7: The Attainment of Buddhahood

Changing the Mode of Practice

After the Bodhisatta had completed the austere striving (dukkara-cariyā) for six years, it was about the first waxing of May (Vesākha) following the month of April (Citta) of the year 528 BCE, that it occurred to him thus: “The ascetics (samaṇa) and Brahmins of the past, the future and the present in their practice of austerities, could have gone through only this much of pain and hardship at the most; they could not have gone through more hardship than what I am now enduring. What hardship I have endured will not be less, but may even be more than the pain and suffering undergone by the ascetics and Brahmins of the past, the future and the present. I have striven and practised the austerities strenuously for six long years. Although I have exerted so strenuously in this manner, I have not attained omniscience (sabbaññutā-ñāṇa) and I have not become a Buddha. There may, perhaps, be another mode of practice, another path, to attain omniscience and to become a Buddha.”

Reflecting thus, he came to perceive that he had developed and entered upon the first absorption on breathing (ānāpāna-jhāna) while sitting under the shade of the rose-apple tree, at the time of the auspicious ploughing ceremony performed by his father King Suddhodana. He recognised then that the practice of the first absorption on breathing must certainly be the true path, the correct mode of practice for the attainment of omniscience, and to become a Buddha. He further reflected: “Why should I be afraid of the absorption bliss realizable from the meditation on the breath. It is the bliss that arises purely from renunciation (nekkhamma) and it is entirely detached from the desire for material objects and sensual pleasures. I am certainly not afraid of the absorption bliss of the meditation on the breath.”

Then again he continued to reflect: “I may not be able to exert and develop the said meditation on the breath with this body of mine which is so much exhausted and withered. It will be well if I take some solid, coarse food such as boiled rice to resuscitate and refresh this emaciated body before I endeavour to attain the said absorption through meditation on the breath.”

Having considered thus, the Bodhisatta took the alms bowl which he had laid aside, went round the market town of Senāgāma for alms food and sustained his withered, emaciated body with whatever food he received on his alms round. Within two or three days, he regained strength and the major physical characteristics of a Great Man (Mahā-pūrisa-lakkhaṇa), which had disappeared at the time of the strenuous practice of austere striving, reappeared distinctly in their original forms. At that time, the physical body of the Bodhisatta looked fresh once again, like the colour of gold.

The Group-of-Five Leave the Bodhisatta

It is a natural law (dhammatā) that when a Bodhisatta is about to become a Buddha after having completed the austere striving, that either the attendant monastics abandon him for some reason or other or he himself leaves them behind. This being so, when the Bodhisatta began to sustain his body by taking whatever coarse food he received on his alms round, the said Group-of-Five became disgusted with him, grumbling: “The ascetic Gotama has become one who practises for the gain of material wealth. He has become one who has abandoned the practice of meditation, and reverted to material accumulation.” Following the natural course of events, they abandoned the Bodhisatta and went on their way to Isipatana, the Deer Park near Bārāṇasī, where the first discourse, the Dhamma Wheel, is taught by all the Buddhas.

The Group-of-Five monastics left the Bodhisatta about the new moon day of April (Citta) and moved to Migadāya, the Deer Park. This was after the Bodhisatta had completed the practice of austere striving. When the attendant monastics had abandoned him, the Bodhisatta, living a solitary life, gained a considerable degree of solitude which was conducive to extraordinary progress and strengthening of his mental concentration. Thus, living in complete seclusion for fifteen days practising meditation and making progress in it, the noble Bodhisatta dreamed five great dreams after midnight, just approaching dawn on the fourteenth waxing day of the month of May (Vesākha) 528 BCE.

The Five Great Dreams of the Bodhisatta

The said five great dreams were as follows:

1. He dreamed that he was sleeping with the surface of the earth as his bed, with the Himālayas as his pillow, placing his left hand on the eastern ocean, his right hand on the western ocean and both his legs on the southern ocean.

This first dream presaged his realization of omniscience and becoming a Buddha among humans, Devas and Brahmas.

2. He dreamed that a species of grass (tiriyā) with a reddish stalk about the size of a yoke emerged from his navel and while he was looking on, it grew up, first half a cubit, then one cubit, one fathom, two fathoms, one mile, half of a league, one league and so on, rising higher and higher until it touched the sky, outer space, many thousands of leagues above and remained there.

This second dream presaged that he would be able to teach the path of eight constituents (aṭṭhaṅgika-magga), which is the middle way (majjhima-paṭipadā), to humans and Devas.

3. He dreamed that hordes of maggots, with white bodies and black heads, slowly crept up his legs covering them from the tip of the toe-nail right up to the knee-cap.

This third dream presaged that a great many people with black heads who wear pure white clothes would adore the Buddha and take great refuge (mahā-saraṇa-gamana) in him.

4. He dreamed that four kinds of birds: blue, golden, red and grey in colour, came flying from the four directions and when they threw themselves down to prostrate at his feet, all the four kinds of birds turned completely white.

This fourth dream presaged that clansmen from the four assemblies of people: the princely class, the Brahmin class, the merchant class and the poor class, would embrace the teaching of the Buddha, become monastics and become Arahats. [299]

5. He dreamed that he was walking to and fro, back and forth on a large mountain of excreta without getting besmeared.

This fifth dream presaged a large acquisition of the four requisites of robes, alms food, dwelling places and medicines and that he would utilise them without any attachment and clinging to them.

The Four Causes of Dreams

Dreams occur through these four causes:

1. Due to a disturbance of metabolism, like the malfunctioning of bile, one dreams frightful dreams, for example, falling down from a mountain, travelling in the sky with a frightened heart, being followed closely by beasts of prey, such as wild elephants, horses, lions, leopards, tigers, etc., or by evil persons.

2. Because of experiences of the past, one dreams of seeing, hearing and using objects one had seen, heard or used before.

3. All kinds of illusory objects are made manifest by Devas in one’s dream, a good vision if they want to do one a good turn, or a bad vision if they want to do one an ill turn. One sees all these objects through the supernormal powers of Devas.

4. When one experiences a dream giving an omen, one sees pleasant or unpleasant visions that predict coming events because of one’s past good or evil deeds. Such dreams are like the dream of Mahā Māyā Devī which foretold the conception of a son or like that of King Kosala which presaged the sixteen great events or like the five great dreams of the Bodhisatta.

Of the four kinds of dream, those due to disturbance in metabolism and experiences of the past generally prove to be false. As for the dreams due to the deception by Devas, they may or may not turn out to be correct. The Devas, when angered, are apt to show visions in the dreams as a stratagem to cause ruin, as in the story below. The dreams which presage coming events invariably prove correct.

Wrong Visions in Dreams

At the Nāga monastery in the Rohana locality in Śrī Laṅkā the presiding monk ordered a large ironwood tree to be cut down without informing the Saṅgha. The tree Deva (rukkha-deva), who had his abode in the said ironwood tree, gave dreams to the presiding monk in order to trick him into believing them. After winning the monk’s trust, the Deva told him in a dream: “On the seventh day from today, venerable sir, your lay supporter, the king, will die.” The presiding monk, believing these words, informed the female palace attendants accordingly. Thereupon, they wept loudly in unison. When asked by the king, they told him what the presiding monk had said. With the king counting the days, the seven days had passed and the king, who was still alive, ordered the limbs of the presiding monk to be cut off for causing panic by giving out wrong information. the Light on the Essence of Meaning (Sārattha-dīpanī).

The said four kinds of dream are experienced only by worldlings, the Stream-enterers (Sotāpanna), the Once-returners (Sakadāgāmi) and the Non-returners (Anāgāmi), because they have not divested themselves of hallucinations (vipallāsa). Arahats, who have discarded hallucinations, do not dream such [300] dreams.

According to the commentary on the Discourse about the Great Dreams (Mahā-supina-sutta, AN 5.196), as regards the time of the dreams, those dreamed during the day time, the first watch, the middle watch and the last watch of the night are usually not correct, whereas those dreamed at day break, when the food eaten has been digested and the resulting nutrients are absorbed by the body, are apt to be correct. A dream conveying good omens usually brings good fortune, whereas one with bad omens usually brings ill-luck.

The aforesaid five great dreams are not dreamed by worldlings, kings, Universal Monarchs, chief disciples, Paccekabuddhas or omniscient Buddhas. Only the Bodhisattas dream such dreams. Our Bodhisatta dreamed the said five great dreams after midnight, just before daybreak on the 14^th waxing day of May (Vesākha) in the year 528 BCE.

The Bodhisatta, rising from sleep and sitting cross-legged, after having dreamed the five great dreams, thought to himself: “Had I dreamed the five great dreams at the time when I was living in the royal city of Kapilavatthu, I could have related them to my father, King Suddhodana. I could have related them also to my mother, if she were alive. But now, in Uruvelā forest, there is no one to listen to the five great dreams and interpret them for me. I, myself, will read these omens. And then he himself read the dreams thus: “This first dream presages the attainment of such and such a benefit; this second dream such and such a benefit,” and so on as has been said above.

After dreaming the five great dreams and having himself interpreted their meanings, the Bodhisatta concluded: “It is true that I will certainly become a Buddha this very day.”

The Offering of Milk-Rice

Then, when daybreak came on the morning of the full-moon day, he cleansed his body and departed from that place and when he reached the banyan tree which was visited every year for worship by Sujātā, the daughter of a wealthy man, he stopped and sat at the base of the tree, facing east, waiting for the time to go for alms round. Thereby the whole banyan tree shone brilliantly with his bodily radiance.

At that time, in the market town of Senāgama, in the locality of Uruvelā, Sujātā, the daughter of a rich man by the name of Senānī, on coming of age, had prayed at the foot of the banyan tree thus: “Guardian Deva of the banyan tree, if I be married into a rich family of the same caste, I will pay homage to you with the offering of thick milk rice.” The prayer of Sujātā had been fulfilled. As a result, she had been paying homage to the guardian Deva of the banyan tree with thick milk rice on the full moon day of May (Vesākha) every year.

The preparations that were made by lady Sujātā to make offerings to the guardian Deva of the banyan tree on that full moon day of May (Vesākha), when the Bodhisatta had completed six years practice of austere striving, were: She first let 1,000 milch cows graze in the [301] wood of liquorice; and the milk obtained from these 1,000 milch cows was fed to another 500 milch cows. The milk produced by these 500 cows was fed to another 250 cows. Again, the milk produced by the said 250 cows was fed to another 125 cows. Then the milk produced by these 125 cows was fed to another 64 cows. Then the milk from these 64 cows was fed to another 32 cows. Then the milk from these 32 cows was fed to another sixteen cows. Then the milk from these sixteen cows was fed to another eight cows. In this manner, lady Sujātā took the above step-by-step procedure of transferring milk in order to obtain a thick, savoury and nutritious cow’s milk to prepare milk rice. This account is as narrated in the Birth Stories (Jātaka) commentary.

With the intention, “I will make the sacrificial offering of thick milk rice early today,” lady Sujātā rose early in the morning on the full moon day of May (Vesākha) and had the above said eight milch cows milked. The calves, without having to tie them with rope, did not come near the dugs of their mother milch cows. What was strange was that, even as the milk bowl was placed close under the udder, the milk flowed down continuously in profusion without being drawn. Lady Sujātā, on seeing such a wonderful event, personally conveyed the flowing milk and poured it into a new pot, and kindled the fire by herself to cook the thick milk rice.

When the thick milk rice was being cooked, froth appeared in a large quantity, turning clockwise, but not even a drop spilled out; smoke did not, in the least, rise above the oven; the Four Great Kings, the guardians of the world, came and stood guard at the oven; the Great Brahma provided an umbrella to cover over the pot of thick milk rice; Sakka arranged the faggots evenly and set fire to them to burn in a blaze; by their supernormal powers, Devas collected the nutrients, which were suitable for Devas and humans living in the four continents surrounded by 2,000 small islands. They did so as if they were gathering honey from honey combs hanging from branches. Then they poured the nutrients so collected into the pot of thick milk rice.

Having seen in one single day many things of wonder at the place where the thick milk rice was being cooked, lady Sujātā, called the maid servant, Puññā by name and ordered her thus: “Dear Puññā, today our guardian Deva of the banyan tree appears to be in good mood. For the past 20 years, I have never seen such wonderful things. Make haste, go and clean up the banyan tree, the residence of the guardian Deva.” The maid servant thus made haste and was near the banyan tree when she saw the Bodhisatta sitting at its foot facing east and also the whole tree shining golden yellow with the radiance emitting from the Bodhisatta’s body. Frightened and thinking: “Today, the guardian Deva of the banyan tree has come down from the tree. It seems to me he is sitting there to receive the offering with his own hands,” she hurried back home and reported the matter to lady Sujātā.

On hearing the words of the maid servant, lady Sujātā felt very happy and saying: “From today, be an elder daughter of mine,” bestowed upon her all the apparel and ornaments befitting a daughter. [302]

It is a natural law (dhammatā) for a Bodhisatta to be offered the alms food of thick milk rice on the day he is to attain Buddhahood; and it is proper to receive that food only in a gold cup worth 100,000. The lady Sujātā, intending: “I shall put thick milk rice in a gold cup,” had one worth 100,000 taken out from her chamber. She then poured the cooked thick milk rice into the cup, tilting the pot. Thereupon, all the milk rice flowed into the cup to the last drop, like water drops gliding down from a lotus leaf. The entire thick milk rice was just enough to fill the cup to the brim, no more or less.

Lady Sujātā covered the gold cup full of thick milk rice with another gold cup and wrapped them up with a piece of clean white cloth. Then, having adorned herself in full attire and carrying the gold cup on her head, she went to the banyan tree with great pomp and grandeur. She was overjoyed on seeing the Bodhisatta and mistaking him to be the guardian Deva of the banyan tree, she proceeded in a respectful manner from where she saw him. She then lowered the gold cup from her head and opened it and carrying a golden jar of water perfumed with all kinds of fragrant flowers she approached the Bodhisatta and stood nearby.

The earthen alms bowls, which had been offered to the Bodhisatta by Brahma Ghaṭikāra at the time of the renunciation and which had remained with him during the whole six years of austere striving, disappeared inexplicably just at the time when the rich man’s wife Sujātā came to offer the alms food. Not seeing the bowl, the Bodhisatta spread out his right hand to receive the water. Lady Sujātā offered the alms food milk rice in the gold cup, placing it in his hands. He looked at lady Sujātā, who, understanding perfectly well the way the Bodhisatta looked, addressed him: “Venerable one, I have offered you the milk rice in this gold cup; may you accept it together with the gold cup and go anywhere you like.” Then uttering words of prayer: “My heart’s desire is fulfilled. So too, may your heart’s desire be fulfilled,” she departed without showing the least concern for the gold cup which was worth 100,000, as if it were a withered leaf.

The Bodhisatta also rose from his seat and, after circumambulating the banyan tree, proceeded to the bank of the river Nerañjarā carrying with him the gold cup containing the thick milk rice. At the river Nerañjarā there was a bathing ghat, by the name of Suppatiṭṭhita, where many Bodhisattas went down and took a bath on the day they were to become Buddhas. The Bodhisatta left the gold cup at the bathing ghat and, after taking a bath, came up and sat facing east under the cool shade of a tree. Then he prepared exactly 49 morsels of thick milk rice, each about the size of the seed of a ripe palmyra nut and ate the whole lot without water. The thick milk rice, which was taken after being made into 49 morsels, served as nutrient (āhāra) to sustain him completely for 49 days (satta-sattāha), while he was residing in the vicinity of the Bodhi tree after his becoming a Buddha. During these 49 days, the Buddha passed the time absorbed in the peace of the absorptions and of fruition, without having any other meal, without taking a bath, without washing his face and without making his body and the limbs clean.

After he had partaken of the alms food of thick milk rice offered by Sujātā, the Bodhisatta made the resolution while holding the gold cup: “If I will become a Buddha today, may this gold cup float upstream; if I will not become a Buddha today, let it float downstream with the current.” He then let the gold cup float in the river Nerañjarā. The gold cup cut across the current and went straight to the middle of the river and then floated upstream from there with the speed of a fast running horse for about 80 cubits and sank in a whirlpool. On reaching the mansion of the Nāga King Kāḷa it hit all the three gold cups used by the three previous Buddhas, namely, Kakusandha, Koṇāgamana and Kassapa, on the day they were to attain Buddhahood, producing the metallic sound of kili, kili and came to rest under the said three golden cups.

On hearing the sound, the Nāga King Kāḷa said: “It was only yesterday that a Buddha appeared; today, another Buddha appears,” and then he rose uttering words of praise in many verses.

Then the Bodhisatta rested for the day in the Sāla grove, on the bank of the Nerañjarā, which was replete with very fragrant flowers, verdant and delightful to everyone. He then proceeded to practise breathing meditation. After attaining the eight mundane absorptions (jhāna) and the five super knowledges (abhiññā), at twilight, in the coolness of the evening, he walked along the path decorated by Devas and Brahmas to the Nerañjarā and, after taking a bath, he headed towards the Mahā Bodhi tree by the same path. Thereupon, Nāgas, Yakkhas and Gandhabbas paid homage to him with offerings of celestial flowers, perfumes and scented paste. They also sang soft and sweet celestial songs. Then the whole of the 10,000 world-element were almost covered with celestial flowers and perfumes and also with wild acclaim by Devas and Brahmas.

Sotthiya Gives Sacred Grass

At that time, Sotthiya, a Brahmin grass-cutter, was coming from the opposite direction carrying grass. Sensing the wish of the Bodhisatta to have some grass, he offered him eight handfuls of grass. The Bodhisatta, carrying the eight handfuls of grass, went up the high ground of the Mahā Bodhi tree and stood at the south of it, facing north. At that moment, the southern part of the 10,000 world-element sank, so much so that it looked as if it would touch Mahā Avīci; and the northern part of the 10,000 world-element rose, so much so that it looked as if it would fly up to reach Bhavagga.

On seeing this phenomenon, the Bodhisatta considered thus: “This is not the place where the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience (sabbaññutā-ñāṇa) can be realized,” and so, making a clockwise turn round the Mahā Bodhi tree, he proceeded to the west of the tree and stood there facing east. Just at that moment, the western part of world-element sank, so much so that it looked as if it would touch Mahā Avīci and the eastern part of it rose, so much so that it looked as if it would fly up to Bhavagga.

On seeing this phenomenon, the Bodhisatta considered again: “This is not the place where the path-knowledge of an Arahat and omniscience can be realized,” and so, making a clockwise turn round the Mahā Bodhi tree, he proceeded to the north and stood there facing south. Just at that moment, the northern part of the world-element sank, so much so that it looked as if it would touch Mahā Avīci; and the southern part of it rose, so much so that it looked as if it would fly up to reach Bhavagga.

On seeing this phenomenon, the Bodhisatta considered again: “This is also not the place where the path-knowledge of an Arahat and omniscience can be realized,” and so making a clockwise turn round the Mahā Bodhi tree, he proceeded to the east and stood facing west.

The locality, where the unconquered (aparājita) throne would appear to the east of the Mahā Bodhi tree, stood unshaken and firm, being the place not to be abandoned (avijahitaṭṭhāna), where the thrones of all the Buddhas had appeared. Knowing: “This place is certainly the auspicious site of victory where all the Buddhas destroy the defilements,” and holding them up, the noble Bodhisatta scattered the eight handfuls of grass which he had brought.

The moment he scattered the eight handfuls of grass, they were transformed into a large jewelled throne, fourteen cubits in size, which was so magnificent that no painter or sculptor would be able to paint or carve the likeness of it, and they existed in this marvellous form of a jewelled throne. [304]

With the Mahā Bodhi tree as the backdrop, facing east and with a steadfast mind, the Bodhisatta declared: “Let only the skin remain, let only the sinews remain, let only the bones remain, let my whole body, and all the flesh and blood dry up, unless and until I attain Buddhahood, I will not, in anyway, change the cross-legged posture I have now assumed.”

Thus developing a firm resolution of four factors, he sat on the jewelled throne assuming the unconquered (aparājita) cross-legged posture, the posture for conquering the enemies, not for conceding defeat, which cannot be destroyed, though struck simultaneously by hundreds or thunderbolts.

Vanquishing Vasavatti Māra

When the Bodhisatta had taken his seat on the unconquered (aparājita) throne, at the foot of the Mahā Bodhi tree, for realization of omniscience (sabbaññutā-ñāṇa), Sakka came to pay homage and stood blowing the Vijayuttara conch, which was 120 cubits in length and when blown, its sound ceased only after four months. The Deva Pañcasikha came to pay homage and stood playing the harp made of Beluva wood, the Deva Suyāma stood waving the yak-tail fly-flap, the Deva Santusita stood waving the circular ruby fan, and Brahma Sahampati stood holding the white umbrella, three leagues in length.

The Nāga King Kāḷa arrived with a company of 80,000 female Nāga dancers and stood paying homage by chanting hundreds of verses in praise of the Bodhisatta. All the Devas and Brahmas from the 10,000 world-element arrived to pay homage with offerings of festoons of very fragrant flowers, perfumes, scented powder and incense sticks and singing thousands of songs in acclaim.

Vasavatti Māra, forsaking his celestial pleasures, had all the time been following closely behind the Bodhisatta during the whole six years of austere striving, waiting for the occasion when the Bodhisatta might have wrong or evil thoughts (micchā-vitakka) such as sensual desires (kāma-vitakka). But not finding the slightest sign of deviation from the right thoughts on the part of the Bodhisatta, Māra thought to himself: “Now, Prince Siddhattha had arrived at the Bodhi tree to become a Buddha. At present, he is striving to escape my domain, Of the three worlds of humans, Devas and Brahmas. I cannot concede to him the opportunity of escaping from the three worlds which are under my sway.”

With this thought, he went to the Vasavatti realm and, having assembled the fighting forces of the Māras, he commanded them: “Māras, transform yourselves into various frightening forms, and each holding a different weapon, proceed quickly to Prince Siddhattha like a huge torrent of water rushing down overwhelmingly.” He himself followed them, riding on Girimekhala elephant, which was 150 leagues in size and, creating 1,000 arms on his body, he held various weapons, each arm grasping a different one.

The great hordes of Māras, advancing towards the Bodhisatta, were so enormous numerically that it was twelve leagues deep in front of Māra, twelve leagues wide to his right, twelve leagues wide to his left, and nine leagues high above him and in the rear it reached as far as the end of the 10,000 world-element. The frightening sounds of intimidation, shouting and exclamation of the great armies of Māra could be heard from a distance of 1,000 leagues, just like that caused by an enormous landslide. Māra, holding 1,000 various weapons in his 1,000 created arms, and his numerous troops each holding a different weapon, transforming themselves into hideous figures with [305] variegated faces, advanced towards the Bodhisatta in order to overpower and destroy him.

While the great armies of Māra were thus advancing towards the Mahā Bodhi tree, not a single one of the Devas headed by Sakka, who had been there hitherto paying homage to the Bodhisatta, could withstand them. They fled helter-skelter in all directions. Sakka ran away with his large Vijayuttara conch hung on his back and remained standing on the fringe of the 10,000 world-element. Mahā Brahma also, throwing away the white umbrella at the edge of the world-element, went back to the Brahma world. The Nāga King Kāḷa also, abandoning all the Nāga dancers dived into the earth, went to the Nāga mansion named Mañjerika, 500 leagues in size and slept covering his face with the hand. There was not a single Deva or Brahma who dared to remain standing in the neighbourhood of the Bodhisatta and the Mahā Bodhi tree. At that time, the Bodhisatta remained sitting all alone like a Great Brahma residing alone inside a secluded mansion.

Bad omens appeared distinctly in advance to portend the arrival of Māra. These omens were: A falling of thousands of very violent frightful meteors; a falling of total darkness with the rising of haze; a severe quaking of oceans and the great earth; an arising of mists in the oceans; a flowing of many rivers upstream; a falling of mountain tops to the ground; a toppling over of trees; a blowing of violent storms and winds; an appearance of fearful sounds from these violent storms and winds; a vanishing of the sun in the darkness and roaming about in the sky of headless bodies. When Māra arrived with the clear appearance of these ominous signs, the Bodhisatta remained seated courageously without the least fear, like a Garuḷa in the midst of birds or like the lion-king, Kesarāja, amidst beasts.

Even as the aforesaid inauspicious omens appeared, Māra arrived, but remained standing, being unable to enter the immediate vicinity (maṇḍala) of the Mahā Bodhi tree. Not daring to make an approach, Māra’s great armies kept the Bodhisatta surrounded from all sides. Viewing his hordes, Māra could just give them the command: “Come on! Seize him!” but he himself was unable to go anywhere near the Mahā Bodhi tree, just as a fly is incapable of approaching a red hot iron. He said to his hordes: “Men, there is not a single person to match this Prince Siddhattha, the son of King Suddhodana. We are unable to make a frontal attack on him, we shall attack this Prince Siddhattha from the rear.”

On surveying the three sides, the front and left and right of himself, the Bodhisatta did not see anything but emptiness, since all the Devas and Brahmas had fled. Then seeing Māra’s troops advancing to overrun him from the northern side, he thought to himself: “Such an overwhelming number of Māra’s troops are making great efforts with the sole object of attacking me. There is neither my mother nor father, nor my brother nor any other relatives of mine here at this place. Only the ten perfections – which I have so long developed and nurtured – will serve me as my companions and retinue. So relying only on these comrades of mine, the ten perfections, it will be proper to destroy these hordes of Māras by attacking them with my perfection-weapons.” Then he reflected on the meritoriousness of the ten perfections.

Māra’s Attack with Nine Kinds of Missiles

While the Bodhisatta was thus reflecting on the meritoriousness of his ten perfections, Māra was planning: “By discharging nine kinds of missiles, I will force the Prince Siddhattha to flee.”

Māra’s Mechanical Weapons

Although Māra launched his attacks by means of the above-mentioned nine kinds of weapons, which were ineffective, he continued to let meteors fall, as a consequence of which the whole 10,000 world-element was completely covered with fumes and smoke. The entire sky rumbled with thunder although there were no clouds, and thousands of lightning bolts struck frighteningly. When Māra was unable to cause any harm to the Bodhisatta, even with such aggressive actions, he renewed his offensive with evil intentions by launching mechanised weapons, saying: “Prince Siddhattha, I will have your head smashed into bits and fall to the ground.”

The might of that mechanical weapon was such that if it was thrown on the ground, no grass could grow for twelve years; if discharged into the sky, there would be drought and [307] not a single drop of rain would fall for a total period of twelve years. If directed at the top of mount Meru, the mountain would break into two and fall asunder. Such was the might of the said mechanised weapon. However, when it was launched by Māra, although it came down through the sky, roaring like thunder, it fell down helpless at the feet of the Bodhisatta curling like a rope-coil used as a foot-scraper, thereby humbling the pride of Māra.

Not knowing how to proceed further and being greatly agitated with wrath, Māra shouted out commands to his hordes: “Why are you just standing there! Don’t give this Prince Siddhattha any chance to attain his cherished wish of becoming a Buddha. Seize him! Kill him! Cut him up! Break him down! Don’t allow him to escape!” he himself approached the Bodhisatta, sitting on the back of the elephant Girimekhala, and brandishing an arrow with one hand, and said to him: “Prince Siddhattha, remove yourself henceforth from the jewelled throne.” At that time, the hordes of Māras manifested themselves in various hideous forms, acting in many frightening ways.

The Bodhisatta’s Compassion

Sapāda-mūle kīḷantaṁ passanto taruṇaṁ sutaṁ,
pitā vudikkhi taṁ Māraṁ mettāyanto dayaparo. [124]

Tadā so asambhivācaṁ sīha-nādaṁ nadī muni,
na jānāti sayaṁ mayhaṁ, dāsa-bhāva-piyaṁ khaḷo. [125]
Yena kenaci kammena jāto Deva-pure vare,
sakaṁ gatiṁ ajānanto loka-jeṭṭho ti maññati. [126]

Ananta-loka-khātumhi sattānaṁ hi kataṁ subhaṁ,
mayheka-pāramiyā pi kalaṁ nagghati soḷasiṁ. [127]
Tiracchāno saso hutvā disvā yācakam-āgataṁ,
pacitvāna sakaṁ maṁsaṁ pati-oggimhi dātave. [128]

Evaṁ ananta-kālesu kataṁ dukkara-kārikaṁ,
ko hi nāma kareyyañño anummatto sacetano. [129]

Nāhaṁ manussomanusso na Brahmā na ca devatā,
jarā-maraṇaṁ lokassa dassetuṁ panidhāgato. [130]

Anupalitto lokena jātonanta-jino ahaṁ,
Buddho bodhi-tale hutvā, tāremi janataṁ bahuṁ. [132]

Samantā dhajinaṁ disvā, yuddhaṁ Māraṁ savāhanaṁ,
yuddhāya paccugacchāmi, mā maṁ ṭhānā acāvayi. [133]

Yan-te taṁ nappasahati senaṁ loko sadevako,
tan-te paññāya gacchāmi, āmaṁ pattaṁ va asmanā. [134]

Icchanto sāsape gabbhe caṅkamāmi ito cito,
icchanto loka-dhātumhi, attabhāvena chādayi. [135]

Ete sabbe gahetvāna, cuṇṇetuṁ accharāya pi,
atthi thāmaṁ balaṁ mayhaṁ pāṇa-ghāto na vaṭṭati. [136]

Imassa gaṇḍuppādassa āyudhena balena kiṁ,
mayhaṁ hi tena pāpena, sallāpo pi na yujjati. [137]

Before the Bodhisatta uttered these bold words, Māra had questioned: “Prince Siddhattha, why are you occupying this unconquered throne which belongs to me?” The Bodhisatta replied: “Who is the witness to prove that the unconquered throne belongs to you?” Māra stretched out his hands, saying: “What is the use of producing others as my witness, all the Māra troops, who are now in your presence, are my witnesses.” At that moment millions of his hordes appeared simultaneously making an uproar as if there was a landslide, shouting: “I am the witness, I am the witness.” So the Bodhisatta, restraining the hordes of Māra, recited the following verse with the intention of producing his witness.

Pallaṅkaṁ mama bhāvāya, kim-atthaññena sakkhinā,
kampitā maddiyā dānā, sakkhi hoti ayaṁ mahī. [138]

At that very moment, the great earth revolved swiftly like a potter’s wheel and rolled around violently. The sound from the earth caused the whole stretch of the sky to resound loudly, like the rumbling of thunder. The seven mountain ranges, encircling Mount Meru as well as the Himalayas, made a deep, continuous sound. The whole of the 10,000 world-element rolled with frightening and fierce sounds, crackling and exploding like a bamboo grove on fire. The entire cloudless sky was rumbling frighteningly as if parched rice-grains were crackling with loud retorts in a red hot pan; burning sparks rained down profusely like a cascade of red hot embers; and thunderbolts crashed intermittently.

Māra, finding himself caught between the earth and the sky with continuous din and clamour, [313] greatly frightened with no refuge or help, laid down his battle-banner and, discarding his 1,000 weapons at that very place, fled in confusion at full speed without being able to glance back at his elephant, Girmekhala. Even as Māra fled, his great armies broke down in disorder and fled, being scattered in disarray in all directions, like ashes blown away by a storm; they eventually returned to the Vasavatti realm.

In this manner, with the victory over Vasavatti Māra before sunset on the full-moon day of May (Vesākha), in the year 528 BCE, the Bodhisatta became the conqueror of the whole world of sentient beings and reached the harmless, blameless, fearless state.

At that moment, on seeing the great armies of Māra breaking up in disorder, the Devas and Brahmas who had fled out of fear on the arrival of Māra and who had been watching to find out: “Who will emerge the victor? Who will be the loser?” proclaimed simultaneously in profound praise the good news: Māra has been vanquished. Prince Siddhattha has emerged the victor. We will celebrate and honour his victory (jayo hi buddhassa sirimato ayaṁ). It was transmitted by one Nāga to another Nāga, one Garuḷa to another Garuḷa, one Deva to another Deva, one Brahma to another Brahma. Carrying perfumes and fragrant flowers, etc., in their hands, they congregated at the Mahā Bodhi throne where the Bodhisatta was residing.

Jayo hi Buddhassa sirīmato ayaṁ,
Mārassa ca pāpimato parājayo,
ugghosayuṁ Bodhi-maṇḍe pamoditā,
jayaṁ tadā Nāga-gaṇā Mahesino.

Jayo hi Buddhassa sirīmato ayaṁ,
Mārassa ca pāpimato parājayo,
ugghosayuṁ Bodhi-maṇḍe pamoditā,
Supaṇṇa-saṅghāpi jayaṁ Mahesino.

Jayo hi Buddhassa sirīmato ayaṁ,
Mārassa ca pāpimato parājayo,
ugghosayuṁ Bodhi-maṇḍe pamoditā,
jayaṁ tadā deva-gaṇā Mahesino.

Jayo hi Buddhassa sirīmato ayaṁ,
Mārassa ca pāpimato parājayo,
ugghosayuṁ Bodhi-maṇḍe pamoditā,
jayaṁ tadā Brahma-gaṇā pi tādino ti.

All the Devas and Brahmas, who had their abodes in the other 10,000 world-elements beside this one, also congregated in the presence of the Bodhisatta, prostrating before him, paying homage with flowers, perfumes and scented paste, singing auspicious words of praise and eulogies in many and various ways.

Realization of the Three Knowledges

Having won his victory over Vasavatti Māra also known as Devaputta Māra, before sunset on the full moon of May (Vesākha), in the year 528 BCE, the Bodhisatta realised the three understandings (vijjā), in succession, as follows: the knowledge of past existences (pubbe-nivāsānussati-ñāṇa) in the first watch of that night; knowledge of the divine eye (dibba-cakkhu-ñāṇa) in the middle watch of the night and knowledge of the extinction of the pollutants (āsavakkhaya-ñāṇa) in the last watch of the night, and became a Buddha in the very last watch of the night of the May (Vesākha) full moon.

Knowledge of Past Existences

The physical and mental processes which had taken place in the past: Nibbāna, which becomes known from these physical and mental processes, one’s personal names, clan names etc., which are merely conventional terms – all this belonging to the past is called past existences (pubbe-nivāsa). The super knowledge (abhiññā) accompanying the remembrance of [316] past existences is the knowledge of past existences (pubbe-nivāsānussati-abhiññā). The Buddha taught it as the first of the three understandings (vijjā-ñāṇa).

The following is an account in detail as to how the first understanding was realized by the Bodhisatta: When the noble Bodhisatta was sat on the unconquered throne, delighted and happy after being victorious over Vasavatti Māra, many Devas and Brahmas dwelling in the 10,000 world-element including the earth-bound spirits (bhumma-deva), went to the Bodhisatta simultaneously and assembled, shouting and exclaiming: “Come, friends, Devas and Brahmas, the victory of the noble Bodhisatta and the defeat of Māra have been made clear. Let us hold together an auspicious celebration in honour of the victory of the noble Bodhisatta and the coming attainment of his Buddhahood.”

At that time, the sun disc, 50 leagues in size, magnificent with a thousand-fold radiance, was about to disappear like a gold wheel of a cart being held by the rim and dipped into the whirlpool of the great ocean. The moon chariot, 40 leagues in size, giving out cool, shining beams of light, brightening up the entire universe, was just rising up slowly from the milky ocean in the east, as if the silvery wheel of a cart being thrown into the sky by someone holding it by the rim. Try to visualise the universe as a large golden palace.

In the middle of this golden palace, the Bodhisatta looked very graceful, the golden colour of his body made the high ground around the Mahā Bodhi tree and all the animate and inanimate objects in the surrounding area appear as if immersed in a stream of liquid gold. The Bodhisatta, so graceful in this manner, sitting cross-legged on the unconquered throne at the foot of the Mahā Bodhi tree which may be likened to an umbrella of precious sapphire stones, was reflecting on the Dhamma. The detail regarding the reflection on the Dhamma by the Bodhisatta will be given later.

At that time, standing in the Tāvatiṁsa realm, Sakka sounded the Vijayuttara conch which was 120 leagues long, to summon the Devas and Brahmas. The sound of his conch could be heard from all over the realm, 10,000 leagues in width. Even while blowing the conch continuously, Sakka was running fast to reach the Bodhi tree. It was not only the Sakka of this universe, but all the Sakkas of the other 10,000 world-elements went blowing conches into the presence of the Bodhisatta.

Mahā Brahma arrived and paid homage by holding the white umbrella, which had been left behind on top of the mountains called Cakkavāḷa, and sheltered the Bodhisatta with it from above; and all the Mahā Brahmas from the other 10,000 world-elements arrived and stood holding their white umbrellas, touching one another so as to leave no gap between them.

Suyāma, King of the Yama abode of Devas, also arrived and stood near the Bodhisatta, paying homage by fanning him with the yak-tail fan which was three miles in size; and all the Suyāma Devas from the other 10,000 world-element also arrived and paid homage, each holding a yak-tail fan, crowding the whole of this world-element.

Santusita, King of the Tusita abode of Devas, also arrived and paid homage by fanning the Bodhisatta with a circular ruby fan, three miles in size; and all the Santusita Devas from the other 10,000 world-element also arrived and paid homage, each holding a circular ruby fan, crowding the whole of this world-element.

Pañcasikha arrived, carrying the celestial harp, Beluva, accompanied by a group of celestial dancers, and paid homage by dancing, singing and making music; and all the celestial dancers dwelling in the other 10,000 world-elements also arrived and paid homage by dancing, singing and making music.

Furthermore, all male and female deities dwelling in the 10,000 world-elements gathered together in this world-element and paid homage, taking their positions in the vicinity. Some of them standing and holding a jewelled archway, others stood around in various groups of their own, some carrying offerings made of the seven kinds of jewels, some holding golden plantain plants, some holding mansions of splendour, some holding yak-tail [317] fans, some holding goads for driving elephants, some holding pairs of carp, some holding primrose flowers, golden circular platforms, bowls filled with water, jars filled with water, conches, fire-stirrers, oil lampstands with rubies, golden mirrors, stone-studded mirrors, mirrors with the seven jewels, oil lamps finished with rubies, bunting and streamers, and wish-fulfilling trees. All the Devas dwelling in the 10,000 world-element arrived, assumed the appearance of celestial dancers, and paid homage, dancing celestial dances, singing celestial songs, offering celestial flowers, perfumes and scented powder. At that time, the whole sky was full of cascades of celestial flowers and celestial perfumes as if the whole environment was filled with the rain drops and rain water of a heavy downpour.

This tremendous ovation and ceremonious homage was made with such grandeur by all the Devas and Brahmas because they were exulted with the belief: “When this noble Bodhisatta becomes a Buddha, we will certainly get the opportunity to listen to the Dhamma from him and thereby receive the immortal supermundane Dhamma of the paths and fruitions and Nibbāna; and we will have delightful satisfaction (pīti), by applying our mind to the nine supermundane Dhammas of the four paths, four fruitions and Nibbāna. We will also witness all kinds of miracles which will be objects of delight for the eye. The Buddha, by teaching us the deathless Dhamma, will bring about our emancipation and safety from the difficult journey of birth (jāti), ageing (jarā), sickness (vyādhi), death (maraṇa), grief (soka), lamentation (parideva), pain (dukkha), distress (domanassa) and despair (upāyāsa).”

Although the Devas and Brahmas paid him homage with great joy and respect, crowding the whole 10,000 world-element for the aforesaid reason and although he saw clearly, with his own eyes, these extraordinary acts of reverence performed in numerous ways, the Bodhisatta had no feeling of attachment and enjoyment at all; and he paid no attention to them. He dwelt reflecting only on the Dhamma which he relied upon as his support.

The mountains called Cakkavāḷa, which protected the Bodhisatta who was so positioned, was like a curtain and the open sky above him with its stars and constellations, was like a canopy studded with gold and silver stars. The 10,000 world-element, with its seven planes of happy existences (sugati-bhūmi), was like a great seven-tiered palace. The high ground of the Bodhi tree was like a great audience hall, the unconquered throne was like a great audience throne and the Mahā Bodhi tree was like a great umbrella finished with precious emeralds – all inside this seven-tiered palace of the 10,000 world-element.

While he remained sitting on the unconquered throne, which resembled a great audience throne, on the high ground of the Mahā Bodhi tree, which resembled a great audience hall, covered from above by the Mahā Bodhi tree, 100 cubits high from bottom to top and 100 cubits in circumference, which resembled a great umbrella decorated with precious emeralds, the Bodhisatta was oblivious of the Devas and Brahmas around him, crowding the whole of the 10,000 world-element and paying homage to him. Since he had been reflecting only on the Dhamma, his energy (viriya) was undiminished and very keen; his mindfulness (sati) was steadfast and clear, and he was physically and mentally very calm and peaceful. He, therefore, achieved and remained absorbed again in the first form absorption (rūpāvacara-jhāna).

The mind continuum of the Bodhisatta, who was thus absorbed in the first absorption, was entirely free from the hindrances (nīvaraṇa) and being detached from sensual objects (vatthu-kāma) and sensual desires (kilesa-kāma), delightful satisfaction (pīti) and happiness (sukha) arose in him profusely.

And again, when the Bodhisatta achieved and remained absorbed in the second form absorption, his mind continuum was free of agitation and disturbance from thoughts (vitakka-vicāra); there was internal purity and clarity and his concentration was uniquely firm. On account of that concentration, his delightful satisfaction and happiness increased.

And again, when the Bodhisatta achieved and remained absorbed in the third form absorption, even delightful satisfaction, which had manifested itself in his mind continuum, disappeared and [318] he dwelt only with the feeling of happiness (sukha-vedanā). Fully detached even from that feeling of happiness at its height, he became imbued with the mental state of specific neutrality (tatra-majjhattatā) or equanimity (jhānupekkha). His mindfulness became pellucid and his insight-wisdom greatly sharpened.

And again, when the Bodhisatta achieved and remained absorbed in the fourth form absorption, since he had already dispelled both physical and mental pain and pleasure from his mind continuum, he dwelt in the state of viewing sensual objects calmly and with equanimity (upekkhā-vedanā). By virtue of this equanimity and the mental state of specific neutrality (tatra-majjhattatā), his mental concomitants, such as mindfulness, etc., which were part and parcel of the fourth absorption, were pellucid like the light of the moon.

The Eight Mind Qualities of the Bodhisatta

If a review is now made of the mind continuum of the Bodhisatta out of devotion, it will be found that, at the time when he was practising austere striving for six years, his mind continuum was exceedingly pure, undefiled by the three wrong thoughts (micchā-vitakka), namely, sensual thought (kāma-vitakka), malevolent thought (vyāpāda-vitakka) and cruel thought (vihiṁsā-vitakka), so that Māra could not find any opportunity of censuring him.

Again, while he was spending the day in the Sāla forest on the full moon day of May (Vesākha), the day he was to attain Buddhahood, his mind continuum was worthy of veneration, for it was highly purified with the attainment of eight mundane absorptions. Moreover, when all the Devas and Brahmas from the 10,000 world-element assembled, crowding this universe, and paid him homage while he was sitting on the unconquered throne after his victory over Devaputta Māra, he remained oblivious of them, concentrating his attention on the practice of the Dhamma only. And so the mind continuum of the Bodhisatta, who had once again achieved and remained absorbed in the fourth form absorption (rūpāvacara-jhāna), a feat for those of sharp intelligence, he had his power of concentration greatly enhanced by the concentration of the fourth form absorption as follows:

Alternatively:

The mind of the Bodhisatta, which was thus endowed with these eight attributes, finds it easy, needing only an inclination, for realization of the Dhamma which should be realized by means of the super knowledges (abhiññā). When the mind was bent towards the object of the super knowledges, the super knowledge thought moments (abhiññā-javana) arise quite easily.

1. The attainment of the super knowledge of former existences (pubbe-nivāsānussati-abhiññā) was the first understanding (vijjā-ñāṇa).

The mind continuum, endowed with the aforesaid eight attributes and very pure and pellucid, being in such a perfect state in which the super knowledge thought moment (abhiññā-javana) arose easily when the mind was inclined to the object of the super knowledge, the Bodhisatta inclined it towards the super knowledge of former existences (pubbe-nivāsānussati-abhiññā), which could recollect past activities, events and experiences. Thereupon, the super knowledge of former existences arose in him easily. Through that super knowledge, he recollected and saw all his past activities, the events and experiences of his past existences, going back from his previous life right up to the existence when he was the recluse Sumedha. He recollected, also in backward order, many existences and aeons prior to them, and recollected, in forward order, his existences up to that of Setaketu the Deva in the Tusita realm, just before the present one.

This super knowledge was achieved in the first watch of the night. Here, there can be doubt as to how it was possible to know all the happenings and experiences in so many existences with one single thought-moment (abhiññā-javana), which arises only once in one thought-process (vīthi). Although there arose only one single thought moment in one thought process, ignorance (moha), which kept the happenings and experiences in those existences hidden, was done away with through that thought-moment. All kinds of happenings and experiences of those existences were recollected only thereafter, through the successive processes of reflection (paccavekkhaṇa-vīthi), which followed the processes of the super knowledge (abhiññā-vīthi).

The noble Bodhisatta, who recollected successive existences of the past through the super knowledge of former existences (pubbe-nivāsānussati-vijjā-ñāṇa), also acquired super knowledges which could assure him of the attainment of the supermundane (lokuttara) paths and fruitions with penetrative insight thus: “There were only the phenomena of mind and matter (nāma-rūpa) throughout the countless rounds of existence; the beginning of which is not known. On all three occasions of birth, living and death, there were only these two phenomena of mind and matter. Indeed in all abodes and at all times, the phenomena of mind and matter are in a continuous state of flux, like the flame of an oil lamp or like the current of a river, and through a succession of causes and effects, it is only the continuum of mind and matter which fulfils the various functions concerned, such as seeing the sight, hearing the sound, etc., at the six doors of eye, ear, nose, tongue, body and mind, thus giving rise to various modes of intimating one’s intention (viññatti) by bodily movement and verbal expression, etc. In reality there is no sentient individual at all to be called ‘I,’ ‘he,’ ‘she,’ ‘man,’ etc. Indeed, there is not [320] a single Deva, Māra or Brahma who can create such a sentient being.”

This being the case, the Bodhisatta had, through the super knowledge of former existences, temporarily put away to a distance (vikkhambhana-pahāna) the 20 wrong views of self-belief (atta-vāda), which are the four wrong views of self-belief relating to the aggregates of corporeality, namely: form is self, self has form; form exists in self, self exists in form and similarly, each set of these four wrong views relating to the remaining aggregates of feeling, perception, volitions and consciousness. In a similar manner, he had also discarded delusion (moha) which had taken place in the distant past.

2. Attainment of the super knowledge of divine sight (dibba-cakkhu-abhiññā), which is the second understanding (vijjā-ñāṇa).

After the noble Bodhisatta had realised the attainment of the super knowledge of former existences in the first watch of that night, he recollected many past events and existences through that super knowledge; and, having temporarily put away, to a distance, the 20 wrong views (sakkāya-diṭṭhi) together with delusion (moha) which had taken place in the distant past, he directed his mind continuum, which was endowed with the aforesaid eight attributes, towards acquiring the knowledge of seeing the deaths and births of sentient beings (cutūpapāta-ñāṇa), and towards acquiring the knowledge of analysing the deeds which cause rebirth (yathā-kammūpaga-ñāṇa).

When the mind was thus inclined to acquire the super knowledge of divine sight the second understanding (vijjā-ñāṇa) arose quite easily. Through that super knowledge, he could see sentient beings on the verge of death or just after taking conception; those who were low-born or high-born by lineage, caste, etc., those who were beautiful or not beautiful, and attain a happy existence or a miserable existence. In other words, he saw those who were rich and prosperous because of their past deeds of merit based on absence of greed (alobha) and those who were indigent and poverty-stricken because of their past deeds of demerit based on greed (lobha).

After seeing, through the super knowledge of divine sight, the denizens of the downfall (apāya) suffering misfortune, he reflected: “What kind of deeds have these beings of the lower realms done to suffer such awful miseries?” Thereupon, the super knowledge of analysing the deeds which cause rebirth which enabled him to see the deeds of demerit done by these beings arose in him.

Likewise, after seeing, through the super knowledge of divine sight, immense happiness enjoyed by sentient beings of the realms of humans, Devas and Brahmas in a progressively higher and better manner, he reflected: “What kind of deeds have these humans, Devas and Brahmas done to enjoy such progressively magnificent bliss in their respective realms?” Thereupon, the super knowledge of analysing the deeds which cause rebirth which enabled him to see the deeds of merit done by these beings arose in him.

By means of the knowledge of analysing the deeds which cause rebirth, he reviewed in detail the past deeds of merit and demerit done by beings and came to know them as they really were: “These denizens of the lower realms had, in their past existences, committed evil by deed, word and thought; they had maligned, abused and reviled the noble ones (ariyas). They held wrong views and with these wrong views they themselves committed, and also caused others to commit, various demeritorious deeds. After death and dissolution of their bodies, they reappeared in the lower realms, in the downfall (apāya), namely, the realm of continuous suffering (avīci), the realm of animals (tiracchāna), the realm of Petas and the realm of the Asuras.

He knew that: “These beings in good existences had performed good deeds bodily, verbally and mentally; they did not malign, abuse or revile the noble ones (ariya); they held right views and with right views, they performed various kinds of meritorious deeds and they caused others to do so. After death and dissolution of their bodies, they were reborn in the happy destinations of humans, Devas and Brahmas.” [321]

This super knowledge of divine sight, the second understanding was achieved by the noble Bodhisatta at midnight of that day. By virtue of this second understanding, the mind continuum of the Bodhisatta became devoid of the element of ignorance and delusion (avijjā-moha-dhātu) which was apt to keep hidden the passing away and arising of sentient beings. Then with the super knowledge of analysing the deeds which cause rebirth, which has the super knowledge of divine sight as its basis, he was able to review and became enlightened as to the true facts of the past deeds of sentient beings; and having done away with the sixteen kinds of doubt (kaṅkhā) the Bodhisatta attained the stage of purity by the removal of doubt (kaṅkhā-vitaraṇa-visuddhi).

Sixteen kinds of doubts are caused by wondering: Have I been in the past? Have I not been in the past? What have I been in the past? How have I been in the past? From what state into what state did I change in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? From what state to what state shall I change in the future? Am 1? Am I not? What am 1? How am I? Whence has this being come? Whither will it go?

3. The attainment of the knowledge of the extinction of the pollutants, (āsavakkhaya-ñāṇa), the third understanding (vijjā-ñāṇa) and becoming a Buddha.

The noble Bodhisatta attained the path-knowledge of an Arahat (Arahatta-magga-ñāṇa), also called the knowledge of the destruction of the pollutants (āsavakkhaya-ñāṇa), in the last watch of the night thereby realising omniscience (sabbaññutā-ñāṇa).

Then to become a Buddha among humans, Devas and Brahmas, he inclined his mind continuum, which was endowed with the aforesaid eight attributes, to attain the path-knowledge of an Arahat; then letting it dwell on the doctrine of dependent origination (paṭicca-samuppāda) which is made up of twelve factors: ignorance (avijjā), volitions (saṅkhāra), consciousness (viññāṇa), mind and matter (nāma-rūpa), the six sense spheres (saḷāyatana), contact (phassa), feeling (vedanā), craving (taṇhā), attachment (upādāna), continuation (bhava), birth (jāti), old age (jarā), and death (maraṇa). Going over this doctrine of dependent origination in forward and reverse order repeatedly, he attained the noble path (ariya-magga), which is also known as knowledge and insight into things as they really are (yathā-bhūta-ñāṇa-dassana).

This knowledge of the four paths (magga-ñāṇa) did not appear in the mind continuum of such individuals as Sakka and Brahma who were very mighty in the world and the noble recluses, Kāḷadevila and Nārada, who were highly accomplished in the absorptions (jhāna) and super knowledges (abhiññā). So, it may be asked: “Why did this knowledge of the four paths which was so subtle and profound, which was not even dreamed of throughout the beginningless Saṁsāra, and never realised before, appear in the mind continuum of the Bodhisatta who had no teacher and who had entered the ascetic life by his own volition?”

The noble Bodhisatta had, during the period spanning four immeasurable periods and 100,000 world aeons, been passing through existences – so numerous that they could not be counted in hundreds, thousands and hundreds of thousands – and he had accumulated meritorious deeds of the perfection of generosity (dāna-pāramī), which were performed on the basis of the four modes of development, even to the extent of risking his own life. And in every existence, he had conducted himself to completely eradicate or lessen the defilement of greed that arose whenever he gave attention to this or that object. This led him to reach the stage at which others started remarking: “Is there no defilement of greed in the mind continuum of this noble person?”

Similarly, by virtue of the perfection of morality, forbearance and loving-kindness, which were [322] developed through the whole period of four immeasurable periods and 100,000 aeons, he prevented the arising of anger (kodha) and faults (dosa), and by pouring the cool water of loving-kindness over a long period of time, he had extinguished the fires of anger and also done away with its company of jealousy (issā), stinginess (macchariya) and remorse (kukkucca).

By means of the perfection of wisdom (paññā-pāramī), which was well developed and accumulated throughout his many existences and aeons, he had dispelled the element of darkness which is delusion (moha). He had also discarded wrong views; he was therefore a great man of very pure wisdom. He had also approached all the Buddhas, Paccekabuddhas, and noble disciples, as well as other learned individuals whom he happened to encounter and asked them such questions as: “Which Dhamma is faulty and which Dhamma is faultless? Which Dhamma is defiled and which Dhamma is pure?” Because of such enquiries, he had eliminated doubts in matters of Dhamma and had progressed in wisdom, existence after existence.

In the house of his relatives, he showed respect to those older than himself, such as mother and father, maternal uncles, etc., by bowing, by adoring, by honouring, by offering seats, by rising from the place in advance and by extending a welcome to them. He also showed respect to learned persons of virtuous conduct. He had thereby removed conceit (māna) and distraction (uddhacca) and became free from arrogance, like a snake with broken fangs, or a bull with broken horns, or a rope coil used as a foot-scraper. He was in the habit of praising the virtues of forbearance, the virtue of wishing for the welfare of others, and the virtue of being helpful to others with compassion.

By renouncing the world, the Bodhisatta had abandoned the luxuries of his domain and kingship, and became a recluse. After achieving the absorptions in the forest, he discarded the five hindrances and did away with sensuality (kāma-rāga) and delight in womenfolk (itthi-rati) whenever they appeared in each and every existence. With the perfection of truthfulness, he also abstained from false speech (micchā-vaca) which tends to mislead the world; with the perfection of energy, he also removed displeasure (arati) and indolence (kosajja) in concentration and insight meditations which are practices of extraordinary merit, by keeping his mind continuously active and diligent in performing meritorious deeds. In the aforesaid manner, he had endeavoured to make his mind continuum purer and purer one existence after another.

The noble Bodhisatta, who had thus removed the moral defilements (kilesa) by means of the accumulated merit which was accrued from the meritorious deeds of the perfections, such as generosity, morality, etc., had to go through, even in a single existence, the process of repeated purification because the defilements which he had removed would reappear soon. He would then remove them, only to find them making their appearance again since they had not yet been completely eradicated (samuccheda-pahāna) by means of the path-knowledge (magga-ñāṇa). The Bodhisatta, however, would not concede defeat and would not give up but put them away temporarily to a distance (tad-aṅga-pahāna) and through putting away to a distance (vikkhambhana-pahāna) by means of deeds of great merit (mahā-kusala) and supernormal deeds of merit (mahāggata-kusala).

In this manner, throughout the period of four immeasurable periods and 100,000 aeons, he had eradicated the aggregates of impurities which defiled his mind, and also eliminated ignorance and delusion (avijjā-moha) which act as a general of the army leading the hordes of defilements (kilesa), accompanying him. At the same time, he made the five faculties: faith, energy, mindfulness, concentration and wisdom, grew stronger, existence after existence. Thus, he had travelled through the difficult journey of Saṁsāra, continuously engaged in developing and fulfilling the perfections (pāramī) with fiery zeal till the time when, as King Vessantara, he gave away Queen Maddī in generosity, as the final act of merit which would enable him to become a Buddha. Thereafter, he spent his life in the Tusita realm, enjoying the celestial pleasures and awaiting the time when he would become a Buddha.

Since he was one who had thus reached the pinnacle of wisdom, having done away with the factors of defilements, such as greed, hatred, etc., by means of accumulated merits of the perfections such as generosity, morality, etc., the fourfold knowledge of the path (magga-ñāṇa), which is very deep and subtle, arose unaided in the mind continuum of the Bodhisatta.

Furthermore, beginning from the time when he prostrated himself at the feet of Buddha Dīpaṅkara, he had endeavoured to develop and accumulate merit through fulfilment of the perfections, such as generosity, morality, etc., which are difficult to accomplish by ordinary men without making any wish for the pleasures of any realm of existence whatsoever as the fruits of his meritorious deeds. For all the deeds of merit, such as generosity, morality, etc., performed by him, the Bodhisatta made only this wish: “Let the accumulated merits of these deeds become sufficing conditions (upanissaya-paccaya) for the arising in me of omniscience (sabbaññutā-ñāṇa).”

As for others, they pray for the pleasures of Devas and humans after performing deeds of merit. And, in accordance with their wishes, they gain the pleasures of the Devas and human worlds as the fruits of their good deeds. It is like spending and squandering whatever wealth of merit they have accumulated from their good deeds. Unlike these people, the Bodhisatta, after the manner of one who fills his granary with paddy and always keeps guard over it without making use of it, properly stores up the merit acquired from every performance of his good deeds, wishing: “Let this deed be the sufficing condition only for the realisation of knowledge of the path (magga-ñāṇa) with omniscience (sabbaññutā-ñāṇa) as its pinnacle.”

Such being the case, the accumulation of merits from the perfections and good deeds, over the long period of four immeasurable periods and 100,000 aeons, found an occasion to bear fruit, of which his becoming a Buddha was the greatest in this last existence as Siddhattha. But, as there were countless merits still to come to fruition all in one existence that very existence appeared congested with fruit-bearing merits.

By virtue of the aspiration, solely for becoming a Buddha, the merits of his good deeds that would come to fruition in a great rush in this last existence were very powerful. Consequently, it was only in the mind continuum of the noble Bodhisatta that the knowledge of the four paths which are so subtle and deep arose unaided. [324]

The Development of Insight by the Bodhisatta

Having done away with the factors of defilements, such as greed, hatred, etc., by means of the merits accumulated through the fulfilment of the perfections, such as generosity, morality, etc., the Bodhisatta – who had also eliminated delusion (moha), the general of the defilements, together with its concomitants, which is apt to hinder and conceal the way to Nibbāna – practised and developed the great diamond insight (mahā-vajira-vipassanā) in the last watch of the night, on the full moon of May (Vesākha).

The method of practice and development in brief is as follows: There are 1,000 billion world-elements known as the field of authority (āṇā-khetta) of a Buddha.

When the Bodhisatta contemplated the true nature of those beings living in each universe and belonging to the three passages of time: past, present and future, he came to know full well that, no matter how numerous humans, Devas and Brahmas were in a single universe, they could be reduced to the twelve factors of dependent origination (paṭicca-samuppāda) as the ultimate reality, past factors as cause: ignorance (avijjā) and volitions (saṅkhāra); present factors as effect: consciousness (viññāṇa), mind and matter (nāma-rūpa), the six sense spheres (saḷāyatana), contact (phassa), feeling (vedanā); present factors as cause: craving (taṇhā), attachment (upādāna) and productive deeds (kamma-bhava); future factors as effect: birth (jāti), old age (jarā) and death (maraṇa).

When he contemplated the true nature of humans, Devas and Brahmas living in the remaining world-elements and belonging to the three passages of time, he came to know full well that, as in the case of the beings of this universe, the same twelve factors of dependent origination (paṭicca-samuppāda) form objects of insight (vipassanā), ranging from ignorance to birth, old age and death.

Summing up the number of the objects of insight (vipassanā), as there are 1,000 billion world-elements, there are also 1,000 billion each of the twelve factors. The total number of these objects will then become 1,200,000 billion.

Like a man, who cut and cleared a thick jungle with tangled bushes and undergrowth, sharpened his sword again and again on the whetstone, the Bodhisatta also, in order to clear away the thick jungle and bushes of the defilements (kilesa) numbering 1,500, repeatedly sharpened the sword blade of great diamond insight knowledge (mahā-vajira-vipassanā-ñāṇa), his personal weapon, on the whetstone of the fourth absorption on breathing (ānāpāna-jhāna) attainment. After which, he contemplated each of the factors of dependent origination, numbering 1,200,000 billion by reflecting on their characteristics of impermanence (anicca-lakkhaṇa), suffering (dukkha-lakkhaṇa) and non-self (anatta-lakkhaṇa).

As each of the factors of dependent origination (paṭicca-samuppāda), numbering 1,200,000 billion, promotes three insight knowledges: insight knowledge of impermanence (anicca-vipassanā-ñāṇa); insight knowledge of suffering (dukkha-vipassanā-ñāṇa) and insight knowledge of non-self (anatta-vipassanā-ñāṇa), there arose altogether 3,600,000 billion great adamantine insight knowledges. A brief account of the great diamond insight wisdom is contained in the exposition of the Sequential Discourse (Anupada-sutta, MN 111) and in the exposition of the Going Forth of Sāriputta and Moggallāna (Sāriputta-Moggallāna-pabbajjā-kathā) in the Vinaya sub-commentary Sārattha-dīpanī-ṭīkā. [325]

It is the usual practice of every Bodhisatta on the eve of his becoming a Buddha to reflect on the doctrine of dependent origination in forward and backward orders. Our Bodhisatta, like the previous Bodhisattas, also reflected on the doctrine of dependent origination in both orders. Thereupon, all the 10,000 world-element that form the field of birth (jāti-khetta) quaked, the effect of which reached to the limit of the bordering oceans.

After the Bodhisatta had cultivated the knowledge of conditioned things (sammasana-ñāṇa) of the 3,600,000 billion great adamantine insight knowledges by reflecting on the twelve factors of the doctrine of dependent origination as was usual for all the Bodhisattas, he again entered upon the fourth absorption on breathing (ānāpāna-jhāna) in order to sharpen the sword blade of the higher insight knowledge (vipassanā-ñāṇa) such as the knowledge of arising and passing (udayabbaya-ñāṇa), Udayabbaya-ñāṇa: knowledge of arising and passing away of conditioned things; bhaṅga-ñāṇa: knowledge of dissolution of conditioned things; bhaya-ñāṇa: knowledge of fear of conditioned things; ādinavā-ñāṇa: knowledge of disgust and dread of conditioned of things; nibbidā-ñāṇa: knowledge of weariness with conditioned things; muccitukamyatā-ñāṇa: knowledge of longing to escape; paṭisaṅkhā-ñāṇa: knowledge of special effort; saṅkhārupekkha-ñāṇa: knowledge of detachment from conditioned existence. on the whetstone on the fourth absorption on breathing. Having thus entered upon the fourth absorption on breathing, and having sharpened the sword blade of the higher insight knowledge, he rose from it and realised, with ease, the higher insight knowledges such as the knowledge of rising and falling (udayabbaya-ñāṇa).

Just as a man who, on reaching the eaves of his house after taking a long journey, did not halt at all at the threshold but went straight into the house on finding the door wide open, so the noble Bodhisatta having realized higher and higher insight knowledges (vipassanā-ñāṇa) with ease by successively passing through the series of the eight stages of knowledges, such as the knowledge of rise and fall (udayabbaya-ñāṇa), and so on, finally reached the last stage which was the knowledge of conformity (anuloma-ñāṇa), and did not stop there. Instead of stopping at the knowledge of conformity to the truth (saccānuloma-ñāṇa), which is like the gateway to the city of Nibbāna, he immediately proceeded to clear away the clouds and darkness of ignorance and delusion (avijjā-moha), which conceal the four truths, namely, the truth of suffering (dukkha-sacca), the truth of the origin of suffering (samudaya-sacca), the truth of the cessation of suffering (nirodha-sacca), and the truth of the path leading to the cessation of suffering (magga-sacca) by means of the three kinds of conformity to the truth (saccānuloma-ñāṇa): preliminary impulsion (parikamma), access impulsion (upacāra), and conformity (anuloma) which are included in the mind-process (magga-vīthi). For better comprehension of the entire paragraph, see Chapter XXI § 129 ff and Chapter XXII § 3.4 of The Path of Purification. Ñāṇamoli. 3rd edn. B.P.S, Kandy.

Having thus dispelled the thick murk that hides the truth, he clearly saw, as one sees the moon clearly in the cloudless sky, and realized the great light of Nibbāna through the knowledge of the first path of Stream-entry (Sotāpatti-magga-ñāṇa), which immediately follows the knowledge of the overcoming of worldly ties and changing over to noble lineage (gotrabhū-ñāṇa).

Because the Stream-entry path had been attained thus, the mind continuum of the Bodhisatta was completely rid of the three defilements: personality view (sakkāya-diṭṭhi), doubt (vicikicchā) and adherence to practices and vows (sīlabbata-parāmasa). These defilements would never rise again in the Bodhisatta’s mind continuum.

The Awakening

After realizing Stream-entry and fruition, the Bodhisatta, reviewed 1) The Stream-entry path (Sotāpatti-magga); 2) the Stream-entry fruition (Sotāpatti-phala) which was the result of the path; 3) Nibbāna which was their object; 4) the defilements destroyed by means of the Stream-entry path; and 5) the defilements not destroyed yet by means of the said path. This five-fold reflective knowledge is known as the five-fold reflection-knowledge (paccavekkhaṇa-ñāṇa).

Having thus reviewed the fivefold reflective knowledge, the Bodhisatta again cultivated and developed the series of insight knowledges (vipassanā-ñāṇa), such as the knowledge of rise and fall (udayabbaya-ñāṇa), and so on. Soon he realized the second stage of the Once-returning path (Sakadāgāmi-magga) and the Once-returning fruition (Sakadāgāmi-phala). By the Once-returning path he uprooted the grosser defilements, namely, sense-desires (kāma-rāga) and ill-will (vyāpāda). Henceforth, the mind continuum of the Bodhisatta had become completely rid of the latent elements of the grosser defilements of sense-desires and ill-will, the way seeds are burnt up in fire.

Having realized the Once-returning path and fruition, the Bodhisatta, with the occurrence in him of impulsive thought moments (javana-vāra) of the fivefold reflective knowledge (paccavekkhaṇa-ñāṇa), contemplated the Non-returning path (Anāgāmi-magga), and the Non-returning fruition (Anāgāmi-phala), their object, Nibbāna, the defilements so far already destroyed and the remaining defilements. Again he developed the series of insight-knowledges (vipassanā-ñāṇa), such as the knowledge of rise and fall (udayabbaya-ñāṇa), and so on. Soon he realized the third stage of the Non-returning path and the Non-returning fruition.

By the Non-returning path he completely discarded the subtle defilements of sense-desires and ill-will. Henceforth, the mind-continuum of the Bodhisatta had become completely divested of the tendencies of the past lingering in the mind (vāsanā) as well as the latent elements of the subtle defilements of the sense-desires and ill-will.

Having realized the Non-returning path and the Non-returning fruition, the Bodhisatta, with the occurrence in him of impulsive thought moments (javana-vāra) of the five reflective knowledges (paccavekkhaṇa-ñāṇa), contemplated the Non-returning path and fruition, and their object, Nibbāna, the defilements destroyed, and the remaining defilements.

Again he developed the series of insight-knowledges, such as the knowledge of rise and fall, and so on. Soon he realized the fourth stage of the Arahat path (Arahatta-magga) and the Arahat fruition (Arahatta-phala). By the Arahat path, the Bodhisatta completely uprooted all the remaining defilements, namely, craving for existence in the material realm (rūpa-rāga), craving for existence in the immaterial realm (arūpa-rāga), pride (māna), restlessness (uddhacca) and ignorance (avijjā), without leaving the slightest trace of the tendencies of the past. Henceforward, the mind continuum of the Bodhisatta had become entirely rid of the 1,500 defilements together with the tendencies of the past (vāsanā) and the seven kinds of latent elements (anusaya).

Having realized the Arahat path (Arahatta-magga) and fruitions, there occurred impulsive [327] thought moments (javana-vāra) of the reflective knowledges (paccavekkhaṇa) which reflected on the Arahat path and fruitions, their object, Nibbāna, and the defilements which had been eradicated. There are altogether nineteen reflective knowledges: five each arising after the attainments of Stream-entry path and fruit, Once-returning path and fruit, Non-returning path and fruit and four arising after the attainment of Arahat path and fruit. These nineteen reflection-knowledges are also known as the insight and knowledge of freedom (vimutti-ñāṇa-dassana). After the attainment of the Arahat path, there were no defilements remaining and hence there was no reflection on it; therefore there are only four reflection-knowledges after the attainment of the Arahat path and fruit.

When the Bodhisatta realised the Arahat fruition immediately after the realisation of the Arahat path, his mind continuum was very clear and he attained the state of a Perfectly Self-Awakened One (Sammā-sambuddha), the Lord of the Three Worlds, by gaining omniscience (sabbaññutā-ñāṇa) along with the four noble truths, the four analytical knowledges (paṭisambhidā-ñāṇa), the sixfold unique wisdom (asādhāraṇa-ñāṇa), making up the fourteenfold wisdom of a Buddha, and the eighteen special qualities (āveṇika-dhamma) and the fourfold valorous wisdom (vesārajja-ñāṇa). Simultaneously with the attainment of omniscience came the dawn.

The Seven Purifications of a Buddha

In this connection, we propose to insert in this chronicle an account of the seven purifications of a Buddha (visuddhi) for brief information.

1. Purity of morality (sīla-visuddhi). At the time the Bodhisatta stopped at the banks of the river Anomā and put on the robes of a recluse, he began to observe moral restraint (saṁvara-sīla).

Moral restraint is the eight precepts with right livelihood as the eighth (ājīvaṭṭhamaka-sīla). These are restraint from taking life; restraint from stealing, or taking things not given in deed or in word by the owner; restraint from sexual misconduct, or restraint from improper sexual acts whether major or minor; restraint from telling lies; restraint from slanderous talks; restraint from using harsh and abusive language; restraint from frivolous and unbeneficial talk; restraint from wrong livelihood. With the observance of these precepts, the Bodhisatta also accomplished the observance of the purity of livelihood (ājīva-pārisuddhi-sīla).

Secure restraint of the six doors of the senses (indriya-saṁvara-sīla). Unlike ordinary worldlings, the Buddha required no special effort to develop a new restraint of the six doors of the senses since restraint of the senses was, for him, already an innate and accomplished fact.

It was also not necessary for him to especially exert himself for observance of moral conduct in respect of the requisites (paccaya-sannissita-sīla) to keep away the defilements which may arise because of the four requisites.

Even at the time when he was about to renounce the world, he had already discarded temporarily a number of unwholesome defilements headed by greed and craving. But the [328] latent tendencies (anusaya) are eradicated only by the Arahat path. This was the Bodhisatta’s purity of morality (sīla-visuddhi).

2. Purity of mind (citta-visuddhi). The eight attainments of the absorptions and the five mundane super knowledges (abhiññā), acquired during his stay with the sect leaders Āḷāra and Udaka, had turned unclean and dim, as if stained with impurities, like unused large gold vessels through neglect of practice and development throughout his six years of austere striving (dukkara-cariyā). On the day he was to become a Buddha, he partook of the thick milk rice offered by lady Sujātā and spent the daytime in the Sāla forest. While he was staying there, he purified the eight attainments and the five super knowledges by developing them once again, like washing and cleaning the stained gold vessel. These eight attainments and five super knowledges constituted the Bodhisatta’s purity of mind (citta-visuddhi).

3. Purity of views (diṭṭhi-visuddhi). Thereafter, the noble Bodhisatta proceeded to the high ground of the Mahā Bodhi tree in the evening and remained seated on the unconquered throne. He vanquished Devaputta Māra before sunset. In the first watch of the night, he developed the knowledge of past existences. He perceived well the phenomena of mind and matter (nāma-rūpa) and destroyed the 20 wrong beliefs in regard to personality (sakkāya-diṭṭhi). This was the Bodhisatta’s purity of views (diṭṭhi-visuddhi).

4. Purity of overcoming doubts (kaṅkhā-vitaraṇa-visuddhi). Then in the middle watch of the night, he discerned sentient beings reaching different destinations according to their deeds, by means of the knowledge of analysing the deeds which cause rebirth (yathā-kammūpaga-ñāṇa) which had knowledge of the divine eye (dibba-cakkhu-ñāṇa) as its basis. On seeing them, he realised distinctly the law of productive deeds (kamma) and because of this realisation, he became free of doubts. This was the Bodhisatta’s purity of overcoming doubts (kaṅkhā-vitaraṇa-visuddhi).

5. Purity of knowledge and insight into the right and wrong paths (maggāmagga-ñāṇa-dassana-visuddhi). Knowledge as to whether it is the right path leading to Nibbāna or not (maggāmagga-ñāṇa-dassana-visuddhi). In the last watch of the night, the Bodhisatta dwelt on the twelve factors of the doctrine of dependent origination; and beginning with the contemplation of mind and body (kalāpa-sammasana) on the basis of the seven contemplations such as contemplation of impermanence (aniccānupassanā), suffering (dukkhānupassanā), non-self (anattānupassanā), he realised the knowledge of rise and fall (udayabbaya-ñāṇa) of all mental and material phenomena (nāma-rūpa). At that time, there arose in the Bodhisatta the defilements of insight (vipassanūpakkilesa) such as illumination, etc. [329]

The illumination of the Buddha, unlike that of others, was not confined to one spot, one area, or one portion of a region. The Bodhisatta, by means of the very sharp, penetrating aforesaid great adamantine insight knowledge, contemplated the aggregates of phenomena (dhammā) in his own mind continuum, as well as the mind continuum of the inestimable number of sentient beings throughout the three passages of time. In a summary manner, he reduced them into the twelve factors of dependent origination (paṭicca-samuppāda); and again dividing these twelve factors into two groups of mind and matter (nāma-rūpa) when he contemplated them by means of the knowledge of rise and fall (udayabbaya-ñāṇa).

His energy was very strong, his mindfulness very steadfast, his mind very composed and so his insight wisdom was very sharp. His faith very strong, his physical and mental happiness and tranquillity were developing incessantly. The mental factors of specific neutrality (tatra-majjhatattā-cetasika) also called euqnimity-insight (vipassanūpekkha), which views with even-mindedness all conditioned states, was also very strong.

The mind continuum of the Bodhisatta, thus supported and assisted by happiness (sukha) and tranquillity (passaddhi) was suffused with five kinds of zest: 1) Joy that makes the hairs stand on end (khuddaka-pīti); 2) the joy that occurs off and on like a flash of lightning (khaṇika-pīti); 3) the joy flooding the body and then receding like waves breaking the sea shore (okkantika-pīti); 4) the joy so strong as to transport one up into the air (ubbega-pīti); and 5) the joy that pervades the whole body, as soft cotton wool soaked in oil. His blood, heart and sense faculties were also very lucid.

Therefore, illumination from the Bodhisatta flooded the earth, the mass of air and the mass of water of the lower regions, and made them golden yellow. It then plunged into the boundless space below as well as in the upward direction to the highest abode of beings, Bhavagga, turning everything into golden yellow. The illumination then continued to penetrate further into the upper boundless space. It also light up the whole of the 10,000 world-element, and rapidly extended throughout the infinite world-elements.

When such defilements of insight appear, inexperienced meditators mistake them for the paths and fruitions. They abandon the original subject of meditation and dwell taking delight in defiling elements. When, however, these defilements of insight appeared in the mind continuum of the Bodhisatta, he reflected: “These are not the path which will lead to the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience (sabbaññutā-ñāṇa), they merely defile insight. Only the knowledge of rise and fall in my original meditation forms the true path to the path-knowledge of an Arahat and omniscience.” He did not allow his mind to hover over these defilements of insight and to become attached to them. Instead, he made it incline to the object of insight.

When thus the defiling elements of insight appeared in the Bodhisatta’s mind continuum, as in the case of others, he did not allow the subtle craving and greed, known as attraction (nikanti) that longed for those defiling elements to arise. He had lucid, extraordinary knowledge, which discerned clearly that this group of defiling elements was not the proper path to Awakening but just led to the defilement of insight. Only the knowledge of rise and fall and so on form the right path leading to Awakening. This was the Bodhisatta’s purity of knowledge and insight into the right and wrong path (maggāmagga-ñāṇa-dassana-visuddhi). [330]

6. Purity of knowledge and insight into the path (paṭipadā-ñāṇa-dassana-visuddhi).

7. Purity of knowledge and insight (ñāṇa-dassana-visuddhi).

The set of nine knowledges of insight (vipassanā-ñāṇa), beginning with the knowledge of rise and fall (udayabbaya-ñāṇa) and ending with the knowledge of conformity (anuloma-ñāṇa) which arose in the mind continuum of the Bodhisatta, is known as purity of knowledge and insight of the path. The four noble paths (ariya-magga) are known as the purity of knowledge and insight (ñāṇa-dassana-visuddhi).

In this manner, the series of the seven purities, described above, constitute the right and proper way to Nibbāna. Buddhas, Paccekabuddhas and noble disciples of the past, present and future, realise Nibbāna only through the series of these seven purities; and, to say the least, so do the noble individuals who attain the noble path by developing at least the skin as the fifth (taca-pañcaka) meditation or by hearing a Dhamma discourse in verse delivered by a Buddha through the projection of his image while he remained behind at the monastery. They attain the noble path (ariya-magga), going through these seven purities successively.

A question may be raised thus: If all the Buddhas, Paccekabuddhas and disciples of the three passages of time realise Nibbāna only through the series of the seven purities, should not all these noble persons be alike in every respect? Why should there be such differences as: He was a Buddha, a Paccekabuddha, a chief disciple (agga-sāvaka), a great disciple (mahā-sāvaka), an ordinary disciple (pakati-sāvaka)?

The answer is: Although Nibbāna is realised by all the Buddhas, Paccekabuddhas and noble disciples only through the series of the seven purities, they are originally different in wisdom (paññā), in practice (paṭipadā), in faith (saddhā) and in inherent disposition (ajjhāsaya-dhātu).

Therefore, the noble individuals who realise the Arahat fruition (Arahatta-phala) through knowledge acquired by hearing the Dhamma from others (suta-maya-ñāṇa), after having developed the perfections (pāramī) according to the strength of his faith (saddhā) and wisdom (paññā) throughout a period of around 100,000 aeons are designated ordinary disciples (pakati-sāvaka) and great disciples (mahā-sāvaka).

The noble individuals who realise the Arahat fruition through knowledge based on hearing (suta-maya-ñāṇa) after having developed the perfections throughout one immeasurable period and 100,000 aeons, or slightly less, are designated chief disciples (agga-sāvaka).

The noble individuals who realise the Arahat fruition through knowledge independently acquired, without being taught by others (sayambhū-ñāṇa), but after having developed [331] the perfections throughout a period of two immeasurable periods and 100,000 aeons but are incapable of teaching others the Dhamma which will enable them to attain the paths (magga), fruitions (phala) and Nibbāna, are designated Paccekabuddhas.

The noble, peerless individuals, who after valiantly fulfilling their perfections for the minimum period of four immeasurable periods and 100,000 aeons and performing the five great acts of abandoning, which are not the concern of Paccekabodhisattas and Sāvakabodhisattas, attain the Arahat fruition with omniscience (sabbaññutā-ñāṇa) without being taught by others (sayambhū-ñāṇa).

Superbly skilled in the use of words, they give Dhamma discourses with four profundities: the profundity of the deep and subtle text, the profundity of meaning, the profundity of the teaching, and the profundity of penetrating wisdom. They do so in many ways to suit the inherent dispositions of sentient beings. They are able to convey all teachable beings (veneyya) to the paths, fruitions and Nibbāna and thus become their refuge. They are designated Perfectly Self-Awakened Ones, omniscient Buddhas, lords of the three worlds. Since our noble Bodhisatta was also of such a nature, he too is a Perfectly Self-Awakened One, Lord of the Three Worlds, and an incomparable Buddha.

Many Miracles

When the Bodhisatta attained omniscience and became a Buddha in the three worlds of beings at daybreak, he thereby caused all the 10,000 world-element to vibrate and resound, and reached the height of beauty with such decorations as follow: The colours of cylindrical streamers set up on the edge of the universe in the east reached the edge of the universe in the west; and the coloured cylindrical streamers set up on the edge of the universe in the west also reached the edge of the universe in the east. Similarly, the coloured cylindrical streamers set up on the edge of the universe in the south reached the edge of the universe in the north; and the coloured cylindrical streamers set up on the edge of the universe in the north reached the edge of the universe in the south. The coloured cylindrical streamers set up on the surface of the earth reached the Brahma world; and the coloured cylindrical streamers set up in the Brahma world reached the surface of the earth.

All kinds of flowering trees in the 10,000 world-element blossomed simultaneously, irrespective of the season. All kinds of fruit-bearing trees also bore fruit in bunches and clusters simultaneously, irrespective of the season. Flowers also blossomed strangely on the trunks, branches and creepers. Flowers dangled from invisible plants in the sky. Lotus flowers on leafless stems bloomed strangely, each in seven layers, coming out and breaking through big slabs of rock which formed the lower stratum of the earth. This being the case, the 10,000 world-element of the realm of birth of a Bodhisatta (jāti-khetta), quaked gently at that moment and looked like huge spheres of flowers flown up or like well-arranged flower-beds. Besides these miracles, the 32 great omens, described in the chapter on the birth of the Bodhisatta, also made themselves manifest.

The Exalted Utterance

The Bodhisatta, who had thus attained omniscience and became endowed with all the attributes and glories of Buddhahood, reflected thus: “I have been emancipated indeed from the enormous suffering of Saṁsāra. I have achieved indeed the most exalted state of a Perfectly Self-Awakened One, a teacher of the three worlds. I have achieved indeed a great victory. I am one who can liberate all sentient beings from the fetters of the three worlds by teaching the Dhamma.”

When he thus reflected, there arose in the mind continuum of the Buddha exulting joy (pīti). With the tempo of the joy thus appearing, the Buddha uttered forth, as was the established practice with all the omniscient Buddhas after achieving Buddhahood, the following two verses of intense joy (Dhp 153-4): [332]

Aneka-jāti-saṁsāraṁ, sandhāvissaṁ anibbisaṁ,
gahakāraṁ gavesanto, dukkhā jāti punappunaṁ.

Gaha-kāraka diṭṭhosi, puna gehaṁ na kāhasi,
sabbā te phāsukā bhaggā, gaha-kūṭaṁ visaṅkhataṁ,
visaṅkhāra-gataṁ cittaṁ, taṇhānaṁ khayam-ajjhagā.