WARREN: BUDDHISM IN TRANSLATIONS
§ 11. The Buddha's Daily Habits
Translated from the Sumañgala-Vilāsinī (i.45.10). Buddhaghosa's Commentary on the Dīgha-Nikāya
Habits are of two kinds, the profitable, and the unprofitable. Of these, the unprofitable habits of The Blessed One had been extirpated by his attainment of saintship at the time he sat cross-legged under the Bo-tree. Profitable habits, however, remained to The Blessed One.
These were fivefold: his before-breakfast habits; his after-breakfast habits; his habits of the first watch of the night; his habits of the middle watch of the night; his habits of the last watch of the night.
His before-breakfast habits were as follows: --
The Blessed One would rise early in the morning, and when, out of kindness to his body-servant[1] and for the sake of bodily comfort, he had rinsed his mouth and otherwise cared for his person, he would sit retired until it was time to go begging. And when it came time, he would put on his tunic, girdle, and robes, and taking his bowl, he would enter the village or the town for alms. Sometimes he went alone, sometimes surrounded by a congregation of priests; sometimes without anything especial happening, sometimes with the accompaniment of many prodigies.
While, namely, the Lord of the World is entering for [92] alms, gentle winds clear the ground before him; the clouds let fall drops of water to lay the dust in his pathway, and then become a canopy over him; other winds bring flowers and scatter them in his path; elevations of ground depress themselves, and depressions elevate themselves; wherever he places his foot, the ground is even and pleasant to walk upon,[2] or lotus-flowers receive his tread. No sooner has he set his right foot within the city-gate than the rays of six different colors which issue from his body race hither and thither over palaces and pagodas, and deck them, as it were, with the yellow sheen of gold, or with the colors of a painting. The elephants, the horses, the birds, and other animals give forth melodious sounds; likewise the tom-toms, lutes, and other musical instruments, and the ornaments worn by the people.
By these tokens the people would know, "The Blessed One has now entered for alms;" and in their best tunics and best robes, with perfumes, flowers, and other offerings, they issue forth from their houses into the street. Then, having zealously paid homage to The Blessed One with the perfumes, flowers, and other offerings, and done him obeisance, some would implore him, "Reverend Sir, give us ten priests to feed;" some, "Give us twenty;" and some, "Give us a hundred priests." And they would take the bowl of The Blessed One, and prepare a seat for him, and zealously show their reverence for him by placing food in the bowl.
When he had finished his meal, The Blessed One, with due consideration for the different dispositions of their minds, would so teach them the Doctrine that some would become established in the refuges, some in the five precepts, some would become converted, some would attain to the fruit of either once returning, or of never returning, while some would become established in the highest fruit, that of saintship, and would retire from the world. Having shown this kindness to the multitude, he would rise from his seat, and return to the monastery.
[93] On his arrival there, he would take his seat in a pavilion, on the excellent Buddha-mat which had been spread for him, where he would wait for the priests to finish their meal. When the priests had finished their meal, the body-servant would announce the fact to The Blessed One. Then The Blessed One would enter the perfumed chamber.
These, then, were his before-breakfast habits.
Then The Blessed One, having thus finished his before-breakfast duties, would first sit in the perfumed chamber, on a seat that had been spread for him by his body-servant, and would wash his feet. Then, taking up his stand on the landing of the jewelled staircase which led to the perfumed chamber, he would exhort the congregation of the priests, saying, --
"O priests, diligently work out your salvation; for not often occur the appearance of a Buddha in the world and existence among men[3] and the propitious moment and retirement from the world and the opportunity to hear the true Doctrine."
At this point some would ask The Blessed One for exercises in meditation, and The Blessed One would assign them exercises suited to their several characters. Then all would do obeisance to The Blessed One, and go to the places where they were in the habit of spending the night or the day -- some to the forest, some to the foot of trees, some to the hills, and so on, some to the heaven of the four great kings, . . . and some to Vasavat' ti. heaven.
Then The Blessed One, entering the perfumed chamber, would, if he wished, lie down for a while, mindful and conscious, and on his right side after the manner of a lion. And secondly, his body being now refreshed, he would rise, and gaze over the world. And thirdly, the people of the village or town near which he might be dwelling, who had given him breakfast, would assemble after breakfast at the monastery, again in their best tunics and their best robes, and with perfumes, flowers, and other offerings.
[94] Thereupon The Blessed One, when his audience had assembled, would approach in such miraculous manner as was fitting; and taking his seat in the lecture-hall, on the excellent Buddha-mat which had been spread for him, he would teach the Doctrine, as suited the time and occasion. And when he perceived it was time, he would dismiss the audience, and the people would do obeisance to The Blessed One, and depart.
These were his after-breakfast habits.
When he had thus finished his after-breakfast duties, he would rise from the excellent Buddha-seat, and if he desired to bathe, he would enter the bath-house, and cool his limbs with water made ready by his body-servant. Then the body-servant would fetch the Buddha-seat, and spread it in the perfumed chamber. And The Blessed One, putting on a tunic of double red cloth, and binding on his girdle, and throwing his upper robe over his right shoulder, would go thither and sit down, and for a while remain solitary, and plunged in meditation. After that would come the priests from here and from there to wait on The Blessed One. And some would propound questions, some would ask for exercises in meditation, and some for a sermon; and in granting their desires The Blessed One would complete the first watch of the night.
These were his habits of the first watch of the night.
And now, when The Blessed One had finished his duties of the first watch of the night, and when the priests had done him obeisance and were departing, the deities throughout the entire system of ten thousand worlds would seize the opportunity to draw near to The Blessed One and ask him any questions that might occur to them, even such as were but four syllables long. And The Blessed One in answering their questions would complete the middle watch of the night.
These were his habits of the middle watch of the night.
The last watch of the night he would divide into three parts, and as his body would be tired from so much sitting since the morning, he would spend one part in pacing up [95] and down to free himself from the discomfort. In the second part he would enter the perfumed chamber, and would lie down mindful and conscious, and on his right side after the manner of a lion. In the third part he would rise, and taking his seat, he would gaze over the world with the eye of a Buddha, in order to discover any individual who, under some former Buddha, with alms-giving, or keeping the precepts, or other meritorious deeds, might have made the earnest wish.
These were his habits of the last watch of the night.
[1]In order to give him a chance to acquire merit by waiting on a Buddha: compare page 99d.
[2]Compare Isaiah xl. 4: Every valley shall be exalted, and every mountain and hill shall be made low: ... and the rough places plain.
[3]It is necessary to be a human being in order to attain to saintship, though gods can become converted and animals can keep the precepts. See pages 302, 279.