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 |
Mara's visit to deter the Bodhisatta by feigning goodwill
Even at the time when the Bodhisatta was going forth, Mara discouraged him saying, "O Prince Siddhattha, on the seventh day from today, the Wheel-Treasure will arrive. Do not go forth." But the Bodhisatta replied with tremendous boldness thus: "O Mara, I knew that the Wheel-Treasure would come to me. I do not, however, wish to enjoy the bliss of a Universal Monarch. You go away! Do not stay here! I will endeavour to attain Buddhahood, thereby letting the ten thousand world-systems resound throughout." Since then Mara had followed the Bodhisatta for six years looking for an opportunity to dispose of him with the thought, "If thoughts of sensuality kama vitakka, or thoughts of ill-will vyapadavitakka, or thoughts of violence vihimsa-vitakka, arise in his mental continuum, I will kill him right on the spot" Up till now, for six long years, Mara could not find at all any of these wrong thoughts in the Bodhisatta.
When six years had elapsed, it occurred to Mara thus: "Prince Siddhattha is of great energy. His dukkaracariya also is so strenuous. He may become a Buddha at one time or another. What if I approach him and give him some words of advice, thereby causing him to stop his practice." "Then he approached the Bodhisatta and told him of his intentions. (After his Enlightenment, the Buddha gave bhikkhus a sermon under the title of Padhana Sutta, explaining how Mara had come and persuaded him by feigning goodwill, and how the Bodhisatta had boldly retorted him. The dialogue between Mara and the Bodhisatta will now be reproduced in simple Myanmar.)
Having approached the Bodhisatta who had been repeatedly developing the Appinaka Jhana in Uruvela forest near Neranjara with the sole aspiration after Nibbana, Mara said:
"O my friend Prince Siddhattha, the whole of your body is so emaciated with the loss of flesh and blood. Your beauty and complexion have much deteriorated. Your death is coming very close; the chance of your remaining alive is very faint, only one against one thousand for death. O Prince Siddhattha, please take care of yourself so that you may live long. Longevity is excellent and commendable. If you live long, you can perform many acts of merit. You can develop your merit by observing the precepts or by performing sacrificial rites. What is the use of living thus in the forest and practising austerity so miserably and feebly without knowing whether you will be dead or remain alive. (No benefit will accrue to you.) In order to achieve your goal, Nibbana, the old traditional path is very difficult to follow; it is also toilsome and hard; It is indeed not feasible to get on and tread along such a road ."
In this way Mara said with a semblance of compassion as though he had goodwill for the Bodhisatta and as though he had pity on him. (An ordinary person might have found Mara's words persuasive.)
On being spoken to thus with a semblance of compassion by Mara, the Bodhisatta said boldly to Mara as follows:
"You Mara, you who bind up those unmindful sentient beings—Devas, Brahmas and humans—so that they may not be liberated from samsara! You have come into my presence for your own benefit and with an ulterior motive to create harm and disturbances to others." (By these words the Bodhisatta repelled Mara's visit of false goodwill.)
"I do not have an iota of desire for the kind of merit that leads to the cycle of suffering vattagami. You should have spoken thus only to those who are yearning for vattagami merit.) (With these words the Bodhisatta rejected Mara's speech that "If you live long, you can perform many acts of merit.")
"You Mara, there are those who have no confidence (saddha) at all in Nibbana; there are those who have confidence but are of feeble energy (viriya); then there are those who have both confidence and energy but are not endowed with wisdom (panna), you should discuss only with them and give encouragement to them to live long. As for me, I have absolute confidence that, if I strive enough, I shall realize even in this life Nibbana where my body ceases to exist. I have flaming energy that is capable of burning and turning into ash the grassy rubbish of defilements. I have incomparable wisdom which is like an explosive of Sakka and which can crush the rocky mountain of dark ignorance (avijja) into pieces. I also have both mindfulness (sati) and concentration (samadhi) the mindfulness that will enable me to become a Buddha who does not at all forget what has been done and spoken of over the ages gone by; and the concentration which, standing firm against the forceful wind of vicissitude, is like an engraved stone pillar that does sway in a storm. Fully endowed with these five qualities that enable one to reach the other shore Nibbana, I am working hard even at the risk of my life. With a person like me why did you want to discuss long life and why did you flatteringly encourage me to live on? In reality, it is not commendable to stay alive just for a single day in the human world for one who exerts with firm diligence and strong perseverance, who possesses insight through Appana Samadhi and who discerns thoroughly the rise and fall of the physical and mental aggregates?" (With these words the Bodhisatta posed counter threat to Mara who had threatened saying, "O Prince Siddhattha, your death is coming very close, the chance of your remaining alive is very faint, only one against one thousand for death.")
You Mara, this wind in my body caused by the tempo of my exertion in practising Apanaka Jhana would be capable of drying up the water currents in the River Ganges, Yamuna, etc. Why would it not be capable of drying up the little blood that is in me, whose mind has been directed to Nibbana? Indeed, it is strong enough to dry it up. When the blood in my body, about four ambanas in capacity, has dried up on account of the oppressing wind generated by my exertion in practising meditation with a view to attain Nibbana, the bile which is of two kinds, composed (baddha) and non-composed (abaddha) and the phlegm, also about four ambanas, that covers whatever is eaten and swallowed so that no foul smell would come out; I and the urine and nutritive elements, also about four ambanas, will certainly dry up. If the blood, the bile, the phlegm, the wine and nutritive elements dry up, the flesh will certainly be depleted. When the blood, the bile, the phlegm, the urine and the flesh are all gone in this way, my mind becomes even clearer. (Such exhaustion will not make me retreat. Only because you do not know that my mind is so keen, you spoke words of 'love for life' (jivitanikanti) such as "O Prince Siddhattha, the whole body of yours is so emanciated with the loss of flesh and blood." and so on.) Not only is my mind clear but my mindfulness which is like the treasurer of a Universal Monarch, my wisdom which is like the vajira diamond weapon of thunderbolt and my concentration which is like Mount Meru are unshaken, become even more developed and steadfast.
"Although the blood and the flesh in me have been all exhausted, my mind remains cheerful and even becomes clearer and and has reached the excellent stage of the incomparable feeling which has been tremendously experienced by those noble Bodhisattas, Superb Men (Mahapurisa) and Banners of Male Folk. Though my whole body has dried up to the point of almost emitting flames and though I am thereby thoroughly exhausted, my mind is not at all inclined towards sensual objects such as my royal city with its palaces, Yasodhara, Rahula, forty thousand palace ladies and attendants and so on. You Mara, observe and investigate for yourself the purity and uprightness of the incomparable heart of mine, of a man who has fulfilled the Perfections."
(With these words the Bodhisatta demonstrated the firmness of his spirit.)
The Ten Armies of Mara
(1) "You Mara, there are objects of sensuality (vatthu-kama), animate or inanimate, and defilements of sensuality (kilesa kama) which is craving for these sensual objects; both these forms of sensuality cause those householders to become deluded so that they do not know the Truth. Therefore these two, vatthu-kama and kilesa-kama, constitute your First Army. There are householders who die worldlings (putthujjanas) amidst their own worldly belongings gihibhoga because they cannot forsake them though they know the rarity of the rise of a Buddha (Buddh'uppada dullabha) and the rarity of the life of a recluse (pabbajitabhava dullabha). As for recluses, the requisites such as robes, bowls, monasteries, parks, beds, couches, bed sheets and coverlets, which may be craved and enjoyed by them are all materials of sensuality. And there are recluses who die worldlings amidst the monastic materials of sensuality in the form of the four necessaries, namely, dwelling place, clothing, meal and medicine donated by lay people. They die in that manner because they cannot give them up though they have learnt at the time of their ordination about using the foot of a tree as a dwelling place; using robes made of rags from a dust heap as clothing; using alms-food as meal; and using putrid urine of a cow as medicine. These householders and recluses meet their hideous death on encountering Mara's First Army of sensuality (kama). (From Ledi Sayadaw's nissaya translation of the Padhana Sutta.)
(2) "Ahhough they have taken up an ascetic life after resolutely abandoning gihibhoga, some tend to be disturbed and corrupted by such factors as aversion (arati) and dissatisfaction (ukkanthita) which are not taking delight in being a recluse, not taking delight in learning and practice, not taking delight in the seclusion of forest dwellings, and not taking delight in Concentration Meditation (Samatha) and Insight Meditation (Vipassana). Therefore arati and ukkanthita constitute the Second Army of yours, Mara .(Some ascetics meet their death, being drowned in the sea of Mara's Second Army.)
(3) "Although some recluses have overcome that Second Army, while observing dhutanga practices of austerity and because of the very strict rules of dhutanga, which compel them to eat only what is available such as food of all kinds mixed together, some cannot eat their hearts' content (lit, they cannot eat voraciously in the manner of 'a thirsty bull quenching his thirst when led to water'); and are not satisfied and become hungry again, suffering like a crazy earthworm which writhes at the touch of salt. As thirst and hunger khuppipasa sets in they lost interest in asceticism and are obsessed with the burning desire to take food. This khuppipasa constitutes the Third Army of yours, Mara. (Some ascetics meet their death, being drowned in the sea of Mara's Third Army.)
(4) "When they are oppressed by hunger and thirst, some of them become physically and mentally weak and are at their wit's end. They become disheartened, indolent and unhappy. As weariness (tandi) sets in they do not wish to carry on asceticism they are engaged in. This tandi constitutes the Fourth Army of' yours, Mara. (Some ascetics meet their death, being drowned in the sea of MTra's Fourth Army.)
(5) "With no progress in their spiritual work and becoming lazy and despondent they begin to get bored and fall into a state of dejection. From that day as sloth and torpor (thinamiddha) sets in they take to sleeping in their monasteries, rolling from one side to the other, and lying with face downwards. This thinamiddhaconstitutes the Fifth Army of yours, Mara. (Some ascetics meet death, being drowned in the sea of Mara's Fifth Army.)
(6) "Excessive sleep through laziness causes stalemate in their meditation and dullness of their minds. Overwhelmed by craving, they become weak and confused over this or that trifle. As fear (bhiru) sets in they are shaken with fright; and with trembling hearts they mistake a tree-stump for an elephant, a tiger for an ogre. This bhiru is the Sixth Army of yours, Mara. (Some ascetics meet death, being drowned in the sea of Mara's Sixth Army.)
(7) "Although they pursue meditation after overcoming fear and regaining courage through practice, the Path to the Thina and the course of Magga have sunk deep. As doubt vicikiccha sets in they are not certain whether they are positively on the Path or not both in practice and theory. This vicikiccha is the Seventh Army of yours, Mara. (Some ascetics meet death, being downed in the sea of Mara's Seventh Army.)
(8) "Afier getting themselves rid of vicikiccha, some keep on putting efforts uninterruptedly day and night. As unusual signs from meditation appear to them, they think highly of themselves. As arrogance and haughtiness (makkha-thambha) sets in, they do not accord others their rightful place; they destroy their good reputation; they give no respects to their elders; they display overbearingness to them. This makkha thambha constitutes the Eighth Army of yours, Mara. (Some ascetic meet death, being drowned in the sea of Mara's Eighth Army.)
(9) "When they go on meditating, having eradicated makkha thambha, they see more unusual signs and became proud of their advancement. Various forms of craving and conceit (tanhaa) are likely to appear as follows: they are pleased and elated to have abundance of gifts; they are pleased and elated to witness the spread of their fame to all four quarters; they are pleased and elated to receive some marvellous gains that nobody else has ever come across; and they are pleased and elated with their fame and followers wrongfully acquired from their preaching of false doctrines and from unjust boastftilness shown through evil desire and craving to-increase their gains. The aggregates of these factors of tanha mana constitute the Ninth Army of yours, Mara. (Some ascetics meet death, being drowned in the sea of Mara's Ninth Army.)
(10) "Some recluses coming under the above ninth category practise self-praise and honour which is att'ukkaisana; they indulge in despising and condemning others which is paravarnbhana. These two, att'ukkamsana and paravambhana, constitute the Tenth Army of yours, Mara.
"You Mara, you who prevent by force the liberation of humans, Devas and Brahmas from the rounds of suffering and you whose forces are enormous! These ten factors such as kama, arati, etc., form your. comrades-in-arm. You Mara, I whose heart is not white bin totally black and whose craving is gigantic! They are also your guns, cannons, and explosives that kill every recluse or hermit in their way. Those poor worldings who possess no strong faith, will, energy and wisdbm and who lack courage are not capable of repelling your attack and escaping from it. Only those extremely adventurous heroes, whose faith, will, energy and wisdom are great, do not reckon you even as a blade of grass; they can fight and put up resistance and escape. This escape after fighting and resisting can bring about the bliss of the Path, Fruition and Nibbana away from the dangers of the swords, spears and (other) weapons that belong to the troops of the Ten Armies of yours, wicked Mara.
"You Mara, I would like you to know me as follows: 'This Prince Siddhattha, as befitting a noble man, a true hero, on arrival on the scene of a battle field, never takes a single step backward; he is indeed a feathered commander who wears the flowers of courage on his head, the flowers of munja grass taken to be a good omen and the truly heroic, victorious flag and banner. (It used to be customary for a valiant warrior, who knows no retreat, to fasten some munja grass on his head, on his banner (flag) or on his weapon to indicate that he is a brave man who would never withdraw. Such a military officer was called a 'feathered commander' in olden days.) If I have to withdraw from battle and to be defeated by you and remain alive in this world, it will be shameful, ruinous, disreputable and disgusting. Therefore regard me as one who firmly believe thus: 'It is far better to die on the battle field than to concede defeat to your force.'
"Because in this world certain ascetics and brahmins who went to the battle front of kilesa putting on the yellow robe and equipping themselves fully with the requisites as their martial harness but who are without strength are overpowered by your tenfold great Army. Thus they are like those who without the light of such virtues as morality, etc., happen to have entered into darkness they are oppressed by your tenfold Army, Mara, they can by no means know the road of the jewelled Wheel of Dhamma namely, the seven factors of Enlightenment a (Bojjhanga) which is the excellent Path taken by Buddhas, Pacceka-Buddhas and other Noble Ones to attain Nibbana. (Therefore I would like you to take me as one who would fight and vanquish your tenfold Army and raise the flag of victory.)"
On hearing the valiant words thus spoken by the Bodhisatta, Mara departed from that place being unable to utter a word in reply.
In this chapter on dukkaracariya. the points which may be raised are: "Was the Bodhisatta incapable of becoming a Buddha without practising dukkaracariya?' (That is to say, "Is Buddhahood attained only through the practice of dukkaracariya?" or "Is Buddhahood unattainable without the practice of dukkaracariya?")
The answer is: "With or without dukkaracariya, the Bodhisatta could become a Buddha because he had completely fulfilled the Paramis, cagas and cariyas."
"If Buddhahood was possible without dukkaracariya, why did he practise it laboriously?"
Partly because he wished to demonstrate his incomparable energy to beings including Devas and Brahmas and partly because he had considered that his heart would be filled with joy on recalling the virtues of his energy some time after his attainment of Buddhahood, the Bodhisatta practised · dukkaracariya laboriously. To give an example: a king who has earned kingship by virtue of customary succession, without warring with anybody but while remaining in the main palace, cannot rejoice as does a monarch who wins a kingdom after gathering his forces and fighting two or three battles and crushing his opponents. True, he who ascends the throne after engaging in war two or three times and coming out triumphant views his audience while enjoying the luxury of his kingship and reflects on his energetic deeds; he feels immensely happy thinking, "I have acquired this royality by doing such and such a thing at such and such a place and by killing such and such an enemy in such and such a manner." In the same way, the Bodhisatta practised dukkaracariya laboriously because he wished to demonstrate his incomparable energy to beings including Devas and Brahmas and because he had considered that his heart would be filled with joy on recalling the virtues of his energy some time after his attainment of Buddhahood.
Another answer: Dukkaracariya was also practised out of kindness to help future disciples by setting an example. To elaborate: Those future disciples who come to know of the Bodhisatta's practice of dukkaracariya would contemplate:
'Even the Blessed One attained Omniscience only after undergoing the practice of dukkaracariya though he had fulfilled the Perfections for four asankhyeyya and a hundred thousand aeons. What to speak of us! We would perhaps attain the Knowledge of the Path (Magga-nana) only if we could exert ourselves in meditation." Discerning the truth they would become convinced that meditation Exertion (padhana viriya) is something worth-making.
When they are thus convinced and exert themselves, they will be able to put an end to birth, old age and death (Nibbana). Therefore the Bodhisatta practised dukkaracariya out of kindness to future disciples by setting an example to them.
It was usual for each and every Bodhisatta to practisedukkaracariya at least for seven days in their last existence; our Buddha also was able to do it and accordingly practised it for six years. But he became a Buddha not because of his dukkaracariya. In fact, he attained Buddhahood only through the Middle Practice (Majjhima Patipatti). The Bodhisatta practised dukkaracariya to show the world with Devas by way of contrast at the outset that it was not the way leading to the knowledge of the Path.
Though other Bodhisattas engaged in dukkaracariya for a far shorter period of seven days at least or of a month or so at most, our Bodhisatta had to do so for six years as a result of a verbal misdeed committed by him when he was Brahmin Jotipla, very proud of his birth, during the life time of Buddha Kassapa; he uttered very harsh words then: "How can this shaven-headed realize the Knowledge of the Path and Omniscience. Enlightenment is something that is very difficult to achieve!" (Majjhima Tika)
Changing the mode or practice
After the Bodhisatta had completed the austerity practices, dukkaracariya, for six years, as has been stated before, it was about the first waxing of Vesakha (April-May) following the month of Citta (March-April) of the year 103 Maha Era. At that time it occurred to the Bodhisatta thus:
"The Samanas and Brahmanas of the past in their practice of austerities could have gone through only this much of pain and hardship at the most; they could not have gone through more hardship than what I am now enduring. The Samanas and Brahmanas of the future in their practice of austerities will go through only this much of pain and hardship at the most; they will not go through more hardship than what I am now enduring. The Samanas and Brahmans of the present day also in their practice of austerities may go through only this much of pain and hardship at the most; they cannot go through more hardship than what I am now enduring. (What hardship I have endured will not be less, but may oven be more, than the pain and suffering undergone by the Samanas and Brahmanas of the past, the future and the present. I have striven and practised the austerities strenuously for as long as, six years). Although I have exerted so strenuously in this manner, I have not attained Enlightenment, Sabbannuta Nana; I have not realized Buddhahood. There may perhaps be another mode of practice, another path, to attain Enlightenment, Sabbannuta Nana; to realize Buddhahood."
Keeping on reflecting thus, he came to perceive that he had developed and entered upon the First Jhana of Anapana while sitting under the shade of the rose apple (Eugenia) tree at the time of the auspicious 'Ploughing Ceremony' performed by his father king Suddhodana. He recognised then that the practice of the First Jhana of Anapana must certainly be the true path, the correct mode of practice for the attainment of Sabbannuta Nana, realization of the Buddhahood. He further reflected: "Why should I be afraid of the Jhanic bliss realizable from the Anapana Concentration Meditation; it is the bliss that arises purely from renunciation (nekkhamma) and entirely detached from the desires for material objects and sensual pleasures. I am certainly not afraid of the Jhanic bliss of the Anapana Concentration Meditation."
Then again, he continued to reflect: "I may not be able to exert and develop the said Anapana Concentration Meditation with this body of mine which is so much exhausted and withered. It will be well if I take some solid, coarse food such as boiled rice to resuscitate and freshen this emaciated body before I endeavour to attain the said Jhana through Anapana Concentration Meditation.
Having considered thus, the Bodhisatta took the alms-bowl from where he had laid aside, went round the market town of Sena for alms-food and sustained his withered, emaciated body with whatever food he received on his alms-round. Within two or three days, he regained strength and the major physical characteristics of a Great man (Mahapurisa Lakkhanas) which had disappeared at the time of strenuous practice of dukkaracariya reappeared distinctly in their original forms. At that time the physical body of the Bodhisatta fresh in yellow like the colour of gold.
(Here, it should be specially noted that at the time the Bodhisatta reflected on the correct path for realization of Omniscience, for attainment of Buddhahood, after discarding the practice of dukkaracariya, he correctly considered that the eight mundane attainments of Jhana that he achieved after meeting the Sect-leaders Alara and Udaka were just the basis of the round of suffering (vattapadaka); he also considered that the Anapana Concentration which was developed in the shade of the rose apple tree while his father King Suddhodana was performing the auspicious Ploughing Ceremony was the correct path for the realization of Omniscience, for the attainment of Buddhahood since the Anapana Concentration was part of Mindfulness Meditation of the body, (Kayagatasati), and the basis of Insight Meditation, (Vipassana for all Bodhisattas. Mulapannasa Tika Vol I.)
The abandoning of the Bodhisatta by his attendants, the Group of Five Bhikkhus (pancavaggi)
It is a natural course of event, (dhammata), that when a Bodhisatta is about to attain Buddhahood after having completed the practice of dukkaracariya, either the attendant bhikkhus abandon him for some reason or the other or he himself leaves them behind. This being so, when the Bodhisatta began to sustain his body by taking whatever coarse food of rice he received on his alms round, the said group of Five Bhikkhus became disgusted with him, grumbling, "The Bhikkhu Gotama has become one who practises for the gain of material wealth; he has become one who has abandoned the practice of meditation, and reverted to the material accumulation". Following the natural course of events they abandoned the Bodhisacta and wended their way to Isipatana, the Deer Park, near Varanasi where the First Sermon, the Wheel of Dhamma, is delivered by all the Buddhas. (It is a natural rule for the attendant bhikkhus to abandon the Bodhisattas who are about to attain Buddhahood and to proceed to the Deer Park where every Buddha will deliver without fail the First Sermon of Dhammacakka.)
The Group of Five Bhikkhus left the Bodhisatta about the newmoon day of Citta and moved to Migadaya, the Deer Park. (It was in fact the time when the Bodhisatta had completed the practice of dukkaracariya) When the attendant bhikkhus had abandoned him, the Bodhisatta living a solitary life, gained a considerable degree of solitude which was conducive to extraordinary progress and strengthening of his mental concentration. Thus living in complete seclusion for fifteen days, practising meditation and making progress in it, the noble, Bodhisatta dreamed five Great Dreams after midnight, just approaching dawn on the fourteenth waxing day of the month of Vesakha.
The story of the Devas showing wrong visions in the dream out of anger
At the monastery of Naga in Rohana locality in Sihala island the presiding monk, ordered a large ironwood tree to be cut down without informing the Sangha. The Rukkha Deva (the tree spirit) who had his abode on the said ironwood tree, gave correct dreams to the said presiding monk in the first instance in order to trick him into believing them. After winning the monk's trust, the Deva told him in a dream: "On the seventh day from today, Venerable Sir, your lay supporter the king, will die." The presiding monk, believing these words, informed the female palace attendants accordingly. Thereupon, they wept loudly in unison; when asked by the king they told him what the presiding monk had said. With the king counting the days, the seven days had passed and the king, who was still alive, ordered the limbs of the presiding monk to be cut off (for causing panic by giving out wrong information). (This story is mentioned in Volume II of the Sarattha Dipani Tika).
The said four kinds of dream are dreamed only by the worldlings the Sotapannas, the Sakadagamis and the Anagamis, because they have not divested themselves of hallucination (vipallasa)*; Arahats who have discarded the vipallasa do not dream such dreams.
As regards the time the dreams dreamt in the day time in the first watch, the middle watch, the last watch of the night are usually not correct; those dreamt at day break when the food eaten has been digested and the resulting nutrients are absorbed by the body, are apt to be correct. A dream conveying a good omen usually brings good fortune; whereas one with bad omen usually brings ill luck. These notes are extracts from expositions on the Mahasupina Sutta in Brahmana Vagga, Catutthapannasaka, Pancaka Nipata of the Anguttara Commentary.
*Vipallasa: P.E.D. renders it as reversion, change, perversion, derangement, corruption, distortion, In the translation of Maha Thera Ledi Sayadaw's Vipassana Dipani, Sayadaw U Nyana renders it:
'Vipallasa means hallucination, delusion, erroneous observation, or taking that which is true as being false, and that which is false as true. There are three kinds of Vipallasa, to wit: 1. Sanna Vipallasa: hallucination of perception, 2. Citta vipallasa: hallucination of thought, 3. Ditthi-vipallasa: hallucination of views. Of these three, hallucination of perception is fourfold, thus;
(i) It erroneously perceives impermanence as permanence;
(ii) Impurity as purity;
(iii) Ill as good; and
(iv) No-soul as Soul.
The same holds good with regard to the remaining two vipallasa, i.e., those of thinking and viewing.
The aforesaid Five Great Dreams are not dreamed by worldlings, nor by kings, nor by Universal Monarch, nor by Chief Disciples, nor by Paccekabuddhas, nor by Omniscient Buddhas. Only the Bodhisattas dream such dreams. Our Bodhisatta dreamed the said Five Great Dreams after midnight just before day break, on the 14th waxing day of Vesakha in the year 103 Maha Era.
The Interpretation of the Five Great Dreams by the Bodhisatta himself
The Bodhisatta, rising from his sleep and sitting cross-legged after having dreamed these Five Great Dreams thought to himself thus: "Had I dreamed these Five Great Dreams at the time when I was living in the royal city of Kapilavatthu, I could have related them to my father King Suddhodana; I could have related them also to my mother if she were alive. But now, in Uruvela forest, there is no one to listen to these Five Great Dreams and interpret them for me. I myself will read these omens. And then, he himself read the dreams thus: This first dream presages the attainment of such and such a benefit; this second dream such and such a benefit" and so on as has been said above.
The offering of Ghana milk-rice by Sujata
After dreaming the Five Great Dreams and having himself interpreted their meaning, the Bodhisatta concluded: "It is true that I will certainly attain Buddhahood this very day". Then when day-break came (on the morning of the Full-moon day), he cleansed his body and departed from that place; and when he reached the banyan tree which was visited every year for worship by Sujata, the daughter of a wealthy man, he stopped and sat down at the base of the tree facing east while waiting for the time to go round for alms; and thereby the whole banyan tree shone brilliantly with his body radiance.
At that time, in the market town of Sena in the locality of Uruvela forest, Sujata, the daughter of a rich man by the name of Senani, on coming of age, had prayed at the foot of the banyan tree thus: "O!, Guardian Deva of the banyan tree, if I be married into a rich family of the same caste, I will pay homage to you with the offering of Ghana milk-rice". The prayer of Sujata had been fulfilled. So the rich man's daughter, Sujata had been paying homage to the Guardian Deva of the banyan tree with Ghana milk-rice on the Full-moon day of Vesakha every year.
(N.B. When reading the account of the offering of milk-rice by Sujata, readers are generally apt to think, if care is not taken, that Sujata paid homage for fulfilment of her prayer to the Guardian Deva of the banyan tree with the offering of milk-rice for the first time on that Full-moon day of Vesakha, the day on which the Bodhisatta was to attain the Buddhahood. In fact, the prayer had been fulfilled and the Guardian Deva of the banyan tree had been worshipped with offering of milk-rice since about twenty years before that day. For the said son of Sujata was in fact the wealthy young man Yasa, and in the year when the Buddha was to appear, Yasa was already a married man, enjoying the luxury of a well-to do family. In view of this fact, it should be noted that the rich man's daughter Sujata had been paying homage to the Guardian Deva of the banyan tree with the offerings of Ghana milk-rice every year on the Full-moon day of Vesakha over the past twenty years when her prayer for a first born son was answered.)
Preparations made by lady Sujata, to make offerings to the Guardian Deva of the banyan tree on that Full-moon day of Vesakha when the Bodhisatta had completed six years practice of dukkaracariya: (1) She first let one thousand milch cows graze in the wood of liquorice; and the milk obtained from these one thousand milch cows was fed to other five hundred milch cows. (2) The milk produced by these five hundred cows was fed to other two hundred and fifty cows; (3) Again the produced by the said two hundred and fifty cows was fed to other hundred and twenty-five cows; (4) Then the milk produced by one hundred and twenty five cows was fed to other sixty-four cows. (5) Then, the milk from these sixty-four cows was fed to other thirty two cows. (6) Then the milk from these thirty two cows was fed to other sixteen cows; (7) Then the milk from these sixteen cows was to other eight cows. In this manner, lady Sujata took the above step by-step procedure of transfer of milk in order to obtain thick savoury and nutritious cow's milk to prepare milk-rice. (This account is narrated in the Jataka Commentary.)
According to the Jinalankara Tika, lady Sujata first let one hundred milch cows to graze in the wood of liquorice. Then she let the hundred milch cows born of the first hundred cows graze in the same wood. Then, again she let the hundred milch cows born of the said second hundred ... the third hundred... the fourth hundred ... the fifth hundred ... the sixth hundred milch cows graze in the pasture of liquorice wood. In this manner, she milked the seventh generation milch cows and made preparation to cook Ghana milk-rice.
With the intention, 'I will make the sacrificial offering of Ghana milk rice early today', Lady Sujata rose early on the Full-moon day of Vesakha and had the above said eight milch cows milked. The calves, (without having to tie them with rope) did not come near the dugs of their mother milch cows. What was strange was that, even as the milk bowl was placed closely under the udder, the milk flowed down continuously in profusion without being drawn. Lady Sujata, on seeing such a wonderful event, conveyed with her own hand unlike in previous years the automatically flowing milk and pouring it into a new pot, and kindling the fire with her own hands, made an effort to cook the Ghana milk-rice.
The assistance rendered by Devas and Brahmas
When the Ghana milk-rice was being thus cooked, (1) big froths appeared in large numbers turning round clockwise; but not even a drop spilled out; (2) smoke did not in the least rise above the oven; (3) the four Deva Kings, the Guardians of the world came and stood guard at the oven; (4) the great Brahma gave cover over the pot of Ghana milk-rice with an umbrella; (5) Sakka arranged the faggots evenly and set fire to them to burn in a blaze; (6) by their supernormal powers Devas collected the nutrients suitable for Devas and humans in the Four Continents surrounded by two thousand small islands; they did so as if they were gathering honey from honey combs hanging from branches; and then they poured the nutrients so collected into the pot of Ghana milk-rice.
NB: At other times, Devas put the aforesaid nutrients suitable for Devas and humans into each and every morsel of food as the Buddha was preparing it to put into his mouth. On two special occasions, however, the day the Buddha attained Buddhahood and the day he passed into Parinibbana, Devas poured the said nutrients into the pot.
Having seen in one single day many things of wonder as stated above at the place where the Ghana milk-rice was being cooked, Lady Sujata, called the maid servant, Punna, by name and ordered her thus: "Dear girl, Punna, today our Guardian Deva of the banyan tree appears to be in good mood. In this period of over twenty years, I have never seen such wonderful things. Make haste and go and clean up the banyan tree, the residence of the Guardian Deva." The maid servant, Punna, replying, "Very well, my lady", made haste and went near the banyan tree where she saw the Bodhisatta sitting at its foot facing east and also the whole tree shining golden yellow with the radiance emitted from the Bodhisatta's body. Frightened and thinking, 'Today Guardian Deva of the banyan tree has come down the tree; it seems to me he is sitting there to receive the offering with his own hands", she hurried back home and reported the matter to lady Sujata.
On hearing the words of the maid servant, lady Sujata felt very happy and saying, "From today, be an elder daughter of mine', bestowed upon her all the apparel and ornaments befitting a daughter."
It is customary (dhammata) for a Bodhisatta to be offered the alms food of Ghana milk-rice on the day he is to attain Buddhahood; and it is proper to receive that food only in a gold cup worth one lakh. The lady Sujata, intending, "I shall put Ghana milk-rice in a gold cup", had one worth one lakh taken out from her chamber. She then poured the cooked Ghana milk rice, into the cup tilting the pot. Thereupon, all the Ghana milk rice flowed into the cup to the last drop like water drops gliding down from a paduma lotus leaf. The entire Ghana milk rice was just enough to fill the cup to the brim, neither more nor less.
The lady covered the gold cup full of Ghana milk-rice with another gold cup and wrapped them up with a piece of clean white cloth. Then, having adorned herself in hill attire and carrying the gold cup on her head, she went near the banyan tree with great pomp and grandeur. She was overjoyed on seeing the Bodhisatta and taking him to be the Guardian Deva of the banyan tree, she proceeded in a respectful manner from where she saw the Bodhisatta. She then lowered the gold cup from her head and opened it and carrying a golden jar of water perfumed with all kinds of fragrant flowers, approached the Bodhisatta and stood nearby.
The earthen alms-bowls, which had been offered to the Bodhisatta by Ghatikara Brahma at the time of Renunciation and which had remained with him during the whole six years period of dukkaracariya, disappeared inexplicably just at the time when the rich man's wife Sujata came to offer the alms food of Ghana. Not seeing the bowl, the Bodhisatta spread out his right hand to receive the water. Lady Sujata offered the alms food of Ghana in the gold cup placing it in the hands of the Bodhisatta. The Bodhisatta looked at lady Sujata, who, understanding perfectly well the way the Bodhisatta looked, addressed him thus: 'O Venerable One, I have offered you the Ghana milk-rice in the gold cup; may you accept it together with the gold cup and go anywhere you like." Then, uttering words of' prayer, "My heart's desire is fulfilled. So too, may your hearts desire be fulfilled!" she departed without showing the least concern for the gold cup worth one lakh as if it were a withered leaf.
The Bodhisatta also rose from his seat and , after circumambulating the banyan tree, proceeded to the bank of the River Neranjara carrying with him the gold cup containing the Ghana milk-rice. At the Neranjara river there was a bathing ghat, by the name of Suppatitthita, where many Bodhisattas went down and took bath on the day they were to attain Buddhahood. The Bodhisatta left the gold cup at the bathing ghat and, after taking bath, came up and sat facing east under the cool shade of a tree. Then, he prepared forty-nine morsels, no more and no less, of Ghana milk-rice, each about the size of the seed of a ripe palmyra nut (not about the size of a palmyra nut) and ate the whole lot without water. The Ghana milk-rice which was taken after being made into forty-nine morsels served as nutrient, (ahara), to sustain him completely for forty-nine days, (sattasattaha), while he was residing in the vicinity of the Bodhi Tree after his attainment of Buddhahood. During these forty-nine days, the Buddha passed the time absorbed in the peace of Jhana and of Fruition, without having any other meal, without taking bath, without washing the face and without making the body and the limbs clean.
After he had partaken of the alms food of Ghana milk-rice offered by Sujata, the Bodhisatta made the resolution while holding the gold cup, "If I would attain Buddhahood today, may this gold cup float away upstream; if I would not attain Buddhahood today, let it float downstream with the current'. He then let the gold cup float in the channel of the Neranjara. The gold cup cut across the current and went straight to the mid-river and then floated upstream from there with the speed of a fast running horse for about eighty cubits and sank in a whirlpool. On reaching the mansion of Naga king, Kala, it hit all the three gold cups used by the three previous Buddhas, namely, Kakusanda, Konagamana and Kassapa on the day they were to attain Buddhahood, producing the (metallic) sound of 'kili, kili' and came to rest under the said three gold cups.
On hearing the sound, Naga King Kala said: It was only yesterday that a Buddha appeared; today, another Buddha appears." and then he rose uttering words of praise in many verses, ( The period of time intervening the appearance of Kassapa Buddha and our Buddha was so long that in the meantime the Great Earth had risen by one yojana and three gavutas, But as for Kala Naga. it was so very short that he could say of these appearances as happening yesterday and today.
Then, the Bodhisatta took rest for the day in the sala grove on the bank of the Neranjara which was replete with very fragrant flowers, verdant and delightful to everyone. He then proceeded to practise Anapana meditation; after attaining the eight mundane jhanas and the five Abhinnanas, at twilight in the coolness of the evening, he walked along the path decorated by Devas and Brahmas; having descended into the Neranjara and after taking a bath, he headed towards the Maha Bodhi Tree by the very path created by Devas and Brahmas. Thereupon, Nagas, Yakkhas and Gandhabba Devas paid homage to him with offerings of celestial flowers, perfumes and scented paste. They also sang soft and sweet celestial songs. Then the whole of the ten thousand world-systems was almost covered with celestial flowers and perfumes and also with wild acclaim by Devas and Brahmas.
At that time, Sotthiya, a Brahmin grass-cutter was coming from the opposite direction carrying grass; sensing the wish of the Bodhisatta (from his manner) to have some grass, he offered him eight handfuls of grass. The Bodhisatta, carrying the eight handfuls of grass, went up the high ground of Maha Bodhi and stood south of the Maha Bodhi Tree facing north. At that moment, the southern part of the ten thousand world-systems sank so much so that it looked as if it would touch Maha Avici; and the northern part of the ten thousand world-systems rose so much so that it looked as if it would fly up to reach Bhavagga. On seeing this phenomenon, the Bodhisatta considered thus: 'This is not the place where Arahattamagga Nana and Sabbannuta Nana can be realized"; and so, making a clockwise turn round the Maha Bodhi Tree, he proceeded to the west of the tree and stood there facing east. Just at that moment, the western part of world-systems sank so much so that it looked as if it would touch Maha Avici; and the eastern part of it rose so much so that it looked as if it would fly up to Bhavagga. On seeing this phenomenon, the Bodhisatta considered again: 'This is not the place where Arahattamagga Nana and Sabbannuta Nana can be realized'; and so, making a clockwise turn round the Maha bodhi Tree, he proceeded to the north and stood there facing south. Just at that moment, the northern part of the world-system sank so much so that it looked as if it would touch Maha Avici; and the southern part of it rose up so much so that it looked as if it would fly up to reach Bhavagga. (The position of the great earth at the places in the south, the west and the north where the noble Bodhisatta had stood, was such that it sank at his back and rose in front of him ... like the wheel of a cart resting flat on its central hub on the ground; it rocks or reels when trampled upon at the fringe). On seeing this phenomenon, the Bodhisatta considered again; 'This is also not the place where the Arahattamagga Nana and Sabbannuta Nana can be realized'; and so making a clockwise turn round the Maha Bodhi Tree, he proceeded to the east and stood facing west.
(In this matter, the Buddhavamsa Commentary mentions only this: "The Noble Bodhisatta proceeded to the Bodhi Tree, and circumambulating it three times, stood at the north-east corner - scattering the eight handfuls of grass." It does not mention the fact that the great earth tilted over to one side when he stood on the south, the west and the north. The Jinalankara Tika, however, states that "when the Bodhisatta stood on the south, the west and the north, the great earth trembled like the drop of water falling on the Paduma lotus leaf, and that standing at the north-east corner he scattered the eight handfuls of grass.")
The locality where the unconquered throne, Aparajita, would appear to the east of the Maha Bodhi Tree stood unshaken and firm, being the place not to be abandoned; Avijahitatthana, where the thrones of all the Buddhas had appeared. Knowing that "This place is certainly the auspicious site of victory where all the Buddhas destroy the defilements", and holding their tips, the noble Bodhisatta scattered the eight handful of grass he had brought.
The moment he scattered the eight handfuls of grass, they were transformed into a large jewel throne, fourteen cubits in size, which was so magnificent that no painter or sculptor would be able to paint or carve the likeness of it, and they existed in this marvellous form (of a jewelled throne).
With the Maha Bodhi Tree as the back-drop, facing east and with a steadfast mind, the Bodhisatta declared:
(1) Let only the skin remain,
(2) Let only the sinews remain,
(3) Let only the bones remain,
(4) Let my whole body, and all the flesh and blood dry up, unless and until I attain Buddhahood, I will not in any way change the cross-legged posture I have now assumed. Thus developing a firm resolution of four factors, he sat on the jewel throne assuming the Invincible (Aparajita) cross-legged posture (the posture for conquering the enemies, not for conceding defeat), which cannot he destroyed though struck simultaneously by hundreds of thunderbolts.
Vanquishing Vasavatti Mara (Devaputta Mara) before sunset
When the Bodhisatta had taken his seat on the Invincible, Aparajita throne, at the foot of the Maha Bodhi Tree, for realization of Sabbannuta Nana, Sakka came to pay homage and stood blowing the Vijayuttara conch. (This conch was 120 cubits in length and when once blown, its sound ceased only after four months.) Pancasikha Deva came to pay homage and stood playing Beluva harp. Suyama Deva stood waving the yak-tail fly-flap, Santusita Deva stood waving the circular ruby fan, and Sahampati Brahma stood holding the white umbrella, three yojanas in length. Kala Naga arrived with a company of eighty-thousand female Naga dancers and stood paying homage by chanting hundreds of verses in praise of the Bodhisatta. All the Devas and Brahmas from the ten thousand world-systems arrived to pay homage with offerings of festoons of very fragrant of flowers, perfumes, scented powder, incense and incense sticks and singing thousands of songs in acclaim.
Mara of Vasavatti Deva world, forsaking his celestial pleasures, had all the time been following closely behind the Bodhisatta during the whole six year period of dukkaracariya, waiting for the occasion when the Bodhisatta might have wrong or evil thoughts (miccha vitakka) such as sensual desires, (kama vitakka), etc. But not finding the slightest sign of deviation from the right thoughts on the part of the Bodhisatta, Mara thought to himself thus: "Now, Prince Siddhattha had arrived at the Bodhi Tree for attaining Buddhahood. At present, he is striving to escape my domain (of the three worlds of' humans, Devas and Brahmas); I cannot concede him in any way the opportunity of escaping from the three worlds under my sway". With this thought, he went to Vasavatti Deva world and, having assembled the fighting forces of Mara, commanded them, "O Men, transform yourself into various frightening forms, and each holding a different weapon proceed quickly to Prince Siddhattha like a huge torrent of water rushing down overwhelmingly"; He himself, followed them, riding on Girimekhala elephant which was 150 yojanas in size and, creating one thousand arms on his body, he held one hundred weapons, each arm grasping a different one.
(The Mara Deva here was not the lawful ruler of the Deva world of Vasavatti. The Deva king lawfully ruling over Vassavatti was a different deity. Just like a rebel leader with many followers in the human world, rising in active revolt against the country, looting and committing acts of robbery, the Mara was in fact just a powerful Deva inhabitant of the Paranimitta Vasavatti Deva world, leading an insurgency there with a large retinue of evil Devas, causing great nuisance to humans, Deva and Brahmas in their performance of meritorious deeds.)
The great hordes of Mara advancing on the Bodhisatta were enormous numerically that it was twelve yojanas deep in front of Mara, twelve yojanas wide to his right, twelve yojanas wide to his left, an nine yojanas high above him and in the rear it reached as far as the end of the ten thousand world-systems, The frightening sounds intimidations, shouting and exclamations of the great armies of Mara could be heard from a distance of one thousand yojanas, just like that caused by an enormous land slide. Mara, holding one thousand various weapons in his one thousand created arms, and his numerous troops each holding a different weapon, transforming themselves into hideous figures with variegated faces, advanced on the Bodhisatta in order to overpower and destroy him.
When the great armies of Mara were thus advancing towards the Maha Bodhi Tree, not a single one out of those Devas headed by Sakka who bad been there hitherto paying homage to the Bodhisatta, could withstand them; they fled helter-skelter in all directions. Sakka ran away with the large Vijayuttara conch hung on his back and remained standing on the fringe of the ten thousand world-systems; Maha Brahma also, throwing away the white umbrella at the edge of the world-systems, went back to the Brahma world; Kala Naga also, abandoning all the Naga dancers dived into the earth, went to the Naga mansion called Manjerika, five hundred yojanas in size and slept covering his face with the hand; there was not a single Deva or Brahma who dared to remain standing in the neighbourhood of the Bodhisatta and the Maha Bodhi Tree. At that time, the Bodhisatta remained sitting all alone like great Brahma residing alone inside a secluded mansion.
Bad omens which appear in advance to signal the arrival of Mara
Bad omens appear distinctly in advance to portend the arrival of Mara. These omens are: Falling of thousands of very violent frightful meteors; falling of total darkness with the rising of haze; severe quaking of oceans and the great earth; arising of mists in the oceans, flowing of many rivers upstream; falling of mountain tops to the ground; toppling over of trees; blowing of violent storms and winds; appearance of fearful sounds from these violent storms and winds; vanishing of the sun in the darkness and roaming about in the sky of headless bodies.
When Mara arrived with the clear appearance of these ominous signs, the Bodhisatta remained seated courageously without the least fear, like the bird king Garuda in the midst of birds or like the lion king Kesaraja amidst beasts.
Even as the aforesaid inauspicious omens were appearing, Mara arrived but remained standing being unable to enter the immediate vicinity of the Maha Bodhi Tree (Maha Bodhi mandala). Not daring to make an approach, Mara's great armies kept the Bodhisatta surrounded from all sides. Viewing his hordes, Mara could just give them command, "Come on! Seize him!", but he himself was unable to go anywhere near the Maha Bodhi Tree just as a fly was incapable of approaching a piece of red hot iron. He said to his hordes, "O men, there is not a single person to match this Prince Siddhattha the son of King Suddhodana; we are unable to make a frontal attack on him; we shall attack this Prince Siddhattha from the rear".
On surveying the three sides, the front and left and right, of him, the Bodhisatta did not see anything but emptiness since all the Devas and Brahmas had fled. Then seeing the Mara's troops advancing to overrun him from the northern side, he thought to himself thus: "Such overwhelming numbers of Mara's troops are making great efforts with the sole object of attacking me; there is neither my mother nor father, nor my brother nor any other relatives of mine here at this place. Only the Ten Perfections which I have so long developed and nurtured will serve me as my companions and retinue; so relying only on these comrades of mine, the Ten Perfections, it will be proper to destroy these hordes of Mara by attacking them with my Parami weapons". Then he remained reflecting on the meritorious deeds of his ten Perfections.
Mara's attack by discharging nine kinds of missiles
While the Bodhisatta was thus reflecting on meritoriousness of his ten Perfections, Mara was planning, "By discharging nine kinds of missiles, I will force the Prince Siddhattha to flee"
(1) First he let loose a violent cyclone. Immediately, the east wind, the west wind, the south wind and the north wind started rising in force; and although they were capable of breaking up and blasting away mountain tops of sizes measuring a half yojana, one yojana two or three yojanas, and of uprooting trees and jungle bushes; and also of pulverising villages and towns in the surrounding area, they became powerless on coming near the Bodhisatta and were incapable of even ruffling the edge of his robe on account of the glory and power of the Bodhisatta's deeds of merit.
(2) Mara expectedly looked about with the thought, "By this time, the recluse Gotama should have been carried away by the storm missile discharged by me and dashed against 'Cakkavala' mountain into smithereens." He became much troubled in mind on seeing the Bodhisatta seated as he was, unshaken like a firmly erected gate post. And so intending, 'I will kill him by drowning in the very strong currents of water", he made the rain clouds rise in a moment and a torrential rain fall. This great earth turned into a hollow depression by the force of the rainfall thus commanded by Mara Deva. When this torrent of water, after eroding and overflowing the fringe of forests and hills and trees, reached near the Bodhisatta, it was incapable of even wetting a single thread of his robe; it changed its course and flowed away elsewhere without touching the Bodhisatta.
(3) On seeing the said phenomenon, Mara, intending, "I will turn this Prince Siddhattha into dust by hitting with stones", caused to fall the rain of stones. Stones of very large sizes came rolling through the sky like huge mountain tops, sending off flames of dust; on nearing the Bodhisatta, they got transformed into big celestial garlands and balls of flowers.
(4) Thereafter, with the thought, "I will cause death to this Prince Siddhattha, I will kill him, by making mince meat of him", he let fall the rain of weapons. All kinds of weapons such as single-edged and double-edged spears and knifes, etc., emitting flumes and flames came flying through the sky area only to fall in the form of jasmine flowers, etc. in the Maha Bodhi area.
(5) Although Mara had intended, "Prince Siddhattha will become like a heap of minced meat", he was struck with wonder when he saw Prince Siddhattha seated as before without being destroyed like a huge diamond mountain. So he again caused live coals to rain down . They came falling down smoking and blazing but got transformed into jasmine flowers etc. on coming near the Bodhisatta.
(6) Thereafter, he caused hot ashes to rain down. The mass of ashes vesy hot like fire came down from the sky but turned into celestial sandalwood powder as they reached the feet of the Bodhisatta.
(7) Again he caused hot sand to fall like rain. Sand in the form of very soft fine powder coming down through the sky fell at the feet of the Bodhisatta as celestial flowers.
(8) Thereafter, be caused a shower of hot mud to fall like rain. The mud with fumes and flames also coming through the sky fell at the feet of the Bodhisatta after turning into celestial perfumed paste.
(9) Thereafter, he caused to form a pall of great darkness intending, "I will make this Prince Siddhattha flee by frightening him with a pall of darkness". The darkness created by Mara was like the great darkness resulting from four factors, namely, a new moon night, with a cloudy sky, at midnight, in the middle of a deep forest; but on reaching the presence of the Bodhisatta it disappeared like the darkness eliminated by sunlight.
(Here, knowing that the Mara was creating a mass of great darkness, the Bodhisatta let out from his body a net-work of rays which was the size of the pore of a body-hair. It should be noted that it was this net work of rays which destroyed the massive darkness created by Mara and which produced a great illumination.)
Mara launching of mechanical weapons
Although Mara launched his attacks by means of the above-mentioned nine kinds of weapons, they proved ineffective; so he continued to let fall meteors in consequence of which the whole ten thousand world-systems was completely covered with flames and smokes. The entire sky rumbled with thunder although there were no clouds; thousands of lightning struck frighteningly. When Mara was unable to cause any harm to the Bodhisatta even with such aggressive actions, he renewed his offensive with evil intention by launching mechanised weapons, saying, "O Prince Siddhattha, I will have your head smashed into bits and let fall to the ground."
The might of that mechanical weapon was such that: If it was thrown on the ground, no grass could grow for twelve years; if discharged into the sky, there would be drought and not a single drop of rain would fall for a total period of twelve years. If directed at the top of mount Meru, the mountain would break up into two and fall asunder. Such was the might of the said mechanised weapon. When it was launched by Mara, it came down through the sky, roaring like thunder and fell down at the feet of the Bodhisatta curling like a rope-coil used as a foot-scraper, thereby humbling the pride of Mara.
Not knowing how to proceed further and being greatly agitated with wrath, he shouted out commands (to his hordes); "Why are you just standing there? Don't give this Prince Siddhattha any chance to attain his cherished wish of becoming a Buddha; seize him, kill him; cut him up, break him down. Don't allow him to escape." He himself approached the Bodhisatta, sitting on the back of Girimekhala elephant and brandishing an arrow with one hand, said to the Bodhisatta, "O Prince Siddhattha, remove yourself henceforth from the jewelled Throne." At that time, the hordes of Mara manifested themselves various hideous forms, acting in many frightening ways.
(Here, the author inserted Taungdwin Sayadaw Khingyiphyaw's verses of reverence (adoration) relating the Bodhisatta's vanquishing of the nine kinds of weapons launched by Mara together with expositions. We have left them out from our translation.)
The Bodhisatta's compassion
(This episode of victory over Devaputta Mara is described in Jinalankara Tika in greater detail and in a way which inspires devotional piety than in the Jataka Commentary and Buddhavamsa Commentary. And so, most of what follows have been extracted from the Jinalankara Tika.
(1) Sa padamule kilantam, passanto tarunam sutam
pitavudikkhi tam maram, mettayanto dayaparo.
The very compassionate father to whom children are indebted would not show anger in the least if his young son, playing about at his feet, hit him with hands and feet or somehow offend him; far from being angry with him, he would hug him by the neck and hold him to his bosom to let him sleep with fatherly love and affection. In the same way, the noble Bodhisatta showed forbearance for all the wrong doings on the part of the wicked Mara and was not in the least grieved; and he looked at Mara without any fear but with loving-kindness and compassion.
(2) Tada so asabhim vacam, sihanadam nadi muni
najanati sayam mayham, dasabhavampayam khalo
(3) Yena kenaci kammena, jato devapure vare
sakam gatim ajananto, lokajetthomhi mannati.
When thus Mara advanced on him with his great armies and harassed him, he uttered these bold words: "This wicked Mara is not at all aware that he himself has become a servant of mine: having been born in the Vasavatti Deva world just because of the few act of merit, but having the slightest knowledge about his own life span, the time of his and the realm of suffering he is destined to after his death, he is thinking of himself, 'I am permanent; I am the only one who rules over whole world'. He does not happen to reflect upon, he is not aware of his own plight and of the hazard of falling into the state of woes. Due to such ignorance, he dare commit such wrongs."
(4) Anantalokadhaturmhi
sattanam hi katam subham
mayhekaparamitayapi
kaIam nagghati solasim
(5) Tiracchano saso hutva
disva yacakamagatam
pacitvana sakam mamsam
patitoggimhi datave.
If the accumulated deeds of merit performed by the sentient beings in whole of the infinite number of world systems are placed on one side of the pair of scales of wisdom and weighed against the accumulated meritorious deeds of mine in the form of Paramis, placed on the other side of the scale, the accumulated deeds of merit of all the sentient beings cannot come up to even one part of two hundred and fifty six parts (1/256) of the merit accruing from one single Parami of mine out of the ten performed by me. True! Even in my existence as a small hare in the animal world, I had jumped into a heap of fire with great courage in order to roast and give away my flesh in charity with joy and delight when I saw a donee who had come to ask for it.
(Ordinarily, the bold words spoken by the Bodhisatta. 'if' the accumulated deeds of merit performed by the beings in the whole of the infinite number of' world system: are compared with the merits accruing from only one out the ten Paramis of mine, they would not come up to even one part of the two hundred and fifty six parts (1/256) of' the merits of that single Parami." would appear hyperbolic; in reality, it was not so; the words were very natural and true. To elaborate, persons other than the Bodhisatta generally performed meritorious deeds with a wish for human and celestial happiness (Even those Buddhists who are born as human beings in the present Buddha Dispensation, and who know that the act of charity with the wish for further existences and pleasures, vattanissita dana, is not so beneficial and excellent as the act of' charity with the wish for Nibbana, vivattanissita dana, have in their (subconscious) mind the desire for a good existence with a happy life even though they do not express this explicitly when they perform alms-giving.) Thus the accumulated deeds of merit performed by others result in the round of suffering; it is as if these people spend their wealth of merit on the acquirement of human existence, human happiness, celestial existence, celestial happiness. Therefore like one who spends money on personal requisites each time he earns money and is unable to save any, all the sentient beings other than the Bodhisatta, who delight in the suffering of round of' existences, vattavhirata, are all paupers with no accumulated wealth of' meritorious deeds.
As for the Bodhisatta, he aspired only after Omniscience, every time he performed an act of merit in fulfilment of his Paramis; as a result all the meritorious deeds performed by the Bodhisatta remained intact without loosing momentum in his mind continuum as an endowment of' merits (kammasamangi) as long as they have not yet produced the fruit of Sabbannuta Nana. Therefore, just as one who does not squander and dissipate but saves his money accumulates more and more wealth day by day, so the Bodhisatta coming into possession of more and more wealth of' meritorious deeds existence after existence, became a very rich person in respect of' the wealth of merit.
A single rich person possessing crores of money cannot be equalled by a large number of poor and destitude persons in matters of wealth, they will indeed fail in their competition. Similarly, a Bodhisatta who was immensely wealthy possessing untold riches of meritoriousness derived from the Perfections cannot be rivalled in terms of wealth of meritoriousness by the sentient beings in the infinite world system; they are bound to be defeated because they are impoverished in respect of the wealth of meritoriousness as they have spent up all of it as soon as they have earned it in pursuit good life, (hhavasampatti), and enjoyment of pleasures (bhogasampatti). Therefore the Bodhisatta's (aforesaid) bold utterance is no exaggeration; it is only very natural and true.
The Bodhisatta's compassion , continued
(6) Evam anantapunnehi, siddham dehamimam pana
yathabhutam ajananto, manussoti hi mannati
Mara does not know, what I really am; that I gain this personality of mine in this life as a result of the aforesaid infinite deeds of merit. And so he thinks I am just an ordinary man
(7) Naham namusso namanusso, na Brahma na ca devata,
Jaramaranam lokasssa, dassetum panidhagato
In fact, I am not an ordinary human being only seven days old; nor am I an ogre, nor a Brahma nor a Deva. I had taken conception in the womb of a female human even though I am not an ordinary seven days old human being in order to show all sentient beings the suffering of old age, sickness and death in the round of' existences.
(To elaborate: It cannot be said with certainty that the Bodhisatta was a man, an ogre, a Deva, a Mara or a Brahma, because each of these beings has nothing of the kind of task undertaken by the Bodhisatta.
Then it may be asked why should the Bodhisatta be born of a female human (Queen Maya)?. It has therefore been said that he had taken conception in the womb of a female human in order to show all sentient beings of men, Devas and Brahmas, the suffering of old age, sickness and death in the round of existences.
To give further elaboration: There is no Deva, Mara, Brahma or Atta (Self) that can bring into existence or create any sentient being. In reality, it is only craving, tanha, arising in the mind continuum of each individual, that is responsible for recurrence of births (Pantisandhi). It is also the power of craving which brings about the commission of deeds of merit and demerit.
To make it more explicit: A deed (kamma) is like soil in a (field); consciousness (vinnana) which accompanies it is like seed; craving or greed, (tanha or lobha) is like water. It is through the combination of' soil, seed and water that the sprout of a tree appears. In the same way, it is through the combination of the soil of kamma the seed of vinnana and the moisture of tanha or lobha that a sentient being appears In the absence of moisture of tanha or lobha, even though there are the soil of kamma and the seed of vinnana, the sprout of the tree of existence would not come into being. Hence noble Arahats who have eradicated the moisture of tanha or lobha do not take rebirth in a new existence.
Thus, sentient beings who appear on account of the coming together of the three causes, are overwhelmed by the flood of various suffering such as birth, etc. The Bodhisatta is one who wants to remove all this suffering afflicting sentient beings.
The root cause of' all the suffering such as birth etc. is craving, (tanha); if craving is uprooted, birth does not take place. If birth does not take place, old age, death etc., do not happen. Therefore, it is only craving that should be eradicated first and foremost; and from delusion (moha) springs that craving in sentient beings who long for happiness by perceiving the six sense objects, (aramanas), such as visible object, ruparammana), etc., as being permanent (nicca sanna), delightful (sukha sanna), pleasant (subha sanna) or durable (attasanna). And craving can be abandoned only if the defects of the six sense objects, the origin of craving, are made manifest.
Again, the defects of the six sense objects mean the state of impermanence, etc., inherent in them; the state of impermanence, etc., in turn, is discernible only when (the nature of) old age and death is seen; only when old age and death is seen the defects of the six sense objects such as the state of impermanence etc., can be seen; and only when these defects of the six sense objects are seen can craving and greed which cling to the six sense objects be discarded Only when craving and greed can be discarded will the samsaric suffering such as birth etc., cease. This being the case, discernment of old age and death forms the basic and most essential factor in the cessation of the samsaric suffering. And so, the Bodhisatta came to this human world and took conception in the lotus-like womb of Queen Maya, in order to show all sentient beings the nature of old age and death which forms the basic and essential factor in the cessation of suffering in samsara.
To make it more explicit: If the Bodhisatta. having been born a Deva or a Brahma, were to teach (the nature of old age and death) and perform miracles, others would not believe him, thinking, "This Deva or Brahma although being himself someone who enjoys happiness, who is permanent and durable, comes and teaches us the doctrine of' impermanence, suffering and non-self, what kind of teaching is his?"; they would not listen to him respectfully either. They would merely opine, "Can there be anything which a Deva or a Brahma cannot teach?; There is nothing he cannot teach. And can there be any miracles which he cannot perform?. Indeed he can perform all miracles. So his teaching of a doctrine or the performance of a miracle is nothing wonderful"
As witnessed by many; the Bodhisatta was born of Queen Maya; when he came of age, he enjoyed sensual pleasures; when a son was born to him, he forsook the son, renounced the world and became a recluse; after he had practised dukkaracariya, he eventually achieved the Knowledge of the Path and Omniscience (became a Buddha). When, therefore, he started teaching the Dhamma, or making manifest the nature of old age and death, or explaining the three characteristics (of anicca, dukkha, anatta), all the people would respectfully listen to his teaching, with the thought, "Even this noble person, endowed as he is with great power and wisdom, and knowing all aspects of' Dhamma, cannot overcome old age, sickness and death, what to speak of us?"
"Our Buddha, who teaches to do away with sufferings such as birth etc., indeed thoroughly understands, (the real nature of all things)! Indeed Nibbana, where there is no suffering such as birth, etc., is blissful" With this faith they followed the Bodhisatta's teaching applying intelligence to it and they came to discern this body attabhava, which in reality is the five aggregates of grasping, upadanakkhandha, as dukkha, and origin of dukkha, they also discern perfectly the defects of' craving and greed which give rise to this body which in reality is the five aggregates of grasping. Having discerned thus, sentient beings will feel frightened, ashamed and disgusted with craving, which is the truth of the origin of dukkha (samudaya sacca); and also with the five groups of grasping, which is the truth of' dukkha, (dukkha sacca); arising through craving, and they will cause the complete cessation of craving. When they have done so, they will be qualified to attain final Nibbana (Anupadaparinibbana), the complete cessation of dukkha. Hence the Bodhisatta said, "I came to this human world and took conception in the lotus-like womb of Queen Maya in order to show all sentient beings the suffering of birth, old age and death in the round of existence
(8) Anapulitto lokena
jatonantajino aham
Buddho bodhitale hutva
Taremi janatam bahum.
"Hey, Mara, although I have been born into this human world, I have not in the least been tainted with any conditioned states of beings. Having surmounted the infinite conditioned states of beings and infinite mental defilements, I have gained the title Infinite Conqueror (Anantajina). Even while I remain seated on this Invincible Throne without moving from this cross-legged posture, I have burnt up and got rid of all the mental defilements; I have indeed truly, become a Buddha amidst humans, Devas and Brahmas. And I will save all these beings from the stream of samsara and carry them over to the high ground of Nibbana. You are not in any way capable of restraining me; it is no concern of yours.
(9) Samanta dhajinin disva
yuddham maram savahanam
yuddhaya paccugacchami
Ma mam thana acavayi
(10) Yam te tam nappasahati
senam loko sadevako
tam te pannhaya bhecchami
amam pakkam va asmana.
Hey, Mara, seeing your great armies advancing from all sides with flags flying and you on Girimekkhala elephant, I have advanced facing you with wisdom to do battle with you valiantly. (What is meant here is, not advancing physically, but only exercising of his power of wisdom). You cannot make me rise or move from this Invincible Throne; I will see that you will not be able to do so."
"Hey, Mara, in the same way a strong man breaks up and destroys with a large stone all the baked or unbaked pots and cups made by potter, I will repulse and smash up single handed and without rising from this place and by the power of wisdom, your ten great armies of sensual passions, kamaraga, (already described above) to which the whole world concedes defeat with repugnance; or your great armies which advance measuring twelve yojanas each in the front, on the right and left, nine yojanas in height and reaching as far as the walls of the world systems, I will drive away your armies so that not a single soldier of yours is left behind. Even in a moment from now, I will make you as well as your hordes flee as a flock of crows is made to fly away by throwing a stone.
(Verses 9 and 10 are those delivered by the Buddha in the Padhana Sutta. Verses 1 to 8 and those following here after were composed by Buddharakkhita Thera, the author of Jinalankara, taking extracts from Suttanta Pali Texts which are in accordance with the teachings of the Buddha.)
(11) Icchantosasape gabbhe; Cankamami iti cito
icchanto lokadhatumhi, attabhavena chadayi
Hey Mara, indeed, if I wish (if I want to be small), I can walk to and fro inside a mustard seed. If I wish (if I want to be big), I can keep even the whole of the world-system covered with my body frame (attabhava).
(12) Ete sabbe gahetvana, cunnetum iccharayapi,
Atthi thamabalam mayham, panagato na ruccati.
Hey Mara, I have the power to seize and pulverise you together with all your hordes just by snapping my fingers; but I do not take the slightest delight in taking others' life, which is a wrong doing.
(13) lmasssa ganduppadassa, avudhena balena kim
Meyham hi tena papena, sallapopi na ruccati.
What benefit will accrue if I make use of a weapon or physical strength against this Mara who is just the size of an earthworm? True, I dislike even to engage this much in conversation with this wicked Mara.
(Before the Bodhisatta uttered these bold words, Mara had questioned, "O Prince Siddhattha, why are you occupying this Invincible throne which belongs to me?" The Bodhisatta replied, "Who is the witness to prove that the Invincible Throne belongs to you?" Mara Deva stretched out his hands, saying, "What is the use of producing others as my witness; all the Mara troops who are now in your presence are my witnesses"; at that moment crores of his hordes appeared simultaneously making an uproar as if there was a landslide, shouting, 'I am the witness, I am the witness'. So the Bodhisatta, restraining the hordes of Mara, recited the following verse with the intention of producing his witness.)
(14) Pallankam mama bhavaya
kimatthannena sakkhina,
kampita maddiya dana
sakkhi hoti ayam mahi.
Hey Mara, because of my wish for this Invincible Throne, there was no charity (dana) which I have not given; no morality (sila) which I have not observed; no austerity (dukkara) which I have not practised, throughout many existences in many worlds.. Hey Mara, let alone the Pefections of Charity, etc., performed by me in my many existences in many worlds, even in just one existence as Vessantara, when I performed great charities seven times reaching the height of my generosity with the giving away of Queen Maddi, this great earth trembled a total of seven times. Now that I am sitting on this Invincible Throne in order to conquer the whole world, and your great Mara armies came to make war upon me why is this great earth remaining quiet without trembling? Hey, Mara, you have made your hordes to give false evidence; but this great earth having no volition is just and fair to you as well as to me, this great earth is impartial to you or me, and having no volition at all, will now be my witness". So saying, the Bodhisatta brought his glorious right hand from inside the robe and pointed towards the great earth like a streak of lightning flashes from a cloud-opening.
At that very moment, the great earth revolved swiftly like-a potter's wheel and rolled violently. The sound from the earth caused the whole stretch of the sky to resound loudly like the rumbling of thunder. The seven mountain ranges encircling Mount Meru as well as the Himalaya mountain made deep continuous sound The whole of the ten thousand world-systems rolled with frightening and fierce sounds, crackling and exploding like a bamboo grove on fire. The entire cloudless sky was rumbling frighteningly as if parched rice-grains were crackling with loud reports in a red hot pan; burning sparks rained down profusely like a cascade of red hot embers; and thunderbolts crashed intermittently. Mara, finding himself caught between the earth and the sky with continuous din and clamour, greatly frightened with no refuge or help, laid down his battle-banner and, discarding his one thousand weapons at that very place, fled helter-skelter at full speed without being able to glance back at his elephant 'Girimekhala'. Even as Mara fled, his great armies broke down in disorder and the troops fled, being scattered in disarray to all directions like ashes blown away by storm; they all eventually returned to Vasavatti Deva Realm.
In this manner, with the victory over Vasavatti Mara before sun set on the full-moon day of Vesakha, in the year 103 Maha Era, the Bodhisatta became the Conqueror of the whole world of sentient beings and reached the harmless, dangerless, fearless state. At that moment, on seeing the great armies of Mara Deva breaking up in disorder, the Devas and Brahmas who had fled out of fear on the arrival of Mara and who had been watching to find out, "Who will emerge the victor? Who will be the looser?" proclaimed simultaneously in profound praise, "jayo hi Buddhassa sirimato ayam": etc., The good news "Mara has been vanquished; Prince Siddhattha has emerged the victor; we will celebrate and honour his victory", was transmitted by one Naga to another Naga, one Garuda to another Garuda, one Deva to another Deva, one Brahma to another Brahma; carrying perfumes and fragrant flowers etc., in their hands, they congregated at the Mahabodhi Throne where the Bodhisatta was residing.
Jayo hi Buddhassa sirimato ayam
marassa ca papimato parajayo
ugghosayum Bodhimande pamodita
jayam tada Nagagana mahesino. (1)
This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole of ten thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance, marched with his great armies as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of divine Nagas, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha), proclaim the victory resoundingly so loud as to reach the whole of the ten thousand world-systems.
Jayo hi Buddhassa sirimato ayam
marassa ca papimato parajayo
Ugghosayum Bodhimande pamodita
jayam tada supannasaghapi mahesino. (2)
This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole of ten thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance marched with a great army as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of the Garuda, happy and delighted with the victory of the Buddha who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha) proclaim the victory resoundingly so loud as to reach the whole of the ten thousand world systems.
Jayohi Buddhassa sirimato ayam,
Marassa ca papimato parajayo
Ugghosayum Bodhimande pamodita
jayam tada devagana mahesino (3).
This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole often thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance, marched with a great army as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of Deva, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha) proclaim the victory resoundingly so loud as to reach the whole of the ten thousand world-systems.
Jayo hi Buddhassa sirimato ayam
Marassa ca papimato parajayo
ugghosayum Bodhimande pamodita
jayam tada Brahmaganapi mahesino. (4)
This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole of ten thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance marched with a great army as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of Brahma, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha) proclaim the victory resoundingly in the sky and so loud as to reach the whole of the ten thousand world-systems.
All the Devas and Brahmas who had their abodes in the other ten thousand world systems beside this one also congregated in the presence of the Bodhisatta, prostrating before him, paying homage with flowers, perfumes and scented paste, singing auspicious words of praise and eulogies in many and various ways.
(This is the episode of the victory over Vasavatti Mara)
N.B. ( In describing the route taken by the Bodhisatta on his journey and his activities on the Full-moon day of Vesakha in the year 103 Maha Era, the Buddhavamsa Atthakatha, Jataka Athakatha Nidana and Jinalankara Tika generally agree in the purport of their accounts; they differ slightly only in their presentation, some briefly and others elaborately: However, in depicting the midday rest taken by the Bodhisatta in the Sala forest, the Buddhavamsa Atthakatha and Jataka Athakatha Nidana make no mention of the attainment of Jhana (samapatti) and of psychic powers (Abhinna). The Jinalankara Tika on the other hand states that the Bodhisatta attained the eight mundane Jhanas and the five mundane psychic powers while spending the day in the Sala forest. It also states that at the time of his arrival at the Maha Bodhi Tree, the noble Bodhisatta was already endowed with the physical strength equal to that of ten thousand crores of average men (majjhimapurisas) and the strength of psychic powers (Abhinnas). The said statement by the author of the Jinalankara Tika is in accord with his other statements, namely, "When Mara advanced on him to do battle, the noble Bodhisatta said, 'If I wish, I can keep the whole of the world-system covered with my body frame' and also with "Pointing out as witness the great charities performed in his existence as Vessantara", which could be known only through the knowledge of former existences (pubbenivasanussati Abhinna). It is therefore faultless.
According to the author of this Jinalankara, the Bodhisatta had already acquired the eight mundane Jhanas and the five mundane psychic powers at the time he met the sectarian leaders Alara and Udaka. Not having made use of them during the whole of six years practice of Dukkarcariya, they became as if defiled (just like gold cups kept unused become tarnished); the Bodhisatta repurified them while in the Sala forest (just like polishing the stained cups). What is meant apparently is that, only after vanquishing Mara, the Bodhisatta made full use of the already acquired knowledge of past existences (Pubbenivasa Abhinna), and the divine power of sight (Dibbhacakkhu Abhinna), in order to reach the stage of penetrating the truths. These observations are made here because the view of the author of the Jinalankara appears to be unusual and worthy of note.)
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