The Buddha Treasure
8: The Buddha’s Stay at the Seven Places
1. The Week on the Unconquered Throne
After becoming a Buddha in this way, as the first waning day of the month of May (Vesākha) newly broke, the Buddha breathed forth an exalted utterance (udāna), and while sitting cross-legged on the unconquered (aparājita) throne, he conceived an idea thus: “In order to win this unconquered throne, I have moved from one birth to another over four immeasurable periods and 100,000 aeons, fulfilling the ten perfections several times in a unique manner.
For four immeasurable periods and 100,000 aeons, in order to possess this unconquered throne, many a time have I cut off and given away my ornamented head; many a time have I taken out and given away my two eyes and my heart; many a time have I given away my son such as Jāli, my daughter such as Kaṇhājinā and wife such as Maddī to those who asked for them as slaves. This is the throne on which I have completely overcome the fivefold Māra. It is also a highly auspicious and glorious seat. While remaining on this seat, all my wishes, including the one to become a Buddha, have been fulfilled. I will not get up yet from this throne to which I owe so much.”
Thus the Buddha spent seven days on the throne engaged in the fourth absorption (jhāna) that led up to the fruition of Arahantship, the attainments of which numbered more than 1,000 billion.
Engaging thus in the absorption for the whole first waning day of the month of May (Vesākha), the Buddha enjoyed the bliss of emancipation (vimutti) or Awakening. During the first watch of the night of the first waning May (Vesākha) moon, he contemplated the doctrine of dependent origination (paṭicca-samuppāda) thus: Avijjā-paccayā saṅkhārā, “because of ignorance (avijjā), the three kinds of volitions (saṅkhāra), namely, wholesome volitions (puññābhisaṅkhāra), unwholesome volitions (apuññābhisaṅkhāra) and imperturbable volitions (āneñjābhisaṅkhāra) arise.”
Beginning in this way, the Buddha went on contemplating in forward order the process in which the round of suffering arose. Again he contemplated: Avijjāya tveva asesa-virāga-nirodho saṅkhāra-nirodho, “because of the complete cessation of ignorance by not arising through the path of Awakening, the three kinds of volitions: wholesome, unwholesome and imperturbable, cease by not arising.” Beginning thus, the Buddha went on contemplating in backward order the process in which the round of suffering ceased.
Here it should be particularly noted that, though the Buddha had clearly understood all the doctrines, he contemplated only the doctrine of dependent origination (paṭicca-samuppāda) both in forward and backward orders because, when he took up insight meditation, he did so by initially reflecting on this doctrine and also because this doctrine is very subtle, deep and hard to discern.
When the Buddha repeatedly reflected on this Doctrine in both forward and backward order, he understood more and more clearly, the process of the arising of suffering in Saṁsāra in forward order that, on account of the causes, such as ignorance, there arose volitions and so on. In like manner, the Buddha also understood the process of the cessation of suffering in backward order, that because of the cessation of ignorance, and so on, there ceased volitions, and so on. This led to the continuous appearance in the Buddha of a series of such mental impulsions that were unprompted and joined with knowledge and happiness (somanassa-sahagata-ñāṇa-sampayutta-asaṅkhārika-javana) preceeded by joy (pīti) in the heart.
When a vessel is filled with butter or oil up to its brim, the surplus will overflow; similarly, when the vessel of the Buddha’s heart was filled with the oil of rapture preceeded
Yadā have pātu-bhavanti dhammā,
ātāpino jhāyato brāhmaṇassa;
athassa kaṅkhā vapayanti sabbā,
yato pajānāti sahetu-dhammaṁ.
When the 37 constituents of Awakening (Bodhi-pakkhiya-dhamma) appear vividly in the mental continuum of an Arahat, who has rid himself of all that is evil, who is endowed with the right exertion to burn up the 1,500 defilements, whose meditation is steadfast and keen to the extent of reaching the path of the absorptions (appanā-jhāna), by reflecting on the characteristics of impermanence, suffering and non-substantiality of various tranquillity (samatha) objects such as breathing-out and breathing-in and of both the material and mental aggregates; then on account of the vivid appearance of the 37 constituents of Awakening, he thoroughly knows the aggregate of suffering comprising ignorance as the causes, and volitions as the effects. On discerning clearly this doctrine of dependent origination (paṭicca-samuppāda), all the doubts regarding the doctrine, or all the sixteen doubts regarding mind and matter, that would occur in the three phases of time: past, present and future, owing to ignorance of the doctrine of dependent origination (paṭicca-samuppāda) disappear in the mental continuum of that Arahat just as dewdrops vanish with the onset of the heat of the sun.
In the middle watch of night, the Buddha contemplated dependent origination (paṭicca-samuppāda) repeatedly in forward and backward orders throughout the watch. When he was contemplating, his knowledge of Nibbāna, the cessation of the cause, became clearer and clearer. This led to the continuous appearance in the Buddha of a series of such mental impulsions that were unprompted and joined with knowledge and happiness preceeded by wisdom and rapture. Since he was unable to control that rapture, again he uttered another exalted utterance (Ud. 1.2) on account of that rapture preceeded by wisdom as though the rapture spilled over:
Yadā have pātu-bhavanti dhammā,
ātāpino jhāyato brāhmaṇassa,
athassa kaṅkhā vapayanti sabbā,
yato khayaṁ paccayānaṁ avedī.
When the 37 constituents of Awakening appear vividly in the mental continuum of an Arahat, who has rid himself of all that is evil, who is endowed with right exertion to burn up 1,500 defilements, whose meditation is steadfast and keen to the extent of reaching the path of the absorptions, by reflecting on the characteristics of impermanence, suffering and non-substantiality of various tranquillity objects such as breathing-out and breathing-in and of both the material and mental aggregates; then, on account of this vivid appearance of the 37 constituents of Awakening, he penetrated the unconditioned Nibbāna, the cessation of all the causes such as ignorance, volitions, etc. On discerning clearly the unconditioned ultimate Nibbāna called the destruction of causes (paccayakkhaya), all the doubts that would occur owing to ignorance of Nibbāna disappear in the mental continuum of that Arahat, just as dewdrops vanish with the onset of the heat of the sun.
In the last watch of the night, the Buddha contemplated the doctrine of dependent origination repeatedly in forward and backward orders throughout the watch. When he was thus contemplating, his knowledge of the noble path that sees thoroughly the incessant arising and cessation of the cycle of suffering became clearer and clearer.
This led to the continuous appearance in the Buddha of a series of such mental impulsions that were unprompted and joined with knowledge and happiness preceeded by wisdom and rapture. Since he was unable to contain that rapture, still again he uttered a third exalted utterance (Ud. 1.3) on account of that rapture preceeded by wisdom, as though the rapture spilled over:
Yadā have pātu-bhavanti dhammā,
ātāpino jhāyato brāhmaṇassa,
vidhūpayaṁ tiṭṭhati Māra-senaṁ,
sūriyo va obhāsayam-antalikkhaṁ.
When the 37 constituents of Awakening appear vividly in the mental continuum of an Arahat, who has rid himself of all that is evil, who is endowed with right exertion to burn up 1,500 defilements, whose meditation is steadfast and keen to the extent of reaching the path of the absorptions, by reflecting on the characteristics of impermanence, suffering and non-substantiality of various tranquillity objects such as breathing-out and breathing-in, and of both the material and mental aggregates; then, just as the sun that rises and stands on the top of Mount Yugandhara, illuminating the whole vault of heaven with its own light, even so that Arahat by means of the 37 constituents of Awakening crushes the ten Māra armies, such as sensuality, aversion, etc., and remains in the brilliance of the torch of his wisdom resembling the sun.
In the exalted utterance (udāna) it is stated that during the first watch of the night, the doctrine of dependent origination (paṭicca-samuppāda) was reflected on in forward order; during the middle watch it was reflected on in backward order, and during the last watch it was reflected in both forward and backward orders. This statement refers to the Buddha’s reflection on the seventh night that completed his week-long stay on the unconquered throne.
After reflecting on the doctrine of dependent origination in forward and backward orders throughout the three watches of the night of the first waxing moon of May (Vesākha), the Buddha uttered the aforesaid three exalted utterances; on the second, third, fourth, fifth, sixth and seventh days too, he remained on that unconquered throne, enjoying the bliss of being an Arahat.
2. The Week of the Unblinking Gaze
The seven days during which the Buddha was gazing steadfastly at the Mahā Bodhi tree and the undefeated (aparājita) throne without closing his eyes are known as the seven days without blinking (animisa-sattāha).
After becoming a Buddha and enjoying the bliss of being an Arahat, and without changing his cross-legged position throughout the whole sitting, the Buddha remained on the unconquered throne for seven days. In the mental continuum of some ordinary Devas and Brahmas, partially because they had the experience of attaining the paths and fruitions in the time of former Buddhas, doubts arose as they wondered: “The Buddha has not yet got up from the throne even up till now. Apart from the attributes he has already, are there still other attributes that would enable him to attain Buddhahood?”
Then on the eighth day, the eighth waning moon, the Buddha got up from his enjoyment of Awakening. Knowing about the doubts of the Devas and Brahmas, he rose up into the sky and performed the twin miracle of water and fire in order to eradicate their doubts.
The twin miracle displayed here at the Mahā Bodhi tree, at the congregation of his relatives in the city of Kapilavatthu, and at the gathering formed because of the heretic Pāthikaputta in the city of Vesālī, were the same as that performed near the mango tree of Kaṇḍamba. The detailed description of the last will be described later in chapter 24: The 6th Rains Retreat (Miracles).
Having removed the doubts entertained by the Devas and Brahmas by performing the twin miracle of water and fire, the Buddha descended from the sky and stood erect like a golden-post on the spot to the north-east of the unconquered throne, pondering: “I have indeed attained omniscience.” He spent
3. The Week on the Walkway
In the third week, the Buddha spent seven days walking up and down on the jewel walkway created by Devas and Brahmas and stretching from east to west between the unconquered throne and the Unblinking Shrine, while at the same time he was reflecting on the Dhamma and was absorbed in fruition attainment (phala-samāpatti). That place is called the Jewelled Walkway (Ratana-caṅkama-cetiya).
4. The Week at the Treasure House
In the fourth week, the Buddha reflected on the supreme doctrine of the Abhidhamma while sitting cross-legged in the Treasure House (Ratana-ghara), created by Devas and Brahmas, at the north-west corner of the Mahā Bodhi tree.
According to the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra), when the Buddha sat cross-legged in the Treasure House and reflected on the Dhamma, as well as surveying the beings worthy of teaching, he discerned perfectly the course of practice composed of morality, concentration and wisdom (sīla-samādhi-paññā). He saw that humans, Devas and Brahmas would attain the noble state of the paths, fruitions and Nibbāna by establishing themselves in morality (sīla), by concentrating their minds (samādhi) and by putting efforts in their attempts at wisdom (paññā). Therefore the Buddha reflected first on the Basket of Discipline (Vinaya-piṭaka) which teaches morality, then on the Basket of Doctrine (Sutta-piṭaka) which teaches concentration and lastly on the Basket of the Abstract Teaching (Abhidhamma-piṭaka) which teaches wisdom.
When he reflected on the Basket of the Abstract Teaching, he tackled first the six lower treaties of the Enumeration of Phenonema (Dhamma-saṅgaṇī), the Analyses (Vibhaṅga), the Discussion about Elements (Dhātu-kathā), the Designation of Persons (Puggala-paññatti), the Debates (Kathā-vatthu) and the Pairs (Yamaka), but there occurred no radiance at that time because his omniscience was comparatively vast and the doctrinal methods in those treatises are comparatively limited. But when he contemplated the seventh treatise of the all-embracing Causal Relations (Paṭṭhāna) with an unlimited number of methods (ananta-naya-samanta), his omniscience found the opportunity to display its extensive brilliance, just as the giant fish, Timiṅgala, which was 1,000 leagues in size, only got a chance to play about when in the great ocean.
As the Buddha applied his mind to the most subtle and profound points in the all-embracing Causal Relations (Paṭṭhāna) with an unlimited number of methods, there arose in his mental continuum great rapture. Because of this rapture, his blood became clearer; because of the clearer blood, his skin became cleaner; because of the cleaner skin, the radiance of the size of a house or a mountain radiated from the front part of his body and spread out, shooting through the countless world-elements in the east, just like Chaddanta, the king of elephants, flew across the sky.
In the same way, the radiance appeared from the rear part of the Buddha and rushed to the countless world-elements in the west; the radiance appeared from the Buddha’s right side and rushed to the countless world-elements in the south; the radiance appeared from the left side and rushed to the countless world-elements in the north; and from the soles of the feet the coral-coloured radiance appeared, plunging into the space below after penetrating the mass of earth, the mass of water, and the mass of air, just as a sapphire-studded chain was made to turn round and round; balls of blue radiance arose one after another from his head, reaching the space above, after passing through the six Deva abodes and 20 Brahma abodes of the sense sphere (kāmāvacara) planes. At that time, countless beings in the countless world-elements shone with a golden radiance.
The radiance emanating from the body of the Buddha, on the day he contemplated the doctrine of Paṭṭhāna, is still moving towards the countless world-elements even today as a continuous chain of temperature-conditioned
Verses on the Six Rays
In this connection, the verses eulogizing the six radiances of the Buddha and their translations written by Mahāvisuddhārāma Sayādaw will be reproduced here for the benefit of those seeking knowledge (suta-kāmī).
Satta-sattāha-majjham-pi, Nātho yo sattā sammasi,
patvā samanta-Paṭṭhānaṁ okāsaṁ labhate tadā.
The noble Buddha, lord of the three types of beings, reflected on the seven books of the Abstract Teaching (Abhidhamma), namely, the Enumeration of Phenonema (Dhamma-saṅgaṇī), the Analyses (Vibhaṅga), the Discussion about Elements (Dhātu-kathā), the Designation of Persons (Puggala-paññatti), the Debates (Kathā-vatthu), the Pairs (Yamaka) and the Causal Relations (Paṭṭhāna), while staying in the Ratanaghara in the middle of the seven weeks or during the middle seven days of the 49 days he spent on the throne (pallaṅka-sattāha), one week each at the unblinking gaze (animisa-sattāha), the walkway (caṅkama-sattāha), the Treasure House (ratana-ghara-sattāha), the Ajapāla (Ajapāla-sattāha), the Mucalinda (Mucalinda-sattāha) and the Royal Tree (Rājāyatana-sattāha). He reflected by means of his omniscience that is incomparably deep, subtle and powerful owing to the variety of glorious perfections which were fulfilled aeons after aeons. Then by applying his wisdom, he reached the all-embracing Causal Relations (Paṭṭhāna) which, with its various new methods, is even larger and deeper than the ocean which is 84,000 leagues in size and surrounded by the range of rocky mountains. Having reached the Causal Relations thus, his omniscience, that is incomparably deep, subtle and powerful owing to the variety of glorious perfections, which were fulfilled aeons after aeons, has an opportunity to display its brilliance.
Yojanānaṁ satāyāmo paṅca Timira-piṅgalo,
kīḷokāsam samuddeva gambhīre labhate yathā.
To give an illustration for the purpose of comparison: The gigantic fish named Timirapiṅgala, 500 leagues long, gets the chance to swim and play, flapping his tail, only in the ocean, 80,000 leagues in depth and fringed by mountains. Similarly, the Buddha’s omniscience, uniquely profound, subtle and powerful owing to the variety of glorious perfections, which were fulfilled through successive aeons, had the occasion to display its brilliance only when reflecting on the Causal Relations (Paṭṭhāna).
Samma-santassa taṁ [This pāda is defective by two syllables]. tadā Satthu sarīrato,
taṁ taṁ dhāvanti chabbaṇṇā lohitādi-pasīdanā.
When he had the occasion to display the radiance of six colours from his body of eighteen cubits height of the blue, gold, white, red, pink and glittering colours, all these assorted colours spread overwhelmingly to all places: left and right, front and rear, above and below, because of the clear and shining state of his blood and so on, which arose while reflecting on the doctrine of the Causal Relations (Paṭṭhāna) which was subtle like atomic particles. He is the Teacher who poured out his words of advice from his cheerful, golden heart to those of the three worlds of humans, Devas, and Brahmas.
Nīlāyo nīlaṭṭhānehi pītodātā ca lohitā,
tamhā tamhā tu mājeṭṭhā nikkhamiṁsu pabhassarā.
From the blue-black parts of the Buddha’s physical body, such as the hair and the pupil of the eye, emanated a blue-black radiance about the size of a house or a mountain. Shining brightly, the radiance – that was somewhat greyish, somewhat bluish and somewhat greenish like butterfly-peas, blue lotus and blue collyrium – making the whole sky and the earth blue, or like blue fans of rubies and cloths that were swinging gently and smoothly, have been spreading since the day the Buddha reflected on the Causal Relations (Paṭṭhāna) up till now.
From the yellow and golden parts of the Buddha’s person such as the skin, emanated the yellow and golden radiance about the size of a house or a mountain. Shining brightly, the radiance, that covered the ten directions, making them all yellow like cloth of gold sprinkled with liquid gold and spread out and placed in the vicinity, or like powders of saffron and realgar and golden Kaṇikāra flowers filling up the sky, have been spreading since the day the Buddha reflected on the Causal Relations (Paṭṭhāna) up till now.
From the white parts of his body, such as the bones, the teeth and the white portions of the eyes, emanated the white radiance about the size of a house or a mountain. Shining brightly, the radiance, that is like a stream of milk poured from a silver jar, or like a silver canopy completely covering the sky, or like silver fans swinging gently and smoothly from the high clouds in the sky, or like silvery jasmine, Maghya, white lotus, jasmine (sumana) and Muggara mixed together, have been spreading since the day the Buddha reflected on the Causal Relations (Paṭṭhāna) up till now.
From the red parts of his body, such as the eyes, the flesh and the blood, emanated the red radiance about the size of a house or a mountain. Shining brightly, the red radiance, that is like the powder of red-lead, molten lac, China Rose, the flower of the noon flower (bandhu-jīvaka), the flower of the Indian coral tree (pārijāta), making the surface of land and water and the whole sky red, have been spreading since the day the Buddha reflected on the Causal Relations (Paṭṭhāna) up till now.
Besides, from the various unascertainable spots of the Buddha’s body emanated the radiance of light and dark colours (mañjeṭṭha) resulting from a mixture of black, red and blue and the radiance of sparkling, flaming and glittering hues (pabhassara) about the size of a house or a mountain. Shining brightly, the radiance, like the lighting in the sky during the month of May (Vesākha) or like the skin of playful insects, or sparks of a blazing fire, has been spreading since the day the Buddha reflected on the Causal Relations (Paṭṭhāna) up till now.
Evaṁ chabbaṇṇa-raṁsiyo etā yāvajja-vāsarā
sabbā disā vidhāvanti pabhā nassanti tatthikā.
Thus the six radiances of blue, gold, white, red, pink and glittering colours shine in the directions of all ten quarters at the same time as the Buddha’s teaching still shines forth. The radiance of the body and the glory of those Devas and Brahmas, that happened to be at the wish-fulfilling trees (kappa-rukkha), gardens and mansions which were along the course of the Buddha’s six radiances and which could illuminate the entire 10,000 world-element, only by means of their ten fingers, disappeared as they were not capable of outshining the radiance from the Buddha.
Iti chabbaṇṇaraṁ sittā Aṅgīraso ti nāmaso,
loke patthaṭa-guṇaṁ taṁ vande Buddhaṁ namassiyaṁ.
To the Buddha, lord of the world, who has earned the name Aṅgīrasa because he possessed the radiance of six colours in the aforesaid manner, who is endowed with a good reputation spreading throughout the three worlds, who is worthy of the honour done to him by the whole world, who knows the four noble truths thoroughly as though they were written on the palm of his hands, like a lively ruby, the so-called ‘I,’ whose body on contemplation is found to be composed of 32 portions of a dirty, disgusting nature, that ‘I’ pays homage repeatedly in full faith with my head bowing, recalling the time when the Lord was still alive.
The Causal Relations (Paṭṭhāna) teaching has an unlimited number of methods, like the sky; it is extensive, like the mass of the earth; it is deep, like the mass of water in the ocean. And yet its survey by the Buddha was completed within seven days because omniscience is vast and quick in its application. The place where the Buddha contemplated this Dhamma-Jewel for seven days came to be known as the Treasure House (Ratana-ghara-cetiya).
5. The Week at the Ajapāla Banyan Tree
After spending the four weeks, or 28 days, near the Mahā Bodhi tree, in the fifth week, the Buddha proceeded to the foot of the Ajapāla banyan tree, situated to the east of the Mahā Bodhi tree and stayed for seven full days at the foot of this tree reflecting on the Dhamma and absorbed in fruition attainment (phala-samāpatti).
The banyan tree was so-called because it was there that goatherders (aja-pāla) gathered together; therefore, the banyan tree under the shade of which goatherds took shelter (aja-pāla-nigrodha).
At that time, a Brahmin of unknown clan and name, one seemingly violent and haughty by nature, approached the Buddha and had a pleasant and joyful conversation with him. Having finished the pleasant and joyful conversation, which was worthy of lifelong remembrance, the haughty Brahmin stood at a suitable distance and asked the Buddha: “Venerable Gotama, what virtues make a true Brāhmaṇa in this world? What does it take to become a noble one?”
The haughty Brahmin could not penetrate the four truths even if the Buddha made him a disciple and taught him. Those who heard the Buddha’s utterance of Dhamma verses prior to his teaching of the Dhamma Wheel (Dhamma-cakka) discourse would get benefit only as an impression on the mind, like the taking of the refuges by the merchant brothers, Tapussa and Bhallika, who would never realize the paths and fruitions through the penetration of the four truths. Such is a natural law (dhammatā) according to the Light on the Essence of Meaning (Sārattha-dīpanī). Since the haughty Brahmin could not absorb the Dhamma as he was not a person capable of discerning the four truths, the Buddha did not make him a disciple. But being aware of the meaning of the Brahmin’s question, the Buddha breathed forth this exalted utterance (Ud. 1.4):
Yo brāhmaṇo bāhita-pāpa-dhammo,
nihuṁhuṅko nikkasāvo yatatto,
vedantagū vūsita-brahma-cariyo,
dhammena so Brahma-vādaṁ vadeyya,
yassussadā natthi kuhiñci loke.
An Arahat, called a Brahmin, is he who has rid himself of all that is evil. He is free from violence and haughtiness; he is free from the stains of defilements; he is intent on developing meditation, or he has a heart restrained with morality; or he has reached Nibbāna, the true cessation of the volitions, by realising it through the fourfold path-knowledges (magga-ñāṇa); or he has reached the stage of the Arahat fruition (Arahatta-phala), the climax of the fourfold path-knowledges.
He has accomplished the noble practice of the path which leads to Nibbāna. In this world, where things rise and fall, there is absolutely nothing of the five evil prominences (ussada) in any of his sense objects, namely, prominence of passion (rāgussada), prominence of hate (dosussada), prominence of delusion (mohussada), prominence of conceit (mānussada) and prominence of wrong view (diṭṭhussada). That Arahat, who is called a Brahmin, should fearlessly declare, properly and correctly: “I am indeed a true Brahmin!”
What is meant here is this: A Brahmin is one who is endowed with the seven virtues, namely, he is: 1) rid of evils; 2) free from violence and haughtiness; 3) free from the stains of defilements; 4) he has restraint of heart through morality; 5) he has realization of Nibbāna; 6) he has completed the noble practice of the path; and 7) he has the non-occurrence of the five evil prominences (ussada).
Māra’s Concession of Defeat
Māra had been following the Buddha for seven years to get a chance of finding fault with him, but had not come across the slightest opportunity to do so. He therefore approached the Buddha who was still at the foot of Ajapāla Banyan tree and said in verse: “Ascetic Gotama, are you brooding here in this forest because you are overwhelmed by grief? Have you incurred loss of property worth hundreds and thousands? Or, are you brooding here because you want to have property worth hundreds and thousands? Or, are you brooding here, in this forest, because you have committed a serious wrong deed in a village or a town and do not dare to face others? Why do you not make friends with the people? You have absolutely no friendship with anybody!”
The Buddha replied: “Māra, I have uprooted and destroyed all the causes of grief. I have not even an iota of evil. Being completely free from worry, I remain absorbed in two absorptions. I have cut off desire for existence (bhava-taṇhā). I have no attachment whatever. I remain blissful in the two forms of absorption.”
Māra: “Ascetic Gotama, in this world, some men and some recluses are attached to their objects, such as gold and silver, etc., and their requisites, such as robes and bowl, etc., saying: “This is mine.” If your mind is attached, like these men and recluses, to that gold and silver, etc., and to that robe and bowl, etc., you will never escape from my domain in the three existences.”
Buddha: “Māra, I have no attachment at all to the objects, such as gold and silver, etc., nor to the requisites, such as robes and bowl, etc., saying: “This is mine.” Unlike others, I am not one who says: “This is mine.” O Māra, take me as such a one! Since I have abandoned the three existences, you will never see my path in your domains, such as the three existences (bhava), the four ways of rebirth (yoni), the five courses (gati), the seven consciousness states (viññāṇa-ṭhiti), and the nine abodes of sentient beings (sattāvāsa).”
Māra: “Ascetic Gotama, if you know the good, secure path leading to Nibbāna, go alone. Why do you want to teach others and convert them?”
Buddha: “Māra, however much you try to hinder me, I shall keep teaching them the noble path leading to Nibbāna, if I am asked about the good path and Nibbāna, which is free from death, by humans, Devas and Brahmas, who are desirous of reaching Nibbāna, the other shore of existence.”
When this was said, Māra, being at his wit’s end, like a crab whose thumb had been broken by village children, uttered the two following verses to concede his defeat (SN 4.34):
Meda-vaṇṇañ-ca pāsāṇaṁ, vāyaso anupariyagā,
apettha muduṁ vindema, api assādanā siyā.
Buddha, Gotama by name, a descendent of the great elected monarch Mahā-sammata! A simile says that a starving foolish crow jumped about in the eight directions, encircling a stone that has the semblance of a lump of fat and tearing it apart by piercing it with its beak, for he thought that be would get a soft piece of fat together with some flesh out of it and that its taste would be really delicious and pervade his whole body.
Aladdhā tattha assādaṁ, vāyasetto apakkame,
kāko va selam-āsajja, nibbijjāpema Gotama.
Failing to get the delicious taste from that stone, the foolish crow left it. Like that foolish crow, having failed to relish the slightest taste, though it had tried to tear apart the stone resembling a lump of fat, and departed from it, we give up, feeling sad and despondent almost to the point of heartbreak, being unable to accomplish anything desired after annoying, offending and deterring you, Lord.
Thereafter Māra mused thus: “Though I have all along followed the Buddha to find fault with him, yet I could not find even the slightest amount of wrongdoing which is worthy of blame. Now, this Prince Siddhattha has escaped from my domain in the three worlds.” Thus he brooded and was so dejected that he sat, squatting alone on the main road not far from the Buddha and scratched sixteen lines on the ground pondering over sixteen events. The sixteen lines meant:
1. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of generosity in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the first line.
2. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of morality in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the second line.
3. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of renunciation in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the third line.
4. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of wisdom in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the fourth line.
5. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of energy in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the fifth line.
6. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of forbearance in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the sixth line.
7. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of truthfulness in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the seventh line.
8. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of resolution in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the eighth line.
9. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of loving-kindness in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the ninth line.
10. “Unlike this Prince Siddhattha, I have not fulfilled the perfection of equanimity in my former existences. On this account, I cannot be the equal of the prince.” With this thought Māra drew the tenth line.
11. “Unlike this Prince Siddhattha, I have not fulfilled the ten perfections in my former existences to acquire the knowledge of the thoughts and intentions of others (indriya-paro-pariyatti-ñāṇa) which is not common to others. On this account, I cannot be the equal of the prince.” With this thought Māra drew the 11th line.
12. “Unlike this Prince Siddhattha, I have not fulfilled the ten perfections in my former existences to acquire the knowledge of the inclinations and disposition of others (āsayānusaya-ñāṇa) which is not common to others. On this account, I cannot be the equal of the prince.” With this thought Māra drew the twelfth line.
13. “Unlike this Prince Siddhattha, I have not fulfilled the ten perfections in my former existences to acquire the knowledge of the attainment of great compassion (mahā-karuṇā-samāpatti-ñāṇa) which is not common to others. On this account, I cannot be the equal of the prince.” With this thought Māra drew the thirteenth line.
14. “Unlike this Prince Siddhattha, I have not fulfilled the ten perfections in my former existences to acquire the knowledge of the performance of the twin miracle (yamaka-pāṭihāriya-ñāṇa) which is not common to others. On this account, I cannot be the equal of the prince.” With this thought Māra drew the fourteenth line.
15. “Unlike this Prince Siddhattha, I have not fulfilled the ten perfections in my former existences to acquire the unobstructed knowledge (anāvaraṇa-ñāṇa) which is not common to others. On this account, I cannot be the equal of the prince.” With this thought Māra drew the fifteenth line.
16. “Unlike this Prince Siddhattha, I have not fulfilled the ten perfections in my former existences to acquire omniscience (sabbaññutā-ñāṇa) which is not common to others. On this account, I cannot be the equal of the prince.” With this thought Māra drew the sixteenth line.
The Daughters of Māra
At that time, Māra’s three daughters, Taṇhā, Arati and Ragā, looked around, thinking: “We do not see our father, Māra, where is he now?” and they saw him brooding, squatting and scratching lines on the ground. So they approached him quickly and asked: “Father, why do you look so sad and dejected?” – “Dear daughters,” replied Māra, “this ascetic Gotama has escaped my domain in the three worlds. Though I have been shadowing him for this period of seven years to find faults with him, yet I could not find the least chance to blame him for any wrong. Therefore, I am so sad and dejected.” – “Father, please do not be worried at all. We shall entice this ascetic Gotama and bring him into your presence,” promised the three daughters.
Then Māra said: “Dear daughters, nobody in the world is able to entice this ascetic Gotama. He is well established in his unshaken faith.” – “Father, we are womenfolk. We shall bind him in the snares of passion and bring him to you quickly. Please do not be disappointed and worried.” Saying thus, the three female deities approached the Buddha and said to him enticingly: “Venerable recluse, permit us to attend on you, sitting respectfully at your feet and satisfying all your needs.” The Buddha, however, ignored them, and remained enjoying the bliss of Nibbāna, absorbed in fruition attainment (phala-samāpatti) without opening his eyes.
The three daughters of Māra discussed among themselves: “Menfolk have different tastes. Some love young and tender females, others like women in the first phase of life. Still others prefer those of the middle phase. So let us assume various ages and allure this recluse.” Accordingly, each of them created 100 ladies: 1) under the guise of young women; 2) under the guise of prenatal ladies; 3) under the guise of those having given birth but once; 4) under the guise of those having given birth twice; 5) under the guise of middle-aged women; and 6) under the guise of older ladies – each and every one of them was made beautiful. Then they approached the Buddha six times and said alluringly as before: “Venerable recluse, permit us to attend on you, sitting respectfully at your feet and satisfying all your needs.” As on the previous occasions, the Buddha ignored them and remained enjoying the bliss of Nibbāna, absorbed in fruition attainment, without opening his eyes.
Thereafter the Buddha said: “Go away, deities. What benefit did you think to have by tempting me like this? Such a thing should be done to those who are not free yet from passion (rāga), hatred (dosa) and delusion (moha). As for me, I have absolutely done away with passion; I have absolutely done away with hatred; I have absolutely done away with delusion.” Then the Buddha uttered the following two verses as mentioned in the Dhamma Verses (Dhammapada, Dhp 179-180):
Yassa jitaṁ nāvajīyati,
jitaṁ yassa no yāti koci loke,
taṁ Buddham-ananta-gocaraṁ,
apadaṁ kena padena nessatha?
The Buddha, having overcome the defilements, has nothing to conquer again. No defilement that has been conquered follows the Buddha. That Buddha, who has an infinite range of sense perception through all-embracing wisdom, who is devoid of such factors as passion, by which way will you lead him away?
Yassa jālinī visattikā,
taṇhā natthi kuhiñci netave,
taṁ Buddham-ananta-gocaraṁ,
apadaṁ kena padena nessatha?
The Buddha is devoid of such factors as craving, which like a net would ensnare him in any existence, which has the nature of a violent poison; or which is particularly able to cling or adhere to things. The Buddha, who has an infinite range of sense perception through all-embracing wisdom, who is devoid of such factors as passion, by which way will you lead him away?
After speaking in praise of the Buddha among themselves: “Our father has told us the truth. This ascetic Gotama, being endowed with such attributes as Arahat and Gracious One, cannot be easily enticed by means of passion,” and they returned to their father, Māra.
The Buddha Honours the Dhamma
While the Buddha was staying during the week at the Ajapāla Banyan tree, he pondered: “It is miserable indeed to live without showing respects to others, having nobody to respect. Who should be approached and held by me in high esteem. One who has rid himself of all defilements, who has removed evils?” Then he pondered thus: “I should live near someone who is superior to me in morality, concentration, wisdom and emancipation so that my morality, concentration, wisdom and emancipation which are still incomplete and inadequate will become complete and adequate.” Then he made a survey with his omniscience to find someone superior to him in morality, concentration, wisdom and emancipation. Seeing no such person in the three worlds, he thought: “It will be good if I live paying respects only to the Dhamma that I have penetrated.”
At that moment, knowing the Buddha’s intention, Brahma Sahampati arrived instantly in
Ye ca atītā Sambuddhā, ye ca Buddhā anāgatā,
yo cetarahi Sambuddho, bahūnaṁ sokanāsano.
Lord, glorious, there exist those Buddhas who appeared in the past, those who will appear in the future, and he, who is appearing now, who removes or destroys the thorn of worry for many humans, Devas and Brahmas.
Sabbe Saddhamma-garuno, vihaṁsu viharanti ca,
tathāpi viharissanti, esā Buddhāna’ dhammatā.
All these Buddhas, of the three phases of time, lived paying respect to the Dhamma, are living and will live in the same manner. Such a living with respect paid to the Dhamma is a natural law of omniscient Buddhas.
Tasmā hi attakāmena, mahattam-abhikaṅkhatā,
Saddhammo garukātabbo, saraṁ Buddhāna’ sāsanaṁ.
Therefore, he, who wishes for benefits and who is desirous of being a highly honoured person, should pay respect, day and night, to the Dhamma-jewel which is the property of the virtuous, bearing in mind the three aspects of the teaching.
After uttering these three verses, Brahma Sahampati saluted the Buddha respectfully, circumambulated him and disappeared from that very place and appeared at his Brahma abode. Then knowing thoroughly that the request made by Brahma Sahampati was quite appropriate for him, the Buddha lived paying respect only to the Dhamma that he had realized.
Later on the Saṅgha became complete with the four greatnesses (mahatta) in number: 1) Greatness in elders (rattaññu-mahatta); 2) greatness in members of the Saṅgha (vepulla-mahatta); 3) greatness in number of teachings (brahma-cariya-mahatta); and 4) greatness in number of material gains (lābhagga-mahatta).
At that time, the Buddha showed respects to the Saṅgha also. For that reason, when his aunt Mahā Pajāpati Gotamī offered him a pair of cloths meant for robes, the Buddha said: “Dear aunt, give it to the Saṅgha. Giving to the Saṅgha would mean giving to me as well as to the Saṅgha.” Thus the Buddha clearly displayed his respect and adoration for the Saṅgha.
6. The Week at Mucalinda Lake
After spending seven days reflecting on the Dhamma under the Ajapāla Banyan tree, the Buddha left it for the Mucalinda Barringtonia acutangula. tree, towards the east of the Mahā Bodhi tree. There, at the foot of the Mucalinda tree, the Buddha spent seven days sitting cross-legged and enjoying the bliss of being an Arahat.
At that time, a great untimely rain fell for seven days. Such rain falls only on two occasions: one, when a Universal Monarch appears and when a Buddha appears. When the great rain fell, a very powerful Nāga King, Mucalinda, who ruled the Nāga abode underneath the lake thought thus: “This great unseasonal rain fell as soon as the Buddha took shelter in my abode. It will be good if a dwelling place for the Buddha can be found.”
The Nāga King was powerful enough to create by himself a big mansion with the seven kinds of jewels but he considered: “It will not be of great benefit if I were to create a big mansion of jewels and offered it to the Buddha. I shall render my service to him by means of my body.” So he assumed a huge physical frame and coiled round the Buddha with his body seven times and covered the Buddha’s head with his expanded hood so that he would not be harmed by the cold, heat, gnats, mosquitoes, flies, etc.
The inside of the coils was as vast as the lower storey of the Iron Palace (Lohapāsāda) built by King Duṭṭhagāmani in Śrī Laṅkā. It was the intention of the Nāga King to let the Buddha stay in the four attitudes of lying, sitting, standing and walking as he pleased. That was why the Nāga King created such a vast place with his coils. The Buddha, however, spent seven days in sitting position. Inside of the coils, at the centre, was placed a bejewelled throne. Above the throne was a canopy from which fragrant festoons of flowers, exquisite with golden stars, were hanging. In the four corners were scented oil lamps which were burning brightly. Caskets containing sandalwood were left open in the four directions. On the bejewelled throne, at the centre of the coils, the Buddha sat enjoying the bliss of fruition attainment. [Commentary to the Heap of Snares (Pāsarāsi-sutta, MN 26, PTS 2.185)].
In this manner, the Buddha stayed inside the seven coils of Mucalinda, the Nāga King, and spent seven days enjoying the bliss of being an Arahat as though he was passing time in a scented chamber of not too narrow a size. When the Nāga King looked up very high into the sky and saw it was free of clouds, and it was no longer necessary to cover the Buddha with his body and hood, he discarded the Nāga form and assumed the guise of a handsome young man standing with his hands clasped in front of the Buddha.
Then reflecting and realizing the fact that: “To him who enjoys the bliss of Nibbāna happiness occurs wherever he sojourns.” The Buddha breathed forth the following two solemn exalted utterances as he was not able to contain his joy (Ud. 2.1):
Sukho viveko tuṭṭhassa, suta-dhammassa passato,
abyāpajjaṁ sukhaṁ loke, pāṇa-bhūtesu saṁyamo.
Nibbāna, which is seclusion from the four substrata of rebirth (upadhi), is bliss. With no display of anger, but only loving-kindness towards humans, Devas and Brahmas by him, who is content with his accomplishment through the four knowledges of the path, who has realized the Dhamma by means of his eyes of wisdom, or who has penetrated the Dhamma, and who has seen through his eyes of wisdom, Nibbāna, which is devoid of the four substrata of rebirth and the Dhammas that are worth-knowing, is bliss in this world. Development of compassion, a practice of Brahmas, free of violence and cruelty, is bliss.
Sukhā virāgatā loke, kāmānaṁ samatikkamo,
asmimānassa yo vinayo, etaṁ ve paramaṁ sukhaṁ.
The noble Non-returning path, which gives rise to the knowledge of detachment from passion, which resists and escapes by eradicating sensual pleasures, is bliss in this world. There exists the fruition of Arahantship that completely eliminated the egoistic idea, “I am.” That fruition of Arahantship is indeed the best happiness of all conditioned things.
7. The Week at the Rājāyatana Tree
After spending seven days enjoying the bliss of being an Arahat at the foot of Mucalinda tree, in the seventh week, the Buddha moved from that place to the Rājāyatana Buchanania latifolia. tree to the south of the Mahā Bodhi tree and sat at the foot of that tree enjoying the bliss of being an Arahat for seven days.
In this way, or 7x7 (satta-sattāha) days = 49 days had been completed. During these 49 days, the Buddha did not do any of the following: rinsing the mouth, washing the face, cleansing the body; bathing, taking meal, drinking water, or lying down. He spent the time entirely enjoying the bliss of the absorptions and fruition.
When the 49 days were complete, on Wednesday, the fifth waxing moon of
Tapussa and Bhallika
The two merchant brothers, Tapussa and Bhallika, were travelling with 500 carts from their home in the state of Ukkalā to the Middle Country (Majjhima-desa) for trading. As they were travelling along the main road and approaching close to the Rājāyatana tree, their carts stopped suddenly, as if they were stuck in the mud, but the ground was even and free from water. Just while they were asking: “What is the cause?” and were discussing between themselves, a male deity, who happened to have been closely related to them in a past existence, revealed himself clearly in his physical form from the fork of a tree and said: “Young men, not long after Awakening, the Buddha, absorbed in the bliss of being an Arahat, is staying at the foot of the Rājāyatana tree at present, without having taken any food for the whole duration of 49 days. Young men, adore and honour the Buddha with an offering of alms food. This will bring you welfare and happiness for a long time.”
On hearing this, they became much delighted and considering that: “It will take time to cook rice,” they went to the Buddha taking with them rice-cakes and balls of honey which they had brought along with them. Having approached the Buddha, they respectfully paid respects to him, and stayed at a suitable distance and said: “May the Fortunate One accept our rice-cakes and balls of honey. Your acceptance will be the cause for our welfare and happiness for a long time.”
Thereupon the Buddha wondered: “My Buddha predecessors had never received alms food with their hands. So, with what shall I now receive these rice-cakes and balls of honey being offered by these merchant brothers?” The earthen bowl, given by Brahma Ghaṭikāra at the time of his renunciation, had disappeared on the day he received Sujātā’s milk-rice. Knowing the thought of the Buddha, the Four Great Kings of the four directions, namely, Dhataraṭṭha, Virūḷhaka, Virūpakkha and Kuvera, respectfully handed him four bowls of blue stone. The Buddha, however, refused to take them. Again, the Four Great Kings gave the Buddha four bowls of natural stone, having the colour of green gram (Phaseolus mungo). These four bowls the Buddha accepted, and out of compassion and goodwill towards the Deva kings, he placed one bowl upon another and resolved thus: “Let there be only one bowl.” No sooner had the Buddha resolved thus, than the four bowls reduced themselves to just one bowl with four rims.
The Buddha then received the rice-cakes and balls of honey-food with that alms bowl and partook of them and then delivered a discourse of appreciation which was suitable to the merchant brothers. Then the two brothers took refuge in the Buddha and the Dhamma only, as the treasure of the Saṅgha had not come into existence at that time, and thereby they became devotees who had only to pronounce the two-sentence refuge (devācika-saraṇa) with reference to the Buddha and the Dhamma, saying: Ete mayaṁ bhante, Bhagavantaṁ saraṇaṁ gacchāma Dhammañ-ca, “we take refuge, sir, in the Fortunate One and the Dhamma.” These two were the first devotees in whom the two-sentence refuge formula was established.
Thereafter, the two merchant brothers made a request saying: “Blessed Buddha, give us something, out of compassion for us, that we can worship forever.” The Buddha then rubbed his head with the right hand and gave them his hair, acceding to their request. Obtaining the hair, the brothers were very much delighted, as if ambrosial waters were poured on them. After finishing their trading, they returned and arrived back at their native town of Pukkharavatī in the district of Ukkalā where they built a shrine (cetiya), enshrining in it the hair-relics kept in a golden casket.