THE CHRONICLE OF BUDDHA GOTAMABY MINGUN SAYADAW |
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| Volume Two, Part One, 1994; Translated by U Ko Lay and U Tin Lwin |
Renunciation of the Bodhisatta Prince consequent on deep sense of religious urgency, samvega.
On waking up, the Bodhisatta Prince sat cross-legged on the couch and looked around. He saw dancing girls asleep, some with their musical instruments pressed underneath and with saliva flowing out from the mouth, soiling their cheeks and bodies, some grinding their teeth, some snoring, some jabbering, some with their mouths open, some with no clothes on but with bodies bare, some with their hair loose and in confusion—all looking like loathsome dead bodies in a cemetery.
Seeing the said detestable changes and transformations in the dancing girls, the Bodhisatta Prince became all the more detached from objects of sensual pleasures. This is how the detachment took place:
(1) Appassada-kama: The five objects of sensual pleasures are less of enjoyment and more of suffering and grief. The faults and defects of the five objects of sensual pleasures are, in fact, quite numerous!
(2) Atthikankalupama-kama: The five objects of sensual pleasures are like a piece of fleshless bone. When a lean and hungry dog finds a piece of bone completely stripped bare of any flesh, with saliva trickling down, it bites the bone but it cannot get satisfied; because of the rank smell of the bone it cannot leave it and go elsewhere. It continues on biting the bone from the top to the bottom, from the bottom to the top and again in the middle with the ardent expectation of relishing the taste and getting satisfied, but the dog may meet with its death without finding any taste in the bone. In the same way, men and women, all sentient beings, cling to the bone-like material objects of sensual pleasures, both animate and inanimate, such as gold, silver, land and estates, wives and children, etc., just like the lean hungry dog. Although they enjoy having these objects, for a long time with much longing and craving, they never become satisfied. They remain in great hope of finding relish and satisfaction. Being attracted and overwhelmed by the sense desires aroused in then by the objects of sensual pleasures, sentient beings cannot abandon these objects; without any thought of renouncing the world to free themselves from the bonds of the pleasures of the senses, they fondly keep on clinging to them, eventually to meet death at the feet of their wives and children (while fulfilling their obligations of the household life). Therefore, the five material objects of sensual pleasures are very much like piece of fleshless bone; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(3) Mamsapesupama-kama: The five sensual pleasures are indeed like a chunk of meat. Take, for example, an eagle that flies away after snatching a chunk of meat; it is given chase by a number of other birds which gather round and attack it. As long as the eagle holds the meat, it is subject to relentless attack and has to endure much suffering; as soon as it discards the piece of meat, it is relieved of such woe. Another bird which in turn picks up the piece of meat and flies away is again chased, surrounded and attacked by other birds. Thus each eagle which becomes attached to the meat, which snatches it and flies away, faces the same predicament. In a similar manner, he who clings to the objects of sensual pleasures, which are like the piece of meat, as 'mine', 'my own', is subject to constant dangers of robbery, looting, and cheating, by the five enemies: water, fire, ruler, thief, and unloved ones who will wreak havoc and misery at every opportunity. If, on encountering these enemies, he puts up a defence against them to the best of his ability, he is likely to face loss of life under unfavourable circumstances. As long as he keeps on clinging to these objects of sensual pleasures, he remains surrounded by all kinds of dangers, leading a life of restriction. Only through discarding them all will he get the opportunity to live in peace. Therefore, the five material objects of sensual pleasures are very much like a chunk of meat; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(4) Tinukkupama-kama: The five objects of sensual pleasures are indeed like a firebrand of grass; when a large bundle of grass is lighted and carried against the wind, it would start burning from the tip continuously downwards, and unless it is thrown away, it would burn parts of the carrier's limbs such as hands and legs, etc.; he would thus perhaps meet death or suffer intense pain bordering on death. In the same manner, the material objects of sensual pleasure, when grasped and taken hold of with the hands of craving as 'my own', 'mine', 'my property', would burn all those, who rejoice in their possessions, with the fires of anxieties for their safekeeping. In spite of endearing care and attention, if these material objects of sensual pleasures, through natural course of things, become despoiled and wasted, they would develop the big fire of suffering through anxiety and worry. At times, these raging fires of material objects of sensual pleasures would develop into fires of death (marana). Therefore, to take possession of these material objects, both animate and inanimate such as wives and children, land and estates, etc., is just like taking possession of the blazing flames and fires. Therefore, the five material objects of sensual pleasures are very much, like the burning grass bundles; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(5) Angarakasupama-kama: The five objects of sensual pleasures are indeed like a pit of embers. Being covered by ashes with no visible smoke or flame, the pit of acacia wood embers looks deceptive as if it were not fire; But anyone who descends into the pit with no recognizable signs of fire would get burnt more severely than being scorched by a blazing flame. He may even lose his life. In a similar manner, the five material objects of sensual pleasures, appear superficially to be pleasant as manifested through sight, sound, smell, taste and touch, and do not seem to be burning hot. By craving for and taking into possession of these objects, when one descends into the ember-pit of sensual pleasures, one suffers great pain and misery. Burning with visible blazing flames, is apparent to all; but burning of various tubers, such as arum, yam, etc., which are kept burned in a heap of embers, is not apparent though the intensity of heat there is much greater than that of a blazing fire. In the same way, those who descend into and get sunk in the ember-pit of sensual pleasures burn not with flames visible to all, but with an intense internal heat. Even as the various tubers, such as arum, yam, etc. kept burned in the ember-pit get burnt, they are burnt internally suffering great anguish unknown to others by latent heat generated by various thoughts of sensual pleasures, by various difficulties encountered in earning their livelihood, and by all kinds of worry involved in maintaining and feeding their families.
This sensual world which is replete with material objects of sensual pleasure is like a large pit of embers; the bigger the number of material objects of sensual pleasures, the greater the mass of burning embers in the pit. The sentient beings of sensual world are like the tubers such as arum, yam, etc. kept burned inside the burning embers. Therefore, the five objects of sensual pleasures are very much like the pit of embers; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(6) Supinakupama-kama: The five objects of sensual pleasures are indeed like a dream. A person, while in slumber may dream of himself being a wealthy man, a provincial governor (padesaraja) or an emperor (ekaraja,) enjoying to his heart's content whatever pleasure of the sense he wishes, thus leading a life of luxury. In his dream, everything seems to be actually happening. It appears as if there would be no end of this luxurious living but when he suddenly wakes up before completion of enjoying the luxurious pleasures in the dream, he finds them untraceable, intangible, and of no avail. In the same way, men and Devas of the sensual world are indulging themselves in their respective mundane and celestial pleasures, being led on by craving (tanha), and being deluded by craving (tanha), pride (mana) and false belief (ditthi) into thinking that their life of pleasure is real, permanent and enduring. They are just dreaming. During the infinitesimally short duration of the present life time, while in the course of enjoying the dream-like sensual pleasures, one has to pass into another existence, leaving behind all these sensual pleasures one is so attached to. Then, just as all those pleasurable things one encounters in ones dream vanish without any trace the moment one wakes up, so also all the material objects of sensual pleasures one has clung to as my own, 'mine', 'my property', during the short duration of the present life, all of them without exception, turn out to be things which have nothing to do with oneself. Therefore the five objects of sensual pleasures are very much like things in a dream; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(7) Yacitakupama-kama: The five objects of sensual pleasures are indeed like articles taken for use on temporary loan. For example, there are those people who having no possession of their own have to hire jewellery such as precious stones, gold and silver, to wear on festive occasions. While they enjoy wearing them as their own with all happiness just before they return them or before they are asked by the owners to return; they feel sad and dejected when they have none of the borrowed treasures in their hands after returning them to the owners. In a similar manner, when their past meritorious deeds produce beneficial results in the way of enjoyment of sensual pleasures, they are liable to be deluded into thinking that such beneficence would last forever. When these objects suffer loss or destruction in consequence of one's past evil deeds, or when one passes away, they turn out to be things in no way relevant to oneself Taking his course in life according to circumstances, he who has thought of himself to be the real possessor of such sensual pleasures is left with nothing in hand. Therefore the five objects of sensual pleasures are very much, like articles taken on loan for temporary use; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(8) Rukkhaphalupama-kama The five sensual pleasures are indeed like a tree laden with fruit. For example, there is a big tree bearing fruit in a big grove near a village. A certain man roaming about in the grove in search of some fruit to eat sees the tree and reasons: "This tree is full of tasty fruit; but there is not a single fruit which has fallen on the ground. I can skillfully climb the tree; so I will climb the tree and eat the fruit to my hearts's content. I will also pluck them until the fold of my waist-cloth is full." With such a thought, the man climbs the tree, and eats the fruit until he is full; he also plucks enough fruit to fill the fold of his waist-cloth. In the mean time, a second man with a knife in hand enters the grove also in search of fruit to eat. He sees the same tree laden with fruit and thinks: "This tree is full of sweet-tasting fruit. There is no fruit on the ground. I am not skillful in climbing trees. Therefore I will cut and fell the tree from the base and eat the fruit till I am satisfied. I will also collect them until the fold of my waist cloth is fill". Then the man cuts down the tree. The first man already on the tree is unable to descend quickly before it is felled by the second man; he will either be maimed or may even lose his life.
Similarly, a wealthy man enjoying fully the pleasures of the senses could be approached by another person, who would beat him up and rob him of his material objects of sensual pleasures; unless the owner of these material objects could dispose them off speedily, he would be severely beaten up and injured or even meet with death on account of them. If he passed away with obsession or strong attachment to sensual pleasures, he would meet with all kinds of suffering such as rebirth in the realm of woes (apaya). Therefore, the five objects of sensual pleasures are very much like the tree fully laden with fruit; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(Or) The five objects of sensual pleasures are like a ripe poison fruit. For example, there is a poison fruit called 'kimpakka or kimphala which resembles the most relishing ripe mango fruit pleasing to the eye with alluring aroma and taste; but it causes those eating the fruit to suffer untold pain even leading to death. Those who happen to eat the fruit just because of its colour, smell and taste writhe with pain, with their intestines breaking up and ultimately die in agony like one who has taken arsenic mixed with lime juice. In a similar manner, the five objects of sensual pleasures are deceptive in outward appearance deluding those without the eye of wisdom into thinking that they are indeed various delightful, pleasurable materials. Allured by their attractive outward appearance, those who take delight and indulge in them become suffocated with the unwholesome (akusala) poisons of greed, anger and bewilderment and after going through all kinds of writhing pains and suffering through worry, anxiety, etc., helplessly meet with death. Even after death, on account of the poison of sensual pleasures, they do not attain happy existence; instead they encounter farther miseries and difficulties such as rebirth in the state of woe (apaya). Therefore, the five objects of sensual pleasures are very much like a ripe fruit of poison; they are more of pain and suffering. Therefore the desires for sensual pleasures are utterly undependable and full of faults and defects!
(9) Asisunupama-kama: The five objects of sensual pleasures are indeed, like a chopping block on which chopping was done with knives and axes. For example, it is on the chopping block that criminals and hunted animals such as deer, etc. are slaughtered; the meat of such game is also cut up and minced on the chopping block. The chopping block is where sentient beings are killed and minced. In a similar manner, the five objects of sensual pleasures destroy all beings who take delight and indulge in them by cutting up and mincing them with the knife and axe of (their own) craving for sensual pleasures. All those who happen to place their necks on the chopping block of sensual pleasures (those who crave) cannot develop the elements of renunciation (Nekkhamma Dhatu) to escape to the open space and broad highway of Concentration Meditation and Insight Meditation, destroyed and cut up into pieces with the knife and axe of craving on that very chopping block of sensual pleasures, they come to the end of their lives in a terrible manner. Therefore, the five objects of sensual pleasures are very much like the chopping block on which chopping or mincing of meat is carried out; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(10) Sattisulupama-kama: The five objects of sensual pleasures are indeed like the sharp edge of a sword or a spear. For example, the exceedingly sharp edge of a sword or a spear cuts deep and pierces anything that comes into contact with it; they are only weapons for killing, destroying enemies, etc. So also, the five objects of sensual pleasures, possessing the quality of sharpness, cut deep and pierce anyone coming into, contact or entangled with them. For example, any one pierced by the edge of the sword or the spear of a visible object (ruparammana) is like the fish caught by a baited hook in its intestines; he cannot extricate himself from it all at once, but follows its dictates with passive obedience. Being thus inflicted by the sharp edge of the sword or the spear of a visible object, he becomes forgetful and can no longer pay attention to the practice of Sila, Samadhi and Panna which he has formerly cultivated; thus he ends up in ruin. (This example applies equally to the objects of hearing. Saddarammana, etc.) Thus the five objects of sensual pleasures resembling the sharp edges of five swords or spears are only weapons for killing and destroying beings. All beings who have not yet discarded craving for sensual pleasures have to remain like prisoners amidst the swords or spears of the five sensual objects aimed straight at them in whichever existence they might find themselves. The said five objects of sensual pleasures would automatically get themselves embedded in all beings coming into contact with them without sparing anyone. Therefore, the five objects of sensual pleasures are very much like the sharp edge of a sword or a spear; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(11) Sappasirupama-kama: The five objects of sensual pleasures are indeed like the head of a poisonous snake. The head of a poisonous snake being filled with potent, deadly venom is loathsome and frightful. Just as the head of a poisonous snake would cause untold harm to all who happen to come into contact with it, so also the five objects of sensual pleasures are loathsome and frightful since they are filled with a kind of potent poison which could generate the bad blood of kilesa, mental defilements, in those who happen to come into contact with them or who are bitten by them. And just as the head of a poisonous snake would bring only harm but no benefit to the world, so the five objects of sensual pleasures would bring all kinds of frightful danger to the people of the world. Just as one who happens to come into contact with or step on the head of a poisonous snake, so one who happens to come into contact with or step on the head of the poisonous snake of five objects of sensual pleasures, would be exposed to a great danger. Therefore, the five objects of sensual pleasures are very much like the head of a poisonous snake; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(The above account of how detachment from sensual pleasures takes place (Kamadinavakatha) is based on the Potaliya Sutta of the Majjhimapannasa Pali.)
Indeed, great, frightful danger is the real name of the five sensual pleasures! Suffering is the real name of the five sensual pleasures! Disease is the real name of the five sensual pleasures! Big abscess is the real name of the five sensual pleasures! Tight fastening is the real name of the five sensual pleasures! Inescapable bog is the real name of the five sensual pleasures. (From Chakka Nipata, Anguttara Pali.)
This royal palace of pomp and grandeur comparable to Vejayanta Palace, the residence of Sakka, is indeed like the cemetery where the dead are disposed of. The three planes of existences, kama, rupa and arupa, are indeed like a big house burning in deep red, blazing flames. These sentient beings, humans, Devas and Brahmas, are bound to take conception, to grow old, to become sick and then to die; after death, they have to take conception again; then, to grow old, to become sick and to die again. Subjected to the repeated processes of taking conception, growing old, becoming sick and dying, they undergo great suffering. And yet, they do not know the way to escape from birth, ageing, sickness and death. When will they know it?"
Thus contemplating and realising the frightfulness of birth, old age, sickness and death, and the fact that the objects of and desire for sensual pleasures as well as the three realms of existences of kama, rupa and arupa, are less of happiness and pleasure, more of pain, suffering and defects, he became entirely divested of delight in and attachment for the five objects of sensual pleasure, the Bodhisatta then expressed his intense feeling by uttering:
Upaddutam vata bho, "Oh, how distressing it is!"
Upassattham vata bho, "Oh, how oppressing it is!"
He became exceedingly inclined to renounce the world and become a recluse.
Thinking to himself, "It is time for me even today to go forth from the household life", the Bodhisatta rose from the royal couch, approached the door and asked, "Who is here?" The Minister Channa, who was sleeping with his head resting on the threshold of the door, replied: "Your Majesty, I am Channa." The Bodhisatta Prince commanded him, saying: "I wish to renounce the world today. Without letting anyone know, go now quickly and saddle a thoroughbred Sindhi horse possessing great speed." The Minister Channa gave his assent, saying, "Very well, Your Majesty, and carrying with him necessary equipment for saddling the horse, went to the royal stable. In the brilliant illumination of the fragrant oil lamps he saw the royal steed Kandaka, a victor of all foes, standing on the delightful ground of the stable under a canopy decked with jasmine flowers. Deciding, "I should prepare this auspicious steed Kandaka for the Prince to go forth tonight", he proceeded to saddle Kandaka with complete equipment.
While he was being saddled thus, Kandaka came to realise, "I am being saddled rather tightly this time; on previous occasions, when going out to the royal garden, saddling was done differently. No doubt, the Prince is going forth to-night riding on me to become a recluse." Being greatly overjoyed, he neighed vehemently. The neighing of Kandaka in his fit of great delight could have reverberated throughout the whole of Kapilavatthu; but Devas let nobody hear the neighing sound.
While his connatal mate, Minister Channa, was thus gone to prepare and fetch the royal steed Kandaka, the Bodhisatta with intent "to have a look at the royal baby before renunciation" went from where he was to the royal chamber of Rahula's mother, Queen Yasodhara, and opened the door of the chamber. At that time, the chamber was brilliantly lit with scented oil lamps; and Rahula's mother, Queen Yasodhara, was lying asleep on the bed strewn with jasmine flowers, with her hand resting on the head of her baby.
The Bodhisatta stood at the door sill and, while looking, reflected: "If I remove the queen's hand and nestle my son in my arms, I will surely awaken the queen; if the queen wakes up, that will endanger my plan of renunciation which I am about to execute. So be it for now. I will not see him yet; only after I have attained Buddhahood, will I come back and see my son". Having contemplated thus, the Bodhisatta descended from the royal palace and approached the royal steed to whom he addressed:
"O Kandaka, my connatal. Assist me for this one night. After attaining Buddhahood through your help, I will rescue the world of sentient beings including Devas, from the stream of samsara and convey them to the high ground of Nibbana."
Then the Bodhisatta jumped on to the back of the royal steed Kandaka.
The Kandaka measured eighteen cubits from the neck and was of proportionate height. He possessed great power and speed as well. His whole body was snowy white; his physical appearance is as delightful and graceful as a newly polished conch. Sitting on the middle of Kandaka's back, with his connatal mate Minister Channa clutching the tail of the horse, the Bodhisatta rode out of the palace in the middle watch of the night on Monday, the full-moon day of Asalha in the year 97, Maha Era, and arrived at the main gate of the royal city. (While the Bodhisatta was thus departing from the palace by riding the royal steed Kandaka, Devas placed their hands under his hoofs at every trot so that the sound of the hoofs could not be heard by anyone.)
The Bodhisatta Prince, his connatal mate Minister Channa, and the royal horse Kandaka, each having a plan of his own
It was the time when the royal father King Suddhodana bad taken precautions to prevent the Bodhisatta from going forth by strengthening the two sides of the main gate of the royal city so that each side could be opened only with the strength of one thousand troops. He considered: "If it is thus arranged, my son will not be able to go out unnoticed at any time by opening the main gate of the city".
The Bodhisatta was endowed with great strength; he had the strength of one thousand crores of Kalavaka elephants; he had the strength equivalent of one thousand crores of middle-sized male persons (majjhima purisa). Accordingly, he thought to himself, "If the main gate will not open, I will escape today by making use of my own strength. Remaining seated on the back of the royal steed Kandaka, I will clasp Minister Channa who accompanies me, holding the horse's tail and the royal horse Kandaka in between my two thighs and jump over the 18-cubit high city wall."
Minister Channa also thought to himself, "If the main gate of the city will not open. I will keep my Lord's son seated on my shoulder, clasp the Kandaka horse under my right armpit, and hugging him with my right hand, I will jump over the 18-cubit high wall of Kapilavatthu City and escape."
The royal horse Kandaka also thought to himself: "If the main gate of the royal city will not open, I will keep my royal son seated on my back as he is and along with the connatal mate Minister Channa holding on to my tail, I will jump over the 18-cubit high wall of Kapilavatthu City and escape.
The physical power of the Bodhisatta Prince
(One elephant of Kalavaka pedigree has the combined power of 10 Majjjhimapurisa men of medium strength; one Gangeyya elephant has the combined power of 10 Kalavaka elephants (or 100 Majjjhimapurisas); one Pandara elephant has the combined power of 10 Gangeyya elephants (or 1000 Majjhimapurisas), one Tamba elephant has the combined power of 10 Pandara elephants (or 10,000 Majjhimapurisas); one pingala elephant has the combined power of 10 Tamba elephants (or 100000 Majjhimapurisas); one Gandha elephant has the combined power of 10 Pingala elephants (or 1,000,000 Majjhimapurisas); one Mangala elephant has the combined power of 10 Gandha elephants (or 10,000,000 Majjhimapurisas); one Hema elephant has the combined power of 10 Mangala elephants (or 100,000,000 Majjhimapurisas); one Uposatha elephant has the combined power of 10 Hema elephants (or 1,000,000,000 Majjhimapurisas); One Chaddanta elephant has the combined power of 10 Uposatha elephants (or 10,000,000,000 Majjhimapurisas) The Bodhisatta has the combined power of 10 Chaddanta elephants (or 100,000,000,000 Majjhimapurisas), Anguttara Commentary).
The deterrence by Vasavatti Mara
In this manner, the three of them were having similar intentions. Even if the main gate of the city would not open, any one of them would certainly act in fulfillment of his plan. Nevertheless, by virtue of the accumulated merits and glory of the Noble Bodhisatta, the Devas guarding the gates of the royal city were very glad to keep the main gate readily open for the Bodhisatta to go out. Just as the Bodhisatta rode out from the main gate of the royal city on the back of Kandaka accompanied by his connatal mate Minister Channa, Vasavatti Mara who did not like and had always opposed and obstructed the emancipation of sentient beings from the round of rebirths came down to the human world from his abode of Paranimmitavasavatti Deva world in a moment , so soon as a strong man would stretch out his folded arm or fold his out-stretched arm, and appeared in front of the Bodhisatta. His purpose was to deter the Bodhisatta from renouncing the world by tricking him into believing that the deterrence was for his own good. Remaining in the sky, he uttered:
Ma nikkhama mahavira ito te sattame dine
Dibbam tu cakkaratanam addh patu bhavissati,
(Buddhavamsa Commentary)
"O very energetic Bodhisatta Prince, do not just go forth and become a recluse. On the seventh day from today, the celestial Wheel Treasure for you will certainly make its appearance."
He discouraged the Bodhisatta also by telling him: "You will become the Universal Monarch ruling over the four Great Continents surrounded by two thousand small islands. Do turn back, Your Majesty" Thereupon, the Bodhisatta Prince asked: "Who are you, speaking to me and discouraging me now?" Mara Deva replied:" Your Highness, I am Vasavatti Mara." Then the Bodhisatta made this bold reply:
Janamaham maharaja, mayham cakkassa sambhavam.
Anatthiko'ham rajjena, gaccha tvam Mara ma idha.
"O powerful Mara, I already know even before you that the divine Wheel Treasure will certainly arise for me. As for myself, I do not have the least desire to become a Universal Monarch, ruling over the four Continents. Go ye away now, O Mara, from here; do not stand in my way."
Sakalam dasasahassam pi, lokadhatum'aham pana
Unnadetva bhavissami,, Buddho loke vinayako.
"As for me, I will strive to become a Buddha to help and convey all sentient beings, who are ready to listen to the Dhamma (veneyya), to the victorious land of Nibbana, making the ten thousand world revolve and resound like the potter's wheel."
Thereupon, Mara threatened the Bodhisatta with these words: "O friend Prince Siddhattha, keep your words constantly in mind. From this time on, I will make you know well what I am whenever your mind is filled with thoughts of sensual desires (kamevitakka), thoughts of malice (vyapadavitakka), or thoughts of cruelty (vihimsavitakka)." And, thenceforward, he was constantly on the look-out for the occasion when mental defilements (kilesa) would perchance arise in the mental continuum of the Bodhisatta, following him closely like a shadow for a total period of seven years. (He followed closely behind the Bodhisatta for a total period of seven years with intent to kill him outright at the very place where mind defilements would perchance arise in the mind continuum of the Bodhisatta.)
The ceremonious escort provided by the Devas and Brahmas to the bank of the River Anoma
At the age of twenty nine years, when he was about to acquire the glory and powers of a Universal Monarch, he forewent and spurned them as if they were spittle. At midnight, on the full-moon day of Asalha when the constellation Asalha and the moon were in conjunction in the year 97, Maha Era, he left the royal palace which was comparable to the magnificent palace of the Universal Monarch. But while he was thus leaving, the desire to turn round and take a view of the royal city of Kapilavatthu arose in his mind. Immediately after that thought had arisen in the mind of the Bodhisatta, the very locality where the thought occurred revolved round like a potter's wheel as if the earth was addressing him: "O noble person Bodhisatta, your deeds of merit were such that you need not turn round to look at any thing; the object you want to see will present itself in front of you." The Bodhisatta thus viewed the royal city Kapilavatthu from where he was without having to take the trouble of turning round. The site where the royal horse Kandaka halted was marked for the erection of a stupa to be named Kadaka Nivattana. He then proceeded on his journey in a majestic manner on the back of the royal horse Kandaka. Along the route taken by the Bodhisatta, all the Devas and Brahmas marched along in the front and rear, and on the left and right, some holding sixty thousand lighted torches (six hundred lighted torches according to the Buddhavamsa Commentary); others came along honouring him with festoons of fragrant flowers, sandalwood powder, yak-tail fly-flaps, banners and streamers. They came along singing celestial songs and playing all kinds of celestial musical instruments.
The noble Bodhisatta who, as described above, had gone forth in such magnificence passed through the three kingdoms of Sakiya, Koliya and Malla in one single night covering a distance of thirty yojanas, eventually arriving on the bank of the River Anoma.
(Special Note: The royal Kandaka horse possessed the power of speed enabling him to run around the Cakkavala mountain in the early morning and arrive back in time for the morning meal readily prepared for him. Nevertheless it should be especially noted that at that time the garlands of scented flowers strewn by the Devas and Brahmas, nagas and garudas, etc. from the sky were covering the ground up to the height of the horse's navel and so he had trudged along, struggling and struggling through the mass of garlands of flowers as though making his way through marshy ground and thus was able to cover only thirty yojanas in one whole night.)
REMOVING THE HAIR AND BECOMING A RECLUSE
Crossing the River Anoma and cutting off the hair
Having reached the other bank of the River Anoma, the noble Bodhisatta brought the royal horse to a halt at the edge of the river and asked Minister Channa: "What is the name of this river?" When the minister replied that it was Anoma, the Bodhisatta took it as a good omen, saying, "My being a recluse will not be of poor quality; in fact, it will be a superior one," (for the word Anoma means 'not inferior'). Then by striking him with the heel he gave Kandaka the signal for crossing the river, and Kandaka jumped over to the other side of the eight usabha wide Anoma and stood there. After getting off from the back of the horse, and while standing on the pearly sandbank, the Bodhisatta addressed Minister Channa: "Friend Channa, take the horse Kandaka together with my ornaments and return home. I will become a recluse." When Channa said that he would also like to do the same, the Bodhisatta forbade him three times saying: "You cannot have permission to become a recluse, Friend Channa. Just go back to the city." And he handed over Kandaka and the ornaments to Channa. Thereafter, considering. "These locks of mine do not suit a recluse; I shall Cut them with my sword," the Bodhisatta, with the sword in his right hand cut off the hair-knot and and seized it together with the diadem by his left hand. His hair of two finger-breadths in length that was left behind curled to the right and lay close to the head. The length of the hair remained two finger-breadths till the end of life with no further cutting. The beard and the whisker also existed for the whole life with their length good enough to look beautiful like the hair. There was no necessity for the Bodhisatta to shave them again. Throwing up the severed locks into the sky with a solemn resolution The Bodhisatta holding the hair-knot together with the diadem, made a solemn resolution thus, "If I am one who will become a Buddha, let this hair-knot stay in the sky. If not, let it fall to the ground," and threw them up into the sky. Thereupon, the hair-knot together with the diadem went as far up as one yojana and marvelously remained in the sky like a hanging festoon of flowers. Erection of the Culamani Cetiya in Tavatimsa by Sakka At that time, Sakka the King of Devas saw the Bodhisatta's hair by means of his Divine Eye; and received it and the diadem with a jewel casket, one yojana in size, and took them to his abode of Tavatimsa. He then enshrined them in the Culamani Cetiya which he erected and embellished with seven kinds of precious gems and which was three yojanas high. Becoming a recluse with the requisites offered by Ghatikara Brahma Again, the Bodhisatta reflected: "These garments of mine made in the country of Kasi are priceless. They are not proper to one who is an ascetic." Then Ghatikara Brahma, who happened to be an old friend in the lifetime of Buddha Kassapa, considered with his genuine and noble metta that had remained throughout the whole Buddhantara Kappa: "Ah, today my friend the Bodhisatta, seeing danger in such miserable phenomena as birth, etc., has gone forth on noble renunciation Mahabhinikkhamana. I shall go, taking the requisites of a recluse for this old friend of mine, the Bodhisatta Prince)." So he brought the eight requisites, namely, (1) a big robe, (2) an upper robe called ekacci, (3) a lower robe, (4) a girdle (the four requisites that are close to and go along with the body,) (5) a needle and thread, (6) an adze, a kind of knife for making teeth-cleaning sticks and for peeling sugar-cane), (7) a bowl with its bag, and (8) a water-strainer, (the four external requisites,) and offered them to the Bodhisatta. Thereupon, the Bodhisatta assumed the appearance of a noble recluse by putting on the robes properly—the robes which may be termed the banner of Arahattaphala and which were offered by the Brahma. Then he threw up also the set of his (lay man's) garments into the sky. (The intervening period of time between the rise of one Buddha and another Buddha is called Buddhantara Kappa. The Buddhantara Kappa in this episode of the Brahma's offerings was the intervening period between the time of Buddha Kassapa's appearance and that of Buddha Gotama's. After Buddha Kassapa appeared at the time when the life-span of beings was twenty thousand years, it gradually dwindled down to ten years and from that stage it rose again up to asankhyeyya. On its decline it went down to a hundred years when Buddha Gotama appeared. Therefore the intervening period in this case was more than one antara kappa long. Though there was nobody who would instruct the Bodhisatta Prince how to use the robes, etc., it should be understood that he knew the manner of using the requisites because he was experienced in so doing as he was a recluse in the presence of former Buddhas and as he was of great intelligence.) Erection of the Dussa Cetiya in Akanittha Brahma Abode Thereupon, Ghatikara Brahma seized the Bodhisatta's garments that were thrown up into the sky; and he erected a cetiya, twelve yojanas in size and finished with various kinds of gems where he kept those garments in reverence. As the cetiya contains the garments, it is called Dussa Cetiya. (Here in connection with the location and the height of the cetiya, it is explicitly written by the Monywe Zetawun Sayadaw in the Samantacakkhu Dipani, Vol. 2: "Since the garments were brought by Ghatikara Brahma who was of Akanittha Abode, it should be taken that the Dussa Cetiya exists in the same Abode." And quoting the Jinalankara Tika and other works he adds; "The Dussa Cetiya which is twelve yojanas in height should be considered to have been existing in the Suddhavasa Akanittha Brahma World".) (With reference to the eight requisites offered by Ghatikara Brahma, the first volume of the Apadana Commentary explains differently: "Brahmuna anite iddhimaye kappassa santhanakale padumagabbhe nibbatte atthaparikkhare patiggahetva pabbajtiva", The Bodhisatta became a recluse after accepting the eight requisites which, by the power of his meritorious deeds of Perfections, appeared in the lotus cluster* on the mound of the Mahabodhi at the beginning of the world and were brought therefrom by the Brahma." It is relying on this statement of the Apadana Commentary that the incident is versified in The Samvara Pyo. In the Jinatthapakasani too it is - said, "These eight requisites appeared in complete set in the lotus flower that blossomed as an omen when the world first came into existence.") * in the lotus duster: This is the author's rendering of the word Padumagabbhe (In the exposition of the Mahapadana Sutta in the Sutta Mahavagga Commentary, however, it is stated: "The region of the Mahabodhi disappears last at the time of the dissolution of the world and rises first at the time of its origination. When the world originates a lotus cluster comes out as an omen at the site of the Bodhimandala. If Buddhas are to appear in that existing kappa, the lotus cluster blooms; if Buddhas are not to appear, it does not bloom. If it is the kappa of only one Buddha, a single flower blossoms; if it is the kappa of two Buddhas, two flowers blossom; if it is that of three, four or five Buddhas, three, four or five flowers blossom; respectively from the same cluster. Thus mention is made only of whether flowers blossom or not, but there is no mention of the requisites readily borne in the flowers. Although the robes donated by Ghatikara Brahma are explained in the Apadana Atthakaha katha as "iddhimaya parikkhara, the requisites which appeared by the power of the Bodhisatta's meritorious deeds", the Mahathera Buddhaghosa in his Sutta Nipata Commentary, Vol. II, says: " Devadattiyam pamsukulacivaram parupitva mattikapattam gahetva pacinadvarena nagaram pavisitva anugharam pinda-ya acari, · "After putting on the robes offered by Ghatikara Brahma and taking the earthen bowl, the Bodhisatta entered the city by the eastern gate and went round for alms from house to house." Taking into consideration this statement of Maha Buddhaghosa, it should be understood that the robes donated by Ghatikara Brahma was not iddhimaya (i.e, the robes that appeared by the power of the Bodhisatta's acts of merit) but only Devadattiya (i.e., the robes given by a celestial being) as opined by Maha Buddhaghosa. All this is mentioned for pondering the question whether it is a fact or not that the requisites donated by the Brahma were those contained in the lotus cluster that appeared as an omen on the mound of the Mahabodhi at the beginning of the world.) Sending Minister Channa back to the city After thus becoming a recluse, the Bodhisatta sent back Minister Channa, saying: "Friend Channa, convey these words of mine to my mother (meaning stepmother Mahapajapati Gotami) and father that I am in good health." Then Channa, after doing obeisance respectfully to the Bodhisatta and circumambulating him, took the bundle of the Bodhisatta's ornaments along with the horse and departed. Rebirth of Kandaka in Deva world after death Since he overheard the Bodhisatta's conversation with Minister Channa, Kandaka the horse had been lamenting with the thought thus: "From now on I shall have no opportunity of seeing my master." When be went beyond the seeing distance of the Bodhisatta, he could not bear up the grief that rose from the suffering of separation from one's beloved 'piyehi vippayoga, as he was leaving behind the Bodhisatta whom he loved so dearly; thus he died broken-hearted and was reborn in Tavatimsa a celestial being by the name of Kandaka. As for Minister Channa, he had at first a single grief caused by his separation from the Bodhisatta; now that Kandaka had died, the second grief occurred in him. Oppressed by the double sorrow, he made his way home to the city of Kapilavatthu, weeping and crying. (On his death Kandaka was reborn a Deva by the same name amidst great luxury and retinue in the Deva World of Tavatimsa. Since he had been closely associated with the Bodhisatta and at his service in many existences, he died being unable to withstand the misery of separation from the Bodhisatta. His rebirth in Tavatimsa was not due to that sorrow. In the Bodhisatta's speech made to him while he was about to be mounted immediately before his master's renunciation, he heard "Kandaka, I am giving up the world in order to gain Omniscience." On hearing the words of the Bodhisatta's renunciation which had nothing to do with sensual pleasures, he became filled with joy and satisfaction that accompanied his clarity of mind leading to development of merit headed by faith; as a result of this merit his rebirth as a deity took place in Tavatimsa. Later on, when he visited the Buddha and listened to the Dhamma, he became a Sotapanna—all this is mentioned in the Vimanavatthu Commentary. Those who wish to have a detailed account are referred to the same Commentary.)
The Bodhisatta's visit to Rajagaha City after spending seven days in Anupiya mango grove
After becoming a recluse, the Bodhisatta spent seven full days in ascetic bliss in the nearby mango grove called Anupiya and travelled a journey of thirty yojanas on foot in one single day and entered the city of Rajagaha. (This is the statement made in the Buddhavamsa Commentary and the Jataka Commentary.)
(According to the Sutta Nipata Commentary, however,) the Bodhisatta, after becoming a recluse, observed the Ajivatthamaka Sila, the Precepts with pure livelihood as the eighth, and journeyed to Rajagaha, thirty yojanas away from the banks of Anoma in seven days.
Entering Rajagaha to go on alms-round
When he was about to visit the city of Rajagaha for alms-food, he stood at the eastern gate of the city; then it occurred to him thus: "If I send a message to King Bimbisara about my visit, he will know that Prince Siddhattha, the son of King Suddhodana, has come to my city; and with due regard and attention he will send plenty of offerings. It is not proper for me as an ascetic to inform him and receive the four requisites. Right now, I should go on alms-round." So, after putting on the pamsukulika robes offered by Ghatikara Brahma and taking the bowl with his hand, the Bodhisatta entered the city by the eastern gate and went round from house to house for alms-food.
Seven days before the Bodhisatta went into Rajagaha for alms, a festival was celebrated on a big scale and enjoyed by all. The day the Bodhisatta entered the city, King Bimbisara had the proclamation made to the people by beating the drum: "The festival is over. The people should now attend to their respective trades." At that time the citizens were still assembled in the palace ground. When the king opened the window based on a lion figure and looked out to give necessary instructions, he saw the Bodhisatta who was entering Rajagaha for alms, with his sense-faculties well composed.
On seeing the incomparably graceful appearance of the Bodhisatta, the people of Rajagaha as a whole became wildly excited and the whole city turned into a state of commotion in the same way as it happened when Nalagiri the Elephant, also called Dhanapala, entered the city, or in the same way as the male and female residents of celestial Tavatimsa became agitated and perturbed when Vepacitti, King of Asuras, entered their abode.
When the noble Bodhisatta went round with the elegance of a Chaddanta elephant-king for alms from house to house in the city of Rajagaha, the citizens seeing the incomparably graceful appearance of the Bodhisatta, were filled with strong feeling of joy and astonishment and became occupied with the sole intention of viewing the Bodhisatta's unique demeanour.
One of the people then said to another: 'Friend, how's that? Is it the lunar mansion that has come down to the human abode with all its rays concealed in fear of Rahu the Asura-king?" The second man ridiculed the first by saying: "What are you talking, friend? Have you ever seen the big disc of the full moon coming down to the human world? The fact is that Kama Deva, God of Desire, seeing, the splendour of our king and his people, has come in disguise to play and have fun with us."
Then the third person ridiculed the second by saying: "O friend, How's that? Are you crazy? Kama Deva is one whose body is jet-black as he has been terribly burnt by the flame of hegemony, arrogance and anger. The truth is that the person we are seeing now is Sakka, King of Gods, endowed with a thousand eyes, who has come into our city mistaking it for his abode of Tavatimsa."
That third person was told in a rather smiling manner by the fourth: "How could you say so? Your words are self-contradictory. To name him Sakka, where are his thousand eyes? Where is his weapon of the thunderbolt? 'Where is his riding elephant Eravana? (If he is really Sakka, he must have a thousand eyes, the thunderbolt as his weapon and Eravana as his conveyance. He has none of them.) In fact, he is Brahmas who, knowing that Brahmins have forgotten their Vedas and all, has come to urge them not to forget their learning and to practise in accordance with them."
Another man, a man of learning, reproached them and stopped them, saying: "This is neither the moon-disc, nor Kama Deva, nor Sakka nor Brahma. As a matter of fact, he is the most extraordinary man, the chief among men, the leader and teacher of the three worlds."
While the citizens of Rajagaha were thus talking among themselves, each from his own point of view, royal servants went to King Bimbisara and reported thus: "Great King, a wonderful person whom nobody knows whether he is a celestial being, or a gandhabha or a naga or yakkha, is going round for alms-food in our city of Rajagaha", Upon hearing their words the king who had already seen the Bodhisatta while standing on the upper terrace of the palace was struck with wonder and sent his ministers with the order: "Go and make careful inquiries about the man; if he is a yakkha, he will disappear when out of the city, if he is a celestial being he will go through the air; if he is a naga he will sink into the earth and disappear. If he is a real human being, he will eat his alms-food at a certain place."
With his sense-faculties and mind well composed and in his unique elegance, with down-cast eyes seeing only one length of a yoke (about four cubits) as if he were captivating the eyes of the Rajagaha people, he went round and collected food just enough for his sustenance—the food which included all kinds of eatables coarse and fine of various colours mixed up together. Then he asked the people: "Where do those ascetics who come to this city usually stay? The people answered: "They usually stayed at the entrance of the cave facing east on the top of Pandava mountain." And so the noble Bodhisatta left the city by the eastern gate, through which he had entered. Thereafter he sat, facing east at the entrance of the cave on the mountain and tried to eat the mixed meal of coarse and fine food that he had brought with him.
Having enjoyed the kingly bliss which was as great as that of a Universal Monarch only a matter of days ago, he made an effort to eat a morsel of food which was a mixture of coarse and fine edible things in assorted colours. As he was about to put the morsel into his mouth he felt miserable and almost vomited with the intestines turning upside down, for he had never seen such kind of food in his life and found it particularly disgusting. Then he admonished himself by saying; "You Siddhattha, in spite of the fact that you have been reigning supreme in a palace where food and drinks are available at your pleasure and where you have meals of three-year-old seasoned fragrant rice with different delicacies whenever you like, you, on seeing a recluse in robe of rags contemplated, "When shall I eat the meals obtained by going on alms round from house to house after becoming a recluse like him? When will the time come for me to live on meals thus collected? And have you not renounced the world and become a recluse with such thoughts? Now that your dream has come true, why do you like to change your mind?" Then without the slightest revulsion he took the meal that was so rough.
The ministers, three in number, sent by King Bimbisira for the investigation approached the Bodhisatta and explored all the facts concerning him. Then two of the three stayed behind while the third returned to the king and reported: "Great King, that recluse who had gathered alms-food is still sitting peacefully at the entrance of the cave facing east on the top of Mount Pandava absolutely without fear like a lion king, or a tiger king or a bull king, after eating in a normal manner, the meal that he had obtained." Thereupon, King Bimbisira made haste and went in an excellent chariot to the Bodhisatta's place on Pandava mountain as far as the chariot could go; and then leaving the chariot, he continued his journey on foot. When he got near the Bodhisatta, he sat down on the cold stone slab with permission and being very much impressed with the Bodhisatta's deportment, he gladly conversed with him. He said: "Friend, you are still young and tender in age. You are also endowed with handsome physique and characteristics. I think that you are of good birth belonging to a pure ruling class. I offer you as much royal pleasure and wealth; as you want in these two countries of Anga and Magadha which are under my control. Be a king and reign! Please also tell me your lineage." Thus the king asked about the Bodhisatta and offered kingship to him.
Then the Bodhisatta considered: "If I had the desire to be a king, such Deva King as the Four Great Kings of the celestial world and others would have proposed to offer me their respective regal fortunes. Or, if I remained living a kingly life in my palace, it would have been certain that I would become a Universal Monarch. Not knowing this, this King Bimbisira has made such a proposal to me saying in such a way I will now let him know of my royal life." So thinking, he stretched out his right hand pointing in the direction whence he had come; and then he said in verse.
(1) Ujum janapado kaja, Himavantassa passato dhanaviriyena sampanno Kosalesu niketino.
"O, Noble king, you who please your people with mettaby ruling them with the four modes of support (four modes of supports: Sangaha-vatthu. See fn. 2 on p.89 and p. 115 of Vol.1. Pt.) In the land of the Kosalan people near the mountain titled Himavanta, which is straight from here in the direction of the north, exist the region of Kapilavatthu, full of grain, food and drink and famed like the divine city of Amaravati — the region that belongs to my father Mahasuddhodana, the excellent torch of the lineage of the sun that has long been aristocratic ancestry since the beginning of the world. It is the place which is endowed with seven kinds of treasure and men of valour, numbering eighty-two thousand, who have the ability of plucking the star at the end of the sky by means of their prowess.''
(2) Adicca nama gottena, Sakiya nama jatiya tamha kula pabbajito' mhi kame abhipatthayam
"O Noble King, you who are recognized as a Deva! Because I am not a stranger but related to the Sun-God; I am Adicca by clan which is pure; I am Sakiya by birth which is glorious, the new name which cropped up from the joyous utterance of King Ukkaka: "Sakyavata bho kumara". Coming from that Adicca clan and Sakiya royal lineage I have renounced the world with a view to become a Buddha, not because I aspire after objects of sensual pleasures."
(3) Kamesvadinavam disva nekkhammam datthu khemato padhanaya gamissami ettha me ranjati mano.
"O Noble King, you who recognized as a Deva! With my insight wisdom, I saw clearly more of suffering and less of enjoyment in the material objects of sensual pleasures; I also saw renunciation of both objects and defilements of sensual pleasures as a haven free from dangers. Having seen thus I became a recluse with Buddhahood as my goal. I will proceed to strive for the attainment of Nibbana, the ultimate reality that comes of renunciation and that excels all other states immensely in its quality of peace. My mind always yearns for that state called Nibbana which is far superior to all other states.
With these three verses, the Bodhisatta told King Bimbisara that he had come from the lineage of Sakiya and had taken up an ascetic life; that he had no desire at all for material pleasures; and that, having become a recluse with the aim to achieve Nibbana, he would be retreating to the forest for practice of dukkaracariya in order to attain that very state of Nibbana speedily. When told thus King Bimbisara replied: "Venerable Sir, I have already heard that 'Prince Siddhattha, the son of King Suddhodana, after seeing the four omens with his own eyes, and renouncing the world to become a recluse, would attain Perfect self-Enlightenment, the Supreme leadership in the three worlds. Having seen myself your great aspiration after Nibbana, I firmly believe that you will certainly become a Buddha. Venerable Sir, let me make a supplication to you. When you have attained Buddhahood, please visit my country first and foremost!" After thus solemnly extending his invitation, King Bimbisara went back into the city.
The Bodhisatta took instruction from and had discussion with Sect-leaders Alara and Udaka, and thereafter gained eight mundane attainments
Atha rajagaham vararajagaham
nararajavare nagaram tu gate
girirajavaro munirajavaro
migirajagato sugato pi gato.
Then, when King Bimbisara, the noble ruler of the people of the Magadha country, having spoken with and extended his invitation to the Bodhisatta, returned and entered the city of Rajagaha, founded by that glorious Universal Monarch Mahagovinda, Lord of the people and Leader of the humans, and other powerful monarchs, the Blessed Bodhisatta who was endowed with all excellent qualities like Mew, chief of mountains, who was the righteous monarch of ascetics, and whose graceful deportment was like that of the lion, lord of the beasts, also went to the sylvan palace in search of Nibbana, the Supreme Peace.
In accordance with this verse-song that occurs in the Buddhavamsa Commentary and the Jinalankara Sub-commentary, when the righteous King Bimbisara had gone back to the city of Rajagaha, the Bodhisatta set out on a journey in quest of the bliss of Nibbana known as Santivara (Supreme Peace); on his way he reached the place of a great religious teacher, Alara by name and Kalama by clan.
(As the meetings of the Bodhisatta with the Sect-leaders Alara and Udaka have been dealt with elaborately in the Pali Text, the Commentaries such as those on the Buddhavamsa and the Jataka contain only a brief account of it. But for our readers, it may not be easy to have access to the Text. Therefore the chapter on the same incident will be treated with a few more details in this Chronicle.
In this connection it may be asked, "Why did the noble Bodhisatta go to Alara and Udaka and not to the famous heretical teachers (who claimed to be Buddhas) such as Purana Kassapa and others?" The reason was that the systems of practice of the heretical teachers were not substantial ones. The Bodhisatta himself had made investigations as long ago as ninety-one kappas by personally following their courses just to know whether they were of true value or not. From his personal experiences he knew thoroughly that they were not. Therefore he did not go to these heretical teachers; he approached only the well-known teacher Alara who was leading a religious life surrounded by several followers.)
When he reached the place of Alara the Sect-leader the Bodhisatta made a request saying: "O friend, you of Kalama clan, I wish to lead a holy life in this system of yours." Then Alara gave his permission and words of encouragement sincerely thus: "O noble friend, do stay in this system of ours! Ours is the one that enables an intelligent practising person in no time to realize the teacher's view and to abide blissfully."
As permitted by Alara the Sect-leader, the Bodhisatta soon underwent studies in the newly found system. Being a man of superb intelligence, the Bodhisatta could easily learn Alara's doctrine and the practice. Just by repeating what the teacher uttered with slight lip-movements, the Bodhisatta reached the stage of learning at which he could say, "I have understood!" In fact, he did declare, "I have understood! I have seen the course!" and the Sect-leader and his other disciples also agreed to his declaration.
On considering the way the Sect-leader Alara had spoken with authority of the course of practice resulting in the realization of Akincannayatana (Mundane) Jhana, he came to know thus: "it does not appear that the Sect-leader Alara has just learnt by heart only through faith and without personal wisdom the course of practice leading to this Akincannayatana Jhana. Verily, this teacher must be one who has himself gained and realized the seven Mundane Attainments." And so he approached the teacher again and asked him downright thus: "O friend belonging to the Kalama clan, to what extent do you say that you yourself dwelt realizing this doctrine of yours?" As he had himself realized it Alara replied in the manner of those who had practical knowledge (not theoretical) by giving a full account of the seven attainments up to Akinncanayatana Jhana.
Thereupon, it occurred to the Bodhisatta thus: "Not only does the Sect-leader Alara possess faith firm enough to attain Jhanas; I, too, have firm faith to attain Jhanas. Not only does he possess energy, mindfulness, concentration and wisdom strong enough to reach Absorption (Appana) Jhana; I, too, have strong energy, mindfulness, concentration and wisdom to reach there. Alara says that he has himself realized the seven mundane Jhana attainments up to Akinncanayatana with Abhinnaand abide blissfully therein. It would be good if I, too, were to strive to realize like him the seven mundane Jhana attainments." With this intent he strenuously practised kasina parikamma, and within two or three days he himself realized like his teacher Alara the seven mundane attainments up to Akinncanayatana Jhana and dwelt blissfully therein.
Then the Bodhisatta-went to the Sect-leader Alara and asked "Friend Kalama, do you say that through this much of practical course you have yourself realized with Abhinnathese seven mundane Jhanas and dwelt blissfully therein?" When Alara replied in the affirmative, the Bodhisatta informed him thus: "Friend, through this much of practical course I, too, have myself realized with Abhinna the seven mundane Jhanas up to Akinncanayatana Jhana and dwelt blissfully therein." Thereupon, as befitting a noble person free of the mental impurity of envy (issa) and selfishness (micchariya), Alara the Sect-leader spoke joyfully words of altruism thus: "We have seen with our eyes a fellow recluse of sharp intelligence like your noble self. It is a great gain for us, friend!"
Issabhibhuta lokamhi
Alaro yo anissuki
vannavadi sudhirassa
aho ularachandata.
"In the wide world dominated by the evil thought of envy (issa) which is a jealous feeling caused by another's welfare and good fortune, Alara the Sect-leader, being a true noble personage without envy, openly spoke words of praise to the Bodhisatta who was possessed of sharp, quick and incomparable intelligence. Being a person endowed with purely honest and homage-worthy desire (chanda) like that of Alara the noble teacher who has unblemished wisdom is indeed exemplary and deserving of acclaim with the snapping of the fingers!"
Udaka the Sect-leader honoured the Bodhisatta by entrusting him with the whole sect and making him his teacher
Not only had the Sect-leader Udaka spoken congratulatory words as has been said above as befitting one who was free from the mental impurity of' envy and selfishness, he went further, saying thus: "O superb man, what my father Rama the Master had himself realized with Abhinnaand taught, you superb man, have yourself realized with Abhinna. What you, superb man, have yourself realized with Abhinna, my father Rama the Master had himself realized with Abhinna and taught. In this way, the doctrine my father had discerned, you, superb man, also have. The doctrine you, superb man, have discerned, my father Rama the Master had. In this way, you are like my father, and my father was like you. Please come friend, please take charge of this great sect." So saying he entrusted the Bodhisatta with the whole sect. Thus Udaka appointed his fellow ascetic and spiritual companion Bodhisatta as his own teacher.
Not only did he entrust him with the entire sect but he honoured the Bodhisatta with reverence the way Alara the Sect-leader did as has been stated before.
The Bodhisatta departed from the great teacher Udaka on seeing defects in the mundane Jhana attainments
Having put efforts and gained the eight mundane Jhana attainments, as he had acquired Jhanic experiences in previous existences and as he was highly intelligent, the Bodhisatta soon reflected on the nature and prospects of the said eight Jhana attainments up to Nevasanna-nasannayatana Jhana in the present life and the fruits that would accrue in the future: he came to know perfectly well the nature and prospects of these eight Jhana attainments up to Nevasanna-nasannayatana Jhana in the present life and his rebirth that would take place in the Brahma abode of Nevasanna-nasannayatana hereafter. Therefore he came to the conclusion that these eight mundane Jhanas fell within the cycle of suffering; he also deeply contemplated thus: "The aggregate of these attainments cannot lead to wearinesss in the cycle of suffering, to detachment, to cessation of defilements such as lust (raga), etc., to extinction of all these defilements, to knowledge of all that is to be known, to achievement of knowledge of the four Paths, to realization of Nibbana. In fact, these eight attainments result at most only in the Brahma abode of Nevasanna-nasannayatana Jhana where one lives for eighty-four thousand Maha-kappas, but they cannot produce any benefit superior to that. The highest Brahma world of Nevasanna-nasannayatana Jhana in which the same Jhana results is also only a realm not liberated from the dangers of birth, decay and death. It is, in fact, a region already encircled by the snares of the King of Death.
A man severely afflicted with hunger eats at first with relish a big plateful of delicious meal; but later on he became fed up and felt repugnant of it on account of derangement of the bile or the phlegm or of the falling of a fly on to the meal and abandons it without the slightest thought of taking another morsel. In the same way, the Bodhisatta, after putting efforts and gaining the said eight mundane Jhana attainments within two or three days without difficulty, at first dwelt in and enjoyed the said attainments; but from the moment he discerned the aforesaid defects such as their being within the cycle of suffering, etc., he had entirely lost interest in exercising the eight attainments even by means of one of the five kinds of mastery. He repeatedly abandoned the attainments, saying: "These eight attainments are of no use whatever! These eight attainments are of no use whatever!" And as he was wearied of them, he departed from the Sect-leader Udaka.
The Bodhisatta's meeting with the Sect-leader Udaka and his endeavour to gain Nevasanna-nasannayatana Jhana
Having departed from the Sect-leader Alara, and being desirous of seeking the bliss of Nibbana, named Supreme Peace (Santivara) went on and on until he came upon the leader of another sect, Udaka the Son of Rama. Therefore he asked the Sect-leader Udaka for permission by saying "Friend, I wish to lead a holy life in this system of yours." Then the Sect-leader Udaka the Son of Rama replied thus in giving the permission: "Friend, please stay in this system of ours! Our doctrine, if put into practice with efforts by learned persons, will enable them in a short time to realize with Abhinna the teacher's view (acariya-vada) and to live in happiness." Accordingly the Bodhisatta lost no time to learn the doctrine and the course of practice of Udaka the Sect-leader. As with Alara, leader of the previous sect, the Bodhisatta being highly intelligent could easily learn the doctrine and the course of practice. Just by repeating what the teacher uttered with slight movements of the lips, the Bodhisatta reached the stage at which he could say, " I have understood!" In fact, he did announce, "I have understood! I have seen the course!" and was confirmed by the Sect-leader Udaka and his disciples.
On considering the way Udaka explained according to their traditional method (which Udaka had learnt from his father Rama) the course of practice leading to Nevasanna-nasannayatana (mundane) Jhana, the Bodhisatta came to understand thus: "It does not seem that Rama, the deceased father of Udaka, had merely learnt by heart, believing what others speak of the course of practice leading leading to Nevasanna-nasannayatana Jhana. In fact, the teacher Rama, father of Udaka, must have been one who has personally gained and realized the eight mundane Jhanas".
(At the time when the Sect-leader Udaka was having discussion with the Bodhisatta, he had not yet himself realized the eight attainments: he was then telling the Bodhisatta what had been told by his father Rama. When the Bodhisatta had learnt from him and realized within two or three days the eight mundane Jhanas up to the highest of them all, Nevasanna-nasannayatana Jhana, he parted company with Udaka. As for Udaka himself, only when the Bodhisatta had left him, he was greatly overcome by samvega and made exertion to gain the attainments; as befitting one who had previous experiences in meditation, he realized Jhanas up to Nevasanna-nasannayatana Jhana. Direct mention of this point is made in the Mulapanasa Tika, Vol.II. This accounts for the Bodhisatta's consideration with reference to Udaka's father Rama and his question about the great teacher Rama alone in his discussion with Udaka. This is mentioned here so that readers of the Chronicle may be informed in advance.)
The Bodhisatta approached the Sect-leader Udaka again and asked him directly thus: "O friend, to what extent did your father, Rama the Master, say that he himself dwelt realizing this doctrine of his?" Udaka replied that his father did so to the extent of Nevasanna-nasannayatana Jhana.
Then it occurred to the Bodhisatta thus; "Not only had Udaka's father, Rama, the Master, possessed faith firm enough to attain Nevasanna-nasannayatana Jhana, I too have such faith leading to that Jhana. Not only had he possessed energy, mindfulness, concentration, and wisdom strong enough to reach Nevasanna-nasannayatana Jhana, I, too, have such energy, mindfulness, concentration and wisdom to get there. Udaka's father, Rama the Master, said that he had personally realized the eight mundane Jhana attainments up to Nevasanna-nasannayatana Jhana with Abhinnaand dwelt blissfully therein. It would be good if I, too, were to strive to realize like him the eight mundane Jhana attainments." With this intent he strenuously practised kasina parikamma, and within two or three days he himself realized like Udaka's father, Rama, the Master, the eight mundane jhana attainments up to Nevasanna-nasannayatana Jhana and dwelt blissfully therein.
Then the Bodhisatta went again to the Sect-leader Udaka and said:
"Friend, did your father Rama the Master say that through this much of the practical course he had himself realized with Abhinnathe eight mundane Jhanas and dwelt blissfully therein?" When Udaka replied in the affirmative, the Bodhisatta informed him thus: "Friend, through this much of practical course I, too, have myself realized with Abhinnathe eight mundane jhanas up to Nevasanna-nasannayatana Jhana and dwelt blissfully therein." Thereupon, as befitting a noble person free from the mental impurity of envy and selfishness, Udaka the Sect-leader, like Alara the leader of (the previous) sect, spoke joyfully words of altruism thus: "We have seen with our own eyes a fellow recluse and spiritual companion of sharp intelligence like you. It is a great gain for us, friend"'
THE PRACTICE OF SEVERE AUSTERITIES BY THE BODHISATTA
The Bodhisatta's visit to Uruvela and practice of severe austerities (Dukkaracariya) for six years
After his departure from the Sect-leader Udaka, the Bodhisatta went about in the Magadha country in search of Nibbana and eventually arrived in the market town of Sena. Near Sena was Uruvela forest. In the forest the natural lay-out of the land was delightful enough for noble and virtuous men; the forest itself was pleasant; the river Neranjara had an attractive landing place, free of mud and mire, with a sand beach like silvery sheets spread out; with pleasingly clean and clear currents full of sportive fish and tortoises, the river flowed continuously; there were also small villages where forest dwelling ascetics could easily receive alms-food. When the Bodhisatta saw all these features, he noted them all carefully and had a good idea thus; "This is an ideal place for sons of good families seeking Nibbana to undertake meditation in." Accordingly, he built a small dwelling place with available dry firewood and leaves and stayed in the forest of Uruvela to engage in meditation.
The manifestation of three similes to the Bodhisatta
Then there appeared in the mind of the Bodhisatta three similes. They are:
(1) In order to make fire, however hard a man rubs with a fire kindling stick a big piece of wet firewood (wet fig-tree wood) soaked in water, he cannot produce fire and will only become miserable. In the same way, in this world, the so-called recluses and Brahmins in whom the wet and slimy elements of sensual passion have not dried up and who do not stay away from sense-objects either will not realize the Path and Fruition but only will become miserable however hard they work to rid themselves of defilements. This was the first simile that manifested to the Bodhisatta.
(In this simile, those in whom the slimy elements of sensual passion have not dried up are likened to the big piece of wet fig-tree wood; the act of keeping themselves in the water of sense-objects is likened to the act of soaking in water of the big piece of wet fig-tree wood; the inability to secure the fire of the knowledge of the Path however hard they work without giving up sense-objects is likened to the non- productivity of fire but the productivity of misery however hard the big piece of wet fig-tree wood soaked in water is rubbed. This simile signifies the asceticism called saputtabhariya-pabbajja of those wandering ascetics each of whom living a household life with a wife and children.)
(2) In order to make fire, however hard a man rubs with a kindling stick a big piece of wet fig-tree wood kept on land away from water, he cannot still secure fire because of the wetness of the wood; instead he will only become miserable. In the same way, in this world, the so-called recluses and Brahmins in whom the slimy elements of sensual passion have not dried up will not realize the Path and Fruition but will only become miserable however hard they work, staying away from the water of sense-objects physically as well as mentally. This was the second simile that manifested to the Bodhisatta.
(In this simile, those in whom the slimy elements of sensual passion have not dried up are likened to the big piece of wet fig-tree wood; the inability to secure the fire of the knowledge of the Path however hard they work, staying away from sense-objects both physically and mentally, is likened to the non-productivity of fire but the productivity of misery instead of fire, because of the wetness of the wood, however hard the big piece of wet fig-tree wood kept on land away from water is rubbed. This simile signifies the asceticism called brahmana dhammika-pabbajja of those brahmins who, having renounced their wives and children, devote themselves to the wrong practice, pasanda.)
(3) "In order to make fire, when a man rubs with a fire-kindling stick a big piece of dry fig-tree wood kept on land away from water, he can secure fire easily as the wood has been kept on land away from water and is itself dry. In the same way, in this world, those who are called recluses and brahmins in whom the wet and slimy elements of sensual passion have dried up and who have stayed away from sense-objects physically as well as mentally can realize the Path and Fruition when they practise the correct ascetic doctrine whether with difficulty or with ease." This was the third simile that manifested to the Bodhisatta. (Comparisons should be made in the aforesaid manner. This smile signifies the asceticism of the Bodhisatta himself)
The group of five came and waited upon the Bodhisatta
The group of five recluses who had already taken up an ascetic life even just after the birth of the Bodhisatta as has been said previously was enquiring whether the Bodhisatta Prince had renounced the world and become a recluse or not; on hearing that the Bodhisatta had, they began to visit villages, market towns, etc., one after another, to look for the Bodhisatta and caught up with him in Uruvela forest. Having strong hopes then that
"In no time will he become a Buddha! In no time will he become a Buddha!" they waited upon him who was engaged in the severest austerities (dukkaracariya) which would last for six years: they moved about him fulfilling their duties such as sweeping the place around fetching him hot and cold water and so on.
The Bodhisatta's practice of dukkaracariya, strenuous Exertion
The strenuous Exertion made up of fourfold determination, namely, (I) "Let only the skin be left!" (2) "Let only the sinews be left!" (3) "Let only the bones be left!" and (4) "Let the flesh and the blood be dried up!" is called Padhana-viriya. The practices to be mentioned now are called work of Exertion (padhana) as they are done with Padhana-viriya. They are also called dukkaracariya as they are difficult for ordinary people to practise.
(a) Having repaired to the market town of Sena, for alms-round the Bodhisatta spent a large number of days practising meditation for the development of loving-kindness (metta-bhavana). Then it occurred to him thus: "What benefit will accrue from depending on this coarse and rough food swallowed in morsels? By eating such food to my heart's content and developing loving-kindness, I will not achieve Omniscience which is my goal." And so he gave up living on alms-food and sustained himself by eating big and small fruit, which fell down in Uruvela forest. Failing to achieve Omniscience even in this way, he thought to himself thus: "This food consisting of big and small fruit is still coarse. Searching for fruit is also a kind of impediment (palibodha)." Accordingly, he sustained himself only with the fruit which dropped from the tree he was using as a shelter.
(b) Then the Bodhisatta considered thus: "It would be good if I, grinding my teeth and clicking my tongue" were to suppress unwholesome consciousness associated with wrong thoughts such as sensual ones, etc., with my wholesome consciousness associated with powerful right thoughts. It would be good if I were to eradicate it. It would be good if I were to remove it by means of the fire of energy." So, grinding his teeth and clicking his tongue, he suppressed unwholesome consciousness with wholesome consciousness one. He did not let it arise but eradicated it. He removed it from his person by means of the fire of energy. Thereupon, sweat came out trickling from his armpits. For example, it was like the trickling down of sweat from the armpits of a feeble man when a man of strength held him by the head or the shoulder and pressed him down. At that moment, the Bodhisatta's effort was very vigorous. It was not slackened at all. His mindfulness was extremely distinct and steadfast; never did he lose his awareness. But his painful effort battered, as it were the whole of his body, which was heated all over and it knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
(c) Then it occurred to the Bodhisatta thus: "It would be good if I were to develop Appanaka-Jhana by restraint of out-breathing in-breathing ." So, with unrelenting effort, he restrained exhalation and inhalation through the mouth and the nose so that the air could not go out or come in. Then, having no chance, the air accumulated and escaped through the ears, through the mouth and the nose. The sound produced by the wind thus escaping was forceful like that coming out from the bellows of a blacksmith. At that moment, the Bodhisatta's effort was very vigorous; it was not slackened at all. His mindfulness was extremely distinct and steadfast; never did he lose his awareness. But his painful effort battered, as it were, the whole of his body, which was heated all over and which knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
(d) Then it occurred to the Bodhisatta thus: "It would be good if I were to repeat developing Appanaka Jhana." So with unrelenting effort, he restrained exhalation and inhalation through the mouth ,the nose and the ears. Then having no chance to escape through the mouth, the nose and the ears, the wind rushed up to the head battering and piercing it. For example, it was as if a man of strength was churning the head with a sharp and pointed drill. Even at that time, his energy was as vigorous as before; it was not slackened at all. His mindfulness also was still very distinct and steadfast; never did he lose his awareness. But his painful effort battered, as it were, the whole of his body which was heated all over and which knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
(e) Again, it occurred to the Bodhisatta thus: It would be good if I were to repeat developing Appanaka Jhana. So, with unrelenting effort he kept on restraining exhalation and inhalation through the nose and the mouth and the ears. Thereupon, the violent wind battered the head and as a result he suffered from very severe ricking headaches. For example, it was like a great suffering caused by a man of tremendous strength who fastened a leather string around the head and tightened it. (You, dear reader, imagine that a man of strength puts a large loop of strong leather string around your head and he twisted with a stick to tighten it up. It was the same as that.) At that time, too, his energy was as vigorous as before; it was not slackened at all. His mindfulness was still very distinct and steadfast; never did he lose his awareness. But his painful effort made the whole of his body battered, as it were, which was heated all over and which knew no relief .Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
(f) Still again, it occurred to the Bodhisatta thus: "It will be good if I were still to go on developing Appanaka Jhana." So, with unrelenting effort he kept on restraining exhalation and inhalation through the nose, the mouth and the ears as before. Thereupon, the air of great intensity injured the abdomen as if carving it up. For example, it was as if a skilful butcher (or his assistant) cut up the abdomen with a sharp butcher's knife. At that time, too, his energy was as strong as before; it was not slackened at all. His mindfulness was very distinct and steadfast; never did he lose his awareness. But his painful effort made the whole of his body battered, as it were, which was heated all over and which knew no relief Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
(g) Once more, it occurred to the Bodhisatta thus: "It would be good if I were still to go on developing Appanaka Jhana." So, with unrelenting effort he kept on restraining exhalation and inhalation through the mouth, the nose and the ears as before. Thereupon, the whole of his body suffered from violent burning daharoga, 'burning disease'. For example, it was like being severely burnt when a weak man was grilled on a big heap of fire by two strong men each on one side holding him by the right arm and the the left. At that time the whole of the Bodhisatta's body remained burning hot. At the same time, his energy was not slackened but remained as strong as before. His mindfulness was extremely distinct and steadfast. On account of the trauma of his strenuous Exertion (Padhana) he could not, however, get peace. Nevertheless, his willingness to pursue the struggle remained unflinching.
Note: Paragraph (a) is from the Jinalankara TikaParagraphs from (b) to (g) are from the Mahasaccaka Sutta.