Friday, December 28, 2012

dhamma talks

Savanata Sisilasa Live Video Broadcast

Topic Diagram Script
 Ariya Attangika magga bhavana - Part 1 Script
 Satara Ahara Dukka Bhavana - Part 2 Satara Ahara dukka
 Loba Dosa Moha Bhavana - Part 3 Loba Dosa Moha Digram Vammika digram with loba dosa moha
 Klesa - Vattupama sutta - Part 4 Script Vattupama Diagram
 Metta Sutta Bhavana - Part 5 Metta Diagram
 Dukka Patipada Dandhabinna
 Aharaye patikkulatha sanna - Part 6
Script
 Dukka Patipada Dandhabinna
 Sabbaloke anbhiratasanna - Part 7
Haliddakani sutta Abhinivesa Diagram
 Dukka Patipada Dandhabinna
 Sabbaloke anbhiratasanna - Part 8
Meditation on Ogha diagram
 Dukka Patipada Kippabhinna  - Part 9 Potaliya Sutta Ageing Diagram
 Dukka Patipada Kippabhinna
 Karuna Appamana - Part 10
Script
 Preparation for
 Suka patipada Khippabhinna - Part 11
Script Vammika Diagram
 Sila Sutta Bhavana - Part 12 Sila Sutta All Diagram
 Naanapatha discussion - Part 13 Panna Diagram
 Cula sunnata sutta bhavana - Part 14 Cula Sunnata Sutta Panna Diagram
 Suka patipada Khippabhinna - Final Part Script Panna Diagram



Sunday, December 9, 2012

පන්සල්වල වෙබ් අඩවි

රන්ගිරි දඹුල්ල පන්සල



පරිසරය


පරිසරය

1.පැළෑටි හා ගස්වැල් (plants,trees and creepers)
අතීතයේ අපේ මුතුන් මිත්තන් හා සමීප පරිසරයේ ගස්වැල් අතර සමීප සබඳතාවයක් පැවතුණි. ඒ සබඳතාවය දැන් පිරිහී ගොස් ය. එසේ පිරිහීයාම පිළිබඳව කම්පා වීම පමණක් නොසෑහේ. එම සබඳතාවය නැවත ඇති කර ගැනීම සඳහා යොමු වීම යුගයේ කාර්යභාරය වනු ඇත.

එසේ සබඳතා ඇති කර ගැනීමේ දී අපට කළ හැකි දේවල් :-
  • අපේ පරිසරයේ ඇති වටිනා පැළෑටි හා ගස්වැල් හඳුනා ගැනීම.
  • ඒවා රැක ගනීමට හා වැවීමට යොමු වීම.
  • ඖෂධීය වටිනාකමක් ඇති පැළෑටි හා ගස්වැල් වලින් යුත් පරිසරයක් ගොඩනැගීමට දායක වීම.
  • තමන්ට ද,අනුන්ට ද සුවදායි ජීවිතයක් ගත කිරීම සහා හදා වඩා ගන්නා රැකබලා ගන්නා පරිසරයක් දායාද කිරීම.
පැළෑටි වල වැඩීම සඳහා විවිධ සාධක බලපාන ආකාරය සොයා බලමු.
  • පැළෑටියක් නිසි ලෙස වැඩීමට නම් අවශ්‍ය සියලුම සාධක හොඳින් ලැබුනොත් පමණයි.
ක්‍රියාකාරකම (1)
     සමාන පැළ දෙකක් සමා පොහොර පස් සහිත භාජන 2 ක සිටුවා දෙකටම සමාන ලෙස යිරු එළිය ලැබෙන්න සලස්වන්න. එක් භාජනයකට වතුර දමා අනෙක් භාජනයට වතුර නොදමා සිටින්න.දින කීපයක් යන විට, ජලය නොලැබුණු පැළය මැළවී යයි.  

ජලය  නොලැබුණු පැළය මැළවී යයි.
ජලය  ලැබුණු පැළය හොඳින් වැඩේ.                                                                                



*එයින් පෙනී යනනේ පැළයක වර්ධනයට ජලය අවශ්‍ය බව යි.

ක්‍රියාකාරකම (2)

සමාන පැළ දෙකක් සමා පොහොර පස් සහිත භාජන 2 ක සිටුවා දෙකටම සමාන ලෙස යිරු එළිය ලැබෙන්න සලස්වන්න. එක් පැළයකට හොඳින් හිරු එළිය ලැබෙන ලෙසත්  අනෙක් පැළයට හිරු එළිය නොලැබෙන ලෙසත් සිටින්න.දින කීපයක් යන විට හිරු එළිය ලැබුණු පැළය හොඳින් වැඩේ.
හිරු එළිය   ලැබුණු පැළය හොඳින් වැඩේ      හිරු එළිය   නොලැබුණු පැළය මැළවී යයි


*එයින් පෙනී යනනේ පැළයක වර්ධනයට ජලය අවශ්‍ය බව යි.

ක්‍රියාකාරකම (2)

සමාන පැළ දෙකක් සමාන පොහොර පස් සහිත භාජන 2 ක සිටුවා ගෙන දෙකටම සමාන ලෙස හිරු එළිය ලැබෙන්න ඉඩ තබන්න. එක් පැළයකට හොඳින් හිරු එළිය ලැබෙන ලෙස  අනෙක් පැළයට හිරු එළිය නොලැබෙන ලෙස තබන්න.දින කීපයක් ගිය විට හිරු එළිය ලැබුණු පැළය හොඳින් සරුවට වැඩෙයි ‍.
                                                         

ජලය  නොලැබුණු පැළය මැළවී යයි                                                                               ජලය  ලැබුණු පැළය සරුවට වැඩේ.  


ක්‍රියාකාරකම (3)

සමාන පැළ දෙකක් ගෙන එක් පැළයක් සරු පසක තබා අනෙක් පැළය නිසරු පසකත් සිටුවා දෙකටම සමාන ලෙස ජලය,පොහොර,හිරු එළිය ලැබීමට ඉඩ දෙන්න.
     සරු පසේ සිට වූ පැළය සරුවට වැඩෙයි. නිසරු පසේ සිට වූ පැළය (කේඬැරි) දුර්වල වී යනවා. 
එයින් පෙනෙන්නේ යන්නේ පැළයක වර්ධනයට සරු පසක් අවශ්‍ය බව.

 



ක්‍රියාකාරකම (4)

භාජන 2ක් ‍ගෙන එක් භාජනයක පැළ සමූහයක් ද අනෙක් භාජනයේ එක් පැළයක්ද සිටුවා අනෙක් සෑම සාධකයක්ම හොඳින් ලැබෙන්නට සලස්වන්න.

 එක් පැළයක් පමණක් සිට වූ භාජනයේ පැළය හොඳින් වැඩේ.පැළ සමූහයක් ඇති භාජනයේ පැළ අක්‍රමවත්ව නිසරු ලෙස වැඩී ඇත.

එයින් පෙනී යන්නේ පැළයක වැඩීමට එක් පැළයක් අවශ්‍ය බව.

ශාකයක ප්‍රධාන කොටස් හඳුනා ගනිමු.
  • මල්                 
  • ගෙඩි                
  • දල්ල
  • කොළ
  • කඳ
  • මුදුන් මුල
  • කුඩා මුල්     


Saturday, December 8, 2012

ධාතුන් වහන්සේලා

බණ

අපායේ වගතුග

Thursday, December 6, 2012

සතර පෙර නිමිති





  • මහල්ලෙක්
  • ලෙඩෙක්
  • මළමිනියක්
  • පැවිද්දෙක්

රම්‍ය සුරම්‍ය සුභ මාලිග                   සෙවණ
සිදුහත් කුමරු හට හැම සුව සැප       ලැබින
යන විට නරඹන්න නෙක මල් පිරි     උයන
සතරක් පෙර නිමිති කුමරුගෙ බෙත ගැටින

දත් ටික වැටී ඇත සම රැලි ගැසී       ඇත
හැරමියක් ද ඇත වෙවුලන දුබල       අත
හෙමිහිට ගමන් යන මේ වක ගැසුණු ගත
මහලුය කියා කළකිරුණා කුමරු       සිත

හිස පොරවා දුබල ලෙසටය        හැසිරෙන්නේ
පාරේ තැනින් තැන නැවතී              ඇවිදින්නේ
ලෙඩ දුක් හැදෙන එක කොහොම ද සිදුවන්නේ
සිදුහත් කුමරු යයි ඒ ගැන              සිතමන්නේ

වැගිරෙන කඳුළු අත්ලෙන්   පිස පිසදාය
දුක කිය කියා හඬමින් උන්     වැලපේය
මළමිනියක් රැගත් පිරිසක හැටි     මේය
එය දැක කුමරු සිත කුහුලෙන් බරවේය

සැනසුණු සිතකි මේ පිබිදුණු  මුහුණක්ය
සන්සුන් බවකි මේ පින්බර     ගමනක්ය
පැවිදි වූ රුවකි සිත සැනසෙන දසුනක්ය
සිදුහත් කුමරු සිත පිබිදුණු     හැඟුමක්ය

තුන් මාලිගාවල සැපයෙහි නිමක්           නැත
සැප ලෙස පෙනෙනමේ හැම දේ දුකක් වෙත
හැම දුක් නිවන හැටි සොයනා මඟක්      ඇත
සිදුහත් කුමරු සිත ඇදුනා තපස            වෙත

Saturday, December 1, 2012

මුල් පිටුව



මේ බුදු හාමුදුරුවෝ දෑසින් දකින්න නම් ධර්මය දැනගන්න ම වෙනවා. අපි උත්සාහ කරමු.

යහළු යෙහෙළියනි,
 අපි ඉපදුන දවසේ ඉඳලා එකෙඑක දේවල් වලට හරිම ආසයි...චොකලට් වර්ග, එතකොට අයිස්ක්‍රීම් වර්ග තව එකඑක පාට යොදපු රසකැවිලි වර්ග... අපේ ගෙදර අම්මා හදන කෑමවලට වඩා අපි සමහර වෙලාවට නෙවෙයි බොහෝ වෙලාවට ඒවගේ කෑම වර්ගවලට ආසයි...
 අපිට තියෙන එක ප්‍රශ්නයක් තමයි..ඇයි මේ කෑම වර්ග ඉල්ලන ඉල්ලන වෙලාවට අපිට ලබාදෙන්නෙ නැත්තෙ කියන එක...හිතෙන තරමට ඒවා ලබාගන්න බැරි ඇයි කියන එක ...කොයිතරම් නම් සෙල්ලම් බඩු..බෝනික්කො  කඩවල තියෙනවාද? නේ ද? මේ හැමදේම අපිට ඇයි ලබාගන්න බැරි? හිතෙන හිතෙන දේවල් අපිට ලැබෙන් නැත්තේ ඇයි? හරිම දුකයි නේද? ඒ මදිවට ගන්න දේවල් ටික දවසක් ගියාම එපා වෙනවා...නැත්තම් කැඩිලා යනවා.
 හැබැයි මේවා අම්මලා තාත්තල අරන් දෙන්නැති නිසා එයාලත් එක්ක අපි තරහත් වෙනවා නේද? ඒවගේ දේවල් අරන් දෙන නැන්දලා මාමලා , අයියලා අක්කලා කොච්චර හොඳ ද කියලත් හිතෙනවා නේද? 
දැනට ඇති!
අපි පොඩි වීඩියෝ එකක් බලලා ඉමු ද? හැබැයි හොඳ යාළුවෝ වගේ මේක ඉවර වෙනකම්ම බලලා ඉමු...

එහෙනම් මම යනවා...නැවතත් හමුවෙමු.. සියලු දෙනාට ම සම්මා සම්බුදු සරණයි...!




                                                       පන්සිල් සමාදන්වීම
නමස්කාරපාඨය
 නමෝ තස්ස භගවතෝ අරහතෝ සම්මා සම්බුද්ධස්ස. 
නමෝ තස්ස භගවතෝ අරහතෝ සම්මා සම්බුද්ධස්ස. 
නමෝ තස්ස භගවතෝ අරහතෝ සම්මා සම්බුද්ධස්ස.


බුද්ධං සරණං ගච්ඡාමි. 
ධම්මං සරණං ගච්ඡාමි. 
සංඝං සරණං ගච්ඡාමි.


දුතියම්පි බුද්ධං සරණං ගච්ඡාමි.
දුතියම්පි ධම්මං සරණං ගච්ඡාමි.
දුතියම්පි සංඝං සරණං ගච්ඡාමි.


තතියම්පි බුද්ධං සරණං ගච්ඡාමි.
තතියම්පි ධම්මං සරණං ගච්ඡාමි.
තතියම්පි සංඝං සරණං ගච්ඡාමි.                                            

පන්සිල්.

පාණාතිපාතා වේරමණී සික්ඛාපදං සමාදියාමි.
අදින්නාදානා වේරමණී සික්ඛාපදං සමාදියාමි.
කාමේසු මිච්ඡාචාරා වේරමණී සික්ඛා පදං සමාදියාමි.
මුසාවාදා වේරමණී සික්ඛාපදං සමාදියාමි.
සුරාමේරය මජඣපමාදට්ඨානා වේරමණී සික්ඛාපදං සමාදියාමි.


බුදුන් වැදීම.
ඉතිපි ‍සෝ භගවා අරහං සම්මා සම්බුද්ධෝ.
විජ්ජාචරණ සම්පන්නෝ සුගතෝ ‍ලෝකවිදූ.
අනුත්තරෝ පුරිසදම්ම සාරතී සත්ථා දේව මනුස්සානං.
බුද්ධෝ භගවාතී

දහම් වැදීම.


ස්වාක්ඛාතෝ භගවතා ධම්මෝ සන්දිට්ඨිකෝ .
අකාලිකෝ ඒහිපස්සිකෝ ඕපනයිකෝ .
පච්චන්තං වේදි තබ්බෝ විඤඤූහීතී.

සඟුන් වැඳීම.

සුපටිපන්නෝ භගවතෝ සාවකසංඝෝ .
උජුපටින්නෝ භගවතෝ සාවකසංඝෝ.
ඤායපටිපන්නෝ භගවතෝ සාවකසංඝෝ.
සාමීචිපටිපන්නෝ භගවතෝ සාවකසංඝෝ.
යදිදං චත්තාරි පුරිස යුගානි,අට්ඨපුරිස පුග්ගලා,ඒස භගවතෝ සාවකසංඝෝ.
ආහුනෙය්‍යෝ, පාහුනෙය්‍යෝ,දක්ඛිණෙය්‍යෝ,අඤ්ජලිකරණීයෝ.
අනුත්තරං පුඤ්ඤ්කෙඛත්තං ලෝකස්සාතී.
                           
                                     සාදූ...! සාදූ.....!!සාදූ..!! .


බුද්ධ චරිතය





 


The Life of Buddha
Gautama Buddha, the historical Buddha, lived between 563 and 483 BC in the area known now as the Indo-Nepalese region. As a bodhisattva, he had passed through thousands of existences before coming to Earth for his ultimate transmigration.
This last lifetime he began as a son of the King of the realm Sakya,Sudhodanawho ruled at Kapilavastu, in Ancient India on the border of present-day Nepal, and was born in a village called Lumbini into the warrior tribe called the Sakyas (from where he derived the titleSakyamuni, meaning "Sage of the Sakyas").
According to ancient tradition, Queen Maya, his mother, first had a dream of a beautiful white elephant coming down into her womb, and this was interpreted as a sign that the Buddha, or a universal emperor, was about to be born. When her time came, Queen Maya went into the garden and gave painless birth to the bodhisattva. He immediately walked, spoke, and was received by Brahma.
Five days after his birth, the young prince received the name ofSiddhartha. When his parents took him to the temple, the statues of the gods prostrated themselves before him, great were the rejoicings of the people over the birth of this illustrious prince. Also at this time a devout old man named Asita came down from the Himalayas to meet the newborn prince. An ascetic of high spiritual attainments, Asita was particularly pleased to hear this happy news. Having been a tutor to the King, he visited the palace to see the royal baby. The king, who felt honoured by his unexpected visit, carried the child up to him in order to make the child pay him due reverence. To the surprise of all, the child's legs turned and rested on the matted locks of the ascetic.
Instantly, the ascetic rose from his seat and recognizing in the young child the 80 signs that are pledges to a highly religious vocation, and foreseeing with his supernormal vision the child's future greatness, saluted him with clasped hands. The Royal father did likewise. The great ascetic smiled at first and then was sad. Questioned regarding his mingled feelings, he answered that he smiled because the prince would eventually become a Buddha, an Enlightened One, and he was sad because he would not be able to benefit from the superior wisdom of the Enlightened One owing to his prior death and rebirth in a Formless Plane.
After seven days Queen Maya died, and her place as mother was taken by her sister, whose devotion and love became legendary.
When the young prince was in his twelfth year, the king called the wiseBrahmans in council. They revealed that Siddhartha would devote himself to asceticism if he cast his eyes on age, sickness, or death ~ and, if he were to meet a hermit.
Wanting his son to be a universal monarch instead, the king surrounded the palace with a triple enclosure and guard and proclaimed that the use of the words death and grief were forbidden. The most beautiful princess in the land, Yasodhara, was found for his bride, and after Siddhartha proved himself in many tournaments calling for strength and prowess, when he was 16, the two were wed.
Siddhartha was kept amused and entertained for some time by this privileged life behind the palace walls until one day his divine vocation awoke in him, and he decided to visit the nearby town. The king called for everything to be swept and decorated, and any ugly or sad sight to be removed. But these precautions were in vain for while Siddhartha was travelling through the streets, an old wrinkled man appeared before him. In astonishment the young prince learned that decrepitude is the fate of those who live life through. Still later he met an incurable invalid and then a funeral procession. Finally heaven placed in his path an ascetic, a beggar, who told Siddhartha that he had left the world to pass beyond suffering and joy, to attain peace at heart.
Confirmed in his meditation, all these experiences awakened in Siddhartha the idea of abandoning his present life and embracing asceticism. He opened his heart to his father and said, "Everything in the world is changing and transitory. Let me go off alone like the religious beggar."
Grief-stricken at the idea of losing his son, the king doubled the guard around the walls and increased the pleasures and distractions within. And at this point, Yasodhara bore him a son whom he called Rahula (meaning "chain" or "fetter"), a name that indicated Gautama's sense of dissatisfaction with his life of luxury, while the birth of his son evoked in him much tenderness. His apparent sense of dissatisfaction turned to disillusion when he saw three things from the window of his palace, each of which represented different forms human suffering: a decrepit old man, a diseased man, and a corpse.Yet even this could not stop the troubling thoughts in his heart or close his eyes to the realizations of the impermanence of all life, and of the vanity and instability of all objects of desire.
His mind made up, he awoke one night and, casting one last look at his wife and child, mounted his horse Kataka and rode off accompanied by his equerry Chandaka. At the city gates Siddhartha turned over his horse to Chandaka, then he cut off his hair, gave up his sumptuous robes, and entered a hermitage where the Brahmans accepted him as a disciple. Siddhartha had now and forever disappeared. He became the monkGautama, or as he is still called, Sakyamuni, the ascetic of the Sakyas.
For many years Gautama studied the doctrines until, having felt the need to learn more elsewhere, he traveled and fasted. His two teachers had showed him how to reach very deep states of meditation (samadhi). This did not, however, lead to a sense of true knowledge or peace, and the practice of deep meditation was abandoned in favour of a life of extreme asceticism which he shared with five companions. But again, after five or six years of self-mortification, Siddhartha felt he had failed to achieve true insight and rejected such practices as dangerous and useless.
Resolved to continue his quest, Siddharta made his way to a deer park atIsipatana, near present day Benares. Here he sat beneath a tree meditating on death and rebirth. Discovering that excessive fasts destroy strength, he learned that as he had transcended earthly life, so must he next transcend asceticism. Alone and weak, he sat beneath the sacredBodhi tree of wisdom, and swore to die before arising without the wisdom he sought.
Mara, the demon, fearful of Gautama's power, sent his three beautiful daughters to distract him. When that failed, Mara sent an army of devils to destroy him. Finally Mara attacked Gautama with a terrible weapon capable of cleaving a mountain. But all this was useless, and the motionless monk sat in meditation.
It was here that Siddharta attained a knowledge of the way things really are; it was through this knowledge that he acquired the title Buddha(meaning "awakened one"). This awakening was achieved during a night of meditation, which passed through various stages as the illumination that Gautama had sought slowly welled up in his heart. He knew the exact condition of all beings and the causes of their rebirths. He saw beings live, die and transmigrate. In meditating on human pain, he was enlightened about both its genesis and the means of destroying it.
In this first stage he saw each of his previous existences, and then understood the chain of cause and effect. In the second he surveyed the death and rebirth of all living beings and understood the law that governs the cycle of birth and death. In the third he identified the Four Noble Truths: the universality of suffering, the cause of suffering through selfish desire, the solution to suffering and the way to overcome suffering. This final point is called the Noble Eightfold Path, this being eight steps consisting of wisdom (right views, right intention) ethics (right speech, right action, right livelihood), mental discipline (right effort, right mindfulness, right concentration), which ultimately lead to liberation from the source of suffering.
When day came, Gautama had attained perfect illumination, and had become a Buddha. The rays emanating from his body shone to the boundaries of space. He stayed in meditation for seven more days, and then for four more weeks he stayed by the tree. Through his process of enlightenment he discovered that all sentient beings in this universal life possess buddhahold, and all are future potential buddhas.

From that time he had two alternate paths: he could enter Nirvanaimmediately, or else he could stay and spread enlightenment. After Brahma came in person to beg him to preach the law, Buddha yielded and stayed on the earth. For many years he traveled and taught his wisdom about the force of love and the destruction of all desire.
Although initially hesitant to share his insight on the grounds that humanity might not be ready for such a teaching, the Buddha decided to communicate his discovery to those willing to listen. His first converts were the five ascetics with whom he had lived when he himself followed the lifestyle of the ascetic. To these he preached his first sermon in the Deer Park at Benares, outlining to them the Four Noble Truths. Out of this small group the community of monks (or Sangha) grew to about 60 in size and came to include Buddha's cousin, Ananda, and his son, Rahula. Later the Buddha was persuaded by his stepmother and cousin to accept women into the sangha.
The remaining 45 years of the Buddha's life were spent journeying around the plain of the Ganges, teaching and receiving visitors.
"There are two extremes which are to be avoided: a life of pleasure ~ this is low and ignoble, unworthy and useless, and runs counter to the affairs of the spirit; and a life of fasting ~ this is sad, unworthy and useless. Perfection has kept its distance from these two extremes, and has found the middle way which leads to repose, knowledge, illumination, and Nirvana. So here is the sacred truth about pain: birth, old age, sickness, death, and separation from that which one loves, are pain. And this is the origin of pain: it is thirst for pleasure, thirst for existence, thirst for impermanence. And here is the truth about the suppression of pain: it is the extinction of that thirst by the destruction of desire.
"Charity, knowledge and virtue are possessions that cannot be lost. To do a little good is worth more than accomplishing works of a difficult nature. The perfect man is nothing unless he pours out kindness on his fellow creatures, unless he consoles the abandoned. My doctrine is a doctrine of mercy. The way of salvation is open to all. Destroy your passions as the elephant would trample down a reed hut. But I would have you know that it is a mistaken idea to believe that one can escape from one's passions by taking shelter in hermitages. The only remedy against evil is healthy reality."
And so Buddha travelled and preached. He performed many miracles, and converted his family and many followers. During his life the Buddha had taught that no one was to succeed him as leader of the Sangha. Instead, his followers were to take his teaching and rule as their sole guides. By the time he reached the age of 80, Sakyamuni began to feel old. He visited all of the monasteries he had founded and prepared to meet his end.
Before the Buddha's death, he became severely sick. He journeyed northwest to the banks of the river Hiranyavati, walking with his disciples, and ate the food offered by a blacksmith. His illness had progresses, and at the end, he came to the river and took a bath. Then he made a rope bed among eight sal trees, with each direction having two. He lay down on his side, right hand supporting his head, the other resting on his body. All later reclining Buddhas (called Buddha's Nirvana) are in the same posture.
The Buddha's disciples kept watch on him after they were told the Buddha was going to nirvana. At night, a scholar of Brahman went to see the Buddha, but was stopped by the Buddha's disciple Ananda. Hearing this, the Buddha called the scholar Subhadda to his bed and spoke him. Thus the scholar became the Buddha's last disciple. The final exhortation of the Buddha to his disciples was that they should not be sorry for losing their tutor. (See the last sermon of the Buddha for further elaboration.)
Growing weaker, he spoke one last time: "Do not say we have no master now. The doctrine I have preached will be your master when I have disappeared. Listen, I beg you: ALL CREATIONS ARE IMPERMANENT; work diligently for your liberation."
Having pronounced these final words, Buddha went into the jhana stages, or meditative absorptions. Going from level to level, one after the other, ever deeper and deeper, he reached ecstacy. Then he came out of the meditative absorption for the last time and passed into nirvana, leaving nothing whatever behind that can cause rebirth again in this or any other world.and finally passed into Nirvana.
After his death, Buddha's remains were cremated, as became the Buddhist tradition. The passing away, or the final nirvana, of the Buddha occurred in 483 BC on a full moon day in the month of May, known in the Indian calendar as Wesak.