IV: The Renunciaton of Sumedha

Sumedha’s Reflection

One day [27] he went up to the upper terrace of his mansion and sitting cross-legged in solitude, he thought (Bv 2.7-27):

“Miserable, is birth in a new existence; so is destruction of the body; miserable, also it is to die in delusion, oppressed and overpowered by old age. Being subject to birth, old age and sickness, I will seek Nibbāna where old age, death and fear are extinct.

Wonderful it would be, if I could abandon this body of mine without any regard for it, as it is full of putrid things, such as urine, excreta, pus, blood, bile, phlegm, saliva, mucus, etc.

Surely there must be a path leading to the peaceful Nibbāna. It cannot be otherwise. I will seek that good path to Nibbāna so that I shall be liberated from the bondage of life.

For example, just as when there is suffering (dukkha), there is also in this world, happiness (sukha); even so, when there is the round of existences which is the arising of suffering, there should also be Nibbāna, which is the cessation of suffering.

Just as when there is heat, there is cold also; even so, when there are the three fires of passion, hate and delusion, there should also be Nibbāna, which is the extinction of these three fires.

Again, just as when there is demeritoriousness, there is also meritoriousness; even so when there is rebirth, there should also be Nibbāna where potential for rebirth is exhausted.”

After these thoughts had occurred to him, he went on thinking profoundly:

“For example, a man, who has fallen into a pit of excreta or who is besmeared with filth, sees from a distance a clear pond adorned with the five kinds of lotus. If, in spite of seeing it, he does not find out the right way to reach the pond, it is not the fault of the pond, but of the man himself. In the same way, there exists a big pond of the deathless Nibbāna where one could wash off one’s mental defilements, and if one does not search for that big pond of Nibbāna, it is not the fault of Nibbāna.

Again, if a man is surrounded by enemies and he does not try to flee although there is an escape route for him, it is not the fault of the route. In the same way, if a man, who is besieged by enemies in the form of mental defilements, does not wish to run away although there exists so clearly the big road to the golden city of Nibbāna where one is safe from enemies in the form of mental defilements, it is not the fault of that big road.

Again, if a man is inflicted with a disease and he does not get it cured although there is an efficient doctor, the doctor is not to blame. In the same way, if one is suffering painfully from diseases of mental defilements and he does not look for a master for their cure though there exists one who is skilled in removing these mental defilements, the master is not to blame.”

After thinking thus, he contemplated further to be rid of his body:

“Just as a man, who is burdened with the dead body of an animal which is hung round his neck, would get rid of the loathsome carcass and freely and happily go about wherever he likes, even so, I too will go to the city of Nibbāna, abandoning this putrid body of mine which is but a collection of various worms and foul things.

Again, just as people, who have voided their excreta in a lavatory, leave it without looking behind; even so, I will go to the city of Nibbāna, after leaving behind this body full of various worms and foul things. [28]

Again, just as the owners of an old, ruined, decaying and leaking boat, abandon it in disgust; even so, I too will go to the city of Nibbāna, after abandoning this body, from the nine orifices of which, filthy things ooze out incessantly.

Again, just as a man, carrying treasures, who happens to be travelling in the company of robbers, would leave them and flee to safety when he sees the danger of being robbed of his treasures; even so, since the thought of being robbed of my treasures of meritorious deeds, always makes me afraid, I will abandon this body of mine that is like a chief robber and will go seeking the road to Nibbāna, which can undoubtedly give me security and happiness.”

When one thinks unwisely and is instigated by greed and hate, this body turns into a robber who takes life, a robber who takes things not given, etc., and plunders all the treasures of one’s meritorious deeds, this body is therefore likened to a chief robber.

The Great Alms Giving

After contemplating thus on renunciation in the light of these similes, once again it occurred to the wise Sumedha (BvA): “Having amassed this much of wealth, my father, grandfather and other kinsmen of mine of seven generations were unable to take even a single coin with them when they passed away. But I should find some means of taking this wealth with me up to Nibbāna.”

He could not, of course, carry his wealth bodily with him to Nibbāna. But Sumedha is referring here to the beneficial results that would accrue from his meritorious deeds of giving away his wealth in generosity.

Then he went to the king and said: “Your majesty, since my mind is obsessed with a great dread of the dangers and sufferings springing from such things as birth, old age, etc., I am going to leave the household life and become a recluse. I have wealth worth many millions. Please take possession of it.”

“I do not desire your wealth. You may dispose of it in any way you wish,” replied the king. “Very well, your majesty,” said the wise Sumedha and, with the beating of the mighty drum, he had it proclaimed all over the city of Amaravatī: “Let those who want my riches come and take them.” And he gave away his wealth, in a great alms giving, to all without distinction of status and whether they be destitute or otherwise.

The Renunciation

After thus performing a great act of generosity, the wise Sumedha renounced the world and left for the Himālayas with an intention of reaching Mount Dhammika on that very day. Sakka, seeing him approach the Himālayas after renunciation, summoned Vissakamma and said: “Go, Vissakamma, there is the wise Sumedha, who has renounced the world, intending to become a recluse. Have a residence made ready for him.”

“Very well, Lord,” said Vissakamma, in answer to Sakka’s command. He then marked out a delightful enclosure as a hermitage, created in it a well-protected hut with a roof of leaves and a pleasant, faultless walkway.

Sakka is the name of the Lord of the Devas. He is known by many other names including Vasavā and Sujampati. He rules over Devas in Tāvatiṁsa which is the second lowest of the six celestial abodes. There are many stories which tell of his help rendered to Bodhisattas and other noble persons. Vissakamma is Sakka’s chief architect and builder who built, under Sakka’s orders, the hermitages for the Bodhisatta in other existences as well.

The author explains here that the walkway is faultless because it was free from five defects: 1) Having uneven, rugged ground; 2) having trees on the walkway; 3) being covered with shrubs and bushes; 4) being too narrow; and 5) being too wide. [29]

The author then describes the walkway and gives its measurement: 60 cubits long, it consisted of three lanes, the main one with two narrower ones on both sides. The main walkway was one a half cubits wide, and each of the two flanking, one cubit wide. The whole walkway was on even ground strewn with white sand. For details of the five defects read the Further Explanations.

The author further enumerates the eight sources of comfort which a good hermitage such as the one created by Vissakamma would bring to a recluse. For the eight sources of comfort (samaṇa-sukha), read the Further Explanations and compare with the eight blessings of a recluse (samaṇa-bhadra).

These eight sources of comfort (samaṇa-sukha) are:

1. The non-hoarding of wealth and grains.

2. Searching for blameless food.

3. Enjoying peaceful food only.

4. Being free from worries and distress which are due to the heavy burden of taxation and confiscation of one’s property.

5. Being not attached to articles, wares or ornaments, etc.

6. Feeling secure against robbers.

7. Not being associated with kings and ministers.

8. Being free to move to all four quarters.

In addition to these eight, the author says that the hermitage created by Vissakamma was of the kind that facilitated ascetic practices for its residents and helped them gain insight (vipassanā) into the true nature of things, their impermanence, suffering and non-self, without much difficulty. It had chambers, caves, tunnels, trees bearing flowers and fruits, and a pond of sweet and clear water. It was a secluded place free from the disturbances of wild beasts and the raucous noises of birds.

The leaf hut contained various requisites of an ascetic such as a headdress, robes, a tripod, a water jug and so on. Vissakamma then wrote on the wall, inside the hut, an inscription, reading: “Whoever wishes to become an ascetic, may make use of these requisites,” and he went back to his divine abode.

The Beginning of His Ascetic Life

Reaching the foothills of the Himālayas, the wise Sumedha walked along the hills and ravines to look for a suitable place where he could live comfortably. There, at a river bend, in the region of Mount Dhammika, he saw the delightful hermitage which was created by Vissakamma at the instance of Sakka. He then went slowly to the edge of the walkway, but on seeing no footprints, he thought: “Surely, the residents of this hermitage must be taking a rest in the leaf-hut after their tiring alms round in the neighbouring villages.” Thinking like this he waited for a while.

Seeing no signs of habitation after waiting for a fairly long time, it occurred to him: “I have waited long enough. I should now investigate to see whether there are any occupants or not.” He opened the door and entered the leaf-hut. Looking here and there he saw the inscription on the wall and thought: “These requisites are befitting requisites for me. I will use them and become an ascetic.” Having made up his mind, and after reflecting on the nine disadvantages of a layman’s clothing and the twelve advantages of a fibre-robe, he discarded the clothing he was wearing and donned the robe.

For the nine disadvantages of a lay man’s dress and the twelve significant advantages of a fibre-robe, read the Further Explanations.

At verse 28 of the the Chronicles of the Buddhas (Buddha-vaṁsa) it says: “In that region of Mount Dhammika, I made a pleasant enclosure and created a fine hut of leaves.” But in this connection, as has been said before, the hermitage, the hut of leaves, the walkway, etc. were all created by Vissakamma under Sakka’s orders. Nevertheless, the Buddha, referring to the powers accrued from his own meritorious deeds while as Sumedha, said: “I made a pleasant enclosure in the forest and created a fine hut,” etc. as though he himself had done them all. In reality, it should be noted without doubt that they were not constructed by the recluse Sumedha, but by Vissakamma at the command of Sakka.

Approaching the Foot of Trees

When he had taken off his fine clothing, the wise Sumedha took the fibre-robe, which was red like a cluster of Anojā flowers. He found the robe, which was folded and placed [30] for ready use on a bamboo peg. He wore it round his waist. On top of it, he put on another fibre-robe, which had the colour of gold. He also placed on his left shoulder a hide, which was complete with hoofs, and was like a bed of laurel (punnāga) flowers. He put the headdress on his top knot and fastened it with an ivory hairpin. Taking a curved carrying yoke, he hung a string net at one end of it whose knots were like pearls and into which he placed the water jug, which was of the colour of coral; at the other end of the yoke, he hung a long hook used for gathering fruits from trees, a basket, a wooden tripod, etc. He then shouldered the yoke which now carried the full equipment of an ascetic. Taking hold of a walking stick with his right hand, he went out of the hut. While walking back and forth along the walkway, 60 cubits long, he surveyed himself in his new garb and felt exultant with the thought (Ja-Nid PTS 9):

“My heart’s desire has been completely fulfilled. Splendid indeed is my ascetic life. The ascetic life has been praised by all wise men such as Buddhas and Independent Buddhas. The bondage of the household life has been abandoned. I have come safely out of the realm of worldly pleasures. I have entered upon the noble life of an ascetic. I will cultivate and practise the holy life. I will endeavour to attain the benefits of the holy practices.”

He then put down the yoke and, sitting gracefully like a golden image on the bean-coloured stone slab in the middle of the walkway, he passed the daytime there.

In the evening, he entered the hut, and lying on the wooden plank by the side of a cane couch, he used the robes as blankets and went to sleep. When he woke up early in the morning, he reflected on the reasons and circumstances of his being there (Ja-Nid PTS 9):

“Having seen the demerits of the household life, and having given up incomparable wealth and unlimited resources and retinue, I have entered the forest and become an ascetic, desiring to seek meritoriousness that will liberate me from the snares of sensuality. From today onwards, I should not be negligent.

There are these three categories of wrong thoughts, namely, thought based on desire (kāma-vitakka), which is directed to sense-pleasures; thought based on ill-will (vyāpāda-vitakka), which is directed to killing, destroying, harming; thought based on cruelty (vihiṁsā-vitakka), which is directed to causing harm and injury to others. These thoughts may be likened to wild flies which feed on those who are negligent and who abandon the practice of mental detachment from defilements and physical detachment from sense-pleasures. Now is the time for me to devote myself totally to the practice of detachment (paviveka).

True, seeing the defects of the household life, which obstruct, hinder and harm meritorious practices, I have renounced the world. This hut of leaves is indeed delightful. This fine levelled ground is bright yellow like a ripe bael fruit. The walls are silvery white. The leaves of the roof are beautifully red like the colour of a pigeon’s foot. The couch is made of cane, bears the patterns of a variegated bedspread. The dwelling place is very comfortable to live in. I do not think that the luxuries of my former residence can excel the comfort provided by this hut.”

Reflecting thus, he discerned the eight disadvantages of a leaf-hut and the ten advantages of the foot of trees. On these see the Further Explanations. Consequently, on that very day he abandoned the hut and approached the foot of trees which are endowed with ten virtues. [31]

The following morning, he entered the nearby village for alms food. The villagers made a great effort to offer him choice food. After finishing his meal, he went back to the enclosure in the forest and sat down thinking:

“I became an ascetic not because I lack food and nourishment. Delicacies tend to boost one’s pride and arrogance in being a man. There is no end to the trouble that arises from the necessity of sustaining one’s life with food. It would be good if I should abstain from food made from cultivated grains and live only on the fruits that fall from trees.”

From that moment onwards he lived only on fruits that fell from trees. Without lying down at all, he made strenuous efforts to meditate incessantly only in the three postures of sitting, standing and walking, and at the end of seven days, he achieved the eight attainments (samāpatti) and the five super knowledges (abhiññā). [33]