I do not teach that which is not fruitul. Whether the world is permanent or not permanent, birth, ageing, sickness and death will always be there. if a person struck with an arrow were to determine from which direction the arrow came, who shot it and with what bow or cross-bow before he began trying to remove the arrow, he would only die. You have yourself experienced the suffering in your body. You must remember what I have taught as taught and not as what I have not taught.”

Mahasala brahmin who possessed eight hundred thousand worth of property distributed it all to his sons as inheritance. The sons then neglected to look after their father who was now impoverished. He had to eke out a living moving from place to place. He came to Buddha and Buddha gave him a verse of four stanzas. The brahmin recited the four stanzas before assemblies of men. The citizens, hearing the verse, censured and condemned the sons. The sons realized their wrong behaviour and began to look after their father. The brahmin, as a token of gratitude, presented Buddha with a loincloth he had received, and became a lay disciple.

Buddha approached with his alms bowl as Pancagga brahmin was having his meal. The brahmin’s wife gestured to Buddha behind her husband’s back that they had no food to offer. The brahmin noticed his wife’s gesture. He asked Buddha. “Considering that I had not offered the food first, would it be proper to present the food I have already begun to eat and would Buddha accept the offer?” Buddha said: “It is proper to offer food before you have begun to eat or while you are eating or what is left after you have eaten. It is not proper for bikkhus to praise or to belittle the food that is offered.”

Devadatta, with a view to splitting the Sangha, approached Buddha and proposed five new disciplinary rules. The rules proposed were that bikkhus should be forest-dwellers throughout life, that they should seek alms food and not accept invitations, that they should wear only robes made of rags taken from the rubbish heap, that they should live at the foot of trees and not in a shelter, and that they should throughout life not eat fish or meat. Buddha rejected the proposals. Devadatta, alleging that Buddha preferred a life of luxury for the monks, split the Sangha, taking with him those monks who supported him. Devadatta for these demeritorious acts was subsequently swallowed by the earth.

Ajatasattu began to lose his mental equilibrium after he had murdered his father King Bimbisara. He sought various means to tranquilise his mind. Physician Jivaka sent Ajatasattu, surrounded by five hundred beautiful women mounted on five hundred cow-elephants, to Buddha on the fullmoon night of Tazaungmon. Ajatasattu saw Buddha surrounded by 1250 serene monks in a very peaceful atmosphere. He admired and adored the tranquility and expressed words of praise. He listened to Buddha’s teaching and became a lay disciple.

Shin Sariputta, in pious adoration of Buddha’s omniscience, declared that Buddha had no equal in the past, has no equal in the present and will have no equal in the future. Buddha asked him: “Do you know the minds of the Buddhas who have appeared before me, who are appearing and who will appear?” Shin Sariputta replied that he did not know.” Why then do you make the eulogy?” asked Buddha. Shin Sariputta replied that he made the daring declaration because he was fully convinced of and adored so much the perfect and infinite wisdom of Buddha.

Buddha was staying in the Mango Grove of courtesan Ambapali in Vesali when she invited Buddha for alms meal at her home. Buddha accepted the invitation. Rulers of Licchavi tried to buy from Ambapali the right to offer the meal. When Ambapali refused they approached Buddha and presented their invitation. Buddha declined saying he had already accepted Ambapali’s invitaion.

Buddha relinquished His life at the age of eighty after He had completed forty-five rainy season retreats. Buddha, attended by monks proceeded to Kusinara. Although He was suffering from diarrhoea He delivered the last sermon to the monks. He passed into Parinibbana on Tuesday, the fullmoon day of Kason, Great Era 148 (B.C 543), in the salgrove of the rulers of Malla.
On Sunday, the twelfth waning of Kason, Buddha’s remains were consumed by fire. The assembled kings prepared for war in a dispute over Buddha’s Relics. Brahmin Dona distributed the Sacred Relics in a fair manner among all the assembled kings. He himself received only the cup with which he measured the Relics.