The Life of the Buddha and His Greatness
the full-moon day of May [I] in the year 623 B. C.
 there was born, in the Lumbini Park 
at Kapilavatthu, on the borders of Nepal,
a noble Prince of aristocratic Saakya clan. His father was King
Suddhoodana, and his mother Queen Mahaa Maayaa.
Seven days after the birth of the child, the mother died, and
Mahaa Pajaapati Gootami, her younger sister, who was also married
to King Suddh6dana, became his foster-mother.
were the rejoicings of the people over the birth of this illustrious
prince. A certain ascetic, named Asita, also known as Kaaladeevala,
was particularly pleased to hear this happy news and, being
a tutor of the King, visited the palace to see the royal baby.
The overjoyed King brought the child, to pay him due reverence,
but, to the surprise of all, his feet turned and planted them-selves
in the matted locks of the ascetic. Instantly the ascetic rose
from his seat and foreseeing the child's future greatness, saluted
him with joined hands. When he thus honored him, the royal father
too saluted him in the same way.
great ascetic at first smiled and then was sad. Questioned as
to his mixed feelings, he replied that he smiled because the
Prince would, eventually become a Buddha; and that he was sad
because he, owing to his prior death and rebirth in a Formless
Plane - Aruupalooka, could not benefit
by the superior wisdom of the Enlightened One.
The Naming Ceremony
the fifth day after the Prince's birth, he was named Siddhattha
Gootama, which means 'wish fulfilled'. His family name was Gootama.
accordance with the ancient custom, many learned Brahmins were
invited to the palace for this naming ceremony. Amongst them
were eight distinguished men. Examining the characteristics
of the child, seven of them raised two fingers and gave a double
interpretation, saying that he would either become a Universal
Monarch or a Buddha. But the youngest Konda~n~na, who excelled
the others in knowledge, raised only one finger and firmly declared
that he would definitely retire from the world and become a
The Ploughing Festival
very remarkable incident took place in his childhood. It was
an unprecedented mental experience which, in later life, during
his search after Truth, served as a key to his Enlightenment.
an encouragement to agriculture the King arranged for a Ploughing
Festival. It was indeed a festive occasion for all, as both
nobles and commoners decked in gala dress participated in the
ceremony. On the appointed day the King, accompanied by his
courtiers, went to the field taking with him, the young Prince
together with the nurses. Placing the child on a screened and
canopied couch under the cool shade of a rose-apple tree to
be watched by the nurses, the King took an active part in the
Ploughing Festival. When the festival was at its climax, the
nurses stole away from the Prince's presence to catch a glimpse
of the wonderful spectacle. The thoughtful child, mature in
intellect though young in age, seeing none by him, sat cross-legged,
and intently concentrating on inhalation and exhalation, gained
one-pointedness of the mind and developed the First Ecstasy
the midst of their enjoyment the neglectful nurses suddenly
remembered their duty, and when they saw the Prince absorbed
in meditation, were struck with awe and immediately reported
the matter to the King. He hastened to the scene and beholding
the Prince in meditative posture, saluted him saying: "This,
dear child is my second salutation."
Prince Siddhattha's Youth
a royal child Prince Siddhattha no doubt received a good education,
although the books give no details about his schooling. Being
a scion of the warrior race, he must have been specially trained
in the art of warfare.
the early age of sixteen, he married his beautiful cousin Princess
Yasoodharaa, who was of equal years. After his
happy marriage, he led a luxurious life, blissfully unaware
of the vicissitudes of life, outside the palace gates. Of his
luxurious life as a prince he states:
was delicate, excessively delicate. In my father's dwelling
three lotus ponds were made purposely for me. Blue lotuses bloomed
in one, red in another, and white in the third. I used no sandalwood
that was not of Kaasi.[I0] My turban, tunic, dress
and cloak were all from Kaasi. Night and day a white parasol
was held over me so that I might not be touched by heat or cold,
dust, leaves or dew."
were three palaces built for me-one for the cold season, one
for the hot season, one for the rainy season. During the four
rainy months, I lived in the palace for the rainy season, entertained
by female musicians, without coming down from the palace. Just
as in the houses of others, food from the husks of rice together
with sour gruel is given to the slaves and workmen, even so,
in my father's dwelling, food with rice and meat was given to
the slaves and workmen."
the march of time truth gradually dawned upon him. His contemplative
nature and boundless compassion did not permit him to enjoy
the fleeting pleasures of a royal household. He knew no woe,
but he felt deep pity for sorrowing humanity. Amidst comfort
and prosperity, he realized the universality of sorrow.
glorious day, as he went out of the palace to see the world
outside, he came into direct contact with the stark realities
of life. Within the narrow confines of the palaces, he saw only
the rosy side of life; but the dark side, the common lot of
mankind was veiled from him. His observant eyes met the strange
sight of a decrepit old man, a diseased person, a corpse, and
a dignified hermit. The first three sights convinced him of
the inexorable nature of life and the universal sickness of
humanity. The fourth signified the means to overcome the ills
of life and attain calm and peace.
the worthlessness of sensual pleasures highly prized by ordinary
men, and the value of renunciation in which the wise seek delight,
he decided to leave the world in search of Truth and Peace.
this final decision was made after much deliberation, the seemingly
happy news of the birth of a son was conveyed to him. Contrary
to expectation he was not overjoyed but regarded the first and
only offspring as an impediment. Normally an ordinary father
would have welcomed the joyful tidings, but Prince Siddhattha,
extra-ordinary father as he was, exclaimed, "An impediment
- Raahu, has been born; a fetter has arisen." The
infant son was, accordingly, named Raahula by his grandfather.
palace was no longer a congenial place for the destined Buddha.
The time was ripe for him to depart. He ordered his favourite
charioteer Channa to saddle the horse Kanthaka, and went to
the suite of apartments occupied by the Princess. Opening the
door of the chamber, he stood on the threshold and cast his
dispassionate glance on the wife and child who were fast asleep.
His compassion for his two dear ones as well as for the whole
world dominated him at the moment of parting. He was not worried
about the future worldly comforts and happiness of the mother
and child as they had everything in abundance and were well
all behind with a light heart, he stole away from the palace
at midnight and rode into the dark on his horse, attended only
by his loyal charioteer. As a penniless wanderer he went forth
in search of Truth and Peace. It was in his twenty-ninth year,
the turning point of his career, that Prince Siddhattha made
this historic journey.
journeyed far, and crossing the river Anomaa rested on the bank.
Here he shaved his hair and beard and, handing over his garments
and ornaments to Channa with instructions to return to the palace,
adopted the simple yellow garb of an ascetic and led a life
of voluntary poverty.
ascetic Siddhattha, who as a Prince had lived in the lap of
luxury, became a penniless and homeless wanderer living on what
little the charitable gave of their own accord. He had no permanent
abode. A shady tree or a lonely cave sheltered him day and night.
Barefooted and bareheaded, he walked in the scorching sun and
in the piercing cold. His humble dress was made of cast-off,
worthless, coarse rags. With no possession to call his own except
a bowl to collect his food and robes just sufficient to cover
the body, he concentrated all his time and energies upon discovering
a seeker after what is good (kim kusalagaveesi) searching
for the unsurpassed peaceful state most excellent, he approached
Aalaara Kaalaama an ascetic of repute, and speedily learnt his
doctrine and developed the seventh Aruupa jhaana, the
Realm of Nothingness, (Aakinca~n~naayatana), an advanced
stage of concentration.
unenvious teacher, delighted to hear of the success of his distinguished
pupil, honoured him by placing him on a level with himself and
friend, are we; yea, extremely happy, in that we look up
to a respected ascetic like you! The doctrine which I know,
that also do you know; and the doctrine which you know,
that I know also. As I am, so are you; as you are, so am
I. Come, friend, let both of us lead the company of ascetics."
ascetic Gootama was not satisfied with mere mental concentration
and an ordinary system, which did not lead to Nibbaana. Dissatisfied
with Kaalaama's system, he left him, and approached one Uddakaa
Raamaputta, who readily admitted him as a pupil.
long the intelligent ascetic Gootama mastered his doctrine and
attained the final stage of mental concentration, The Realm
of Neither Perception nor Non-perception - Neeva sa~n~naa
naasa~n~naayatana. This is the highest stage in worldly
concentration when consciousness becomes so subtle and refined
that it cannot be said that a consciousness either exists or
not. Ancient sages could not proceed any further in mental development.
His teacher then honoured the ascetic Gootama further by inviting
him to take full charge of ail disciples as their teacher. He
friend, are we; yea, extremely happy in that we see such
a venerable ascetic as you! The doctrine which Raama knew,
you know; the doctrine which you know, Raama knew. As was
Raama, so are you; as you are, so was Raama. Come, friend,
henceforth you shall lead this company of ascetics."
he felt that his quest of life was not achieved. He was seeking
Nibbaana, the complete cessation of suffering. Dissatisfied
with Raamaputta's system too, he departed. He found that nobody
was competent to teach him what he sought as - all were enmeshed
in ignorance. He gave up seeking external help, for Truth and
Peace are to be found within.
His Struggle for Enlightenment
with disappointment but not discouraged, the ascetic Gootama,
seeking for the incomparable state of Peace Supreme, wandered
in the district of Magadha and arrived in due course at Uruvela,
the market town of Seenaani. There he spied a lovely spot of
ground, a charming forest grove, a flowing river with pleasant
sandy fords, and near by was a village where he could beg for
his food. The place was congenial for his meditation. The atmosphere
was peaceful, the surroundings were pleasant, the scenery charming.
He resolved to settle down there alone to achieve his desired
of his renunciation Konda~n~na, the youngest Brahmin who predicted
his future, and four sons of the other sages - Bhaddiya,
Vappa, Mahaanaama, and Assaji- also renounced the
world, and joined his company.
ancient India great importance was attached to rites, ceremonies,
penances, and sacrifices. It was then a popular belief that
no salvation could be gained unless one led a life of strict
asceticism. Accordingly for six long years he made a superhuman
struggle practising all forms of severe austerity, with the
result that his delicate body was reduced almost to a skeleton.
The more he tormented his body, the farther his goal receded
Temptation of Maara the Evil One
prolonged painful austerities proved utterly futile. They only
resulted in the exhaustion of his energy. Though physically
a superman, on account of his delicate nurture as a prince,
he could not possibly stand the great strain. His graceful form
faded almost beyond recognition. His golden coloured skin turned
pale, blood dried up, sinews and muscles shrivelled, his eyes
were sunk and blurred.
this critical stage, Maara  approached the ascetic
Gootama and said:
are lean and deformed. Near to you is death. A thousand
parts (of you belong) to death; to life (there remains)
but one. Live, 0 good sir; life is better. Living you could
perform merit. By leading a life of celibacy and making
fire sacrifices, much merit could be acquired. What will
you do with this striving? Hard is the path of striving,
difficult and not easily accomplished.
Evil One, kinsman of the heedless! You have come here for
your own sake. Even an iota of merit is of no avail. To
them who are in need of merit it behoves you, Maara, to
speak thus. Confidence - Saddhaa, self-control - Tapo,
energy Viriya, and wisdom - Pa~n~na are mine. Why do
you question me, who am thus intent, about life?
the streams of rivers will this wind dry up. Why should
not the blood of one who is thus striving dry up? When the
blood dries up, the bile and phlegm also dry up. When my
flesh wastes away, more and more does my mind get clarified.
Still more do my mindfulness, wisdom, and concentration
I live thus, experiencing the utmost pain, my mind does
not long for lust. Behold the purity of a being!
- Kaama, are your first enemy,
second is called Aversion - Aarati,
third is Hunger and Thirst - Khuppipaasa,
fourth is called Craving - Ta"nhaa,
fifth is Sloth and Torpor - Thina-Middha,
sixth is called Fear - Bhaya,
seventh is Doubt - Vicikicchaa, and
eighth is Detraction and Obstinacy - Makkha-Thambha,
ninth is Profit - Laabha, Praise - Silooka, Honour- Sakaaira,
and that ill-gotten Fame-Yasa. The tenth is the
extolling of oneself and the contempt of others.
is your army, the opposing host of the Evil One. That army
the coward does not overcome, but he who overcomes obtains
Munja  do I display! What boots life in this
world! Better for me is death in the battle than that one
should live on, vanquished!
these words the ascetic Gootama dismissed Mara and made a firm'
determination to attain his goal, Buddhahood.
The Middle Path
ascetic Gootama was now fully convinced, through personal experience,
of the utter futility of self-mortification. Abandoning it forever,
he adopted an independent course - the Majjhimaa Patipadaa
- the Middle Path.
recalled how when his father was engaged in ploughing, he sat
in the cool shade of the rose-apple tree, having attained to
the first Ecstasy. He thought - well, this is the Path to Enlightenment!
realized that Enlightenment could not be gained with an exhausted
body. So he decided to take some food. The five ascetics who
attended on him, disappointed at this unexpected change of method,
deserted him and went to Isipatana, saying that the ascetic
Gootama had become indulgent, had ceased from striving, and
had returned to a life of comfort." At a crucial time when
help would have been most welcome, his only companions left
him, but he was not discouraged.
a substantial meal offered by Sujaataa, a generous lady, he
made a firm resolve not to rise from his seat until he attained
happy Vesak night, as he was seated under the famous Pippala
tree at Buddha Gayaa, with mind tranquilized and purified, in
the first watch he developed that supernormal knowledge which
enabled him to remember his past lives Pubbenivaasaanussati
~Naana - Reminiscence of Past Births. In the middle watch
he developed the clairvoyant supernormal vision dealing with
the death and rebirth of beings Cutuupapaata ~Naana, Perception
of the Disappearing and Reappearing of Beings. In the fast
watch of the night he developed the supernormal knowledge with
regard to the destruction of passions - Aasavakkhaya ~Naana,
and comprehending things as they truly are, attained Perfect
Enlightenment  - Sammaa Samboodhi.
in his 35th year attained Buddhahood, that supreme state of
Perfection, He devoted the remainder of that precious life to
serve humanity both by example and precept, dominated by no
Buddha was a human being. As a man He was born, as a man He
lived, and as a man His life came to an end. Though human, He
became an extraordinary man - Acchariya Manussa. The
Buddha laid stress on this fact and left no room for anyone
to fall into the error of thinking that He was an immortal being.
There is no deification in the case of the Buddha.
does the Buddha claim to be an incarnation of Vishnu, nor does
He call himself a "Saviour" who freely saves others
by His personal salvation. The Buddha exhorts His disciples
to depend on themselves for their salvation, for both defilement
and purity depend on oneself. "You yourselves should make
the exertion. The Tathaagatas are only teachers," says
Buddhas point out the path, and it is left for us to follow
that path to save ourselves: "To depend on others for salvation
is negative, but to depend on oneself is positive." Dependence
on others means a surrender of one's effort. Furthermore, the
Buddha does not claim a monopoly of Buddhahood, which as matter
of fact is not the prerogative of any specially graced, chosen
person. He reached the highest possible state of perfection
any person could aspire to; and without the closed fist of a
teacher, He revealed the only straight path that leads thereto.
According to the teachings of the Buddha anybody may aspire
to that supreme state of perfection if he makes the necessary
aspiring determination and necessary exertion.
a man He attained Buddhahood and proclaimed to the world the
latent possibilities and the creative power of man. Instead
of placing an unseen almighty God over man, and making him subservient
to such a belief, He raised the worth of mankind. it was He
who taught that man could obtain his Deliverance from sorrow
by his own exertion, without depending on a God and mediating
priests, or on sacrifices and prayers. It was He who taught
the egocentric world the noble ideal of selfless service. It
was He who revolted against the degrading caste system and taught
the equality of mankind. He declared that the gates of success
and prosperity were open to all, in every condition of life,
high and low, saint and sinner, who would care to turn over
a new leaf and aspire to Perfection.
of caste, colour or rank, he established for both deserving
men and women a celibate order which was "democratic in
constitution and communistic in distribution." He gave
complete freedom of thought and wanted us to open our eyes to
see things as they truly are. He comforted the bereaved by His
consoling words. He ministered to the sick that were deserted.
He helped the poor who were neglected. He ennobled the lives
of sinners and purified the corrupted lives of criminals. He
encouraged the feeble, united the divided, enlightened the ignorant,
clarified the mystic, guided the deluded, elevated the base,
and dignified the noble. Rich and poor, saint and sinner, loved
Him alike. Despotic and righteous kings, glorious and obscure
princes and nobles, generous and miserly millionaires, haughty
and humble scholars, destitute paupers, downtrodden scavengers,
wicked murderers, despised courtesans - all benefited by His
words of wisdom and compassion.
noble example was a source of inspiration to all. His Message
of Peace was hailed by all with indescribable joy, and was of
' eternal benefit to everyone who had the fortune to come under
its benign influence.
The Buddha's Greatness
Buddha was a unique Being. He was the profoundest of thinkers,
the most of speakers, the most energetic of worker, the
most successful of reformers, the most compassionate and tolerant
of teachers, the most efficient of administrators, and above
all - the Holiest of Holies.
the early period of His renunciation He sought the advice of
distinguished religious teachers, but He could not obtain what
He sought from outside sources. Circumstances compelled Him
to think for Himself and seek within. He sought, He thought,
He reflected; ultimately He found His goal of life. Having discovered
the Truth, He opened the gates of Immortality to all who wish
to hear Him and seek their Deliverance from this ever-recurring
cycle of births and deaths, and not because He was an infant
prodigy in the ordinary accepted sense.
He knew everything that ought to be known and as He obtained
the key to all knowledge. He is called Sabba~n~nu-Omniscient.
This knowledge He acquired by His own efforts as the result
of a countless series of births.What He taught was merely an
infinitesimal of what He knew. He taught only what was necessary
for our Deliverance. On one occasion while the Buddha was residing
in a forest He took a handful of leaves and said:
Bhikkhus, what I have taught you is comparable to the leaves
in my hand, what I have not taught you is comparable to
the number of leaves in the forest.
He preached His Doctrine to both the Sangha (ordained disciples)
and the laity. In the forenoon He goes in search of individuals
who need His advice. Immediately after His noon meal He exhorts
and instructs His ordained disciples. In the evening for about
an hour He preaches to the layfolk who flock to hear Him. During
the first watch of the night He again preaches to His ordained
disciples. Throughout the middle watch He receives the Devas
and other invisible beings and explains the doctrine to them.
Practising what He preached, He worked incessantly for forty-five
long years for the good and happiness of all to His last moment.
The Buddha and the Caste System
wisely and very effectively He laboured to eradicate the social
evils that prevailed in His day. He vehemently protested against
the caste system that blocked the progress of mankind. In His
makes no Brahman,
life doing that mould the Brahman true.
lives mould farmers, tradesmen, merchants, serfs;
lives mould robbers, soldiers, chaplains, kings.
birth is not one an outcast,
birth is not one a Brahman.
deeds is one an outcast,
deeds is one a Brahman.
to the Buddha, caste or colour does not preclude one from becoming
a Buddhist or entering the Order. Fishermen, scavengers, courtesans,
together with warriors and Brahmins were freely admitted into
the Order and enjoyed equal privileges and were equally given
positions of rank.
the barber, for instance, was made, in preference to all others,
the chief in matters pertaining to the Vinaya. The timid Suniita,
the scavenger, was admitted by the Buddha Himself into the Order.
The courtesan Ambapaali entered the Order and attained Arahantship.
Saati, the monk who maintained a deadly heresy, was the son
of a fisherman. Subhaa was the daughter of a smith, Punnaa was
a slave girl. Caapaa was the daughter of a deer-stalker. Such
instances could be multiplied to show that the portals of Buddhism
were wide open to all without any distinction. It was also the
Buddha who attempted to abolish slavery for the first time in
the known history of the world.
The Buddha and Women
Buddha raised the status of women and brought them to a realization
of their importance to society. He did not humiliate women,
but only regarded them as weak by nature. He saw the innate
good of both men and women and assigned to them their due place
in His Teaching. Sex is no obstacle to attaining Sainthood.
the Pali term used to denote women is "Maatugaama,"
which means 'mother-folk', or 'society of mothers'. As a
mother, woman holds an honourable place in Buddhism. The wife
is regarded as 'the best friend' (paramasakhaa) of the
at first the Buddha refused to admit women into the Order, yet
later He was persuaded by the entreaties of the Venerable Ananda
and founded the Order of Bhikhhunis (Nuns).
as the Arahants Saariputta and Moggallaana were made the two
chief disciples in the Order of Monks, even so the Arahants
Kheemaa and Uppalavannaa were made the two chief female disciples
in the Order of Nuns. Many other female disciples too were named
by the Buddha Himself as amongst His most distinguished and
were placed under unfavourable circumstances before the advent
of the Buddha, and this new Order was certainly a great Blessing.
In this Order queens, princesses, daughters of noble families,
widows, bereaved mothers, helpless women, courtesans - all despite
their caste or rank - met on a common platform, enjoyed perfect
consolation and peace, and breathed that free atmosphere which
is denied to those confined in cottages and palatial mansions.
Many who otherwise would have fallen into oblivion distinguished
themselves in various ways and gained their emancipation by
seeking refuge in the Order.
His Tolerance towards Animals
tolerance of the Buddha was extended not only to men and women
but to dumb animals as well. For it was the Buddha who banned
the sacrifice of poor beasts and admonished His followers to
extend their Loving-Kindness (Maitri) to all living beings.
No man has the right or power to destroy the life of another
living animal even for the sake of one's stomach as life is
precious to all.
efficient way in which He maintained the discipline of His numerous
followers, especially His Orders of Bhikkhus and Bhikkhunis,
testifies to His unsurpassed administrative ability. He anticipated
even the present Parliamentary system. Lord Zetland writes:
"and it may come as a surprise to many to learn that in
assemblies of Buddhists in India, two thousand years and more
ago, are to be found the rudiments of our own Parliamentary
practice of the present day!"
most notable characteristic of the Buddha was His absolute purity
and perfect holiness. He was so pure and so holy that He should
be called "The Holiest of Holies." He was the perfect
model of all the virtues He preached. His life had not a stain
upon it." On no occasion did the Buddha manifest any moral
weakness. Everybody that came in contact with Him acknowledged
His indisputable greatness and was deeply influenced by His
will, wisdom, compassion, service, renunciation, perfect purity,
exemplary personal life, the blameless methods that were, employed
to propagate the Dhamma, and His final success all these factors
have contributed to hail the Buddha as the greatest religious
Teacher that ever lived on earth.
honour Him as an incarnation of Vishnu. Christians have canonized
Him as Saint Joshaphat (a corruption of Pali term Boodhisatta
). Muslims regard Him as a spiritual teacher. Rationalists treat
Him as a great free-thinker. H.G. Wells, the distinguished thinker,
assigned to Him the first place amongst the seven great men
in the world. The poet Tagore calls Him the Greatest Man ever
born. Fausboll, a Russian admirer, says: "The more I know
Him, the more I love Him." A humble follower would say:
"The more I know Him, the more I love Him; the more I love
Him, the more I know Him."
Corresponding to Pali Vesaakhaa, Sanskrit Vaisaakha
and Sinhala Vesak.
Unlike the Christian Era, the Buddhist Era is reckoned from
the death of the Buddha which occurred in 543 B.C.
A pillar erected by King Dharmaasooka stands to this day to
commemorate the sacred spot.
The site of Kapilavatthu has been identified with Bhuila (Bhulya)
in the Basti district, three miles from the Bengal and N.W.
Railway station of Babuan.
See the genealogical table on pp. 7-8 of the book.
are immaterial planes where those who have developed the Aruupa
jhaana (absortions or ecstasies) are born.
Gootama is the family name, and Saakya is the name of the clan
to which the Buddha belonged. Tradition hold that the sons of
Okkaaka of plotting of their stepmother. These princes in the
course of their wanderings arrived at the foothills of the Himalayas.
Here they met the sage Kapila, on whose advice they founded
the city of Kapilavatthu, which they named after him. Hearing
of the enterprise of the princes, King Okkaaka exclaimed: "Saakya
vata bho raajakumaara, capable indeed are the noble princes."
The Saakya kingdom was situated in South Nepal and extended
over much of modern Oudh.
A developed state of consciousness gained by concentration.
Also known as Bhaddakaccaana, Bimbaa, Raahulamaataa.
Kaasi, one of the sixteen Kingdoms of ancient India, its capital
being Benares. It was famous for its silks and perfumes.
Maara. According to Buddhism there are five kinds of Maara:
(I) the five aggregates (khandha), (ii) moral and immoral
activites (abhisamkhaara), (iii) death (maccu),
(iv) passion (kilesa), (v) maara the deity (devaputta).
Warriors wear a Munja grass crest o their heads or swords or
on their banners to indicated that they will not retreat from
As the Buddha attained enlightenment under the shade of this
tree, it was named the Bodhi tree. Its descendants are still
known by the same name.
Buddha is derived from the root "budh," to understand.
He is called the Buddha because He understood the four Noble
truths, Usually his disciples address their Master as Buddha,
Bhagavaa, etc. When the Buddha refers to himself he says,
"Tathaagata, Thus who has come."
published in Narada's A Manual of Buddhism (Malaysia:
Buddhist Missionary Society, 1992), pp. 11-27, 81-85]