1: The Birth of the Bodhisatta

The Story of Setaketu, the Bodhisatta

In this way, our future Gotama had adorned himself with the flower of prophecy: “This man will certainly become a Buddha amongst the three kinds of beings, humans, Devas and Brahmas,” uttered by the 24 Buddhas, from Dīpaṅkara to Kassapa, out of the 27 Buddhas who appeared in the period of time lasting four immeasurable periods and 100,000 aeons. Throughout that period of four immeasurable periods and 100,000 aeons, the Bodhisatta had endeavoured to fulfil the perfections (pāramī), charity (cāga) and good conduct (cariyā) by the aforesaid four means of development (bhāvanā) and reached the pinnacle of the fulfilment of all these requisites, which were conducive to his becoming a Buddha. This being so, in the last existence as a Bodhisatta when he was reborn as Prince Vessantara, he brought to termination the entire period of the accumulation of the perfections by performing all the final deeds of merit which surpassed everything, which was beyond comparison and which was to be crowned with the success of Awakening. This commanded the awe and veneration even of the inanimate great earth (mahā-paṭhavi) that quaked and trembled seven times. And, having ended his lifespan in the human abode, the Bodhisatta was reborn as a Deva by the name of Setaketu in the abode of Tusita. He was endowed with the ten attributes, in which he was superior to other Devas:

The Buddha Uproar

Setaketu, the Bodhisatta, enjoyed supreme divine bliss in the abode of Tusita for 4,000 years, according to Deva reckoning, which is equivalent to 576 million years in the human world. Then 1,000 years before the end of his lifespan by human calculations in Tusita, the Suddhāvāsa Brahmas proclaimed: “Friends, 1,000 years from today, there will appear in the human abode an omniscient Buddha!”

Because of this proclamation from the vault of heaven, the uproar announced the appearance of a Buddha (Buddha-kolāhala): “An omniscient Buddha will appear! An omniscient Buddha will appear!” and it reverberated across the entire human world, 1,000 years ahead of the event. [For more on the different types of uproar, see the Further Explanations.]

The Request to the Bodhisatta

On hearing the uproar announcing the advent of a Buddha, all the Deva kings belonging to the 10,000 world-element, such as Catumaharājā, Sakka, Suyāma, Santusita, Sunimmita, Vasavattī, and all Mahā Brahmas congregated at a certain universe to hold a discussion about the Bodhisatta whose divine lifespan would last for only seven days by human reckoning, and whose approaching end of life had become manifest through the five signs (pubba-nimitta). Pubba-nimitta: see the Further Explanations for details.

Then they all approached Setaketu with their hands joined in adoration and requested him as follows: “Bodhisatta, you have completely fulfilled the ten perfections, not with the desire to gain the bliss of Sakka, Māra, Brahma or of a Universal Monarch. You fulfilled these perfections aspiring only after omniscient Buddhahood, in order to acquire for yourself freedom from the three worlds, as well as to liberate the multitudes of humans, Devas and Brahmas. Bodhisatta, this is the most propitious time for you to become an omniscient Buddha! This is truly the right moment to become an omniscient Buddha! Therefore, may you take conception in the womb of your mother in the human realm. After attaining Supreme Awakening, may you liberate humans, Devas and Brahmas from Saṁsāra by teaching the Dhamma leading to the deathless Nibbāna.”

The Five Great Investigations

The Bodhisatta Setaketu did not hastily give his consent to the request of the Devas and Brahmas who had come together from the 10,000 world-element. In consonance with the tradition of previous Bodhisattas, he made the five great investigations as follows:

1. Of these five great investigations, the Bodhisatta considered first: “Is the time right or not for the appearance of a Buddha in the human world?”

The time is not proper for the advent of a Buddha when the lifespan of human beings is on the increase from 100,000 years. Owing to such longevity, suffering caused by birth, suffering caused by disease, suffering caused by old age and suffering caused by death are not manifest. Veiled by their lengthy lifespan, human beings tend to be oblivious of all suffering.

The Dhamma sermons to be delivered by Buddhas invariably centre around the characteristics of impermanence (anicca), suffering (dukkha) and non-self (anatta). If Buddhas appear when the lifespan is more than 100,000 years give sermons on the nature of impermanence, suffering and non-self, the people of that period will be perplexed, wondering what the Buddhas are teaching about. They will neither listen to nor believe the sermons. Without listening or believing, human beings will surely wonder what the Buddha’s teaching is about. They will never realize the four noble truths and never achieve Nibbāna. It would be fruitless to teach the non-believers the discourse on the three characteristics which would liberate them from Saṁsāra. Therefore, the period when the lifespan extends more than 100,000 years is not the proper time for the Buddhas [214] to appear.

The period when the lifespan of human beings falls below 100 years is also not proper for a Buddha to appear, because beings belonging to such a period abound in the defilements of sensual pleasures. The Dhamma sermons given to such people will not endure. In fact, they will fade away instantly just as the scribbling with a stick on the surface of the water will disappear, leaving no mark whatsoever. Therefore, the short period of the declining lifespan below 100 years is also not the proper time for the Buddhas to appear.

Only the periods when lifespans range from 100,000 years down to 100 years are right for the appearance of a Buddha. These are the periods in which birth, old age and death manifest themselves clearly, in which the teaching on the three characteristics and the teaching as to how beings can be liberated from Saṁsāra is understood easily and in which beings are not so overwhelmed by the defilements of sensual pleasures, hence, it is the appropriate period for the most opportune arrival of a Buddha. Therefore, only the periods when lifespans range from 100,000 years down to 100 years, by human reckoning, is the most propitious time for a Bodhisatta to attain Buddhahood. When the Devas and Brahmas made their entreaties to Setaketu, the lifespan of human beings was in the 100 year range. Thus, Bodhisatta Setaketu came to see the right time clearly, and decided: “This is the most propitious time for me to become a Buddha.”

2. Then he investigated the island-continent which serves as the place for the appearance of Buddhas. There are four large island-continents, each surrounded by 500 smaller islands. Of these, one is called Jambudīpa, as it is distinguished by a rose-apple (jambu) tree growing in it, and was clearly discerned by the Bodhisatta as the only island-continent on which previous Buddhas had appeared.

3. Then he went on investigating thus: “This Jambudīpa is extremely vast measuring 10,000 leagues. Where did former Buddhas appear in this vast expanse of land?” Then he saw it was the Middle Country (Majjhima-desa) in Jambudīpa that was the place of the appearance of the ancient Buddhas.

In the Middle Country was situated Kapilavatthu, the royal city of the kingdom of the Sakyas. Bodhisatta Setaketu decided that he should be reborn in that royal city.

4. Investigating the family in which the Bodhisatta, in his last existence, should be reborn, he clearly perceived: “The former Bodhisattas in their respective last existences belonged neither to the merchant class nor to the poor class. They were born only in a noble or a Brahmin family, whichever is considered superior by the people of the period. At the time when people show the highest honour to the ruling families, the Bodhisatta is born in their class. At the time when people do so to the Brahmins, he is born in one of their families. The present time witnesses the nobles being honoured by the people, I should be reborn in one of their families. Among them, King Suddhodana of Kapilavatthu is a direct descendent of Mahā Sammata, the first elected primeval king, through an uninterrupted noble lineage of the pure Sakya clan. This King Suddhodana of pure noble birth shall be my father.”

5. Finally, he investigated as to who should be his mother in his last human existence. He clearly perceived: “The royal mother of a Buddha is a paragon of modesty and chastity; [215] she never indulges in liquor or intoxicants; she has accumulated merit and fulfilled the perfections throughout 100,000 aeons to become the mother of a Buddha. From the moment she is born as the future mother of a Buddha, she continuously observes and upholds the five precepts without any breach. Siri Mahā Māyā Devī, the chief consort of King Suddhodana, is fully endowed with all these qualities. Thus, this Chief Queen, Siri Mahā Māyā Devī, shall be my mother.” Then investigating further the remaining lifespan of the queen, he perceived clearly that she had only ten months and seven days more to live.

The Consent

In this way, after making the five great investigations, the Bodhisatta Setaketu resolved: “I will descend to the human abode and become a Buddha.” Having so resolved, the Bodhisatta gave his consent to the Devas and Brahmas from the 10,000 world-element who had assembled to request him: “Devas and Brahmas, now is the time for me to become a Buddha as you have requested. You may now take leave as you please, I will go down to the human abode to attain Buddhahood.”

After delivering his pledge and bidding farewell to all the Devas and Brahmas, Bodhisatta Setaketu, entered Nandanavana, the celestial garden, accompanied by the Devas from the Tusita realm.

Nandana Grove

An account of the Nandana [Throughout, the text gave the name as Nandavana, but this is a mistake, the proper name is Nandanavana, so I have changed it accordingly.] grove will be given here as described in the commentary to the Chapter about Nandaka (Nandana-vagga, SN 1.1). The Nandana Grove is so named because it gives delight (nandana) to all the Devas who visit it.

Each of the six planes of the heavenly realm has its own Nandana Grove. All these gardens give the same delight, whether they belong to the lower or upper celestial planes. Therefore, only the Nandana Grove of Tāvatiṁsa abode is described in detail in the texts as an example.

This Nandana Grove is a pleasant, splendid place with all kinds of precious celestial trees, flowers, pavilions, vehicles and a variety of enjoyable things which are enchanting, marvellous and awe inspiring to the worldling. It is a true garden resort where Devas can amuse themselves with singing, dancing and other entertainments presented by dancers and artists of various ages, various beauties, various voices, various forms and various colours. Each troupe of performers tries to rival and outplay the other in providing freely all kinds of sensual pleasures to those who come from the four quarters.

This Nandana Grove, which is considered by the Devas to be a great adornment of their abode with all its splendour and auspiciousness, stands as the most charming resort, and those entering it seeking the five pleasures of senses: enjoyable sights, sounds, scents, tastes and touches, are all delighted and satisfied.

This Nandana Grove is also a place of solace to those Devas who are nearing the end of their lifespan, and experiencing the five portents of impending demise, which warn them of the coming fate and which inevitably appear. Many Devas break down, sobbing and grieving at the imminent predicament of losing their blissful life; but once they enter this enchanting garden, they feel transformed back into persons of serenity, peace and happiness in an instant.

On whatever account they are afflicted with despair and lamentation, once these Devas step inside the Nandana Grove, they are absorbed in pleasures. As the morning dew and mist evaporate at the touch of the radiance of the rising sun, as the flame of the oil lamp flickers and dies out through a strong gust of wind, so the worries of the dying Devas are laid to rest. A saying has come into existence thus: “He who has not been to Nandana Grove, where all the best sensual pleasures of the world converge, cannot understand worldly happiness.” Such is the attraction of the Nandana Grove to all worldlings.

In the commentary to the the Section about Verañjā (Verañjā-kaṇḍa) in the Vinaya, the following description is given: “The Nandana Grove of the Tāvatiṁsa Devas covers an area of 60 leagues in extent. According to some teachers, its extent is 500 leagues. It is [216] splendidly decorated with celestial trees of 1,000 different species.”

The sub-commentary on the Ornaments of the Victor (Jinālaṅkāra) in its comment on the Threefold Buddha-field (Tividha-buddha-khetta) also says: “Nandana Grove lies to the east of Sudassana city of Tāvatiṁsa and is surrounded by walls, fire screens and arched gateways made of jewels. The area measures 1,000 leagues. It is a recreational resort for all Devas. Two beautiful lakes, Mahānanda and Cūḷananda, are located between Nandana Grove and Sudassana city. The environment of the lakes is clean. The surface water of the lakes is dark blue green, matching the sky free of mist and clouds.”

The Time for the Bodhisatta Demise

When Bodhisatta Setaketu entered Nandana Grove, the accompanying retinue of male and female deities addressed him: “On your demise from this abode of Devas, may you procede to a good abode, the destination of beings accomplished in meritorious deeds!”

The Devas who were accompanying Bodhisatta Setaketu also urged him to recollect again and again his deeds of merit done in the past and moved around in Nandana Grove, surrounding the Bodhisatta. While the Bodhisatta was roaming about in Nandana Grove in the company of the Devas, who were urging him to reflect upon his previous meritorious life, the time of his demise arrived.

The Conception of the Bodhisatta

At the precise moment of the demise of Bodhisatta Setaketu, Siri Mahā Māyā, the Chief Queen of King Suddhodana of the kingdom of Kapilavatthu, was enjoying magnificent regal pleasures. She had now reached the third portion of the second stage of life See the Further Explanations on this chapter. called middle age (majjhima-vaya).

The Festival of the Constellation Uttarāsāḷha

It was the ninth waxing day of July (Āsāḷha) in the year 564 BCE, when the Chief Queen Siri Mahā Māyā was 55 years and four months old. The people of the kingdom were joyously celebrating the festival of the constellation Uttarāsāḷha, a traditional annual event. Everyone participated in the festivity, outdoing one another in merry-making.

Siri Mahā Māyā Devī also took part in the festival which was celebrated from the ninth to the fourteenth day of the waxing moon. The festival was distinguished by total abstinence from liquor and by beautification with flowers, perfumes and ornaments. On the full-moon day of the month, the Chief Queen woke up early, took a perfumed bath and gave a most generous donation of money and materials worth 400,000 pieces of money. She then dressed herself and had a breakfast of the choicest food, after which she took the eight precepts from her teacher Devila, and proceeded to the exquisitely decorated royal chamber and spent the entire day on a couch of splendour, observing the eight precepts.

Mahā Māyā’s Dream

Observing the eight precepts and lying on the couch of splendour in the last watch of the full-moon night, Siri Mahā Māyā Devī fell into a short slumber and had a dream, which foretold the conception of a Bodhisatta, as follows: The four Four Great Kings lifted and carried her in her bed to Lake Anotatta in the Himālayas. Then she was placed on the flat surface of the orpiment slab measuring 60 leagues under the shade of a Sāla tree which was seven leagues high. [217]

Thereafter, consorts of the four Four Great Kings came to the scene. They took the queen to Lake Anotatta and bathed her and helped her clean herself. Then they dressed her in celestial costumes and applied celestial cosmetics to her. They also adorned her with celestial flowers. Then she was put to bed with her head towards the east, in the inner chamber of a golden mansion inside a silver mountain, which was not far away from the lake.

At that moment in her dream she saw a pure white elephant grazing around the golden mountain, which was not far from the silver mountain where there was the golden mansion, inside which she slept. Then the white elephant descended from the golden mountain, ascended the silver mountain and entered the golden mansion. The white elephant then walked around the queen clockwise, and entered into her womb from the right side.

The Conception of the Bodhisatta

At the time when the queen was thus dreaming, Bodhisatta Setaketu, was going round Nandana Grove in Tusita enjoying delightful sights and sounds; while doing so he passed away from the abode of Devas with full comprehension and awareness. At that very instant the Bodhisatta was conceived in the lotus-like womb of his mother with the first great resultant consciousness (mahā-vipāka-citta), one of the nineteen initial thought moments (paṭisandhi-citta), a resultant of the first great wholesome consciousness (mahā-kusala-citta) accompanied by joy (somanassa-sahāgatā), combined with knowledge (ñāṇa-sampayutta), unprompted (asaṅkhārika) and caused by preparatory development (parikamma-bhāvanā) prior to the attainment of the absorption of loving-kindness (mettā-jhāna). This event took place on the morning of Thursday, the full moon of July (Āsāḷha), in the year 624 BCE. The precise moment of his conception was marked by the conjunction of the moon with the constellation Uttarāsāḷha.

Simultaneous with the Bodhisatta’s conception, there occurred a violent earthquake. The 10,000 world-element trembled and shook in the following six modes: The earth surface rose up in the east and sank in the west; it rose up in the west and sank in the east; it rose up in the north and sank in the south; it rose up in the south and sank in the north; it rose up in the centre and sank along the circumference; it rose up along the circumference and sank in the centre.

The Thirty-Two Great Prophetic Phenomena

Moreover, there appeared the 32 great prophetic phenomena that usually accompany the conception of a Bodhisatta in his last existence. From these wonderful events the wise could learn that the Bodhisatta had been conceived. The 32 prophetic phenomena, as enumerated in the Introduction to the Birth Stories (Jātaka-nidāna) commentary, are as follows:

At that moment:

These 32 great prophetic phenomena can also be called the 32 great wonders. The 32 wonders, which were mentioned in chapter IX on the Chronicle of the Twenty-Four Buddhas, were these 32 great prophetic phenomena.

The entire 10,000 world-element, being adorned with such great prophetic phenomena, appeared resplendent like a huge garland of flowers, or like a large bouquet massively made or a vast bed of flowers spread layer upon layer. The air around was laden with fragrance as though this were caused by the gentle movement of a yak-tail fly-flap. More information about the 32 wonders can be found in the Further Explanations on this chapter. [219]

The Interpretation of Mahā Māyā’s Dream

When Queen Siri Mahā Māyā woke up, she reported her dream to King Suddhodana. On the following morning, King Suddhodana summoned 64 leading Brahmin teachers and offered them prepared seats which were fit for the noble ones and the ground was besmeared evenly with fresh cowdung and strewn all over with rice flakes and the like, as an act of honour. The king also offered the Brahmins delicious milk rice cooked with ghee, honey and molasses, filled to the brim of the gold cups which were covered with gold and silver lids. And to please and satisfy them, the king presented them with new clothes, milch cows, and did other forms of honour.

After serving them with food, drinks, etc., and honouring them thus to their pleasure and satisfaction, King Suddhodana had the queen’s dream related to the Brahmins and asked them: “What does the dream mean, is it fortune or misfortune? Read it and give me your interpretations.”

The Brahmins replied to the king, giving their interpretations: “Great King, lay all your anxieties to rest. The queen has now conceived. The baby in the womb is a boy, not a girl – a son will be born to you. If he chooses to lead a princely life, he will surely become a Universal Monarch reigning over the four continents. If he renounces the household life as a recluse, he will surely become an omniscient Buddha who destroys and removes the roots of the defilements in the three worlds.”

The Protection by Deva Kings

From the moment the Bodhisatta was conceived, the Four Great Kings, namely, Vessavaṇa and others who lived in this universe, entered the splendid chamber of Queen Siri Mahā Māyā and gave protection continuously, day and night, each holding a sword to ward off Petas and Yakkhas, and unsightly beasts and birds which could be seen or heard by the Bodhisatta and his mother. In this way, 40,000 Great Kings residing in the 10,000 world-element – each system having four such deities – guarded the entire space from the doors of the queen’s splendid chamber up to the edges of the world-element, driving away the Petas, Yakkhas, etc.

Such protection was afforded not because of the fear that someone would harm the lives of the Bodhisatta and his mother. Even if 1,000 billion Māras were to bring 1,000 billion gigantic Mount Merus to threaten the lives of the Bodhisatta in his last existence and his mother, all the Māras as well as the mountains would surely be destroyed and the Bodhisatta and his mother would remain unharmed. The protection was just to ward off evil sights and sounds which could possibly cause anxiety and fear to the queen. Another reason might be that the Great Kings protected the Bodhisatta through sheer veneration and devotion inspired by the Bodhisatta’s glorious power.

The question may then arise, i.e., whether the Great Kings who came and kept guard inside the royal chamber of the Bodhisatta’s mother made themselves visible or not to her. The answer is: They did not make themselves visible when she was bathing, dressing, eating and cleaning her body. They made themselves apparent when she entered her chamber of splendour and lay down on her excellent couch.

The sight of Devas might tend to frighten ordinary people, but it did not scare the Chief Queen at all by virtue of the Bodhisatta’s and her own radiance. Seeing them was just like seeing familiar female and male palace guards.

Mahā Māyā’s Observance of Moral Precepts

The mother of a Bodhisatta in his last existence is usually steadfast in observing moral precepts. Before the appearance of a Buddha, people usually took precepts from wandering ascetics by bowing and sitting respectfully before them, and Queen Siri Mahā Māyā, prior to the conception of the Bodhisatta, also used to receive the precepts from the recluse Kāḷadevila. It should be noted that the precepts were kept but not at all by submitting herself as a disciple of the recluse Kāḷadevila. But once the Bodhisatta was conceived in her womb, it was no longer proper for her to sit at the feet of any other person. Only the precepts received from somebody as an equal and not as a subordinate were observed. From the time of her conception of the Bodhisatta she kept [220] the precepts by herself.

The mother of a Bodhisatta in his last existence, from the time of pregnancy, becomes totally free of all sensuous desire for any man, even for the father of the Bodhisatta. It is her nature to remain chaste and pure. On the contrary, it cannot be said that sensuous thoughts would not arise in worldlings at the sight of her person. By virtue of her long fulfilment of the perfections and performance of deeds of merit, the mother of a Bodhisatta in his last existence is endowed with splendour or superb beauty, and elegance, which could not be faithfully represented in any painting or sculpture of her by the most accomplished master artists and sculptors.

On seeing such a mother of the Bodhisatta, if onlookers are not satisfied with the mere sight of her, and if they would attempt to approach her with passionate thoughts, their feet would become transfixed on the spot as if they were fettered with iron chains. Therefore, it should be well borne in mind that the mother of a Bodhisatta in his last existence is a noble, unique woman inviolable by any man or Deva.

The auspicious womb in which a Bodhisatta is conceived is so sacred, it is like a temple that no one else is worthy of occupying or making use of. Besides, while the mother of a Bodhisatta is living, no woman other than herself can be raised to the highest position as Chief Queen. Therefore, seven days after giving birth to the Bodhisatta, it is a natural phenomenon that she should pass away to the Tusita abode of the Devas. The lotus-like womb of Mahā Māyā Devī in which the Bodhisatta remained was as if filled with brilliant diamonds.

On hearing the good tidings that Mahā Māyā Devī, Chief Queen of King Suddhodana, ruler of the kingdom of Kapilavatthu, had conceived a precious son of power and glory, kings from far and near sent most valuable gifts, such as clothing, ornaments, musical instruments, etc., which might delight the Bodhisatta. The gifts which arrived in tribute from various quarters, owing to the deeds of merit performed in previous existences by the Bodhisatta and his mother, were too numerous to be measured or counted.

The Visibility of the Bodhisatta

Although Mahā Māyā Devī had conceived the Bodhisatta, she had no suffering at all, such as swelling, pain, heaviness, etc., in the limbs, unlike other pregnant women. Being thus free of these discomforts, she easily passed through the first stage of her pregnancy. When she reached the advanced stage and the embryo took concrete shape with the development of the five main branches of the body, she often had a look at her child to find out whether the child was in a proper, comfortable position and, if not, to do the needful as in the way of all mothers. Whenever she took a look, she saw the Bodhisatta clearly like iridescent silk thread passing through the pure, clean, beautiful lapis lazuli gem of eight facets; or, she saw him seated cross-legged reposefully leaning on the backbone of the mother like a speaker of Dhamma, seated on the Dhamma throne, leaning on its back-support.

The reason why Mahā Māyā Devī was able to see her son in the lotus-like chamber of her womb was by virtue of the deeds of merit performed by her in previous existences which resulted in her skin texture and colour becoming extraordinarily clean and smooth, free from all impurities. The skin around the stomach was also smooth, clean and translucent like a sheet of glass or that of a priceless ruby. Thus the embryo was plainly visible to the mother who could see the Bodhisatta with naked eyes through the skin of her stomach, like an object encased in a crystal clear glass box.

The Birth of the Bodhisatta

Women other than the mother of a Bodhisatta in his last existence are apt to give birth either after or before the ten-month period of pregnancy. They know no definite time when their babies will be born. Their childbirth takes place unexpectedly while they are in one of the four postures. Some deliver their babies while lying, others while sitting, still others while standing or walking.

As for the mother of a Bodhisatta in his last existence, it is quite to the contrary. Her pregnancy lasts precisely ten full months or 295 days from the date of conception. Furthermore, a Bodhisatta is born only while the mother is assuming the standing posture. When he is born, he is immaculately clean, without even a speck of impurity, like a ruby placed on a freshly woven cloth of Kāsi origin.

An ordinary baby has to go through a very miserable ordeal at the time of birth. When the first spasms of the mother signalling the impending delivery begins, they set in motion a sequence of events, turning the baby into a head-down position; he also has to force his way out through the tight grip of the hard muscles in the region of the birth-canal thus suffering excruciating pains in the process, which could be compared to a man falling into a fathomless pit, or to an elephant being pulled through a narrow keyhole.

But unlike such childbirths, Bodhisattas always come out at birth as easily as water filtered through a water strainer. Like a preacher of Dhamma slowly and calmly descending from the Dhamma throne after having delivered a discourse; or like a man slowly coming down to the covered stairways of a relic shrine (stūpa); or like the sun with its 1,000 brilliant shafts of light breaking through the golden mountain and peering out, the Bodhisatta emerges in ease and comfort with stretched legs, open hands, wide-opened eyes, with mindfulness and comprehension, totally without fear.

Mahā Māyā’s Journey to Devadaha

When Queen Mahā Māyā reached the final stage of her pregnancy, carrying the Bodhisatta for ten full months in the lotus-like chamber of her womb, as though she were carrying oil in a bowl, she felt the urge to visit her royal relatives’ city Devadaha. She requested permission from King Suddhodana, saying: “Great King, I would like to pay a visit to my relatives in Devadaha.”

King Suddhodana gave his assent and had adequate preparations made for the queen’s journey. The entire stretch of road from Kapilavatthu to Devadaha was repaired and smoothed evenly; banana plants, betel palms, and water pots filled to the brim were placed on stands lining both sides of the roadway; flags and banners were also hoisted on poles along the road. Having prepared and decorated the highway which was comparable to a divine highway, the king had Mahā Māyā Devī seated in state on a newly made golden palanquin which was carried by 1,000 royal servants, accompanied by guards and attendants to perform sundry duties on the way. With such pomp and grandeur, the queen was sent off to Devadaha city. Different versions regarding the journey of Mahāmāyā Devī from Kapilavatthu to Devadaha are given in the Further Explanations.

The Lumbinī Garden of Sāla Trees

Between Kapilavatthu and Devadaha cities, there was a grove of Sāla trees by the name of Lumbinī Garden, which was frequented by people from both kingdoms for recreation. When Mahā Māyā Devī reached it, every Sāla tree in the grove was in full bloom, from the bottom of the tree to the topmost branches.

Amidst the flowers and twigs of Sāla trees, swarms of bumblebees in five colours hummed, and flocks of birds of many species chirped, producing sweet melodious sounds. The whole Sāla grove was so delightful and enjoyable, with special features that it might be likened to the [222] Cittalatā Garden of Sakka, the Lord of the Devas. It was also like a place constantly filled with the sounds of mirth and merriment at a feast well organized by a powerful king. This is the description of the garden given in the Birth Stories (Jātaka) commentary.

On account of the melodious sounds emanating from the female bees – which were buzzing delightfully among the buds and flowers, the twigs and branches and which were excited with the intoxicating nectar produced by fragrant Sāla flowers, and which were hovering around and enjoying the nectar themselves and carrying it for others as well For the note on the words in this phrase, read the Further Explanations. – Lumbinī was very much like Nandana Grove, the delight of the Devas.

Vibhūsitā bāla-janāti-cālinī,
vibhūsitaṅgī vaniteva mālinī,
sadā janānaṁ naya-nāli-mālinī,
vilumpinīvātiviroci Lumbinī. These are the words in praise of Lumbinī Garden by the Venerable Buddhadatta, the author of the commentary on the Chronicles of the Buddhas (Buddha-vaṁsa) [PTS 274].

On seeing Lumbinī Garden of such immense splendour, Mahā Māyā Devī felt a desire to amuse herself in it. The ministers sought permission from King Suddhodana and with the royal consent they entered the garden carrying the Chief Queen on the golden palanquin.

The moment Mahā Māyā Devī entered Lumbinī Garden, all Devas proclaimed with an uproar which reverberated throughout the 10,000 world-element: “Today, the Bodhisatta will be born from the lotus-like chamber of his mother’s womb.” The Devas and Brahmas from the 10,000 world-element congregated, crowding the whole of this universe, bringing with them a large variety of auspicious treasures as gifts to pay homage and to celebrate the birth of the Bodhisatta. The vault of heaven was covered all over with their celestial white umbrellas and the entire universe resounded with their auspicious songs, celestial music and the sounds of conch shells blown by them.

As soon as Mahā Māyā Devī went into Lumbinī Garden, she felt a sudden urge to grasp with her hand a branch of the fully blooming Sāla tree, the trunk of which was straight and round. As if it were animate, the branch bent itself down like a cane stalk, made pliant by boiling, until it reached the palm of the queen. This is a marvellous event that stirred the minds of many.

Queen Mahā Māyā stood holding the Sāla branch that came down in the palm of her lovely outstretched right hand, which was adorned with newly made gold bracelets, her fingers were shapely like a lotus stem, her finger-nails were bright red, like the colour of a parrot’s beak. The great beauty of Queen Mahā Māyā at that instant resembled the moon that newly emerges from the dark, sombre clouds showing signs of impending rain or the lightning that dazzles in a momentary flash, or a celestial nymph who makes her appearance in the Nandana Grove.

The Birth of the Bodhisatta

Holding the Sāla branch, Queen Mahā Māyā stood majestically in a dress of gold-threaded brocade and draped down to the tip of her feet in a full-length white embroidered shawl with exquisite patterns resembling the eyes of a carp. At that very moment, she felt the unmistakable signs of the impending birth. Her retinue hastily cordoned off the area with curtains and withdrew. [223]

Instantaneously, the 10,000 world-element together with the great ocean roared, quaked, and trembled like the potter’s wheel. The Devas and Brahmas acclaimed in joy and showered flowers from the sky; all musical instruments produced mellifluous melodies automatically. The entire universe became unveiled with unobstructed visibility in all directions. These and other strange marvellous phenomena, 32 in all, occurred simultaneously to herald the birth of the Bodhisatta. As the flying precious jewel emerging from the top of Mount Vepulla hovers and then descends slowly on a readily placed receptacle, so the Bodhisatta magnificently adorned with major and minor physical marks, was delivered clean and pure from the shrine-like lotus-womb of Mahā Māyā Devī on Friday, the full moon of May (Vesākha), a summer month in the year 563 BCE, when the moon was in conjunction with the constellation Visākhā.

The moment the Bodhisatta was born, two fountains of pure spring water, warm and cold, flowed down from the sky and fell on the already pure and clean bodies of the Bodhisatta and his mother as a token of homage, thereby enabling them to adjust the heat and cold in their bodies. A note on this is given in the Further Explanations.

Reception by Brahmas, Devas and Humans

The four Great Brahmas, who were free from all sensual defilements, first received the Bodhisatta with a golden net the moment he was born. Then they placed him before the mother and said: “Great Queen, rejoice, a son of great power has been born to you!”

Next, the Four Great Kings received the Bodhisatta from the hands of the four Brahmas with an antelope skin, which was regarded as an auspicious object. Again, from the hands of the Four Great Kings, human beings received the Bodhisatta with a piece of white cloth.

Then, after leaving the hands of the people, the Bodhisatta stood firmly on his feet with soles like those of golden footwear, and touching the ground fully and squarely, he looked towards the eastern direction. As he did so, thousands of world-elements in the east became one continuous stretch of open space without any barrier or boundary between them. The Devas and human beings in the eastern quarter most respectfully paid homage to the Bodhisatta with perfumes, flowers, etc. and said: “Noble Man, there is no one in this eastern direction who is your equal. How can there be anyone who is superior to you?”

Similarly, the Bodhisatta looked into the rest of the ten directions – the four cardinal directions, the four intermediate directions, the downward and the upward directions – one after another. He saw no one equal to him in all these quarters. Thereupon, he faced northward from where he stood and took seven steps forward.

The Bodhisatta was followed by Mahā Brahma, King of Brahmas who gave shelter over him with a white umbrella and by Deva Suyāma who held a fly-flap made of a yak tail. Other Devas, with the remaining emblems of royalty, such as the footwear, the sword and the crown, also followed him from behind. The celestial beings in this procession were not visible to the people, who could see only the regalia.

While the Bodhisatta took his steps, the Great Brahmas followed and shaded him with the royal white umbrella measuring three leagues. So did the Great Brahmas from the remaining worlds with their white umbrellas of the same size. Thus, the whole universe was fully covered by white umbrellas resembling the garlands of white blooms.

The 10,000 Suyāma Devas from the 10,000 world-element held individually their yak-tail fly-flaps; the 10,000 Santusita Devas of the same world-elements, stood, holding their ruby-studded round fans, all swinging their fly-flaps and round fans right up to the mountain sides on the edge of the universe. In the same way, the 10,000 Sakkas residing in the 10,000 world-element stood blowing 10,000 conches.

All other Devas stood in like manner, some carrying flowers of gold while others carried natural flowers or glittering glass flowers; some carrying flaps and banners, while others carried gem-studded objects for offerings. Female deities with various gifts in their hands also stood there crowding the entire universe.

While the phenomenal display of homage, a gratifying sight for the eye, was in progress, while thousands of conches were being blown melodiously by Devas and humans, and celestial and terrestrial musical instruments were being played and female deities were joyfully dancing, the Bodhisatta halted after taking seven steps in the northward direction.

At that moment, all the humans, Devas and Brahmas maintained complete silence, waiting expectantly with the thought: “What is the Bodhisatta going to say?”

When he halted after taking the seven steps in the northerly direction the Bodhisatta made a fearless roar to be heard simultaneously by all throughout the entire 10,000 world-element as follows:

Aggohaṁ asmi lokassa!
Jeṭṭhohaṁ asmi lokassa!
Seṭṭhohaṁ asmi lokassa!
Ayaṁ antimā jāti!
Natthi dāni punabbhavo!

When the Bodhisatta made this bold speech, there was no one capable of challenging or rebutting him; the whole multitude of humans, Devas and Brahmas had to tender their felicitations.

The Bodhisatta’s Extraordinary Acts

Out of the extraordinary acts at the time of the Bodhisatta’s birth, the following were omens, each with its own significance.

The Three Existences in which the Bodhisatta spoke at Birth

The Bodhisatta spoke immediately after his birth, not only in this last existence as Prince Siddhattha, but also when he was born to become the wise Mahosadha, and when he was born to become King Vessantara. Hence there were three existences in which he spoke at birth. Here is a brief explanation:

The Phenomenal Events at the Bodhisatta’s Birth

Also at the moment of the birth of the Bodhisatta certain events manifested clearly. These events and what they presaged will be explained below in accordance with the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) and the Chronicles of the Buddhas (Buddha-vaṁsa) commentaries.

Moreover, the showering of exquisite flowers and exceedingly fragrant flowers; the brightness of stars and constellations even in sunlight; the appearance of springs of pure, clean water; the emergence of burrowing animals from their habitats; the absence of greed, hate and delusion; the absence of clouds of dust from the ground; the absence of obnoxious smells; the pervasion of celestial perfumes; the clear visibility of the Brahmas of the form worlds to human beings; the absence of birth and death amongst human beings, and other phenomena occurred distinctly. The occurrence of these phenomena constituted omens presaging the [228] Buddha’s attainment of attributes other than those mentioned above.

The Seven Connatals of the Bodhisatta

At that precise moment of the birth of the Bodhisatta, the following seven were born simultaneously:

Since they were born or came into being at the same time as the Bodhisatta, they were known as the seven coeval s of the Bodhisatta. Of these seven:

Of these four jars:

When some gold was taken out of these four jars, they became replenished; there was no trace of depletion.

In the exposition of the story of Kāḷudāyī in the Collection of the Numerical Discourses (Aṅguttara-nikāya) commentary and also in the exposition of the story of Rāhula in the Sārattha-dīpanī-ṭīkā, Ānanda’s name has been left out from the list.

There the list states:

The order of the items is given according to their respective [229] reciters (bhāṇakas).

After the birth the citizens from the two cities of Kapilavatthu and Devadaha conveyed Queen Mahā Māyā and her noble Bodhisatta son back to the city of Kapilavatthu.

The Story of the Recluse Kāḷadevila

The very day the new-born prince and his mother were brought back to the city of Kapilavatthu, the Tāvatiṁsa Devas, headed by Sakka, rejoiced on learning: “A noble son has been born to King Suddhodana in Kapilavatthu city,” and that “the noble son will definitely become an Awakened One at the sacred grounds of the Bodhi tree,” and they threw up their garments in the air, clapped their arms with their hands, etc., and indulged in merry-making.

At that time, the recluse Kāḷadevila, who had gained the five super knowledges and eight attainments and who was in the habit of frequenting the palace of King Suddhodana, took his meal there as usual and went up to Tāvatiṁsa to spend the daytime in that celestial abode. He sat on the throne of gems in the bejewelled mansion, enjoying the bliss of the absorptions (jhāna). When he emerged from his absorption, standing at the mansion’s gate and looking around, he saw Sakka was joyous and other Devas were tossing up their headgears and costumes and extolling the virtues of the Bodhisatta at the main road of 60 leagues length. He asked: “Devas, what makes you so happy and so playful? Tell me the reason.”

Thereupon the Devas answered: “Venerable sir, a noble son has been born to King Suddhodana today. That noble son, sitting cross-legged under the Bodhi tree at the most sacred spot, the centre of the universe, will attain omniscient Self-Awakening. He will then deliver the Dhamma Wheel (Dhamma-cakka) discourse. We will thus get the opportunity of seeing the boundless glory of a Buddha and of listening to his supreme Dhamma discourse. That is why we are indulging ourselves in merry-making.”

On hearing the Devas’ reply, Kāḷadevila speedily descended from Tāvatiṁsa and took his seat prepared in the palace of King Suddhodana. After exchanging words of greeting with the king, Kāḷadevila said: “King, I have heard that a noble son has been born to you. I would like to see him.” Then the king had his fully dressed son brought to him, and he carried the son straight to Kāḷadevila to make him pay homage to the royal teacher. When he was thus carried, the two feet of the prince flew aloft and rested on the recluse’s matted hair, just as a streak of lightning flashed on the top of dark blue clouds.

Kāḷadevila, realizing this astonishing and extraordinary glory and power of the prince, decided: “I should not destroy myself.” Then rising from his seat he paid respects to the prince with his hands clasped. Witnessing the marvellous scene, King Suddhodana also bowed down before his own son.

Kāḷadevila, having acquired the five super knowledges and the eight attainments, could recall events of the past 40 aeons (kappa) and also foresee those of the future 40 aeons. Thus he was capable of recollecting and discerning the events of 80 aeons in all. A detailed account of Kāḷadevila is given in the Further Explanations.

Having inspected the major and minor characteristics on the prince, Kāḷadevila pondered whether the prince would become a Buddha or not and came to know, through his foreseeing wisdom, that the prince certainly would become a Buddha. With the knowledge that: “Here is a superb man,” he laughed in great delight.

Again, Kāḷadevila pondered whether he would or would not see the young prince attain [230] Buddhahood. He realized through his foreseeing wisdom that before the young prince’s becoming a Buddha, he would pass away and be reborn in a formless abode of the Brahmas where he would not be capable of hearing the deathless Dhamma even if hundreds and thousands of Buddhas were to go and teach it. “I will not get an opportunity of seeing and paying obeisance to this man of marvel who is endowed with the unique merits of the perfections. This will be a great loss for me.” So saying and being filled with immense grief, he wept bitterly. [A long section here on Kāḷadevila explaining why he was unable to meet the Buddha has been moved to the Further Explanations.]

When the courtiers saw Kāḷadevila laughing and weeping, it occurred to them thus: “Our venerable recluse laughed first, and later he wept, which is strange indeed.” So they enquired: “Venerable sir, is there any danger that might befall our master’s son?” – “There is no danger for the prince. In fact, he will become a Buddha.” – “Then why do you lament?” the people asked again. “Because I shall not get an opportunity to see the attainment of Awakening by an extraordinary man who is endowed with such wonderful qualities, and this will be a great loss to me. So thinking, I lament,” he replied.

Nālaka the Youth

Having answered thus, the recluse Kāḷadevila pondered: “Though I will miss the prince’s becoming a Buddha, I wonder whether somebody among my relations will have an opportunity of witnessing it.” Then he foresaw that his nephew, Nālaka, would. So he visited his sister and summoned his nephew and urged him, saying: “My dear nephew, Nālaka, the birth of a son has taken place in the palace of King Suddhodana. He is a Bodhisatta. He will attain Buddhahood at the age of 35. You, my nephew, are somebody deserving of meeting the Buddha. Therefore, you had better become a recluse immediately.”

Though born to the parents who had 870 millions worth of wealth, the young Nālaka had confidence in his uncle, and thought: “My uncle would not have urged me to do what is not beneficial. He did so because it is of benefit indeed.” With this conclusion, he had the robes and the alms bowl bought and brought immediately from the market himself: “I have become a recluse with dedication to the Buddha, the noblest personage in the world.”

Having said this, he faced the direction of Kapilavatthu where the prince was and made obeisance by raising his clasped hands in veneration. Thereafter, he put his bowl in a bag, slung it on his shoulder and entered the Himālayas. Waiting for the Buddha there in the forest, he devoted himself to asceticism. In connection with the birth of the prince, the history of his lineage, together with the founding of Kapilavatthu city, is mentioned in the Further Explanations.

The 32 Marks of a Great Man

On the fifth day after the birth of the prince, his father, King Suddhodana, held the head-washing ceremony, and with the idea to name his son, he had his palace pervaded with four kinds of fragrant powder: jasmine (tagara), cloves (lavaṅga), saffron (kuṅkuma), and cinnamon (tamāla), and strewn with the five kinds of bulbs: grass (saddala), rice, mustard seeds, jasmine buds and puffed rice.

He had also pure milk rice cooked without any water, and having invited 108 learned Brahmins who were accomplished in the three Vedas and given them good, clean seats prepared in the palace, he served them with the delicious milk rice.

Having fed them, the king honoured them by making excellent offerings to them, and out of the 108 Brahmins, eight were selected and asked to prognosticate the marks on the body of the prince. Among the eight selected Brahmins, Rāma, Dhaja, Lakkhaṇa, Jotimanta, [233] Yañña, Subhoja and Suyāma, having examined the physical marks of the prince each raised two fingers and made two alternative predictions with no decisiveness thus: “If your son, who is endowed with these marks, chooses to live the life of a householder, he will become a Universal Monarch, ruling over the four great islands; if he becomes a monk, however, he will attain Buddhahood.”

But Sudatta of the Brahminical clan Koṇḍañña, the youngest of them, after carefully examining the prince’s marks of a Great Man raised only one finger and conclusively foretold with just one prediction thus: “There is no reason for the prince’s remaining in household life. He will certainly become a Buddha who breaks the root of the defilements.”

This reading of the marks by young Sudatta, a descendent of the Koṇḍañña family, with the raising of a single finger was accepted by all the other learned Brahmins.

It became possible for these Brahmins to read the physical marks of a Great Man, such as a Buddha and other noble ones, owing to the following events: At times when the appearance of a Buddha was drawing near, Mahā Brahmas of Suddhāvāsa abode incorporated in astrological works certain compilations of prognosticative matters with reference to the marks of a Great Man who would become a Buddha (Buddha-mahā-purisa-lakkhaṇa). The Brahmas came down to the human world in the guise of Brahmin teachers and taught all those who came to learn as pupils. In so doing their idea was: “Those, who are possessed of accumulated merit and mature intelligence, will learn the works of astrology which include the art of reading the marks of a Great Man.” That was why these Brahmins were able to read the marks such as those indicating the future becoming a Buddha and others.

There are 32 major marks which indicate that their possessor is a Great Man or Bodhisatta. They are as follows:

These are the 32 marks of a Great Man.

The 80 Minor Characteristics

The Bodhisatta, a Great Man, is also endowed with 80 minor characteristics (asīti-anuvyañjana), which accompany the major ones. These 80 minor marks will now be briefly mentioned, as they appear in the Ornaments of the Victor (Jinālaṅkāra) and other texts.

The Bodhisatta possesses the above 80 minor characteristics. The enumeration made here is in accordance with that contained in the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra).

The aforementioned major and minor marks can also be termed as the hundred meritorious (sata-puñña) characteristics. The Bodhisatta has performed a hundred-fold the number of times all other beings have performed each kind of meritorious deed throughout the innumerable world-elements. Hence, his merits are known as a hundred-fold merit (sata-puñña), whereby he acquires the 32 major and 80 minor marks as a result.

In this way, having examined the prince’s major and minor marks carefully, the learned Brahmins made a prediction saying: “The prince will attain Buddhahood.” After discussing amongst themselves the matter of the naming of the prince, they gave him the name of Siddhattha as an omen indicating that he would successfully accomplish the task for the benefit of the entire world.

The Story of the Five Monastics

The sub-commentarial story recorded in the Sārattha-dīpanī goes like this: At the time of the birth of the prince, out of the learned Brahmins who were the selected mark-readers: Rāma, Dhaja, Lakkhaṇa, Manti, Koṇḍañña, Bhoja, Suyāma and Sudatta, five, led by Koṇḍañña foretold, saying: “The prince will certainly become a Buddha.” Thereafter, having handed over to their families the remunerations they received at the prediction ceremony, they put on the robes, dedicating themselves to the Bodhisatta as they had come to the conclusion: “That great man, the prince, will not remain in a household life, he will definitely attain Buddhahood.”

These Brahmins had been well-versed in the Vedas since their childhood; they had been also treated as teachers since then. They agreed among themselves to renounce the world, for they thought to [246] themselves: “We will not be able to cut off the entanglement to our families when we get married. It is therefore better for us to go forth early,” hence their dedication to the Bodhisatta immediately after their prediction when they were still young.

Taking up their residence in forest dwellings, they sometimes enquired, asking lay people: “Friends, has the young prince renounced the world?” – “How can you see the prince’s renunciation? He is still enjoying royal luxuries in the midst of female dancers in the three palaces, as though he were a divine being,” replied the people. Then the Brahmins, thinking that: “The wisdom of the prince is not mature yet,” went on waiting unworriedly for the moment of the prince’s renunciation.

The story recorded in the Chronicles of the Buddhas (Buddha-vaṁsa) and Birth Stories (Jātaka) commentaries is like this: After naming the Prince Siddhattha, the select eight learned Brahmins went home and summoned their sons and said: “Dear sons, we are now advanced in age. Prince Siddhattha, son of our King Suddhodana, will certainly become an Awakened One. We do not know for sure, however, whether we will see the young prince attain Buddhahood. When he does, take up the ascetic life in the Dispensation of that Buddha.”

Out of the eight learned Brahmins, seven lived till old age but expired before the prince’s renunciation and were reborn in good or evil existences in accordance with their respective deeds. Koṇḍañña alone survived in good health. When the prince attained manhood and renounced the world, he went to Uruvelā forest and mused: “Delightful is this region! It is agreeable to one who is inclined to engage in meditation.” And while the Bodhisatta was then devoting himself to asceticism (dukkara-cariyā) in that forest, Koṇḍañña, learning the news that: “The prince has become a recluse,” went to the sons of the late seven Brahmins and said: “Young men, Prince Siddhattha is said to have become a recluse. The prince will certainly attain Buddhahood. If your fathers were still alive, they would have gone forth and taken up an ascetic life themselves today. If you are desirous of becoming recluses yourselves, do come along. I am going to follow the prince and become an ascetic.” Of the seven Brahmins’ sons, three remained laymen as they did not agree to go forth.

Only the remaining four agreed and became recluses with Koṇḍañña as their leader. These five persons came to be known as the group-of-five monastics (pañca-vaggiya).

Preventing the Prince from seeing the Four Omens

When King Suddhodana heard the prophecy about his son it was reported by the Brahmins that: “Your son will renounce and become a recluse,” so he asked: “After seeing what will my son go forth?” – “On seeing the four omens of an old man, a sick man, a dead man and a recluse, your son will renounce the world and become a recluse,” answered the Brahmins unanimously.

On hearing the Brahmins’ reply, King Suddhodana ordered his servants, saying: “If my son will renounce only after coming across these four omens, from now on, do not permit any person who is aged, sick or a recluse visit my son. Otherwise they will create spiritual urgency (saṁvega) in him and he will want to renounce. I do not want my son to become a Buddha. I want to see him as a Universal Monarch ruling over the four great islands with their 2,000 surrounding smaller islands and travelling in the sky by means of the Wheel-Treasure in the company of his followers, 36 leagues in extent.” Then guards, in sufficient number, were placed around the four quarters at every distance of one mile to ensure the absence of the aged, the sick, the dead and the recluse within the sight of the prince.

That very day, an auspicious head-washing ceremony was held at which 80,000 royal relatives were present and they discussed among themselves thus: “Whether the prince will become a Buddha or a Universal Monarch, each of us will give a son to wait upon him. If he becomes a Buddha, he will travel magnificently in the company of recluses who are of royal blood. Or, if he becomes a Universal Monarch, he will tour majestically being accompanied by 80,000 princes.” Then each of them promised to present a [247] son to the prince.

The Death of Queen Mahā Māyā Devī

On the seventh day after the birth of the prince, his mother, Mahā Māyā Devī, reaching the end of her lifespan, passed away and was reborn in Tusita abode as a Deva bearing the name of Santusita.

To the query: “In which period of life did Mahā Māyā die?” the answer is: “She died in the middle period.” Since desires and passions abound in sentient beings in the first period of life, a woman who conceives in this period cannot take good care of her pregnancy. Accordingly, the baby at that time is susceptible to many diseases. But the womb of the mother remains clean when she passes two thirds of her middle period and reaches the last third. And whoever takes conception in such a clean womb is free from diseases. Therefore, the Bodhisatta’s mother, after enjoying palatial luxuries in the first period of life, gave birth to a son and died when she came to the third and last stage of the middle period of life. See the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) commentary, for an exposition of the natural law concerning Bodhisattas (Bodhisatta-dhammatā, PTS 2.427).

Strictly following the exposition of this commentary, famous teachers of old have composed an aphorism in a verse form to state that the mother of the Bodhisatta passed away when she was precisely 56 years, 4 months and 27 days old. There is also another one saying that the royal mother conceived at the age of 55 years, 6 months and 20 days.

At the time when mother Māyā was born as a human being, the general lifespan was 100 years which may be equally divided into three periods, each consisting of 33 years and 4 months. She enjoyed a luxurious life in the first period of 33 years and 4 months. If the second period of 33 years and 4 months are made into three portions, each portion covers 11 years, 1 month and 10 days. The sum of the first two portions will then be 22 years, 2 months and 20 days. To this, add the number of years and months of the first period, and the result is 55 years, 6 months and 20 days. At this age, Mahā Māyā conceived the Bodhisatta, hence the second aphorism.

If and when the pregnancy of ten months duration as well as the seven days that followed the prince’s birth are added to the 55 years, 6 months and 20 days, the sum total will be 56 years, 4 months and 27 days, hence the first aphorism. An elaboration of the meaning of the subject-matter under discussion is given in the Light on the All-Seeing Eye (Samanta-cakkhu-dīpanī).

Mother Māyā’s Rebirth in Tusita Heaven

To the question as to whether the royal mother, Māyā, was reborn as a male or a female celestial being in the abode of Tusita, the answer, no doubt, should be that she was reborn as a male.

In this matter, after superficially studying the Pāḷi statement: Mātaraṁ pamukhaṁ katvā, “having put his mother to the front,” some scholars say or write that she was reborn as a female deity; but such reliable works as the [248] Verses of the Elder Monks (Thera-gāthā) commentary and others hold that: “Māyā was a male deity in the Tusita world of gods.” Concerning Kāḷudāyī’s verses in the Verses of the Elder Monks (Thera-gāthā, PTS 2.226), commentary it is said: Devūpapatti pana purisa-bhāveneva jātā, “(Māyā’s) rebirth in the abode of gods took place in the form of a male.”

Also in the section on the Bodhisatta’s auspicious birth, the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra) mentioned:

Yasmā ca Bodhisattena vasita-kucchi nāma cetiya-gabbha-sadisā hoti, na sakkā aññena sattena āvasituṁ vā paribhuñjituṁ vā, tasmā Bodhisatta-mātā gabbha-vuṭṭhānato sattame divase kālaṁ katvā, Tusita-pure deva-putto hutvā nibbatti.

Still further, in the exposition on the Twenty Verses (Vīsati-gathā) of of the sub-commentary, the Jewel Light (Maṇi-dīpa-ṭīkā), it is asserted:

Siri Mahā Māyā hi Bodhisattaṁ vijayitvā, sattāha-mattaṁ ṭhatvā, ito cavitvā, Tusita-bhavane purisa-bhāveneva nibbattā, na itthi-bhāvenā ti.

It is a regular incident that all the mothers of Bodhisattas should live only seven days after childbirth and that they should all die and be reborn in the Tusita abode only as a god and never as a goddess. Therefore, the fact that Mahā Māyā was born as a Deva in Tusita should be accepted without doubt.

The Prince’s Attendants

For his son, Prince Siddhattha, King Suddhodana selected and appointed 240 female attendants who were clean and fair, skilled in carrying out their duties such as breast-feeding, by giving sweet milk free of pungent, salty and other unpleasant tastes, bathing, carrying and nursing. The king also appointed 60 male servants to help the female attendants and further appointed 60 officers who would oversee the duties of these men and women.

Of the 240 female attendants, 60 were to breast-feed the prince; another 60 were to bathe him with scented water and dress him; still another 60 were to carry him, supporting him with their hands, or in their laps and so on; and the remaining 60 had to share the same duty by taking over the prince in turn. Thus the nursing work was distributed among 240 female attendants. With the 60 male servants and 60 officers, there were altogether 360 persons responsible for looking after the little prince.

All this is given in accordance with the Collection of the Long Discourses (Dīgha-nikāya) and its commentary, where mention is made of the appointment of attendants by King Bandhuma for his son Prince Vipassī, who was the Bodhisatta. On this basis, the appointment by King Suddhodana has been described.

In the Swezon Kyawhtin (Volume I, Question No. 33), a question is asked in verse form by Shin Nandadhaja, the celebrated novice of Kyeegan village. The answer given by Kyeethai Layhtat Sayādaw is: “There are 60 Myanmar hours in one day and one night; since four nurses had to take charge in turn every one hour, multiply 60 by 4, and the result is 240.”

If we take the reckoning made in the Swezon Kyawhtin: “Four nurses had to take charge in turn every hour,” in the sense that one was to feed, and another was to bathe and dress, still another to tend to him, supporting and clasping him with her hands or in her lap, and the last one to carry on the same task after taking over the prince in turn, then it is quite in consonance with what is contained in the exposition of the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) of the aforesaid commentary.

The Selection of Attendants

In the commentary to the Birth Story about the Wise Temiya (Temiya-jātaka, Ja 538, actually called the Birth Story about the Wise Mūgapakkha, Mūga-pakkha-jātaka), the detailed description of how the King of Kāsi chose attendants for his son Temiya, the Bodhisatta, is recorded as follows: [249]

The above mentioned commentary says that such women were not appointed attendants; only those free from the above defects were appointed.

Relying on the statement of the commentary, Manli Sayādaw describes the same selection of attendants in verse form (vs. 498) in his Verses on Magha Deva and the Great Cause of Learning (Mahā-suta-kārī-magha-deva-laṅkā). The author then quotes the whole verse in toto, but we have left it out.

Mahā Pajāpati Gotamī

Though attendants were selected and appointed for Prince Siddhattha in the said manner, it was his aunt, or step-mother, Mahā Pajāpati Gotamī who more often than not breast fed him. After the demise of Mahā Māyā Devi, King Suddhodana raised the prince’s aunt to the status of Chief Queen. Two or three days after the birth of the prince by Queen Māyā, his aunt Mahā Pajāpati Gotamī bore Prince Nanda. When Queen Māyā passed away on the seventh day after the prince’s birth, Mahā Pajāpati Gotamī entrusted her own son Prince Nanda, who was only three or four days old, to nurses, and she herself breast-fed Prince Siddhattha and looked after him. It was in the lap of his aunt that Prince Siddhattha stayed most of the time. From the commentary on the Discourse giving an Analysis of Offerings (Dakkhiṇā-vibhaṅga-sutta, MN 142).

In this way, Prince Siddhattha, the Bodhisatta, grew up blissfully in a gradual manner under the care and treatment of hosts of attendants and in great pomp and splendour. [250]